Awful Disclosures
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Maria Monk >> Awful Disclosures
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In the nunneries and conventual schools in the United States there is a
sort of fairy land, talked about by the nuns to the elder girls. It is
called the "Nuns' Island." That country is always described as an
earthly paradise; and to girls who are manifestly fascinated by the
witcheries of the nuns, and in whom moral sensibility has become blunted
by the unmeaning superstitions which they witness, and which they
mechanically perform, a visit to the "Nuns' Island," is always proposed
as the greatest privilege, and the most costly reward, which can be
given for constant obsequiousness to the nuns, and unreserved compliance
with their requirements. The term "Nuns' Island," is thus used to
express the nunneries in Canada, and probably some similar institutions
in the United States, where they are not too difficult of access. At all
events, girls just entering upon the character of women, after proper
training, are finally gratified with a visit to the "Nuns' Island." They
are taken to Montreal, and in the nunneries there are at once taught
"the mystery of iniquity;" in all the living reality which Maria Monk
describes. Those girls from the United States, who are represented as
novices; in Maria Monk's "Awful Disclosures," were young ladies from the
United States, who had been decoyed to visit the "Nuns' Island," and
who, not being Papists, often were found very intractable; but posterior
circumstances enforce the belief, that having found resistance vain,
they had not returned to their school where they were duly qualified to
continue the course into which they had been coerced, so as fully to
elude all possibility of discovery and exposure. That mother who
intrusts her daughter to a nunnery school, is chargeable with the high
crime of openly conducting her into the chambers of pollution, and the
path to irreligion, and the bottomless pit.
These combined circumstances satisfactorily prove that, the narrative of
Maria Monk should be believed by all impartial persons; at least, until
other evidence can be adduced, and the offer of exploring the Hotel Dieu
Nunnery, by the New York Protestant Association, has been accepted and
decided.
3. Additional evidence of the truth of Maria Monk's narrative is deduced
from _the exact conformity of the facts which she states concerning
the Hotel Dieu Nunnery, when compared with the authoritative principles
of the Jesuit Priesthood as recorded in their own duly sanctioned
volumes_. It is essential to remark, that of those books she knows
nothing; that she has never seen one of them, and if she could grasp
them, that they would impart no illumination to her mind, being in
Latin; and yet in many momentous particulars, neither Lartigue nor any
one of the Jesuit Priests now in Montreal, who was educated in France,
could more minutely and accurately furnish an exposition or practical
illustration of the atrocious themes, than Maria Monk has unconsciously
done.
Maria Monk's "Awful Disclosures," are reducible to three classes:
intolerable sensuality; diversified murder; and most scandalous
mendacity: comprehending flagrant, and obdurate, and unceasing
violations of the sixth, seventh, and ninth commandments.
_The ninth commandment:_ FALSEHOOD. Of this baseness, five
specimens only shall suffice.
_Sanchez_, a very renowned author, in his work on "Morality and the
Precepts of the Decalogue," part 2, book 3, chap. 6, no. 13, thus
decides: "A person may take an oath that he has not done any certain
thing, though in fact he has. This is extremely convenient, and is also
_very just_, when necessary to your health, honour, and
prosperity!" _Charli_, in his Propositions, no. 6, affirms that,
"He who is not bound to state the truth before swearing, is not bound by
his oath." _Taberna_ in his vol. 2, part 2, tract 2, chap. 31, p.
288, asks: "Is a witness bound to declare the truth before a lawful
judge?" To which he replies: "No, if his deposition will injure himself
or his posterity." _Laymann_, in his works, book 4, tract 2, chap.
2, p. 73, proclaims: "It is not sufficient for an oath, that we use the
formal words, if we had not the intention and will to swear, and do not
_sincerely_ invoke God as a witness." All those principles are
sanctioned by _Suarez_ in his "Precepts of Law," book 3, chap. 9,
assertion 2, p. 473, where he says, "If any one has promised or
contracted without intention to promise, and is called upon oath to
answer, may simply answer, NO; and may swear to that denial."
