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DIVINITY SCHOOL
TROWBRIDGE LIBRARY

LIFE

ST. IGNATIUS LOYOLA

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ST. IGNATIUS LOYOLA

AND

THE EARLY JESUITS

BY

STEWART ROSE

JParvum ingentis pignus reverentiae

EEBUS OF THE I.OYOLAS,
OVER THE ENTRANCE TO THE SANTA GASA, LOJ

LONDON
BURNS AND OATES, Ld.
NEW YORK: CATHOLIC PUBLICATION SOCIETY CO.
1891

TO THE
REV. WILLIAM EYRE, S.J.
JLbls JBoofe
IS GRATEFULLY DEDICATED
BY
THE. AUTHOR

PREFACE

THE ILLUSTRATED LIFE OF ST. IGNATIUS.

THE appearance of the Commentarium de origine Soc. Jesu,
by Simon Rodriguez ; of the Memoirs of F. Manare, De
Rebus Societatis Jesu Commentarius Oliverii Manarcei, Florence,
1886; of the Letters of St. Ignatius, Las Cartas de San Ignacio,
Madrid, 1 874-1 889 ; of Pere Clair's elaborately illustrated and
annotated Vie de S. Ignace, Paris, 1890, have given materials
for a work which may be called a new life. The illustrations
are from the pencils of Mr. Wain and of Messrs. H. W. and
H. C. Brewer. It has been the wish of the author to reproduce,
as far as possible, the surroundings of the story as they were
in the days of the Saint. The authorities for these restorations,
which have been the subject of most painstaking study, are
given in the Appendix. The BoUandist Fathers have kindly
put at the disposal of the author the copperplates which illus
trate the life of St. Ignatius in their great work. It would
be impossible to thank sufficiently the many who have assisted

VI

Preface.

the author in such various ways, as by research, or by
procuring the photographs, engravings, or sketches, and the
authorities for the illustrations. Father Eyre, S.J., has kindly
devoted himself to passing the work through the press.
Stewart Rose.

LIST OF CHIEF AUTHORITIES,
BESIDES THOSE MENTIONED IN THE PREFACE.

The Bollandists, t. xxxiii., July 31, who, in addition to the two lives — the Vita
antiquissima, by Goncalez, really an autobiography of the Saint, and the standard
Life by Ribadeneira, both carefully annotated — give a long preliminary dissertation
full of documents and citations from various authors ; Maffei, Vita Sancti Ignatii ;
Orlandini, Historia Soc. Jesu, Pars. I. ; Alcazar, Chrono-historia de la Compania
de Jesus ; Nieremberg, Varones illustres de la Compania de Jesus ; Bartoli, Vita
di S. Ignazio, Italia, Memorie degli uomini e dei fatti delta Compagnia di Gesu ;
Prat, Vie de Ribadeneyra, Vie de Maldonat ; Cantu, Gli Eretici d' Italia ; Boero,
Vita del _?. Pietro Fabro, Vita del P. Paschasio Broet ; Genelli's valuable Life of
S. Ignatius ; and Janssen's Geschichte des deutschen Volkes.
It may be well to add that the Cartas de S. Ignacio, besides giving the exact
text of the Letters, illustrate that text by a wealth of documents, which, like the
letters themselves, are in great part new, and are all accurate reproductions of
the originals.

CHRONOLOGY OF THE LIFE OF ST. IGNATIUS.

1491.
1521, May 20.
1522, Mar. 25.
1523, Feb.
... Mar. 29.
... Sept. 4.
1524, Jan.
1526, Aug.
1527-
1528, Feb. 2.
I53°-1 534, Aug. 15.
1 535, Mar.
... Dec. 31.
1537. Jan. 6.
. . . June 24.
1537-1538, Mar.
I538-

J539,

Sept.

3

iS4°,

Sept.

27

IS4I,

April

13
22

iS42

Birth at Loyola  5
Wounded at Pamplona . . . . . . .21
Consecration to devout life at Montserrat — (Joes to Manresa 44, 45
Leaves for Barcelona for the Holy Land . . . 70
First visit to Rome — Interview with Adrian VI. . . -78
Arrival at Jerusalem from Jaffa ...... 84
Return to Spain  88
Studies and work for souls at Barcelona . . . • 93-108
Goes for philosophy to Alcali . . . . . .109
Moves to Salamanca . . . . . . . .126
Enters Paris, and recommences his studies . . . .138
Visits London to beg for his support . . . . -152
The first vows at Montmartre . . . . . 175
Leaves Paris for Spain . . . . . . .189
Arrives at Venice — Third visit . , . . .201
Is joined by his companions from Paris . . . .211
Is ordained priest with six of his companions . . .221
Vision of La Storta and entry into Rome .... 232
St. Ignatius at Albaneta with Dr. Ortiz . . -239
The Fathers summoned to Rome to draw up the Institute . 240
Says his first Mass at the Altar of the Crib, St. Mary
Major's  258
Paul III. approves the Institute by word of mouth . . 263
The same Pope approves it by the Bull Regimini . .264
The new house at Sta. Maria della- Strada . . . 383
St Ignatius elected General . / . . 275
Solemn profession of St. Ignatius and his companions . .276
St. Ignatius mediates between the Pope and Portugal . . 405

Vlll

Chronology of the- Life of St. Ignatius.

i 543. He founds the House of St. Martha
1545. He goes to visit Paul III. at Montefiascone .
1546, Aug. r. Death of B. Peter Favre at Rome
1549, Nov. 10. Death of Paul III.
1550, Feb. 21. Opening of the Roman College, .
1551, Jan. 30. St. Ignatius wishes to resign the office of General
... Dec. 2. Death of St. Francis Xavier .
1552. Oct. 28. Opening of the German College .
1553. Opposition of St. Ignatius to Canisius' election as
1556, July 31. Death of St. Ignatius .
1559, July 27. Beatification of St. Ignatius .
1622, Mar. 12. Canonisation of St. Ignatius

Bishop

PAGE 376
320
400436 5°7
445 4935i7459599
6096ro

CONTENTS. __oolt £
FROM HIS BIRTH TO LEAVING PARIS— 1491-1535.

