The most durable utopia. Communist Jesuit state in Paraguay in the 17th and 18th centuries Jesuit state in Latin America

Prof. V. V. SVYATLOVSKY
COMMUNIST JESUIT STATE IN PARAGUAY
in the XVII and XVIII centuries.
THE WAY TO KNOWLEDGE PUBLISHING HOUSE PETROGRAD. 1924

TABLE OF CONTENTS
Countries.
Introduction: 1 .................. 7
II. Spanish colony of Paraguay ............ 8
III. Paraguay and ^ (ampanella .............. 11
IV. Literary sources about Paraguay ........ 14
Chapter I. History and structure of the Paraguayan state.
I. Guarani and conquista esparitual .......... 20
II. Story about. Seppa (1691) ............... 24
III. The order of life and the device of reductions ....... 27
IV. Economic life of the Paraguayan state. ... 36 V. Trade and Export ................. 40
Vi. Family and marriage, education and training, science and art 42
Vii. The general course of life .................. 44
Chapter II. End of the Paraguayan State ... 47
The Paraguayan System in the Light of Modern Communism 30
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INTRODUCTION I
The communist state in South America is not a dream or irony, not a paradox of the past, but something real, real, realized, which has held out in South America for more than a century and a half. The Jesuit state emerged at the beginning of the 17th century. and lasted until the middle of the 18th century, and, as can be seen from a number of historical documents and material evidence, it was something interesting and peculiar.
Why, then, we Russians do not at all know this state, this interesting and instructive experience of the practical implementation of communism, this one of the most curious, but, alas, forgotten pages of world history? The reasons for this lack of knowledge are understandable.
We were not aware of this Paraguayan episode, firstly, because the major events of the old times were quickly and easily smoothed out in the memory of people, and secondly, because communism in South America was carried out exactly in the days when Russia not only was far from socialism, but when the very introduction of the principles of the European system into Russian life was still a distant ideal even for a few progressive people of that time.
Paraguayan communism arose just at a time when the historical scenery of the original Moscow kingdom, colorful and original
in its semi-eastern way of life, and instead of them the European templates of the "imperial", "Petersburg" period were tyrannically set up.
Remember how quietly the "quietest" Alexei Mikhailovich, "the great sovereign of all Russia," ended his reign, how the eve of the stormy Peter's era was approaching, how he reigned bloodily and acted with "despicable fervor", and how, finally, the first one really , the great Europeanizer of Russia?.., remember how behind his ominous shadow the colorful and frivolous carnival of the six closest mediocre successors of the ingenious self-taught innovator flashed noisily? ..
In a word, it was that more than half a century period, the time between the middle of the 17th and half of the 18th centuries, when Russia had no time for things in the New World and no time for communist ideas. Meanwhile, just at this time, an entire communist state arose in South America, the emergence and fate of which soon attracted everyone's attention. Let's trace its origin and structure.
II. SPANISH COLONY PARAGUAY
In 1516, the Spaniard Don Juan Diaz de Solis discovered the mouth of the great Parana River in the north of La Plata and conquered the fertile territories along the course of this river, which received the name Paraguay "). Diaz conquered these territories, since they were located in the hands of wandering natives, semi-nomadic Indian tribes who belonged to the most numerous and developed
!) Rennal - Raynal. Histoire philosophique et politique des etablissements et du commerce des Europeens dans les deux Jndes. 3rd volume, 1774, p. S02.
Yuyasha-American Guarani group. He conquered and ... was killed and eaten by them, like a number of other pioneers and missionaries. Paraguay was gradually settled and then divided into four large provinces: Tucuman, Santa Cruz de la Sierra, Paraguay and Rio de la Plata.
Thirteen years later, the famous navigator Sebastian Cabot could already found the first fort in Paraguay - Santo Espiritu (1528), and in 1536 a certain Juan de Ayolas built the capital of Paraguay - the city of Assuncion, where soon (1542) they were assigned from Madrid special rulers.
So a new Spanish colony arose in South America, capturing the vast plateaus and plains between the Cordillera, Brazil and Uruguay, along the fertile and low-lying currents of the huge rivers of Paraguay and its high-water tributary Parana. In the new colony, named Paraguay, the usual Spanish system of administration was said to have been introduced. The "Europeanization" of the region, usual at that time, began.
European culture in new countries was introduced by the cross and khjtom. It boiled down, on the one hand, to the conversion of the indigenous population to Catholicism, on the other, to the transformation of free nomads into feudal serfs of the conquerors, the so-called. conquistadors (cop-quistadores).
The plight of the enslaved natives distributed over the estates of the conquerors was difficult. The Spaniards were ferocious about the new kind of property in the New World. They tortured and tortured their serfs, these new slaves of theirs, unaccustomed to hard systematic work and unquestioning obedience.
This was taken into account by the Jesuits who appeared here — according to some sources, for the first time in 1586, according to others in 1606 — who began to energetically
propaganda of their ideas and pursuing a more liberal and humane policy. The gentleness of the Jesuits and their ability to adapt to a variety of local conditions contributed to the deep introduction in Paraguay of the most influential Catholic order, which pursued its own special policy in each country. Here, in the wilds of South America, far from the European, and indeed from any civilized world, the Jesuits acted as social reformers of the communist wing. The arena of their propaganda was various tribes of the Guarani Indians who roamed the vast territory of South America.
For the natives involved in Jesuit missions, there was a certain relief. By converting them to Catholicism, the Jesuit Fathers did not support the harsh system of feudalism introduced by the Spanish conquerors; they defend the political and economic freedom of natives Christians, educating them in a spirit of obedience to the rules of religion and the Spanish king, the latter, however, nominally.
This liberalism irritates, on the one hand, the ferocious and conservative colonial power, arouses, on the other, the sympathy of the distant metropolis and, finally, - which is even more important in this case - attracts the natives. They willingly enter into "reductions" мисс — missionary settlements run by the Jesuits without the intervention of the local secular authorities, Spanish or Portuguese, depending on the colony.
In the forties of the 17th century, two influential members of the Jesuit order working in Paraguay, Simon Matzeta and Cataldino, developed a project for a communist state and introduced a new socio-political structure in the Paraguayan missions of their order, resembling the ideas of their fellow tribesman and contemporary, the Italian the communist monk Tomaso Campanella. So far away
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com from the European civilization, the region arose in the middle of the 17th century a kind of communist state of the Jesuits, the only historical experience in this era, worthy of attention and study.
III. PARAGUAY AND CAMPANELLA
The time of the appearance in America of the Jesuit fathers - Matzet and Cataldino - was a time when in old Europe the masses of the people were weighed down by the existing system and when some more conscious and developed representatives of new views were already beginning to dream of reorganizing the social order that surrounded them. Dissatisfaction with the existing was strong, but the ways of its reconstruction were not yet clear. They only timidly and vaguely dreamed of a better life, of a future system.
Irritated by the oppression of the rich landlords of the rural poor, the English humanist, Chancellor of England - Thomas More - described the people's disasters and, in contrast to the then order, set forth fiction, fantasy, a fairy tale, which told about the wonderful structure of the country that had switched to the communist order.
The name of the country he invented — Utopia — was both the title of the book by Thomas More, published in 1516, and the name of the form of the dream of a better government that has now become common.
The inhabitants of the island of Utopia lived a wonderful new life. They were communists, peaceful and hardworking. They read "Utopia", dreamed about it, imitated it. From that time on, generally interesting plans for the future arrangement were set forth in the newly created utopian literature. To attract attention, describe the new socialist
H
of a technical order were presented in the form of entertaining stories, interesting novels and enticing travels to new unknown countries. This is how a new kind of literature arose - utopian novels. In the 17th century, a number of utopian writers emerged who painted the communist system in the future. This is the origin of the original form of socialism — dreamy and indefinite — utopian. Thus, the founder of utopian socialism was the English writer of the early 16th century Thomas More.
The second utopian, a prominent follower of Thomas More, was the clergyman of Italy - the monk Tomaso Campanella.
In his interesting essay State of the Sun (Civitas Solis), written in prison in 1602, this Calabrian communist monk sketches a utopian plan for a new communist society. Here the ideas of the so-called. theocratic communism, in which the supreme power in the state belongs to the clergy and which should replace the modern Campanella social system.
The Jesuits in the New World, having organized a network of communist religious propaganda missions, subordinated them to the order clergy, that is, to the monastic theocracy. Although there was much in common between the ideas of the monk Campanella and the activities of his enemies - the "Jesuit fathers" in Paraguay, it would still be a mistake to consider the Jesuit state a simple embodiment of Campanella's ideas in practice. In all likelihood, the Jesuits did not even know the works of their brilliant compatriot, but the roots of the views of both Campanella and the Jesuits were common: they lay in the spirit of the times. Common roots and seeds produced similar shoots.
Indeed, the real conditions of that era easily led a religiously minded and radically minded
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Catholic to the same ideology, although Campanella in his work is more consistent and radical communist than the Jesuits.
Let us briefly recall the main provisions of The State of the Sun, which, incidentally, appeared for the first time in print in Latin in 1623 in Frankfurt, that is, during Campanella's lifetime, but twenty-one years after it was written.
Campanella demands complete and consistent communism, denies private ownership not only of the means of production, but also personal, despises money, precious metals and precious stones, which he admits only as means in the hands of state power for the needs of its exchange with neighbors. Work in the "State of the Sun" is compulsory, but citizens - "solariums" work three hours a day and live in luxury. There is no political freedom, and there is no need for it: everything is settled once and for all, defined precisely and invariably.
The harsh Campanella, unlike Moru, consistently denies individual family and individual marriage. He recognizes the community of wives and the right of the state to regulate marital relations according to the principles of artificial selection. Children are the property of society, their upbringing is state.
State structure - theocratic, according to the ideal of Thomas Aquinas; the church hierarchy plays a leading role in it.
The communist theory, introduced in Paraguay, did not reflect any book doctrine, at least we have no historical data about this, but nevertheless it involuntarily reminds some of the ideas of Campanella, who published their views in the first quarter of the 17th century, that is, earlier the organization of Jesuit missions in Paraguay. Anyway, you can
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to say that the state, organized in Paraguay by the Jesuit fathers, is based on a number of similar ideas, and here, with the denial of private property and increased religiosity, trade and commodity exchange flourishes, although external, but still important and profitable. The Jesuits here play the role of Plato's philosophers, despotically managing their state, living like monks, but leading a communist economy. Communism is consistent and systematic, an entire state rests on it, and that is why it is interesting.
The Paraguayan experience played a major role in the history of state institutions in Western Europe, which in that era was already anxiously looking for new socio-political paths.
IV. LITERARY SOURCES ABOUT PARAGUAY
The opinions of contemporaries about this interesting, largest and outstanding socio-political experiment in European history, which, moreover, lasted for about a century and a half, sharply diverged.
Many in the spirit of the times, that is, in the spirit of Jean-Jacques Rousseau and his many like-minded people, the so-called Rousseauists, who idealized "simple and unspoiled tribes by civilization" - from the Incas to the Slavs, enthusiastically glorified the "new word" of the Jesuit fathers ... They saw in Guarani those children of nature, unspoiled and naive, who provided the basis for the creation of a better social organization. Others, on the contrary, did not spare paints for censure and condemnation. Eminent theorists have expressed a number of important and interesting considerations on this matter. Soire s, Bougainville, Voltaire, Montesquieu, Abbot Reinal, the Marquis of Pombal and others
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made a lot of interesting comments and thoughts on this matter. So, for example, the always sarcastic Voltaire this time is condescending to the Jesuits. In one of his works ("Essai sur les moeurs") Voltaire says: "The spread of Christianity in Paraguay by the forces of the Jesuits alone is in some respects a triumph of humanity." The center of gravity of his judgment is on the question of the spread of religion, and hence of humanism.
Abbot Raynal, a teacher of radicalism at the end of the 18th century, in his seven-volume History of the Institutions and Trade of Europeans in Both Indies, devotes much attention to the Paraguayan Republic (vol. 3, 1777 ed., P. 300 et seq.). He gives an enthusiastic description of the Jesuit communist organization, believing that the Guaraní enjoyed an earthly paradise under its tutelage. He thinks that the main idea of \u200b\u200bthis state is "work for the glory of religion, for the glory of humanity." The economic system, in his opinion, deserves praise and encouragement.
Montesquieu "in The Spirit of the Laws (Book 4, Chapter 6) says:" It was the privilege of Jesus' society to proclaim for the first time in this country the idea of \u200b\u200breligion combined with the idea of \u200b\u200bhumanity ... it attracted the scattered tribes in the forests, provided them with secure means for existence and clothed them in clothes. It will always be wonderful to manage people in order to make them happy. "
Abbot Raynal, Buffon, Lessing, Wieland and other romantic writers and everyone who proceeded from the theory of the need to approach nature speaks in the same spirit.
Denis Diderot alone does not join the common chorus of philosophers and moralists. The famous encyclopedist is pessimistic in this matter; he considers the Jesuit system "erroneous and demoralizing." Such are the assessments of "experience" and the views of the progressive people of the 16th century.
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Socialist literature of the 20th century has a slightly different attitude to the Paraguayan experience. In general, she condemned him, although some could not help but recognize all of its historical importance. “The Christian Republic of the Jesuits,” says Paul Lafargue, who has studied this experience from Spanish literary sources, “is of double interest to the socialists. Firstly, it paints a fairly accurate picture of the social order that the Catholic Church seeks to achieve, and secondly, it is also one of the most interesting and extraordinary social experiments that anyone has ever performed ”x).
But the same Lafargue does not recognize the Paraguayan state as a communist one, but, on the contrary, considers it a “capitalist state, in which men, women and children are doomed to hard labor and punishment with a whip and, deprived of all rights, vegetated in equal poverty and ignorance for all, on the prosperity of agriculture and industry, despite the colossal wealth created by their labor "2).
The well-known Karl Kautsky has an even more negative attitude to this experiment. In his article "The State of the Future in the Past," he sees in the Paraguayan Republic a cunning organization for the purpose of exploitation, created with the help of colonial policy. The Jesuits simply used the communist skills of the Indians to turn them into a tool for enriching the order 8).
") Paul Lafargue." Settlements of the Jesuits in Paraguay. "Monograph in the II volume of the" History of Socialism "by K. Kautsky, P. Lafargue, K. Hugo and E-Bernstein. Russian translation, ed. 4. St. Petersburg, 1909. Page 265.
2) Ibid. P. 289.
3) K and uts cue. - Kautzky, K. in zhurn. Neue Zeit, vol. XI, p. 684.
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The views of Lafargue and Kautsky are adjoined by the Polish socialist writer Sventokhovsky, who recognizes the Paraguayan state as a utopian, "moss-covered monument in the cemetery of history," but does not see it as a commune, but only "a theocratic union of entrepreneurs who turned for them communism of commodities!).
In the opinion of Professor Andrei Voigt, the Paraguayan state, on the contrary, is a genuine communist state, which has proved "the possibility of penetrating communism and the validity of the views of Plato and Campanella", but only at a high cost 2).
The bourgeois historian of communism Kirchheim believes that in Paraguay, the utopian "dream has become reality" and, moreover, "Campanella's ideal did not remain without influence on the founding of the Paraguayan state", but it was an artificially built state, "without vital inclinations", "without freedom of the individual", and therefore it turned into ruins ”3).
The best and most impartial historian of the Jesuit Order, Bemert, who has carefully studied the history of Paraguay, decisively speaks in favor of understanding Paraguayan reductions as "communist communities, each of which is ruled patriarchal, but autocratic by two or three fathers" 4).
1) Sventokhovsky, A. "History of Utopias". Rus. per. M. 1910. p. 90.
2) F oigt, A. "Social Utopias". Rus. per. SPb. 1906 p. 62.
") Kirchheim, A." Eternal Utopia ". Russian translation. Published in 1902, pp. 102 - 120.
*) Bemert, G. "The Jesuits". Rus. per. Moscow. 1913 p. 330.
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Of course, from the point of view of modernity, the whole Paraguayan experiment is a huge historical curiosity. There is no need to modernize or overestimate the events of the past. Yet we have seen that opinions about the Paraguayan state have always been sharply contradictory. In this sense, the contemporaries of the Jesuit experiment and our contemporaries are alike. The reason for this undoubtedly lies in the instability, on the one hand, of the view of communism, on the other, in ignorance of the real conditions of life in Paraguay reductions. Only the 20th century came a little closer to studying the real reality of the Jesuit state.
