as to this. There is another case, though not mentioned by your Correspondent, yet it was most likely in his mind when he wrote; the grand sons of Dukes and Marquesses through their younger sons, now claim the word" Honourable" before their names; thus Lord George Cavendish's sons are called "Hon. C. G. Caven dish," &c. &c. If this is permitted to go on, we shall be in time overrun with these descendants of nobility, like some of our Continental allies, where every branch of the family becomes one of the Peerage. Allow me, Sir, to add two queries to those of your Correspondent. Why are the daughters of an Earl all styled "Ladies," and the younger sons only "Honourable Misters?" and as the sons of Lord George Cavendish assume the title of "Honourable" before their name, suppose a sister of his had married a Commoner, would her children assume the title of "Honourable" also? They certainly would have as much claim to the title as the others. Yours, &c. I. S. K. YOUR March 12. Mr. URBAN, YOUR correspondent LECTOR RUSTICUS has failed to notice, among his other ingenious observations, the assumption of the title of Viscount by the eldest sons of Earls, where the inferior paternal title is but a Barony. Thus the Earl of Limerick's eldest son styles himself Viscount Glentworth, though the noble Earl possesses the title of Baron Glentworth only; in like manner the present Earl of Wicklow, in the life time of his father, was designated Viscount Clonmore, though the family title is but Baron Clonmore. It is true both the noble Earls are Viscounts by the same title as their Earldoms, but here are assumptions of titles never granted. By the way too, these usurpers gain no object by this informality, for their rank is that of an Earl's eldest son, no matter whether called Viscount or Baron. A more excusable case is, where the Earl enjoys no inferior dignity whatever, the eldest son assuming the title of Lord, prefixed to the surname; thus the sons of the Earl of Huntingdon and Lindsey are called Lord Hastings and Lord Bertie. *To our knowledge, the grandson of the Duke of Norfolk is styled Lord Fitz Alan.-EDIT. If E. T. PILGRIM (p. 2) be right in his answer to the first query proposed in your December Namber, p. 482, respecting the style of Bishops, it follows, by a parity of reasoning, that the style of the son of a Peer, when also a Privy Councillor, should be the Hon. and Right Hon., the former being "hereditary" and "inalienable," the latter "subsequently engrafted thereon." The usage, however, is different; the son of the Peer is always styled Right Hon. when a Privy Councillor, though he ranks higher as an Hon. in the scale of precedence. E. T. PILGRIM seems somewhat to have misunderstood this second query. Perhaps it would put the thing in a clearer point of view to inquire why the son of a Peer, on being elevated to the superior rank of Bishop, retains his title of Hon. but drops it on accepting the inferior rank of a Privy Councillor. C. K. P. Mr. URBAN, Highgate, near Birmingham, March 14. AMONGST the Collections of W1L LIAM BURTON the Leicestershire Historian, which (with those of Erdeswick and Chetwynd) I am now_arranging for the Right Hon. Earl Talletter from his brother Robert, the bot, I find the following fragment of a celebrated Author of the Anatomy of Melancholy; which, as it informs us of the share that he had in preparing for King James's Entertainment at Oxford in August 1605, may be worth printing in your Magazine, as an illustration of the "Royal Progresses," vol. i. p. 529. WILLIAM HAMPER. "Heare is no newes but præparation for the Kinges cominge, who will be heare on Teusday come forthe nighte, Playes, Verses, etc. That parte of ye Play wch I made is very well liked, especially those scenes of the Magus, and I have had greate thankes I wolde knowe nowe howe longe you meane for my paynes of D. Kinge of newe Deane. to tarry in London. After the Kinge is gone from hence, or a little after, I wolde not care to make an odde voyage to London, if youre chamberfellowe be not their, etc. Lette me knowe your minde. I pray you that if you chance to walke uppe into London amongest the brokers, you wolde see if you can meete with Seneca the Philosopher's workes at seconde hande, and sende me the with the so, tell me howe they be solde loest price, etc.: or if you canne not meete newe theire, in one volume 8vo. And so for this time fare you well. The xjth of August, Ille ego qui quonda' ROBERTUS BURTON." 1605. 39. REVIEW OF NEW PUBLICATIONS. The MODERN JESUISTS; translated from the French of L'Abbé Martial Marcet de la Roche Arnauld, by Emile Lepage, Professor of the French Language, Fulham. 