CHAPTER I.
LOYOLA — BIRTH AND EARLY LIFE OF IGNATIUS — 1491-1521. PAGE
The birth of St. Ignatius — Ignatius in court and camp — Ferdinand the Catholic
at Naples— War of the Comuneros — Defeat of the Comuneros. . . 1-18
CHAPTER II.
FALL OF PAMPLONA — ST. IGNATIUS IS WOUNDED — HIS CONVERSION — 152 1-2.
The wound at Pamplona— Terrible operation and long convalescence — Total
change of mind and heart — Europe in 1521 — Death of Leo X. — Farewell,
to home and kindred ..... . . 19-30

CHAPTER III.
MONTSERRAT — THE VIGIL AT THE SHRINE — 1522.
St. Ignatius and the Morisco — Montserrat — " Vigil of the armour "

31-44

CHAPTER IV.
MANRESA — THE SPIRITUAL E„ERCISES — I 5 23.
Manresa— Life of penance— The "Spiritual Exercises "—Varied temptations — St.
Ignatius tried by scruples— His remedies against them— Revelations of
mysteries— The charitable home of the Amigants— The persecution of
his friends .....-•¦. 45— 71

Contents.

CHAPTER V.
BARCELONA— ROME — JERUSALEM^- 1 523.
PAGE
St. Ignatius begs for his passage money — The Saint's first visit to Rome —
Ignatius at Venice and at Jerusalem — His visit to Mount Olivet . . 72—87
CHAPTER VI.
RETURN TO SPAIN — STUDIES AT BARCELONA — 1524-6.
Return journey : St. Ignatius at Ferrara — Arrival in Spain — The Saint turns
schoolboy — Ignatius' life at Barcelona — The Convent of the Angels—
The recall to life of a suicide — Miguel Rodis and Juan Pascual . . 88-108
CHAPTER VII.
HIGHER STUDIES AT ALCALA — 1 526-7.
St. Ignatius visits the sick — Conversion of a young nobleman — Charges against
the Saint : his acquittal — Francis Borgia and the Empress Isabel —
Ignatius in prison — He goes to Valladolid ..... 109-124
CHAPTER VIII.
FRESH STUDIES AND FRESH TRIALS AT SALAMANCA — 1527.
Arrest at Salamanca — Imprisonment and examination — St. Ignatius leaves for
Paris ...... .... 125-134
CHAPTER IX.
STUDIES AT PARIS, FROM FEBRUARY 2, 1528-32.
The University of Paris — St. Ignatius at the Spanish Hospital — Opposition to
the Saint : his charity — Dispersion of all his followers — Ignatius at
Sainte Barbe— Ignominy, threatened but averted— St. Ignatius in Eng
land—Letter to Don Martin de Loyola — Letter to Dofia Isabel Roser —
Letter to Dofia Inds Pascual— Influence of Ignatius at Paris— Conversion
of a Doctor of Divinity ••-.... 135-165
CHAPTER X.
MONTMARTRE, AND THE BEGINNINGS OF THE SOCIETY OF JESUS — 153O-5.
Life of B. Favre in Paris — B. Peter Favre and St. Francis Xavier — Francis
Xavier joins St. Ignatius— Nicolas de Bobadilla and Simon Rodriguez—
The first vows at Montmartre— Calvin at Paris— Progress of Protestantism
in Germany— Death of Clement VII. , . . . . 166-18?

Contents. xi

_.O0fc II.
FROM ST. IGNATIUS' FINAL LEAVING AZPEITIA TO HIS
SETTLING IN ROME— 1535-41.

CHAPTER I.
ST. IGNATIUS REVISITS SPAIN AND ITALY — 1535-6
PAGE
Life of St. Ignatius at Azpeitia — Apostolic work at Azpeitia — The Saint visits
Val de Cristo — Ignatius returns to Venice — Accessions to the Society at
Venice ......... 189-204
CHAPTER II.
JOURNEY OF THE COMPANIONS TO ITALY — 1536-7.
Perils on the way — Adventure with a reformed minister — Journey of the Com
panions to Rome — Paul III. and his reforms — Cardinal Contarini —
Audience with Paul III. — Illness of Simon Rodriguez— Preaching of St.
Ignatius in Vincenza ... . . . . . . 205-228
CHAPTER III.
ST. IGNATIUS AT ROME— 1537.
Vittoria Colonna and the Society — Death of Father Hozes — Ortiz and St.
Ignatius at Monte Cassino — The Torre del Melangolo — Letter of Ignatius
— Persecution in Rome — The Saint cleared from calumny — Vocation of
Antonio Araoz — St. Ignatius' first Mass : Christmas — Objections to new
Orders ......... 229-259
CHAPTER IV.
THE SOCIETY IS FOUNDED AND APPROVED — 1540.
Discussion about obedience — Approval of the Constitutions by Paul III. — The
Bull " Regimini militantis ecclesias " — Pedro Ribadeneira — Ribadeneira's
noviceship . . . . . . . . . 260-271
CHAPTER V.
ST. IGNATIUS, FIRST GENERAL OF THE SOCIETY — 1541.
St. Ignatius unanimously elected — The Saint's opposition overcome —The last
vows at St. Paul's — Death of Father Codure . 272-282

XII

Contents.

CHAPTER VI.
THE FIRST MISSIONS OF THE SOCIETY — ITALY, PORTUGAL AND INDIA — 1540-43. PAGE
Mission work in Italy— Lainez, Favre, and Broet— St. Francis Xavier ordered to
India— St. Francis sails from Lisbon — Simon Rodriguez in Portugal . 283-294
CHAPTER VII.
THE CONSTITUTIONS OF ST. IGNATIUS.
St. Ignatius' preparation by prayer — The various degrees in the Society — Regula
tions for the students — The General, Provincials, and Assistants — The
Book of the Constitutions — Opinion of Cardinal Richelieu . .295-307

CHAPTER VIII.
MISSION TO IRELAND — 1541-3.
St. Ignatius' instructions to the Nuncios — Perils for the Faith in Ireland— Broet
and Salmeron's labours in Italy — Salmeron at Modena . . . 308-319
CHAPTER IX. •
ST. IGNATIUS' DAILY LIFE.
St. Ignatius at Castel Madama — His great care of the sick — |His prudence and
love of poverty — Fraternal charity of St. Ignatius — The Mass on Christmas
Day at St. John Lateran — Confidence and prudence of the Saint —
Tenderness of Ignatius to the young — His skill in retaining the waverers
— Patience with the hot-tempered — The oil and the vinegar — The attempts
to introduce heresy — Ven. Juan d'Avila and the Society . . . 320-347

»ooft HI.
THE WORK OF THE SOCIETY IN ITS FIRST YEARS.

