The Inevitable Crimes of Celibacy / The Vices of Convents and Monasteries, Priests and Nuns
Date: 2017-11-23T00:00:00+00:00
Keywords: Catholic Church -- Controversial literature; Celibacy -- Catholic Church

The Project Gutenberg eBook of The Inevitable Crimes of Celibacy

This eBook is for the use of anyone anywhere in the United States and most other parts of the world at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.org. If you are not located in the United States, you will have to check the laws of the country where you are located before using this eBook.

Title: The Inevitable Crimes of Celibacy

Author: Thomas E. Watson

Release date: November 23, 2017 [eBook #56041]
Most recently updated: October 23, 2024

Language: English

Other information and formats: www.gutenberg.org/ebooks/56041

Credits: Produced by Turgut Dincer, Martin Pettit and the Online
Distributed Proofreading Team at http://www.pgdp.net (This
book was produced from images made available by the
HathiTrust Digital Library.)

*** START OF THE PROJECT GUTENBERG EBOOK THE INEVITABLE CRIMES OF CELIBACY ***

Transcriber's Note:

Obvious typographic errors have been corrected.

THE INEVITABLE CRIMES OF CELIBACY:

——THE——

VICES OF CONVENTS
AND MONASTERIES,
PRIESTS AND NUNS

By

THOS. E. WATSON

Author of "The Story of France," "Napoleon," "Life and
Times of Andrew Jackson," "Life and Times of Thomas
Jefferson," "The Roman Catholic Hierarchy," Etc.

Thomson, Ga.:
1916.

Press of
THE JEFFERSONIAN PUB. CO.
Thomson, Ga.

The Inevitable Crimes of Celibacy: The Vices
of Convents and Monasteries,
Priests and Nuns.

CHAPTER I.

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 nomad 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 blotted out.

In fact, the highwayman, the cattle-lifter and the pickpocket have never in the least affected 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 Tariff "laws," infinitely 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 despoiled out of house and home.

There are realms where religious mendicancy keeps to the primitive forms of the beggar's bowl and pouch. It is the free-will offering.

In these countries of voluntary tributes, religious feeling has branched 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 arrogantly say to the laity, "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 morasses of subdivisions.

Ten thousand virulent disputes about tithes ushered 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 forth 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 premises, pounced upon pigs and poultry, or dragged household goods off to public sale. Yet, during centuries of outrage, pain and starvation, this sort of robbery disguised itself with a double domino of Law and Religion.

Forgive me, if I digress briefly to mention how vividly I was reminded of all this, by the thrifty, business-like manner in which Bishop P. J. Donohue, of Wheeling, West Virginia, sold out a laboring 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 mattresses, 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 journalism as "Gath," wrote a novel which he called "The Entailed Hat." The book would have lived gloriously, had it not been for the hat: the sternly absurd conditions which this 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 lapse 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 plunder 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 auctioned at public outcry.

The old rickety cradle spoke 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 loom 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 humble hearth 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 dirge 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 consecrated disciple 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 blistering 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, haughty, 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 plaintive lament of the household goods, seized, carried away, and sold into strange hands to pay a trifling debt. "Gath," following literary tradition, most canonically chose Jews to act as shylocks: it would never have occurred to him that a consecrated Bishop of Jesus Christ could sell the poor Christian'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 only the mattress on which the tired limbs of labor 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 levied 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 Christians take their laws and their religion more or less from the Jews. Who the Jews took it from, is another question. Skeptical 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 sect in Christendom stands committed to the proposition that God Almighty, clothed in all His terrors, with the clouds darkening the skies, the thunders for His heralds and the lightenings for the flaming swords that went before His face, came down to Sinai, and wrote upon the everlasting 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 quotations.)

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 fathom. Nevertheless, Saint Augustine made a heroic effort to answer the riddle; and his classic theological work, "The City of God," contains his theory, still discreetly veiled in the original Latin, which, being interpreted, is considerably nastier than any other English that I ever perused in a classical theological work.

The first occupation of Adam outside of Paradise ought to have some weight with us, as a time-honored precedent. That wicked mankind, and Noe came out of the Ark, together with all those animals, birds, reptiles, &c., the very first command given him was, that he and his family should increase and multiply. Apparently, their obedience 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 diligent casuists, who follow every perilous passage in the Douay Bible with their indefatigable 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 defense.)

And through the Mosaic Code, breathes the same spirit and purpose: it can fairly be summed up in the phrase, Thou shalt marry!

Every encouragement is given to wedlock 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 aged into unfitness for mating with the robust husband. It was partly because the Mosaic law gave so little excuse for immorality, that adultery was so cruelly punished. And the vigor of the Jewish type, for so many centuries, amid so many barbarous persecutions, and in spite of such wide geographical dispersions, is the most splendid monument to the eternal wisdom of the command—

Marry! Increase and multiply! Fill the earth with lawfully begotten children! Honor the Home! Preserve your Race! Do not breed promiscuously! DO NOT MONGRELIZE!

In short,

"Do not commit adultery."

As Moses minutely regulated the patriarchal household, making the nomad Jew's wife the queen of his tent, so Paul the Apostle carefully instructed the model priest, admonishing him to be content with one wife, and to be watchful 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 condemns the Christian bishops 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 virility: 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 celibates: 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 "vows," that they shall never seek happiness in marriage, never escape mental and physical longing and anguish, 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 unnatural, more indefensible, and more necessarily horrible in its consequences.

Enforced celibacy 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 form of Christianity, the crime eludes the law, the illicit intercourse 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 machinery 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 libertine 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 wrath 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 formulated the dogma of universal dominion.

It was Gregory who said that, "The world derives its light from two sources, the sun and the moon, the former symbolizing the Papacy, the latter the Civil State."

In Gregory's mind, the entire Christian world was his Empire. The temporal Princes were his vassals, every Kingdom 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 devoted 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 outlet 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 professed himself satisfied with the Emperor's penitence and submission, he figuratively placed his foot upon the Emperor's neck. The Church had conquered the Civil State. The priest was above the King. To Cæsar nothing was left, save what the Pope might graciously concede. The things that had been Cæsar'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 endorsing 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 Premier 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 intrigues, and their gallant love affairs, ruled the Church and disposed of the tiara. They raised and deposed the Pontiffs, imprisoned and assassinated them. * * * Their beds became the pedestals from which their lovers ascended the Pontifical 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 follies worthy of Oriental despots, and vied in their debaucheries with the Emperors of pagan Rome. Pope John XXII. ordained 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.)

Cardinal Baronius exclaims,

"Those infamous prostitutes ruled Rome, and their creatures and lovers sat on the throne of St. Peter."

Bernard de Morlaix, monk of Cluny, writes in the 12th century,

"Rome is the impure city of the hunter Nimrod: piety and religion have fled its walls.

Alas! the Pontiff, or rather the King of this odious 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 infamy, whose lewdness surpass even that of Sodom and Gomorrha."

So universal was the scandal caused by the bestial vices of the Popes and the Italian cardinals 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 abominable 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 brutally 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 possessed them, I was filled with loathing for them."

(The Infallible Pius II. lived in the 15th century.)

Inasmuch as the courtesans raised one boy of eighteen, and another of twelve, to the "throne of Saint Peter," you can imagine what sort of lives they led in that gilded 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 lust.)

This being the general picture of the Popes, after they quit taking wives, we are not surprised to learn that their mistresses and their bastards 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 Cæsar Borgia the son of His Holiness, Alexander VI. The Duke of Berwick was not better known as the bastard of James II. and Arabella Churchill, than were two of the reigning belles of Rome, not many years ago, recognized as the winsome 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 outraged husband, at the age of twenty-five. The furious husband broke into the Pope's bed-room, in the Lateran palace, and slew 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 devout Catholic and was Superintendent of the Vatican Library, Rome, Italy.

