Years I.II.III.IV.V.VI.
Subjects of
Courses.
Scholastic
Theology.		}8 + 5
(Disp.).		8 + 5
(Disp.).		8 + 5
(Disp.).		8 + 5
(Disp.).		Biennium of General Repetition,
Philosophical and Theological;
and Special Seminary Work.
Moral Theology, 5½5½½½
Ecclesiastical
History.		}22....
Canon Law. ....22
Sacred
Scripture.		}....44
Hebrew. 2......
Syriac, Arabic,
Chald.		}..111
Specialties. Outside of this Sexennium.

Superior Instruction.—(D) Law.

Conducted by a Faculty not of the Order.

Superior Instruction.—(E) Medicine.

Conducted by a Faculty not of the Order.

[CHAPTER XVIII.]
CONCLUSION.

It will not have escaped the attentive reader, that almost all the history, pedagogic or otherwise, which has been sketched in this essay, falls within the lines of what has been called the Counter-Reformation; and some portion of it belongs to what is styled, in the present century, the Counter-Revolution. For this reason, if the facts recorded seem at all new, he will discern the reason. They have lain outside of one of the beaten paths in history.

Beyond the facts of evolution, as they may have appeared in these pages, I do not pretend to have found a place for this system in any plan of pedagogic development. Nor do I lay claim to the far-sightedness which may discern any posthumous development, as the legacy of this system to the world of education. Politically, its place has often been assigned to it summarily by main force. But, pedagogically, too, the day may come, when gathered to the other remains which moulder in the past, it can look down from a grade and place of its own in evolution, and look out, like others, on a progeny more favored than itself, the fair mother of fairer children; even as the old university system of mediæval Europe, particularly that of the great University of Paris, can look down from its silent and solemn place in history, as the direct progenitor of the Ratio Studiorum. "We, too, have been taught by others," said Possevino in 1592. Indeed, as is evident, the last thing which the system ever seems to dream of, which never, in fact, crosses the path of its intellectual vision, is that it is playing the rôle, perchance, of a pedagogic adventurer, or courting notice by some new and striking departure. No doubt, in its integrity, it is singularly the system of the Jesuits, and, in a multitude of practical elements, it embodies the elaborate experience of one practical organization of men. But, none the less, if we look down for its foundations, we pass through the Renaissance of Letters, and find the traditions of scholastic Europe; and further down still, in the stratification of history, we come to the principles of education as defined by Aristotle, Plato, and Socrates.