When any species of wrong-doing can wear the disguise of righteousness, the blindest among us can see how dangerous that kind of crime may become—how hard to prove, punish and put down.
There are immense Arabian plains where nomad1 robbers have practised their profession, from a time whereof the memory of man runneth not to the contrary; yet those plains and the nomad bands that pitch their tents beneath the Oriental sun remain very much as they were in the days of Abraham.
But where robbery has disguised itself as Law, and one class has aimed the law-making machine at the others, saying "Stand and deliver!" whole regions have become deserts, and great peoples have been blotted2 out.
In fact, the highwayman, the cattle-lifter and the pickpocket3 have never in the least affected4 the destinies of nations. The pirate and the buccaneer have never been able to destroy the commerce of the seas, beggar provinces, and change noble harbors into neglected pools.
It is when the robbers intrench themselves in Parliaments, Reichstags and Congresses, and the robbery takes the form of "Law," that spoliation becomes destructive. Bank laws and money-contraction laws beat down more victims than armies. Protective Tariff5 "laws," infinitely6 more ruinous than all the Lafittes and Captain Kidds, drive the American flag from the seas, while on land they make a thousand Rockefellers, Carnegies, Morgans, Guggenheims, McCormicks and Armours, at the same time that they are casting millions of the despoiled7 out of house and home.
There are realms where religious mendicancy8 keeps to the primitive9 forms of the beggar's bowl and pouch10. It is the free-will offering.
In these countries of voluntary tributes, religious feeling has branched [Pg 4]into the fewest channels, has lost the least of its original force, and maintains today its most impregnable position. But where the priestly caste was able to intrench its mendicancy in Law, and arrogantly11 say to the laity12, "Pay me one-tenth of all thou hast!" religion was first to well-nigh lose its beauty and its strength, and like, the Rhine, almost disappear into the intricate morasses13 of subdivisions.
Ten thousand virulent14 disputes about tithes15 ushered16 in the diabolisms of the French Revolution; and many of my readers will remember how Charles Dickens, when a Parliamentary reporter, dropped his pencil in tears, unable to go on, as Daniel O'Connell described one of the tragedies of a tithe-riot in Ireland.
When Religion went forth19 as Christ sent it forth, it demanded nothing for the priest. Yet, the same religion, organized into an episcopacy, afterwards wrote the tax of one-tenth upon the statute-book, and sold the widow's cow to pay the priest for his prayer. In those days, it must have been a gruesome spectacle as the burly parson, a picture of physical fullness, stood in the background, personifying Law and Religion, while the bailiff raided the cotter's wretched premises20, pounced21 upon pigs and poultry22, or dragged household goods off to public sale. Yet, during centuries of outrage23, pain and starvation, this sort of robbery disguised itself with a double domino of Law and Religion.
Forgive me, if I digress briefly24 to mention how vividly25 I was reminded of all this, by the thrifty26, business-like manner in which Bishop27 P. J. Donohue, of Wheeling, West Virginia, sold out a laboring28 man, S. W. Hawley, for rent, in the year of our Crucified Lord, 1913.
To satisfy the debt due to this most worshipful Bishop of God, the following personal property was seized, and advertised for sale, to-wit: 3 bed springs and 3 beds, 3 mattresses30, 1 stove, 2 tables, 10 chairs, 3 pictures, 1 broom, 4 comforts, 2 blankets, 3 quilts, 4 pillows, and some dishes.
(It was further stated that Hawley's back was broken, while working in the coal mines.)
George Alfred Townsend, who was so well known to journalism32 as "Gath," wrote a novel which he called "The Entailed33 Hat." The book would have lived gloriously, had it not been for the hat: the sternly absurd conditions which this[Pg 5] idea about the Entailed Hat fastened upon the author, killed his novel.
But there was in it one passage which lingers yet in my recollection, after the lapse34 of more than 30 years. There were two brothers, shrewd, pushing, flinty Jews, who drove hard bargains, hard collections, and filled a store-room with household plunder35 sold for debt, and bought in by the Jews, to be resold at a profit. "Gath" gave tongue to each article of this pitiful domestic furniture, torn from the homes of the poor, and auctioned36 at public outcry.
The old rickety cradle spoke38 of the babes that had lain in it, and of the mother-songs that had been sung over it, as the foot which moves the world softly pedalled the wooden rockers.
The loom39 and the spindle had their stories to tell: the table and the dishes spoke of the plain meals and unpretentious hospitalities of the lowly: the chairs remembered the humble40 hearth41 and fireside, and many a circle of bright faces they had helped to form around the cheerful glow of the burning logs.
The silent clock, with no life of moving hands on its dust-covered face, spoke of how the short and simple annals of the poor had been measured by it, how it had timed the marriage and the funeral, the birth and death; and how it had missed the toil-hardened hands that used to wind it up, every night.
And so on—the dirge42 of the Household Goods!
As my eye ran over the items of the poor man's goods ordered to sale for the most worshipful Bishop Donohue—the consecrated43 disciple44 of Christ who didn't even have as much of a home as the foxes and the birds—I might have thought of one or two blistering45 passages in the glorious old Code of Moses; I might have recalled some of the bitterest of the words of Jesus Christ, against those rich, haughty46, unmerciful lordlings who grind the faces of the poor.
But I did not: on the contrary, that passage in "Gath's" novel rose out of the mist of 30 years, and brought back the plaintive47 lament48 of the household goods, seized, carried away, and sold into strange hands to pay a trifling49 debt. "Gath," following literary tradition, most canonically50 chose Jews to act as shylocks: it would never have occurred to him that a consecrated Bishop of Jesus Christ could sell the poor Christian51's blanket off the bed, sell the bed itself, sell the table at which the family ate, and the chairs that they sat on. Not[Pg 6] only the mattress31 on which the tired limbs of labor29 stretched themselves to rest, and the pillows upon which the aching head had lain, but the very broom which swept the floor, had to be seized to satisfy the rent of this godly landlord, the Bishop of a homeless Christ!
To make this picture perfect, the family Bible ought to have been levied52 on—and this Catholic Bishop ought to have bought it in. Having acquired the Book in that manner, a natural curiosity might have prompted him to read it.