In the biography of Petrarch by Jerome Equarciafico, we learn that this poetic dawn-bird of the Renaissance 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 brother gave ear to the Pope's temptings. By his connivance, 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 lusts 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 obstinacy. 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 trumpet of Resurrection sounded by the Byzantine scholars—fleeing from Moslem invasion—and threw off the shroud of a degrading superstition, defied the terrors of the stupid fanatic, 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 plunge 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 laurels that Virgil had not worn more worthily.

Surely, Petrarch's description of the Pope's morals and the Papal Court will not be spurned 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, vice 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 is being told of hell as a mere fable. * * * Love of truth is considered eccentricity; chastity, prudishness. Licentiousness is considered broadness of soul, whilst prostitution here leads to fame and prestige. The more vice one accumulates, the greater the glory. Virtue is considered ridiculous. * * *

I shall not speak of violation, rape, adultery and incest. They are trifles at the Pontifical Court.

I shall not relate that the husbands whose wives have been abducted, 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 fabric of religion; and the people saw no way to attack the adulterers without being accused of heresy 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 grievance. Every selfish instinct warned him to remain in the service of popery. It was his native honesty and his horror of imposture 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.

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 Confession 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 refinement in private personal indulgences, or no modes or means of seduction, in which they are not thoroughly initiated.

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 nun 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 hurled this hideous indictment 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 prosecute 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 conceals the rottenness of life inside the convents, and the monasteries.

After quoting Michelet and Courier and Llorente on the inevitable lasciviousness 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 countenance, nay, asked to build impassible walls around a licentious, lecherous, profligate horde of foreign priests and monks, who choose to come among us, and erect a little fortification, which they call nunneries for their protection?

"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, Rev. 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 confinement.

Many of these children were by married women, whose husbands and brothers, and relatives were ready, if necessary, to wade 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 frantically trying to violate our Constitutional right of free speech and free press.

Above all things, the priests dread 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, nuns, 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 seduce through the confessional.

But, it will be said, there are no lying-in hospitals attached 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 abortions; there would be fewer infants strangled and murdered.

It is not generally known to Americans that the crime of procuring abortion, 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 systematically 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 enlisted in her behalf, and that He has commissioned the priest to accomplish what the husband failed at: result, happy wife, bouncing babe, rapturous husband, chuckling priest.

Father Hogan tells it all; and the rancorous papists never dared to hale him into court!

APPENDIX.

Constable'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 Auction to the highest bidder, 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 outfit 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 distress 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.

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 affidavit.

(Signed)
MARVIN BROWN, Affiant.

Subscribed and sworn to before me this 30th day of December, 1913.

(Signed)
EUGENE J. McNATT,
Notary Public, Lawrence County.

Commission expires Feb. 19th, 1916.

(Appeared in The Menace, Jan. 10, 1914.)

What Happens to Full Sexed Women When
They Foolishly Take Vows Which
Insult Nature and God?

CHAPTER II.

Why is it that a human document ten thousand years old has the same effect upon us, as a newspaper story of yesterday? Why is it that we love or hate the men and women who live in the songs of Homer? Why do we grieve, or rejoice with those who live in the pages of Plutarch; and feel deeply moved when David and Jonathan are forced apart; when Joseph is sold by his brethren; when the song of Solomon voices the deathless devotion of the country girl for her mountain lover; and when the fanatical Jeptha is about to slay his innocent, beautiful daughter?

It is because human nature has never changed; what our fathers were, we are: what Absolom and David felt, we feel.

When the brilliant, wayward Jewish boy goes astray and meets his untimely fate, we mourn with his broken father as he wails—"O Absolom my son, O my son Absolom!"

That which women have already been, women continue to be. Helen of Troy was not essentially different from Madame de Pompadour; Cleopatra was a more refined Catherine of Russia; Aspasia was the forerunner of Madame Maintenon: Sappho was another "George Sand;" Lilly Langtry was a modern Phryne; and Pauline Bonaparte had all the charm and voluptousness of Nell Gwynne.

One reason why the Old Testament continues to be a modern book is, that it is so full of human nature. Our first instinct, when we became violently enraged is, to kill. In the Old Testament, they do it. Considered as a mere human document, there is more raw slaughter in the Old Testament than any book you ever read, and the details are given with frightfully fascinating realism.

No cloak is thrown around Jacob and Abraham and Lot. Those citizens are painted with all the warts on. In some of them, indeed, the warts fill most of the canvass. That affair of David and the other man's wife: how modern it is! If you will glance over the daily newspaper, you will find that somewhere or other in this world of today, another David has seen the loveliness of Uriah's wife; and the first thing you know this modern David (in a Derby hat and tailor-made clothes) is running away with Bathsheba in an automobile. As to Solomon and his harem—including the Ethiopian woman—the subject is too delicate for polite treatment in a high class publication. I must leave such matters to Mr. William Randolph Hearst, whose Sunday editions and monthly outputs deal in "sex" novels, Gaby Deslys, Lina Cavalieri, Evelyn Thaw, Mrs. Keppel, and scarlet people generally.

The point I desired to make is that God made men and women to mate with one another, and thus reproduce and perpetuate the human species.

There are no bachelor eagles, no spinster swans, no monks among the lions, no nuns among the deer. When we want to make a bachelor out of a horse, we resort to surgery. Most of us know what Mooley, the cow, does in the Spring time, if she is shut up in the pasture with no other company than other Mooley cows.

Without pursuing this line of illustration farther, it is sufficient to say that all animal nature is under the same law. Of course, there are exceptions to all rules. Some men repel women: some women abhor men. Some men actually marry, believing that they are fit for it and then discover that they are not. A tragic instance of this was Thomas Carlyle: another was Frederick the Great. Our President James Buchanan was wise enough not to marry; and Charles Sumner was so fatuous as to do so.

But the great law of Nature is, Mate and reproduce! It applies to the flowers, to the plants, to the insects, to the fishes of the sea, and to the fowls of the air. I have often wondered why we become so accustomed to the outrageously informal conduct of hens and roosters, pigeons, ducks, turkeys, &c., that we see it and don't see it: we know it, and don't know it: it happens right under our eyes, and yet we never learn anything from it, or think anything about it.

*         *         *         *         *         *         *

Once again, let me say, men and women in their animal natures are just like other animals. They hunger, they thirst, they are hot, they are cold, they are sick, they are well, they love, they hate, they fight, they yearn for mates, and having found mates, they mate. Allowed liberty, this natural tendency leads to wedlock, and legitimate children. The husband and wife make the Home: the Home is the Gibraltar of organized civilization; and the children are Posterity, in its beginning. Thus marriage, the home, and the children are the conservators of Society.

If a so-called "religion" forces 71,000 American marriageable men and women into hiding places, where they have physical contact with one another but cannot marry, what happens?

You know what happens. Your common sense tells you what happens. Your own natural passions tell you what happens.

Those marriageable men and women—many of them young, handsome, buxom,—are shut off from all the world, by thick walls, barred windows, locked doors. The young buxom men can get to the young buxom women. Either in the day-time or in the night, this physical access can be had, in secret.

The men have been taught that they are gifted with supernatural powers; and that they can forgive each other's sins. The women have been taught that these men cannot sin, and that in serving these men they will be serving God. Besides, if they do sin with the priests, the priests can forgive the sins. This being so, what happens, when the lustful young priest slips into the cloistered convent, goes to the nun's bed-room and solicits her to yield to him, as Mary yielded to the angel?

(See "Why Priests Should Wed." Page 103.)