Modern writers mainly use the detailed three-volume work of Xavier Char-lève: The History of Paraguay, published in Paris in 1757, that is, in the days of Jesuit rule in Paraguay, translated into German and containing a number of valuable documents , decrees and letters, such as an important letter from the father of the auditor Don Pedro Fascard to Philip V of Spain (1721).
A little later, a critical essay appeared by the Spanish border colony with Paraguay - its commissioner Don Felix de Azar: "A Journey to Middle America" \u200b\u200b(Paris, 1809), which was opposed by the dean of the cathedral in Cordoba Don Gregorio Funes, who published in Buenos Aires in 1816 "Civil history of Paraguay ".
Azar's works have been researched and, in part, published in the Annals of the National Museum in Montevideo by Rudolph Schuler, who edited a large volume in 1904: "Geografia fisica y esferica de las pro-vincias del Paraguay y misiones guaranies".
Based on the now named books by Charlevoix, Hazard and Funes, as well as some other later
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of their authors (d "Orbigny, 1834; Demersey, 1861; La Dardi, 1899, and others) compiled his monograph Pol Lafarg, placed in a collection of monographs:" Precursors of Socialism "(Kautsky, Lafargue, Hugo and Bernstein).
Another group of sources was used by E. Gotkhein; The Christian Social State of the Jesuits in Paraguay, Leipzig, 1883. This inept compiler studied mainly Spanish authors and, among them, primarily the pamphlets against the Paraguayan State of the Portuguese Minister Marquis de Pombal.
All of these works suffer from one common drawback - they use insufficiently verified literary material preserved in Spain, without touching on the archival data of the Jesuit Order.
All this allows one to think that the truth has not yet been fully established, and that the real features of the Paraguayan state system have not been revealed with certainty and completeness. Let's trace the origin and structure of this peculiar state organization.
Chapter I
HISTORY AND STRUCTURE OF THE PARAGUAY STATE
I. GUARANI AND THE CONQUIST ESPIRITUAL
The geographical position of the communist state of Paraguay corresponds to the ideals of utopia: it is isolated from its neighbors and can live a special life without communication with the surrounding peoples. This is\u003e as you know, has always been the main device of utopia. Dreamers who wanted to create a new social system for mankind demonstrated a picture of its structure in one trick - they placed their state of the future in an unknown, inaccessible country, partly on an island isolated by the ocean, where life develops independently without connection with the surrounding peoples. Such are Plato's Atlantis, Thomas More's Utopia, Morelli's Basiliad, Verras's History of the Sevarambs, and a whole host of other utopias before and after Cam-panslla and the Paraguayan experiment.
Paraguay is fertile, but isolated, like Switzerland, landlocked and, moreover, almost impregnable, since the grandiose rapids of the rivers, which are the only convenient way to the vast country, make the entrance and waterway into it extremely difficult!).
") Cf. Karl Gamier. Paraguay. Jena, 1911. Literature here: Bodenberger. Die Rashra in Westen der Sierra von Cor-
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In the early 17th century, the Jesuit Fathers set about vigorously converting South American natives to Catholicism. This was not an easy matter, since the roving tribes, in most cases cannibals, did not yet know either domestic animals or iron tools. Seeing an enemy who fell in battle as food, they even artificially fattened their women for food at the right time. These nomadic hunters and fishermen had to be made sedentary farmers.
The Guaraní tribe consisted of countless small clans scattered over a vast area. Many clans lived in villages located at the edge of forests and along river banks. Their members earned their living by hunting and fishing, collecting honey from wild bees that were found in abundance in the forests, and primitive agriculture. They sowed cassava, from which they made cassava, cultivated maize and reaped the harvest twice a year, according to Charlevoix; bred chickens, geese, ducks, parrots, pigs and dogs. They were armed with a three-edged club, called a macan, and a bow, which, due to its six-foot length and the enormous resilience of the tree from which it was made, had to be pulled, sticking one end into the ground. They threw with great force four-foot darts and "Bodogs," balls of clay the size of a nut, which they burned in a fire and carried in a net. At a distance of thirty meters, they broke a human bone with such a ball and killed birds on the fly ").
doba. Petermanns Mittheil. Gotha. 1879. See also D eco u d, H. Geo-graphia de la respublica del Paraguay, Assuncion. 1906. Fischer-Treuenfeld. Paraguay im Wort und Bild. Berlin. 1906, etc.
J) P. Lafargue. "Jesuit settlements in Paraguay" in the monographs "History of Socialism", vol. II, rus. per., 4th ed. SPb. 1909 p. 263 ff.
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Missionary work among such people demanded a strong will, heroism, resourcefulness, and the rarest selflessness. The main policy was the conquest of souls, spiritual hunting, "conquista espiritual", which was first and earlier by the Jesuits, namely in 1520, introduced into the system in the New World by the famous Dominican Las Casas and which formed the basis of humane Spanish legislation about the Indians (mid-16th century). This system was carried out by the Jesuits both among the Guarani tribes living along the rivers of Parana and Uruguay, and among other South American peoples. The possibility of civilizing them in that era was generally strongly doubted. Paul Lafargue says that Bishop Ortes claimed before the Spanish court that the Indians were "stupid creatures, incapable of understanding Christian teaching and following its precepts."
Pope Paul III, under the influence of Las Casas, discussed at the Roman Cathedral in 1538 a controversial question at that time: "Are people Indians or not?" The Jesuits resolved this issue in a positive way and came to South America just at a time when the "hunt for the redskins" was in full bloom. The new direction they preached, instead of physical violence and terror - a spiritual conquest, the famous "conquista espiritual", was completely contrary to the interests of the white population in these colonies. Naturally, the struggle over the Indians between the Jesuits and the colonists was waged during the 17th century with great bitterness. The nest of the hunt for Indians who were sold into slavery were the colonists of St. Paul's state or "Paulists" who did not stop their "meritorious" pursuits, despite the direct prohibition of the Spanish king and his viceroy in Paraguay (Francisco Alvar in 1612). Fighting the protectors of the slaves, pau-
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The sheets not only expelled (in 1640) the Jesuits from their borders, but often invaded the territory of the Jesuit missions armed with weapons, leading the Christian Indians into slavery for sale. In the early years of the 17th century, the Indians of the La Plata and Parana rivers were under the jurisdiction of the Jesuit order, which they grouped into missionary districts ("doctrines") in the pueblo, where the Indians were forced to take refuge from the attacks of the Portuguese and the colonists of the state of San Paolo.
As early as 1610, the Jesuit fathers, Simon Matzeta and Cataldino, created the first "reduction", the first Indian town in Paraguay, Nuestra Sennora de Loretto, from the Guaraní natives. Ten years later, that is, by the beginning of the twenties of the 17th century, thirteen large settlements with a hundred or more thousand Red-skinned Christians were already under their care. Then the Jesuits began to infiltrate the fertile country between Uruguay and Paraguay, but here they ran into the Paulists. Bloody raids and heavy destruction of reductions forced the Jesuits to relocate their flock to new places, in the valleys of the Parana River. The leader of the resettlement, Father Montoja (Monteja), heroically led about 12,000 Guarani Catholics across the vast roadless country. 1,200 miles of terrible road became a grave for three-quarters of the emigrants, but in the new places of reduction they did not escape raids. They had to procure from the Madrid government the right to arm the Christian Redskins with guns, give them a military organization and create their own army. Since 1639, the Jesuits, by military force, defended their reductions from raids: they began to reckon with the army of the Paraguayan missions, but nevertheless the old idea of \u200b\u200bexpanding the territory to the Atlantic Ocean and the hope of creating an extensive "state" were abandoned. The state
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the Jesuits did not leave the plains of the middle reaches of the Parana and Uruguay rivers. In this country, which occupied about 200 thousand square kilometers, there were about 30 cities with 100-150 thousand inhabitants. Pombal calls this state a "republic", and not long before that the Jesuits were accused of striving to organize a state completely independent of the Spanish throne.
In 1645, the same Matzeta and Cataldino procured from King Philip III the privilege for the Society of Jesus and for the natives they converted to Catholicism, which was reduced to the non-interference of the secular authorities in their colonial affairs. From that time on, the Jesuit state can be considered finally strengthened. It was a completely independent political whole, although it was nominally under the secular authority of the Spanish king. Henceforth began the second period of the history of the Jesuit state, definite and monotonous.
In 1691, the Tyrolean Fr. Antonio Sepp visited this state and gave its description, which in 1757 was published in French, and somewhat later (1768) in German, as an appendix to Charlevoix's three-volume book on the history of Paraguay ").
II. Story about. SEPPA (1691)
This is how Sepp describes his journey to the state of the Jesuits, where at that time it was possible to get only by difficult waterway along the rapids of the Parana and Uruguay on shallowly seated and disassembled rafts.
“In the bay,” Sepp says, “there are twelve boats; each of them has a small hut,
Charlevoix, Xavier. Histoire du Paraguay. Paris, 1757, vol. III.
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which can accommodate two or three people. Fathers can calmly pray, read, write, study science here, as in a college, because the 300 Indian rowers they took with them do not joke, do not sing, do not shout or speak. Silent as a grave, they paddle up a small flotilla through the silent virgin forest that stretches along both banks of the majestic river. A week, two, four, passes, not the slightest sign of human habitation is visible. Finally, the waterway itself seems to end. Frantic rapids ("Salta oriental") force the fathers to go ashore and, dragging boats with them, a painful detour to get to the upper rapids. But at the same time, these rapids form a barrier that closes the Jesuit state from the south. " Soon, in the evening of June 1, 1691, the travelers noticed a settlement on the left side, located on a hill and well protected by walls and a moat. This is a reduction of Yapeyu, the southernmost city of the Jesuit state and at this time the residence of its governor, the "great father". “When on the morning of June 2, the fathers were already preparing to go ashore, suddenly there was a terrible noise and thunder, as if from a threatening enemy attack. Two frigates are moving along the river. They simulate a naval battle by constantly exchanging cannon shots. At the same time, two squadrons of cavalry and two companies of infantry are poured into the battle on the shore with such belligerent fervor that the astonished spectators cannot believe their eyes and ears. " “Muskets shine, drums beat, horns, flutes and trompets sound,” and in the midst of all this, the wild war cry of the Indians rushing from all sides, as if growing out of the ground, to meet the new arrivals, according to Indian custom. Finally, despite this
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hellish noise, fathers go ashore without hindrance. They are immediately taken to the church under the escort of several thousand Indians, accompanied by joyful bells ringing, through the rows of triumphal arches entwined with greenery. Here, after a long journey through a virgin forest, a doubly attractive picture awaits them: a huge square, shaded by the greenery of beautiful palm trees, surrounded on all sides by covered galleys, behind which are magnificent buildings of stone and wood.
One side of this quadrangular space is completely occupied by a huge square, to which the Jesuit college adjoins. Near the college are the vast factories of the community, shops, an arsenal, a prison, a spinning shop for old women and for those who have committed any wrongdoing, a pharmacy and a hospital. Opposite is the dwelling and office of the Corregidor, the local chief of the natives, the assistant to the Jesuit leader. Next are the square dwellings of the natives, mostly simple one-room huts made of earth and bricks. They are not attractive. Here father, mother, sisters, brothers, children, grandchildren are crowded together with dogs, cats, mice, rats, etc. "There are thousands of crickets and black cockroaches teeming here." The newcomer, according to Sepp, soon becomes ill from the unbearable stench of these huts. With much greater pleasure he visits the gardens of his fathers, which are full of vegetables, flowers, bushes, vines, as well as a cemetery decorated with palm trees, orange and lemon trees.
“From here the visitor exits through one of the city's four gates to the public reduction fields. Here he finds, first of all, the Ramada hotel and all sorts of industrial establishments: brick factories, lime kilns, dye-houses, bell-foundries.
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water, mills, driven by people and horses. A little further, he meets beautifully maintained gardens. They form the first zone of cultivated land. Next come vast fields of rice, tobacco, wheat, beans and peas, interspersed with tea, cotton and sugarcane plantations. All of these fields are in excellent order. Only a few plots are of a very sad appearance: these are lands provided for the individual use of the natives. Going beyond the field, we find the almenda of reduction - the boundless expanse of prairies and thickets. There are 500 thousand head of cattle, 40 thousand sheep, up to 1 thousand horses and donkeys of reduction Yapeyu grazing here. In the distance, on the horizon, in some places you can see the huts of shepherds guarding the herds of reduction. "
Is the same appearance and all other reductions arranged by the Jesuits in the territories of the Parana and Uruguay rivers.
III. THE ORDER OF LIFE AND THE DEVICE OF REDUCTIONS
Let us now see how they lived in these settlements and how they were governed.
The internal structure of the population of reductions consisted of two classes - from the leaders, the "fathers" - the Jesuits, the despotic rulers of the country, and from the ruled - the red-skinned natives. The first - a small handful - from one hundred to one and a half hundred people of unlimited rulers, since the power of the Spanish king was purely nominal; the second - from one hundred to two hundred thousand, belonging to the same ethnic group, to the Guaraní tribes.
The Jesuits seized power in Paraguay not by conspiracy or violence, although they occasionally used this weapon too, but by a completely new way - by “conquering the spiritual,” “hunting for the soul,” sconquist espiri-toile, that is. persuasion and impact.
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This method, difficult and unusual, could be successful only in the experienced hands of people who were remarkable and spiritually strong.
As you know, the general line of conduct of the Jesuit fathers was very thoughtful, cautious and generally liberal. The Jesuits were talented in adapting to the local population, studying its characteristics, customs and customs. Here, for example, they created the grammar of the Guarana language, built fortresses against the Spaniards and fought against serfdom, which turned for the Indians into a dark and cruel slavery. With the Jesuit Fathers, the Guarani came liberation and mercy, attention to needs and the relief of the feudal yoke. It goes without saying that under these conditions they were desirable for the natives. Moreover, the latter consisted of groups more inclined towards culture and influence. Among the South American tribes came across such as, for example, the imbai tribes, warlike and ferocious cannibals who never succumbed to anyone. Guarani, on the other hand, were different, pliant and compliant.
The decisive transition to a new system began in the forties of the 17th century, from the time of the appearance at the head of the Paraguayan missions of the "provincial" Diego Torres and then the father of Montoja, an amazing personality and de facto Paraguayan social dictator, which was already mentioned. The social revolution in Paraguay took place quietly and unnoticed. The introduction of the foundations of the new communist system will be completed by the end of the second half of the 17th century. The state was created to organize the correct religious life of believers in the spirit of the first Christians. Its goal was the salvation of the soul, the means - the communist economy, property equality. This procedure required, in turn, the isolation of the edge from external influences
28
niy and interference, that is, isolation of the political, spiritual and economic. This was achieved by a series of consistent and decisive measures.
The Jesuits divided their political independent possessions into 31 districts or "doctrines."
Each colony or "reduction" was eliminated by special persons - members of the order, "fathers", to help whom the best natives were elected - "corregidors", who acted on the instructions of the fathers. In each reduction there were two main priests — one is a leader-administrator, the other is a confessor-confessor. They ruled, trying not to collide with their flock in everyday life, keeping far from it. They had the strictest avoidance of Indian women, and the confessors in general were shown to the people only on rare occasions. They communicated with the population mainly through the corregidors. At the head of the entire network of colonies, and thus the entire Jesuit state, was a provincial of Cordoba and four of his advisers.
The number of members of the order employed in Paraguay was not large, no more than one hundred - one hundred and twenty for all thirty colonies or districts.
From this alone one can judge the powerful and extraordinary energy that these social reformers and leaders had to display. Their work was colossal. Indeed, in the hands of the Jesuits, all the power, both secular and spiritual, was concentrated. Confessors and administrators, propagandists and leaders, they had in their hands all kinds of weapons, all kinds of influence and a confessor, and a ruler, and a judge, and even a military leader. In addition, in most cases, as can be seen from their surviving biographies, people are outstanding, and some, like Diego Torres or, especially, Montoja, are exceptionally outstanding.
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The first act of Diego Torres was to receive from the king the privilege of organizing colonies, settlements, reductions in Paraguay, without any participation, interference and even residence of the Spaniards. Of course, with the growth of reductions and their economic success, the hatred and envy of the neighbors of the Spaniards and the Portuguese grew. For a number of years, hostility, slander, and sometimes open hostility have been the content of neighborly relations. The Jesuits were accused of concealing gold deposits, of exploiting the natives, etc. The Spaniards simply dreamed of returning the natives to serfdom, and so on.