The idea of obtaining truth, therefore, from a thorough-going Papist,
upon any subject in which his "_honour_" is concerned--and every
Papist's honour is indissolubly conjoined with "the Church"--is an
absurdity so great, that it cannot be listened to with patience, while
the above decisions are the authorised dogmas which the Roman Priests
inculcate among their followers. How well the nuns of Montreal have
imbibed those Jesuitical instructions, Maria Monk's "Awful Disclosures"
amply reveal.
_The Sixth Commandment:_ MURDER. The following miscellaneous
decisions are extracted from the works of the regularly sanctioned Roman
authors, of the very highest character and rank in that community.
In his famous volume called "Aphorisms," p. 178, _Emmanuel Sa_
writes--"You may kill any person who may be able to put you to death--
judge and witnesses--because it is self-defence."
_Henriquez_, in his "Sum of Moral Theology," vol. 1, book 14, chap.
10, p. 859, decides that "a Priest is not criminal, if he kill the
husband of a woman with whom he is caught in adultery."
_Airault_ published a number of propositions. One of them says,
that "a person may secretly kill another who attempts to destroy his
reputation, although the facts are true which he published." The
following must be cited in Latin. "An lieitium sit mulieri procurare
abortum? Posset ilium excutere, ne honorem suum amittat, qui illi multo
pretiosior est ipsa vita." "An liceat mulieri conjugata sumere pharmacum
sterilitatis? Ita satius est ut hoc faciat, quam ut marito debitium
conjugale recuset." Censures 319, 322, 327.
In his Moral Theology, vol. 4, book 32, sec. 2, problem 5,
_Escobar_ determines, that "it is lawful to kill an accuser whose
testimony may jeopard your life and honour."
_Guimenius_ promulged his seventh Proposition in these words: "You
may charge your opponent with false crimes to destroy his credit; and
you may also kill him."
_Marin_ wrote a book called "Speculative and Moral Theology." In
vol. 3, tract 23, disputation 8, sec. 5, no. 63, p. 448, are found the
following sentences: "Licet procurare abortum, ne puella infametur."
That doctrine is admitted, "to evade personal disgrace, and _to
conceal the infamy of Monks and Nuns_." no. 67, p. 429. In no. 75, p.
430, of the same work, _Marin_ writes: "Navarrus, Arragon, Bannez,
Henriquez,, Sa, Sanchez, Palao, and others, all say, that a woman may
use not only missione sanguinis, sed aliis medicamentis, etsi inde
pereat foetus." With that doctrine also agrees _Egidius_, in his
"Explication of the Decalogue," vol. 5, book 5, chap. 1, doubt 4; and
_Diana_ in his work upon Morality, part 6, tract 8, resolution 27,
fully ratifies his sanction.
_Gobatus_ published a work which he entitled, "Morality," and in
vol. 2, part 2, tract 5, chap. 9, sec. 8, p. 318, is the following
_edifying_ specimen of Popish morals: "Persons may innocently
desire to be drunk, if any great good will arise from it. A son who
inherits wealth by his father's death, may rejoice that when he is
intoxicated, he murdered his father." According to which combined
propositions, a man may make himself drunk expressly to kill his parent,
and yet be guiltless.
_Busenbaum_ wrote a work denominated "Moral Theology." which was
enlarged and explained by _Lacroix_. In vol. 1, p. 295, is the
following position: "In all the cases where a man has a right to kill
any person, another may do it for him." But we have already heard by
_Escobar_ that any "Roman Priest has a right to kill Maria Monk;
and therefore any Papist may murder her for them."
_Alagona_, in his "Compend of the Sum of Theology," by Thomas
Aquinas, question 94, p. 230, "Sums" up all the Romish system in this
comprehensively blasphemous oracular adage. "_By the command of God,
it is lawful to murder the innocent, to rob, and to commit lewdness; and
thus to fulfil his mandate, is our duty_."