The cloistered convent is built like a huge dungeon. The encircling walls about it, are thick and high. No one enters in unto the unmarried women excepting the bachelor priests.

The Law does not enter!

The Italian Pope draws his line around the dungeons of darkness and mystery, and the civil authorities dare not go in.

Everybody knows that young women are caged in those hell-holes. Everybody knows that burly, beefy, red-faced, thick-lipped young priests glide in and out.

Everybody knows what he would do, if he had the pick of a score of buxom girls, in a secret place, he being a bachelor and they being without access to any man but himself.

If you were young and had no wife, you know what would happen, if you were alone in a pretty girl's bed-room, and she were educated to yield to you in everything.

Yet, these impudent rascals, the beefy Irish, Italian and German priests, ask you to believe that they never even think of touching those 56,000 American girls that are caged inside those walls:

Nevertheless, you know it is against Nature for these young men not to want to mate with those women. You know that the cloistered convents would not be built like Bastilles, and the world shut out, if there were not something going on in there which they are afraid for the world to see.

You know that where cloistered convents are built and managed like jails, THEY ARE JAILS!

Yet, those impudent rascals, gliding into the women, and coming out from the women, tell you that although the women are taught to obey the priest in all things, the priest never does say or do what every full-sexed man would do and say, under the same circumstances.

The Turks had their harems, and they knew women—likewise, they knew men. The Turks had walls, and bars, and locked gates, and sentinels outside to watch. But the Turks knew how vain are walls, and barred windows, locked gates and vigilant sentinels. Therefore, the Turks always kept eunuchs in the harem itself, eunuchs whose watchful eyes were ever upon those ladies of the harem. And the eunuchs were powerful men, strong and fierce, but unsexed. They had the strength to guard the women, without the desire to enjoy.

But the Roman Pope builds harems in all Christian lands—harems for his priests to whom he denies marriage.

There are no eunuchs to guard these women. The men who go in unto them are men of like passions as ourselves; and there is no eye to watch, no tongue that will tell, after the priest has gone inside.

*         *         *         *         *         *         *

Our common sense condemns this enforced celibacy which pagan popes invented for their own selfish, ambitious purposes. Or rather, the Popes borrowed it from the Turkish Sultans who would not allow their chosen body-guard, the Janissaries, to marry. In course of time, the Janissaries became more powerful than the Sultan, and they had to be exterminated. The Pope's Janissaries are now more powerful than the Pope; and the wretchedness of his position is that he can neither massacre them, nor rob them of their women. Of all the exalted slaves the world ever saw, the Pope is perhaps the most conspicuous example.

The Jesuits rule the priesthood; the Jesuits rule the cardinals; the Jesuits rule the Pope—and the Jesuits have the pick of the most beautiful women throughout the Christian world.

*         *         *         *         *         *         *

On such a system as this—a system which has denied so many millions of men and women the God-given right to live according to Nature, history ought to have much to say. What is the evidence and the verdict of impartial History?

Let us try the case: let us call the witnesses and hear their evidence. If the other side wants to be heard, the court is open. I will give them as much space for the defense as I take for the prosecution. It shall be a perfectly fair investigation. Remember, however, that the unmarried men and the unmarried women have been hiding within the walls of monasteries and convents, ever since Pope Gregory abolished God's ordinance of marriage, and declared, virtually, that the Pope's will, and not that of God Almighty, should govern priests and nuns. Remember that there has been every effort made at concealment: that the dungeons could not tell their awful secrets; that the light of day was jealously shut out. Remember that the nun who willingly submitted to the priest did not wish to expose their mutual guilt. Remember that the nun who was forced, could seldom escape and give the alarm. Remember that the babes born in the cloistered convents were seldom seen of men, and that they could easily be thrown into the hidden vault, where the quick-lime was ready to eat their bones. Remember that it was to the interest of popery to screen the priests, and that the rulers of States were in deadly fear of the wrath of Popes—wrath which sent death to Henry III. of France, William of Orange, and Henry of Navarre. Remember further, that when Popes kept acknowledged paramours and bastards in the Vatican, the priests had nothing to fear on account of their turning the nunneries into brothels. Those nuns whose vows were not broken, were the ugly ones, the old and the ailing. The monks had such complete power over wives through the Confessional, that many women inside the cloister owed their immunity to the women outside.

There was a time, under popery, when no Italian husband was certain that his wife's children were his: hence, for a time paternal affection in Italy almost became extinct. There was a time, under popery, when every Italian wife had an acknowledged lover—her cicisbeo—the priests having paved the way. The husband kept a mistress; the wife, a lover; and the priest enjoyed both wife and mistress, without bearing the expense of either.

(See Sismondi's Hist. des Repub. d'Ital.)

There was a time, under popery, when it was assumed that every Spanish woman had yielded to a priest. And of course a woman who takes one lover will take another; and thus Spain went to moral perdition, with the priests and the nuns in the lead.

The same thing was true of Portugal, and of all Southern Europe. Of Mexico, Central and South America and Cuba, it would be a waste of words to speak.

*         *         *         *         *         *         *

Pope Gregory VII. introduced the unnatural requirement of celibacy—the forbidding of men and women to do what God had equipped them to do, and prompted them, by sexual passions to do—the most powerful passions known to humanity—passions which if not naturally gratified lead to crimes of revolting enormity, to loss of health, to loss of mental balance, to loss of shame, of normal desires, and of reason itself.

(Consult such books as Dr. Sanger's "History of Prostitution;" Krafft-Ebing's Psychopathia Sexualis, &c.)

Soon after enforced celibacy was introduced, an honest priest, Honorius of Antrim wrote—

"Look at the convents of the nuns, places of debauchery! These abominable women have not chosen the Virgin, but Phryne and Messalina as their models. They prostrate themselves before the idol of Priapus!"

(Priapus was the male organ of generation, and was formerly to be seen throughout Europe, especially at public fountains.)

King Edgar of England wrote—

"What shall I say of the clergy? We find nothing among them but debauchery, excesses, orgies, and unchastity. Their abodes are propitious for solitude, and yet they dwell there not for pious meditation, but in order to lead lives of debauchery."

Pope Benedict VIII. at the Council of Pavia deplored the awful vices of the unmarried clergy.

Nicholas Clemangis says—

"The monasteries are no longer sanctuaries devoted to the divinity, but places of abomination and debauchery—rendezvous of young libertines. Indeed, to make a girl take the veil is equivalent to forcing her into prostitution."

The monks of the Middle Ages led a life full of orgies, equalling the dissipations of Tiberius at Capri. "The concubines and prostitutes were mistresses of the wealth of the monasteries and convents."

The good Catholic, Anselm of Bisate, wrote—

"The nuns are not more virtuous than the monks. Widows took the veil in order to be free, and not bound to one man."

Instead of being the wife of one man, the nun could be the mistress of several.

(Dr. Angelo Rappaport, p. 36.)

Why was it that Irenæus and Epiphanius poured out such unprintable descriptions of the immorality of those "heretics" who refused to marry and who professed to be virgins? Did these Fathers of the Christian Church grossly slander those celibate heretics? Were the men and the women who indulged in those sexual excesses, while pretending to be chaste, any better or any worse than the human creatures of today?

Was Cyprian libelling his own brethren and sisters when he described how depraved, how licentious, how sodom-like was the conduct of the so-called "virgins" of his time? Cyprian lived in the third century after Christ, and he was speaking of the same phase of Christianity which provoked the immortal passage in Gibbon. Carrying their brazen hypocrisy to unheard of lengths, the monks and the nuns occupied the same beds, and yet unblushingly vowed that they had passed through this fiery furnace without the smell of fire on their garments!

