Templarios, Jesuitas y la búsqueda del Santiago mítico. Entrevista a Rod...

¿ES POSIBLE OBTENER LA "ETERNA JUVENTUD"?

Rodolfo J. Novakovic

Físico e Ingeniero Físico

E-Mail: rodolfonovakovic@gmail.com

La mitología griega establecía que los dioses, para volverse inmortales y mantener sus cuerpos sanos y vigorosos, debían beber, cada cierto tiempo, un “elixir” especial conocido como “ambrosía”. De idéntica forma, las leyendas sumerias sostenían que los hombres y mujeres podían volverse inmortales al ingerir, de manera periódica, una bebida especial denominada “soma”, cuyo fundamento se basaría en las secreciones producidas por la glándula pineal del cerebro.

Foto: Los doctores Jerry Shay (izquierda) and Woodring Wright, en el Southwestern Medical Center de Dallas, en la Universidad de Texas, han trabajando desde los años 80 en el misterio del envejecimiento.

Pero, ¿por qué envejecemos? La respuesta está en el hecho de que casi la totalidad de nuestras células corporales pueden dividirse hasta cien veces, después de lo cual ya no se reproducen, dejan de alimentarse, secretan proteínas nocivas, sus membranas se deterioran, y finalmente “mueren”; proceso que se denomina “apoptosis” o muerte celular programada. Hasta hace poco, los investigadores sabían que existía un reloj biológico que impedía que las células se dividiesen más allá de las 100 veces, aunque no sabían dónde residía dentro de la célula y cómo funcionaba el proceso. Hoy sabemos plenamente la respuesta.

Gracias a las múltiples investigaciones de la ingeniería genética moderna, pero por sobre todo, gracias a los recientes aportes de los doctores Woodring Wright y Jerry Shay, de la Universidad de Texas, y del doctor Calvin Harley de la empresa Geron Corporation, hoy se sabe que el Reloj Biológico que elimina la posibilidad de reproducción de las células, más allá de un cierto número de veces, se denomina Telómero. Los telómeros en los cromosomas, son como las “agujetas” plásticas que envuelven o cubren las puntas de los cordones de zapatos, impidiendo que se deshilachen. A medida que las células se reproducen una y otra vez, la longitud de los Telómeros va disminuyendo hasta que cercana a la división número cien de las células su largo casi desaparece, quedando ahora los cromosomas expuestos. Al quedar expuestos, se inicia la producción de una serie de proteínas que no hacen otra cosa que aportar toxicidad a dichos cromosomas, deteriorando así las membranas de estas últimas células denominadas “senescentes”, las que finalmente mueren. Desde el nacimiento las células se dividirán un centenar de veces, en tanto que las células de un ser humano de 70 años lo harán unas veinte veces más.

Por lo tanto, dado que los telómeros se acortan con el tiempo, los científicos de Geron Corporation han dispuesto el aislamiento del gen que produce la enzima específica, adicionándolo en las células, lo cual devuelve la longitud del Telómero que aquellas células tenían en sus años de juventud. Dicha enzima se denomina Telomerasa, la cual devuelve la vitalidad a las células al restablecer la longitud del telómero y permitirles reproducirse ya no cien, sino que miles o millones de veces. Fue así que se descubrió que el esperma y las células del cáncer sintetizan esta enzima impidiendo el acortamiento del telómero, lo cual permite la reproducción ilimitada de dichas células.  Dados que ciertos gusanos, los nematodos, poseen un proceso de envejecimiento similar al humano, se asiló y proporcionó la enzima a las células de aquellos, logrando que vivan, no ya los usuales nueve días, sino que alcancen los 51 días; que equiparado con la vida de un ser humano implicaría la nada despreciable suma de casi 400 años de vida. Luego de décadas de investigación, por fin la ciencia había hallado en el Telómero el Reloj Biológico.

Y así como se puede restablecer la vida de una célula envejecida, también se pude poner término a las células cancerosas y a las metástasis, por medio de la inhibición de la enzima Telomerasa y el acortamiento del telómero. Al tener un telómero demasiado corto y al no poseer la capacidad de sintetizar la Telomerasa, las células malignas detienen su crecimiento y ya no pueden afectar al organismo.

Junto con el proceso de senescencia de las células existe un segundo fenómeno, denominado “proceso de caramelización”, en el cual los azúcares y las proteínas se van uniendo a unas segundas proteínas hasta formar una red pegajosa de color pardo, que al aumentar las concentraciones proceden a “caramelizar” el saco de colágeno cerebral, provocando bloqueo de las arterias, rigidez en las articulaciones así como la opacidad del cristalino en el ojo. El proceso de caramelización, que tiene lugar lentamente en las personas sanas, sucede de forma muy acelerada entre los diabéticos.

Sin embargo, la millonaria patente industrial desarrollada por la empresa Geron Corporation y los científicos Wright y Shay de la Universidad de Texas, prometen una “vuelta atrás” tanto en el mecanismo del envejecimiento como en el proceso de “caramelización”.

Por otra parte, investigadores del Instituto de Criónica, del Clinton Township de Michigan, como el profesor Benjamin P. Best, han establecido que los procesos clínicos críticos que se verifican durante las descompensaciones metabólicas, los paros cardíacos, y que conllevan a la consiguiente detención de flujo sanguíneo, dependen fuertemente de la temperatura (ecuación de Arrhenius). En efecto, la velocidad de reacción de las enzimas, a una temperatura de 37°C, que se observa durante los seis minutos críticos luego que la sangre se ha detenido, se prolonga en 34.000 años cuando la temperatura del cuerpo es disminuida a 120°C bajo cero, y en miles de billones de años, si la temperatura corporal es descendida a 196°C bajo cero. En otras palabras, en lugar de apurarse los médicos por salvar la vida de una persona en apenas seis minutos, se propone disminuir la temperatura del cuerpo, para así disponer de todo el tiempo necesario para restablecer, recuperar, rejuvenecer y fortalecer el decaído organismo de la persona enferma o en paro cardíaco.

Dados estos hechos, transcurrirán pocos años para que empresas como Geron Corp., la Universidad de Texas y el Instituto de Criónica de Michigan, pongan estas tecnologías, que prometen “la Eterna Juventud”, a disposición de aquellas personas con los recursos económicos suficientes como para someterse a estos tratamientos y costear los insumos químicos de apoyo.    

Referencias:

[1] “Natural Causes: Untangling the Mysteries of Aging”, by Hudson Lockett. Texas Reporting. 25 e Junio de 2010.

[2] “Scientific Justification of Cryonics Practice”. Prof. Benjamin P. Best. Cryonics Institute, Clinton Township. Michigan. Rejuvenation Research, Volumen 11 N° 2, año 2008.

Guillermo Gottschalk: Fundador de la Logia Masonica de Copiapó

GUILLERMO GOTTSCHALK: FUNDADOR DE LA LOGIA DE COPIAPO

En el interior del Cementerio General de Copiapó, entre los múltiples mausoleos existentes, destaca el de la Logia Masónica de dicha ciudad. Fundada a mediados del siglo XIX por el danés, natural de Copenhague, don Guillermo Gottschalk, la logia ha determinado que los restos de sus Grandes Maestros sucesores sean enterrados en dicho lugar.

