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proval of the Holy Office and the Florentine Inquisition, fortified by privileges from Spanish and French kings, dukes of Tuscany, Ferrara, and so forth. The changes which Boccaccio's masterpiece had undergone were these: passages savoring of doubtful dogma, sarcasms on monks and clergy, the names of saints, allusions to the devil and hell, had disappeared. Ecclesiastical sinners were transformed into students and professors, nuns and abbesses into citizens' wives. Immorality in short was secularized. But the book still offered the same allurements to a prurient mind. Sixtus V. expressed his disapproval of this recension, and new editions were licensed in 1582 and 1588 under the revision of Lionardo Salviati and Luigi Groto. Both preserved the obscenities of the Decameron, while they displayed more rigor with regard to satires on ecclesiastical corruption. It may be added, in justice to the Roman Church, that the Decameron stands still upon the Index with the annotation donec expurgctur.1 Therefore we must presume that the work of purification is not yet accomplished, though the Jesuits have used parts of it as a text-book in their schools, while Panigarola quoted it in his lectures on sacred eloquence.

It would weary the reader to enlarge upon this process of stupid or hypocritical purgation, whereby the writings of men like Doni and Straparola were stripped of their reflections on the clergy, while their Index, Naples, Pelella, 1852, p. 87.

BOCCACCIO'S MASTERPIECE.

indecencies remained untouched; or to show how Ariosto's Comedies were sanctioned, when his Satires, owing to their free speech upon the Papal Court, received the stigma. But I may refer to the grotesque attempts which were made in this age to cast the mantle of spirituality over profane literature. Thus Hieronimo Malipieri rewrote the Canzoniere of Petrarch, giving it a pious turn throughout; and the Orlando Furioso was converted by several hands into a religious allegory.2

The action of Rome under the influence of the Counter-Reformation was clearly guided by two objects: to preserve Catholic dogma in its integrity, and to maintain the supremacy of the Church. She was eager to extinguish learning and to paralyze intellectual energy. But she showed no unwillingness to tolerate those pleasant vices which enervate a nation. Compared with unsound doctrine and audacious speculation, immorality appeared in her eyes a venial weakness. It was true that she made serious efforts to reform the manners of her ministers, and was fully alive to the necessity of enforcing decency and decorum. Yet a radical purification of society seemed of less importance to her than the conservation of Catholic orthodoxy and the inculca

This treatment of Ariosto is typical. Men of not over scrupulous nicety may question whether his Comedies are altogether wholesome reading. But not even a Puritan could find fault with his Satires on the score of their morality. Yet Rome sanctioned the Comedies and forbade the Satires.

• Curjous details on this topic are supplied by Dejob, op. cit. pp. 179-181, and p. 184.

RESTRICTIONS BY THE CHURCH.

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tion of obedience to ecclesiastical authority. When we analyze the Jesuits' system of education, and their method of conducting the care of souls, we shall see to what extent the deeply seated hypocrisy of the Counter-Reformation had penetrated the most vital parts of the Catholic system. It will suffice, at the close of this chapter, to touch upon one other repressive measure adopted by the Church in its panic. Magistrates received strict injunctions to impede the journeys of Italian subjects into foreign countries where heresies were known to be rife, or where the rites of the Roman Church were not regularly administered.1 administered.1 In 1595 Clement VIII. reduced these admonitions to Pontifical law in a Bull, whereby he forbade Italians to travel without permission from the Holy Office, or to reside abroad without annually remitting a certificate of confession and communion to the Inquisitors. To ensure obedience to this statute would have been impossible without the co-operation of the Jesuits. They were, however, diffused throughout the nations of North, East, South, and West. When an Italian arrived, the Jesuit Fathers paid him a visit, and unless they received satisfactory answers with regard to his license of travel and his willingness to accept

1 Any correspondence with heretics was accounted sufficient to implicate an Italian in the charge of heresy. Sarpi's Letters are full of matter on this point. He always used Cipher, which he frequently changed, addressed his letters under feigned names, and finally resolved on writing in his own hand to no heretic. See Lettere, vol. ii. pp. 2, 151, 242, 248, 437. See also what Dejob relates about the timidity of Muretus, Murel, pp. 229-231.

their spiritual direction, these serfs of Rome sent a delation to the central Holy Office, upon the ground of which the Inquisitors of his province instituted an action against him in his absence. Merchants, who neglected these rules, found themselves exposed to serious impediments in their trading operations, and to the peril of prosecution involving confiscation of property at home. Sarpi, who composed a vigorous critique of this abuse, points out what injury was done to commerce by the system. We may still further censure it as an intolerable interference with the liberty of the individual; as an odious exercise of spiritual tyranny on the part of an ambitious ecclesiastical power which aimed at nothing less than universal domination.

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Treatise on the Inquisition,' Opere, vol. iv. p. 45.

CHAPTER IV.

THE COMPANY OF JESUS.

Vast Importance of the Jesuits in the Counter-Reformation-Ignatius Loyola-His Youth—Retreat at Manresa—Journey to Jerusalem -Studies in Spain and Paris-First Formation of his Order at Sainte Barbe-Sojourn at Venice—Settlement at Rome-Papal Recognition of the Order-Its Military Character-Absolutism of the General-Devotion to the Roman Church-Choice of Members -Practical and Positive Aims of the Founder-Exclusion of the Ascetic, Acceptance of the Worldly Spirit-Review of the Order's Rapid Extension over Europe-Loyola's Dealings with his Chief Lieutenants-Propaganda-The Virtue of Obedience-The Exercitia Spiritualia-Materialistic Imagination-Intensity and Superficiality of Religious Training-The Status of the NoviceTemporal Coadjutors-Scholastics-Professed of the Three Vows -Professed of the Four Vows-The General-Control exercised over him by his Assistants-His relation to the General Congregation-Espionage a part of the Jesuit System—Advantageous Position of a Contented Jesuit-The Vow of Poverty-Houses of the Professed and Colleges-The Constitutions and Declarations -Problem of the Monita Secreta-Reciprocal Relations of Rome and the Company-Characteristics of Jesuit Education-Direction of Consciences-Moral Laxity-Sarpi's Critique-Casuistry-Interference in affairs of State—Instigation to Regicide and Political Conspiracy-Theories of Church Supremacy—Insurgence of the European Nations against the Company.

We have seen in the preceding chapters how Spain became dominant in Italy, superseding the rivalry of confederated states by the monotony of servitude, and lending its weight to Papal Rome. The internal changes effected in the Church by the Tridentine Council, and the external power conferred

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