the sole criterion of action, even of feeling. Violence, the tragic inevitability of revolutionary upheavals, became an established custom, a habit, and was presently enthroned as the most powerful and "ideal" institution. Did not Zinoviev himself canonize Dzerzhinsky, the head of the bloody Tcheka, as the "saint of the Revolution"? Were not the greatest public honours paid by the State to Uritsky, the founder and sadistic chief of the Petrograd Tcheka?
This perversion of the ethical values soon crystallized into the all-dominating slogan of the Communist Party: The end Justifies all means. Similarly in the past the Inquisition and the Jesuits adopted this motto and subordinated to it all morality. It avenged itself upon the Jesuits as it did upon the Russian Revolution. In the wake of this slogan followed lying, deceit, hypocrisy and treachery, murder, open and secret. It should be of utmost interest to students of social psychology that two movements as widely separated in time and ideas as Jesuitism and Bolshevism reached exactly similar results in the evolution of the principle that the end justifies all means. The historic parallel, almost entirely ignored so far, contains a most important lesson for all coming