Don Guillermo Gottschalk nació el 28 de septiembre de 1823 en Dinamarca y falleció en la ciudad de Copiapó el 6 de noviembre de 1862. En su lapida destaca el lema:

“Lloran los pobres a su amante Padre,
Al buen Amigo llora la amistad,
Sus Hermanos al digno venerable:
Padre, Amigo y Hermano, yace en Paz”

Desde aquel año de 1862 y hasta el 2006 un total de 16 Grandes Maestros han sido sepultados bajo esta cripta, siendo sus nombres los siguientes:

Baltasar Marín Ocaranza (1908 – 1967)
Juan Guarachi Berrios (1915 – 1967)
Mario Marín Muñoz (1927 – 1972)
Juan Sierralta Troncoso (1915 – 1974)
Said Ali Majmut Hemed (1907 – 1975)
Osbaldo Espina Marconi (1912 – 1978)
Gunnar Henriksen Jepsen (1914 – 1980)
Fabián Raúl Parada Lillo (1905 – 1982)
Luis Lebin Brito Roa (1926 – 1982)
Arturo Feliu de La Rosa (1899 – 1984)
Jack Brabo Cubillo (1932 – 1995)
Manuel Humbertino Huerta Baez (1923 – 1996)
José Blas Herrera Albayay (1919 – 2002)
Jorge de la Hoz Hormazabal (1912 – 2002)
Guillermo Arias Godoy (1922 – 2004)
Héctor Hernán Torres Bustos (1935 – 2006)

Iniciando los nombres de estos fallecidos el miembro de la logia T. Caballero I. expone el siguiente pensamiento:

“Silencio Hermanos (tres puntos) los Vivos (tres puntos) que aquí reposan fueron sembradores del bien y la verdad, activos defensores del derecho, la igualdad y el amor. Tributemos con hojas de Acacio a los hermanos que transitan en la eterna medianoche y hagamos de sus vidas un ejemplo a seguir. Hermanos, de ayer y de siempre, descansad solo descansad”.

FERDINAND Y EL PRINCIPIO DE POST-SELECCIÓN

(Texto de ciencia ficción basado en las ideas de Ventus y en aquellas propuestas por el físico Seth Lloyd, del Massachusetts Institute of Technology, MIT, que relatan el Principio de Post Selección y los acontecimientos en torno al personaje Ferdinand, un austríaco nacido en el siglo XVIII, de quien se ha hablado en anteriores artículos)

INTRODUCCIÓN

El Teorema de la Información sostiene que –aunque la materia y la energía se mantengan constantes, transformándose una en otra, dentro de un sistema aislado- no obstante la información siempre aumentará, y que aquella será directamente proporcional a la Entropía del sistema. Ello implicará que un Viajero en el Tiempo, al regresar al pasado, conlleva consigo una cantidad de información mayor (proveniente del futuro) a la que le debiera corresponder.

El hecho anterior nos lleva a otro principio, el Principio de Post-selección, según el cual una partícula –tal como un quark o un fotón- pueden viajar desde el futuro hacia el pasado siempre y cuando no generen paradojas. Una paradoja sería, por ejemplo, que el Viajero en el Tiempo buscase asesinar a su abuelo en el pasado para que así su padre y él mismo no naciesen. En cambio, las Leyes del Universo permiten viajar hacia el futuro porque –a todas luces- se está adicionando información que está en consecuencia con la Ley Universal de la Entropía.

Algunas civilizaciones sostienen, por tanto, que no es posible efectuar viajes en el tiempo hacia el pasado, mediante Viajeros conscientes, porque éstos perderían la información que llevan- permaneciendo inconscientes tanto de su destino como del propósito de su misión-, terminando por ser capturados y finalmente destruidos por los denominados Celadores del Tiempo. Por tanto, la única manera de mover Viajeros en el Tiempo, sobre todo al pasado, es utilizando el Principio de Amortajamiento, el cual consiste en migrar un espíritu del futuro hacia un cuerpo de alguien que ya ha fallecido en el pasado, instantes antes. Así, por ejemplo, si un bebé de menos de un año ha fallecido clínicamente, y antes que se inicien los procesos de putrefacción, se procede a remitir un espíritu desde el futuro, el cual se asienta en este nuevo cuerpo del pasado. El resultado aparente es un bebé que simplemente ha revivido, y que continuará con las actividades normales de su edad, sin crear ninguna paradoja. El nuevo espíritu inserto en el cuerpo, por otro lado, no tendrá nociones de su proveniencia de tal manera que no mostrará anomalías o signos que puedan marcar la diferencia con un bebé normal. Este nuevo ser humano vivirá –aparentemente- bajo las condiciones normales y se regirá –también en apariencia- por los cánones normales de su especie.

Sin embargo, según el Principio de Post-selección la anomalías aparecerán, más, no de un modo patente –como, por ejemplo, como la que se dan en aquellos niños o adultos que con su cuerpo atraen objetos metálicos o que tienen la capacidad de doblar objetos con la mente- sino de una forma aparentemente natural y que, más bien, parecerán coincidencias o hechos aparentemente aislados, con una poca o baja probabilidad de ocurrencia. Analicemos esto de conformidad al Principio de Post-Selección.

A una persona que corresponde y que vive en su propio tiempo le sucederán cosas normales, participando en hechos de mayor probabilidad de ocurrencia. Por ejemplo, si una ciudad posee un 95% de buses rojos, la probabilidad es alta de que un habitante de dicha ciudad coja un bus rojo. Más, no habrá nada de extraño en el hecho que un ciudadano coja un bus azul, aunque éste corresponda –junto con buses de otros colores- a menos del 5% de toda la flota. Lo extraño sería que –tras calcularse la probabilidad que un habitante específico, de una ciudad como Santiago de Chile, coja un bus azul de patente XC-2515 a las 8:30 hrs y que luego tras hacer parar un taxi, éste sea de matrícula BB-4567, y que al llegar a destino en determinada comuna, al bajarse, se encuentre con una persona desconocida específica proveniente de, digamos, Hungría, y que ambos (luego de entablar conversación) coincidan en estar investigando dinosaurios en Argentina-, acontecieran los hechos en esta misma secuencia programada. Empero, el Universo permitirá ciertos accionares con un aparente mayor gasto de energía sujeto a la condición que sea para “ordenar el sistema”, en mayor grado del que actualmente se encuentra, tal como lo hace el vendedor de frutas quien, para ordenar las naranjas y acomodarlas en una cesta, las agita con fuerza pero, a la vez, con golpes cortos.

Si en torno a esta misma persona se comienzan a dar demasiadas coincidencias, y que hechos menos probables –pero no imposibles- se den cada vez con mayor frecuencia, el Principio de Post Selección estaría indicando que aquella persona pudiese ser un ente proveniente del futuro. Empero, en un comienzo, y por muchos años o incluso décadas, esta persona no tendría la menor idea de su origen, salvo por ciertos sucesos que atribuye a una falsa memoria o a recuerdos traspuestos. No obstante, lo que aquella persona no lograse conocer por sus propios medios le será, en definitiva, revelado por aquellas partículas que viajan al pasado, provenientes del futuro, porque los afines se reconocen entre sí. La razón de ello es que su espíritu proviene y pertenece a un tiempo futuro en el cual aquellos fotones y quarks (partículas) tuvieron inicialmente su existencia.    

