But the conquests of the Company of Jesus were as notable in lands beyond Europe as they were in the heart of civilization. They were not, indeed, pioneers in the field of foreign missions. The Catholic church showed itself from an early period solicitous for the salvation of the natives of America and of the Far East. The bull of Alexander VI stated that his motive in dividing the newly discovered lands between Spain and Portugal was chiefly to assist in the propagation of the faith. That the Protestants at first developed no activity in the conversion of the heathen was partly because their energies were fully employed in securing their own position, and still more, perhaps, because, in the sixteenth century, Spain and Portugal had a practical monopoly of the transoceanic trade and thus the only opportunities of coming into contact with the natives.
Very early Dominican and Franciscan friars went to America. Though some of them exemplified Christian virtues that might well have impressed the natives, the greater number relied on the puissant support of the Toledo sword. Though the natives, as heathen born in invincible ignorance, were exempt from the jurisdiction of the inquisitor, they were driven by terror if not by fire, into embracing the religion of their conquerors. If some steadfast chiefs told the missionaries that they would rather go to hell after death than live for ever with the cruel Christians, the tribes as a whole, seeing their dreaded idols overthrown and their temples uprooted, embraced the religion of the stronger God, as they quailed before his {408} votaries. Little could they understand of the mysteries of the faith, and in some places long continued to worship Christ and Mary with the ritual and attributes of older deities. But nominally a million of them were converted by 1532, and when the Jesuits arrived a still more successful effort was made to win over the red man. The important mission in Brazil, served by brave and devoted brothers of Ignatius, achieved remarkable results, whereas in Paraguay the Jesuits founded a state completely under their own tutelage.
In the Far East the path of the missionary was broken by the trader. At Goa the first ambassadors of Christ were friars, and here they erected a cathedral, a convent, and schools for training native priests. But the greatest of the missionaries to this region was Francis Xavier, [Sidenote: Xavier, 1506-52] the companion of Loyola. Not forgetting the vow which he, together with all the first members of the society, had taken, [Sidenote: April 1541] he sailed from Lisbon, clothed with extraordinary powers. The pope made him his vicar for all the lands bathed by the Indian Ocean, [Sidenote: May, 1542] and the king of Portugal gave him official sanction and support. Arriving at Goa he put himself in touch with the earlier missionaries and began an earnest fight against the immorality of the port, both Christian and native. His motto "Amplius" led him soon to virgin fields, among the natives of the coast and of Ceylon. In 1545 he went to Cochin-China, thence to the Moluccas and to Japan, preaching in every place and baptizing by the thousand and ten thousand.
Though Xavier was a man of brilliant endowments and though he was passionately devoted to the cause, to neither of his good qualities did he owe the successes, whether solid or specious, with which he has been credited. In the first place, judged by the standards of modern missions, the superficiality of his work was {409} almost inconceivable. He never mastered one of the languages of the countries which he visited. He learned by rote a few sentences, generally the creed and some phrases on the horrors of hell, and repeated them to the crowds attracted to him by the sound of a bell. He addressed himself to masses rather than to individuals and he regarded the culmination of his work as being merely the administration of baptism and not the conversion of heart or understanding. Thus, he spent hours in baptizing, with all possible speed, sick and dying children, believing that he was thus rescuing their souls from limbo. Probably many of his adult converts never understood the meaning of the application of water and oil, salt and spittle, that make up the ritual of Catholic baptism.
[Sidenote: Use of force]
In the second place, what permanent success he achieved was due largely to the invocation of the aid of the civil power. One of the most illuminating of Xavier's letters is that written to King John of Portugal on January 20, 1548, in which he not only makes the reasonable request that native Christians be protected from persecution by their countrymen, but adds that every governor should take such measures to convert them as would insure success to his preaching, for without such support, he says, the cause of the gospel in the Indies would be desperate, few would come to baptism and those who did come would not profit much in religion. Therefore he urges that every governor, under whose rule many natives were not converted, should be mulcted of all his goods and imprisoned on his return to Portugal. What the measures applied by the Portugese officers must have been, under such pressure, can easily be inferred from a slight knowledge of their savage rule.
It has been said that every organism carries in {410} itself the seeds of its own decay. The premature corruption [Sidenote: Decay of Jesuits] of the order was noticed by its more earnest members quite early in its career. The future general Francis Borgia wrote: [Sidenote: 1560] "The time will come when the Company will be completely absorbed in human sciences without any application to virtue; ambition, pride and arrogance will rule." The General Aquaviva said explicitly, [Sidenote: 1587] "Love of the things of this world and the spirit of the courtier are dangerous diseases in our Company. Almost in spite of us the evil creeps in little by little under the fair pretext of gaining princes, prelates, and the great ones of the world."
A principal cause of the ultimate odium in which the Jesuits were held as well as of their temporary successes, was their desire for speedy results. [Sidenote: Efficiency] Every one has noticed the immense versatility of the Jesuits and their superficiality. They produced excellent scholars of a certain rank, men who could decipher Latin inscriptions, observe the planets, publish libraries of historical sources, of casuistry and apologetic, or write catechisms or epigrams. They turned with equal facility to preaching to naked savages and to the production of art for the most cultivated peoples in the world. And yet they have rarely, if ever, produced a great scholar, a great scientist, a great thinker, or even a great ascetic. They were not founded for such purposes; they were founded to fight for the church and they did that with extraordinary success.
[Sidenote: Failure]
But their very efficiency became, as pursued for its own sake it must always become, soulless. In terms suggested by the Great War, the Jesuits were the incarnation of religious militarism. To set up an ideal of aggrandizement, to fill a body of men with a fanatical enthusiasm for that ideal and then to provide an organization and discipline marvellously adapted to conquest, that is what the Prussian schoolmaster who {411} proverbially won Sadowa, and the Jesuits who beat back the Reformation, have known how to do better than anyone else. Their methods took account of everything except the conscience of mankind.