_The seventh commandment._--In his Aphorisms, p. 80, and p. 259,
_Sa_ thus decides--"Copulari ante benedictionem, aut nullam aut
leve peceatum est; quin etiam expedit, si multum isla differatur."--
"Potest et femina quaeque et mas, pro turpi corporis usu, pretium,
accipere et petere."
_Hurtado_ issued a volume of "Disputations and Difficulties." At p.
476 is the following genuine Popish rule of life--"Carnal intercourse
before marriage is not unlawful." So teaches that Jesuit oracle.
_Dicastillo_, in his work upon "Righteousness and other cardinal
Virtues," p. 87, thus asks--"An puella, quae per vin opprimitur teneatur
clamare et opem implorare ne violetur?" The answer is this--"Non videtur
teneri impedire peccatum alterius--sed mere passive se habere."
_Escobar_, in his "Moral Theology," p. 326, 327, 328, of vol. 4,
determines that "a man who abducts a woman from affection expressly to
marry her, is guilty of mortal sin, but a Priest who forcibly violates
her through lust, incurs no censure."
_Tamburin_ unfolds the character of Romanism in his "Moral
Theology," p. 186, in a lengthened discussion of the following
characteristic inquiry--"Quantum pro usu corporis sui juste exigat
mulier?"--The reply is, "de meretrice et de femina honesta sive
conjugata, ant non."
_Fegeli_ wrote a book of "Practical Questions;" and on p. 397, is
the following--"Under what obligation is he who defiles a virgin?"--The
answer is this--"Besides the obligation of penance, he incurs none; quia
puella habet jus usum sui corporis concedendi."
_Trachala_ published a volume which he facetiously entitled the
"Laver of Conscience;" and at p. 96, he presents us with this astounding
recipe to purify the conscience--"An Concubinarius sit absolvendus
antequam concubinam dimittat?" To which he replies--"Si ilia concubina
sit valde bona et utilis economa, et sic nullam aliam possit habere,
esset absolvendus."
From the prior decisions, combined with numberless others which might be
extracted from the works of the Romish authors, it is obvious, that the
violations of the seventh commandment, are scarcely enumerated by the
Papal priesthood among venial sins. Especially if we consider the
definition of a prostitute by the highest Popish authority: for in the
Decretals, Distinction 34, in the Gloss, is found this savory adage--
"Meretrix est quae, admiserit plures quam viginti tria hominum millia!"
That is the infallible attestation to the truth of Maria Monk's "Awful
Disclosures."
4. The antecedent narrative of the Hotel Dieu Nunnery, is confirmed by
the universal and constant practice of Roman Priests in all Convents.
Among the works of William Huntington, is a correspondence between
himself and a young lady who was converted by his ministry. The seventh
letter from Miss M. contains the following passage:--
_"It is a shame for women to approach those confessionals._ If they
were never wise in scenes of iniquity before, the priest will instruct
them, by asking the most filthy questions. I was confined to my bed
three days from my first confession; and thought I would never go again,
being so abashed by the abominations he had put in my head. I would just
as soon recommend scalding water to cure Anthony's-fire, or a wet bed in
an ice-house to cure an ague, as recommend a sinner to those accursed
lies, Roman penance, and Auricular Confession."--The mental purity of
Nuns consists in a life totally "contrary to the laws of God, of
modesty, of decency. They are constantly exposed to the obscene
interrogations, and the lewd actions of the Priests. Notwithstanding God
has fixed a bar on every female mind, it is broken through by the
Priests putting questions to them upon those subjects, as the scripture
declares, which ought not to be named? The uncommon attractions of the
young women in Convents generally indicate the greatest unchastity among
them. I have known girls, sent for education to the Convent where I was,
who regularly stripped themselves of every thing they could obtain from
their friends; which, by the artful insinuations of the Nuns, was given
to them and the Priests. The Roman priesthood may well be called a
sorceress, and their doctrine 'the wine of fornication,' for nothing but
the powers of darkness could work up the young female mind to receive
it; unless by the subtlety of the devil, and the vile artifices of the
Nuns. I shudder at the idea of young ladies going into a Convent; and
also at parents who send their children to be educated in a Nunnery;
where their daughters are entrapped by the Nuns into the snare of the
Priests, with whom they are accomplices, and for whom the most subtle of
them are decoys, whose feigned sanctity is only a cover for the satanic
arts of which they are complete mistresses, and by which, through the
delusions of the mother of harlots, being buried alive within the walls
of a Convent, they 'drink of the wine of her fornication,' until their
souls pass into the pit of destruction."--The above extract is from the
seventh letter of "Correspondence between Miss M. and Mr. H." in
Huntington's Works; and exposes the Nunneries in France.