De lo anterior se desprende los siguientes corolarios: por el sólo hecho de venir del futuro un Viajero del Tiempo perderá la memoria y será admitido en el pasado sí y sólo sí no busca crear paradojas. Más, una de las paradojas del Viajero en el Tiempo será que le resultará imposible tener la vida de una persona normal, porque cuando lo intente le sucederán hechos improbables –que debieran teóricamente darse con baja probabilidad entre las personas comunes-, que dificultarán sus planes de vivir como un ciudadano de aquella época. Resultado: el Viajero del Tiempo no podrá “forzar” los acontecimientos imponiendo su voluntad. Más, como procede del futuro y conoce –por adelantado- los sucesos que aún no han acontecido, dicho Viajero puede “atar a su arbitrio” acontecimientos o sucesos que aparentemente están dispersos, y tal como sucede con una cuerda que alocadamente se agita en sus extremos, el Viajero del Tiempo podrá sujetarla en puntos específicos (nodos) hasta restringir sus grados de libertad.   

LOS “ATAC” Y EL PRINCIPIO DE POSTSELECCION

A las personas normales les suceden cosas normales. A los ciudadanos comunes y corrientes que nacen y viven dentro de una comunidad le sobrevendrán aquellos hechos con mayor probabilidad de ocurrencia, tal como sucederá con aquel que ingresa a un supermercado: existe una alta probabilidad que –tras salir de él- haya comprado al menos un producto en venta. Lo extraño sería que un ciudadano ingrese a un supermercado sin comprar nada, o que acuda a un terminal de buses y que, luego de horas de espera, no desee adquirir un boleto.

Ferdinand, el austríaco del cual ya hemos hecho mención en otros relatos, largo hacía que lo invadían extraños pensamientos, los cuales estaban alejados, y más allá, de todo concepto científico aceptable. Su prolongada vida, de más de 250 años, era una Suma de Riemann de sucesos poco probables, desde que se unió al grupo de Exploración del Continente Sudamericano en aquellos lejanos años del siglo XVIII hasta su continuo rejuvenecimiento del cual era protagonista cada 10 ó 12 años en aquella Isla en el Sur de Chile manejada por los Aldebaranes. Una y otra vez sucesos de escaza o baja probabilidad ocurrían en torno a su persona, hasta el punto de llegar a pensar que –quizá- él mismo provenía de un futuro y que su espíritu había sido remitido hacia el siglo XVIII para participar en determinados acontecimientos que se consideraban certeros e importantes para el Devenir de Arda (la Tierra).

Con la finalidad de aclarar sus dudas, Ferdinand decidió consultar a Diego –el Aldebarán- quien se encontraba visitando Chile. Para aquella ocasión, Diego preparó un esmerado banquete a base de grandes recipientes que semejaban un sinfín de frutas –manzanas, ciruelas, racimos de uvas, etc.- todas las cuales simulaban haber sido recién cosechadas. Más, tras probar una de aquellas deliciosas “ciruelas”, Ferdinand pudo notar que no era otra cosa que diversos tipos de carne, deliciosamente preparada, a la cual se le habían dado formas de frutas distintas recubiertas de caramelos ora dulces, ora salados y agridulces, con los colores respectivos de la fruta en particular.

-       Esta es la comida que aprendí a cocinar en tiempos de los Templarios –comentó Diego mientras transportaba una fuente que semejaban grandes y frescos racimos de uvas-. Es la típica comida medieval que en aquellas épocas se preparaba en las cortes.

Al término del banquete, Ferdinand expuso las ideas que lo inquietaban. Para su sorpresa, el Aldebarán, casi sin inmutarse, y mientras recogía pertrechos desde la mesa de convite, le dijo que estaba en lo correcto y que hacía mucho que él y su gente esperaba su razonamiento.

-       No podíamos imponerte esta idea, como no fuera por ti mismo –agregó Diego-. Eres lo que los Celadores del Tiempo denominan ATAC.

-       ¿Un ATAC? ¿Qué es un ATAC? –preguntó un asombrado Ferdinand

-       Un “Ataque Temporal antes de Crearse”. Es decir, que has intervenido en la Historia de la Humanidad antes de que tu espíritu haya nacido en un lejano futuro. Aunque no tienes memoria –por ahora- de lo que ha sucedido, tú provienes del futuro y tu espíritu fue remitido, mediante el Principio de Amortajamiento, hacia un cuerpo del siglo XVIII. Y aunque no pudiste traer tus recuerdos ni memoria, para impedir las paradojas, el sólo hecho que hayas nacido en el año 1748 las crea en cierta forma, porque en torno a tu ser se agolpan hechos que debieran suceder con baja o mínima probabilidad.

-       ¿Y de qué año provengo? –consultó Ferdinand

-       Del futuro año 2986, en base a algún experimento que realizaron, o más bien, que realizarán los Capricornianos.

-       ¿Y existen otro como yo?

-       Así es. Actualmente son seis ATAC vivos –contestó Diego-. Por tal motivo, si deseamos seguir con los planes previstos por mi propia civilización, tu misión es no forzar hechos ni imponer tu voluntad, por certera que ella sea, porque de hacerlo crearás un grave problema tanto para nosotros como para tu sobrevivencia. “Keep going” es la fórmula para seguir influenciando en la sociedad, porque aunque no lo desees, las cosas confluirán de modo natural en tu entorno, aunque tu voluntad no participe, porque con el sólo hecho que vayas de un lugar a otro crearás paradojas y los hechos menos probables sucederán en torno a tu persona. La clave maestra, por ello, es que no debes involucrarte sentimentalmente con ser humano alguno, porque sólo sufrimiento e incomprensión recibirás, tal como ya te ha sucedido desde el pasado. Ahora que lo sabes debes abandonar la “inocencia” en la que has vivido hasta el presente. Si eres Inocente no serás otra cosa que un “Leproso Mudo” o bien un “Elemento Radioactivo”. Y recuerda: tu verdadera familia está en el distante futuro, aunque por ahora nosotros la somos en este “eterno presente”.

Dicho esto, el Aldebarán se alejó del comedor con destino incierto para así evadir nuevas preguntas que se agolpaban en la mente de Ferdinand.

Según Diego, él era un ATAC y sobre si mismo estaba operando el Principio de Post-selección. Y a propósito de “Inocente”, el austríaco recordó estas palabras:

“El Inocente es como un Leproso, mudo, que ha extraviado su Campana, y que deambula por el Mundo sin mala intención”.

PORTAL "AMAZON" PUBLICA MI LIBRO DE CIENCIA FICCIÓN SOBRE LOS ALDEBARANES

Desde hoy se encuentra a disposición de todo público, en formato digital KDP de Amazon, un compendio de dieciocho historias de ciencia ficción sobre los Aldebaranes y su relación con algunas mitologías del siglo XVIII. Por una suma de US$ 25 dólares americanos usted podrá descargar en su Kindle este resumen titulado "Publicaciones de Ciencia Ficción sobre Aldebaranes y Mitología del siglo XVIII", en idioma español, donde además se incluye un capítulo -con un sucinto relato- en idioma inglés.

