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lastly?"

      "Often the ineptness, the feebleness, the insatiable cupidity and the excesses of the papacy."

      "These, then, are the obstacles to the absolute rule of the Catholic world by her Church?"

      "Yes, master."

      "Is it possible to overcome these obstacles?"

      "We can, master, provided your spirit speaks through our mouths, and your will dictates our actions."

      "All honor to the Lord – let's begin with the Kings. What are they with regard to the Popes?"

      "Their rivals."

      "What should they be?"

      "Their first subjects."

      "Would it not be preferable for the greater glory and security of the Catholic Church that royalty were abolished?"

      "That would be preferable."

      "How are Kings to be absolutely subordinated to the Popes? Or, rather, how is royalty to be destroyed?"

      "By causing all its subjects to rise against it."

      "By what process?"

      "By unchaining the passions of an ignorant populace; by exploiting the old commune spirit of the bourgeoisie; by fanning the hatred of the seigneurs, once the peers of Kings in feudal days; by setting the people against one another."

      "Is there a last resort for the riddance of Kings?"

      "The dagger, or poison."

      "Do you understand by that that a member of the Church may and has the right to stab a King; may and has the right to poison a King?"

      "Master, it is not the part of a monk to kill a King, whether openly or covertly. The King should first be paternally admonished, then excommunicated, then declared forfeit of royal authority. After that his execution falls to others."12

      "And who is it that declares Kings forfeit of royal authority, and thus places them under the ban of mankind, and outside the pale of human and divine law?"

      "Either the people's voice, or an assembly of priests and theologians, or the decision of men of sense."13

      "Suppose royal authority is overthrown by murder, or otherwise, will not the power thereby fall either into the hands of the nobility and the seigneurs, or into those of the bourgeoisie, or into the hands of the populace?"

      "Yes, but only for a short interval. If the power falls into the hands of the populace, the seigneurs, that is, the nobility and the bourgeoisie, are to be turned against the populace. If the power should fall into the hands of the bourgeoisie, then the populace and the nobility are to be turned against the bourgeoisie; finally, in case the power falls into the hands of the nobility, the bourgeoisie and the populace are to be turned against the nobility."

      "Civil war being over, what will be the state of things?"

      "All powers being annihilated, the one destroyed by the other, only the Catholic Church will remain standing, imperishable."

      "You spoke of operating upon the populace, upon the bourgeoisie, upon the nobility, to the end of using these several classes for the overthrow of royal power, and subsequently of letting them loose against one another. What lever will you operate upon them?"

      "The direction of their conscience, especially that of their wives, through the confessional."

      "In what manner do you expect to be able to direct their conscience?"

      "By establishing maxims so sweet, so flexible, so comfortable, so complaisant to men's passions, vices and sins that the larger number of men and women will choose us for their confessors, and will thereby hand over to us the direction of their souls.14 To direct the souls of the living is to secure the empire of the world."

      "Let us consider the application of this doctrine," said Loyola. "Suppose I am a monk, you, I suppose," he added addressing his disciples successively, "are my confessor. I say to you: 'Father, it is forbidden, under penalty of excommunication, to doff, even for an instant, the garb of our Order. I accuse myself of having put on lay vestments.'"

      "'My son,' I would answer," responded one of the disciples of Ignatius, "'let us distinguish. If you doffed your religious garb in order not to soil it with some disgraceful act, such as going on a pickpocket expedition, or patronizing a gambling house, or indulging in debauchery, you obeyed a sentiment of shame, and you do not then deserve excommunication.'"15

      "Now," resumed Loyola, "I am a trustee, under obligation to pay a life annuity to someone or other, and I desire his death that I may be free of the obligation; or, say, I am the heir of a rich father, and am anxious to see his last day – I accuse myself of harboring these sentiments."

      "'My son,' I would answer, 'a trustee may, without sin, desire the death of those who receive a pension from his trust, for the reason that what he really desires is, not the death of his beneficiary, but the cancellation of the debt. My son,' I would answer the penitent, 'you would be committing an abominable sin were you, out of pure wickedness, to desire the death of your father; but you commit no manner of sin if you harbor the wish, not with parricidal intent, but solely out of impatience to enjoy his inheritance.'"16

      "I am a valet, and have come to accuse myself of acting as go-between in the amours of my master, and, besides, of having robbed him."

      "'My son,' I would answer, 'to carry letters or presents to the concubine of your master, even to assist him in scaling her window by holding the ladder, are permissible and indifferent matters, because, in your quality of servant, it is not your will that you obey, but the will of another.17 As to the thefts that you have committed, it is clear that if, driven by necessity, you have been forced to accept wages that are too small, you are justified in recouping your legitimate salary in some other way.'"18

      "I am a swordsman. I accuse myself before the penitential tribunal of having fought a duel."

      "'My son,' I would answer, 'if in fighting you yielded, not to a homicidal impulse, but to the legitimate call to avenge your honor, you have committed no sin.'"19

      "I am a coward. I rid myself of my enemy by murdering him from ambush. I come to make the admission to you, my confessor, and to ask absolution."

      "'My son,' I would answer, 'if you committed the murder, not for the sake of the murder itself, but in order to escape the dangers which your enemy might have thrown you into, in that case you have not sinned at all. In such cases it is legitimate to kill one's enemy in the absence of witnesses.'"20

      "I am a judge. I accuse myself of having rendered a decision in favor of one of the litigants, in consideration of a present made to me by him."

      "'Where is the wrong in that, my son?' I would ask. 'In consideration of a present you rendered a decision favorable to the giver of the gift. Could you not, by virtue of your own will, have favored whom you pleased? You stand in no need of absolution.'"21

      "I am a usurer. I accuse myself of having frequently derived large profits from my money. Have I sinned according to the law of the Church?"

      "'My son,' I would answer, 'this is the way you should in future conduct yourself in such affairs: Someone asks a loan of you. You will answer: "I have no money to loan, but I have some ready to be honestly invested. If you will guarantee to reimburse me my capital, and, besides that, to pay me a certain profit, I shall entrust the sum in your hands so that you may turn it to use. But I shall not loan it to you."22 For the rest, my son, you have not sinned, if, however large the interest you may have received from your money, the same was looked upon by you simply as a token of gratitude,

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