Codeword Barbêlôn  ISBN10: 0954359666                   ISBN-13: 9780954359669


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Secreta Monita (Secret Instructions of the Jesuits)

Excerpts from Chapter 1, pages 13-19, of the new book Codeword Barbelon, by P.D. STUART:

IN THE YEAR 1780, a young and obscure French archaeologist (who shall remain anonymous) made  a most unlikely and surprising find—a discovery that was afterwards destined to cause renewed and world-wide interest in a notorious secret society. So the record states.

Although he did not realize it at the time, the young archaeologist’s discovery would shed light on a most intriguing statement by the Abbot M. Leon who said: “There are in the central house, at Rome, huge registers, wherein are inscribed the names of… all the important persons, friends, or enemies... It is the most gigantic biographical collection that has ever been formed.... When it is required to act in any way upon an individual, they open the book and become immediately acquainted with his life, his character, his qualities, his defects, his projects, his family, his friends, his most secret acquaintances.”

The circumstances which led to the young Frenchman’s discovery began innocently enough. His archaeological dig involved working on a project high up in the remotest recesses of the Andes, where the condors soar and lamas feed; a strange  place, where glaciers and hummingbirds live almost side by side. This was a land that the Incas once ruled more than three centuries before. Not long after his arrival in Peru, the young archaeologist rented a small room from a family in a tiny village in the backwater of that South American country. This room he used as his base; to which he would return periodically to recover from his work at the dangerously high altitudes of the Andes; and to write his reports for shipment to France.

It often happened that while he was away, the Peruvian family would rent the room to overnight guests. On one such occasion the guest happened to be a Jesuit priest. On his departure, the priest forgot to  take his little book that he had hidden under the mattress in the room.

On returning to his room the French archaeologist made the discovery, a  discovery that would change his life: he found the little book. As he browsed quickly through its pages he realized its importance—it was a highly classified manual of procedure for the top leadership of the Society of Jesus,—the Secreta Monita Societatis Jesu, “Secret Instruction of the Society of Jesus” (a.k.a. the Monita Secreta, or Secreta Monita). The inside of the book bore the seal, signature and attestation of the Jesuit General and Secretary of the Order in Rome.

On its face it purported to contain instructions from Fr. Claudio Acquaviva, the fifth General of the Society of Jesus, addressed to the various superiors of the Jesuits around the world, and laying down the methods to be adopted for the extending of power and influence of the Order; and for increasing its wealth. Written in Latin, the Preface specifically warns superiors not to allow it to fall into the hands of strangers, lest they form a bad opinion of the Order.[1]

Of great interest to the Frenchman was the second chapter of these Secret Instructions entitled “What must be done to get the ear and intimacy of great men.” Said the Instructions, “We must endeavor to breed dissension among great men, and raise seditions, or anything a prince would have us to do to please him. If one who is chief Minister of State to a monarch… oppose us, and that prince cast his whole favors upon him, so as to add titles to his honor, we must present ourselves before him, and court him in the highest degree, as well by visits as all humble respect.”[2]

The most alarming part of the Secret Instructions (the Monita) was the final chapter, which read: We must be careful to change our politics, conforming to the times, and excite the princes—friends of ours—to mutually make terrible wars that everywhere the mediation of the society will be implored…. those who do not love us shall fear us….”

Realising the significance of his discovery, for the next few days, the French archaeologist laboured furiously translating the work into his own language. Once done, he replaced the book and left the village.

The Jesuit returned a few days later, anxiously inquiring after his little black book. We can imagine the look that must have shown on his face, as though he could drive his head through a brick wall, and as if he was prepared to do it. He demanded to know whether anyone else had occupied the room since his departure. On being told that the young archaeologist had rented the room he began such a relentless search that the Frenchman was compelled to leave Peru in haste. The young man eventually arrived in San Francisco, California, where the Monita was published in English (1882), in a work titled The Engineer Corps of Hell. Consisting of seventeen chapters, the Secreta Monita was considered to be the definitive statement of Jesuit strategy: a document of monumental importance, from which the principles of their government may be delineated.

The response of the Jesuits to this extraordinary revelation was to flatly deny it, saying that the Secreta Monita was a malicious forgery of one Hieronymus Zahorowski (sometimes spelt Tzarowski, or Zarowich), a Pole and ex-Jesuit. According to them, it first appeared in print at Cracow in 1612 under the title Monita Privata Societatis Jesu, Notobirgm [Notobirgae], Anno 1612. And Zahorowski, they declared, “had severed his connection with their Society in 1611, and he [spitefully] published the Monita with the cooperation of Count George Zbraski and other polish enemies of the Order.”[3]

However, on the other hand, the British historian and former Jesuit novice Andrew Steinmetz in his precisely documented History of the Jesuits has devoted several pages to an analysis of the genuineness and history of the Monita. He concluded that the document was in accordance with Jesuit principles.[4] Steinmetz also cites numerous documented instances of Jesuit conduct and terrorist-like atrocities in his three volumes, all of which tend to cast doubt on the assertion that the Monita was a forgery. What is the truth of this matter? Was the Secret Monita a malicious hoax—a clever forgery—or was it a true statement of Jesuit global strategy and ambition?