CHAPTER I.
THE SOCIETY OF JESUS IN GERMANY — BLESSED PETER FAVRE
AND LE JAY — 1540-50-.
The Conference at Ratisbon — The failure of the Conference of Ratisbon — Bobadilla
and Le Jay in Germany — B. Peter Favre in Spain — BB. Peter Favre and
Peter Canisius — Blessed Peter Favre at Louvain — Carthusian charity . 351-372

Contents. xiii

CHAPTER II.
WORK IN ITALY, IN VENICE, AND ROME — 1542-4. PAGE
Lainez at Padua and Bassano— Good works established by St. Ignatius — Lainez
preaching at Brescia — New home at Santa Maria della Strada . . 373-384
CHAPTER III.
COLLEGES: PARIS, LOUVAIN, AND ALCALA — 1540.
Banishment of Jesuit students from Paris — Postel : the "Monita Secreta"—
Francisco de Villanueva at Akal£— B. Peter Favre at Evora and Coimbra
— Miguel de Torres — The death of Blessed Peter Favre— Opposition to the
Society at Paris ........ 385-404
CHAPTER IV.
TROUBLES FROM WITHIN AND WITHOUT — 1542-52.
The proposed mission to Abyssinia — Calumnies of Mattia against the Society —
Blessings for curses — Attempt to make Bobadilla Bishop of Trieste— Doria
Juana de Cardona and St. Ignatius — Petition of St. Ignatius as to direction
of Nuns — Legal decision against Isabel Roser . . . f 405-422
CHAPTER V.
TRENT AND MUHLBERG — DEATH OF PAUL III. — 1545-9.
Advice of St. Ignatius to his Fathers at Trent— Life of the Fathers at the Council
— The removal of the Council to Bologna — Bobadilla at Muhlberg and
Passau — The assassination of the Duke of Parma — -Death of Paul III. . 423-437
CHAPTER VI.
.ST. FRANCIS BORGIA — B. PETER CANISIUS — 1550.
St. Francis Borgia asks to enter the Society — St. Ignatius' advice to St. Francis
Borgia — St. Ignatius seeks to resign the Generalate — Foundation of the
College of Ingoldstadt — Foundation of the College of Vienna — The Jesuit
College at Ferrara — St. Francis Borgia is ordained Priest — Commotion at
Saragossa — Effort to make B. Peter Canisius a Bishop . . . 438-460
CHAPTER VII.
JULIUS III: — LAINEZ AT PALERMO, TUNIS, AND TRENT.
Torquato Tasso and t_e Society — Lainez and Ribadeneira at Palermo — Lainez
accompanies the expedition to Tunis — His humility under reprimand —
Lainez and Salmeron at Trent — Dispersion of the Council of Trent . 461-476

xiv Contents.

CHAPTER VIII.
TROUBLES IN ALCALA AND IN PORTUGAL  1 55 1-2.

PAGE

Difficulties with Archbishop Siliceo— Simon Rodriguez removed from office-
Simon is summoned to Rome — Emmanuel Godhino appointed Rector of
Coimbra ......... 477~488

_3ooft IU.
THE LAST YEARS AND DEATH OF IGNATIUS— -1551-6.
CHAPTER I.
EXTERNAL WORK — 1551-5".
Death of St. Francis Xavier — Departure of Oviedo from Rome for Abyssinia —
Jesuit mission to Corsica — The Portuguese Inquisition and St. Ignatius —
The Inquisition and popular approval in Spain — Father Spee's Christian
charity ......... 491-506
CHAPTER II.
THE COLLEGES OF THE SOCIETY.
Father Charlart, Rector of the Roman College— Bernard Olivier enters the Society
— St. Ignatius' idea about expurgated classics — Visit of St. Ignatius to
Alvito— Opening of the German College, October 28, 1552 — Efforts to found
a College at Jerusalem ....... 507-524
CHAPTER III.
PROGRESS IN GERMANY — 1 552.
St. Ignatius' solicitude for England— B. Peter; Canisius, Provincial of Upper Ger
many — Foundation of the College of Ingoldstadt .... 525-532
CHAPTER IV.
ST. IGNATIUS' LIFE AT SANTA MARIA DELLA STRADA.
The Professed House enlarged— The obedience of St. Ignatius— The rules of
modesty— St. Ignatius' severity in expelling the unfit— Apparent harsh
ness with Lainez and others— The prudence of St. Ignatius — Question
of a family marriage— Olivier Manare's notes on St. Ignatius— The Saint's
views on subordination— His love of poverty and his confidence in God -
His care of the Community ....... 533-559

Contents. xv

CHAPTER V.
THE POPES OF ST. IGNATIUS' LAST YEARS — 1555-6.

PAGE

Julius III. and Marcellus II. friends of the Society — Difficulties under Paul IV. —
Relations with the Barnabites and Carthusians .... 560-568

CHAPTER VI.
PARIS AND BELGIUM — 1555-6.
Testimonies to the Society from Italy and Spain — Accusations against the
German College — Ribadeneira arrives in Belgium — Ribadeneira's sermons
at Louvain and Brussels — Death of Quintin Charlart — Ledesma enters
the Society : his life and death — The Society authorised in the Low
Countries .... .... 569-589
CHAPTER VII.
THE END — THE COMPANIONS — THE CROWN — 1551-1622.
The Cardinal-archbishop Quiroga and Ignatius — St. Ignatius' will and testament
— St. Ignatius resigns his government to a commission — Polanco's account
of the death of St. Ignatius — Brother Cannicari's further details — Lainez,
Broet, Salmeron, and Rodriguez — Ribadeneira's later life : the Beatification
and Canonisation ........ 590-610

LIFE OF ST. IGNATIUS LOYOLA.

BOOK I.
jfrom bis Btrtb to ^Leaving ©aris.
1491-1535-

LIFE OF ST. IGNATIUS LOYOLA.

