In the kingdom of Poland the Jesuits found the most congenial home that they ever discovered apart from the southern Latin countries to which most of them belonged. Nor is this the only or the most serious parallel; Poland, like Portugal, Spain, and France (after 1700), decayed rapidly after the Jesuits attained the height of their power in the country. Catholic writers in the latter part of the seventeenth century used to contrast the prosperity of the States which had adhered to the Vatican with the failure or stagnation of States which accepted the Reformation. France, Spain, Portugal, and Austria were the great world-Powers, and, under Sobieski, Poland promised to attain an important position. England, on the other hand, was still a small empire; Holland was falling from its momentary greatness; Norway, Sweden, and Denmark were regarded as half-barbaric; the Swiss cantons were a small pastoral folk; the German Protestant States were exhausted and distracted. The argument has recoiled on the Romanist with terrible force. The Catholic States have increasingly decayed, or defied the authority of the Pope; the Protestant States are the great world-Powers. The Protestant colonies in America have become a great civilisation; the Catholic colonies rise to prestige only in proportion as (like Argentina) they abandon their creed.
It has, therefore, been quite natural for writers on the Jesuits to emphasise the fact that the countries in which they obtained the greatest control have been the most conspicuous Powers to decay, and the imagination instinctively recalls the picture of some giant of a tropical forest gradually embraced and killed by a parasitic growth. This picture should not be admitted too easily. Art, for instance, has often prospered most luxuriantly when a civilisation was beginning to decay, yet it was assuredly not a parasitic growth accelerating the decay. It is possible that the Jesuits flourished _because_ the nation was decaying, not that the nation decayed because they prospered. The problem requires careful analysis and exact proof. We have seen, however, in the case of Spain and Portugal that, in point of fact, the prosperity of the Society was both economically and politically injurious to those States--that the Jesuits really diverted into their own organisation the wealth and power which should have contributed to the well-being of the State--and we shall find the same situation in Poland and Austria.