According to Gretza (Gretser), a well-known member of the Society of Jesus, the Secreta Monita was a malicious creation by the former Jesuit Zahorowski who had been dismissed with ignominy from the Society in Poland, “and so as to cover his own disgrace, or to gratify his revenge” he published the Monita in Poland, in 1612. However, the reader should not attach a high degree of accuracy to the Jesuits’ denial of the authenticity of the Monita, for Gretza and all the other Jesuits forgot to mention one very important fact: that the Monita had been in publication long before 1612. So try again, gentlemen; that answer will hardly pass. That the Jesuits’ labelling of the Monita as a “forgery” is Machiavellian seems to be proved by the discovery in the British Museum of a work titled Hce Formulae Provisionum diversarum: a Gaspare Passarello, summo studio in unum, printed in Venice (not Poland), in 1596, and which had appended to it a copy of the Secreta Monita.

That is sixteen years before the alleged forgery; in a different country. And significantly, the copy of the Monita in the British Museum is in manuscript form.[5] This internal evidence (i.e. the earlier date of 1596) would appear to confound all arguments to the contrary. Thus, the most conclusive statement on the authenticity of the Monita comes from the age of the document itself. Therefore, the original Monita could not have been first published in in Poland, in 1612, as alleged by the Jesuits.

It is most revealing, too, that the manuscript version of the Secreta Monita in the British Museum also ends with a mandate similar to that written in the book found by the young French archaeologist in 1780: “Let them be denied to be the rules of the Society of Jesus, if ever, they shall be imputed to us.”[6] Thus, the Jesuits’ denials amount to little. Indeed, the German ex-Jesuit Count Von Hoensbroech, who left the Jesuit priesthood in 1900, published a rendition of the Secreta Monita which he translated from German. He writes in his book Fourteen Years a Jesuit, “It is natural that the Jesuits themselves should deny the genuineness in a flood of refutations,” for they were told to do so. Count Von Hoensbroech then adds:

Only sound proof can turn the scale against the genuineness of the Monita. And such proofs have not been produced up to now by the Jesuits. Nor has any convincing invalidation of the facts advanced on behalf of its genuineness been produced.... their genuineness rely essentially on the fact that the manuscript copies of the Monita, upon which the printed edition is based, were to be found in Jesuit colleges. The discovery of such copies in the [Jesuit] colleges of Prague, Paris, Roermond (Holland), Munich, and Paderborn [Westphalia] is beyond question. The copy in the Jesuit house in Paderborn was found ‘in a cupboard in the Rector’s room (in scriniis rectoris). The manuscript copy at Munich, belonging to the contents of the library of the Jesuit college of this place, which was suppressed in 1773, was only found in 1870 in a secret recess behind the altar of the old Jesuit Church of St. Michael at Munich.... [therefore] What the Jesuit… writes to the contrary is of no value.[7] [Emphasis supplied].

The story of the Monita in Westphalia had its genesis after the Duke of Brunswick took Paderborn and seized the Jesuit college there and gave their library and papers to the capuchins monks, who made them public. Among the papers was a copy of the Monita. Again, at the end of that copy of the Secreta Monita found in the Jesuit library at Paderborn is a similar injunction to that found in the copy translated by the French archaeologist in 1870: “If these rules fall into the hands of strangers, they must be positively denied to be the rules of the Society.”[8]

If the Jesuits did not write the Monita, then it would seem logical that the most reliable source of such a document must have been an ex-Jesuit, for no active Jesuit would reveal the inner workings of his Order, nor indeed could a non-Jesuit have written the Monita, for so closely does it reflect the inner workings of the Society of Jesus!! If it is not their work, it is a very good apocrypha—by someone who knew their cabbala.

Indeed, we cannot do better here than to quote the searching observation of Dr. Wylie (1808-1890), “The perfect uniformity of the methods followed by the Jesuits in all countries favoured a presumption that they acted upon a prescribed rule; and the exact correspondence between their methods and the secret advices [the Monita] showed that this was the rule.” Even if we choose to be sceptical, like historian G.B. Nicolini, we would still be forced to admit, as he did, that even if: “apocryphal, it certainly gives a true representation of the horrible arts and practices of the Jesuits: and we are inclined to credit the Jesuits when they assert that the book is the work of a discarded brother [an ex-Jesuit], so deeply does it [the Monita] initiate us in the secret arts of the Society.”[9]

