Footnotes 1 See Ephesians 6:14-17. 2 Secreta Monita, cap. 1, sec. 1. 3 Ibid., cap. 1, sec. 5. 4 Ibid., cap. 1, sec. 6. 5 Ibid. (tr. from a French copy, London, 1679), cap. 1, sec. 11. 6 Secreta Monita, cap. 2, sec. 2. 7 Secreta Monita, cap. 2, sec. 5. 8 Ibid., cap. 2, sec. 9, 10. 9 Ibid., cap. 3, sec. 1. 10 “Praeter cantum.” (Secreta Monita, cap. 3, sec. 3.) 11 Secreta Monita, cap. 4, sec. 1—6.
Chapter 7 JESUIT MANAGEMENT OF RICH WIDOWS AND THE HEIRS OF GREAT FAMILIES. How Rich Widows are to be Drawn to the Chapels and Confessionals <strong>of</strong> the <strong>Jesuits</strong>—Kept from Thoughts <strong>of</strong> a Second Marriage—Induced to Enter an Order, and Bequeath their Estates to the Society—Sons and Daughters <strong>of</strong> Widows—How to Discover the Revenues and Heirs <strong>of</strong> Noble Houses —Illustration from Spain— Borrowing on Bond—The instructions to be kept Secret—If Discovered, to be Denied—How the Instructions came to Light. THE sixth chapter <strong>of</strong> the Instructions treats “Of the Means to acquire the Friendship <strong>of</strong> Rich Widows.” On opening this new chapter, the reflection that forces itself on one is—how wide the range <strong>of</strong> objects to which the Society <strong>of</strong> Jesus is able to devote its attention! The greatest matters are not beyond its strength, and the smallest are not beneath its notice! From counseling monarchs, and guiding ministers <strong>of</strong> State, it turns with equal adaptability and dexterity to caring for widows. The Instructions on this head are minute and elaborate to a degree, which shows the importance the society attaches to the due discharge <strong>of</strong> what it owes to this class <strong>of</strong> its clients. True, some have pr<strong>of</strong>essed to doubt whether the action <strong>of</strong> the society in this matter be wholly and purely disinterested, from the restriction it puts upon the class <strong>of</strong> persons taken under its protection. The Instructions do not say “widows,” but “rich widows.” But all the more on that account do widows need defense against the arts <strong>of</strong> chicanery and the wiles <strong>of</strong> avarice, and how can the Fathers better accord them such than by taking measures to convey their bodies and their goods alike within the safe walls <strong>of</strong> a convent? There the cormorants and vultures <strong>of</strong> a wicked world cannot make them their prey. But let us mark how they are to proceed. First, a Father <strong>of</strong> suitable gifts is to be selected to begin operations. He must not, in point <strong>of</strong> years, exceed middle age; he must have a fresh complexion, and a gracious discourse. He is to visit the widow, to touch feelingly on her position, and the snares and injuries to which it exposes her, and to hint at the fraternal care that the society <strong>of</strong> which he is a member delights to exercise over all in her condition who choose to place themselves under its guardianship. After a few visits <strong>of</strong> this sort, the widow will probably appear at one <strong>of</strong> the chapels <strong>of</strong> the society. Should it so happen, the next step is to appoint a confessor <strong>of</strong> their body for the widow. Should these delicate steps be well got over, the matter will begin to be hopeful. It will be the confessor’s duty to see that the wicked idea <strong>of</strong> marrying again does not enter her mind, and for this end he is to picture to her the delightful and fascinating freedom she enjoys in her widowhood, and over against it he is to place the cares, vexations, and tyrannies which a second matrimony would probably draw upon her. To second these representations, the confessor is empowered to promise exemption from purgatory, should the holy estate <strong>of</strong> widowhood be persevered in. To maintain this pious frame <strong>of</strong> mind on the part <strong>of</strong> the object <strong>of</strong> these solicitudes, the Instructions direct that it may be advisable to have an oratory erected in her house, with an altar, and frequent mass and confession celebrated thereat. The adorning <strong>of</strong> the altar, and the accompanying rites, will occupy the time <strong>of</strong> the widow, and prevent the thoughts <strong>of</strong> a husband entering her mind. The matter having been conducted to this stage, it will be prudent now to change the persons <strong>of</strong> trust about her, and to replace them with persons devoted to the society. The number <strong>of</strong> religious services must also be increased, especially confession, “so that,” say the Instructions, “knowing their former accusations, manners, and inclinations, the whole may serve as a guide to make them obey our wills.”1 These steps will have brought the widow very near the door <strong>of</strong> a convent. A continuance a little longer in the same cautious and skillful tactics is all that will be necessary to land her safely within its walls. The confessor must now enlarge on the quietude and eminent sanctity <strong>of</strong> the cloister how surely it conducts to Paradise; but should she be unwilling to assume the veil in regular form, she may be induced to enter some religious order,
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