The new Society has not failed to add new names to this catalogue of honor of prospective saints. They are Joseph Pignatelli, who died in 1811; Father Joseph de Clorivière, 1820; Paul Cappelari, 1857; and Paul Ginhac, 1895. Five Jesuits were put to death at Paris in 1871 by the Communards: namely Pierre Olivaint, Anatole de Bengy, Alexis Clerc, Léon Ducoudray, and Jean Caubert.
Between 1822 and 1902, forty-four others have given glory to the Society either by the heroic sanctity of their lives, or by shedding their blood for the Faith. Besides these, there are thirty-five Jesuits who have been put to death in various parts of the world. They are: four Italians, Ferdinando Bonacini and Luigi Massa in 1860; Genaio Pastore in 1887 and Emilio Moscoso in 1897; four Germans: Anthony Terorde in 1880; Stephen Czimmerman, Joseph Platzer and Clemens Wigger who were killed by the Caffirs in 1895-6. The French can boast of 12 namely: Bishop Planchet in 1859; Edouard Billotet; Elie Jounès, Habib Maksoud, and Alphonse Habeisch who were killed in Syria in 1860; Martin Brutail in 1883; Gaston de Batz in 1883; Modeste Andlauer, Léon Mangin, Remi Isoré, and Paul Denn, who met their death in the Boxer Uprising in 1900; Léon Müller was killed by the Boxers two years later. Sixteen Spaniards were put to death: Casto Hernández, Juan Sauri, Juan Artigas, José Fernández, Juan Elola, José Urrietta, Domingo Barreau, José Garnier, José Sancho, Pedro Demont, Firmin Barba, Martín Buxons, Emanuel Ostolozza, Juan Ruedas, Vincente Gogorza, who were massacred in Madrid in 1834.
[CHAPTER XXX]
CONCLUSION
Successive Generals in the Restored Society — Present Membership, Missions and Provinces.
As we have seen, the first General of the Society elected after the Restoration was Father Fortis, who died on January 27, 1829. On June 29 of that year Father John Roothaan was chosen as his successor on the fourth ballot. As in the previous election, Father Rozaven was the choice of many of the delegates.
John Philip Roothaan, the twenty-first General of the Society, was born at Amsterdam on November 23, 1785, and finished his classical studies in the Atheneum Illustre under the famous Jakob van Lennep. When he had made up his mind to enter the Society in White Russia in 1804, his distinguished teacher, though a Protestant, gave him the following letter of introduction: "I am fully aware of how in former times the Society distinguished itself in every branch of knowledge. Its splendid services in that respect can never be forgotten, and I am, therefore, especially pleased to recommend this young man whose merit I most highly appreciate. May he be enriched with all your science and your virtues, and I trust to see him again in possession of those treasures which he has gone so far to seek."
The praise was well merited, for, even at that early period of his life, Roothaan had mastered French, Polish, Latin, Greek and Hebrew. He studied philosophy at Polotsk, and in 1812 was ordained priest. After the expulsion he went to Switzerland in 1820, and taught rhetoric there for three years. As socius to the provincial, he made the tour of all the Jesuit houses in Germany, Switzerland, Belgium and Holland three times, and afterwards was appointed rector of the new college in Turin. As General, his chief care was to strengthen the internal life of the Society. His first eleven encyclicals have that object in view. His edition of the "Exercises" is a classic. In 1832 he published the "Revised Order of Studies," adapting the Ratio to the needs of the times; and he increased the activities of the Society in the mission fields. But his long term of office was one uninterrupted series of trials. His enforced visit to the greater number of the houses has already been told in a preceding chapter.
Among the many things for which the Society is profoundly grateful to Father Roothaan is the very remarkable publication of the "Exercises of St. Ignatius." According to Astrain, "the autograph was in rough and labored Castilian," for it must be remembered that the saintly author was a Basque. "The text," he tells us, "arrests the attention," not by its elegance but, "by the energetic precision and brevity with which certain thoughts are expressed. The autograph itself no longer exists. What goes by that name is only a quarto copy made by some secretary, but containing corrections in the author's handwriting. It has been reproduced by photography. Two Latin translations were made of it during the lifetime of St. Ignatius. There remain now, first the versio antiqua or ancient Latin translation, which is a literal version, probably by the saint himself; second, a free translation by Father Frusius, more elegant and more in accordance with the style of the period. It is commonly called the 'Vulgate.' The versio antiqua bears the date, Rome, July 9, 1541. The 'Vulgate' is later than 1541 but earlier than 1548, when the two versions were presented to Paul III for approval. He appointed three examiners, who warmly praised both versions, but the Vulgate was the only one printed. It was published in Rome on September 11, 1548, and was called the editio princeps.