BOOK I.
FROM HIS BIRTH TO LEAVING PARIS.
I49I-I535-

CHAPTER I.
LOYOLA — BIRTH AND EARLY LIFE OF IGNATIUS — 1491-1521.
IN the beautiful province of Guipuzcoa, in a broad valley beneath the
southern slopes of the Pyrenees, stands the old House of Loyola,
wherein St. Ignatius was born. It is now concealed within the buildings
of the Jesuit College which surround it, but was then shrouded, amidst
fruit trees and gardens, on the banks of the stream of the Urola, at no
great distance from the little town of Azpeitia. The mountains all round
are abundant in marble and in iron ores, worked from long distant times
by the people of Azpeitia and Azcoitia, about two miles apart on either side
of Loyola. When Henry of Castile, to restrain the power of the nobles and put an
end to their continual feuds, caused all the strongholds of Guipuzcoa to be
demolished, that of Loyola, by a special grace, was exempted from the
general doom. The tower, indeed, which had been constructed through
out in the fourteenth century of massive squared stones, was half pulled
down in 1456, during the civil strife; but it was rebuilt to the summit
with brickwork by the Saint's grandfather, and such is its condition to the
present day.
Over the doorway remain the curious arms of the ancient family, answering
to their name, and descending from the misty tenth century, in which tradition

Life of St. Ignatius Loyola.

loses itself — a camp-kettle hung by a chain between two wolves — " Lobo y
olla," the wolf and the pot.1 The country people, still full of remembrances
of Ignatius and his ancestry, relate that this name was given in those feudal
times when great lords made war on one another with a band of followers,
whom they were bound to maintain ; and this the family of Loyola used to
do with such liberality, that the
wolves always found something
in the kettle to feast on -after the
soldiers were supplied.
A large and rich domain, in
the thirteenth century, by the
marriage of In.s de Loyola with
Lope de Ofiaz, passed into the
possession of the latter house.
The family of Ofiaz was held in
high repute in Spain, not only on
account of its ancient estates, but
because it had produced men
famous alike in arms and letters.2
It was connected with the most
illustrious families of the country,
and was one of those called
parientes mayores, which had the
privilege of being personally in
vited by the sovereign, whenever
the nobles of the land were sum
moned to do homage to the crown,
or for any other cause.
The parents of St. Ignatius were Beltran Yanez de Ofiaz y Loyola and
Marina Saenz de Licona y Balda. The family 3 of the Saenz were related to
that of Loyola ; they resided in no great opulence at Azcoitia, and their house
is still shown. The people thereabouts still recall every particular of the
Saint's kinsfolk and history with a personal pride and attachment ; he is the
patron of Guipuzcoa and of the Basques ; his hymn is their national hymn.

LA SANTA CASA OR HOUSE OF LOYOLA, WITH SURROUNDING
BUILDINGS.

1 A wolf was the device of the Ricos- hombres— nobility. The arms evidently are a rebus on the
name Loyola.
2 Two brothers of their ancestry, Juan Perez and Gil Lopez, were leaders of the Guipuzcoaris
in the famous battle of Beontivar, where 800 Spaniards defeated 70,000 French, Navarrese, and
Gascons, an inequality which, if the circumstances had been reversed, might have suggested the
idea of a gasconade.
3 They claimed a descent from the Gracchi and Scipios of Rome.

The Birth of St. Ignatius — 1491.

They show the spots connected with his name, the house where he lived
with his foster mother; they relate incidents that have been carried down
from his time to this by popular affection ; and every male child born
in that neighbourhood is christened in the font at Azpeitia in which he
was baptized, and is named after him, though the eldest only is called
by the name. Marina had five daughters and eight sons, of whom
Ignatius was probably the youngest. He was born in 1491, the year in
which Columbus set out on his voyage of discovery ; Innocent VIII. being
Sovereign Pontiff, Frederic III. Emperor of Germany, Charles VIII. King
of France, and Ferdinand and Isabella reigning in Spain. His mother was
remarkable for her piety. The room in which he was born was shown to
St. Francis Borgia, on his first visit to Loyola. It is a small chamber opening
into the little family chapel, of which it now forms part. A lamp was con
tinually burning there in later years, and a document, giving the endowment
for its keep, confirms the statement, which was current in Ignatius' lifetime.
St. Francis on that occasion said his first mass in another chapel. The child
was baptized in the church of St. Sebastian, at Azpeitia, being the parish
church of Loyola, where he received the name of Enico, or Inigo, the sainted
Abbot of Ona, near Burgos. He told Francis Borgia that in after life he
called himself Ignatius out of reverence to the martyred Bishop of Antioch.
Maffei, who knew the Saint well, says that his father, Don Beltran, was
severe towards his children, and not judicious in his training ; adding that,
from early childhood, Ignatius was imbued with worldly notions, common
among persons of his station. Nevertheless, it is said that Beltran took his
son Inigo every year to the shrine of Santiago di Compostella. Probably
his mother died while he was still very young; for he was soon removed
from home and sent to one of his aunts, Dofia Maria de Guevara, a lady
of remarkable piety, who lived at Arevalo, in Castile. He remained
with her until he was old enough to be transferred to the court of
King Ferdinand.
There he was trained, with other young lords of his own age, in all
knightly exercises, Don Antonio Manriquez, the Duke of Najera, kinsman and
warm friend of the Loyola family, taking charge of his education. He
caused him to take lessons in fencing daily ; taught him the art of war, and
along with this made him acquire the skill in writing and speaking held in
those days to furnish " the two wings of letters and of war," which were
to lift him up to the summit of honourable distinction whereto his thoughts
aspired. According to the usage of the time, he devoted himself to the service of
a noble lady, whose name in after days never passed his lips. The Saint,

Life of St. Ignatius Loyola.

indeed, never adverted to this ' passage in his life except very slightly, and
then only to characterise the whole affair as a piece of worldly vanity ; yet
thus much he said of the lady in question to Goncales, that she was not
a countess nor a diichess, but of a rank more exalted than either — a
lady of very illustrious and high nobility. The circumstance is one which
may serve as an early indication of a mind and character which had a
natural affinity with lofty aspirations and noble and arduous enterprises.
The Jesuit Genelli, in his life of Ignatius, though he discreetly says he
will not hazard a conjecture, remarks that there were only two ladies at
the Spanish court at that time who could be thus designated. One was
the Princess Catharine, daughter of Queen Joanna and the Archduke
Philip ; but the complete retirement in which she lived with the poor crazy
Queen makes it, he thinks, improbable that she was the person to whom
Ignatius alluded. The other was Germaine de Foix, the youthful wife of
Ferdinand. But two other royal ladies were living at this time under the protection
of the King ; and the younger of these we may conclude with some certainty
to have been the object of Inigo's devotion. When Ferdinand I. of Naples,
married to the sister of Ferdinand of Aragon, had left her a widow with one
daughter, his uncle Frederic, succeeding to the throne, was invited by the
Spanish King to affiance his young heir, the Duke of Calabria, with this
daughter, Juana; but Frederic liked neither the Queen-Dowager nor her
daughter, and thought also that the alliance with France would be more
advantageous to him than that of Spain. Ferdinand of Aragon consequently
summoned the widowed Queen and Princess to Spain, where they were
received with affectionate courtesy by Isabella at Granada; Ferdinand. gave
them a residence with royal appointments at Valencia, a town ever full of
stir and bustle, and frequently visited by the court. The year after, Frederic
found he had made a mistake, and endeavoured to revive the project of
marriage, between his heir and Ferdinand's niece. Ferdinand by that
time had also changed his mind; he coveted the kingdom of Naples for
himself. It is probable that Ignatius was in attendance at court, and formed part
of the brilliant escort which accompanied her when the King met Germaine
de Foix at Duenas, in Castile, and was there married to her on the 18th of
March 1506, to the great disgust of the Castilians, not yet consoled for the
recent loss of their own Queen Isabella, and who still remembered her
marriage to Ferdinand, thirty years before, in that very city. Germaine was
the daughter of the Vicomte de Narbonne, and niece of Louis XII., King of
France. At the time of her nuptials, she is described as being handsome,