Para realizar vuestra adquisición puede ingresar a la siguiente página web de Amazon:

http://www.amazon.com/dp/B008TPCEES

En dicho enlace se ha incluido una descripción de la idea principal de este libro, que contiene aproximadamente unas 127 páginas

Breve Dominus ac Redemptor

Con fecha 21 de julio de 1773, debido a la presión ejercida principalmente por los reyes de Francia, España y Portugal, cediendo a tales, y seis años después de la Expulsión ordenada por Carlos III de España, el papa Clemente XIV formalmente suprime desde el seno de la Iglesia Católica a la Compañía de Jesús, mediante la dictación de la famosa "breve Dominus ac Redemptor". Aquí se presenta una traducción del latín al inglés, efectuada por "Nicolini, G.B. History of the Jesuits: Their Origin, Progress, Doctrines and Designs. George Bell & Co., London & New York, 1893" que contiene el texto íntegro.

Como el lector podrá notar, este decreto papal no sigue el correcto procedimiento, conforme lo establece el Código de Derecho Canónico, según el cual todo religioso u orden religiosa acusado formalmente de cometer algún crimen, tiene derecho a un juicio justo así como la oportunidad de exponer ante la Santa Sede sus descargos y observaciones. En este caso, tal como procedió la Expulsión arbitraria y carente de toda legitimidad realizada en 1767 por el monarca español, Carlos III, así también procede el papa Clemente XIV; demostrando ambos la ilegitimidad y arbitrariedad del procedimiento seguido en contra de los religiosos y de los bienes que pertenecieron a la Compañía de Jesus.

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Dominus ac Redemptor Noster
Bull of Pope Clement XIV PERMANENTLY suppressing the Jesuit Order.

"Brief for the effectual Suppression of the Order of Jesuits.

"Clement XIV., Pope &c

"Jesus Christ, our Saviour and Redeemer, was foretold by the prophets as the Prince of Peace: the angels proclaimed him under the same title to the shepherds at his first appearance upon earth; he afterwards made himself known repeatedly as the sovereign pacificator; and he recommended peace to his disciples before his ascension to heaven.

"Having reconciled all things to God his Father, having pacified by his blood and by his cross everything which is contained in heaven and in earth, he recommended to his apostles the ministry of reconciliation, and bestowed on them the gift of tongues, that they might publish it; that they might become ministers and envoys of Christ, who is not the God of discord, but of peace and love; that they might announce this peace to all the earth, and direct their efforts to this chief point, that all men, being regenerated in Christ, might preserve the unity of the Spirit in the bond of peace; might consider themselves as one body and one soul, as called to one and the same hope, to one and the same vocation, at which, according to St Gregory, we can never arrive, unless we run in concert with our brethren. The same word of reconciliation, this same ministry, is recommended to us by God in a particular manner. Ever since we were raised (without any personal merit) to the chair of St Peter, we have called these duties to mind day and night; we have had them without ceasing before our eyes; they are deeply engraven on our heart; and we labour to the utmost of our power to satisfy and to fulfil them. To this effect we implore without ceasing the protection and the aid of God, that he would inspire us and all his flock with counsels of peace, and open to us the road which leads to it. We know, besides, that we are established by the Divine Providence over kingdoms and nations, in order to pluck up, destroy, disperse, dissipate, plant, or nourish, as may best conduce to the right cultivation of the vineyard of Sabaoth, and to the. preservation of the edifice of the Christian religion, of which Christ is the chief corner-stone. In consequence hereof, we have ever thought, and been constantly of opinion, that, as it is our duty carefully to plant and nourish whatever may conduce in any manner to the repose and tranquility of the Christian republic, so the bond of mutual charity requires that we be equally ready and disposed to pluck up and destroy even the things which are most agreeable to us, and of which we cannot deprive ourselves without the highest regret and the most pungent sorrow.

"It is beyond a doubt, that among the things which contribute to the good and happiness of the Christian republic, the religious orders hold, as it were, the first place. It was for this reason that the Apostolic See, which owes its lustre and support to these orders, has not only approved, but endowed them with many exemptions, privileges, and faculties, in order that they might be so much the more excited to the cultivation of piety and religion; to the direction of the manners of the people, both by their instructions and their examples; to the preservation and confirmation of the unity of the faith among the believers. But if, at any time, any of these religious orders did not cause these abundant fruits to prosper among the Christian people, did not produce those advantages which were hoped for at their institution; if at any time they seemed disposed rather to trouble than maintain the public tranquility; the same Apostolic See, which had availed itself of its own authority to establish these orders, did not hesitate to reform them by new laws, to recall them to their primitive institution, or even totally to abolish them where it has seemed necessary.

[Here follows a long list of religious orders suppressed by different Popes, without giving them the opportunity of clearing themselves from the accusations brought against them. It then proceeds as follows:—]

"We, therefore, having these and other such examples before our eyes, examples of great weight and high authority—animated, besides, with a lively desire of walking with a safe conscience and a firm step in the deliberations of which we shall speak hereafter—have omitted no care, no pains, in order to arrive at a thorough knowledge of the origin, the progress, and the actual state of that regular order commonly called 'The Company of Jesus.' In the course these investigations, we have seen that the holy founder of the order did institute it for the salvation of souls, the conversion of heretics and infidels, and, in short, for the greater advancement of piety and religion. And, in order to attain more surely and happily so laudable a design, he consecrated himself rigorously to God, by an absolute vow of evangelical poverty, with which to bind the Society in general, and each individual in particular, except only the colleges in which polite literature and other branches of knowledge were to be taught, and which were allowed to possess property, but so that no part of their revenues could ever be applied to the use of the said Society in general. It was under these and other holy restrictions that the Company of Jesus was approved by the Pope Paul III., our predecessor of blessed memory, by his letter sub plumbo, dated 27th September 1540.

[Here Clement enumerates the other Popes who had either confirmed the privileges already granted to the Society, or had explained and augmented them.]

"Notwithstanding so many and so great favours, it appears from the apostolical Constitutions, that, almost at the very moment of its institution, their arose in the bosom of this Society divers seeds of discord and dissension, not only among the companions themselves, but with other regular orders, the secular clergy, the academies; the universities, the public schools, and lastly, even with the princes of the states in which the Society was received.

"These dissensions and disputes arose sometimes concerning the nature of their vows, the time of admission to them, the power of expulsion, the right of admission to holy orders without a sufficient title, and without having taken the solemn vows, contrary to the tenor of the decrees of the Council of Trent, and of Pius V., our predecessor; sometimes concerning the absolute authority assumed by the General of the said order, and on matters relating to the good government and discipline of the order; sometimes concerning different points of doctrine concerning their schools, or such of their exemptions and privileges as the ordinaries and other civil or ecclesiastical officers declared to be contrary to their rights and jurisdiction. In short, accusations of the greatest nature, and very detrimental to the peace and tranquility of the Christian republic, have been continually received against the said order. Hence the origin of that infinity of appeals and protests against this Society, which so many sovereigns have laid at the foot of the throne of our predecessors Paul IV., Pius V., and Sixtus V.

"Among the princes who have thus appealed, is Philip II., King of Spain, of glorious memory, who laid before Sixtus V. not only the reasons of complaint which he had, but also those alleged by the inquisitors of his kingdom, against the excessive privileges of the Society, and the form of their government. He desired likewise that the Pope should be acquainted with the heads of accusation laid against the Society, and confirmed by some of its own members remarkable for their learning and piety, and demanded that the Society should undergo an apostolic visitation. Sixtus V., convinced that these demands and solicitations of Philip were just and well founded, did, without hesitation, comply therewith; and, in consequence, named a bishop of distinguished prudence, virtue, and learning, to be apostolical visitor, and at the same time deputed a congregation of cardinals to examine this matter.