One thing, however, the most worshipful Bishop might yet do: he might take the proceeds of the sale of Hawley's beds, mattresses, pillows, stove, dishes, comforts, blankets, chairs and broom—and contribute the whole sum to Foreign Missions.
* * * * * * *
"Thou shalt not commit adultery!"
All Christians53 take their laws and their religion more or less from the Jews. Who the Jews took it from, is another question. Skeptical54 scholars say that they took it from the older peoples of the East, of the Nile, the Euphrates: orthodox Christianity maintains that they took it by revelation direct from Jehovah. Therefore, every sect55 in Christendom stands committed to the proposition that God Almighty56, clothed in all His terrors, with the clouds darkening the skies, the thunders for His heralds57 and the lightenings for the flaming swords that went before His face, came down to Sinai, and wrote upon the everlasting58 tablets,
"Thou shalt not commit adultery!"
(Doway Bible: Deut. xx:14. I will hereafter use this Roman Catholic version as the true one, thus avoiding any dispute with papists as to the accuracy of my quotations59.)
In this Doway, or Douay, a version of the Book, we are somewhat patly told that the first thing which Adam did, after having been dispossessed of Eden, was to know "Eve his wife, who conceived and brought forth Cain, saying, I have gotten a man through God."
Then she brought forth Abel; and before six other verses are ended, we learn that the brothers are at enmity because of religion, and that one has killed the other.
How Adam and Eve were to have propagated the human race, had Eve not listened to the snake; or whether they were to have propagated it at all, is a mystery which our finite minds were evidently not expected to fathom61. Nevertheless, Saint[Pg 7] Augustine made a heroic effort to answer the riddle62; and his classic theological work, "The City of God," contains his theory, still discreetly63 veiled in the original Latin, which, being interpreted, is considerably64 nastier than any other English that I ever perused65 in a classical theological work.
The first occupation of Adam outside of Paradise ought to have some weight with us, as a time-honored precedent66. That wicked mankind, and Noe came out of the Ark, together with all those animals, birds, reptiles67, &c., the very first command given him was, that he and his family should increase and multiply. Apparently68, their obedience69 to this command was so prompt and effective that the Lord never reproached him or his descendants for any neglect of duty in that particular.
"And God blessed Noe and his sons: and said unto them, Increase and multiply, and fill the earth."
It is true that Noe got drunk, soon after this; but the diligent70 casuists, who follow every perilous71 passage in the Douay Bible with their indefatigable72 notes, tell us that Noe did not commit a sin by getting drunk, "because he knew not the strength of it," the wine.
(Thus does ignorance excuse the sinner, when the casuists need the defense73.)
And through the Mosaic74 Code, breathes the same spirit and purpose: it can fairly be summed up in the phrase, Thou shalt marry!
Every encouragement is given to wedlock75 and to large families: polygamy itself, had its reason, in those hot climates where puberty is reached at so early an age, and where the child-bearing woman is so quickly aged18 into unfitness for mating with the robust76 husband. It was partly because the Mosaic law gave so little excuse for immorality77, that adultery was so cruelly punished. And the vigor78 of the Jewish type, for so many centuries, amid so many barbarous persecutions, and in spite of such wide geographical79 dispersions, is the most splendid monument to the eternal wisdom of the command—
Marry! Increase and multiply! Fill the earth with lawfully80 begotten81 children! Honor the Home! Preserve your Race! Do not breed promiscuously82! DO NOT MONGRELIZE!
In short,
"Do not commit adultery."
As Moses minutely regulated the patriarchal household,[Pg 8] making the nomad Jew's wife the queen of his tent, so Paul the Apostle carefully instructed the model priest, admonishing83 him to be content with one wife, and to be watchful84 over the conduct of his family, "having his children in subjection with all chastity."
(I may add that St. Paul lays down the law in a manner that condemns85 the Christian bishops86 who sell out their humble fellows who are unable to pay rent and tithes.)
The priests of Assyria and of Egypt were married men. The priests of the Jews were married men: the priests of the Romans were married men. The Bishops, or Popes, of Rome were married men, during the first four hundred years after Christ.
(See Dr. Angelo S. Rappoport's "Love Affairs of the Vatican," 3rd Edition, 1912, p. 9.)
Let no one misunderstand me: I freely admit that there are exceptional men and women who voluntarily choose the unmarried life. There have always been such exceptions to the rule, and there probably always will be: the reasons need not be discussed.
Those reasons do not necessarily imply a lack of virility87: some men simply prefer not to take a wife; some women just naturally fear the loss of independence, or they never meet the King who will take no denial, or they nobly burden their lives with duties which demand self-sacrifice.
The six Vestals of old Rome were voluntary celibates88: such men as Paul, Ben Zoma, Montaigne, Spinoza, were voluntary bachelors. It might have been far happier for John Wesley, Thomas Carlyle, and John Ruskin, had they persisted in the single state.
But enforced spinsterhood and bachelorhood, is a frightfully different thing. To say to men and women who have taken certain "vows89," that they shall never seek happiness in marriage, never escape mental and physical longing90 and anguish91, because of such "vows," is to put the selfish will of an earthly priesthood above the will of God.
It is impossible to conceive of a crucifixion of humanity more unnatural92, more indefensible, and more necessarily horrible in its consequences.
Enforced celibacy93 in normal priests, simply means adultery, hidden behind walls and disguised as religion. Therefore, when adultery has to be tolerated, as an incident to a certain[Pg 9] form of Christianity, the crime eludes94 the law, the illicit95 intercourse96 of the sexes identifies itself with a religious system, and it becomes as impossible to control as does the robber who gains control of the machinery97 of government. When the robber is the Law, who is to punish the criminal? When adultery is elevated into a system which is recognized as a religion, who is to punish the adulterer?
Robbery enthroned in the law, and advancing its demands too far, has to be dealt with by revolutions. Thus it was in England, when the Great Charter was won. Thus it was in the Revolution of 1688. Thus it was in Switzerland, in France, in the American Colonies, in Italy, in Germany, and even in Spain and Portugal—not to mention South America, and Mexico.