12mo. pp. 224. Longman. THE Jesuits are the Janissaries of Popery. Wherever tolerated, they have acquired an ascendancy over the multitude which was calculated to destroy all political freedom, and endanger the safety of states. As the Turkish Janissaries assumed the prerogative of being the champions of the Crescent, and even kept the Grand Sultan himself in awe,—so the Jesuits (as the pretended supporters of Jesus) are the Church Militants of Popery, whose object is to reduce both Kings and Kingdoms to the degraded state of papal vassalage. Their insidious and treasonable designs have been frequently detected; and the Order has been as frequently abolished by pub lic edicts; but the spirit of Jesuitism, though sometimes dormant, appears to be coeval, and only to be entirely annihilated, (as the Janissaries have recently been) with Popery itself. Like Catholicism, it aspires at universality, by first subjugating the human mind, and then reducing society to an absolute state of slavery. Jesuitism, like Popery, is the cruel and inexorable foe of Protestantism (the anagram for Jesuita being sevitia); and for bloodthirsty cruelty, in the execution of the Pope's curses throughout the world, it has only been surpassed by the infernal Inquisition itself *. There is one advantage which Protestantism may have derived from the late audacious proceedings of Jesuitism; and it is that the most incontrovertible proofs have been afforded of the dangerous spirit of Popery, and the utter inadmissibility of the CathoJic Claims, while that spirit is known to exist. The outrageous conduct of * A well-digested "History of the Inquisition of Spain," abridged and translated from the original works of D. Jean Antoine Llorente has recently been published in one 8vo. volume, which we recommend as a suitable accompaniment to the Abbé Arnauld's History of the Modern Jesuists the Inquisition and Jesuitism being the two main pillars of Catholicism. GENT. MAG. March, 1827. pa the Jesuits, Apostolics, and other pistical factions, have happily exposed the falsehood and prevarication which the Catholic Association and their Reverend Expounders attempted to impose upon the unsuspecting portion of the Protestant community; and it affords us some degree of satisfaction to reflect that we were amongst the first to call the attention of the public and other contemporary Journalists to the insidious manoeuvring, previous to the late Parliamentary Election, of the Popish Prelacy and their devoted minions. The fate of the Catholic Question has proved that those papistical manifestos were disbelieved; and that such attempts at imposition were only calculated to injure the cause they were intended to promote. In 1825, the Catholic Question was carried by a majority of twentyseven; but in this last attempt, notwithstanding every effort on the part of the Catholic interest, it was lost by four; thus exhibiting, in the Commons House alone, a numerical increase against Popery of thirty-one! and we have little doubt of this Anti-catholic feeling having increased throughout the community in a proportionate ratio-solely on account of the jesuitical, insidious, and dangerous spirit which Catholicism has recently evinced, both secretly and in public. "We find the Catholic religion and the influence of the Papal see, (said the Master of the Rolls, in his late memorable speech against the Catholic Claims) actively and vigilantly alive in every corner of Europe. In every State we see ferment and excitement produced by the movements of these powers, and it is an extraordinary and marvellous fact, that whilst the advocates of liberal principles at home are upholding the cause of the Catholics, the advocates of those principles on the Continent-the men who know the workings of the system -who see its effects at every turn, and feel them every day of the lives-find themselves compelled to oppose its advances, and to repress its encroachments. I implore of the House, while they consider these topics, to bear in mind the pernicious influence of the Jesuits, and their subtle intrigues, insinuating themselves into every State in Europe. I would beg to refer Gentlemen to a popular work, entitled a History of the Suppression of the Society of Jesus.' The author expresses his astonishment that the world could ever have been in such a condision as to tolerate such a body of men. Little did I imagine that in a very few years after its suppression the same Order would be revived with all its baneful attributes and destructive effects; a body carrying on its crafty operations in all the nations of Europeits different branches acting in concert, obeying blindly, and without examination or question, the dictates of their superiors, disclaiming any controul but that of their own