"But this pontiff having been carried off by a premature death, this wise undertaking remained without effect. Gregory XIV. being raised to the supreme apostolic chair, approved, in its utmost extent, the institution of the Society, by his letter, sub plumbo, dated the 28th of July 1591. He confirmed all the privileges which had been granted by any of his predecessors to the Society, and particularly the power of expelling and dismissing any of its members, without any previous form of process, information, act, or delay; upon the sole view of the truth of the fact, and the nature of the crime, from a sufficient motive, and a due regard of persons and circumstances. He ordained, and that under pain of excommunication, that all proceedings against the Society should be quashed, and that no person whatever should presume, directly or indirectly, to attack the institution, constitutions, or decrees of the said Society, or attempt in any manner whatever to make any changes therein. To each and every of the members only of the said Society, he permitted to expose and propose, either by themselves or by the legates and nuncios of the Holy See, to himself only, or the Popes his successors, whatever they should think proper to be added, modified, or changed in their institution.

"Who would have thought that even these dispositions should prove ineffectual towards appeasing the cries and appeals against the Society? On the contrary, very violent disputes arose on all sides concerning the doctrine of the Society, which many represented as contrary to the orthodox faith and to sound morals. The dissensions among themselves, and with others, grew every day more animated; the accusations against the Society were multiplied without number, and especially with that insatiable avidity of temporal possessions with which it was reproached. Hence the rise not only of those well-known troubles which brought so much care and solicitude upon the Holy See, but also of the resolutions which certain sovereigns took against the said order.

"It resulted that, instead of obtaining from Paul V., of blessed memory, a fresh confirmation of its institute and privileges, the Society was reduced to ask of him that he would condescend to ratify and confirm, by his authority, certain decrees formed in the Fifth General Congregation of the Company, and transcribed word for word in the Brief of the said Pope, bearing date September 4, 1606. In these decrees, it is plainly acknowledged that the dissensions and internal revolts of the said companions, together with the demands and appeals of strangers, had obliged the said companions assembled in congregation to enact the following statute, namely:

" 'The Divine Providence having raised up our Society for the propagation of the Faith, and the gaining of souls, the said Society can, by the rules of its own institute, which are its spiritual arms, arrive happily, under the standard of the Cross, at the end which it has proposed for the good of the Church and the edification of our neighbours. But the said Society would prevent the effect of these precious goods, and expose them to the most imminent dangers, if it concerned itself with temporal matters, and which relate to political affairs and the administration of government; in consequence whereof, it has been wisely ordained by our superiors and ancients, that, confining ourselves to combat for the glory of God, we should not concern ourselves with matters foreign to our profession but whereas, in these times of difficulty and danger, it has happened, through the fault perhaps of certain individuals, through ambition and intemperate zeal, that our institute has been ill spoken of in divers places, and before divers sovereigns, whose affection and good-will the Father Ignatius, of holy memory, thought we should preserve for the good of the service of God; and whereas a good reputation is indispensably necessary to make the vineyard of Christ bring forth fruits; in consequence hereof, our congregation has resolved that we shall abstain from all appearance of evil, and remedy, as far as in our power, the evils arisen from false suspicions. To this end, and by the authority of the present decree of the said congregation, it is severely and strictly forbidden to all the members of the Society to interfere in any manner whatever in public affairs, even though they be thereto invited, or to deviate from the institute, through entreaty, persuasion, or any other motive whatever. The congregation recommends to the fathers-coadjutors; that they do propose and determine, with all diligence and speed, such further means. as they may think necessary for remedying this abuse.'

"We have seen, in the grief of our heart, that neither these remedies, nor an infinity of others, since employed, have produced their due effect, or silenced the accusations and complaints against the said Society. Our other predecessors, Urban VII., Clement IX., X., XI., and XII., and Alexander VII. and VIII., Innocent X., XII., and XIII., and Benedict XIV., employed, without effect, all their efforts to the same purpose. In vain did they endeavour, by salutary constitutions, to restore peace to the Church; as well with respect to secular affairs, with which the Company ought not to have interfered, as with regard to the missions; which gave rise to great disputes and oppositions on the part of the Company with the ordinaries, with other religious orders, about the holy places, and communities of all sorts in Europe, Africa, and America, to the great loss of souls, and great scandal of the people; as likewise concerning the meaning and practice of certain idolatrous ceremonies, adopted in certain places, in contempt of those justly approved by the Catholic Church; and further, concerning the use and explanation of certain maxims, which the Holy See has with reason proscribed as scandalous, and manifestly contrary to good morals; and, lastly, concerning other matters of great importance and prime necessity, towards preserving the integrity and purity of the doctrines of the gospel; from which maxims have resulted very great inconveniences and great detriment both in our days and in past ages; such as the revolts and intestine troubles in some of the Catholic states, persecutions against the Church, in some countries of Asia and Europe, not to mention the vexation and grating solicitude which these melancholy affairs brought on our predecessors, principally upon Innocent XI., of blessed memory, who found himself reduced to the necessity of forbidding the Company to receive any more novices; and afterwards upon Innocent XIII., who was obliged to threaten the Company with the same punishment; and, lastly, upon Benedict XIV., who took the resolution of ordaining a general visitation of all the houses and colleges of the Company in the kingdom of our dearly beloved son in Jesus Christ, the most faithful King of Portugal.

" The late apostolic letter of Clement XIII., of blessed memory, our immediate predecessor, by which the institute of the Company of Jesus was again approved and recommended, was far from bringing any comfort to the Holy See, or any advantage to the Christian republic. Indeed this letter was rather extorted than granted, to use the expression of Gregory X. in the above-named General Council of Lyons.

"After so many storms, troubles, and divisions, every good man looked forward with impatience to the happy day which was to restore peace and tranquility. But under the reign of this same Clement XIII. the times became more difficult and tempestuous; complaints and quarrels were multiplied on every side; in some places dangerous sedition arose, tumults, discords, dissension, scandals, which, weakening or entirely breaking the bonds of Christian charity, excited the faithful to all the rage of party hatreds and enmities. Desolation and danger grew to such a height, that the very sovereigns, whose piety and liberality towards the Company were so well known as to be looked upon as hereditary in their families—we mean our dearly beloved sons in Christ, the Kings of France, Spain, Portugal, and Sicily found themselves reduced to the necessity of expelling and driving from their states, kingdoms, and provinces, these very Companions of Jesus persuaded that there remained no other remedy to so great evils; and that this step was necessary in order to prevent the Christians from rising one against another, and from massacring each other in the very bosom of our common mother the Holy Church. The said our dear sons in Jesus Christ having since considered that even this remedy would not be sufficient towards reconciling the whole Christian world, unless the said Society was absolutely abolished and suppressed, made known their demands and wills in this matter to our said predecessor Clement VIII. They united their common prayers and authority to obtain that this last method might be put in practice, as the only one capable of assuring the constant repose of their subjects, and the good of the Catholic Church in general. But the unexpected death of the aforesaid pontiff rendered this project abortive.