Adultery, interwoven in a religious system, was one of the main-springs of the Revolution in Germany, in England, in Holland and in the States of the libertine98 Popes, themselves.
The enormous popular support given to Calvin, Luther, and Knox, to Henry VIII., to Garibaldi, to Bolivar, and to Juarez, was largely fanned and fed by the intense wrath99 of the people against the pope-protected immorality of the priests—the adultery which could not be punished because it was interwoven into the system of popery.
The Popes could not punish the priests, because the Popes were equally criminal. The system required celibacy: the system was against the law of God: the system gave the priest absolute power over women, and secret access to them. The system needed the unmarried priest, and the system had to pay the price. The adultery of the priest had to be cloaked and tolerated, for the simple reason that it was incidental and inseparable.
But who made the system? Not God, nor the Bible, nor the Apostles, nor the early Fathers of the Primitive Church: the system was peculiarly the work of Hildebrand, Pope Gregory VII.
It was this Pope who formulated100 the dogma of universal dominion101.
It was Gregory who said that, "The world derives102 its light from two sources, the sun and the moon, the former symbolizing103 the Papacy, the latter the Civil State."
In Gregory's mind, the entire Christian world was his Empire. The temporal Princes were his vassals104, every King[Pg 10]dom of Europe was his fief, every crown, his to give and to take away. The keys of Heaven and of Hell were in his hands; he was the Infallible representative of Jehovah; and when he spoke, nations must shout, "The voice of the Pope, is the voice of God!"
To defend such a power and advance its banners, a disciplined and devoted105 soldiery was necessary: hence, the priests who could not take wives and have children. A family would divide their allegiance. Hence, also, the convent and the confessional, to furnish an outlet107 to the ungovernable natural desires of full-sexed men.
During the three frozen winter days of 1077, when a barefooted Emperor of Germany stood outside the castle-gate at Canossa, in the snow, this Gregory VII. spent the time inside with his Mistress, the Countess Matilda of Tuscany. When the Pope finally professed108 himself satisfied with the Emperor's penitence109 and submission110, he figuratively placed his foot upon the Emperor's neck. The Church had conquered the Civil State. The priest was above the King. To C?sar nothing was left, save what the Pope might graciously concede. The things that had been C?sar's, in Christ's time, were now the Pope's. Thus, the Fisherman not only wore one crown, but three, the tiara. He was lord of Earth, lord of Heaven, lord of Hell.
Under the Gregorian theory, God had become a silent partner in the government of Creation, oppressed by the logical necessity of endorsing111 every decree of the Infallible Italian priest. Jehovah was become a sort of Roy Faineant: the Italian Pope was Mayor of the Palace. To vary the illustration, the Almighty was become a King of England, and the Pope, Prime Minister. What the Premier113 tells the King to say, the King says; and then the Premier assures the world that what he has told the King to say is, "the King's speech."
* * * * * * *
In the palace of the Popes themselves, what was the result of celibacy?
Dr. Angelo Rappoport, of Rome, Italy, says in his book, published in 1912:
"For centuries the history of the Roman Pontiffs reminds one of the most depraved times of Athens and pagan Rome, rather than of Bethlehem and Jerusalem.
Courtesans, famous for their talent and their beauty, their intrigues114, and their gallant115 love affairs, ruled the Church and[Pg 11] disposed of the tiara. They raised and deposed116 the Pontiffs, imprisoned117 and assassinated118 them. * * * Their beds became the pedestals from which their lovers ascended119 the Pontifical120 throne.
All these Popes were imitating the mode of life of the Saracens, to whom they were paying tribute, and like true heroes of a seraglio, these chiefs of Christendom died by poison or strangulation. They committed follies121 worthy122 of Oriental despots, and vied in their debaucheries with the Emperors of pagan Rome. Pope John XXII. ordained123 priests in a stable, and swore by Bacchus and Venus." (John the 22nd Papa of that name, began his Vicarship of God in the year 1316.)
Cardinal124 Baronius exclaims,
"Those infamous125 prostitutes ruled Rome, and their creatures and lovers sat on the throne of St. Peter."
Bernard de Morlaix, monk126 of Cluny, writes in the 12th century,
"Rome is the impure127 city of the hunter Nimrod: piety128 and religion have fled its walls.
Alas129! the Pontiff, or rather the King of this odious130 city of Babylon, treads under foot the sanctity of the Gospel and the morality of Christ."
Matthew Paris, the historian of the 13th century, says:
"The holy city has become a place of infamy131, whose lewdness132 surpass even that of Sodom and Gomorrha."
So universal was the scandal caused by the bestial133 vices134 of the Popes and the Italian cardinals136 that the Catholic Parliament of England refused to allow Pope Innocent IV. to come to the British Court. Why? Because, as the House of Commons roundly declared, "the Papal Court spreads such an abominable137 odor that it should not be permitted in England."
(This was the Catholic Parliament of the Catholic King, Henry III., 13th century.)
Let me quote the brutally138 frank words of a Pope—
"Whoever," writes Pius II., "has not felt the fire of love is either a stone or a beast.
Who is it, at the age of thirty, that has not committed a crime for the sake of love?
Many women have I courted and loved: and as soon as I had possessed60 them, I was filled with loathing139 for them."
(The Infallible Pius II. lived in the 15th century.)
Inasmuch as the courtesans raised one boy of eighteen, and[Pg 12] another of twelve, to the "throne of Saint Peter," you can imagine what sort of lives they led in that gilded140 brothel, the Pope's palace.
(Pope John XII. was 18 years of age. Pope Benedict IX. was a lad of 12 years. Both were monsters of lust112.)
This being the general picture of the Popes, after they quit taking wives, we are not surprised to learn that their mistresses and their bastards141 were as well known, and as socially respectable, as those of the kings and emperors, who married because it was a duty, and Lotharioed because they found pleasure in it. The illegitimate children of the Vicars of Christ were as undenied and undeniable as were those of Henry of Navarre, Augustus of Saxony, Louis XIV. of France, and Charles II., of England. Don John of Austria, was not more proudly the "woods colt" of Charles V. of Germany, than was C?sar Borgia the son of His Holiness, Alexander VI. The Duke of Berwick was not better known as the bastard142 of James II. and Arabella Churchill, than were two of the reigning143 belles144 of Rome, not many years ago, recognized as the winsome145 daughters in the flesh of His Holiness, Pope Pius IX.