constituted heads, acknowledging no responsibility to the Government, and evading all interference with their secret designs. What argument do I found upon this proposition? My argument is this, that if security was deemed necessary at a time when the machinations of such a body were repressed, that security must be at least as indispensable at the present moment." As some confirmation of the sentiments advanced by the Master of the Rolls, we refer to the valuable little work before us. The Abbé de la Roche Arnauld, as a young ecclesiastic, was himself intended for the Society. "He would (says he) have been a Jesuit, had he not obeyed the dictates of his conscience; but he abhorred the idea of becoming a member of the Society." His connexion with the Society, and his intimate acquaintance with many of its members, have, however, enabled the author to present to the world a faithful portraiture of that dangerous association. "If it be asked (observes the Abbé) what evidences he can adduce in support of his statements, his answer is ready. Those evidences are, Mont-Rouge, Paris, Vitry, St. Acheul, Bordeaux, Provence, Madrid, Rome, Europe in its present debasement; the whole world." "With the Jesuits (says the writer, in his introductory remarks) no peace, no patriotism, can a longer exist; they are men who will not endure such feelings. They live only by war. Loyola, on establishing them, presented to them a standard, and around that standard they have sworn to rally all the nations of the world. Peace is not for them; or if there be a peace, it must be a dreary tranquillity of the dungeon, when the approach of night causes the wretched captive to sink under the weight of his chains, and when the overwhelming effect of a day of torture has terminated the despair of the victims of the Inquisition." * What strange disclosures might I not have published! I have summoned to the bar of public opinion only a small number of Jesuits; there still remain THREE HUNDRED formidable members whom I have not unveiled, but whom I shall unveil at a future time. I have seen their manoeuvres, and I am constrained to expose to the public only some facts which are mere trifles compared with those which I for the present suppress. Suffice it to say, that during the time I was among them, I incurred the danger of losing my liberty and life for having been the most candid and liberal of men; the regard, the indulgence, the caresses, the menaces, the persecutions, the outrages of that Society, all failed to make me view with indifference and apathy, the secret wiles and culpable practices which they employ. At the horrible aspect of those pertinacious and daring men......(the recollection still makes me shudder)......I averted my eyes through terror; and, on seeing the sanctuary of peace sullied with all the horrors of crime and imposture, I trembled at the thought of being within its walls. I resolved to escape as soon as I could without danger; and when with incredible precipitation I crossed that accursed threshold, I exclaimed, Just Heaven ! can any honest man live among them?"" The following is an outline of the government of this Society, which is an absolute hierarchial despotism, whose objects are universal dominion, and universal intolerance. "He who has been chosen by the principal members of the Company to govern it, is called the GENERAL; he is, as St. Ignatius observes, in his letter on obedience, dependent solely on the supreme Chief whom God has placed on earth; that this supreme Chief, whether he be the Pope or Jesus Christ, (for on that point the letter is not very explicit,) possesses only a limited authority over the absolute master of the Jesuits; and, lastly, that he holds perpetual dominion over all persons who have embraced the institutes of Loyola. "What is the empire of this formidable despot? The world itself; and the dominions of the most powerful monarchs are but its Provinces. He has ministers attendant on him, to conduct the affairs of the Company; they are called ASSISTANTS of the provinces which they severally represent, and from which they are commonly selected; though I have seen it stated that a Montmorenci was once Assistant of the province of Germany, and that a Lorraine served in the same capacity for France. "Let it not be imagined that these assistants are very numerous; there are fewer of them than there are ministers in the French government. A general of the Jesuits cannot endure to have so many scrutiuizing observers about him. He has four or five of them, who are assistants of the provinces of Italy, Germany, Spain, France, and England; and in these five provinces the whole world is comprehended. "The office of PROVINCIAL is next