VALLEY OF LOYOLA, WITH AZPEITIA IN

FOREGROUND, AND ITS CHURCH, IN WHICH THE SAINT WAS BAPTIZED. —Page 4.

Ignatius in court and camp — 1506.

haughty, gay, fond of show and amusements, and astonishing the Spaniards,
who had so much revered the grave and pious Isabella, by her French
manners and tastes. She was particularly fond of having entertainments
given for her; and without any great stretch of the imagination, we may
suppose that the brilliant and gallant Don Inigo often helped in contriving
pastimes for her diversion.
It is not surprising that at this time Ignatius took a poetical turn ; his
sonnets and canzones were usually addressed to the lady he served, but they
were often of a religious character; and one which has been preserved
seems to have suggested those well-known lines on the love of God
attributed to St. Francis Xavier. He also wrote a long poem, now lost,
in honour of St. Peter. With his heart and imagination thus occupied,
he was not tempted to indulge in the common excesses of young men
thrown upon courts and camps; he avoided even gambling, the dominant
vice of Spain; he delighted in romances of chivalry, and read diligently
the interminable volumes of "Amadis de Gaul," and works of imagination
of a like nature, to whose popularity, not long after, Cervantes gave a
fatal blow.
The descriptions that have reached us of Ignatius represent him to us
as possessed of all those chivalrous qualities and accomplishments which
formed the character of a Spanish gentleman. He was generous, high-
spirited, an honourable lover, a loyal courtier, well versed in every branch
of knightly education ; with something, too, of taste and skill in his handling
of the pencil and the pen. He loved splendour and new devices for display
or amusement ; he liked to show himself in the saddle, managing with equal
skill the jennet or gineta, used in the tourney or the ring, and the heavy
war-horse which bore him with his lance into the field. He followed the
war, says Padre Garcia (but without saying in what quarter), and gained
himself a name that seemed to promise him the highest place in military
honours ; he made himself beloved by the soldiers ; he respected the churches
and convents, and all consecrated things ; and once defended a priest who was
in considerable danger against a " streetful," as he termed it, of men. He
was scrupulous in speaking always the strictest truth, holding that as indis
pensable to true nobility ; his words were ever guarded and modest, such as
a lady might have heard; he was master of his wrath, and never drew his
sword on slight occasion ; he thought it unworthy of his nobility to assert
a right of precedence ; more than once he had appeased dissensions among
the soldiers, even at his personal risk, and averted mutiny in the field ;
impetuous and quick to resent an insult, he was equally ready to excuse and
forgive; and the gift of influencing men's minds, which was afterwards so

10 Life of St. Ignatius Loyola.
remarkable in him, showed itself amongst his companions, whether in the
camp or court. He, was short of stature, but he was active, lithe of limb,
and light of heart — easily moved to mirth ; his complexion olive, his hair
very black, glossy, and clustering; his features well formed; his forehead
high ; his countenance so expressive and varying, that no painter could ever
make a true portrait of him. His dark eyes had the deep lustre of the
south ; and, to the close of his life, their eloquence could command, console,
and speak the liveliest sympathy, even when he did not utter a word. We
hear often in his after life, from persons not among his followers, of the
power of those marvellous eyes, then seldom raised from the ground except
to gaze on heaven, but fraught with a fascination and persuasiveness exceed
ing that of language.1 When young he was conscious of his good looks,
delighted in gay and splendid attire, and in paying his court to ladies;
his movements were remarkably graceful, his manners most courteous and
noble; his high birth betrayed'itself even when he had assumed the disguise
of extreme poverty.
Of this early portion of his life very little has been left on record, and of
that little scarcely anything was derived from the Saint's own lips. He
said of himself that " up to his twenty-sixth year, he was entirely given
up to the vanities of the world ; but that he. especially delighted in martial
exercises, being led thereto by an ardent and innate desire of military
glory." Some of his biographers think Inigo served in the army of Naples, as
did two,of his brothers, both of whom lost their lives in the field, under
the Viceroy Gonsalvo de C6rdova, whose wife was their kinswoman, a
sister of the Duke de Najera.
It is probable that Pamplona, where he was afterwards taken prisoner,
was also the scene of some of his early exploits ; for we hear that the Duke
of Najera fought there, about 1512, "surrounded by almost all the young
nobility of Spain."
In the autumn of 1 506, Ferdinand, desirous of settling the affairs of
Italy somewhat to his own advantage ; coveting Naples, and not quite con
fiding in the fidelity of Gonsalvo de C6rdova, whose enemies represented
him as seeking to make his own terms with the French King, Louis XII.,
sailed from Barcelona for Italy, accompanied by all the court, in twenty-
three galleys, escorted by as many other vessels, Raymond de Cordova
commanding the fleet. The young Queen Germaine was with her husband,

1 The portraits of the Saint in early life are not contemporaneous, as the I.H.S. on the armour,
and the date and style of the painting, show.

