We may subjoin to these two appreciations the judgment of the Abbé Maury, himself a great orator. He is cited by Sainte-Beuve: "Bourdaloue is more equal and restrained than Bossuet in the beauty and incomparable richness of his designs and plans, which seem like unique conceptions in the art and control of a discourse wherein he is without a rival; in his dialectic power, in his didactic and steady progress, in his ever increasing strength, in his exact and serried logic, and in the sustained eloquence of his ratiocination, in the solidity and opulence of his doctrinal preaching he is inexhaustible and unapproachable." Sainte-Beuve adds to this eulogy: "Bourdaloue's life and example proclaim with a still louder emphasis, that to be eloquent to the end, to be so, both far and near, to wield authority and to compel attention, whether on great or startling, simple or useful themes, you must have what is the principle and source of it all, the virtue of Bourdaloue."
With the exception of Padre Isla, the satirist, and Baltasar Gracián, author of "Worldly Wisdom" and of "El Criticón," which seems to have suggested Robinson Crusoe to Defoe, the Society has not produced any very remarkable prose writer in the lighter kind of literature, and perhaps even their style in other kinds of writing may have suffered because of the intensity and rapidity with which they were compelled to work. Nevertheless some of them are said to be classics in their respective languages as, for instance, Vieira in Portuguese, Ribadeneira in Spanish, and Skarga in Polish. The Frenchman, Dominique Bouhours, is perhaps the one who is most remarkable in this respect. Petit de Julleville in his "Histoire de la langue et de la littérature française" says that "Bouhours was incontestably the master of correct writing in his generation. The statutes of the Jesuits prevented him from being an Academician, but he 'was something better,' as someone said when the Father was striving to evade him: 'Academiam tu mihi solus facis — For me you constitute the Academy.' Not only in his Order was he considered the official censor, under whose eyes all sorts of writings had to pass, even those of Maimbourg and Bourdaloue, but people came from all parts of the literary world to consult him. Saint-Evremond and Bossuet were only too glad to be guided by him. The President Lamoigno submitted to him his official pronouncements, and Racine sent his poems with the request to 'mark the faults that might have been made in the language of which you are one of the most excellent judges.' In the history of the French language Bouhours left no date — he made an epoch."
The Jesuits were also literary arbiters in countries and surroundings where there was no Bouhours. Thus the Society had four or five hundred grammarians and lexicographers of the languages of almost every race under the sun. Wherever the missionaries went, their first care was to compile a dictionary and make a grammar of the speech of the natives among whom they were laboring, and if the learned world at present knows anything at all of the language of vast numbers of aboriginal tribes who have now vanished from the earth, it is due to the labors of the Jesuit missionaries.
But this was only an infinitesimal part of their literary output. In his "Bibliothèque des écrivains de la compagnie de Jésus," which is itself a stupendous literary achievement, Sommervogel has already drawn up a list of 120,000 Jesuit authors and he has restricted himself to those who have ceased from their labors on earth and are now only busy in reading the book of life. Nor do these 120,000 authors merely connote 120,000 books; for some of these writers were most prolific in their publications. The illustrious Gretser, for instance, "the Hammer of Heretics," as he was called, is credited with two hundred and twenty-nine titles of printed works and thirty-nine MSS. which range over the whole field of erudition open to his times: archæology, numismatics, theology, philology, polemics, liturgy, and so on. Kircher, who died in 1680, wrote about everything. During the time he sojourned in Rome, he issued forty-four folio volumes on subjects that are bewildering in their diversity and originality: hieroglyphics, astronomy, astrology, medico-physics, linguistics, ethnology, horoscopy, and what not else besides. We owe to him the earliest counting-machine, and it was he who perfected the Aeolian harp, the speaking tube, and the microscope.
We have chosen these great men merely as examples of the literary activity of the Society during the seventeenth and eighteenth centuries. Indeed, this inundation of books grew so alarming in its proportions that the enemies of the Church complained that it was a plot of the Jesuits who, being unable to suppress other books, had determined to deluge the world with their own publications.
In the domain of church history they have, it is true, nothing to compare, in size, with the thirty volumes of the Dominican Natalis Alexander; the thirty-six of Fleury; or the twenty-eight of the "España Sagrada" of the Augustinian Flórez, which, under his continuator, Risco, reached forty volumes. Bérault-Bercastel, indeed, wrote twenty-eight, but it was after the Society was suppressed. Perhaps they refrained from entering that field because they regarded it to be sufficiently covered, or because, in order to devote one's self to historical work, one needs leisure, great libraries, and security of possession. Their absorbing pedagogical and missionary work left leisure to but a few Jesuits in those stirring times, and they were besides being continually despoiled of the great libraries they had gathered, and never sure of having a roof over their heads the day after a work might be begun. Seizures and expulsions form a continual series in the Society's history. On the other hand, they were making history by their explorations, and the letters they sent from all parts of the world which according to rule they were compelled to write, furnish to-day and for all time, the most invaluable historical data for every part of the globe. As a matter of fact, they had not even time to write an account of their own Order. Cordara, Orlandini, Jouvancy, and Sacchini cover only limited periods, and as has been remarked above, it was not until Father Martín ordered a complete series of histories of the various sections of the Society that the work was undertaken. This is planned on a much vaster scale than the older writers ever dreamt of, and some of the volumes have already been published.