in rank and importance to that of Assistant. Placed at the head of a province, he is obliged to correspond every eight days with his General, and to perform a visitation of his province annually, accompanied by the SECRETARY-GENERAL of the province, who is called the socius of the Father-Provincial. He, like the General, has his council, which is composed of the Procurator-General, charged with all the temporal affairs of the Society, and constantly resident in the House of Professed Members; and of. two of the oldest professi of the Company. "This system of absolute monarchy prevails even in the noviciate, and in the obscurest of the colleges. The superior of each of these houses is called the Rector. At the noviciate he is more commonly called Father-Master. His council is formed of the Father-Minister, charged with the fimances, and all the domestic economy of the house; of the Father-Procurator, who exercises the same functions, under the orders of the Father-Minister; of the PREFECT OF STUDIES, and another Father, who has simply the title of Counsellor. "In each house there is also a PREFECT OF SPIRITUAL CONCERNS, to whom alone the members of the Society must go to confession, nor can they address themselves to any other for that purpose, without permission from the Father-Provincial. "All the subjects are not eligible to every grade or rank in the Society. Like any other absolute monarchy, it has its privileged classes, of which there are three, the PROFESSI, the FORMED COADJUTORS, and the SCHOLASTICS. "Those who have taken the vow to obey the Pope, and to establish, at whatever cost, the dominion of the Society, are called Professed Members (Professi). They are the depositaries of its secrets; they alone are qualified to high offices, being eligible as generals, assistants, provincials, and rectors; and they alone may be appointed to the charge of RECTOR OF THE NOVICIATE. TO use an expression of their own, the Company belongs to them; while those who are not professed members belong to the Company. They constitute, in short, the nobility of the Jesuits. "This next rank is that of COADJUTORS FORMED, The class of the Jesuits, if I may be allowed to continue the parallel, is analogous to that middle class, called the burgesses or citizens, in feudal monarchies. The Coadjutors, after making a vow to render all the assistance which they can give to the Professed Members, in their efforts for the aggrandizement of the Society, are initiated in some of the mysteries, are eligible to some superior offices, but are not susceptible of farther advancement when they have taken the vow of Coadjutor formed. "The common people of the Jesuit monarchy is composed of all those who take only the simple vows, but at the same time, bind themselves by a specific vow to receive with submission all the degrees which the Society may be pleased to confer on them, and promise on their oath to enter into the Company; whence it is to be inferred, that though they be engaged by vows, they do not form part of the Company. Among them may be distinguished two remarkable classes, that of the SCHOLASTICS, or scholars of the Society, to whom all the degrees are accessible; and that of the Temporal Coadjutors, who are destined for the lowest offices, and who can never be priests, but are sometimes employed in important negociations, of which we have seen instances in France, in Italy, and in China." The Biographical Sketches, which are alphabetically arranged, are ably executed. They chiefly comprehend those members who rank among the most active of the Society, and faithfully pourtray the true characteristics of Jesuitism. We shall close our Review by extracting the first memoir as a specimen. "AIGLE (de l'), a Popish Jesuit, descended from one of the first families in Lithuania. The wily disciples of Ignatius, who coveted dominion in the North, drew around them all the young nobles, and attached many members of the aristocracy to their Society. Notwithstanding the openness and liberality of his character, and a turn of mind not very religious, M. de l'Aigle found himself enrolled, as it were, without his consent, and was obliged to assume the monkish habit instead of the military costume, which he would have preferred; but the Society always managed to employ him according to his taste and inclination. While the French armies were penetrating into Russia, and while the Jesuits resident on their line of march, were hastening into the interior of the empire, Father de l'Aigle alone remained in the houses of the Society with his vassals, to make head against the enemy. He followed our troops for a long time in the uniform of a French soldier; and it is said that he acted thus