"As soon as by the divine mercy and providence we were raised to the chair of St Peter, the same prayers, demands, and wishes were laid before us, and strengthened by the pressing solicitations of many bishops, and other persons of distinguished rank, learning, and piety, but, that we might choose the wisest course in an affair of so much importance, we determined not to be precipitate, but to take due time; not only to examine attentively, weigh carefully, and wisely debate, but also, by unceasing prayers, to ask of the Father of Lights his particular assistance under these circumstances; exhorting at the same time the faithful to co-operate with us by their prayers and good works in obtaining this needful succour.

"And first of all we proposed to examine upon what grounds rested the common opinion, that the institute of the Clerks of the Company of Jesus had been approved and confirmed in an especial manner by the Council of Trent. And we found that in the said Council nothing more was done with regard to the said Society, only to except it from the general decree, which ordained that in the other regular orders, those who had finished their novitiate, and were judged worthy of being admitted to the profession, should be admitted thereto; and that such as were not found worthy should be sent back from the monastery. The same Council declared, that it meant not to make any change or innovation in the government of the clerks of the Company of Jesus, that they might not be hindered from being useful to God and his Church, according to the intent of the pious institute approved by the Holy See.

"Actuated by so many and important considerations, and, as we hope, aided by the presence and inspiration of the Holy Spirit; compelled, besides, by the necessity of our ministry, which strictly obliges us to conciliate, maintain, and confirm the peace and tranquility of the Christian republic, and remove every obstacle which may tend to trouble it; having further considered that the said Company of Jesus can no longer produce those abundant fruits, and those great advantages, with a view to which it was instituted, approved by so many of our predecessors, and endowed with so many and extensive privileges; that, on the contrary, it was very difficult, not to say impossible, that the Church could recover a firm and durable peace so long as the said Society subsisted; in consequence hereof, and determined by the particular reasons we have here alleged, and forced by other motives which prudence and the good government of the Church have dictated; the knowledge of which we reserve to ourselves; conforming ourselves to the examples of our predecessors, and particularly to that of Gregory X. in the general Council of Lyons; the rather as, in the present case, we are determining upon the fate of a society classed among the mendicant orders, both by its institute and by its privileges; after a mature deliberation, we do, out of our certain knowledge, and the fulness of our apostolical power, SUPPRESS AND ABOLISH THE SAID COMPANY: we deprive it of all activity whatever, of its houses, schools, colleges, hospitals, lands, and, in short, every other place whatsoever, in whatever kingdom or province they may be situated; we abrogate and annul its statutes, rules, customs, decrees, and constitutions, even though confirmed by oath, and approved by the Holy See or otherwise; in like manner we annul all and every its privileges, indults, general or particular, the tenor whereof is, and is taken to be, as fully and as amply expressed in the present Brief as if the same were inserted word for word, in whatever clauses, form, or decree, or under whatever sanction their privileges may have been conceived. We declare all, and all kind of authority, the General, the provincials, the visitors, and other superiors of the said Society to be FOR EVER ANNULLED AND EXTINGUISHED, of what nature soever the said authority may be, as well in things spiritual as temporal. We do likewise order that the said jurisdiction and authority be transferred to the respective ordinaries, fully and in the same manner as the said generals, &c. exercised it, according to the form, places, and circumstances with respect to the persons and under the conditions hereafter determined; forbidding, as we do hereby forbid, the reception of any person to the said Society, the novitiate or habit thereof. And with regard to those who have already been admitted, our will is, that they be not received to make profession of the simple, solemn, absolute vows, under penalty of nullity, and such other penalties as we shall ordain: Further, we do will, command, and ordain, that those who are now performing their novitiate be speedily, immediately, and actually sent back to their own homes; we do further forbid that those who have made profession of the first simple vows, but who are not yet admitted to either of the holy orders, be admitted thereto under any pretext or title whatever; whether on account of the profession they have already made in the said Society, or by virtue of any privileges the said Society has obtained, contrary to the tenor of the decrees of the Council of Trent.

"And whereas all our endeavours are directed to the great end of procuring the good of the Church and the tranquility of nations; and it being at the same time our intention to provide all necessary aid, consolation, and assistance to the individuals or companions of the said Society, every one of which, in his individual capacity, we love in the Lord with a truly parental affection; and to the end that they being delivered on their part from the persecutions, dissensions, and troubles with which they have for a long time been agitated, may be able to labour with more success in the vineyard of the Lord, and contribute to the salvation of souls; therefore, and for these motives, we do decree and determine that such of the companions as have yet made professions only of the first vows, and are not yet promoted to holy orders, being absolved, as in fact they are absolved, from the first simple vows, do, without fail, quit the houses and colleges of the said Society, and be at full liberty to choose such course of life as each shall judge most conformable to his vocation, strength, and conscience, and that within a space of time to be prescribed by the ordinary of the diocese; which time shall be sufficient for each to provide himself some employment or benefice, or at least some patron who will receive him into his house, always provided that the time thus allowed do not exceed the space of one year, to be counted from the day of the date hereof. And this the rather, as, according to the privileges of the said Company, those who have only taken these first vows may be expelled the order upon motives left entirely to the prudence of the superiors, as circumstances require, and without any previous form of process. As to such of the companions as are already promoted to holy orders, we grant them permission to quit the houses and colleges of the Company, and to enter into any other regular order already approved by the Holy See. In which case, and supposing they have already professed the first vows, they are to perform the accustomed novitiate in the order into which they are to enter according to the prescription of the Council of Trent; but if they have taken all the vows, then they shall perform only a novitiate of six months, we graciously dispensing with the rest. Or otherwise, we do permit them to live at large as secular priests and clerks, always under a perfect and absolute obedience to the jurisdiction of the ordinary of the diocese where they shall establish themselves. We do likewise ordain, that to such as shall embrace this last expedient, a convenient stipend be paid out of the revenues of the house or college where they reside; regard being paid, in assigning the same, to the expenses to which the said house shall be exposed, as well as to the revenues it enjoyed. With regard to those who have made the last vows, and are promoted to holy orders, and who, either through fear of not being able to subsist for want of a pension, or from the smallness thereof, or because they know not where to fix themselves, or, on account of age, infirmities, or other grave and lawful reasons, do not choose to quit the said colleges or houses, they shall be permitted to dwell therein, provided always that they exercise no ministry whatsoever in the said houses or colleges, and be entirely subject to the ordinary of the diocese; that they make no acquisitions whatever, according to the decree of the Council of Lyons, that they do not alienate the houses, possessions, or funds which they actually possess. It shall be lawful to unite in one or more houses the number of individuals that remain, nor shall others be substituted in the room of those who may die so that the houses which become vacant may be converted to such pious uses as the circumstances of time and place shall require, in conformity to the holy canons, and the intention of the founders, so as may best promote the divine worship, the salvation of souls, and the public good. And to this end a member of the regular clergy, recommendable for his prudence and sound morals, shall be chosen to preside over and govern the said houses; so that the name of the Company shall be, and is, for ever extinguished and suppressed.

"In like manner we declare, that in this general suppression of the Company shall be comprehended the individuals thereof in all the provinces from whence they have already been expelled; and to this effect our will is, that the said individuals, even though they have been promoted to holy orders, be ipso facto reduced to the state of secular priests and clerks, and remain in absolute subjection to the ordinary of the diocese, supposing always that they are not entered into any other regular order.

