While it is certainly true that more academic studies have focused on the North American missions, in terms of their historical impact South American missions were just as important to the frontiers of Spain and Portugal’s American empires. The massive size alone of the frontier region, stretching from the upper reaches of the Amazon basin to the headwaters of the Paraná as well as stretching across the lower Southern Cone, meant numerous missionary enterprises emerged in an attempt to evangelize the peoples who inhabited these regions. While small handfuls of Dominicans, Mercedarians, and Augustinians would engage in such efforts, most missions were established by the Jesuits or Franciscans. Certainly, for the Jesuits, or the Society of Jesus as they are properly known, American missions represented an extension of the Counter-Reformation for which they were created. Starting in the mid-16th century, this relatively new organization, founded in 1534, began in earnest to “reduce” the Indigenous peoples into their missions. These activities, however, abruptly ended when the Jesuits were expelled from both the Portuguese and Spanish empires in 1759 and 1767 respectfully. The much older Franciscan order had extensive experience in popular missions in Europe and was one of the first orders of regular clergy in the Americas. Franciscans, like the Jesuits, engaged in evangelizing activities throughout both North and South America from the colonial period to the present. The expulsion of the Jesuits, however, pushed them further to the forefront of missionizing efforts in the late colonial period. This acceleration of Franciscan missionary activity was aided by the establishment of the Apostolic Institute in 1682. The Institute created a pipeline of missionaries from Spain to come directly to frontier areas with funding from the crown. While this aided missionary efforts throughout South America, particularly in areas abandoned by the Jesuits, it embroiled the missionaries in the politics of the Bourbon reforms and their obsession with limited clerical power. Ultimately, while missionizing efforts continued into the Republican period, their association with the Spanish and Portuguese crowns led to widespread suppression and secularization following independence. The historiographical divide in the field tends to lie between usually older, Eurocentric histories by scholar-clerics which focus on the missionaries themselves, and newer studies carried out by more secular professional historians that examine how Indigenous populations were affected by the inherent imperialism of the missions, though exceptions abound.
X.—On the White Conduit, Chapel Street, Bloomsbury, and its connexion with the Grey Friars' water system
