and overwhelming that it can not be set aside by volumes of eloquent denunciation, or weakened by Jesuitical sophistry. Whilst it is not proper to exclude from our consideration all that the Jesuit writers have said with reference to the period and controversy here referred to, it should be accepted with a great many grains of allowance. Their warmth and vehemence excite suspicion, indicating more of passion than comports with the quiet composure of innocence. They are not willing that the least credit shall be given to anything against them, and demand that whatsoever is said in their behalf shall be accepted as indisputably true. It is not difficult to see, however, that much of the matter offered by them as historic truth does not reach the dignity of impartial evidence, and ought not to be given any serious weight when in conflict with allegations proceeding from reputable and responsible sources. Within a recent period an elaborate defense of the society has been made by one of its leading and most learned members, and sent forth to the world as a conclusive and unanswerable vindication. It is contained in the volume so frequently referred to in this chapter, and alleged to be mainly founded upon what "writers of the society" have said. He supports his defense of this method of making history by introducing the statements of anonymous authors which bear upon their face presumptive evidence that they were manufactured for the purpose by interested parties. He does not, of course, rely exclusively upon them, but, with true Jesuit ingenuity, has so interwoven these irresponsible statements with less suspicious authorities as to give coloring and credibility to the whole. He says: "The details have been filled chiefly in from three well-known contemporary works, _the names of the authors of which have not reached us_."[109] Such a course indicates the partisan rather than the impartial chronicler of events, and an absence of the candor with which so important a discussion should be conducted. Anonymous statements should not be entirely discredited, because they may be true; but in searching after the "truth of history" they should avail nothing unless consistent with the general course of events, and then only because of that consistency. One illustration must serve. It is argued that Benedict XIV sympathized with the Jesuits, and was favorable to them at the time he appointed Saldanha as visitor with authority to investigate and reform, and yet this same pope was constrained by their persistent disobedience to declare them "contumacious, crafty, and reprobate men."[110]