Oh, mother, mother! where am I!* I got up immediately and went to my room, and swallowed the laudanum. Immediately after I had taken it, I felt a pleasant sensation, which lasted but a short time; I was then sorry I had not written to my dear mother, but it was too late : I soon fell on my bed. One of the daughters slept with me, and by the time she came to bed, I was past speaking. She gave an alarm, and a doctor was soon sent for. He immediately knew what ailed me, and said, that by taking such a large quantity I had saved my life. When I was brought to my senses, I knew what a wicked deed I ha done, and that I had brought myself into a more distressed situation than before. I was covered with blisters, and not only suffering bodily pain, but was confined to my bed, and required the strict attention of a doctor, besides the burden I was to the family. The captain also was blamed for taking me there; and it was said all was not right; but the doctor, being a feeling man, said I should not be removed, till I was better; and that he would pay my expenses. He said he knew my friends in New Or leans, as he did my first husband by reputation. Through his kindness, I was here three weeks, on a sick bed. He paid me strict attention, and all the family were very kind. A great many persons called to know what was the cause of my rashness; but they could get no other information, than that I was tired of living, and wished to die. When I was recovered, the doctor advised me to go out into the country a little way, as it would be better for my health; and I went to a hotel about six miles from Nash "My mother's voice! How often creeps Her gentle tones come stealing by. A New England poet. ville, near the president's residence. There I found a young lady with whom I had a little acquaintance formerly at New Orleans. She was boarding there, and I found some relief in telling her my troubles. I looked pale, like death. She was a person of my size, and well supplied with clothes. She gave me leave to make free, and take what I wanted, the same as a sister, and would not consent to my leaving for New Orleans, until she was ready to go. In a little time I recovered my health; but never thought it was through the kind mercy of God that friends had been raised up to minister to my wants among strangers, and that I had not gone to an everlasting hell. I revealed all my troubles to my friend, as I esteemed her. She was a person who had seen a great deal of the world, and never took any trouble to heart. I soon thought very little of my past situation: but a few days ago I was so near another world and lost for ever! O, I cannot now help saying, Lord, I was not deserving thy kind mercies! But I had not these feelings at that time; I knew not the value of my soul, and I felt lost to the whole world. I left for New Orleans with my friend, who defrayed my expenses on the journey. Here I found myself again in the place where my troubles commenced. Only eighteen months ago, I was living a thoughtless life, in splendour and in wealth; and now I had nothing but what my friend gave me. I could not bear the idea of going to see Mr. M, the gentleman I had been living with. I knew I had brought all my troubles on myself; for I married Mr. W- more to reclaim my character, than any other motive. I had no desire to see any of my acquaintances, partly through mortification at my low circumstances, and partly because many of my friends had told me I should be sorry if I trusted to Mr. W. I had known a lady, when previously living in New Orleans, who, at this time, lived in Havana, but was on a visit at New Orleans. As I had no desire to live in New Orleans, I consented to go with her to Havana. She was in good circumstances. but not married to the gentleman she lived with, which was thought little of in that country. CHAPTER II. ON THE CELIBACY OF THE POPISH CLERGY. "Proh dolor! hos tolerare potest Ecclesia Porcos PRELIMINARY REMARKS. SUCH is the dark picture of the moral corruptions of the Romish Priesthood, that is about to be laid open before the public in the following Narrative, that we have thought it expedient to introduce this chapter, which is principally taken from "EDGAR'S VARIATIONS," by way of introduction to it. Our object in this, is to prepare the public mind for believing the - disclosures that are to be laid before them, by exhibiting to them a mere glimpse, as it were, of the pernicious effects of Priestly celibacy, as it has been portrayed by their own writers, theologians, Saints, Popes, and Councils. The disclosures made by the authoress of this Narrative, astonishingly wonderful and black as they are, do not, however, make the picture of Priestly licentiousness more atrocious than the character given of them by their own writers. The picture which is drawn by the pious authoress of this Narrative, although not darker than that traced out by the pen of Popish writers themselves, is, however, more interesting, from the circumstance, that the events which she describes are of recent date, and most of the personages of whom she speaks, are now actually living, and are still implicated in the crimes and abominations which form the subject of the Narrative. We, therefore, earnestly beg the public to give this 2d chapter a reading previous to entering upon the 3d, which is the commencement of the captivity and sufferings of the authoress on the island of Cuba, and of the horrid disclosures which she makes. The origin of Popish Celibacy.