iple of this solemn obligation was so manipulated as to facilitate
the acquisition and accumulation of wealth by the Jesuit like any other
corporation. Only no individual Jesuit owned anything. He was rich or
poor, he wore the clothes of princes or the rags of a mendicant, he
lived sumptuously or begged in the street, he traveled with a following
of servants or he walked on foot, according as it seemed good to his
superiors. The vow of poverty, thus interpreted in practice, meant a
total disengagement from temporalities on the part of every member, an
absolute dependence of each subordinate upon his superior in the
hierarchy.
Having thus far treated the organization of the Jesuits as implicit in
Loyola's own conception and administration, I ought to add that it
received definite form from his successor, Lainez. The founder
pronounced the Constitutions in 1553. But they were thoroughly revised
after his death in 1558, at which date they first issued from the press.
Lainez, again, supplemented these laws with a perpetual commentary,
which is styled the Declarations. These contain the bulk of those
easements and indulgent interpretations, whereby the strictness of the
original rules was explained away, and an almost unbounded elasticity
was communicated to the system.
It would be rash to pronounce a decided opinion upon the much disputed
question, whether, in addition to their Constitutions and Declarations,
the Jesuits were provided with an esoteric code of rules known as
_Monita Secreta_.[169] The existence of such a manual, which was
supposed to contain the very pith of Jesuitical policy, has been
confidently asserted and no less confidently denied. In the absence of
direct evidence, it may be worth quoting two passages from Sarpi's
Letters, which prove that this keen-sighted observer believed the
Society to be governed in its practice by statutes inaccessible to all
but its most trusted members. 'I have always admired the policy of the
Jesuits,' he writes in 1608, 'and their met
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John Addington Symonds (October 5, 1840 - April 19, 1893) was an English poet and literary critic. He was an early advocate of the validity of male love which included for him pederastic as well as egalitarian relationships, and which he would refer to as lamour de limpossible.