Ferdinand, the Catholic, at Naples — 1506. 11
Ferdinand, the Queen of Naples, and Princess Juana, in another galley;
and Inigo probably not far off. When they approached Genoa, Gonsalvo de
Cordova met them, and passed into the royal galley, where he was well
received, and succeeded in justifying himself with his suspicious master,
for a time at least. At Genoa Ferdinand would not land, but received the
senators on board ; afterwards they parted excellent friends. The weather
had been all along unfavourable ; the ships took shelter in the Bay of Porto
Fino, where Ferdinand heard of the death of his son-in-law, the Archduke
Philip; which news, says Ferreras, "he received with great resignation to
the will of God " — as he well might, since the two princes had never con
cealed their mutual dislike to one another. The royal party stayed a few
days at Gaeta, then at Pozzuoli, while splendid preparations were making
for their reception at Naples. The joy seemed universal ; it was very
probably sincere, for the Spaniards were more acceptable than the French
as protectors to the kingdom of Naples, too weak to defend itself. Splendid
fetes were given to the King and the royal ladies. The Princess Juana must
have remembered that she had been offered a crown in that lovely country ;
but the companion intended for her, the Duke of Calabria, was apparently
of a character that would have made the dignity not an enviable one. After
illuminations came politics ; the States of the kingdom were held ; but the
Spanish King, "maliciously," it was said, prevented his bride, Germaine,
from being present when the oath of fidelity was received, in order to secure
the right of succession to his grandson Carlos. Many envoys came from
the Pope and other Italian powers, to recognise Ferdinand as sovereign
of Naples; the Emperor Maximilian also sent ambassadors. There were
claimants on all sides for compensation of past services, which Ferdinand
knew not how to satisfy ; and Gonsalvo de Cordova made the generous offer,
which was imitated by some other nobles, of giving back to the King the
estates he had received from him as the just reward of incomparable
services. In June Ferdinand sailed for Savona, where the King of France
awaited him ; thence, after three days of hospitalities, he sailed for Valencia ;
left Germaine to act as Regent of Aragon,1 and went himself to his unruly
kingdom of Castile.
At this time we cannot trace Inigo's career distinctly, but as outbursts
of civil war were perpetually calling the King's soldiers into the field, we may
be certain that his sword was not allowed to rest. Isabella had governed
Castile with-great judgment and good fortune; when Ferdinand succeeded

She held the States at Calatayud.

12 Life of St. Ignatius Loyola.
her as Regent on behalf of his half-witted daughter, widow of Philip, the
nobles and the common people, opposed to one another, were both opposed
to Ferdinand ; and even in Aragon there were disturbances which often
resulted in bringing the royal exchequer very low indeed. When Queen
Germaine held the States of Catalonia at Lerida, she could obtain nothing
for the King; but going to Saragossa, where the Archbishop had great
personal influence, they prevailed on the nobles to offer a large and much-
needed subsidy. But now the miraculous bell of Villila was heard to toll
of itself; a sound invariably the forerunner of some misfortune, for in the
metal of the bell the country people believed was melted one of the thirty
pieces of silver paid to, Judas. It might also have foretold the death of
the Great Captain ; but when Ferdinand died both Castile and Aragon
thought that the country had sustained a heavy loss. He left not money
enough in his treasury to pay for his funeral ; his people then forgave what
they had called his covetousness ; and Spain, neglected by its arbitrary and
then distant sovereign, Charles V, and plundered by the foreigners whom he
placed over it, long had reason to look back with regret on the reign of
Ferdinand and Isabella.
King Ferdinand had made the Duke of Najera, who at the time Inigo
went to the court was. known as the Count de Trivino, his Viceroy of
Navarre, when he took it (1512) from its rightful sovereign, Jean d'Albret,
and annexed it to the crown of Spain. But on the death of Ferdinand
(15 16), and under the regency of Cardinal Ximenes, the unfortunate
monarch, taking advantage of the absence of Charles V., and of the discon
tent and disaffection that prevailed among the Spanish nobles, attempted, with
the aid of France, to recover possession of the country, whose inhabitants
for the most part retained their attachment to his family. He besieged St.
Jean-pied-de-port; but Ximenes, with his characteristic vigour, dispatched
additional troops, who defeated and drove out the French; he then razed
all the principal castles of Navarre, and began forthwith to strengthen the
defences of Pamplona. Meanwhile, certain Castilian towns, always ripe for
revolt, having profitably seized the occasion to reclaim their liberties by
force of arms, Ignatius was sent to suppress the insurrection. He himself
led the attack on the small town of Najera, on the frontier of Biscay, which
was taken by assault, chiefly through his personal valour. He refused,
however, any share in the spoil. But the sword, in that state of affairs, could
not do very much.
The young King Charles brought with him from the Low Countries a
host of counsellors and favourites, who treated Spain as if it had been a

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War of the Comuneros — 1516. 15
conquered province, with little regard for legitimate claims or national
susceptibilities. Ximenes had deprived the nobility of a large proportion
of their privileges, which were both excessive in themselves and oppressive
to the people, and had even succeeded, by a diminution of their territorial
possessions, in reducing their exorbitant power. By his decision and
firmness, by a sagacious combination of force and forbearance, by the
justice of his measures, and their popularity with the burgher class, ever
ready to lend their aid to the humiliation of their aristocratic rivals, he
had so conducted and executed what in effect was a great social revolution,
that with the exception of some slight commotions quickly appeased, the
internal tranquillity of the country suffered no interruption. When, how
ever, Charles became Emperor of Germany, and, being about to leave
Spain, demanded large subsidies from the Cortes of Castile, whom for his
better security he had assembled, not at Valladolid, but, contrary to
custom, at Compostella, the people of the chief towns, jealous of their
privileges, showed determined signs of resistance, and required that their
grievances should be redressed before they would vote the supplies.
The inhabitants of Toledo were especially loud in their remonstrances,
while those of Valladolid, who resented the transference of the Cortes to
Compostella, rose in open mutiny, and would have prevented Charles
continuing his journey to the latter town, had he not succeeded in
making his escape in the midst of a violent tempest. A majority of
the Cortes, however, sided with the King, and granted the money for
which he had applied; and Charles, now indifferent and defiant, left
Spain without paying any attention to the complaints that had been
laid before him, or making any provision to meet the threatening in
surrection. Then began the war known in history as the War of the Comuneros,
so fatal in its termination and so remarkable in its lasting results.
Disturbances broke out at Segovia; and Cardinal Adrian, of Utrecht,
the future Adrian VI., whom Charles had made Regent of Spain, sending
Ronquillo, one of the King's judges, attended by a large body of troops,
to proceed against the delinquents with all the terrors of the law, the
inhabitants shut their gates against him; and, having been reinforced
from Toledo, compelled him to retire with the loss of his baggage and
military chest. The leader of the insurgents, who had driven Ronquillo
to make this ignominious retreat, was Juan de Padilla, son of the Comen-
dador, or Grand Seneschal, of Castile — a young nobleman of great popular
talents and chivalrous courage — the only person, besides Pedro de Giron,
belonging to the high nobility that had taken part with the towns. To