If I were to quote the Latin in which Cyprian exposes these shameless harlots and libertines, the great and good U. S. Government would perhaps again prosecute me for telling the truth on Roman Catholicism.

Popery is the one thing that you must not tell the truth about, unless you are prepared to withstand boycott, abuse, persecution and threats against your property and life!

(The curious are cited to "Elliott on Romanism," Vol. II., p. 408, and to Cyprian to Pompanius, Book II., p. 181.)

So well understood was it that young men and young women needed each other, sexually, that both in the Latin and in the Greek there was a distinctive name given to these "holy virgins." The "soul marriage" of the ancient church was as much like the affinity doings of the present day, as Solomon's carryings on were like those of the Sultan of Turkey.

To the testimony of Cyprian may be added that of Chrysostom, who bewailed the utter licentiousness of the "virgins."

Since Bishop Udalric in the year 606 wrote of the skulls of the six thousand infants found in draining off some fish ponds at the command of Gregory the Great, the slaughter of the babes has gone steadily on. "When Pope Gregory ascertained that the infants thus killed were born from the concealed fornications of and adulteries of the priests, he recalled his decree, extolling the apostolic command. It is better to marry than to burn." (Elliott II., p. 409.)

Yet, when we are told the same story by Father Chiniquy, Dr. Justin Fulton, ex-priest William Hogan, ex-priest Fresenborg, ex-priest Manuel Ferrando, ex-nun Margaret Shepherd, ex-nun Maria Monk, ex-priest Blanco White, ex-priest Seguin, and by such submissive Catholics as Erasmus, Rabelais, Campanella and scores of other unimpeachable witnesses, we are more inclined to listen to the impudent denials of the lecherous priests than to the evidence of those who escape AND TELL!

The denial made by the unmarried priests is at variance with their looks, is at variance with admitted facts, is at variance with what we ourselves know of the overwhelming strength of our carnal desires: yet the impudent denial is so brazen, so persistent, and so threatening, that we either accept it, or enter the plea of nolle contendere.

The accusation against the pretended virgins involves so many apparently good men and chaste women, that we shrink from remembering the difference between publicity and privacy; we forget that the treacherous inclination is not felt in the church and in the crowd, but that it creeps to the secret couch, under cover of night, when there is silence, freedom from interruption and security from detection.

We forget how this passion takes advantage of night, of undress, and of secret contact of the physical man and woman, to heat their normal blood, no matter how sanctified they may really be in their daily visible life.

"Saint" Bernard of the 10th century exhausts his wrath upon the hideous vices of the monks and nuns "behind the partition." "What abominable lust!" cries this stern old anchorite. He exclaims—

"Would that those who cannot rule their sexuality would fear to give their conduct the name of celibacy. It is better to marry than to burn.... Take away from the church honorable marriage and the undefiled bed, and do you not fill it with concubines, incestuous persons, onanists, male concubines, and with every kind of unclean person?"

(Bernard's Sermons V. 29, cited in Elliott, II., 410.)

Take away honorable marriage from the priests, and what do you get in place of the bed undefiled? Read again that tremendous sentence of Saint Bernard, and then ask yourself, Has human nature changed?

A typical illustration of priestly seduction is the following:

"A lady of the name of Maria Catharine Barni, of Santa Croe, declared on her death-bed, that she had been seduced through the confessional, and that she had during twelve years maintained a continual intercourse with priest Pachiani. He had assured her that by means of the supernatural light which he had received from Jesus and the holy virgin, he was perfectly certain that neither of them was guilty of sin, &c." (Secrets of Female Convents, p. 58, cited by Elliott, Vol. II., p. 448.)

Substantially, that is the way every priest seduces every nun who yields to him.

Almost the very formula is mentioned in Dr. Justin D. Fulton's book which was submitted to Anthony Comstock, the modern Cato, before it was published. And Dr. Fulton asserts that Pope Pius IX. authorized this concubinage of priests with nuns, by a formal Vatican decree of 1866.

Dr. Fulton says—page 97 of "Why Priests Should Wed"—

"In the year 1866, Pope Pius IX. sanctioned the establishment of one of the most appalling institutions of immorality and wickedness ever countenanced under the form and garb of religion."

Briefly, this institution authorized priests and nuns who had been in service long enough to inspire confidence, to live in sexual relations, like man and wife. Dr. Fulton proceeds at length to describe how the priest selects his nun, how he makes his wishes known to her, how he quotes Scripture to overcome her scruples, how the "love room" is adorned with holy emblems and images, how the priest sprinkles holy water over the bed, how he then kneels and prays for a blessing on the union about to take place, and then——!

As I have said a number of times, Dr. Fulton submitted his manuscript to Anthony Comstock. The chaste Cato of New York, advised the omission of many passages; but the whole of this hideous chapter describing how Pope Pius IX. authorized the priests to make use of the nuns, sexually, appears in the book with sufficient clearness to lay it in parallel columns with the abominations of Sodom, Gomorrha, the White Slave Traffic, the Decameron, the Heptameron, and Balzac's Merry Tales of the Abbeys of Touraine.

Dr. Fulton's book was published in 1888. He was never prosecuted for that terrible charge against Pope Pius IX. He was never sued for libelling the priests and nuns. His charges were never officially denied.

Cardinal Gibbons wrote his mendacious book, "The Faith of our Fathers," for the purpose of answering all that had been said against Popery. He mentioned Maria Monk by name, and denounced her true story as false. Yet, although Gibbons published his book sixteen years after Dr. Fulton had hurled his awful charge against Pope Pius IX., the Baltimore priest dared not challenge the statement of Dr. Fulton!

Maria Monk—poor, outraged, persecuted woman, was dead: Dr. Justin D. Fulton, a fearless, powerful man, was alive! Gibbons was brave enough to vilely attack the dead woman: he was too much of a contemptible coward to attack the living man.

The living man was ready with his evidence, and he was a fighter—and the catlike Gibbons knew it.

Says Dr. Fulton—

"At first the female may be a little timid, &c. She may object, &c. But the priest, representing God's angel in this office, gently soothes the mind and quiets the fears of his future spouse by saying to her, He who will come upon thee is not man, but is the holy one of God, and this union is pleasing to him;——."

(At this point Anthony Comstock must have blushed and raised an objection, as the nun was doing, for the remainder of the sentence is stricken out.)

But the text continues—"It will be holy and blessed; therefore I say unto thee, as the angel said unto Mary, Fear not."

After this, the woman, being convinced by the language of heaven's messenger that all is right, gives the priest complete assurance of her willingness to submit by saying, as Mary said to the angel, "Be it done unto me according to thy word."

Then Dr. Fulton so frankly indicates what takes place in that private room, and upon that consecrated bed, that I really am curious to know what it was that made Comstock blush, a few lines above those which thus tell of the soliciting priest, the yielding nun, and the ready bed.

Now, if you will compare one case with another, from the time of the early Fathers down to the present day, you will detect a similarity that is appalling.

The testimony of Edward Gibbon, the skeptical historian, exactly accords with that of Saint Cyprian, Chrysostom, Jerome and Bernard.

The memorable investigation which Duke Leopold of Tuscany caused to be made of the cloistered convents of Italy revealed identically the same cess-pools of vice that came to light in England when Henry VII. uncovered the monasteries.

All the literature of the Renaissance, after men's minds and pens freed themselves from the ignoble fear of popery, bear witness to the same universal everlasting truth—Men and women were made for each other, and no so-called religion can annul the laws of Nature.

*         *         *         *         *         *         *

When a "religion" sets up the claim that it can pardon sins, educate the children to believe it, destroys those who deny it, and fixes a scale of money-payments for the pardon of sins, what sort of fruit is that kind of tree likely to bear?