George D. Emeline, who had been a Popish Priest, in his "Eight Letters,"
giving an account of his "Journey into Italy," thus details the nature
of the intimacy which then existed between the Priests and Nuns on the
European Continent. "A young Monk at Milan, Preacher to the Benedictine
Nuns, when he addressed them, added to almost every sentence in his
discourse, 'my most dear and lovely sisters, whom I love from the
deepest bottom of my heart.' When a monk becomes Preacher or Chaplain to
a Nunnery, his days are passed in constant voluptuousness; for the Nuns
will gratify their Confessor in every thing, that he may be equally
indulgent to them." Emeline's Letters, p. 313.
"A regular Abbot of a Monastery in Italy, talking with me said--'Melius
est habere nullam quam aliquem--It is better to have none than any
woman.' I asked him what he meant; he replied, 'Because, when a person
is not tied to one, he may make use of many;' and his practice was
conformable to his doctrine; for he slept in the same bed with three
young women every night. He was a most insatiable Exactor and Oppressor
of the people who rented the lands of the Abbey, in consequence of which
the Farmers complained of him to the Archbishop of the District. The
Archbishop sent the Provost, the Farmers, and sixty of the serjeants at
night, to seize him and his female companions. They took the Abbot in
bed, and having put on him a morning-gown; and having tied his three
concubines and himself back to back, placed them in a cart, and
conducted them to the Archbishop's residence, in Bonnonia: who then
refused to judge him; but sent him and his females to the Monastery of
_Saint_ Michael; into which, with some difficulty, he was admitted
after midnight, in consequence of the Provost assuring the Friars, that
if they would not receive the Abbot, they would procure his prelatical
dress, and escort him and the young women in procession through the
city, and back to his own Monastery the same day at noon. The females
were ordered away, and the Abbot was appointed to remain in his
monastery for fifteen days for penance, until the story had ceased to
circulate. I was an eyewitness of that myself, when I was in the
Monastery of St. Michael in the wood."--Emeline's Letters, pp. 387, 388,
389.
That the Nunneries in Portugal, as well as among those people in India
who are subject to the Romish priesthood, are of the same character
precisely, as Maria Monk describes the Priests and Nuns in Canada, is
proved by Victorin de Faria, who had been a Brahman in India; and who
afterward resided as a regular Roman Priest in the Paulist Monastery at
Lisbon.
"The regular Priests in India," says Faria, "have become what the bonzes
where in Japan. The Nuns were the disciples of Diana, and the nunneries
seraglios for the monks; as I have proved to be the case in Lisbon, by
facts concerning those nuns who were more often in the family way than
common women. The Jesuits in the Indies made themselves Brahmans in
order to enjoy the privileges of that caste, whose idolatrous rites and
superstitious practices they also externally adopted."--Among other
privileges which they possessed, Faria enumerates the following, as
detailed from his own prior experience as a Brahman. "Never to be put to
death for any crime whatever; and to enjoy the favours of every woman
who pleased them, for a Priest sanctifies the woman upon whom he bestows
his attentions." That is the true Papist doctrine, as shown by Maria
Monk's "Awful Disclosures;" confirmed by the Canadian carpenter in Mr.