"If, among the subjects heretofore of the Company of Jesus, but who shall become secular priests or clerks, the ordinaries shall find any qualified by their virtues, learning, and purity of morals, they may, as they see fit, grant or refuse them power of confessing and preaching but none of them shall exercise the said holy function without a permission in writing nor shall the bishops or ordinaries grant such permission to such of the Society who shall remain in the colleges or houses heretofore belonging to the Society, to whom we expressly and for ever prohibit the administration of the sacrament of penance, and the function of preaching; as Gregory X. did prohibit it in the Council already cited. And we leave it to the consciences of the bishops to see that this last article be strictly observed; exhorting them to have before their eyes the severe account which they must render to God of the flock committed to their charge, and the tremendous judgment with which the great Judge of the living and the dead doth threaten those who are invested with so high a character.

"Further, we will, that if any of those who have heretofore professed the institute of the Company, shall be desirous of dedicating themselves to the instruction of youth in any college or school, care be taken that they take no part in the government or direction of the same, and that the liberty of teaching be granted to such only whose labours promise a happy issue, and who shall shew themselves averse to all spirit of dispute, and untainted with any doctrines which may occasion or stir up frivolous and dangerous quarrels. In a word, the faculty of teaching youth shall neither be granted nor preserved but to those who seem inclined to maintain peace in the schools and tranquility in the world.

" Our intention and pleasure is, that the dispositions which we have thus made known for the suppression of this Society shall be extended to the members thereof employed in missions, reserving to ourselves the right of fixing upon such methods as to us shall appear most sure and convenient for the conversion of infidels and the conciliation of controverted points.

"All and singular the privileges and statutes of the said Company being thus annulled and entirely abrogated, we declare that as soon as the individuals thereof shall have quitted their houses and colleges, and taken the habit of secular clerks, they shall be qualified to obtain, in conformity to the decrees of the holy canons and apostolic constitutions, cures, benefices without cure, offices, charges, dignities, and all employments whatever, which they could not obtain so long as they were members of the said Society, according to the will of Gregory XIII., of blessed memory, expressed in his bull bearing date September 10th, 1548, which Brief begins with these words—Satus superque, &c. Likewise we grant them the power which they had not before, of receiving alms for the celebration of the mass, and the full enjoyment of all the graces and favours from which they were heretofore precluded as regular clerks of the Company of Jesus.

"We likewise abrogate all the prerogatives which had been granted to them by their General and other superiors in virtue of the privileges obtained from the Sovereign Pontiffs, and by which they were permitted to read heretical and impious books proscribed by the Holy See; likewise the power they enjoyed of not observing the stated fasts, and of eating flesh on fast days; likewise the faculty of reciting the prayers called the canonical hours, and all other like privileges; our firm intention being, that they do conform themselves in all things to the manner of living of the secular priests, and to the general rules of the Church.

" Further, we do ordain, that after the publication of this our letter, no person do presume to suspend the execution thereof, under colour, title, or pretence of any action, appeal, relief, explanation of doubts which may arise, or any other pretext whatever, foreseen or not foreseen. Our will and meaning is, that the suppression and destruction of the said Society, and of all its parts, shall have an immediate and instantaneous effect in the manner here above set forth; and that under pain of the greater excommunication, to be immediately incurred by whosoever shall presume to create the least impediment or obstacle, or delay in the execution of this our will: the said excommunication not to be taken off but by ourselves, or our successors, the Roman Pontiffs.

"Further, we ordain and command, by virtue of the holy obedience to all and every ecclesiastical person, regular and secular, of whatever rank, dignity, and condition, and especially those who have been heretofore of the said Company, that no one of them do carry their audacity so far as to impugn, combat, or even write or speak about the said suppression, or the reasons and motives of it, or about the institute of the Company, its form of government, or other circumstance thereto relating, without an express permission from the Roman Pontiff, and that under the same pain of excommunication.

" We forbid all and every one to offend any person whatever on account of the said suppression, and especially those who have been members of the said Society, or to make use of any injurious, malevolent, reproachful, or contemptuous language towards them, whether verbally or by writing.

" We exhort all the Christian princes to exert all that force, authority, and power which God has given them for the defence of the holy Roman Church, so that, in consequence of the respect and veneration which they owe to the Apostolic See, things may be so ordered, that these our letters have their full effect, and, that they attentively heeding all the articles therein contained, do publish such ordnances and regulations as may prevent all excesses, disputes, and dissensions among the faithful, whilst they carry this our will into execution.

" Finally, we exhort all Christians, and entreat them by the bowels of our Saviour Jesus Christ, to remember that we have one Master, who is in heaven, one Saviour, who has purchased us by his blood; that we have all been again born in the water of baptism, through the word of eternal life; that we have all been declared sons of God, and co-heirs with Jesus Christ; all fed with the same bread of the Catholic doctrine, and of the Divine Word; that we are all one body in Jesus Christ, of which we are members, consequently it is absolutely necessary that, united by the common bond of charity, they should live in peace with all men, and consider it as their first duty, to love one another, remembering that he who loveth his neighbour hath filleth the law, avoiding studiously all occasion of scandal, enmity, division, and such-like evils, which were invented and promoted by the ancient enemy of mankind, in order to disturb the Church of God, and prevent the eternal happiness of the faithful, under the false title of schools, opinions, and even of the perfection of Christianity. On the contrary, every one should exert his utmost endeavours to acquire that true and sincere wisdom of which St James speaks in his canonical epistle, ch. iii. v. 13.

"Further, our will and pleasure is, that though the superiors and other members of the Society, and others interested therein, have not consented to this disposition, have not been cited or heard, still it shall not at any time be allowed them to make any observations on our present letter, to attack or invalidate it, to demand a further examination of it, to appeal from it, make it a matter of dispute, to reduce it to the terms of law, to proceed against it by the means of restitutionis ad integrum, to open their mouth against it, to reduce it ad viam et terminus juris, or, in short, to impugn it by any way whatever, of right or fact, favour or justice; and even though these means may be granted them, and though they should have obtained them, still they may not make use of them in court or out of court; nor shall they plead any flaw, subreption, obreption, nullity, or invalidity in this letter, or any other plea, how great, unforeseen, or substantial it may be, nor the neglect of any form in the above proceedings, or in any part thereof, nor the neglect of any point founded on any law or custom, and comprised in the body of laws, nor even the plea of enormis enormissimce et totalis laesionis, nor, in short, any pretext or motive, however just, reasonable, or privileged, not even though the omission of such form or point should be of such nature as, without the same being expressly guarded against, would render every other act invalid. For all this notwithstanding, our will and pleasure is, that these our letters should for ever and to all eternity be valid, permanent, and efficacious, have and obtain their full force and effect, and be inviolably observed by all and every whom they do or may concern, now or hereafter, in any manner whatever.

" In like manner, and not otherwise, we ordain that all the matters here above specified, and every of them, shall be carried into execution by the ordinary judge and delegate; whether by the auditor, cardinal, legate a latere, nuncio, or any other person who has, or ought to have, authority or jurisdiction in any matter or suits, taking from all and every of them all power of interpreting these our letters. And this to be executed, notwithstanding all constitutions, privileges, apostolic commands, &c. &c. &c. And though to render the abolition of these privileges legal they should have been cited word for word, and not comprised only in general clauses, yet for this time, and of our special motion, we do derogate from this usage and custom, declaring that all the tenor of the said privileges is, and is to be supposed, as fully expressed and abrogated as if they were cited word for word, and as if the usual form had been observed.