If penance and payment rids me of sin, my conscience, like an unused muscle, becomes enfeebled, and my proneness to sin is encouraged.

Pope Leo X. was the Vicar of Christ who ordered lists of sin to be drawn up, with the price of the pardon opposite each sin.

(See History of Auricular Confession, by Count C. P. De Lasteyrie, Vol. II., p. 132.)

I will quote only a few of these tariff rates established by this Infallible Pope.

For allowing a ship to sail to convey merchandise to infidels, 100 d.

For the absolution of any one practising usury, 7 d.

For concubinage, 7 d.

For intimacy with a woman in a church, 6 d.

For pardon of him who has violated a virgin, 6 d.

For one who has committed incest, 5 d.

(The d. stands for the coin known as the ducat.)

Can you imagine anything more conducive to immorality, than a "religion," sanctified by the name of Christ, which teaches that its priests can forgive sins, and which publishes a list of market prices for such forgiveness? Do you marvel that Roman Catholic countries are the immoral countries? Do you wonder at the mania for vice and crime among the lower Italians, Spaniards and Portuguese?

When a man could ravish a virgin for six ducats, what girl had any safety except in the fear that libertines might have of her father or her brother, or her sweetheart?

What sort of hell would we have in America if popery gained the upper hand, and the negro bucks were taught that they could buy pardons for violating white women?

God Almighty! It makes one sick to think that even now they are admitting young black men to the priesthood.

What will they do, inside the cloistered convents?

No scream from within can be heard outside. Those dead walls tell no tales. The Law dares not scrutinize the interiors where the negro priests can penetrate; and we have no legal process to wring the dread Secret out of the nun's cell!

The Pope's Empire has been erected inside our Republic; and those who represent our State, and our Law, are afraid of the Italian Pope and the laws of the Italian church!

*         *         *         *         *         *         *

When the Commissioners sent by King Henry VII. visited the monasteries, the guilt of the inmates was so overwhelmingly evident that hardly any attempt at denial was made. The Confession of the Prior and Benedictines of St. Andrew's in Northampton is yet of record, and it is a fair example. They confessed that they "had lived in idleness, gluttony, and sensuality, for which the Pit of Hell was ready to swallow them up."

(Burnett, Book III., p. 227.)

Among the false "relics" that were found and which had long been used to swindle ignorant believers out of their money, were a Wing of the Angel that had brought to England the Spear which pierced Christ's side; some of the coals that had roasted the Most Blessed Saint Anthony; numerous pieces of "the true Cross;" a small bottle filled with Christ's blood; a Crucifix which would sometimes bow its head, sometimes roll its eyes and sometimes move its lips.

(All this fraudulent rubbish was seized, taken to London, and publicly destroyed.)

Bishop Burnett says—

"But for the lewdness of the confessors of the Nunneries, and the great corruption of that state, whole houses being found almost all with child."

That was in the year 1535, in England! In the year 1910, when the nunneries were suddenly broken up in Spain, exactly the same state of affairs was discovered! Some of the nuns came out leading their children: some were so far advanced in pregnancy that their condition was evident to all—and as to how many little bones were left in the underground vaults, God alone knows.

Bishop Burnett continues—

"The dissoluteness of Abbots, and the other monks, and the friars, not only with whores, but married women, and their unnatural lusts and other brutal practices, these are not fit to be spoken of, much less enlarged on, in a work of this nature." ...

The full report was destroyed by the fanatical papist Bishop Bonner, at the beginning of the reign of Bloody Mary. (See "English Reformation.") But Bishop Burnett saw extracts from it "concerning 144 Houses, that contains abominations in it, equal to any that were in Sodom!"

Put this original evidence side by side with the confession already quoted: put with it the testimony gathered by Duke Leopold of Tuscany: add what Blanco White and Erasmus say; add what S. J. Mahoney and Manuel Ferrando say: buttress this mass of evidence with what the Fathers of the Church said, what all the escaped nuns and priests have alleged, and compare this mountain of proof with what you know about human nature—and how can you harbor a doubt that nunneries and monasteries are today what they always have been? They are houses of hidden iniquity, and nameless crimes—AND YOU KNOW IT!

That marvellous man of letters, Erasmus, who wrote for the Reformation, but who left Luther and others to fight for it, says this in his "Colloquies."—

"I hold up to censure those who entice lads and girls into monasteries against their parents' wills, abusing their simplicity or superstition, and persuading them that there is no chance of salvation but in the cloister. If the world were not full of such anglers; if countless minds had not been most miserably buried alive in such places, then I have been wrong in my conclusions. But if ever I am forced to speak out what I feel upon this subject, I will paint the portrait of these kidnappers, and so represent the magnitude of the evil, that every one shall confess I have not been wrong."

(Quoted in Day's "Monastic Institutions," p. 239.)

The infamous Liguori—a Roman Catholic "Saint"—calmly assumes that many inmates of the convents are captives, just as Erasmus had said they were, and he lays down the law to these helpless, kidnapped captives with all the malevolence of a grinning devil.

"Now that you are professed in a convent, and that it is impossible for you to leave it," &c. (Monastic Institutions, p. 294.)

Liguori threatens the captive, telling the poor creature that if she abandons herself to sadness and regret, she will be made to suffer a hell here, and another hereafter.

In other words, Smile, prisoner, smile! or we will make the convent a hell to you!

So says Saint Liguori, whose instructions to the priests, telling them what filthy questions they must ask the Catholic women, are so "obscene" that I was prosecuted by the Catholic Knights of Columbus for having quoted some of them. If I had quoted all that Liguori wrote in coaching the priests, and teaching them virtually how to disrobe women of their modesty as a prelude to their ruin, I suppose the Government would have ordered out the troops and had me shot.

Several times, Erasmus has been mentioned as one of the most terrific accusers of the papal system, its frauds, impostures, greed, ferocity, its fake miracles, its pagan adoration of images and relics, and its rotten immorality. Perhaps it is due to the reader that I cite him to "The Life and Letters of Erasmus," by the historian James A. Froude, published in this country by Charles Scribner's Sons, New York, in 1895.

From this comparatively recent work, the student can most readily obtain a general idea of Popery, as described by one who was a devout Catholic, but not a blind, servile papist. Erasmus was practically an orphan boy, of somewhat uncertain parentage, whose life mystery and romance inspired Charles Read to write the greatest of all novels, "The Cloister and the Hearth."

Mr. Froude tells the painful story of the forcing of Erasmus into monastic vows; and then follows him as he develops into the most learned and brilliant scholar of Europe.

Never a robust man, always more or less an invalid, Erasmus remained inside the Roman pale, but abhorred the inherent vices of the system, denounced those vices with a pen of fire, endured the terrors and agonies of persecution within his church, was bitterly abused by the vile priesthood whose putrid lives he uncovered, was menaced by the dread Inquisition, and really suffered more keenly the penalties than Luther did, for telling the truth on popery.

Luther, a bull-necked, fearless Man, broke out, and fought popery from the outside. Erasmus, like many of his predecessors, tried to reform it from within, and he discovered at last that he might as well have been trying to reform hell.

The enraged monks and monkesses did not murder Erasmus, as they had murdered Savonarola, Huss, Jerome, &c.; but it was because the Pope had his hands full of other matters, and the time was not favorable for burning the most illustrious scholar of Christendom.

What did Erasmus say and write and publish against the vast parasitical growth of paganism, fraud and imposture that had overgrown Christianity under the pope?

Read his "Praise of Folly," which has been translated into English and can be had through any book-dealer.

When you read it, remember that Erasmus was never answered, save by abuse and threats.

