Like Frei Luis de Sousa, FREI MANUEL DA ESPERANÇA (1586-1670) became the historian of his Order in the _Historia Seraphica da Ordem dos Frades Menores_ (2 pts., 1656, 66). We know from remarks in the second part that he paid the greatest attention to its composition, for which he had prepared himself by reading _hũa multidão notavel_ of books on that and kindred subjects. Similar excellence of style marks the later work of the Jesuit FRANCISCO DE SOUSA (1628?-1713), _O Oriente conquistado_ (2 vols., 1710), in which he chronicles the history of the Company in the East. The most celebrated Portuguese preacher of his time,[569] Frei Thomé de Jesus’ brother, DIOGO DE PAIVA DE ANDRADE (1528-75), represented Portugal at the Council of Trent in 1561. His eloquent _Sermões_ (1603, 4, 15) were published posthumously in three parts. His mantle fell upon FRANCISCO FERNANDEZ GALVÃO (1554-1610), the prose of whose _Sermões_ (3 vols., 1611, 13, 16) is admirably restrained and pure. Less sonorous than the periods of Paiva de Andrade, the _Trattados_ [_sic_] _Quadragesimais e da Paschoa_ (1609) and _Tratados das Festas e Vidas dos Santos_ (2 pts., 1612, 15) of the Dominican FREI ANTONIO FEO (1573-1627) perhaps gain rather than lose by being read, not heard. In the clearness and precision of their prose they are scarcely inferior to the remarkable _Sermões_ (3 pts., 1617, 18, 25) of the Augustinian FREI PHILIPE DA LUZ (1574-1633), confessor to the Duke of Braganza (afterwards King João IV), in whose palace at Villa Viçosa he died. He, too, writes _sem grandes eloquencias_; he is as precise as Feo in his use of words, and his vocabulary is as extensive. Purity, concision, clearness, and harmony give him, together with Feo, Ceita, and Veiga, a high place in Portuguese prose.