To complete the picture, history tells us that Pope John XII., who was made God-on-earth at the age of eighteen, met his death by the hand of an outraged146 husband, at the age of twenty-five. The furious husband broke into the Pope's bed-room, in the Lateran palace, and slew147 the adulterer in the arms of the faithless wife.
Even Platina mentions this horrible fact, in his Lives of the Popes, written at the request of Pope Sixtus IV., and published in the year 1479.
Platina was a devout148 Catholic and was Superintendent149 of the Vatican Library, Rome, Italy.
In the biography of Petrarch by Jerome Equarciafico, we learn that this poetic150 dawn-bird of the Renaissance151 had a beautiful sister, named Selvaggia. Upon this lovely girl, Pope Benedict XII. looked with the eyes of desire. He made infamous proposals to Petrarch, while the poet scornfully rejected. Then His Holiness caused it to be whispered to Petrarch that the Inquisition felt inclined to question him concerning the orthodoxy of his faith. "The Question," meant torture, and Petrarch fled from Avignon for his life. But a younger brother of Selvaggia was more of "a man of the world," as the world went in those days of all-powerful popery; and this[Pg 13] brother gave ear to the Pope's temptings. By his connivance152, the girl was seized one night, as she slept, and carried into the bedroom of the Vicar of Christ.
When this girl of sixteen realized what was intended, she fell on her knees, and piteously begged the Pope, the Holy Father, to take pity on her.
The raging lusts153 of the Pope were only maddened the more by the sight and the touch of her charms, and he threatened her with eternal damnation if she persisted in her obstinacy154. The weeping, despairing child did persist, and "he had recourse to force"
("Love Affairs of the Vatican." Page 154.)
* * * * * * *
Petrarch, as I have said, may be fairly regarded as the dawn-bird of the Renaissance, that marvellous Easter of Literature, when European Intellect, which popery had buried and set the soldiers of the Inquisition to guard, heard the golden trumpet155 of Resurrection sounded by the Byzantine scholars—fleeing from Moslem156 invasion—and threw off the shroud157 of a degrading superstition158, defied the terrors of the stupid fanatic159, and said to all the world—
"I will be free again, even though I die for it."
Petrarch was the purest of ten thousand pure, a lover who lived in the glory of the sentiment, without even the temptation to plunge160 the sacred torch into the stream of sensuality—a poet who sang as the bird sings, because Nature put music in his brain and heart and throat.
Petrarch was a devout Christian; and to be a Christian at that time, meant to be a Catholic. You may be sure that it was no heretic whom the Romans publicly honored in Rome, in the year 1342, and crowned with the laurels161 that Virgil had not worn more worthily162.
Surely, Petrarch's description of the Pope's morals and the Papal Court will not be spurned163 as the libel of an abominable heretic.
"You find there the terrible Nimrod, Semiramis, armed * * * the scandalous monument of the most infamous amours.
Confusion, darkness and horror, vice135 and crime dwell within these precincts. I am only describing to you what I have seen with my own eyes.
The hope of future life is looked upon as a vain illusion—what[Pg 14] is being told of hell as a mere164 fable165. * * * Love of truth is considered eccentricity166; chastity, prudishness. Licentiousness167 is considered broadness of soul, whilst prostitution here leads to fame and prestige. The more vice one accumulates, the greater the glory. Virtue169 is considered ridiculous. * * *
I shall not speak of violation170, rape171, adultery and incest. They are trifles at the Pontifical Court.
I shall not relate that the husbands whose wives have been abducted172, are forced to silence and exile. * * * I shall not dwell upon the cruel insult by which the outraged husbands are being compelled to receive in their houses their wives who had been prostituted, especially when they carry in their wombs the fruit of the criminal love."
Great God! What a picture of the Papal Court!
Petrarch adds, "The people are quite aware of everything I know myself."
The people knew; the people murmured: the people were helpless. Adultery had interwoven itself into the very fabric173 of religion; and the people saw no way to attack the adulterers without being accused of heresy174 and delivered to the terrible Inquisition.
Luther had not yet come. When he did come, the adulterers said that he was not only a heretic, but a drunkard and a libertine!
William Hogan was born in Ireland, and was educated for the priesthood at Maynooth College. Coming to America to follow his calling, he was so shocked by what he learned, in the Confessional and otherwise, that he abandoned popery in utter disgust.
When he landed on our shores, he brought with him letters of introduction to DeWitt Clinton of New York. So favorably was he received that he was elected Chaplain of the New York legislature, unanimously. Therefore, he was not a man with a grievance175. Every selfish instinct warned him to remain in the service of popery. It was his native honesty and his horror of imposture176 that caused him to rebel. Afterwards, he published books which reached an immense circulation prior to the Civil War, but which were forgotten in that shock of armies. They are now seldom seen even in the catalogues of Old Book stores.[Pg 15]
To that splendid gentleman, Dr. John N. Taylor, of Crawfordville, Indiana, I was indebted for a copy of the edition of 1856. The volume contains Hogan's book on "Popery," and also his "Auricular Confession106 and Popish Nunneries."
On page 247, Ex-Priest William Hogan says, in reference to the popish school-teachers, so numerous now in our Protestant schools—
"These ladies, when properly disciplined by the Jesuits and priests, become the best teachers. But before they are allowed to teach, there is no art, no craft, no species of cunning, no refinement178 in private personal indulgences, or no modes or means of seduction, in which they are not thoroughly179 initiated180.
I may say with safety, and from my own personal knowledge through the Confessional, that there is scarcely one of them who has not been herself DEBAUCHED BY HER OWN CONFESSOR.
The reader will understand that every nun177 has a confessor; and here I will add, for the truth must be told at once, that every confessor has a concubine, and there are very few of them who have not several."
