or the Society of Jesus; a famous religious order of the Roman church, founded by Ignatius Loyola. See Ignatius.—The plan which this fantastic formed of its constitution and laws was suggested, of the order as he gave out, and as his followers still teach, by the immediate inspiration of heaven. But notwithstanding this high pretension, his design met at first with violent opposition. The pope, to whom Loyola had applied for the sanction of his authority to confirm the institution, referred his petition to a committee of cardinals. They represented the establishment to be unnecessary as well as dangerous, and Paul refused to grant his approbation of it. At last, Loyola removed all his scruples by an offer which it was impossible for any pope to refuse. He proposed, that besides the three vows of poverty, of chastity, and of monastic obedience, which are common to all the orders of regulars, the members of his society should take a fourth vow of obedience to the pope, binding themselves to go whithersoever he should command for the service of religion, and without requiring any thing from the holy see for their support. At a time when the papal authority had received such a shock by the revolt of so many nations from the Roman church; at a time when every part of the papal system was attacked with so much violence and success, the acquisition of a body of men, thus peculiarly devoted to the see of Rome, confirmed and whom it might set in opposition to all its enemies, by the pope, and from what motives.

The constitution and laws of the society were perfected by Laynez and Aquaviva, the two generals who succeeded Loyola, men far superior to their master in abilities and in the science of government. They framed that system of profound and artful policy which distinguishes the order. The large infusion of fanaticism mingled with its regulation should be imputed to Loyola its founder. Many circumstances concurred in giving a peculiarity of character to the order of Jesuits, and in forming the members of it not only to take greater part in the affairs of the world than any other body of monks, but to acquire superior influence in the conduct of them.

The primary object of almost all the monastic orders is to separate men from the world, and from any concern in its affairs. In the solitude and silence of the cloister, the monk is called to work out his own salvation by extraordinary acts of mortification and piety. He is dead to the world, and ought not to mingle in in its transactions. He can be of no benefit to mankind but by his example and by his prayers. On the contrary, the Jesuits are taught to consider themselves as formed for action. They are chosen soldiers bound to exert themselves continually in the service of God, and of the pope his vicar on earth. Whatever tends to instruct the ignorant, whatever can be of use to reclaim or to oppose the enemies of the holy see, is their proper object. That they may have full leisure for this active service, they are totally exempted from those functions the performance of which is the chief business of other monks. They appear in no professions; they practice no rigorous austerities; they do not consume one half of their time in the repetition of tedious offices; but they are required to attend to all the transactions of the world, on account of the influence which these may have upon religion; they are directed to study the dispositions of persons in high rank, and to cultivate their friendship; and by the very constitution as well as genius of the order, a spirit of action and intrigue is infused into all its members.

As the object of the society of Jesuits differed from that of the other monastic orders, the diversity was no less in the form of its government. The other orders are to be considered as voluntary associations, in which whatever affects the whole body is regulated by the common suffrage of all its members. The executive power is vested in the persons placed at the head of each convent or of the whole society; the legislative authority resides in the community. Affairs of moment, relating to particular convents, are determined in conventual chapters; such as respect the whole order are considered in general congregations. But Loyola, full of the ideas of implicit obedience, which he had derived from his military profession, appointed that the government of his order should be purely monarchical. A general, chosen for life by deputies from the several provinces, possessed power that was supreme and independent, extending to every person and to every case. He, by his sole authority, nominated provincials, rectors, and every other officer employed in the government of the society, and could remove them at pleasure. In him was vested the sovereign administration of the revenues and funds of the order. Every member belonging to it was at his disposal; and by his uncontrollable mandate he could impose on them any task, or employ them in what service forever he pleased. To his commands they were required to yield not only outward obedience, but to resign up to him the inclinations of their own wills and the sentiments of their own understandings. They were to listen to his injunctions as if they had been uttered by Christ himself. Under his direction they were to be mere passive instruments, like clay in the hands of the potter, or like dead carcasses incapable of resistance. Such a singular form of policy could not fail to impress its character on all the members of the order, and to give a peculiar force to all its operations. There is not, in the annals of mankind, any example of such a perfect despotism, exercised not over monks shut up in the cells of a convent, but over men dispersed among all the nations of the earth.