1 6 Life of St. Ignatius Loyola.
repair this disaster, the Cardinal ordered Antonio Fonsecay commander-in-
chief of the forces in Castile, to assemble an army and proceed to Segovia
with all the appliances for a regular siege. But the cannon he needed were
at Medina del Campo, the inhabitants of which refused to deliver them up to
be used against their compatriots. Fonseca, foiled in an attempt to seize
them by force, set fire to some houses, in the hope of compelling the citizens
to abandon the defences; but he was again repulsed with great loss, while
the flames, spreading rapidly, reduced almost the whole town to ashes.
Exasperated by an act so wanton and cruel, all the other chief towns of
Castile, including Valladolid itself, which Adrian had made the seat of his
government, formed themselves into a confederation, and held a general
convention at Avila, at which deputies presented themselves from nearly
all the places entitled to send representatives to the Cortes. Binding
themselves by solemn oath to live and die in the service of the
King — the usual phraseology on such occasions — and in the defence
of the privileges of their order, they assumed the name of the Santa
Junta, and proceeded to deliberate on the measures to be taken for the
redress of their common grievances. Their first act was to decree the
deposition of the Cardinal Adrian, as a foreigner. Their next was to
remove their sittings to Tordesillas, where Padilla had seized the
person of the crazy Queen, and to carry on their deliberations and issue
orders in her name. Charles, now sensible of his imprudence in dis
regarding the clamours of his subjects, issued circular letters to all the
cities of Castile, offering pardon to the rebels on condition of their laying
down their arms, promising not to exact the subsidy voted by the late
Cortes, and engaging that no office for the future should be conferred
on any but natives of the country. At the same time, he summoned the
nobles, who had hitherto remained inactive, to the defence of the throne,
and gave as coadjutors to Cardinal Adrian, two Spaniards — Don Fadrique
Henriquez, the High Admiral, and Don Inigo de Velasco, Constable of
Castile. But these concessions to the Commons came too late. The Junta
answered by a fresh remonstrance, setting forth their numerous griev
ances, some of- which doubtless were well founded, and concluding with
a long list of demands dictated in great part by a selfish regard to the
interests of their class, and by the revolutionary spirit then rife. The
nobles, with the instinct of their order, now actively embraced the cause
of the King, whom hitherto, from dislike of the Flemings, they had
neglected to support. Adrian and his Spanish coadjutors assembled all
their troops at Rio Seco, a considerable body of veteran infantry having

Defeat of the Comuneros — 1522. 17
been drawn out of Navarre, and gave the command to the Conde de
Haro, son of Velasco. This able officer at once marched on Tordesillas,
took it by surprise, and captured the poor Queen with several of the
Junta. Valladolid was now the headquarters of the insurgents, and Padilla
took the chief command; Their army grew stronger every day, but
money was wanted to pay the troops. From this difficulty they were
extricated by the audacity and address of Dofia Maria Pacheco, the wife of
Padilla. This extraordinary woman proposed to strip the altars in the
cathedral of Toledo of their richest ornaments ; but not to shock the piety
of the people, she proceeded with her retinue , to the church in penitential
habits, and there, falling on their knees and beating their breasts, they
implored the forgiveness of God and His saints for the sacrilege which
dire necessity compelled them to commit. Meanwhile, continual overtures
were made by the Regents to the Junta, but without success.; and Padilla's
soldiers, wearied with delays, having laden themselves with plunder, deserted
from him in great numbers. He was attempting a retreat, when De Haro
overtook him near Villalar, obliged him to fight, and put his forces, which
consisted mostly of raw recruits, entirely to the rout. Padilla himself,
after vainly seeking death amongst the ranks of the enemy, was taken
prisoner, and beheaded the next day. His end was as heroic as his short
career ; calm and patient, he met his fate like one who was conscious that
he fell without disgrace.
When one of the two companions who went to execution with him,
gave vent to his indignation at hearing himself proclaimed a traitor, Padilla
rebuked him with a gentle dignity: "Senor Juan Bravo," he said, "yester
day it was our part to fight like gentlemen : to-day we have to die like
Christians." Thus ended the war of the Commons, and with it the last hope of the
partisans, of the ancient liberties of Spain. Toledo indeed still held out, at
the instigation of Padilla's widow. She levied soldiers, and paid them by
an impost on the clergy of the town, while she left no means untried to
stimulate the passions and sustain the energies of the people. She ordered
crucifixes to be used instead of standards, and went through the streets
of Toledo with her young son seated on a mule, clad like herself in deep
mourning, and bearing a banner with a device representing how his father
had died a martyr for the liberties of his country; and even when the
French, whom she summoned from Navarre, had failed her, she maintained
her attitude of defiance, andr in several sallies beat off the royal troops.
But at last she was driven from the city, and retired into the citadel,

i8

Life of St. Ignatius Loyola.

which she continued to defend for four months longer; then, reduced
to the last extremity, she made her escape in disguise, and fled into
Portugal. Meanwhile, tranquillity had been re-established throughout Castile, and
the only result of this determined struggle for freedom was to consolidate
the power of the crown and aristocracy, which it had been the object of the
Commons to diminish and restrain.

LA SANTA CASA, LOYOLA, BIRTHPLACE OF ST. IGNATIUS, IN ITS
ACTUAL CONDITION.

CHAPTER II.

FALL OF PAMPLONA— ST. IGNATIUS IS WOUNDED— HIS CONVERSION— 152 l-_,

IN Navarre, events had meanwhile been passing which were to reverse
the interests and future career of Ignatius.' By the treaty of Noyon
(August 13, 1516), Charles V. had engaged to examine into the claims of
Jean d'Albret and his heirs to the kingdom of Navarre ; and, on his failing
to do them justice, the King of France was to be at liberty to assist
them with all his forces. Of this engagement, Charles had eluded the per
formance on frivolous pretexts ; and Francis seized the opportunity offered
by the Spanish troubles to assist Henri d'Albret to recover his dominions.
However, to avoid being brought into direct collision with the Emperor,
he had ordered the troops to be levied, not in his own name, but in
that of the dispossessed family. Their leader, Andre de Foix de l'Esparre,
who had been entrusted, with the command by Francis, in order to
gratify the young man's sister, the beautiful Countess de Chateaubriand,
proved unequal to the position ; and, having imprudently crossed the
frontiers of Castile, in compliance with an invitation from the Comuneros,
then in insurrection at Toledo, was defeated and taken prisoner with
the principal officers of his army. For a time, however, as there were
no forces in the field to oppose him, he was successful. Aided by the
French party in Navarre, and favoured by the bulk of the population, his
troops speedily overran the country, and advanced. without hindrance up to
the very walls of Pamplona. . Here it was that Ignatius was stationed ; not
that he was actually in command, but it would seem that he had received
19