Remember that this fearful charge against celibacy was made in 1856, in the edition of Hogan's work which was the 76th thousand. Therefore, the ex-priest who had brought the best letters of introduction from Europe, and who had been unanimously elected Chaplain of the New York legislature, had hurled181 this hideous182 indictment183 at popery and its priest 76,000 times.
What answer was made to him? None!
They furiously abused him, but did not dare to either prosecute184 or reply. He had been a priest, and he knew too much.
Popery has never dared to prosecute an ex-priest, or an ex-nun, where there was any chance to lift the veil that conceals185 the rottenness of life inside the convents, and the monasteries186.
After quoting Michelet and Courier and Llorente on the inevitable187 lasciviousness188 and depravity necessarily resulting from denying the priests the right to marry, William Hogan proceeds—
"Shall the cowl shelter the adulterous monk in this land of freedom? Are the sons of freemen to countenance189, nay190, asked to build impassible walls around a licentious168, lecherous191, profligate192 horde193 of foreign priests and monks194, who choose to come among us, and erect195 a little fortification, which they call nunneries for their protection?[Pg 16]
"Shall they own, by law and charter, places where to bury, hidden from the public eye, the victim of their lust, AND THE MURDERED OFFSPRING OF THEIR CONCUPISCENCE?"
Speaking of Albany, New York, Rev17. Hogan, on page 268, of "Nunneries," says—
"As soon as I got settled in Albany, I had of course to attend to the duty of Auricular Confession; and in less than two months found that those three priests, during the time they were there, were the fathers of between 60 and 100 children, besides having debauched many who had left the place previous to their confinement196.
Many of these children were by married women, whose husbands and brothers, and relatives were ready, if necessary, to wade197 knee-deep in blood for the holy immaculate infallible church of Rome."
And why were these American Catholics willing to wade in blood for popery? Because they did not know the truth about it.
The same reason holds good today; and that's the reason the priests are frantically198 trying to violate our Constitutional right of free speech and free press.
Above all things, the priests dread199 the day when American fathers, husbands, sons and brothers find out what it is, that these devilish priests claim they have a right to say, and to do, in their secret intercourse with Catholic wives, sisters and daughters.
The priests will murder any man, if they can, to prevent HIM from uncovering THEM.
On page 283, Hogan continues—
"Priests, nuns200, and confessors are the same now that they were then—15th century—all over the world.
Many of you have visited Paris, and do you not see there a lying-in hospital attached to every nunnery in the city? The same is to be seen in Madrid, and the principal cities of Spain.
I have seen them myself in Mexico, and in the city of Dublin, Ireland.
What is the object of these hospitals? It is chiefly to provide for the illicit offspring of priests and nuns, and such other unmarried females as the priests can seduce201 through the confessional.
But, it will be said, there are no lying-in hospitals attached[Pg 17] to the nunneries in this country. True, there are not; but I know from my own experience, through the confessional, that it would be well, if there were.
There would be fewer abortions203; there would be fewer infants strangled and murdered.
It is not generally known to Americans that the crime of procuring204 abortion202, is a common, everyday crime in popish nunneries.
It is not known to Americans, that strangling and putting to death infants, is common in nunneries throughout this country.
It is done systematically205 and methodically, ACCORDING TO POPISH INSTRUCTIONS."
The modus operandi is this—and then the ex-priest describes how the priest, the father of the child, baptises it, and thus insures its passage to Heaven, as per popish belief; and how the abbess, or Mother Superior, then shuts off the breath of the babe, at the nose: after which the poor little body is thrown into the lime-pit to be consumed.
Father Hogan also describes how the priests and monks give desired children to wives whose husbands are not productive. The woman is easily led to believe that God's will is enlisted206 in her behalf, and that He has commissioned the priest to accomplish what the husband failed at: result, happy wife, bouncing babe, rapturous husband, chuckling207 priest.
Father Hogan tells it all; and the rancorous papists never dared to hale him into court!
APPENDIX.
Constable208's Public Sale.
On Monday, the 22d day of September, 1913, between the hours of 9 o'clock a. m. and 4 p. m. of said day, at the residence of S. W. Hawley in —— Town, district of Raleigh County, West Virginia, I will sell at Public Auction37 to the highest bidder209, for cash, the following described personal property, to wit: Three bed springs and 3 beds, 3 mattresses, 1 dresser, 1 wash stand, 1 stand table, 1 range stove, and outfit210 for said stove, 2 tables, 10 chairs, 3 pictures, 1 broom, 4 comforts, 2 blankets, 3 quilts, and 3 comforts, 1 safe and dishes and 1 set of irons, 4 pillows, levied upon as the property of S. W. Hawley —— a distress211 warrant for rent —— to satisfy —— in my hands for collection in favor of P. J. Donahue.
Terms of sale: Cash in hand on day of sale.
Given under my hand this 10th day of September, 1913.
J. L. WILLIAMS,
Constable of Raleigh County.
[Pg 18]
STATE OF MISSOURI,
County of Lawrence—ss.
Before me personally appeared Marvin Brown, and after being duly sworn on his oath says that the above and foregoing is a true and correct copy of the notice of the constable's sale as the same appears from the original now in the possession of the affiant, and compared by him with the original at the time of making this affidavit212.
(Signed)
MARVIN BROWN, Affiant.
Subscribed213 and sworn to before me this 30th day of December, 1913.
(Signed)
EUGENE J. McNATT,
Notary214 Public, Lawrence County.
Commission expires Feb. 19th, 1916.
(Appeared in The Menace, Jan. 10, 1914.)[Pg 19]
What Happens to Full Sexed Women When
They Foolishly Take Vows Which
Insult Nature and God?