Johnson's house at Montreal; and ratified by Pope Gregory XIII. in the
Decretals and Canons, in the Corpus Juris Canonici. Secrets of Nunneries
disclosed by Scipio de Ricci. p. 217.
The Nunneries in Italy during the present generation are of the same
description. Maria Catharine Barni, Maria Magdalen Sicini, and Victoire
Benedetti, of the Nunnery called Santa Croce: all acknowledged, that
they had been seduced at confession, and that they had habitually
maintained criminal intercourse with a Priest called Pacchiani, who
absolved his guilty companions after the commission of their crimes.
Secrets of Nunneries disclosed by Scipio de Ricci. pp. 60, 61.
Six Nuns of the Convent of Catharine at Pistoia declared that the
Priests who visited the Convent committed a "thousand indecorous acts.
They utter the worst expressions, saying that we should look upon it as
a great happiness, that we have the power of satisfying our appetites
without the annoyance of children; and that we should not hesitate to
take our pleasures. Men, who have contrived to get the keys, come into
the Convent during the night, which they have spent in the most
dissipated manner." That is the precise delineation of the Canadian
Nunneries; into which other men besides Priests are admitted, if the
parties are willing to pay the entrance bribe to the Chaplain.--Secrets
of Nunneries, by Scipio de Ricci. pp. 80, 81.
Flavia Perraccini, Prioress of the Nunnery of Catharine of Pistoia,
revealed what she knew of that and other Nunneries. All the Priests "are
of the same character. They all have the same maxims and the same
conduct. They are on more intimate terms with the nuns than if they were
married to them. It is the same at Lucia, at Pisa, at Prato, and at
Perugia. The Superiors do not know even the smallest part of the
enormous wickedness that goes on between the Monks and the Nuns."--
Secrets of Nunneries, by Scipio de Ricci. p. 93. That statement is so
exactly conformed to Maria Monk's "Awful Disclosures," that were it not
a fact that she had never seen Scipio de Ricci's work it might almost be
supposed that some part of her narrative had been transcribed from it.
Foggini of Rome, also wrote to Scipio de Ricci and informed him--"I know
a monastery in which a Jesuit used to make the Nuns lift up their
clothes, assuring them that they thereby performed an act of virtue,
because they overcame a natural repugnance."--Secrets of Nunneries, p.
101. That is a very extraordinary illustration of the turpitude of the
Roman Priesthood; because that doctrine is a principle which they
constantly inculcate; and such is the invariable practice in the Hotel
Dieu Nunnery, that the Nuns were obliged to fulfil, for the beastly
gratification of the Roman Priests who visited that house, which is "the
way to hell, going down to the chambers of death." Proverbs 7:27.
It is superfluous to multiply similar extracts. Scipio de Ricci was a
Popish prelate, regularly commissioned by the Grand Duke of Tuscany to
explore the Nunneries; and in consequence of his authentic developments,
the Jesuits and Dominicans, and the dignified Papal ecclesiastics, with
the two Popes, Pius VI. and Pius VII. all opposed, reviled, condemned
and worried him almost to death.
One quotation more shall close this survey. Pope Paul III. maintained at
Rome, forty-five thousand courtesans. Pope Sixtus IV. ordered a number
of edifices to be erected expressly for the accommodation of the semi-
Nuns of Rome, from whose impurity he derived a large annual revenue,
under the form of a license; besides which, the prices of absolution for
the different violations of the seventh commandment are as regularly
fixed as the value of beads, soul-masses, blessed water, and every other
article of Popish manufacture. Paolo, Hist. Council de Trent. Book I.
Anno 1637.