A stream of denunciations and complaints, insinuations and slander was constantly poured out on the heads of the leaders of the communist state in Paraguay. As a result - an endless series of investigations and consequences from the papal throne, the general of the order and any secular overseas authorities. For several generations, the metropolis has jealously followed this colony.
Meanwhile, the life of the natives proceeded along a certain channel. The Jesuit Fathers uncontrollably and irresponsibly ruled the inhabitants, whose number was about one hundred thousand people, and in the best years of the state, that is, in the period from 1718 to 1732, it reached 150 thousand or more. Guarani lived in small townships, each accommodating from two and a half to seven thousand inhabitants. The villages were fortified and isolated. There were no villages or farms in Paraguay. Meanwhile, the region was rich and abundant. Rice was harvested twice, wheat too. Fruit and honey were abundant. Lakes and rivers were teeming with fish, forests - with deer, goats, wild boars, wild horses and cattle. In 1730, in Buenos Aires, a horse or a bull could be exchanged for 2 needles. Quails and hazel grouses were so abundant that they were killed with sticks.
30
The extraordinary natural wealth was increased by the hard work of the Indians, as a result, wealth and abundance.
The whole life of the natives in the towns was strictly regulated. The system was based on the denial of the right to private property, private trade and initiative. Money, money circulation and any trade were prohibited and virtually absent. Everyone was obliged to work according to instructions and at the prescribed time.
All the property of the country was declared to be of God, the property of God - Tu pa m bak; a kind of New Zealand taboo was imposed on everything. Nothing in the country could be alienated, acquired, exchanged, or bequeathed. All residents were declared equal in property, and any surplus was taken "into the common pot."
The surplus of common labor, and there were many of them, came into the possession of the state authorities, which alone conducted foreign export trade. This trade, significant and profitable, gave the Jesuit Fathers annually up to 2 million francs in favor of the order, a respectable rent in those days.
The Jesuit Fathers traded vigorously, but outside their own country.
The main export destinations were the port cities of Buenos Aires and Santa Fe. Since in foreign relations the natives could have been subjected to the harmful influence of neighbors, in particular the Spaniards, in the opinion of the Jesuit fathers, not only for trade, but in general, leaving abroad, as well as access to the country, were completely difficult, and without consent and the permission of the Jesuit Fathers is not even possible. Moving from the district around without special permission was also not allowed. If the natives had to go with goods to Buenos Aires or Santa Fe, they were always accompanied by a father who kept a watchful eye on them and did not
31
he missed the opportunity to immediately mark the companions of the benefits of the communist Christian life over the impure Spanish. The Paters, accompanied by a group of equally dressed Guaraní, were well-known figures of Buenos Aires. Here, too, they did not miss an opportunity for edifying conversations and instructions. The Spaniards were portrayed by the patrons as tools of the devil. In each of the white colonists, according to the assurances of the fathers, sat evil spirit, striving only for the golden calf, is a true allegory, often understood by naive natives in the literal sense of the word.
The entire population professed the Christian religion, the theses and rituals of which were put at the forefront. But Catholicism did not interfere with the flourishing of superstitions, which were supported by the Jesuits. However, formally Christianity was confessed in the strictest form, with strict observance of the entire ritual aspect. External splendor was put at the forefront. Even baptismal certificates were solemnly prepared in Rome. The pope was jealously revered as the head of the church, the vicar of Christ for<*мле, а отцы-иезуиты — посредниками между богом и индейским населением.
Religion and worship were given a lot of space in Paraguay. Attendance at the service was mandatory for everyone. The entire population rigorously attended all services, prayed, confessed, received the prescribed number of times and took an active part in church ceremonies and singing. This, naturally, led to unquestioning obedience to the priests and their control not only of behavior, but also of the thoughts of the entire flock. Hence, one step to the system of ascetic exercises and to religious fanaticism, which were especially strongly supported.
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In this sense, we see the fullest realization of Campanella's theocratic ideal.
So the church, her needs, her life, and her questions took precedence; this gave a definite direction and content to the spiritual life of the Guaraní, creating a kind of religious community. Church architecture, as can be seen from the surviving engravings and from the descriptions of d'Or-Bigny (1830), represented the only external luxury, music, choirs and even dancing during the divine services, the main entertainment. Church interests and religious mood filled the soul Dreams of Christian virtues were the highest manifestation of the spirit, which was supported by participation in spiritual brotherhoods.
The splendor of the divine services and the outward ritual took up all the time. The church, with its appearance, also contributed to the growth of spiritual interest. The churches were built of stone, beautiful and solid architecture, with solid decorations. Walls with mica, carvings and inlays, altars decorated with gold and silver. Special attention was paid to the development of the musical and vocal part of religious ceremonies.
The positive and negative aspects of such a massive influence and education were obvious: morals undoubtedly became softer, behavior more modest, but hypocrisy and bigotry naturally made a strong nest for themselves here. Thus, the question of the direction of spiritual culture was resolved simply.
The population was very homogeneous: the natives or metized natives of several related tribes and the leaders were the Jesuit fathers: no other Europeans or authorities of a different order or type were allowed in the reduction. Consequently, there could be no spiritual uprising, opposition and opposition. There couldn't be a fight
33 s
for individualism - this polarity and corrupting force against communism.
Let us now see in what material conditions the entire population of the Paraguayan reductions was and lived.
The focus was on planting the gospel virtues of equality, obedience, modesty, and poverty. Hence - one step towards the idea of \u200b\u200bcommunity property of the first Christians, easily under the influence of the utopias of the new era, turning into communism.
The entire homogeneous mass of the population was "dependent and cared for by the state and lived in exactly the same conditions. The order of life and existence was established both for each day and for the whole course of life. The priests appeared to stately music, with incense and singing, in all the splendor Everything was strictly and in advance regulated on the basis of collective use, forced labor and universal property equality.As a result, there was no poverty, no wealth, no poverty, no luxury, that is, there were no ordinary social calamities tearing apart the individualistic system. But there was also the monotony and monotony of the barracks. The inner content of the life of the Paraguayans was given by the church, its services and rituals, and this could not fill everything, even among the Guaraní; therefore the life of the Paraguayan communists was poor in other external impressions. Theater or other public entertainment was not supposed to Dancing was discouraged, reductions - small towns - were very monotonous, stencil. There is no public luxury. In this sense, the description of the beauties of the city of the Sun with its street chrestomaty on the walls favorably sets off the gray boredom of the Paraguayan settlements. Here, in contrast to the fantasy of Kampa Nella, except for churches, shops and workshops, but in some places
34
brick factories - there were no public institutions and public buildings. All private huts were extremely monotonous, poor and uncomfortable. They were built poorly and of poor material. The housing issue was undoubtedly the first priority here. In general, the paucity and poverty of the external environment of these tiny and cramped towns was depressing. Only the subtropical nature of the settlements somewhat mitigated the boredom of reductions. Rice and reed fields, cotton and tea plantations, and whole orange groves stretched beyond the hedge of thorny cacti. Cattle were raised in large numbers, but the supervision of their non-extermination took a lot of time from the paters, since the natives very willingly secretly exterminated the cattle, quickly devouring the meat of the animals they killed.
Drunkenness was persecuted in the same way. The fight against him was carried out especially vigorously. Punishment was given for drunkenness. In general, they resorted to punishments.
It happened, for example, that the natives came to the Pater with a statement that the bull had escaped or was killed by a jaguar. In fact, the animal was eaten by the natives, which was difficult to hide. The statement about the loss was made with a sincere, naive air, not without upset about what had happened. The paters knew the value of such statements very well, prescribed the prescribed number of blows and made the appropriate suggestions.
There were no written laws. Punishment followed for wrongdoing. In general, the rock of criminal and other punishments was not difficult. In the absence of a code of laws - jurisprudence was not in favor with these communists - it all came down to rules and customs. According to the latter, the system of punishment was as follows: 1) remarks and reprimands, 2J poo - blatant reprimand, 3) physical punishment, but not over
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25 blows, 4) imprisonment, but not more than ten years, although initially the killers were also assigned life. The death penalty neither theoretically nor in fact did not exist.
IV. ECONOMIC LIFE OF THE PARAGUAY STATE
Let's move on to considering occupations and trades.
Cattle were, as has been said, the subject of special attention of the communist authorities. In addition to livestock, the population could also use donkeys, but ordinary residents were forbidden to ride horses. The horse could only be used by officials or young warriors, who were also given supervision over the herds. Fear of rebellion and escapes apparently played a role in this.
Each one worked for himself in the field for no more than three days - the rest of the time was a continuous subbotnik dedicated to the state.
Agriculture was used to satisfy both food needs and export needs.
The main food of the population was maize. Maize fields and cotton fields were the most important cultural objects. New plants, field and garden plants, were eagerly cultivated. Gardens and vegetable gardens were famous in the surrounding area and survived after the collapse of the Jesuit state.
All crops went to public warehouses. From there, all food was distributed and given out, equal for all. From here, yarn for weaving was issued, in which women gave an account every evening.
The keeper of the pantry was chosen from among the elderly, the most reliable Communist Corregidors.
Several times a year, a manufactory was issued for a dress from the stock of its own product. The dresses had a simple
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and modest appearance, but nevertheless the appearance of the communists was better and more tidy than that of the Spaniards, who often went about in rags. Only on the issue of footwear, the fathers kept the view that this was a completely unnecessary luxury.
The very food of the inhabitants was also under the strict supervision of the fathers. The natives of South America were cannibals. The Indians always ate almost raw steaming meat, held once or twice through the fire, and the boiled meat was thrown to the dogs. Moreover, they could eat an extraordinary amount of fresh slaughter at any time. They had to be redone in this regard. The Jesuit Fathers, through hard work and sustained perseverance, transferred their flock from eating meat food mainly to plant food. Although meat was given to them in abundance, the Jesuit fathers allowed the meat supplied to the natives to be consumed only fried or boiled.
Therefore, in establishing their districts and reductions, the Jesuit Fathers were always extremely concerned with raising livestock. So, arranging a mission for a more northern tribe of Chikvi-tos, the paters first brought a small herd of cattle from behind the Cordillera, which they then carefully multiplied.
But in the southern reductions, livestock was abundant. In one town of Uareyu, there were about * / 2 million head of cattle, in Saint-Miguel (a village of 7 thousand inhabitants) there were even more cattle, there were also huge flocks of sheep raised for wool. Some reductions numbered 30,000 sheep.
The flocks were entrusted to the care of young patrons. Armed riding Indians who underwent special military training were given to help them. The dashing and courageous youth had to master the weapon and the spear so perfectly that they did not give in to the neighboring Spaniards.
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territories, natural equestrians and "gauchos". Special cavalry schools and horse stadiums were set up to hold the banner of the South American "gauchos" high. One of the apostates of the Jesuit order, the writer Ibanez, ironically notes in his book about Paraguay that another father was better able to ride hundreds of miles after a lost cow than to compose a sermon.
The "most Christian republic", founded by the Jesuits without any external obstacles to the full implementation of the gospel principles, turns out, upon closer examination, to be a very witty and profitable mixture of serfdom and slavery. The Indians, as serfs, had to produce their own means of subsistence and, like slaves, were deprived of all property.
Their material well-being turned out to be very conditional. The clothes were poor and meager. The houses were built of reeds covered with clay, without windows and a chimney. The hearth was in the middle of the floor, and smoke came out, like in a Russian chicken hut, from cracks and doors. Everyone sat on the floor and slept without beds. There were no pharmacies or hospitals, but epidemics were frequent and ferocious. And the region was rich and hard work.
Every day, a certain number of livestock were delivered from the herds to the slaughterhouse. From the slaughterhouse, the meat was distributed among the families of reduction. The town of S. Miguel consumed 40 bulls daily for its food; this was, considering the average weight of an animal only 20 poods, about 4! / s lb. meat for the eater, which cannot be considered excessive.
Tea was equally generous. The situation was different with salt, which was obtained with great difficulty. Then the paters paid 16 thalers for a centner of salt, and therefore salt was given out only on Sundays, in the form of a special prize or award.
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In addition to agriculture, the population in Paraguay was also employed in industrial labor, crafts and industry.
In a special position were handicraft work, the development of which the Jesuit Fathers attached great importance to. Some of the crafts were of an artistic type, some were put on a big foot, resembling the rudiments of future manufactures.
The craft workshops were located near the apartments of the patrons, since the latter especially frequently inspected the production. In some reductions where there were widows' houses, women's handicrafts also flourished, some types of handicraft were of an artistic nature.
The most important artisans — blacksmiths, carpenters, tailors, shoemakers, weavers, etc. — were in every village. They performed all the necessary work for everyone free of charge. Watchmaking, the manufacture of tools and leather goods, the production of figurines and carvings, painting, etc., were carried out in a number of places with great success. Stone works and buildings favorably distinguished the country of the Jesuits at a time when neighboring territories were forced to be content with adobe huts. In general, the "Jesuit state" in the wild was the only industrial state in South America, but, of course, it could not sell its industrial products.
In Madrid, communism and the occupations of the natives looked far from sympathetic and constantly revised. One of the auditors, Don Pedro Nascardo, assured the king that "the settlements of worthy fathers are a Christian republic where the most sublime innocence reigns and, perhaps, not a single mortal sin has been committed for a whole year." Missionaries achieved such results by persistently educating savages who were prone to all vices.
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They are financially poor, but they are well off for a year, which is important given the carelessness and frivolity of the natives. “Everything that the Indians produce,” wrote the Bishop of Buenos Aires, “provides them only with daily food; the food consists of meat, rice and vegetables. They dress in coarse, simple fabrics; the surplus is used to build and maintain churches. "
However, in reality it was not so, for there was also foreign trade. Let's go to it.
V. TRADE AND EXPORT
The trade of this non-trade country was limited to the export of agricultural raw materials; cotton, cochineal, tea were the main items of wholesale trade.
The communist state itself needed table salt, lime and metals, especially iron. All this could be obtained only through foreign trade. But the Jesuit state was an island among a different type of culture. It was exactly what any utopian state should be, according to the method of Thomas More or Campanella - isolated: otherwise its system collapses. The result was a collision between the political, even socio-political, need for isolation, so to speak, in self-blockade, and the need for foreign trade, in foreign trade. It is clear that the state, which needed many things, did not want to remain at the primitive stage of development, had to have a commodity exchange with its neighbors, that is, trade. This was the most vulnerable point of the order's policy. The cash trade represented a direct violation of the canonical prohibition - on the one hand. On the other hand, trade and de-
40
gentle turn were just those basic institutions on which the entire system of mercantilism rested. Thus, trading in Paraguay was tantamount to serving the most topical form of the golden calf, that is, betrayal of their ideals.
No one, of course, cared that the communist state could extract the monetary resources it needed only from foreign trade, without which the national economic apparatus of the entire country could not function.
There was no money inside the country, it was not minted or printed. Of course, in the personal wallets of the paters, and maybe in the state treasury, there was a certain amount of banknotes as the necessary currency for foreign circulation, but officially there was no money within the Paraguayan communist state. When calculating, they were transferred from one account to another without cash payment.
The only time money, as such, appeared in the official arena; this is at the wedding ceremony. The wedding ceremony, according to the old custom, required the bridegroom to present a metal coin. Before the crown, coins were issued to the native; he handed them over to his betrothed, and after the wedding the money was returned to the clergyman again. Money, therefore, was only an allegory and, moreover, rather dark.
Soldiers also served without money. But the communist army was more of a militia type; the special organization of the cavalry unit has already been mentioned. In this army, a military spirit was maintained, and by virtue of military exercises, apparently, it represented a certain strength. In every village or reduction there was a detachment of infantry and cavalry. Armament - mixed, native and firearms. The main office of missions also contained a mercenary detachment
