s appeared against them, in
the host of new philosophers and jacobins, is it wonderful that there
should be modern forgeries? {15} One such suffrage, as that which I have
quoted from Robertson, is of itself sufficient to outweigh folios of
charges originating in the jealous passions of a rival sect, in the
effusions of a mad mistaken philosophy, or in magisterial persecution,
which, to use the vigorous language of a living genius, in "the destruction
of the Jesuits, that memorable instance of puerile oppression, of jealousy,
ambition, injustice, and barbarity, for these all concurred in the act,
gave to public education a wound, which a whole century perhaps will not be
able to heal. It freed the phalanx of materialists from a body of
opponents, which still made them tremble. It remotely encouraged the
formation of sanguinary clubs, by causing the withdrawing of all religious
and prudent congregations, in which the savage populace of the Faubourg St.
Antoine were tamed by the disciples of an Ignatius and a Xavier. Such men
as Poree and La Rue, Vaniere and Jouvenci, in the academic chairs;
Bourdaloue, Cheminais, Neuville, L'Enfant, in the pulpit; {16} Segaud,
Duplessis, and Beauregard[4], in the processions of the cross, in the
public streets and ways, were, perhaps, alike necessary to secure
tranquillity in this world and happiness in the next[5]."

In assisting my memory, I have been led to compare the writer's extracts
from Robertson with the pages of the historian himself, and I have found
him, not only occasionally disfiguring the style on points of little
moment, by turning the words, but giving to the author's words a sense
which they were not intended to bear, by means of Italic types and
additions. For instance: the historian says, "As it was the professed
intention of the order of Jesuits to labour with {17} unwearied zeal in
promoting the salvation of men, this engaged them, of course, in many
active functions." On reading Robertson's work, would any one imagine, that
the author meant to insinuate, that the intention was insincere, and a mere
cloak to political vices? Is it not clear from all he writes, as well as
from this passage taken singly, that he gave the Jesuits credit for their
sincerity in devoting themselves to the salvation of men? Yet has the
writer of the pamphlet, by causing the word _professed_ to be printed in
Italics, called upon his reader to take his sense of Robertson's words, and
to believ