The preceding observations, it is believed, will remove the doubts from
the mind of every impartial inquirer, respecting the credibility of
Maria Monk's narrative: nevertheless, a few additional remarks may not
be irrelevant: especially as there is a marvellous skepticism in
reference to the admission of valid testimony concerning the Roman
priesthood, their system and practice. We are deafened with clamour for
proof to substantiate Maria Monk's history: but that demand is
tantamount to the declaration--"I will not believe."
In anticipation of speedy death, and an immediate appearance at the
dread tribunal of Jehovah, Maria Monk communicated to Mr. Tappan, the
Chaplain at Bellevue, one of the benevolent institutions belonging to
the city of New York, the principal facts in her "Awful Disclosures."
After her unexpected recovery, she personally appeared at Montreal,
expressly and openly, to promulge her allegations of atrocious crimes
against the chief Roman Ecclesiastics in that city, who were armed with
power, and having nearly all the population her infuriated enemies.
There she remained almost four weeks, constantly daring the Roman
Priests and Nuns in vain. It is true, Dr. Robertson in his affidavit
says, that he was willing "to take the necessary steps for a full
investigation, if a direct charge were made against any particular
individual of a criminal nature." Now if Maria Monk's charges are not
direct, OF A CRIMINAL NATURE, and against PARTICULAR INDIVIDUALS--what
charges can be so characterized? The fact is this:--Dr. Robertson would
no more dare to issue a warrant for the apprehension of Lartigue, or any
of the inferior Roman Priests in Montreal, than he would dare publicly
to strike the Commander of the Garrison, or the Governor of Canada upon
military parade. If any Papist had stated to him the same facts
concerning a Protestant, or Protestant Minister, and offered to confirm
them by his worthless oath, he would have issued his process at once;
but Dr. Robertson knows, that in the present state of Canadian society,
Roman Priests can do what they please; and no man dares to reprove, much
less to "take any necessary steps for a full investigation" for their
crimes. If the Jesuits and Nuns at Montreal are anxious for a full and
impartial scrutiny of the Hotel Dieu Convent, Maria Monk is ready to
oblige them with some facilities for that object; provided she may carry
them out to all their extent and application. Mr. Ogden has one
affidavit, and knows the whole matter; as can incontestably be proved by
Mr. A. P. Hart, an Attorney of Montreal; and we recommend Dr. Robertson
to issue his warrant for the apprehension of Lartigue, Bonin, Dufresne,
and Richards, they are enough to begin with; and if Mr. Ogden will carry
the facts with which he is acquainted to the Grand Jury, one witness in
New York is ready to appear; and Dr. Robertson will find his hands full
of employment, if he will only "take the necessary steps" to procure two
or three persons who shall be pointed out to him in the Hotel Dieu
Nunnery. Therefore, until Dr. Robertson commences some incipient
measures as a Magistrate towards "the necessary steps for a full
investigation," as he says, we shall be forced to believe, that the
printer made a mistake in his affidavit, and put willing for
_unwilling_.
The cavilling call, however, for additional evidence to be adduced by
Maria Monk, is manifestly futile. That testimony is within the
jurisdiction of the Priests alone who are criminated. Maria Monk
reiterates her charge against the Romish Ecclesiastics of Canada and
their Nuns; and she has solemnly sworn that they are true. What more can
she do? Nothing, but to _search the premises_, to see whether the
statements which she has made are correct. A Committee of the New York
Protestant Association are willing to accompany her to Montreal; to walk
through the Hotel Dieu Nunnery in company with any Gentlemen of
Montreal, and investigate the truth without favour or partiality, Maria
Monk is willing to submit the whole affair to that short, and easy, and
sensible test; in which there is no possibility of deception. It does
not depend upon credibility of witnesses, conflicting evidence, personal
friendship, or religions prejudices; it is reduced at once to that
unerring criterion; _the sight and the touch!_
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