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brave Abiponian riders, renowned for their bravery and horses.
The Jesuit army fought several victorious wars. In 1653 she liberated the capital of Paraguay, Assuncion. In 1667 and 1671. liberated Buenos Aires, blockaded by the British. When the governor of Paraguay (Don José Antequerra) entered the war with them, he was defeated by a twelve thousand army of natives led by Jesuits and European officers. It often happened that native Catholics used military action to go to the forests forever and return to a wandering life.
Vi. FAMILY AND VRAK, EDUCATION AND TRAINING, SCIENCE AND ARTS
Residents of the "City of the Sun", like true communists, do not know the individual family and individual marriage. According to the idea of \u200b\u200bTomaso Campanella, all children belong to society, and sexual relations are regulated by state power.
In the Paraguayan organization, the individual marriage and the monogamous family are preserved, but the marriage is the business of the Jesuit fathers. Not only in the religious, but also in the state sense, they regulated everything, even sexual relations. All girls reaching the age of 14 and adolescents-boys at the age of 16 are material for raising a healthy generation. Marriage after the indicated age is permitted with great difficulty. For the conclusion of marriages were established two terms per year, not without the direct intervention of the order: “True, the Jesuits constantly argued that marriages were carried out on mutual inclination, and that there were many model families. However, the natives treated marriages with some indifference, even with some contempt.
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Therefore, for example, a bell was ringing at night, which was supposed to remind spouses of their marital duties ”J).
Invisible, the youth of the reductions did not share the views of the Jesuit Fathers in everything. In the literature about Paraguay, there is a case - and it is possible that it was not the only one - when the young men and women of one of the reductions rebelled and left for a long time in the mountains. From here they stole herds for slaughter, and only with difficulty did the Jesuit fathers manage to convince the fugitives to return. Their marriage unions, which arose at large, were legalized.
The upbringing of children began very early. Education boiled down to mastering religion, the ability to read and write in their own language, and for the more capable, to the beginnings of the Latin language. They did not know European languages, literature and history, customs and laws. The Jesuits directly resisted the decree of Philip V (1743) on teaching the natives the Spanish language, saving, in their opinion, their flock from corruption by their neighbors. The Jesuits, apparently, gave this rebuff all the more willingly, as there were especially few Spaniards among their diverse composition. Children were taught before and after the service.
All bookishness boiled down to a few books in the native language (Guarani), which contained a catechism and stories from the lives of saints. At the same time, the books served more for the needs of the Jesuit fathers themselves than for the native population. But much attention was paid to the assimilation of religious truths and behavior.
Actually, the whole life of the Paraguayan republican was one continuous education. Education-
x) Kirchheim, A. "Eternal Utopia". Rus. per. SPb. 1902 p. 31.
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Nation ended with marriage or marriage, but edifying instruction and moral instruction did not stop until the grave. The center of higher education was the reduction of Cordoba. The University of Cordoba and a printing house were located here.
The upbringing system and the daily routine did not give room for personal freedom in Paraguay. The individual was here in a predetermined strictly defined framework, constantly constituting a necessary part of the whole, that is, of the entire communist state. The personality of an individual was considered only as part of the whole collective. The life and activities of the state filled the personal life of a Paraguayan citizen with its content. He could, like the ancient Roman Stoic, exclaim: Salus populi suprema lex! ...
Vii. TOTAL PROCESS OF LIFE
The Indians, says Paul Lafargue, were "like rabbits in parks" locked in missions, surrounded by a moat and palisade to prevent escapes and communication with the outside world. At the entrance gate there are sentries asking for a written pass. After a certain evening hour, no one could walk down the street. A patrol of "people you can rely on" walked every three hours through all the streets so that no one could leave their homes without saying what prompted him to do it and where he was going.
Remember the stories of Cooper or Gustav Aimard, which everyone read at a young age. In these poeticized, proud and free-loving children of the wide prairies, there is a lot of primal virgin charm. How terrible such a regime is for them! And all these "Pathfinders" and "Eagle Eyes" turned into cadres of loyal and vigilant police officers, into an obedient instrument of patrons, into a punishing hand
4*
for misdeeds and crimes inspired by nature and liberty.
A penitential shirt and kisses of the hands and punishment - this is the greatest perversion of human nature, which led to the tenderness of stray guest performers from a distant land, like Funes or Ulloa.
Church decorations, countless divine services and participation in a number of brotherhoods named after various saints - this is another worst constraint, where mortification of the spirit raged with even greater methodicality. And this whole inquisition, invisible to the world, proceeded with smiles of piety and instructions about holiness. At the bottom of this slaughter of the individual spirit, the black mouth of the confessional gaped. This is where the mortification of the individual took place, this is where the bloodless torture of the spiritual dungeon took place. Thus, a higher culture was implanted on the virgin people, that earthly paradise into which he was driven by the spiritual club and scorpions of scourging instructions.
But on the other side of the scale, in contrast to the insulted freedom of the individual, there were orders for equality and satiety, for well-fed equality and equality in satiety.
So, in the communist state of Paraguay, there was no individual freedom and free criticism of the surrounding conditions. They were replaced, as we have seen, by the strictly established order, which had to be obeyed without question, and the orders of the Jesuit fathers, which were the supreme law for the inhabitants.
The lack of freedom in the presence of forced labor led to the fact that the native gradually lost the right to free movement. For economic turnover, this movement was not necessary. Neither individuals nor individual reductions owned anything personal, private; there was no need from here
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to move for purely economic needs and reasons.
All life from cradle to grave was strictly distributed and systematically measured; a modest and quiet life, systematic persistent and useful work created a calm, well-fed, more prosperous in the general mass and a prosperous existence foreseen in advance. Poverty, suffering from hardship and hunger, envy of primacy in Paraguay really was not. The entire team as a whole undoubtedly prospered. These positive results swept away the spirit of liberty and eventually created a certain attachment of the impersonal and well-fed flock to their leaders. Subsequently, after a number of generations, part of the people of Tdzeme for the elimination of the Jesuit rule long and unhypocritically regretted him.
But on the other hand, the joys of individual freedom and the burning sensation of personal success and well-being were absent here, as if emphasizing once again the irreconcilability of the age-old problem: the individual and the collective. Even the most ardent defender of the Jesuits, Funes, confesses that there was not enough freedom in the missions, but he consoles himself with what the tyrants of all times and peoples are consoled with: "the time has not yet come to give the people freedom."
This is a brief history of the Paraguayan communist experiment.
V
Chapter II THE END OF THE PARAGUAY STATE
The Paraguayan experiment was very instructive, both in outline and in detail. From the outside, one might think that the Jesuit fathers, having made a certain solution to the social problem, also stopped at the same age-old questions as we did, and just aspired to their feasible solution. But comparison of such two eras as Paraguayan and modern is impossible.
Firstly, between the thirties and forties of the XVI century and the twenties of the XX century, three great centuries passed. Large-scale capitalist industry, the world market and its complex economic relations between the bourgeoisie and the proletariat developed.
Secondly, there were no historical socio - economic prerequisites for the Paraguayan experiment. Communism in Paraguay was not the result of a revolutionary change in the economic system. There was no historical process here, there was no proletariat.
Moreover, the end of Paraguay was nearing. The Jesuits departed from the precepts of the order, monastic and apolitical,
47
The Paraguayan state was organized in the era of the greatest external success of the Jesuit Order, whose history of flourishing ends in the middle of the 18th century. Disobedience to the pope in certain countries, enrichment of missions, and discord with other orders caused hostility towards the order both in Rome and in other states, which ultimately led to the fall of the order.
The first harbinger of persecution was Rome's attack on the order's colonial trade. Namely, in 1743, Pope Benedict XV issued a special bull against the trade of the Jesuits as an act completely contrary to the spirit of canonical institutions.
South America also had its own social causes of the political crisis. In 1750, by virtue of the treaty between Spain and Portugal, that part of Paraguay, where the Jesuit reductions were located, had to go to Portugal. The Jesuits and natives partly moved out of Paragnaia, while most of the natives - the settlers at the same time simply fled and moved out, partly they simply resisted the armed forces. There were clashes. The result was a harsh legal investigation. The days of Paraguayan independence were numbered ...
The investigation was not yet over, as in 1758 there was an attempt on the life of the Portuguese king Joseph I. The minister of Carvalo, the Marquis de Pombal, accused of participating in the conspiracy of the Jesuits, who, as a result of this and by virtue of a specially issued edict (September 3, 1759), were expelled from Portugal. This happened in 1768. So the nutritious trunk of the Jesuit order was cut at the root. The colony lost its organic connection with the metropolis. As a result, the "case" of the Paraguayan missionaries were arrested and brought to Italy, to the Papal States, and on August 3, all Jesuits in general were forever expelled from Portugal.
The Paraguayan Jesuit state thus ceased to exist officially. So their story suddenly ended.
Soon, in 1764, the Jesuits were expelled from France3 and three years later from Spain. In 1773, Pope Clement XIV's breve (under the name Dominus et Redemptor no-ster) declared the order destroyed; although he existed for a number of years in some countries, he could no longer recover enough to regain power in South America. The Jesuit Fathers never returned there. Their case, as we have seen, was forcibly cut short by external interference.
The forcibly decapitated organism existed for a short time. The population tried to intercede for their patrons, and for some time the state, as a coherent whole, still existed. But this state was already a corpse, unviable and inactive. The state mechanism without control stopped and disintegrated. The population began to scatter even faster and more energetically.
II
The Jesuit Fathers, introducing a communist economy in their republic, did not follow any specific doctrine or plan, and they could not follow it, since in general a composition or a written practical depiction of the communist ideal did not yet exist in their era. Nor was their state an attempt to put any of the social utopias — Plato, More, or Campanella — into practice, although some later unjustly accused them of borrowing ideas from the State of the Sun. Communism among the natives under guardianship took shape by itself under the influence of religion.
¦9 4
on the one hand and the conditions of the created state on the other. Religious considerations rested on Christian dogma, and socio-economic conditions dictated the need to introduce certainty, property equality and centralization of economic management. All this corresponded most of all to the system of consumer communism, which was not difficult to introduce among the wild tribes.
It is interesting that the Jesuits in all missions in South America came to the need to organize precisely communist organizations. The management of the life of the community from the outside by a standing power naturally led to a collective system and economy. The desire to provide property security and equality to members of the community also led to the same system. Finally, she was in the spirit of monastic orders and the first centuries of Christianity, and therefore was supported by religious ideals.
In general, the entire organization of communism in the Paraguayan Republic bore the stamp of the Catholic monastic order. The Charters of Benedict of Nursia or the Order of Loyola contain rules similar to those of Matzeta and Cataldino: the same lack of personal property, personal initiative, uninterrupted worship, the same system of relationships and punishments, the same way of life and order of everyday life,
III. PARAGUAY STORY IN THE LIGHT OF MODERN COMMUNISM
The Great World War, as a result of imperialism and the rampant bourgeois system, naturally strengthened the development of socialism and made it possible for the world's first implementation of communism on a national scale. At the heart of
50
the latter is the organization of the planned nature of the entire national economy, which was spontaneous and unorganized in the hands of the bourgeoisie. The proletarian system strives, instead of the "order" under which the exploiters dominate, to establish the interests of the previously exploited broad mass of working people. Therefore, the communism of Soviet Russia serves as an indicator of the path along which the world proletariat must inevitably proceed. Here, with tremendous efforts, the first beginnings of that great economic system, which, in the end, will inevitably develop throughout the world, are being carried out. The question is, is the Paraguayan state not the first stage on the path to achieving a great goal?
Between the communism of Paraguay of the 17th century and the modern communism of Russia, introduced as a result of the proletarian dictatorship, lies the deepest abyss. Paraguayan communism is imaginary communism, purely external. This is not even utopian communism — it has no connection with it. In Paraguay, we see only the introduction of external forms of common monastic life, but without its harsh economic principles and the ideology that united believers for life exploits. In Paraguay, there is no ideology, conscious and assimilated by the masses. In general, the old ideology of utopian socialism recommended either a peaceful path of persuasion and propaganda, or a slow path of re-education in new principles, as possible in any historical setting.
Modern communist ideology is the result of a historical process and rests on the doctrine of the class structure of society and the class struggle. The proletariat, overthrowing the bourgeoisie, immediately and violently, boldly and revolutionary, is implementing a new system based on the antithesis of the existing one. The basics of modern com-si
munism are: the abolition of private ownership of land and instruments of production, socialization of instruments of production and economic management according to the principles of centralization and planning, that is, collectivism.
Awareness of the availability and importance of the world market and the world international connection of peoples, i.e., the impossibility of creating a communist economy in only one of the European countries with a common world system of individualism, leads to the recognition that a one-time social revolution is necessary throughout the bourgeois world.
The second distinguishing feature of modernity is the implementation of a social resolution by the forces of the population itself, that is, from within the population, by the largest class in terms of numbers - the working people, with the help of their seizure of political power.
Finally, the third distinctive feature is that communism is not the starting point, not the first stage of social development, but the final finale, the result of the overdue process in which it completes the destruction of the old world and comes to replace it.
Not extensive historical waves of successive succession of a predominantly individualistic or predominantly collectivist era, harmonic and antiharmonic epochs, as the great utopian Fourier fantasized, but the burial of the old bourgeois individualism forever under the shadow of growing and gaining collectivism — this is the result of the socialist movement.
Thus, in Paraguay we are faced with not the embryo of a complex socio-historical problem, the great problem of the moment in which we live, but something only outwardly reminiscent of a long-gone monastic order, but even without its significant inner content.
52
In addition, modern communism does not rest on religion and despotism of someone else's worldview. It is the necessary result of the entire historical development of the bourgeois system, the result of the efforts and struggle of the entire working class. The communist system of our time, having a different meaning and different content, is organized in a different way and on the basis of other reasons than the naive "Paraguayan" Experiment of the Jesuit Fathers. Between the Paraguayan "experience" and the contemporary world problem there is a sociological and philosophical distance that cannot be compared. These are incommensurable quantities.
Today the questions of communism are acquiring paramount world significance; the communism of our time is a whole, integral and scientific world outlook, the fruit of the struggle and conquests of the world proletariat.
How far from him is the fate of a handful of fanatical and zealous sons of Loyola at the dawn of American history on the remote virgin prairies of South America! .. Let their energy and mistakes cause an ironic smile in the 20th century; even if they really only enriched their order, but after all, these fanatics of Catholicism abandoned on the prairie, renouncing their personal life and personal happiness, of course, nevertheless tried to solve the great social problem of European culture in their own way. After all, they fervently wished for an earthly paradise, sparing neither themselves nor others, naively thinking that forcibly introduced external communism in combination with religion is also the way to reorganize society.
Who will deny them self-denial and courage, heroic daring and unparalleled fortitude?
Meanwhile, history teaches that only material conditions, conditions of production create objective conditions for creating an environment that helps to re-create general
53
state. They were present in that situation and in that era at all.
In the Paraguayan experiment, it would be a mistake to look for a hint of the ideals of the modern revolutionary proletariat. It was essentially a distortion of the very idea and meaning of communism.
Without roots in the past and in real conditions, this kind of "communism" could not exist. He emerged as unexpectedly as he died, leaving the stage of world history.