In profane history, however, the versatile Famian Strada distinguished himself in 1632 by his "Wars of Flanders," and the work was continued by two of his religious brethren, Dondini and Gallucio. Clavigero's "Ancient History of Mexico," in three quarto volumes, published after the Suppression, is a notable work, as are also his "History of California," and a third on the "Spanish Conquest." Alegre's three volumes, "History of the Society of Jesus in New Spain" is of great value. Mariana's complete "History of Spain," in twenty-five books, is still recognized as an authority, and it will be of interest to know that as late as 1888 a statue was erected at Talavera, in honor of the same tumultuous writer, who was incarcerated for his book on "Finance." Charlevoix's voluminous histories of New France, of Japan, of Paraguay, and of Santo Domingo are also worthy of consideration. Bancroft frequently refers to him as a valuable historian, and John Gilmary Shea insists that he is too generally esteemed to need commendation.
There is, however, an historical work of the Society which has no peer in literature: the great hagiological collection known as the "Acta Sanctorum" of the Bollandists, which was begun in the first years of the seventeenth century, and is still being elaborated. It consists at present of sixty-four folio volumes. This vast enterprise was conceived by the Belgian Father Rosweyde, but is known as the work of the Bollandists, from the name of Rosweyde's immediate successor, Bollandus. When the first volume, which was very diminutive when compared with the present massive tomes, was sent to Cardinal Bellarmine, he exclaimed: "this man wants to live three hundred years." He regarded the plan as chimerical, but it has been realized by a self-perpetuating association of Jesuits living at Brussels. When one member is worn out or dies, someone else is appointed to fill the gap, and so the work goes on uninterruptedly. The two first volumes, containing pages, which appeared in 1643, aroused the enthusiasm of the scientific world, and Pope Alexander VII publicly testified that "there had never been undertaken a work more glorious or more useful to the Church."
In other fields of work the Society has not been idle. Even the acrid "Realencyclopädie fur protestantische Theologie und Kirche" says (VIII, 758), "the Order has not lacked scholars. It can point to a long series of brilliant names among its members, but they have only given real aid to the advancement of science in those spheres which have close connection with the doctrines of the Church, such as mathematics, the natural sciences, chronology, explanation of classical writers and inscriptions. The service of Jesuit astronomers like Christopher Schlüssel (Clavius), the corrector of the calendar; Christopher Schreiner, the discoverer of the sun spots; Francesco Da Vico, the discoverer of a comet and observer of the transit of Venus; Angelo Secchi, the investigator of the sun, and a meteorologist, are universally acknowledged. And no less credit is given to the services of the Order afforded by the optician Grimaldi; and that much praised all-round scholar and universal genius (Doctor centum artium) Athanasius Kircher. Among the classical writers is Angelo Mai."
This is certainly not a bad list from an unfriendly source, and possibly might be helped out by a few suggestions. Thus Otto Hartig, the Assistant Librarian of the Royal Library of Munich, tells us in "The Catholic Encyclopedia" that Ritter very justly traces the source and beginning of modern geography to the "Acta Sanctorum" of the Jesuit Bollandists, who gathered up the crude notes of the journeys of the early missionaries with their valuable information about the customs, language and religion of the inhabitants on the frontiers of the Roman Empire, along the Rhine and Danube, of the British Isles, Russia, Poland, the Faröe Islands, Iceland and the Far East. Another signal contribution to geography was the "Historia natural y moral de las Indias" of José d'Acosta, one of the most brilliant writers on the natural history of the New World and the customs of the Indians. The first thorough exploration of Brazil was made by Jesuit missionaries led by Father Ferre (1599-1632). The Portuguese priests, Alvares and Bermudes, who went to Abyssinia on an embassy to the king of that country, were followed by the Jesuits. Fernandes crossed southern Abyssinia in 1613, and set foot in regions which until recently were closed to Europeans. Páez and Lobo were the first to reach the sources of the Blue Nile, and as early as the middle of the seventeenth century, they with Almeida, Menendes and Teles drew up a map of Abyssinia which is considered the best produced before the time of Abbadie (1810-97). The Jesuit missionaries, Machado, Affonso and Paiva, in 1630 endeavored to establish communications between Abyssinia and the Congo; Ricci and Schall, both of whom were learned astronomers, made a cartographic survey of China. Ricci is commonly known as the Geographer of China, and is compared to Marco Polo. Andrada was the first to enter Tibet, a feat which was not repeated until our own times. The Jesuits of Canada, among whom was Marquette, were the first to furnish the learned world with information about upper North America; Mexico and California as far as the Rio Grande, were travelled by Kino (1644-1711), Sedlmayer (1703-79) and Baegert (1717-77); and the Jesuit, Wolfgang Beyer, reached Lake Titicaca between 1752 and 1766 — eighty years before the celebrated globe-navigator Meyer arrived there. Ramion sailed up the Cassiquiare, from the Río Negro to the Orinoco in 1744, and thus anticipated La Condamine, Humboldt, and Bonpland. Samuel Fritz in 1684 established the importance of the Maranhão as the main tributary of the Amazon, and drew the first map of the country. Techo (1673), Harques (1687), and Durán (1638) told the world all about Paraguay, and d'Ovaglia (1646) about Chile. Gruber and d'Orville reached Lhasa from Pekin, and went down into India through the Himalaya passes.