according to the orders transmitted from the court of Russia. Be that as it may, he contributed largely to the overthrow of a French battalion, by information which he conveyed to a general of the Russian armies; and if we may believe the Jesuits themselves, he did more injury to Napoleon than the whole military force of the Czar. ever, On the expulsion of the Jesuits from Russia, he passed into the Austrian territories, and from thence into Italy, avoiding France as a country not agreeable to him. By an order from the general, howhe was sent to Paris, from whence he proceeded to Montmorillon and St. Anne; and having travelled all over France, retired to Vitry, near Paris, to prepare himself for receiving the superior degrees of the Society. He is destined to govern the western hemisphere. In their American territories, the Jesuits are far from numerous. Those of England can afford them no succour. France, which swarms with Polish, Rus sian, and German Jesuists, furnishes the forces required for foreign provinces; bands of female Jesuits have already been sent, and at Mont-Rouge the Society is training missionaries who are determined to brave all the perils of the ocean in order to extend their empire." 40. First Report of the Commissioners on Education in Ireland. Ordered by the House of Commons to be printed. Fol. pp. 109. IT is the misfortune of our countrymen, that they do not estimate the high value of excellence, i. e. of a superior quality to negative moral innoeence, in a sufficient light. Not having the foreign habits of living abroad, dining at hotels, and congregating at public places, they naturally look for comforts at home. These cannot be had without the domestic virtues; and they very naturally value the first of all blessings, virtuous and amiable characters around their family fire-sides. This is as it should be; but they should go further. Unfortunately, with regard to excellence, in the view of patriotism, they have wrong notions. They are biassed by faction in politics and religion; and the high reason and strong sense of the nation are smothered by political and religious demiagogues, who are endeavouring to dupe them into the belief of an impossibility, viz. that they have each a monopoly of understanding upon religion and politics. This occupation of attention prevents many atchievements which have national benefit for their object, such as would be, for instance, the civilization of Ireland; for this country remains in a state of barbarism, scarcely to be conceived, even by an Englishman who is the unfortunate resident pauper of a workhouse. This indifference to the proper exertion of the national energies, to a regard for excellence in the pursuit of national objects, has bad results; for certain we are, that no such object has a greater claim upon attention, than the state of Ireland. Next to conferring a fortune upon a man (which is impossible), the greatest good which we can do to him, is giving him an education enabling him to get one, or, at least, enabling him to exist comfortably in a state of civilization,-a thing, which implies an attention to virtue and decency. For object, Government has instituted a the purpose of promoting this grand Commission for examining into the state of Education in Ireland; and the results are exhibited in this momentous and interesting Report. au 66 The first serious, or rather practicable, attempt was made in the year 1733, by means of a charter forming Incorporated Society for promoting English Protestant Schools in Ireland;" but this was defeated by the regulation, that children received into these schools, should have no intercourse or conversation with "any Popish priest, nor any relation or Papist, or any person unknown, except in the presence of the master or mistress." (P. 7.) This monstrous and revolting cruelty, with regard to pa rents, rendered them unwilling to part with their children, and the Charter Schools in the main degenerated into bad foundling hospitals for unfortunate illegitimates, who were inhumanly treated by ruffians of schoolmasters, who, it seems, flogged boys nine times in a day, with a leathern strap, for a sum in Long Division (16), or beat them with leathern cats and ropes, or branches from elm trees (17), or gave them black eyes with blows of the fist (16), or cut and bruised their heads with sticks (17); in fact, treated them in the same manner as our vulgar do donkies. To this bad treatment were added, starving, nakedness, neglect, dirt, and disease (as the itch and tinea capitis) (p. 7, &c.). Nor were these evils recompensed by attention to their education. In one school "The two head classes consisted of twen ty boys of thirteen, fourteen, and fifteen |