As the constitutions of the order vest in the general such absolute dominion over all its members, they carefully provide for his being perfectly informed with respect to the character and abilities of his subjects. Every novice who offers himself as a candidate for entering into the order, is obliged to manifest his conscience to the superior, or a person appointed by him; and is required to confess not only his sins and defects, but to discover the inclinations, the passions, and the bent of his soul. This manifestation must be renewed every six months. The society, not satisfied with penetrating in this manner into the innermost recesses of the heart, directs each member to observe the words and actions of the novices; they are constituted spies upon their conduct, and are bound to disclose every thing of importance concerning them to the superior. In order that this scrutiny into their character may be as complete as possible, a long noviciate must expire, during which they pass through the several gradations of ranks in the society; and they must have attained the full age of thirty-three years before they can be admitted to take the final vows, by which they become professed members. By these various methods, the superiors, under whose immediate inspection the novices are placed, acquire a thorough knowledge of their dispositions and talents. In order that the general, who is the soul that animates and moves the whole society, may have under his eye every thing necessary to inform or direct him, the provincials and heads of the several houses are obliged to transmit to him regular and frequent reports concerning the members under their inspection. In these they descend into minute details with respect to the character of each person, his abilities natural or acquired, his temper, his experience in affairs, and the particular department for which he is best fitted. These reports, when digested and arranged, are entered into registers kept of purpose, that the general may, at one comprehensive view, survey the state of the society in every corner of the earth; observe the qualifications and talents of its members; and thus choose, with perfect information, the instruments which his absolute power can employ in any service for which he thinks meet to define them.

As it was the professed intention of the order of Jesuits to labour with unwearied zeal in promoting the salvation of men, this engaged them of course in many active functions. From their first institution, they considered the education of youth as their peculiar province; they aimed at being spiritual guides and confessors; they preached frequently in order to instruct the people; they set out as missionaries to convert unbelieving nations. The novelty of the institution, as well as the singularity of its objects, procured the order many admirers and patrons. The governors of the society had the address to avail themselves of every circumstance in its favour; and in a short time the number as well as influence of its members increased wonderfully. Before the expiration of the sixteenth century, the Jesuits had obtained the chief direction of the education of youth in every catholic country in Europe. They had become the confessors of almost all its monarchs; a function of no small importance in any reign, but, under a weak prince, superior even to that of minister. They were the spiritual guides of almost every person eminent for rank or power. They possessed the highest degree of confidence and interest with the papal court, as the most zealous zealous and able champions for its authority. The advantages which an active and enterprising body of men might derive from all these circumstances are obvious. They formed the minds of men in their youth. They retained an ascendant over them in their advanced years. They possessed, at different periods, the direction of the most considerable courts in Europe. They mingled in all affairs. They took part in every intrigue and revolution. The general, by means of the extensive intelligence which he received, could regulate the operations of the order with the most perfect discernment; and, by means of his absolute power, could carry them on with the utmost vigour and effect.

Together with the power of the order, its wealth continued to increase. Various expedients were devised for eluding the obligation of the vow of poverty. The order acquired ample possessions in every catholic country; and by the number as well as magnificence of its public buildings, together with the value of its property, moveable or real, it vied with the most opulent of the monastic fraternities. Besides the sources of wealth common to all the regular clergy, the Jesuits possessed one which was peculiar to themselves. Under pretext of promoting the success of their missions, and of facilitating the support of their missionaries, they obtained a special licence from the court of Rome to trade with the nations which they laboured to convert. In consequence of this, they engaged in an extensive and lucrative commerce both in the East and West Indies. They opened warehouses in different parts of Europe, in which they vended their commodities. Not satisfied with trade alone, they imitated the example of other commercial societies, and aimed at obtaining settlements. They acquired possession accordingly of a large and fertile province in the southern continent of America, and reigned as sovereigns over some hundred thousand subjects.