Somin N.V.

Jesuit State in Paraguay

Introduction. The state created by the Jesuits among the Guarani Indian tribe did not leave indifferent many thinkers. Until now, Catholics do not know how to evaluate the "Paraguayan experiment" - as a great victory of Catholicism, or as a heretical attempt to build the Kingdom of Heaven on earth, about which it is better to keep silent. Of course, the sources describing the order in the state are clearly not enough: the Jesuits did not particularly spread about the order in this state, and even the guests were allowed in with great analysis. And nevertheless, the "experiment" has received sufficient popularity. At the same time, it is interesting that such church-haters as Voltaire and Montesquieu reacted positively to him. Voltaire called the state “in some respects a triumph of mankind,” and Montesier wrote: “In Paraguay we see an example of those rare institutions that were created to educate peoples in the spirit of virtue and piety. The Jesuits were blamed for their system of government, but they became famous for being the first to instill religious and humane concepts in the inhabitants of distant countries. " Representatives of the communist movement have a negative attitude towards him. Paul Lafargue, concluding his book The Jesuit Republics, writes that the Jesuit Republic “was by no means a communist society, where all members participate equally in the production of agricultural and industrial products and have equal rights to the wealth produced. It was rather a capitalist state, where men, women and children, condemned to forced labor and corporal punishment, deprived of all rights, vegetated in equal poverty and equal ignorance, no matter how brilliantly agriculture and industry flourished in the country, how great was the abundance of wealth produced them ".

One way or another, it was impossible to completely silence the phenomenon of the Jesuit state: it was an extraordinary case. Imagine: while Russia is going through a huge and difficult period of its history - from the Time of Troubles to Empress Elizabeth - on the other side of the world, in South America there is a "living utopia", a Christian state strictly communist in its social order.

Guarani - a large tribe of Indians, engaged in primitive agriculture, hunting, fishing, breeding poultry and pigs. The peculiarity of Guaraní is cannibalism, and they ate human flesh almost raw. And at the same time, all eyewitnesses noted the amazing benevolence, meekness and even "childishness" of this people.

Pargavay is a colonial province subordinate to Spain. However, in fact, this territory was located on the border of the Spanish and Portuguese possessions (Brazil was a Portuguese colony), and the Portuguese also claimed this territory. Both the Spaniards and the Portuguese treated the local population extremely cruelly. The raids of the "Paulists" - slave hunters were in full swing. As a result, towards the endXvi at. the number of Guaraní dropped from one million to 5 thousand.

Formation of the "state". Everything began to change when the Jesuits appeared in Paraguay (1585). They actively fought against the conversion of the local population into slavery, which actively endeared them to themselves. It is noted that the natives were subdued not by violence, but only by conviction and a kind attitude. The Guarani were eagerly baptized and accepted the foundations of the Christian faith. Skillfully balancing between the Spaniards and the Portuguese, the Jesuits managed to consolidate their position so much that in 1611. received from the Spanish crown a monopoly on the establishment of a mission in Paraguay, and the Indians were exempted from taxes for 10 years. This laid the foundation for the "state" of the Jesuits, which is located in the triangle of the current cities of Asuncion, Buenos Aires, Sao Paulo - only 200 thousand square meters. km. Interestingly, the corresponding regions of Brazil, Argentina and Paraguay, where the "state" was located, are still called Misiones - the mission area.

The idea of \u200b\u200bcreating a Christian-communist state in Paraguay is attributed to the Jesuits oo. Simon Matsete and Cataldino. According to some reports, they developed a project of such a state using Campanella's "City of the Sun" (the book was published in 1623). According to the founders, the state was created to organize the correct religious life of believers in the spirit of the first Christians. His goal was the salvation of the soul. The state was based on a communist economy, property equality and isolation from the rest of the world. The ideological fathers also lived in the Guaraní forests. But nevertheless, the main direct work "on the ground" was carried out by the NGO. Jesuits Diego de Torres and Montoji. The first of them was in 1607. Rector of the newly formed "province" of the Jesuits in Paraguay.