"Lastly, our will and pleasure is, that to all copies of the present Brief, signed by a notary public, and sealed by some dignitary of the Church, the same force and credit shall be given as to this original. Given at Rome, at St Mary the Greater, under the seal of the Fisherman, the 21st day of July 1773, in the fifth year of our Pontificate."

EL CANCIONERO EN CHILIDUGU DEL PADRE HAVESTADT, S.J.

La Monumental obra sobre el Chilidugu, del padre Bernardo de Havestadt (Siglo XVIII).

En 1777, a diez años de la expulsión de los jesuitas de las colonias españolas, es publicado en Alemania el Chilidúgú, sive Res Chilenses vel Descriptio Status tum Naturalis, tum Civilis, tum Moralis Regni Populique Chilensis, inserta suis locis perfectae ad Chilensem Linguam Manudictioni, Deo O.M. [...] , del S.J. Bernardo Havestadt (1714-1781), quien se había desempeñado como misionero en Chile entre los años 1748 y 1767, participando en más de una oportunidad en recorridos por los territorios indígenas ubicados al sur del río Bío Bío. El sacerdote incluso cruzó la cordillera para visitar a los grupos situados del lado este de los Andes, en la zona de Neuquén.

Esta obra, escrita en latín y compuesta de siete partes, corresponde a una atenta revisión de la lengua y cultura de los habitantes de la Araucanía. Además de una cuidada gramática, incluye una traducción a lengua indígena del Indiculus Universalis del Padre Pomey --descripción detallada de todas las partes del mundo, el ser humano y la ciudad--, un catecismo, salmos, glosarios (latín-mapuche, mapuche-latín), canciones --partituras incluidas-- y un diario de viaje.

Dentro de la tradición de las "gramáticas" de la lengua mapuche elaboradas por padres jesuitas, el Chilidúgú corresponde a un caso algo particular, no solo debido a su considerable extensión (casi 1.000 páginas, divididas en 3 tomos), sino también a los variados asuntos que trata, sin limitarse a la mera descripción de la lengua. Esta obra, además de informar y describir, muestra un interés didáctico, evangelizador y explicativo, lo que se proyecta incluso al diario de viaje, que en principio debería corresponder al informe breve de eventos día a día.

(Extracto del Trabajo realizado por María José Brañes, en su tesis de Magister en Letras de la Pontificia Universidad Católica de Chile, 2006, en base al trabajo publicado por el padre Bernardo de Havestadt S.J. en 1777 en Alemania, bajo el título "Chilidúgú, sive Res Chilenses vel Descriptio Status tum Naturalis, tum Civilis, tum Moralis Regni Populique Chilensis")

CHILIDÚGÚ (del sacerdote jesuita Bernardo de Havestadt)
Parte séptima

[1] CARTA GEOGRÁFICA1 Y DIARIO en el cual son examinadas las regiones, ciudades, capillas, lugares, días y leguas, que recorrió durante los últimos meses del año 1751 y los primeros del año 1752, avanzando hacia las tierras de los indios chilenos, el Padre Bernardo Havestadt, misionero de la Sociedad de Jesús.

[2] Las tierras de los indios chilenos que están situadas del otro lado del río Bío Bío, con excepción de la isla de Chiloé y el territorio de Valdivia, se dividen en cuatro Vutan Mapu, o vastas y grandes regiones; a saber, Lafquen Vutan mapu, costa marítima; Ragitun Vutan mapu, tierras llanas colindantes con la costa marítima; Ina pire Vutan mapu, tierras llanas vecinas a los Andes; y Pire Vutan mapu, los Andes mismos.

[4] En la carta solo se pueden ver estas dos últimas regiones, las que comencé a recorrer los últimos meses del año 1751 y en los del año inmediatamente siguiente, 1752. Durante el primer año, 1751, hubo más cantidad de niños iniciados en el bautismo y de personas que contrajeron matrimonio según el rito católico. En efecto --¡alabanza a Dios!--, en el sagrado bautismo fueron bautizados 2.130, mientras que unidos en matrimonio, 800, entre los que se cuentan 26 toparcas o caciques distinguidos por una vara y un bastón, y otros 24, semejantes en condición y autoridad. También fueron levantadas 30 enormes cruces y más, y en 108 días se hicieron 462 leguas, de tres millas cada una.

[5] Pero al otro año fue mayor el número de leguas; pues en 152 días hice en total más de 600 leguas, y esto, en efecto, siempre en camino recto desde la casa de la misión de Santa Fe hasta el río Alipen, bajo el grado trigesimonoveno de latitud austral, y desde allí hasta donde los Patagones o Puelches, en los llanos transmontanos o del otro lado de los Andes llamados "Las Pampas", donde queda Malalhue, aproximadamente bajo el grado trigesimoquinto de la misma latitud austral, traspasando yo varias veces de ida y de vuelta los montes Andes. [...]

[6] Para lanzar al camino los granos del Evangelio, y recoger, con la ayuda de Dios, una cosecha de almas lo más copiosa posible, el penúltimo día de octubre del año 1751, comenzando en la primera mañana, crucé en balsa el amenazador río Bío Bío no lejos del fuerte El Nascimiento, que en ese tiempo estaba situado de este lado de dicho río, y ahora del otro. Aquella noche tuve que pernoctar junto a la ribera del río. El viaje de ese día fue de una legua. Nota bene

[12] 5 de noviembre. Luego de que cruzamos el río Bureu a caballo, alcanzamos la capilla del cacique Don Juan Marilaf, en la región, territorio o jurisdicción Mulchén, que es un bosque continuo de manzanas.

[44] 7 de diciembre 1751. En Navao, donde Alonzo Neculpichun; de aquí dista cerca de una milla una pequeña fortificación destruida de antiguos españoles, en cuyo centro todavía existe una no pequeña colina de piedras amontonadas, de donde es llamado Cúlacura.

[55] 18 de diciembre. En Huemvali, donde el cacique Don Juan Namcupillan. En el viaje cruzamos un puente bastante bueno y ancho, por el cual atravesamos el río Huerquehue, que corre más abajo en un profundísimo canal entre rocas. Este lugar es refugio de Pehuenches, de los cuales no pocos pasan el invierno aquí. Y es semejante a una fortaleza muy protegida, la entrada a la cual, si quisieran, a nadie estaría abierta, porque por una parte está bloqueada por el río Cautun, aquí muy rápido; por otra, por el mencionado canal y el profundo y rápido Huerquehue; por otra, por los montes Andes y especialmente por el volcán Chagll, que por un cráter doble vomita humo, fuego y rocas ardientes; y por todas, por muy densos bosques.

Este texto ha sido extraído del trabajo de tesis de María José Braña, 2006, de la PUC, en base al trabajo original del padre Havestadt de 1777 y de la republicación de esta obra en 1883 por el Dr. Julius Plantzman.

La musica aquí dada a conocer, fue extraída del Cancionero del padre Havestadt, desde este mismo Chilidugu, cuyas partituras se publican al final de dicha obra, y que fue musicalizada en 1998 por el musicólogo e historiador Victor Rondón, interpretada por el Syntagma Musicum y por el Coro de los Niños Huilliches de Chiloé.