Unhappily for mankind, the vast influence which the order of Jesuits acquired by all these different means, has been often exerted with the most pernicious effect. Such was the tendency of that discipline observed by the society in forming its members, and such the fundamental maxims in its constitution, that every Jesuit was taught to regard the interest of the order as the capital object to which every consideration was to be sacrificed. This spirit of attachment to their order, the most ardent perhaps that ever influenced any body of men, is the characteristic principle of the Jesuits, and serves as a key to the genius of their policy as well as the peculiarities in their sentiments and conduct.

As it was for the honour and advantage of the society that its members should possess an ascendant over persons in high rank or of great power; the desire of acquiring and preserving such a direction of their conduct with greater facility, has led the Jesuits to propagate a system of relaxed and pliant morality, which accommodates itself to the passions of men, which justifies their vices, which tolerates their imperfections, which authorizes almost every action that the most audacious or crafty politician would wish to perpetrate.

As the prosperity of the order was intimately connected with the preservation of the papal authority, the Jesuits, influenced by the same principle of attachment to the interests of their society, have been the most zealous patrons of those doctrines which tend to exalt ecclesiastical power on the ruins of civil government. They have attributed to the court of Rome a jurisdiction as extensive and absolute as was claimed by the most presumptuous pontiffs in the dark ages. They have contended for the entire independence of ecclesiastics on the civil magistrates. They have published such tenets concerning the duty of oppressing princes who were enemies of the Catholic faith, as countenanced the most atrocious crimes, and tended to dissolve all the ties which connect subjects with their rulers.

As the order derived both reputation and authority from the zeal with which it stood forth in defence of the Romish church against the attacks of the reformers, its members, proud of this distinction, have considered it as their peculiar function to combat the opinions and to check the progress of the Protestants. They have made use of every art, and have employed every weapon against them. They have set themselves in opposition to every gentle or tolerating measure in their favour. They have incessantly stirred up against them all the rage of ecclesiastical and civil persecution.

Monks of other denominations have indeed ventured to teach the same pernicious doctrines, and have held opinions equally inconsistent with the order and happiness of civil society. But they, from reasons which are obvious, have either delivered such opinions with greater reserve, or have propagated them with less success. Whoever recollects the events which have happened in Europe during two centuries, will find that the Jesuits may justly be considered as responsible for most of the pernicious effects arising from that corrupt and dangerous calumniery, from those extravagant tenets concerning ecclesiastical power, and from that intolerant spirit, which have been the disgrace of the church of Rome throughout that period, and which have brought so many calamities upon civil society.

But, amidst many bad consequences flowing from the institution of this order, mankind, it must be acknowledged, have derived from it some considerable advantages. As the Jesuits made the education of youth one of their capital objects, and as their first of this attempts to establish colleges for the reception of students were violently opposed by the universities in different countries, it became necessary for them, as the most effectual method of acquiring the public favour, to surpass their rivals in science and industry. This prompted them to cultivate the study of ancient literature with extraordinary ardour. This put them upon various methods for facilitating the instruction of youth; and, by the improvements which they made in it, they have contributed so much towards the progress of polite learning, that on this account they have merited well of society. Nor has the order of Jesuits been successful only in teaching the elements of literature; it has produced likewise eminent masters in many branches of science, and can alone boast of a greater number of ingenious authors than all the other religious fraternities taken together.

But it is in the new world that the Jesuits have exhibited hibited the most wonderful display of their abilities, and have contributed most effectually to the benefit of the human species. The conquerors of that unfortunate quarter of the globe had nothing in view but to plunder, to enslave, and to exterminate its inhabitants. The Jesuits alone have made humanity the object of their settling there. About the beginning of the last century, they obtained admission into the fertile province of Paraguay, which stretches across the southern continent of America, from the bottom of the mountains of Potosi to the confines of the Spanish and Portuguese settlements on the banks of the river de la Plata. They found the inhabitants in a state little different from that which takes place among men when they first begin to unite together; strangers to the arts, subsisting precariously by hunting or fishing, and hardly acquainted with the first principles of subordination and government. The Jesuits set themselves to instruct and to civilize these savages. They taught them to cultivate the ground, to rear tame animals, and to build houses. They brought them to live together in villages. They trained them to arts and manufactures. They made them taste the sweets of society, and accustomed them to the blessings of security and order. These people became the subjects of their benefactors, who have governed them with a tender attention, resembling that with which a father directs his children. Respected and beloved almost to adoration, a few Jesuits presided over some hundred thousand Indians. They maintained a perfect equality among all the members of the community. Each of them was obliged to labour, not for himself alone, but for the public. The produce of their fields, together with the fruits of their industry of every species, were deposited in common storehouses, from which each individual received everything necessary for the supply of his wants. By this institution, almost all the passions which disturb the peace of society, and render the members of it unhappy, were extinguished.