Life in the "state". In 1645. Jesuits receive from King PhilipIII the privilege of non-interference of secular authorities in their colonial activities. Since that time, the state of the Jesuits has entered its heyday. Some researchers believe that the word "state" applied to this phenomenon is conditional. If this is true in relation to the early stage of the mission of the Jesuits, then later one can see all the main features of the state: central and local government, army, police, prisons, etc. Already by 1610. an idea arose to settle both baptized and awaiting baptism Indians in special settlements - "reductions" (from Spanish.reducir - to convert, convert, lead to faith), which were led by the priests of the order. In the end, the Jesuits formed 31 reductions, with a population of 250 to 8 thousand people. Their union under the leadership of the provincial leader was called the "state of the Jesuits". Reductions were fortified settlements, each of which had only two Jesuit fathers - an administrator and a confessor. In addition, there was an administration of natives - "Correchids", headed by a cacique, i.e. an elder. Elections were held for all public positions once a year, in which the entire population of the reduction took part. Frequent raids of the Spanish "Paulists" forced the Jesuits by 1639. create an army of the Indians, well trained, armed with guns and led by Indian officers. Father Antonio Sepp, who visited one of the largest reductions - Japeja - found there magnificent buildings made of stone and wood, factories, shops, an arsenal, a prison, a spinning mill for old women, a pharmacy, a hospital, a hotel, brick factories, lime kilns, mills, dye houses, foundries (for bells) .. Around the Guaraní huts there were many gardens and fields of rice, tobacco, wheat, beans and peas. ... However, the dwellings of the natives were simple - one-room huts made of reed (later made of stone) without hinged doors, windows and chimneys.

The social organization of reductions is amazing. There was no private property (this was in accordance with the traditions of the Guaraní, who did not know property). True, each family was given a small personal plot, on which, however, it was possible to work no more than three days a week. The rest of the time is working for the public economy. Everything worked out was placed in public warehouses, from where it was given out to everyone equally. Money was used only at the wedding ceremony: the groom “gave” the bride a coin, but after the wedding the coin was returned. Although there was no trade within the reduction, however, there was state foreign trade: agricultural products and manufactured goods were floated along the Parana to the ocean and there they were exchanged for things necessary for the state. A priest always accompanied the Indians on such travels. During the existence of the state, the Jesuits introduced progressive agrotechnical technologies, as a result, the Guaraní were able to fully provide themselves with products. Various types of crafts began to flourish, including jewelry, watchmaking, sewing, shipbuilding: the Guaraní built ships larger than those built in London shipyards. The arts and crafts flourished - weaving, wood and stone carving, pottery.

The whole life of reductions was subordinated to church regulations. Majestic, ornate temples were erected. Attendance at the services was required. All received communion the prescribed number of times. In other words, all the inhabitants of the reduction constituted one parish, and an amazing obedience to the spiritual fathers was observed. Even Lafargue points out that in the morning and in the evening - before and after work - everyone went to church. According to Charlevoix, a Jesuit who wrote The History of Paraguay, “Churches are never empty. There is always a large number of people in them, spending all their free time in prayer ”- just paradise from the point of view of the priests. The Indians turned out to be surprisingly talented, especially musically, and soon wonderful musicians, composers and singers grew up in this people. However, art was exclusively ecclesiastical. The natives did not know Spanish literature: they studied their native language (the Jesuits created the alphabet of the Guarani language). The reduction of Cordoba had a printing house. The published literature is entirely ecclesiastical, mostly lives.

However, this opinion about the total churchliness of culture can be questioned, since it is known that the musical instruments made by the Guaraní were famous throughout the continent. There is information about orchestras and dance ensembles, which, as you know, were not used in divine services.

The crime rate was extremely low. In the vast majority of cases, punishment was limited to penance (prayer and fasting), remarks, or public reprimands. True, sometimes it was necessary to apply more serious measures: punishment with a cane (no more than 25 blows) or imprisonment, the term of which did not exceed 10 years. There was no death penalty, although there were murders. Morally, the Guaraní made a huge leap forward. Cannibalism has been completely eliminated. The fathers made the transition mainly to plant foods. But meat was also given in plenty, although only boiled. Note that it was forbidden to go outside at night, and going beyond the limits of the reduction was possible only with the blessing of the Jesuit father.

Marriage in the state - at the choice of fathers, girls at the age of 14, boys at the age of 16. Demographic measures were original. One of the travelers writes: “The Jesuits encouraged early marriages, did not allow adult men to remain single, and all widowers, with the exception of the very old age, were persuaded to a new marriage ... ". Whether these measures, or high social security, gave an amazing growth of the population: in the best times the size of the "state" was at least 150 thousand people. (it even says about 300 thousand people). However, not everything went smoothly. There is a known case when young men and women, dissatisfied with the marriage order, fled from the reduction to the mountains. It took the fathers great efforts to get them back, and their marriage unions were legalized.

Sunset.However, the "kingdom of happiness and prosperity" was not destined to live forever. Secular authorities more than once wrote denunciations and slander against the leaders of the Jesuit state; once it even came to a papal inquiry. In general, the Jesuits were extremely unhappy everywhere. Also inXVII at. the Jesuits were removed from all Portuguese possessions in South America. And in 1743. they were formally charged with disloyalty and the Spanish crown. Yes, and Rome did not favor them - in the same year it forbade trade to the Jesuits.

In 1750. an agreement was signed between Spain and Portugal, according to which the "state" of the Jesuits was divided into the Spanish and Portuguese zones with the subsequent evacuation of Portuguese reductions to Spanish possessions. This is 30 thousand people and 1 million head of livestock, so the resettlement was actually unrealistic. In fact, these reductions were given to the Portuguese, who would have quickly destroyed them. The Jesuits began to oppose this treaty and the orders of the Spanish authorities. From Spain, the Jesuit Altamirano was sent to fulfill the treaty, who was given wide powers.

In 1753. the population of the four Portuguese reductions, from where the Jesuits left, armed themselves and refused to evacuate. Altamirano writes that they were incited by local Jesuits who did not obey the order. The Spaniards sent troops, but the Indians fought back. In 1756. during the second campaign of the combined Spanish and Portuguese troops, the Indians were defeated. True in 1761. the agreement between Spain and Portugal was canceled and the Indians began to return to their former place of residence. But the collapse of the "state" could not be prevented - both Madrid and Lisbon were against the Jesuits.

Former Jesuit Bernardo Ibanez (expelled from the order for taking the side of the authorities in Buenos Aires) wrote the book The Jesuit Kingdom in Paraguay, in which he exposed the subversive activities of the Jesuits. These materials were transferred to the government. As a result, in 1767. the Jesuits were banned in Spain and its dominions. They raised a mutiny, for the suppression of which 5 thousand soldiers were sent. 85 people were hanged, 664 were sentenced to hard labor (these are the Jesuits and their supporters). 2,260 Jesuits were deported, incl. 437 - from Paraguay. By that time, there were 113 thousand Indians under their care in Paraguay. For some time the natives resisted and tried to protect their fathers, but then they began to scatter. The "state" was destroyed, reductions were empty. Pope Clement delivered the final blowXIV , in 1773, banned the Jesuit Order.

By 1835. 5 thousand people lived on the lands of the "state". guarani. However, this people, by the providence of God, still exists. And the ruins of huge temples with magnificently executed bas-reliefs still stand.

Conclusion.Polish journalist Jan Fiyor explains the decline of the "state" of the Jesuits in the fact that the natives have atrophied interest in material goods, possessive instincts and the idea of \u200b\u200bentrepreneurship. The conclusion is not based on anything. The ideology of this conclusion strikes the eye, but let's not be too strict - after all, a true Catholic needs to be deduced from the Catholic social doctrine, in which private property is considered a “natural law” and the whole new world order based on the desire for profit is blessed. It seems that it is necessary to look for the causes of death elsewhere. It is all too clear that in our fallen world such a phenomenon as the "welfare state" cannot but arouse wild rage and hatred. No, not internal reasons, but the aggression of "this world" led to his death. And there is nothing surprising in this. On the contrary, it is truly a miracle that such a "realized utopia" has lived and developed for over 150 years.

Literature

1. Svyatlovsky - Svyatlovsky V.V. Communist Jesuit State in Paraguay inXVII and XVIII Art. - Petrograd, Path to knowledge, 1924. - p.85.

2. Grigulevich - I.R. Grigulevich. Cross and sword. Catholic Church in Spanish America,XVI - XVIII cc. M .: Science, - p. 295.

3. Fiyor - Fiyor Jan M. Utopia or earthly paradise? The world's first communist society. // Truth and Life. No. 4, 2001. - 32-39 p ..

4. Bemer - Bemer Heinrich. History of the Jesuit Order. - Smolensk: Rusich, 2002 .-- 464 p.

5. Andreev - Andreev A.R. History of the Jesuit Order. Jesuits in the Russian Empire.XVI - early XIX century. - M .: Russian panorama, 1998, - 256 p.

6. Lafargue - Lafargue Paul. Jesuit republics. - S-Pb. 1904, - 41 p.

The state created by the Jesuits among the Guarani Indian tribe, did not leave indifferent many thinkers. Until now, Catholics do not know how to evaluate the "Paraguayan experiment" - as a great victory of Catholicism, or as a heretical attempt to build the Kingdom of Heaven on earth, about which it is better to keep silent.

Of course, the sources describing the order in the state are clearly not enough: the Jesuits did not particularly spread about the order in this state, and even the guests were allowed in with great analysis. And nevertheless, the "experiment" has received sufficient popularity.

At the same time, it is interesting that such church haters as Voltaire and Montesquieu treated him positively... Voltaire called the state “ in some ways a triumph of humanity", And Montesier wrote:

“In Paraguay, we see an example of those rare institutions that were created to educate peoples in the spirit of virtue and piety. The Jesuits were blamed for their system of government, but they became famous for being the first to instill religious and humane concepts in the inhabitants of distant countries. "

Representatives of the communist movement have a negative attitude towards him. Paul Lafargue, concluding the book "Jesuit Republics", writes that the Republic of the Jesuits "was by no means a communist society, where all members take an equal part in the production of agricultural and industrial products and have equal rights to the wealth produced. It was rather a capitalist state, where men, women and children, condemned to forced labor and corporal punishment, deprived of all rights, vegetated in equal poverty and equal ignorance, no matter how brilliantly agriculture and industry flourished in the country, no matter how great was the abundance of wealth, produced by them. "

One way or another, it was impossible to completely silence the phenomenon of the Jesuit state: it was an extraordinary case. Imagine: while Russia is going through a huge and difficult period in its history - from the time of troubles to the empress Elizabeth - on the other side of the world, in South America, there is a "living utopia" christian state, strictly communist in its social structure.

Guarani - a large tribe of Indians, engaged in primitive agriculture, hunting, fishing, breeding poultry and pigs. The peculiarity of Guaraní is cannibalism, and they ate human flesh almost raw. And at the same time, all eyewitnesses noted the amazing benevolence, meekness and even "childishness" of this people.

Pargavay is a colonial province subordinate to Spain. However, in fact, this territory was located on the border of the Spanish and Portuguese possessions (Brazil was a Portuguese colony), and the Portuguese also claimed this territory. Both the Spanish and the Portuguese treated the local population extremely cruelly... The raids of the "Paulists" - slave hunters were in great demand. As a result, by the end of the XVI century. Guarani population from a million people decreased to 5 thousand.

Formation of the "state"

Everything began to change when the Jesuits appeared in Paraguay (1585). They actively fought against the enslavement of the local population.than actively endearing him. It is noted that the natives were subdued not by violence, but only by conviction and a kind attitude. The Guarani were eagerly baptized and accepted the foundations of the Christian faith.
Skillfully balancing between the Spaniards and the Portuguese, the Jesuits were able to consolidate their position so much that in 1611 they received a monopoly from the Spanish crown to establish a mission in Paraguay, and the Indians were exempted from paying taxes for 10 years. This laid the foundation for the "state" of the Jesuits, which is located in the triangle of the current cities of Asuncion, Buenos Aires, Sao Paulo - only 200 thousand square meters. km. Interestingly, the corresponding regions of Brazil, Argentina and Paraguay, where the "state" was located, are still called Misiones - the mission area.

The idea of \u200b\u200bcreating a Christian-communist state in Paraguay is attributed to the Jesuits oo. Simone Matsete and Cataldino... According to some reports, they developed a project for such a state using the "City of the Sun" T. Campanella (the book was published in 1623). According to the founders, the state was created to organize the correct religious life of believers in the spirit of the first Christians. His goal was the salvation of the soul. The state was based on a communist economy, property equality and isolation from the rest of the world. The ideological fathers also lived in the Guaraní forests. But nevertheless, the main direct work "on the ground" was carried out by the NGO. Jesuits Diego de Torres and Montoji... The first of them became in 1607 the head of the newly formed "province" of the Jesuits in Paraguay.

Life in the "state"

In 1645, the Jesuits received from King Philip III the privilege of non-interference by the secular authorities in their colonial activities. Since that time, the state of the Jesuits has entered its heyday. Some researchers believe that the word "state" applied to this phenomenon is conditional. If this is true in relation to the early stage of the mission of the Jesuits, then later one can see all the main features of the state: central and local government, army, police, prisons, etc.
Already by 1610 the idea arose to settle both baptized and awaiting baptism Indians in special settlements - "reductions" (from the Spanish reducir - to convert, convert, lead to faith), which were led by the priests of the order. In the end, the Jesuits formed 31 reductions, with a population of 250 to 8 thousand people. Their union under the leadership of the provincial leader was called the "state of the Jesuits".