In his letters to the Prothonotary of the Pope, letters written for the Pope to read, and which the Pope did read, Erasmus arraigns the unmarried clergy of Rome, her monks and her nuns, her monasteries and her convents, in the same terms that are used by the Preamble to the Act of the British Parliament which stated that reasons for the dissolution of these Romish hell-holes.

The accusations fathered by Erasmus and laid before the Pope, agree in every essential particular with the revelations of Blanco White, of S. J. Mahoney, William Hogan, Joseph McCabe, Bishop Manuel Ferrando, Margaret Shepherd, Maria Monk, and every other witness who has had the courage to uncover these papal dens of infamy, torture, vice and crime.

I have not the space to quote at any length from the Letters of Erasmus: get the book and read it for yourself.

But weigh this passage—

"Men are threatened or tempted into vows of celibacy. They can have license to go with harlots, but they must not marry wives.

They may keep concubines and remain priests. If they take wives, they are thrown to the flames.

Parents who design their children for a celibate priesthood should emasculate them in their infancy, instead of forcing them, reluctant or ignorant, into a furnace of licentiousness."

What was this furnace of licentiousness? The cloistered convent, or the monastery.

In his notes to the New Testament, a Greek translation of which Erasmus made, he said, after alluding to St. Paul's injunction about the "one wife," that the priests could commit homicide, parricide, incest, piracy, sodomy and sacrilege: "these can be got over, but marriage is fatal."

He adds that of all the enormous herds of priests, "very few of them are chaste."

In his letter to Lambert Grunnius, (in the year 1514) Erasmus gives an awful picture of monastic slavery in houses "which are worse than brothels."

But once a young man is entrapped, there is no escape. "They may repent, but the superiors will not let them go, lest they should betray the orgies which they have witnessed."

Then Erasmus tells of instances where men were buried alive inside the monasteries to prevent their escape. "Dead men tell no tales!"

Remember, reader! Erasmus was writing to the Pope's own Prothonotary, in order that the "Holy Fathers" might of a surety know what was going on inside the monastic houses! And in reply, the Prothonotary, Lambert Grunnius, writes to Erasmus—

"I read your letter aloud to the Pope, from end to end: several cardinals and other great persons were present. The Holy Father was charmed with your style!"

And the Holy Father waxes wroth at some personal grievances of Erasmus, and granted him relief from monkish diabolism; but what was done to correct the frightful conditions which Erasmus had brought to the Pope's personal attention?

Nothing! Absolutely nothing. It was the same way when the exposures were made in Spain, when they were made in Tuscany, when they were made in England, when they were made in the Philippines! The answer of Rome is ever the same: Nothing can be done.

The Pope knows what enforced male celibacy does, when screened from the civil law behind thick walls, and given unlimited license among young women, who cannot resist, and who cannot tell!

And you know that the Pope does know—for he also is a male like me and you.

Again, Erasmus asks what would Saint Augustine say now, if he were to see these convents and monasteries become "public brothels."

In those standard works, "The History of Prostitution" and "Human Sexuality," you will learn the fearful fact that the utter lewdness of nuns and of wives who had been debauched by the priests, became so universal that the trade of the professional harlot was almost entirely taken away from her. Why should loose men pay, when there were so many places of gratuitous entertainment?

(Lest you heed the deceptive talk which endeavors to convince you that the old tree is now bearing different fruit, read Hogan's "Popish Nunneries," McCabe's "Ten Years in a Monastery," McCarthy's up-to-date "Priests and People in Ireland;" and the astounding, undenied statements of Bishop Manuel Ferrando, in "The Converted Catholic" magazine of New York City.)

In Delisser's powerful book, "Pope, or President?" there is a masterly summing up against "Romanism as revealed by its own writers."

Among other witnesses, he cites the evidence of Mahoney, the priest who was examined by a Committee of the House of Commons.

"A very nefarious use was made of convents," testified this honest Irishman. His disclosures corroborated what another honest Irish priest, Hogan, said several centuries later.

"A woman ... is seduced into a convent to live in sin with the bishop and other confessors. It is not human to place a priest where he is allowed to fall, and suppose him innocent. Reader, commit your daughter to the soldier or hussar who can marry her, rather than to a Romish priest." ("Pope, or President," p. 59.)

In fact, Delisser's chapter on "Convent Exposed" is one of the most frightful that I ever read—doubly frightful because the Romanist writers therein quoted assume it to be their right to mistreat women, just as they please!

It is only in such a chapter, composed of citations from orthodox Roman Catholics, that you can obtain anything like a true conception of the priest's point of view.

They have the right to kidnap children: they have a right to restrain prisoners; they have a right to compel obedience: they have a right to shut out the State and its law: they have a right to punish the refractory, to flog the unruly girl, to starve her into submission, to degrade her with disgusting services, to use her person for their lusts!

That is the priest's point of view!

Study the horrible "theology" of Dens and Liguori: read what popes have said in denial of a layman's right to criticise a priest; read what Rev. Blanco White said of the systematic depravity of Romanism.

Cardinal Newman had to acknowledge that Blanco White was a man or irreproachable character, "a man you can trust." "I have the fullest confidence in his word," &c.

And what does this ex-Catholic, for whom Cardinal Newman vouched, have to say about convents?

"I cannot," says he, "find tints sufficiently dark to portray the miseries which I have witnessed in convents. Crime, in spite of the spiked walls and prison gates is there. The gates of the holy prison are forever closed upon the inmates: force and shame await them wherever they might fly."

Then the ex-priest tells the tragic story of his two sisters, virtually tortured to death in the Spanish convent, he being a witness to their misery and powerless to relieve it. The system held them all!

He continues—

"Of all the victims of the church of Rome, the nuns deserve the greatest sympathy."

White's book was published in 1826. Like "Pope, or President," published in 1859, it is now out of print. Only at long intervals may you see a copy advertised in the catalogues of Old-book stores. Some agency has been most active in destroying anti-Catholic books, and keeping them out of our Public Libraries.

Consider this sentence in Hume's "History of England," Vol. II., p. 592.

"Monstrous disorders are therefore said to have been found in many of the religious houses, whole convents of women abandoned to lewdness; signs of abortions procured, OF INFANTS MURDERED, of unnatural lusts between persons of the same sex."

Did poor Margaret Shepherd, or Maria Monk make any accusations that were worse than these which we find in a standard history of England?

In Aubrey's "Rise and Growth of the English People," the indictment against the convents and the monasteries is equally severe. See Vol. I., p. 80 and 81.

In Lecky's "History of European Morals," we have exactly the same arraignment of this unnatural and polluting system.

In Bower's "History of the Popes," in Hallam's "Constitutional History of England," and in every trustworthy account of the system of enforced celibacy we have the same horrible, but natural, description of the lives led by those full-sexed members of both sexes, who cannot mate legally and decently, but who are given access to each other under cover of night, behind the curtain of thick walls, and with the assurance that, so long as no scandal leaks out, no notice will be taken of what is done inside the "holy" brothel.

The very language in which the virgin girl is made to pledge herself as "the spouse of Christ," is so abominably obscene and suggestive that it is bound to plant impure curiosity in her mind—and, with a girl, impure curiosity is the lure to the fall. Not especially wishing to be again indicted for quoting the Pope's nasty language, I will forbear. Even in the Latin, it is so vile, lewd, lascivious, filthy, and nasty, that I marvel how any white woman, under any circumstances, can allow a beast of a man to use that language to her, and not slap his face.

The language is quoted in "Pope, or President," pages 86 and 360. The "Nun Sanctified," of "Saint" Alphonsus Liguori, and the Theology of Peter Dens will give the reader a fairly correct idea of what sort of a slave the priests make of a woman, after she has been ensnared into taking the black veil.