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1
nomad
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| n.游牧部落的人，流浪者，游牧民 | |
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2
blotted
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| 涂污( blot的过去式和过去分词 )； （用吸墨纸）吸干 | |
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3
pickpocket
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| n.扒手；v.扒窃 | |
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4
affected
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| adj.不自然的，假装的 | |
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5
tariff
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| n.关税，税率；(旅馆、饭店等)价目表，收费表 | |
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6
infinitely
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| adv.无限地，无穷地 | |
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7
despoiled
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| v.掠夺，抢劫( despoil的过去式和过去分词 ) | |
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8
mendicancy
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| n.乞丐，托钵，行乞修道士 | |
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9
primitive
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| adj.原始的；简单的；n.原(始)人，原始事物 | |
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10
pouch
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| n.小袋，小包，囊状袋；vt.装...入袋中，用袋运输；vi.用袋送信件 | |
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11
arrogantly
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| adv.傲慢地 | |
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12
laity
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| n.俗人；门外汉 | |
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13
morasses
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| n.缠作一团( morass的名词复数 )；困境；沼泽；陷阱 | |
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14
virulent
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| adj.有毒的，有恶意的，充满敌意的 | |
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15
tithes
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| n.（宗教捐税）什一税，什一的教区税，小部分( tithe的名词复数 ) | |
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16
ushered
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| v.引，领，陪同( usher的过去式和过去分词 ) | |
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17
rev
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| v.发动机旋转，加快速度 | |
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18
aged
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| adj.年老的，陈年的 | |
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19
forth
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| adv.向前；向外，往外 | |
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20
premises
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| n.建筑物，房屋 | |
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21
pounced
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| v.突然袭击( pounce的过去式和过去分词 )；猛扑；一眼看出；抓住机会（进行抨击） | |
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22
poultry
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| n.家禽，禽肉 | |
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23
outrage
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| n.暴行，侮辱，愤怒；vt.凌辱，激怒 | |
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24
briefly
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| adv.简单地，简短地 | |
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25
vividly
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| adv.清楚地，鲜明地，生动地 | |
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26
thrifty
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| adj.节俭的；兴旺的；健壮的 | |
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27
bishop
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| n.主教，（国际象棋）象 | |
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28
laboring
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| n.劳动，操劳v.努力争取(for)( labor的现在分词 )；苦干；详细分析；（指引擎）缓慢而困难地运转 | |
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29
labor
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| n.劳动，努力，工作，劳工；分娩；vi.劳动，努力，苦干；vt.详细分析；麻烦 | |
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30
mattresses
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| 褥垫，床垫( mattress的名词复数 ) | |
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31
mattress
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| n.床垫，床褥 | |
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32
journalism
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| n.新闻工作，报业 | |
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33
entailed
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| 使…成为必要( entail的过去式和过去分词 )； 需要； 限定继承； 使必需 | |
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34
lapse
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| n.过失，流逝，失效，抛弃信仰，间隔；vi.堕落，停止，失效，流逝；vt.使失效 | |
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35
plunder
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| vt.劫掠财物，掠夺；n.劫掠物，赃物；劫掠 | |
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36
auctioned
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| v.拍卖( auction的过去式和过去分词 ) | |
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37
auction
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| n.拍卖；拍卖会；vt.拍卖 | |
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38
spoke
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| n.（车轮的）辐条；轮辐；破坏某人的计划；阻挠某人的行动 v.讲，谈（speak的过去式）；说；演说；从某种观点来说 | |
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39
loom
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| n.织布机，织机；v.隐现，(危险、忧虑等)迫近 | |
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40
humble
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| adj.谦卑的，恭顺的；地位低下的；v.降低，贬低 | |
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41
hearth
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| n.壁炉炉床，壁炉地面 | |
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42
dirge
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| n.哀乐，挽歌，庄重悲哀的乐曲 | |
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43
consecrated
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| adj.神圣的，被视为神圣的v.把…奉为神圣，给…祝圣( consecrate的过去式和过去分词 )；奉献 | |
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44
disciple
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| n.信徒，门徒，追随者 | |
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45
blistering
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| adj.酷热的；猛烈的；使起疱的；可恶的v.起水疱；起气泡；使受暴晒n.[涂料] 起泡 | |
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46
haughty
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| adj.傲慢的，高傲的 | |
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47
plaintive
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| adj.可怜的，伤心的 | |
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48
lament
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| n.悲叹，悔恨，恸哭；v.哀悼，悔恨，悲叹 | |
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49
trifling
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| adj.微不足道的；没什么价值的 | |
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50
canonically
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| adv.照宗规地，宗规上地 | |
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51
Christian
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| adj.基督教徒的；n.基督教徒 | |
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52
levied
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| 征（兵）( levy的过去式和过去分词 )； 索取； 发动（战争）； 征税 | |
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53
Christians
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| n.基督教徒( Christian的名词复数 ) | |
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54
skeptical
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| adj.怀疑的，多疑的 | |
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55
sect
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| n.派别，宗教，学派，派系 | |
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56
almighty
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| adj.全能的，万能的；很大的，很强的 | |
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57
heralds
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| n.使者( herald的名词复数 )；预报者；预兆；传令官v.预示( herald的第三人称单数 )；宣布（好或重要） | |
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58
everlasting
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| adj.永恒的，持久的，无止境的 | |
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59
quotations
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| n.引用( quotation的名词复数 )；[商业]行情（报告）；（货物或股票的）市价；时价 | |
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60
possessed
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| adj.疯狂的；拥有的，占有的 | |
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61
fathom
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| v.领悟，彻底了解 | |
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62
riddle
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| n.谜，谜语，粗筛；vt.解谜，给…出谜，筛，检查，鉴定，非难，充满于；vi.出谜 | |
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63
discreetly
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| ad.(言行)审慎地，慎重地 | |
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64
considerably
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| adv.极大地；相当大地；在很大程度上 | |
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65
perused
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| v.读（某篇文字）( peruse的过去式和过去分词 )；（尤指）细阅；审阅；匆匆读或心不在焉地浏览（某篇文字） | |
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66
precedent
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| n.先例，前例；惯例；adj.在前的，在先的 | |
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67
reptiles
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| n.爬行动物，爬虫( reptile的名词复数 ) | |
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68
apparently
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| adv.显然地；表面上，似乎 | |
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69
obedience
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| n.服从，顺从 | |
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70
diligent
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| adj.勤勉的，勤奋的 | |
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71
perilous
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| adj.危险的，冒险的 | |