-Its immediate and pernicious effects.Pope Gregory VII, who was promoted to the Popedom, A. D. 1074, enacts severe laws to restrain the profligacy of the Clergy.-The effects of his severity.-Councils convened for the same purpose.-Character of the Popish Clergy previous to the Reformation.—The Prelates of the General Councils of Lyons, Constance, and Basil, as criminal as the Clergy whom they pretend they wish to reform.-Character of the Popish Clergy since the Reformation. THE Decretal of Pope Syricius, addressed, in the year 385, to Himerius, contains the first general interdiction of Clerical matrimony. Its priority, as a general prohibition, is acknowledged by Clithou as well as by Bruys, Espensaeus, Cassander, and many other patrons of Popery. No authority of an earlier date can be produced for the enactment. Clithou, c. 4. in Bell. I. Bruy. I. 142. The consequence of this Decree was, that the Romish Clergy, from that day, became the most licentious of men. Many of them absolutely refused to obey it. Various plans were resorted to in order to evade its severity; one of which was the introduction of SUNISACTANISM or Do MESTICISM. A second party engaged in open or concealed concubinage; while a third party, in bold, honest, and honorable violation of unjust, unnatural, and unscriptural Canons, married and lived, not indeed in abstinence, but in chastity with their lawful wives. Many of the Clergy had recourse, in this extremity, to Domesticism. This consisted in keeping female inmates in their dwellings, These women were devoted in profession, though not by vow, to virginity. (Now-a-days, these Priestly coadjutresses are styled Nieces, or Nuns.) Their ostensible duty was to superintend the domestic concerns of the house. Cyprian, Jerom, and Chrysostom, have depicted the cohabitation of these holy domestics with a bold, but faithful pencil. These holy Priests and their domestics, if the statement of the Saints may be credited, occupied the same house, the same chamber, and the same every thing else ;- "Eadem domo, uno cubiculo sæpe uno tenentur et lectulo." Jerom ad Eust. 4. 33. Cyprian ad Pom.—Edgar. The Clergy, after that memorable and fatal epoch, were converted into mere gallants and coxcombs. Their whole attention, says their St. Jerom, was engaged on dress and perfumery. Their fingers shone with rings, their hair was frizzled by the curling-tongs, and they walked on tiptoe, lest their shoes or feet should get besmeared with dirt. Jerom, 4. 40. Chrysostom also gives an animated description of the society of the Romish Priests and their housekeepers, He portrays in glowing colors, "their smiles, their laughs, their free conversation, their soft words, their communications at table during the day, their supping together at night, and other things which we deem it proper to omit." Chysos. de Subin. I. 231. A second variety of evasion of these Canons, consisted in concubinage. This was a native result of the unnatural regulations against wedlock. The accounts on this subject, transmitted by the historians of those times, are appalling. Profligacy, says Giannon, prevailed among the Clergy, who practised all kinds of lewdness. Ratherius, Bishop of Verona, represents the Clergy as guilty of bigamy, drunkenness, and fornication. The Italian Priesthood, in particular, says he, fomented their passions by excess of food and wine. Gian. V. 6. Dach. I. 354. Bruy. 2. 268. Atto's language on this topic is equally striking. He says that the Priests lived in a public manner with their consecrated paramours. Fascinated with their wanton allurements, the abandoned Clergy conferred on the partners of their guilt, the superintendence of their family and all their domestic concerns. Their courtezans, during the life of their companions in iniquity, managed their household; and at their death, heired their property. The Ecclesiastical alms and revenues, in this manner, descended to the accomplices of vile pollution. Atto, Ep. 9. Dach. I. 439. The hirelings of prostitution were adorned, the Church wasted, and the poor oppressed by men, who professed to be the patrons of purity, the guardians of truth, and the protectors of the wretched and the needy. Damian represents the guilty Mistress as Confessing to the guilty Priest. Dam. in Bruy. 2. 356. Gian. X. §. 1. This presented another absurdity, and an aggravation of the crime. The formality of Confessing what the Father Confessor knew, and receiving forgiveness from a partner in sin, was an insult on common sense, and presented one of the many ridiculous scenes which have been exhibited on the theatre of the world.. The adultery and fornication of the Clergy degenerated, in many instances, into incest and other abominations |