In the famous investigation of the convents of Tuscany, in 1775, one of the nuns gave testimony which, is singularly piquant and unique. Besides, it remained uncontradicted. The name of the witness was Sister Flavia Peraccini. After telling of many escapades she had witnessed inside the convents, and of many merry times the priests and the nuns had with one another, Sister Flavia Peraccini deposed—

"A monk said to me that if a nun's veil were placed on one pole, and a monk's cowl on another, so great is the sympathy between the veil and the cowl they would come together, and unite." ("Unite" is the modest word: "copulate," is meant.)

"I say," continues the Sister, "I say, and repeat it, that whatever the Superiors know, they do not know the least portion of the great evils that pass between the monks and the nuns."

The foregoing is a mere trifle compared to the whole amount of the undisputed testimony taken by Duke Leopold of Tuscany in 1775. Have men and women changed? Is human nature the same?

It was for all people and all ages that the inspired writer wrote—

"Nevertheless, to avoid fornication, let every man have his own wife; and let every woman have her own husband." (I. Cor. 7:12.)

The most powerful argument and authority against the Roman papacy on this question is that of Jesus Christ.

Virtually, he said that a man must make himself a eunuch—if not born so—before he could live like a eunuch!

If the word of Christ is not conclusive and binding, where shall we seek the truth?

The trouble with papists is, they are educated outside of the Bible and common sense; and they seldom free their minds from the priestly domination established in childhood.

(THE END.)

*** END OF THE PROJECT GUTENBERG EBOOK THE INEVITABLE CRIMES OF CELIBACY ***

Updated editions will replace the previous one—the old editions will be renamed.

Creating the works from print editions not protected by U.S. copyright law means that no one owns a United States copyright in these works, so the Foundation (and you!) can copy and distribute it in the United States without permission and without paying copyright royalties. Special rules, set forth in the General Terms of Use part of this license, apply to copying and distributing Project Gutenberg™ electronic works to protect the PROJECT GUTENBERG™ concept and trademark. Project Gutenberg is a registered trademark, and may not be used if you charge for an eBook, except by following the terms of the trademark license, including paying royalties for use of the Project Gutenberg trademark. If you do not charge anything for copies of this eBook, complying with the trademark license is very easy. You may use this eBook for nearly any purpose such as creation of derivative works, reports, performances and research. Project Gutenberg eBooks may be modified and printed and given away—you may do practically ANYTHING in the United States with eBooks not protected by U.S. copyright law. Redistribution is subject to the trademark license, especially commercial redistribution.

START: FULL LICENSE

THE FULL PROJECT GUTENBERG™ LICENSE

PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK

To protect the Project Gutenberg™ mission of promoting the free distribution of electronic works, by using or distributing this work (or any other work associated in any way with the phrase “Project Gutenberg”), you agree to comply with all the terms of the Full Project Gutenberg License available with this file or online at www.gutenberg.org/license.

Section 1. General Terms of Use and Redistributing Project Gutenberg electronic works

1.A. By reading or using any part of this Project Gutenberg electronic work, you indicate that you have read, understand, agree to and accept all the terms of this license and intellectual property (trademark/copyright) agreement. If you do not agree to abide by all the terms of this agreement, you must cease using and return or destroy all copies of Project Gutenberg electronic works in your possession. If you paid a fee for obtaining a copy of or access to a Project Gutenberg electronic work and you do not agree to be bound by the terms of this agreement, you may obtain a refund from the person or entity to whom you paid the fee as set forth in paragraph 1.E.8.

1.B. “Project Gutenberg” is a registered trademark. It may only be used on or associated in any way with an electronic work by people who agree to be bound by the terms of this agreement. There are a few things that you can do with most Project Gutenberg electronic works even without complying with the full terms of this agreement. See paragraph 1.C below. There are a lot of things you can do with Project Gutenberg electronic works if you follow the terms of this agreement and help preserve free future access to Project Gutenberg electronic works. See paragraph 1.E below.

1.C. The Project Gutenberg Literary Archive Foundation (“the Foundation” or PGLAF), owns a compilation copyright in the collection of Project Gutenberg electronic works. Nearly all the individual works in the collection are in the public domain in the United States. If an individual work is unprotected by copyright law in the United States and you are located in the United States, we do not claim a right to prevent you from copying, distributing, performing, displaying or creating derivative works based on the work as long as all references to Project Gutenberg are removed. Of course, we hope that you will support the Project Gutenberg mission of promoting free access to electronic works by freely sharing Project Gutenberg works in compliance with the terms of this agreement for keeping the Project Gutenberg name associated with the work. You can easily comply with the terms of this agreement by keeping this work in the same format with its attached full Project Gutenberg License when you share it without charge with others.

1.D. The copyright laws of the place where you are located also govern what you can do with this work. Copyright laws in most countries are in a constant state of change. If you are outside the United States, check the laws of your country in addition to the terms of this agreement before downloading, copying, displaying, performing, distributing or creating derivative works based on this work or any other Project Gutenberg work. The Foundation makes no representations concerning the copyright status of any work in any country other than the United States.

1.E. Unless you have removed all references to Project Gutenberg:

1.E.1. The following sentence, with active links to, or other immediate access to, the full Project Gutenberg License must appear prominently whenever any copy of a Project Gutenberg work (any work on which the phrase “Project Gutenberg” appears, or with which the phrase “Project Gutenberg” is associated) is accessed, displayed, performed, viewed, copied or distributed:

This eBook is for the use of anyone anywhere in the United States and most other parts of the world at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg™ License included with this eBook or online at www.gutenberg.org. If you are not located in the United States, you will have to check the laws of the country where you are located before using this eBook.

1.E.2. If an individual Project Gutenberg electronic work is derived from texts not protected by U.S. copyright law (does not contain a notice indicating that it is posted with permission of the copyright holder), the work can be copied and distributed to anyone in the United States without paying any fees or charges. If you are redistributing or providing access to a work with the phrase “Project Gutenberg” associated with or appearing on the work, you must comply either with the requirements of paragraphs 1.E.1 through 1.E.7 or obtain permission for the use of the work and the Project Gutenberg trademark as set forth in paragraphs 1.E.8 or 1.E.9.

1.E.3. If an individual Project Gutenberg electronic work is posted with the permission of the copyright holder, your use and distribution must comply with both paragraphs 1.E.1 through 1.E.7 and any additional terms imposed by the copyright holder. Additional terms will be linked to the Project Gutenberg License for all works posted with the permission of the copyright holder found at the beginning of this work.

1.E.4. Do not unlink or detach or remove the full Project Gutenberg License terms from this work, or any files containing a part of this work or any other work associated with Project Gutenberg.

1.E.5. Do not copy, display, perform, distribute or redistribute this electronic work, or any part of this electronic work, without prominently displaying the sentence set forth in paragraph 1.E.1 with active links or immediate access to the full terms of the Project Gutenberg License.

1.E.6. You may convert to and distribute this work in any binary, compressed, marked up, nonproprietary or proprietary form, including any word processing or hypertext form. However, if you provide access to or distribute copies of a Project Gutenberg work in a format other than “Plain Vanilla ASCII” or other format used in the official version posted on the official Project Gutenberg website (www.gutenberg.org), you must, at no additional cost, fee or expense to the user, provide a copy, a means of exporting a copy, or a means of obtaining a copy upon request, of the work in its original “Plain Vanilla ASCII” or other form. Any alternate format must include the full Project Gutenberg License as specified in paragraph 1.E.1.

1.E.7. Do not charge a fee for access to, viewing, displaying, performing, copying or distributing any Project Gutenberg works unless you comply with paragraph 1.E.8 or 1.E.9.