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72
indefatigable
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| adj.不知疲倦的，不屈不挠的 | |
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73
defense
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| n.防御，保卫；[pl.]防务工事；辩护，答辩 | |
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74
mosaic
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| n./adj.镶嵌细工的，镶嵌工艺品的，嵌花式的 | |
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75
wedlock
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| n.婚姻，已婚状态 | |
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76
robust
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| adj.强壮的，强健的，粗野的，需要体力的，浓的 | |
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77
immorality
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| n. 不道德, 无道义 | |
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78
vigor
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| n.活力，精力，元气 | |
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79
geographical
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| adj.地理的；地区(性)的 | |
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80
lawfully
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| adv.守法地，合法地；合理地 | |
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81
begotten
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| v.为…之生父( beget的过去分词 )；产生，引起 | |
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82
promiscuously
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| adv.杂乱地，混杂地 | |
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83
admonishing
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| v.劝告( admonish的现在分词 )；训诫；（温和地）责备；轻责 | |
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84
watchful
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| adj.注意的，警惕的 | |
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85
condemns
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| v.（通常因道义上的原因而）谴责( condemn的第三人称单数 )；宣判；宣布…不能使用；迫使…陷于不幸的境地 | |
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86
bishops
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| （基督教某些教派管辖大教区的）主教( bishop的名词复数 )； （国际象棋的）象 | |
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87
virility
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| n.雄劲，丈夫气 | |
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88
celibates
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| n.独身者( celibate的名词复数 ) | |
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89
vows
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| 誓言( vow的名词复数 )； 郑重宣布，许愿 | |
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90
longing
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| n.（for）渴望 | |
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91
anguish
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| n.(尤指心灵上的)极度痛苦，烦恼 | |
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92
unnatural
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| adj.不自然的；反常的 | |
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93
celibacy
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| n.独身(主义) | |
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94
eludes
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| v.（尤指机敏地）避开( elude的第三人称单数 )；逃避；躲避；使达不到 | |
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95
illicit
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| adj.非法的，禁止的，不正当的 | |
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96
intercourse
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| n.性交；交流，交往，交际 | |
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97
machinery
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| n.(总称)机械，机器；机构 | |
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98
libertine
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| n.淫荡者；adj.放荡的，自由思想的 | |
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99
wrath
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| n.愤怒，愤慨，暴怒 | |
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100
formulated
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| v.构想出( formulate的过去式和过去分词 )；规划；确切地阐述；用公式表示 | |
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101
dominion
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| n.统治，管辖，支配权；领土，版图 | |
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102
derives
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| v.得到( derive的第三人称单数 )；（从…中）得到获得；源于；（从…中）提取 | |
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103
symbolizing
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| v.象征，作为…的象征( symbolize的现在分词 ) | |
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104
vassals
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| n.奴仆( vassal的名词复数 )；（封建时代）诸侯；从属者；下属 | |
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105
devoted
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| adj.忠诚的，忠实的，热心的，献身于...的 | |
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106
confession
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| n.自白，供认，承认 | |
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107
outlet
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| n.出口/路；销路；批发商店；通风口；发泄 | |
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108
professed
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| 公开声称的，伪称的，已立誓信教的 | |
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109
penitence
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| n.忏悔，赎罪；悔过 | |
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110
submission
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| n.服从，投降；温顺，谦虚；提出 | |
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111
endorsing
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| v.赞同( endorse的现在分词 )；在（尤指支票的）背面签字；在（文件的）背面写评论；在广告上说本人使用并赞同某产品 | |
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112
lust
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| n.性(淫)欲；渴(欲)望；vi.对…有强烈的欲望 | |
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113
premier
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| adj.首要的；n.总理，首相 | |
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114
intrigues
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| n.密谋策划( intrigue的名词复数 )；神秘气氛；引人入胜的复杂情节v.搞阴谋诡计( intrigue的第三人称单数 )；激起…的好奇心 | |
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115
gallant
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| adj.英勇的，豪侠的；(向女人)献殷勤的 | |
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116
deposed
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| v.罢免( depose的过去式和过去分词 )；（在法庭上）宣誓作证 | |
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117
imprisoned
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| 下狱，监禁( imprison的过去式和过去分词 ) | |
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118
assassinated
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| v.暗杀( assassinate的过去式和过去分词 )；中伤；诋毁；破坏 | |
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119
ascended
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| v.上升，攀登( ascend的过去式和过去分词 ) | |
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120
pontifical
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| adj.自以为是的，武断的 | |
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121
follies
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| 罪恶，时事讽刺剧； 愚蠢，蠢笨，愚蠢的行为、思想或做法( folly的名词复数 ) | |
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122
worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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123
ordained
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| v.任命（某人）为牧师( ordain的过去式和过去分词 )；授予（某人）圣职；（上帝、法律等）命令；判定 | |
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124
cardinal
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| n.(天主教的)红衣主教；adj.首要的，基本的 | |
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125
infamous
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| adj.声名狼藉的，臭名昭著的，邪恶的 | |
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126
monk
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| n.和尚，僧侣，修道士 | |
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127
impure
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| adj.不纯净的，不洁的；不道德的，下流的 | |
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128
piety
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| n.虔诚，虔敬 | |
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129
alas
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| int.唉(表示悲伤、忧愁、恐惧等) | |
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130
odious
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| adj.可憎的，讨厌的 | |
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131
infamy
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| n.声名狼藉，出丑，恶行 | |
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132
lewdness
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| n. 淫荡, 邪恶 | |
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133
bestial
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| adj.残忍的；野蛮的 | |
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134
vices
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| 缺陷( vice的名词复数 )； 恶习； 不道德行为； 台钳 | |
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135
vice
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| n.坏事；恶习；[pl.]台钳，老虎钳；adj.副的 | |
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136
cardinals
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| 红衣主教( cardinal的名词复数 )； 红衣凤头鸟（见于北美，雄鸟为鲜红色）； 基数 | |
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137
abominable
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| adj.可厌的，令人憎恶的 | |
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138
brutally
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| adv.残忍地，野蛮地，冷酷无情地 | |
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139
loathing
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| n.厌恶，憎恨v.憎恨，厌恶( loathe的现在分词)；极不喜欢 | |
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140
gilded
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| a.镀金的，富有的 | |
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141
bastards
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| 私生子( bastard的名词复数 )； 坏蛋； 讨厌的事物； 麻烦事 （认为别人走运或不幸时说）家伙 | |
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142