Since the Monita was first discovered numerous editions have been found in different place, “in so many languages,” says Wylie, “that the idea of collusion [fraud, or forgery] is out of the question. These editions all agree, with the exception of a few unimportant variations in the reading.”[10]

“These records,” writes Robert Breckinridge, “are found in the Latin, Italian, German, French and English Languages. They extend over a period exceeding two hundred years. They were found in five or six sovereign states, the most of which professed the Catholic faith, and one of them, Venice, under the very eyes of the sovereign pontiff. And they all agree, in every fact.” He adds, “it would be the most incredible event ever established by proof, if this various and concurring evidence should be proven to... all be false.”[11]

For all the above reasons I am inclined to think the Secreta Monita is genuine. Those who still choose to believe the claim of the Jesuits: that the Monita was “a forgery by the former Jesuit Zahorowski, published out of pure revenge,” are reminded that it is not safe to believe the testimony of liars, especially when their express doctrines instruct them to dissemble in order to safeguard the ‘good name’ of their Order. As one author observed, the Jesuits have a double rule—“one for their private and particular use, and another to flaunt with before the world.” Indeed, the Jesuit historians have shown a slick propensity to alter the records of the past, and to write as facts that which history shows to be utterly without foundation. As some witty person once said: God himself cannot alter the past, only Jesuit historians can!

[1] Charles William Heckethorn, The Secret Societies of all ages and Countries, Vol. II, (London: George Redway, 1897, 1965), p. 302. In 2 vols. See also, Vol. I, p. 289.

[2] Secreta  Monita, cap. 2, sec. 9, 10; See, also, W. C. Brownlee, D. D., translator (from the Latin), Secret Instructions of the Jesuits, New York, 1841.

[3] Philip Schaff-Herzog, ed, The Encyclopedia of Religious Knowledge, (Grand Rapids: Baker Book House, 1914, 1952, 1964), Art. “Jesuits.”

[4] Andrew Steinmetz, History of the Jesuits from the Foundation of Their Society to Its Suppression by Pope Clement, Vol. III (Philadelphia: Lea & Blanchard, 1848), pp. 23 (footnote), 292, 330, 331 (note), 372 (note); see too, The New York Observer, April 8, 1869, article entitled “Secret Instructions of the Jesuits: A Charge of Forgery met and answered.”

[5] John Poynder, Robert Charles Dallas, A History of the Jesuits: To which is Prefixed A Reply to Mr. Dallas’s Defence of that Order (Baldwin, Cradock, and Joy, 1816), pp. 326-329; see also, Secreta Monita; Lend., 1850, p. 9, cited in James A. Wylie’s, History of Protestantism Vol. II, (London: Cassell & Company, Ltd., 1878), Chap. 7.

[6] R. L. Delisser, Pope, Or President?: Startling Disclosures of Romanism as Revealed by Its Own Writers, Facts for Americans (New York: Ayer Publishing, 1977), p. 233; reprint of the original1859 edn. by Stanford & Delisser. See too, London Christian Observer, Vol. XIV, p. 160; p. 224.

[7] Paul Von Hoensbroech, Fourteen Years a Jesuit, Records of Personal Experiences…, Vol. II (London: Cassel & Co. Ltd., 1911), pp. 7, 8-9.  

[8] R. L. Delisser, Pope, Or President?, op. cit., p. 224;  London Christian Observer, Vol. XIV., p. 169.

[9] Giovanni Battista Nicolini (G. B Nicolini), History of the Jesuits: History of the Jesuits: Their Origin, Progress, Doctrines, and Designs (London: H.G. Bohn, 1854). Reprint, by G. Bell, New York, 1893.

[10] Among the various other editions of the Secreta Monita are the following:— an English edition of 1658; Bishop Compton’s translation, Lond., 1669. Sir Roger L’Estrange’s translation, Lond., 1679, a French copy, printed at Cologne, 1678. An edition, containing the Latin text with an English translation, dedicated to Sir Robert Walpole, Premier of England, 1723. The copy cited in this book was purportedly printed at Rome, in the printing press of the Propaganda (a.k.a. Congregation for the Propagation of the Faith).

[11] Robert Jefferson Breckinridge, Papism in the XIX. Century, in the United States... (Baltimore, ML: D Owen & Son, 1841), p. 301.



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Codeword Barbêlôn—666—Danger in the Vatican
Sub-title - The Sons of Loyola and their Plans for World Domination...
Author: Stuart, P.D.

Publication Date: 2007
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Stuart, P.D. Codeword Barbêlôn—666—Danger in the Vatican: the sons of Loyola and their plans for world domination Includes bibliographical references. 1. Secret societies—United States 2. Balance of power 3. Power (Social sciences) 4. World politics 5. Secret societies—Religious aspects 6. Jesuits—United States— Influence 7. International organization 8. Conspiracies I. Title 303. 4'84

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