1.E.8. You may charge a reasonable fee for copies of or providing access to or distributing Project Gutenberg electronic works provided that:

- • You pay a royalty fee of 20% of the gross profits you derive from the use of Project Gutenberg works calculated using the method you already use to calculate your applicable taxes. The fee is owed to the owner of the Project Gutenberg trademark, but he has agreed to donate royalties under this paragraph to the Project Gutenberg Literary Archive Foundation. Royalty payments must be paid within 60 days following each date on which you prepare (or are legally required to prepare) your periodic tax returns. Royalty payments should be clearly marked as such and sent to the Project Gutenberg Literary Archive Foundation at the address specified in Section 4, “Information about donations to the Project Gutenberg Literary Archive Foundation.”

- • You provide a full refund of any money paid by a user who notifies you in writing (or by e-mail) within 30 days of receipt that s/he does not agree to the terms of the full Project Gutenberg™ License. You must require such a user to return or destroy all copies of the works possessed in a physical medium and discontinue all use of and all access to other copies of Project Gutenberg™ works.

- • You provide, in accordance with paragraph 1.F.3, a full refund of any money paid for a work or a replacement copy, if a defect in the electronic work is discovered and reported to you within 90 days of receipt of the work.

- • You comply with all other terms of this agreement for free distribution of Project Gutenberg™ works.

1.E.9. If you wish to charge a fee or distribute a Project Gutenberg™ electronic work or group of works on different terms than are set forth in this agreement, you must obtain permission in writing from the Project Gutenberg Literary Archive Foundation, the manager of the Project Gutenberg™ trademark. Contact the Foundation as set forth in Section 3 below.

1.F.

1.F.1. Project Gutenberg volunteers and employees expend considerable effort to identify, do copyright research on, transcribe and proofread works not protected by U.S. copyright law in creating the Project Gutenberg™ collection. Despite these efforts, Project Gutenberg™ electronic works, and the medium on which they may be stored, may contain “Defects,” such as, but not limited to, incomplete, inaccurate or corrupt data, transcription errors, a copyright or other intellectual property infringement, a defective or damaged disk or other medium, a computer virus, or computer codes that damage or cannot be read by your equipment.

1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the “Right of Replacement or Refund” described in paragraph 1.F.3, the Project Gutenberg Literary Archive Foundation, the owner of the Project Gutenberg™ trademark, and any other party distributing a Project Gutenberg™ electronic work under this agreement, disclaim all liability to you for damages, costs and expenses, including legal fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH DAMAGE.

1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a defect in this electronic work within 90 days of receiving it, you can receive a refund of the money (if any) you paid for it by sending a written explanation to the person you received the work from. If you received the work on a physical medium, you must return the medium with your written explanation. The person or entity that provided you with the defective work may elect to provide a replacement copy in lieu of a refund. If you received the work electronically, the person or entity providing it to you may choose to give you a second opportunity to receive the work electronically in lieu of a refund. If the second copy is also defective, you may demand a refund in writing without further opportunities to fix the problem.

1.F.4. Except for the limited right of replacement or refund set forth in paragraph 1.F.3, this work is provided to you ‘AS-IS’, WITH NO OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR ANY PURPOSE.

1.F.5. Some states do not allow disclaimers of certain implied warranties or the exclusion or limitation of certain types of damages. If any disclaimer or limitation set forth in this agreement violates the law of the state applicable to this agreement, the agreement shall be interpreted to make the maximum disclaimer or limitation permitted by the applicable state law. The invalidity or unenforceability of any provision of this agreement shall not void the remaining provisions.

1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the trademark owner, any agent or employee of the Foundation, anyone providing copies of Project Gutenberg™ electronic works in accordance with this agreement, and any volunteers associated with the production, promotion and distribution of Project Gutenberg™ electronic works, harmless from all liability, costs and expenses, including legal fees, that arise directly or indirectly from any of the following which you do or cause to occur: (a) distribution of this or any Project Gutenberg work, (b) alteration, modification, or additions or deletions to any Project Gutenberg work, and (c) any Defect you cause.

Section 2. Information about the Mission of Project Gutenberg

Project Gutenberg is synonymous with the free distribution of electronic works in formats readable by the widest variety of computers including obsolete, old, middle-aged and new computers. It exists because of the efforts of hundreds of volunteers and donations from people in all walks of life.

Volunteers and financial support to provide volunteers with the assistance they need are critical to reaching Project Gutenberg’s goals and ensuring that the Project Gutenberg collection will remain freely available for generations to come. In 2001, the Project Gutenberg Literary Archive Foundation was created to provide a secure and permanent future for Project Gutenberg and future generations. To learn more about the Project Gutenberg Literary Archive Foundation and how your efforts and donations can help, see Sections 3 and 4 and the Foundation information page at www.gutenberg.org.

Section 3. Information about the Project Gutenberg Literary Archive Foundation

The Project Gutenberg Literary Archive Foundation is a non-profit 501(c)(3) educational corporation organized under the laws of the state of Mississippi and granted tax exempt status by the Internal Revenue Service. The Foundation’s EIN or federal tax identification number is 64-6221541. Contributions to the Project Gutenberg Literary Archive Foundation are tax deductible to the full extent permitted by U.S. federal laws and your state’s laws.

The Foundation’s business office is located at 41 Watchung Plaza #516, Montclair NJ 07042, USA, +1 (862) 621-9288. Email contact links and up to date contact information can be found at the Foundation’s website and official page at www.gutenberg.org/contact

Section 4. Information about Donations to the Project Gutenberg Literary Archive Foundation

Project Gutenberg™ depends upon and cannot survive without widespread public support and donations to carry out its mission of increasing the number of public domain and licensed works that can be freely distributed in machine-readable form accessible by the widest array of equipment including outdated equipment. Many small donations ($1 to $5,000) are particularly important to maintaining tax exempt status with the IRS.

The Foundation is committed to complying with the laws regulating charities and charitable donations in all 50 states of the United States. Compliance requirements are not uniform and it takes a considerable effort, much paperwork and many fees to meet and keep up with these requirements. We do not solicit donations in locations where we have not received written confirmation of compliance. To SEND DONATIONS or determine the status of compliance for any particular state visit www.gutenberg.org/donate.

While we cannot and do not solicit contributions from states where we have not met the solicitation requirements, we know of no prohibition against accepting unsolicited donations from donors in such states who approach us with offers to donate.

International donations are gratefully accepted, but we cannot make any statements concerning tax treatment of donations received from outside the United States. U.S. laws alone swamp our small staff.

Please check the Project Gutenberg web pages for current donation methods and addresses. Donations are accepted in a number of other ways including checks, online payments and credit card donations. To donate, please visit: www.gutenberg.org/donate.

Section 5. General Information About Project Gutenberg electronic works

Professor Michael S. Hart was the originator of the Project Gutenberg concept of a library of electronic works that could be freely shared with anyone. For forty years, he produced and distributed Project Gutenberg eBooks with only a loose network of volunteer support.

Project Gutenberg eBooks are often created from several printed editions, all of which are confirmed as not protected by copyright in the U.S. unless a copyright notice is included. Thus, we do not necessarily keep eBooks in compliance with any particular paper edition.

Most people start at our website which has the main PG search facility: www.gutenberg.org.

This website includes information about Project Gutenberg, including how to make donations to the Project Gutenberg Literary Archive Foundation, how to help produce our new eBooks, and how to subscribe to our email newsletter to hear about new eBooks.

Table of Contents

- THE INEVITABLE CRIMES OF CELIBACY:

- CHAPTER I.

- CHAPTER II.

- THE FULL PROJECT GUTENBERG™ LICENSE