Reductions were fortified settlements, each of which had only two Jesuit fathers - an administrator and a confessor. In addition, there was an administration of natives - "Correchids", headed by a cacique, i.e. an elder. Elections were held for all public positions once a year, in which the entire population of the reduction took part. The frequent raids of the Spanish "Paulists" forced the Jesuits by 1639 to create their own army from the Indians, well trained, armed with guns and led by Indian officers.

Father Antonio Sepp, who visited one of the largest reductions - Yapeya - found there magnificent buildings of stone and wood, factories, shops, an arsenal, a prison, a spinning mill for old women, a pharmacy, a hospital, a hotel, brick factories, lime kilns, mills, dye houses, foundries (for bells) .. Around the Guarani huts there were many gardens and fields of rice, tobacco, wheat, beans and peas .. However, the dwellings of the natives were simple - one-room huts made of reed (later - made of stone) without hinged doors, windows and chimneys ...

The social organization of reductions is amazing. There was no private property (this was in accordance with the traditions of the Guaraní, who did not know property). True, each family was given a small personal plot, on which, however, it was possible to work no more than three days a week. The rest of the time is working for the public economy. Everything worked out was placed in public warehouses, from where it was given out to everyone equally. Money was used only at the wedding ceremony: the groom “gave” the bride a coin, but after the wedding the coin was returned.

Although there was no trade within the reduction, however, there was state foreign trade: agricultural products and manufactured goods were floated along the Parana to the ocean and there they were exchanged for things necessary for the state. A priest always accompanied the Indians on such travels. During the existence of the state, the Jesuits introduced progressive agrotechnical technologies, as a result, the Guaraní were able to fully provide themselves with products. Various types of crafts began to flourish, including jewelry, watchmaking, sewing, shipbuilding: guaraní built ships larger than those built in London shipyards... The arts and crafts flourished - weaving, wood and stone carving, and pottery.

The whole life of reductions was subordinated to church regulations. Majestic, ornate temples were erected. Attendance at the services was required. All received communion the prescribed number of times. In other words, all the inhabitants of the reduction constituted one parish, and an amazing obedience to the spiritual fathers was observed. Even Lafargue points out that in the morning and evening - before and after work - everyone went to church. According to the testimony Charlevoix - the Jesuit who wrote the "History of Paraguay" - " Churches are never empty. They always have a large number of people who spend all their free time in prayer."- just paradise from the point of view of the priests.

The Indians turned out to be surprisingly talented, especially musically, and soon wonderful musicians, composers and singers grew up in this people. However, art was exclusively ecclesiastical. The natives did not know Spanish literature: they studied their native language (the Jesuits created the alphabet of the Guarani language). The reduction of Cordoba had a printing house. The published literature is entirely ecclesiastical, mostly lives.

However, this opinion about the total churchliness of culture can be questioned, since it is known that the musical instruments made by the Guaraní were famous throughout the continent. There is information about orchestras and dance ensembles, which, as you know, were not used in divine services.

The crime rate was extremely low. In the overwhelming majority of cases, punishment was limited to penance (prayer and fasting), remarks, or public reprimands. True, sometimes it was necessary to apply more serious measures: punishment with a stick (no more than 25 blows) or imprisonment, the term of which did not exceed 10 years. There was no death penalty, although there were murders. Morally, the Guaraní made a huge leap forward. Cannibalism has been completely eliminated... The fathers made the transition mainly to plant foods. But meat was also given in plenty, although only boiled. Note that it was forbidden to go outside at night, and going beyond the limits of the reduction was possible only with the blessing of the Jesuit father.

Marriage in the state - at the choice of fathers, girls at 14 years old, boys at 16. Demographic measures were original. One traveler writes:

"The Jesuits encouraged early marriage, did not allow adult men to remain single, and all widowers, except for the very old age, were persuaded to a new marriage ... The signal of rise was usually given half an hour before the moment when it really was necessary to get up."

Whether these measures, or high social security, gave an amazing growth of the population: in the best times the size of the "state" was at least 150 thousand people. (it even says about 300 thousand people). However, not everything went smoothly. There is a known case when young men and women, dissatisfied with the marriage order, fled from the reduction to the mountains. It took the fathers great efforts to get them back, and their marriage unions were legalized.

Sunset

However, the "kingdom of happiness and prosperity" was not destined to live forever. The secular authorities more than once wrote denunciations and slander against the leaders of the Jesuit state; once it even came to a papal inquiry. In general, the Jesuits were extremely unhappy everywhere. Back in the 17th century. the Jesuits were removed from all Portuguese possessions in South America. And in 1743 they were officially accused of disloyalty and the Spanish crown. Yes, and Rome did not favor them - in the same year it forbade trade to the Jesuits.

In 1750, an agreement was signed between Spain and Portugal, according to which The "state" of the Jesuits was divided into Spanish and Portuguese zones with the subsequent evacuation of Portuguese reductions to Spanish possessions. This is 30 thousand people and 1 million head of livestock, so the resettlement was actually unrealistic. In fact, these reductions were given to the Portuguese, who would have quickly destroyed them. The Jesuits began to oppose this treaty and the orders of the Spanish authorities. A Jesuit was sent from Spain to fulfill the contract Altamirano, who was given broad powers.

In 1753 the population of the four Portuguese reductions, from where the Jesuits left, armed themselves and refused to evacuate. Altamirano writes that they were incited by local Jesuits who did not obey the order. The Spaniards sent troops but the Indians fought back... In 1756, during a repeated campaign of the combined Spanish and Portuguese troops, the Indians were defeated. True, in 1761 the agreement between Spain and Portugal was canceled and the Indians began to return to their former place of residence. But the collapse of the "state" could not be prevented - both Madrid and Lisbon were against the Jesuits.

Former Jesuit Bernardo Ibanez (expelled from the order for taking the side of the authorities in Buenos Aires) wrote the book "The Jesuit Kingdom in Paraguay", where he exposed the subversive activities of the Jesuits. These materials were transferred to the government. As a result, in 1767 the Jesuits were banned in Spain and its domains. They raised a mutiny, for the suppression of which 5 thousand soldiers were sent. 85 people were hanged, 664 were sentenced to hard labor (these are the Jesuits and their supporters). 2,260 Jesuits were deported, incl. 437 - from Paraguay. By that time, there were 113 thousand Indians under their care in Paraguay.

For some time the natives resisted and tried to protect their fathers, but then they began to scatter. The "state" was destroyed, reductions were empty. Dad delivered the final blow Clement XIV, in 1773, banned the Jesuit Order.

By 1835, 5 thousand Guarani lived on the lands of the "state". However, this people, by the providence of God, still exists. And the ruins of huge temples with magnificently executed bas-reliefs still stand.

Conclusion

Polish journalist Jan Fiyor explains the decline of the "state" of the Jesuits in the fact that the natives have atrophied their interest in material goods, possessive instincts and the idea of \u200b\u200bentrepreneurship. The conclusion is not based on anything. The ideology of this conclusion strikes the eye, but let's not be too strict - after all, a true Catholic needs to be deduced from the Catholic social doctrine, in which private property is considered a “natural law” and the whole new world order based on the desire for profit is blessed.

It seems that it is necessary to look for the causes of death elsewhere. It is all too clear that in our fallen world, such a phenomenon as the "welfare state" cannot but evoke wild rage and hatred. No, not internal reasons, but the aggression of "this world" led to his death. And there is nothing surprising in this. On the contrary, it is truly a miracle that such a "realized utopia" has lived and developed for over 150 years.

____________________
Literature:

1. Svyatlovsky - Svyatlovsky V.V. The communist state of the Jesuits in Paraguay in the XVII and XVIII centuries. - Petrograd, Path to knowledge, 1924. - p.85.
2. Grigulevich - I.R. Grigulevich. Cross and sword. Catholic Church in Spanish America, XVI-XVIII centuries M .: Science, - p. 295.
3. Fiyor - Fiyor Jan M. Utopia or earthly paradise? The world's first communist society. // Truth and Life. No. 4, 2001. - 32-39 p ..
4. Bemer - Bemer Heinrich. History of the Jesuit Order. - Smolensk: Rusich, 2002 .-- 464 p.
5. Andreev - Andreev A.R. History of the Jesuit Order. Jesuits in the Russian Empire. XVI - early XIX century. - M .: Russian panorama, 1998, - 256 p.
6. Lafargue - Lafargue Paul. Jesuit republics. - S-Pb. 1904, - 41 p.

Notes:

Cit. by Bemer. P. 353.
cit. by Andreev A.R. History of the Jesuit Order. P. 78.
Lafargue.
In the same place. P. 41.
Svyatlovsky. P. 41.
Grigulevich. P. 168.
Svyatlovsky. P. 30.
Fiyor. P. 34.
Svyatlovsky. S. 26-27.
Fiyor. P. 36.
In the same place. P. 38.
quoted by Lafargue. P. 31.
Svyatlovsky. P. 35.
Fiyor. P. 38.
In the same place. P. 36.
In the same place.
Svyatlovsky. P. 45.
Grigulevich. S. 170-175.
Fiyor. P. 39.

Somin N.V. (as amended by A. Skidanov)

Introduction.

The state created by the Jesuits among the Guarani Indian tribe did not leave indifferent many thinkers. Of course, the sources describing the order in the state are clearly not enough: the Jesuit fathers allowed guests into their community with great scrutiny. And nevertheless, the "experiment" has received sufficient popularity. At the same time, it is interesting that such church-haters as Voltaire and Montesquieu reacted positively to him. Voltaire called the state “in some respects a triumph of mankind”, and Montesquieu wrote: “In Paraguay we see an example of those rare institutions that were created to educate peoples in the spirit of virtue and piety. The Jesuits were blamed for their system of government, but they became famous for being the first to instill religious and humane concepts in the inhabitants of distant countries. " Representatives of the communist movement are not unambiguous about him. For example, Paul Lafargue, concluding the book "Jesuit Republics", writes that the Jesuit Republic "was in no way a communist society ..." but at the same time he notes that the Jesuit country had equality and a socialist communal economy, in which, I quote: "... agriculture and industry flourished brilliantly ...", "and the abundance of wealth they produced was great."

One way or another, it was impossible to completely silence the phenomenon of the Jesuit state: it was an extraordinary case. Imagine: while Russia is going through a huge and difficult period of its history - from the Time of Troubles to Empress Elizabeth - on the other side of the world, in South America there is a "living utopia", a Christian state strictly communist in its social order.

Guarani - a large tribe of Indians, engaged in primitive agriculture, hunting, fishing, breeding poultry and pigs. The peculiarity of Guaraní is cannibalism, and they ate human flesh almost raw. And at the same time, all eyewitnesses noted the amazing benevolence, meekness and even "childishness" of this people.

Pargavay is a colonial province subordinate to Spain. However, in fact, this territory was located on the border of the Spanish and Portuguese possessions (Brazil was a Portuguese colony), and the Portuguese also claimed this territory. Both the Spaniards and the Portuguese treated the local population extremely cruelly. The raids of the "Paulists" - slave hunters were in full swing. As a result, by the end of the XVI century. the number of Guaraní decreased from a million people to 5 thousand. Everything began to change when the Jesuits appeared in Paraguay (1585).

Formation of the "state".

The Jesuits actively fought against the conversion of the local population into slavery, which actively won over them. It is noted that the natives were subdued not by violence, but only by conviction and a kind attitude. The Guarani were eagerly baptized and accepted the foundations of the Christian faith. Skillfully balancing between the Spaniards and the Portuguese, the Jesuits managed to consolidate their position so much that in 1611. received from the Spanish crown a monopoly on the establishment of a mission in Paraguay, and the Indians were exempted from taxes for 10 years. This laid the foundation for the "state" of the Jesuits, which is located in the triangle of the current cities of Asuncion, Buenos Aires, Sao Paulo - only 200 thousand square meters. km. Interestingly, the corresponding regions of Brazil, Argentina and Paraguay, where the "state" was located, are still called Misiones - the mission area.

The idea of \u200b\u200bcreating a Christian-communist state in Paraguay is attributed to the Jesuits oo. Simon Matsete and Cataldino. According to some reports, they developed a project for such a state using Campanella's "City of the Sun" (the book was published in 1623). According to the founders, the state was created to organize the correct religious life of believers in the spirit of the first Christians. His goal was the salvation of the soul. The state was based on a communist economy, property equality and isolation from the rest of the world. The ideological fathers also lived in the Guaraní forests. But nevertheless, the main direct work "on the ground" was carried out by the NGO. Jesuits Diego de Torres and Montoji. The first of them was in 1607. abbot of the newly formed "province" of the Jesuits in Paraguay.

Life in the "state". In 1645. the Jesuits receive from King Philip III the privilege of non-interference of secular authorities in their colonial activities. Since that time, the state of the Jesuits has entered its heyday. Some researchers believe that the word "state" applied to this phenomenon is conditional. If this is true in relation to the early stage of the mission of the Jesuits, then later one can see all the main features of the state: central and local government, army, police, prisons, etc. Already by 1610. the idea arose to settle both baptized and awaiting baptism Indians in special settlements - "reductions" (from the Spanish reducir - to convert, convert, lead to faith), which were led by the priests of the order. In the end, the Jesuits formed 31 reductions, with a population of 250 to 8 thousand people. Their union under the leadership of the provincial leader was called the "state of the Jesuits". Reductions were fortified settlements, each of which had only two Jesuit fathers - an administrator and a confessor. In addition, there was an administration of natives - "Correchids", headed by a cacique, i.e. an elder. Elections were held for all public positions once a year, in which the entire population of the reduction took part. Frequent raids of the Spanish "Paulists" forced the Jesuits by 1639. create an army of the Indians, well trained, armed with guns and led by Indian officers. Father Antonio Sepp, who visited one of the largest reductions - Japeja - found there magnificent buildings made of stone and wood, factories, shops, an arsenal, a prison, a spinning mill for old women, a pharmacy, a hospital, a hotel, brick factories, lime kilns, mills, dyeing houses, foundries (for bells) .. Around the Guaraní huts there were many gardens and fields of rice, tobacco, wheat, beans and peas .. However, the dwellings of the natives were simple - one-room huts made of reed (later made of stone) without hinged doors, windows and chimneys.