bastard
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| n.坏蛋，混蛋；私生子 | |
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143
reigning
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| adj.统治的，起支配作用的 | |
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144
belles
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| n.美女( belle的名词复数 )；最美的美女 | |
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145
winsome
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| n.迷人的，漂亮的 | |
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146
outraged
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| a.震惊的，义愤填膺的 | |
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147
slew
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| v.（使）旋转；n.大量，许多 | |
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148
devout
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| adj.虔诚的，虔敬的，衷心的 (n.devoutness) | |
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149
superintendent
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| n.监督人，主管，总监；(英国)警务长 | |
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poetic
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| adj.富有诗意的，有诗人气质的，善于抒情的 | |
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151
renaissance
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| n.复活，复兴，文艺复兴 | |
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152
connivance
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| n.纵容；默许 | |
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153
lusts
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| 贪求（lust的第三人称单数形式） | |
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154
obstinacy
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| n.顽固；（病痛等）难治 | |
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155
trumpet
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| n.喇叭，喇叭声；v.吹喇叭，吹嘘 | |
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156
Moslem
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| n.回教徒，穆罕默德信徒；adj.回教徒的，回教的 | |
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157
shroud
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| n.裹尸布，寿衣；罩，幕；vt.覆盖，隐藏 | |
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158
superstition
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| n.迷信，迷信行为 | |
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159
fanatic
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| n.狂热者，入迷者；adj.狂热入迷的 | |
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plunge
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| v.跳入，(使)投入，(使)陷入；猛冲 | |
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161
laurels
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| n.桂冠，荣誉 | |
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162
worthily
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| 重要地，可敬地，正当地 | |
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163
spurned
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| v.一脚踢开，拒绝接受( spurn的过去式和过去分词 ) | |
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164
mere
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| adj.纯粹的；仅仅，只不过 | |
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165
fable
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| n.寓言；童话；神话 | |
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166
eccentricity
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| n.古怪，反常，怪癖 | |
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167
licentiousness
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| n.放肆，无法无天 | |
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168
licentious
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| adj.放纵的，淫乱的 | |
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169
virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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170
violation
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| n.违反(行为)，违背(行为)，侵犯 | |
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171
rape
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| n.抢夺，掠夺，强奸；vt.掠夺，抢夺，强奸 | |
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172
abducted
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| 劫持，诱拐( abduct的过去式和过去分词 )； 使（肢体等）外展 | |
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173
fabric
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| n.织物，织品，布；构造，结构，组织 | |
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174
heresy
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| n.异端邪说；异教 | |
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175
grievance
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| n.怨愤，气恼，委屈 | |
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176
imposture
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| n.冒名顶替，欺骗 | |
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177
nun
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| n.修女，尼姑 | |
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178
refinement
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| n.文雅；高尚；精美；精制；精炼 | |
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179
thoroughly
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| adv.完全地，彻底地，十足地 | |
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180
initiated
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| n. 创始人 adj. 新加入的 vt. 开始，创始，启蒙，介绍加入 | |
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181
hurled
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| v.猛投，用力掷( hurl的过去式和过去分词 )；大声叫骂 | |
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182
hideous
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| adj.丑陋的，可憎的，可怕的，恐怖的 | |
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183
indictment
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| n.起诉；诉状 | |
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184
prosecute
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| vt.告发；进行；vi.告发，起诉，作检察官 | |
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185
conceals
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| v.隐藏，隐瞒，遮住( conceal的第三人称单数 ) | |
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186
monasteries
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| 修道院( monastery的名词复数 ) | |
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187
inevitable
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| adj.不可避免的，必然发生的 | |
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188
lasciviousness
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189
countenance
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| n.脸色，面容；面部表情；vt.支持，赞同 | |
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190
nay
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| adv.不；n.反对票，投反对票者 | |
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191
lecherous
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| adj.好色的；淫邪的 | |
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192
profligate
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| adj.行为不检的；n.放荡的人，浪子，肆意挥霍者 | |
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193
horde
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| n.群众，一大群 | |
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194
monks
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| n.修道士，僧侣( monk的名词复数 ) | |
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195
erect
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| n./v.树立，建立，使竖立；adj.直立的，垂直的 | |
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196
confinement
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| n.幽禁，拘留，监禁；分娩；限制，局限 | |
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197
wade
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| v.跋涉，涉水；n.跋涉 | |
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198
frantically
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| ad.发狂地, 发疯地 | |
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199
dread
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| vt.担忧，忧虑；惧怕，不敢；n.担忧，畏惧 | |
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200
nuns
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| n.（通常指基督教的）修女， （佛教的）尼姑( nun的名词复数 ) | |
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201
seduce
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| vt.勾引，诱奸，诱惑，引诱 | |
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202
abortion
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| n.流产，堕胎 | |
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203
abortions
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| n.小产( abortion的名词复数 )；小产胎儿；（计划）等中止或夭折；败育 | |
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204
procuring
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| v.（努力）取得， （设法）获得( procure的现在分词 )；拉皮条 | |
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205
systematically
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| adv.有系统地 | |
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206
enlisted
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| adj.应募入伍的v.（使）入伍， （使）参军( enlist的过去式和过去分词 )；获得（帮助或支持） | |
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207
chuckling
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| 轻声地笑( chuckle的现在分词 ) | |
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208
constable
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| n.(英国)警察，警官 | |
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209
bidder
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| n.(拍卖时的)出价人，报价人，投标人 | |
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210
outfit
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| n.（为特殊用途的）全套装备，全套服装 | |
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211
distress
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| n.苦恼，痛苦，不舒适；不幸；vt.使悲痛 | |
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212
affidavit
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| n.宣誓书 | |
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213
subscribed
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| v.捐助( subscribe的过去式和过去分词 )；签署，题词；订阅；同意 | |
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214
notary
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| n.公证人，公证员 | |
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