A few magistrates, chosen by the Indians themselves, watched over the public tranquillity, and secured obedience to the laws. The languishing punishments frequent under other governments were unknown. An admonition from a Jesuit, a slight mark of infamy, or on some singular occasion, a few lashes with a whip were sufficient to maintain good order among these innocent and happy people.

But even in this meritorious effort of the Jesuits for the good of mankind, the genius and spirit of their order have mingled and are discernible. They plainly aimed at establishing in Paraguay an independent empire, subject to the society alone, and which, by the superior excellence of its constitution and police, could scarcely have failed to extend its dominion over all the southern continent of America. With this view, in order to prevent the Spaniards or Portuguese in the adjacent settlements from acquiring any dangerous influence over the people within the limits of the province subject to the society, the Jesuits endeavoured to inspire the Indians with hatred and contempt of these nations. They cut off all intercourse between their subjects and the Spanish or Portuguese settlements. They prohibited any private trader of either nation from entering their territories. When they were obliged to admit any person in a public character from the neighbouring governments, they did not permit him to have any conversation with their subjects; and no Indian was allowed even to enter the house where these strangers resided unless in the presence of a Jesuit. In order to render any communication between them as difficult as possible, they industriously avoided giving the Indians any knowledge of the Spanish or of any other European language; but encouraged the different tribes which they had civilized to acquire a certain dialect of the Indian tongue, and laboured to make that the universal language throughout their dominions. As all these precautions, without military force, would have been insufficient to have rendered their empire secure and permanent, they instructed their subjects in the European arts of war. They formed them into bodies of cavalry and infantry, completely armed and regularly disciplined. They provided a great train of artillery, as well as magazines stored with all the implements of war. Thus they established an army so numerous and well-appointed, as to be formidable in a country where a few fickle and ill-disciplined battalions composed all the military force kept on foot by the Spaniards or Portuguese.

Such were the laws, the policy, and the genius of this formidable order; of which, however, a perfect knowledge has only been attainable of late. Europe had observed, for two centuries, the ambition and power of the order. But while it felt many fatal effects of these, it could not fully discern the causes to which they were to be imputed. It was unacquainted with many of the singular regulations in the political constitution or government of the Jesuits, which formed the enterprising spirit of intrigue that distinguished its members, and elevated the body itself to such a height of power. It was a fundamental maxim with the Jesuits, from their first institution, not to publish the rules of their order. These they kept concealed as an impenetrable mystery. They never communicated them to strangers, nor even to the greater part of their own members. They refused to produce them when required by courts of justice; and, by a strange policy, the civil power in different countries authorized or connived at the establishment of an order of men, whose constitution and laws were concealed with a solicitude which alone was a good reason for having excluded them. During the prosecutions lately carried on against them in Portugal and France, the Jesuits have been so inconsiderate as to produce the mysterious volumes of their institute. By the aid of these authentic records, the principles of their government may be delineated, and the sources of their power investigated with a degree of certainty and precision which, previous to that event, it was impossible to attain.

The pernicious effects, however, of the spirit and constitution of this order, rendered it early obnoxious to some of the principal powers in Europe, and gradually brought on its downfall. The emperor Charles V. saw it expedient to check its progress in his dominions; it was expelled England, by proclamation 2 James I., in 1604; Venice, in 1606; Portugal, in 1579; France, in 1664; Spain and Sicily, in 1767; and totally suppressed and abolished by the late Pope Clement XIV. in 1773.