The Jesuits of Portugal, which was still under the dominion of Spain, exhibit the same prosperity and worldly temper, and their behaviour in connection with the revolution of 1640 was sinuous and unattractive. In 1635, when the agitation began for the restoration of the Portuguese throne, they punished some of their number who sided with the revolutionaries. As time went on, however, and the movement gathered strength, they wavered and temporised in the most amusing fashion; and so shrewdly did they follow the national movement that the successful completion of the revolution in 1640 found them entirely on the side of the Portuguese people. When we survey the thirty years' life of the Society in France under the rule of Vitelleschi, we get much the same impression of poor character, or character warped by casuistry. Under so Catholic a monarch as Louis XIII. and so powerful a statesman as Richelieu we do not expect to find any of the large political intrigue in which they had indulged in earlier years. We find no grave scandal, no exalted virtue, no religious heroism. Their life is a chronicle of assiduous teaching and ministration, punctuated by unworthy manoeuvres here and there to obtain power or repress rivals, and never rising above mediocrity. A few words on their relations to the court and Richelieu, to the bishops and universities, and to new reformers like Cardinal de Bérulle and St. Vincent de Paul, will suffice for our purpose. The petty intrigues and successive dismissals of the Jesuit confessors to the court are not of sufficient consequence for us to linger over them. In 1624 Richelieu became first minister of France and put an end to their political pretensions. In that year they had again incurred the anger of the university. Henri de Bourbon, illegitimate son of Henry IV., had been appointed bishop of Metz. He had been educated by the Jesuits, and was induced to make his "act of theology" in their college, instead of at the Sorbonne, as was customary, and the whole court had been attracted to and entertained in the college. Richelieu had, however, no idea of espousing the quarrel of the university; he would quickly enough come into conflict with the Jesuits, as he was determined to reverse at the first opportunity the pro-Spanish policy of Marie de Medici and her clerical advisers. His first act was to drive the Pope's troops out of the Valtelline and defy Spain, and the Jesuits contented themselves with contributing anonymously to the shower of violent ultramontane pamphlets which now fell on the minister. Two of them especially, written (it seems) by Father Keller, the Jesuit confessor of Maximilian of Bavaria, and entitled _Mysteria Politica_ and _Admonitio ad Regem Christianissimum_, gave him great annoyance. They were condemned and burned, together with Father Santarelli's _De Hæresi_ (1626), but Richelieu was almost exhausted by the violence of the first storm his policy brought upon him, and he did