The social organization of reductions is amazing. There was no private property (this was in accordance with the traditions of the Guaraní, who did not know property). True, each family was given a small personal plot, on which, however, it was possible to work no more than three days a week. The rest of the time is working for the public economy. Everything worked out was placed in public warehouses, from where it was given out to everyone equally. Money was used only at the wedding ceremony: the groom “gave” the bride a coin, but after the wedding the coin was returned. Although there was no trade within the reduction, however, there was state foreign trade: agricultural products and manufactured goods were floated along the Parana to the ocean and there they were exchanged for things necessary for the state. A priest always accompanied the Indians on such travels. During the existence of the state, the Jesuits introduced progressive agrotechnical technologies, as a result, the Guaraní were able to fully provide themselves with products. They taught the Indians crafts, as a result of which various types of handicrafts began to flourish in the state, including jewelry, watchmaking, sewing, shipbuilding: the Guarani built ships larger than those that were built in London shipyards. The arts and crafts flourished - weaving, wood and stone carving, and pottery.

The whole life of reductions was subordinated to church regulations. Majestic, ornate temples were erected. Attendance at the services was required. All received communion the prescribed number of times. In other words, all the inhabitants of the reduction constituted one parish, and an amazing obedience to the spiritual fathers was observed. Even Lafargue points out that in the morning and evening - before and after work - everyone went to church. According to Charlevoix, a Jesuit who wrote The History of Paraguay, “Churches are never empty. They always have a large number of people spending all their free time in prayer. "

The Jesuit Fathers transmitted certain elements of spiritual culture, organized choirs, orchestras, taught how to make musical instruments. The Indians turned out to be surprisingly talented, especially musically, and soon wonderful musicians, composers and singers grew up in this people. However, art was exclusively ecclesiastical. The natives did not know Spanish literature: they studied their native language (the Jesuits created the alphabet of the Guarani language). The reduction of Cordoba had a printing house. The published literature is entirely ecclesiastical, mostly lives.

However, this opinion about the total churchliness of culture can be questioned, since it is known that the musical instruments made by the Guaraní were famous throughout the continent. There is information about orchestras and dance ensembles, which, as you know, were not used in divine services.

The crime rate was extremely low. In the overwhelming majority of cases, punishment was limited to penance (prayer and fasting), remarks, or public reprimands. True, sometimes it was necessary to apply more serious measures: punishment with a stick (no more than 25 blows) or imprisonment, the term of which did not exceed 10 years. There was no death penalty, although there were murders. Morally, the Guaraní made a huge leap forward. Cannibalism has been completely eliminated. The fathers made the transition mainly to plant foods. But meat was also given in plenty, although only boiled. Note that it was forbidden to go outside at night, and going beyond the limits of the reduction was possible only with the blessing of the Jesuit father.

Marriage in the state - at the choice of fathers-confessors, girls at the age of 14, young men - at 16. Demographic measures were original. One of the travelers writes: “The Jesuits encouraged early marriages, did not allow adult men to remain single, and all widowers, except for the very old age, were persuaded to a new marriage ... ". Whether these measures, or high social security, gave an amazing growth of the population: in the best times the size of the "state" was at least 150 thousand people. (it even says about 300 thousand people). However, not everything went smoothly. There is a known case when young men and women, dissatisfied with the marriage order, fled from the reduction to the mountains. It took the fathers great efforts to get them back, and their marriage alliances with their chosen partners were legalized.

However, the "kingdom of happiness and prosperity" was not destined to live forever. The secular authorities more than once wrote denunciations and slander against the leaders of the Jesuit state; once it even came to a papal inquiry. And in general the Jesuits, for their fight against slavery and abuse of power against the local population, were extremely unhappy everywhere. Back in the 17th century. the Jesuits were removed from all Portuguese possessions in South America. And in 1743. they were formally charged with disloyalty and the Spanish crown. Even Rome, under pressure from the Portuguese and Spanish authorities, imposed restrictions on their activities - in the same year it banned trade for the Jesuits.

In 1750. an agreement was signed between Spain and Portugal, according to which the "state" of the Jesuits was divided into the Spanish and Portuguese zones with the subsequent evacuation of Portuguese reductions to Spanish possessions. This is 30 thousand people and 1 million head of livestock, so the resettlement was actually unrealistic. In fact, these reductions were given to the Portuguese, who would have quickly destroyed them. The Jesuits began to oppose this treaty and the orders of the Spanish authorities. From Spain, the Jesuit Altamirano was sent to fulfill the treaty, who was given wide powers.

In 1753. the population of the four Portuguese reductions, from where the Jesuits left, armed themselves and refused to evacuate. Altamirano writes that they were incited by local Jesuits who did not obey the order. The Spaniards sent troops, but the Indians fought back. In 1756. during the second campaign of the combined Spanish and Portuguese troops, the Indians were defeated. True in 1761. the agreement between Spain and Portugal was canceled and the Indians began to return to their former place of residence. But the collapse of the "state" could not be prevented - both Madrid and Lisbon were against the Jesuits.

Former Jesuit Bernardo Ibanez (expelled from the order for the fact that in Buenos Aires, because of his own ambitions and lust for power, sided with the secular authorities) wrote a slanderous book "The Jesuit Kingdom in Paraguay", where he watered the Jesuits and their state with false and far-fetched accusations of anti-state activities. These fake materials were turned over to the government. As a result, in 1767. the Jesuits were banned in Spain and its dominions. They raised a mutiny, for the suppression of which 5 thousand soldiers were sent. 85 people were hanged, 664 were sentenced to hard labor (these are the Jesuits and their supporters). 2,260 Jesuits were deported, incl. 437 - from Paraguay. By that time, there were 113 thousand Indians under their care in Paraguay. For some time the natives resisted and tried to protect their fathers, but then they began to scatter. The "state" was destroyed, reductions were empty. The final blow was struck by Pope Clement XIV, in 1773, who, under pressure from the Spanish and Portuguese crowns, banned the Jesuit order.

By 1835. 5 thousand people lived on the lands of the "state". guarani. However, this people, by the providence of God, still exists. And the ruins of huge temples with magnificently executed bas-reliefs still stand.

Conclusion.

It is immediately clear that one should look for the causes of the death of the Jesuit state in external factors. It is all too clear that in our fallen world, such a phenomenon as the "welfare state" cannot but evoke wild rage and hatred. Not internal reasons, but the aggression of "this world" led to his death. And there is nothing surprising in this. On the contrary, it is truly a miracle that such a "realized utopia" has lived and developed for over 150 years.

Literature

1. Svyatlovsky - Svyatlovsky V.V. The communist state of the Jesuits in Paraguay in the XVII and XVIII centuries. - Petrograd, Path to knowledge, 1924. - p.85.

2. Grigulevich - I.R. Grigulevich. Cross and sword. Catholic Church in Spanish America, XVI-XVIII centuries M .: Science, - p. 295.

3. Fiyor - Fiyor Jan M. Utopia or earthly paradise? The world's first communist society. // Truth and Life. No. 4, 2001. - 32-39 p ..

4. Bemer - Bemer Heinrich. History of the Jesuit Order. - Smolensk: Rusich, 2002 .-- 464 p.

5. Andreev - Andreev A.R. History of the Jesuit Order. Jesuits in the Russian Empire. XVI - early XIX century. - M .: Russian panorama, 1998, - 256 p.

6. Lafargue - Lafargue Paul. Jesuit republics. - S-Pb. 1904, - 41 p.

Quotes:

Cit. by Bemer. S. 353. by Andreev A.R. History of the Jesuit Order. S. 78. Lafargue. In the same place. P. 41.

Svyatlovsky. P. 41. Grigulevich. P. 168. Svyatlovsky. S. 30. Fiyor. P. 34. Svyatlovsky. S. 26-27.

Fiyor. P. 36. Ibid. S. 38. quoted from Lafargue. S. 31. Svyatlovsky. P. 35. Fiyor. P. 38.

In the same place. P. 36. Ibid. Svyatlovsky. P. 45. Grigulevich. S. 170-175. Fiyor. P. 39.

JESUIT STATE IN PARAGUAY

(1610-1768) - was formed by missionaries of the Jesuit order (see. The Jesuits), who arrived from Europe to Paraguay at the end. 16th century with the aim of exploiting the Indians under the pretext of converting them to Christianity. With the knowledge of isp. the crowns of the Jesuits subdued the Indians not only by force, as secular conquerors, but also by deception, bribery of the clan elite, hypocritical sermons about the creation of paradise on earth. The first settlements of Indians led by the Jesuits - reductions (from Latin reduco - I bring back (to Christianity of the Indians who allegedly lost their faith)) - were created in 1609-10 in the southeast. the region of Paraguay Guayre, but were pushed back by the Portuguese. conquerors in the southwest, where on the middle reaches of the river. Parana at its merger with r. Paraguay to mid. 17th century 30 reductions were created. The reductions were a branch of a vast feud. org-tion of the Jesuit order with elements of slavery and patriarchal clan relations. In reductions, in addition to the poor huts of the Indians, numerous were built. workshops, tanneries, sawmills, brick factories, there were also arsenals, warehouses, shipyards. Having deprived the Indians of all property, the Jesuits forced them by hard work in the fields and in the workshops to create huge riches for the order, and for the work done and obedience they gave out only meager food and clothing. The goods produced by the Indians - tea, leather, tobacco, wool, cotton, fruits, handicrafts - were sold by the Jesuits outside Paraguay for an average of $ 3 million annually, which went to the cashier of the order. The Indians were dying from overwork, hunger, disease, overcrowding, died in the wars of the Jesuits against the unconquered Indians, against the Portuguese. and isp. secular colonialists. The largest number of Indians in reductions - 150 tons in the 17th century, their number decreased by 1739 to 74 tons. The Indians were heroic. the fight against brutal exploitation. Jesuit missionaries almost ceased to obey the Spanish. authorities and actually constituted a separate state, a cut expanded at the expense of secular Spanish. possessions. The growth of the wealth and power of the Jesuits in Paraguay and in other Spanish. colonies alarmed by the Spanish. authorities, by order of which the Jesuits were expelled in 1768 from the Amer. possessions of Spain.

Lit .: Lavretsky I., Shadow of the Vatican over Lat. America, M., 1961; Fassbinder M., Der "Jesuitenstaat" in Paraguay, Halle, 1926; Charles P., Les réductions du Paraguay, Louvain, 1926.

N.R. Matveeva. Kalinin.

Soviet Historical Encyclopedia. - M .: Soviet encyclopedia. Ed. E. M. Zhukova. 1973-1982 .

See what the "JESUIT STATE IN PARAGUAY" is in other dictionaries:

- (1610 1768) formed by the Jesuits (See Jesuits) who arrived in Paraguay at the end of the 16th century. in order to exploit the Indians under the pretext of converting them to Christianity. The first settlements of the Indians, led by the Jesuits of the reduction, appeared in 1609 10. They ... ...

PARAGUAY, Republic of Paraguay (Republica del Paraguay), a state in the South. America. The area is 406.8 thousand km2. Population 6191.4 thousand people (2004), mainly Paraguayans. Urban population 50.5% (1992). Believers are mainly Catholics. ... ... encyclopedic Dictionary

For the music album, see Totalitarianism (album) ... Wikipedia

Jesuits - [officer. title Societas Jesu (SJ), About Jesus], Catholic. the order of monastic regular (statutory) clergy, founded in 1534 by the Catholic. St. Ignatius Loyola and approved on 27 Sept. 1540 Pope Paul III bull “Regimini ... ... Orthodox encyclopedia

I Paraguay (Paraguay) river in Brazil and Paraguay, right tributary of the river. Parana; in some areas it serves as the state border between Paraguay, Brazil and Argentina. The length is 2200 km (according to other sources, 2500 km), the basin area is 1150 thousand ... Great Soviet Encyclopedia

The Republic of Paraguay (República del Paraguay), a state in the central part of the South. America. Area 406.7 km ?. Us. 2 million people (estimate 1965), b. including the Paraguayans (descendants of the Guarani Indians and the Spaniards). State lang. Spanish, but 54% of us. speaks Spanish yaz ...

I (Paraguay), a river in Brazil and Paraguay, right tributary of the Parana. About 2500 km2, the basin area is about 1.2 million km2. Average water discharge 4000 m3 / s. Navigable to Concepcion. II Republic of Paraguay (República del Paraguay), a state in the South ... ... encyclopedic Dictionary

Reduction, reduction in Paraguay, Indian settlements under the direct control of the Jesuit Order; existed in the 17th and 18th centuries. See The Jesuit State in Paraguay ... Great Soviet Encyclopedia

I Reduction (from Lat. Reductio return, bringing back) restoration of the previous state, reduction of the complex to the simpler. Reduction in various branches of science and technology, the name of the processes leading to size reduction ... ... Great Soviet Encyclopedia

In Paraguay, Indian settlements under the direct control of the Jesuit Order; existed in the 17th and 18th centuries. See The Jesuit State in Paraguay ... Soviet Historical Encyclopedia