20 Life of St. Ignatius Loyola.
a special charge from the Duke of Najera to see to the defence of the place,
while he himself went to obtain reinforcements. The fortifications begun
by Ximenes were still uncompleted; the garrison was weak, artillery and
ammunition insufficient; the townspeople regarded the French as their
friends, and were . urgent for granting them immediate entrance. The
magistrates, desirous of obtaining favourable terms, were willing to yield
to their demands ; and the more' so because they believed that the Spaniards
would never be able to retrieve their losses and retain possession of the
country. Ignatius was of another opinion; he urged resistance, and said,
" I do not think even _Eneas worthy of admiration, when I see him escaping
from the flames that consumed his city; for to shun the common peril is
the nature of cowards ; to perish in the universal ruin is the mischance of
brave men. I should deem him worthy of immortal glory if he had died a
holocaust of his fidelity."
Knowing how important it was that the capital should hold out until
the Viceroy had time to return to its succour, he would have defended the
place at all hazards. But in this resolution he was seconded by none; not
even by his brother officers, who, seeing the disposition of the inhabitants
and the superior numbers of the enemy, considered the case to be desperate.
They accordingly proceeded to evacuate the town ; but Ignatius, denouncing
their cowardice, turned from them with disdain, and retired alone into the
citadel, where he prevailed on its commandant to prolong his resistance.
On the retreat of the Spaniards, the French marched into Pamplona, and
instantly summoned the garrison of the citadel to surrender; at the same
time they prepared for a vigorous assault. The commandant now decided
on negotiating; and for this purpose repaired to the headquarters of the
French, accompanied by three others, of whom Ignatius was one. The
French, aware that it would be impossible for the besieged to hold out long,
proposed hard and humiliating conditions, which the Spaniards, in their state
of hopelessness, might have accepted, had not Ignatius made such energetic
remonstrances that the interview was abruptly terminated, and the comman
dant and his companions retired. The assault commenced at once.
Ignatius, seeing himself and those around him in immediate danger of
death, prepared to meet it as devout Catholics have often done when no
priest was near, by making his confession to a comrade in arms, a gentleman,
with whom, he said, he had often fought. Then he addressed the officers and
men; he represented to them how much better was an honourable death
than a cowardly capitulation ; he reminded them of the duties of a loyal soldier,
and the glory that crowns an heroic sacrifice. The attack on the fortress
and its defence were equally obstinate. The French, endeavouring to effect

The wound at Pamplona — 1^21.

21

a breach in the walls, directed the fire of their batteries against a quarter
where Ignatius was combating with desperate valour, when a stone, detached
from the wall by a cannon-shot, struck him on his left leg, and the ball itself,
by a fatal rebound, shivered the right.1 Under these two blows he fell, and
with him sank the courage of the garrison. On the same day, Whit-Monday,
May 20, 1521, the French made their entrance into the citadel.
From the victors, who honoured him for his determined resistance,
Ignatius received the utmost consideration. Instead of treating him as a
prisoner, they conveyed him to his own lodging in the town, where he re-

PAMPLONA.

mained for twelve or fifteen days, attended by the most skilful surgeons in
the camp. Here He was frequently visited by the officers of the French army,
to whose courteous attentions he responded with that winning grace and
cordiality which was natural to him ; and, when he quitted Pamplona," he
presented them with almost all he had left to give — his sword, his helmet,
and his shield. It was soon apparent that his wounds were of so dangerous
a nature as to need longer and more assiduous treatment than in his present

1 This is Ribadeneira's account. Goncalez, who gives St. Ignatius' own words, says, " the ball
passed between his legs, wounding both of them,"

22 Life of St. Ignatius Loyola.
position it was possible for him to receive; and Robert de Gourgues, a
French officer, caused him to be carefully transported in. a litter to the Castle
of Loyola.1 Ignatius' father was dead; and his brother, Don Martin Garcia, now become
the head of the house, inhabited Loyola with his family. He had married
Dofia Magdalena de Araoz, of a family whose property extended to the south
of the Loyola territory, already connected with the house of Ofiaz ; a member
of it became one of the most active and attached of Ignatius' adherents.
The distance from Pamplona was considerable to one in his condition ;
and, whether it was that the journey had disturbed the fractured limb,2 or that
the surgeons had done their work imperfectly, on Inigo reaching home, it was
announced to him that it would be necessary to break the bones again, and
¦reset them, if he wished to prevent a permanent deformity. Inigo at once
consented to undergo the painful operation, and bore it with no other signs
of suffering than the rigid clenching of his hands. But fever supervened,
and his weakness became so great that he was reduced to the last extremity.
Apprised of his danger, he desired to receive the Last Sacraments.
It was the eve of the feast of St. Peter and St. Paul, 1521, and the phy
sicians declared that he must inevitably sink if a salutary crisis did not occur
before morning. That night he was favoured with a vision of the Apostle St.
Peter, to whom he had always had a particular devotion, and who promised
him that he should recover. From that moment a sensible improvement
began ; his strength returned, and the wounds healed. But upon examina
tion it was found that, whether from the unskilfulness of the operators, or
from the nature of the fracture, a portion of the bone of the right leg
protruded below the knee, and that not only would the limb be shorter
than the other — so that he would not be able to walk without limping—
but the protrusion would be a lifelong deformity, which, mortifying- enough
to any man desirous of making a figure in the world, was intolerable to
a proud and energetic spirit like that of Inigo. Agility and dexterity
were in those days indispensable qualifications of the true knight and
gentleman in the court no less than in the camp; besides, Inigo de Loyola
was a cavalier of nice and elegant tastes, and one who took no little pleasure
in the adornment of a person remarkable for its graces. He anxiously
inquired if there were no remedy. The surgeons replied that all they

1 The fortress of Pamplona, which existed at the time of St. Ignatius, was afterwards demolished,
but on its site, now stands a chapel, dedicated to the Saint, replacing another monument which
had marked the spot where he fell. See Vignette, p. 30.
2 It was the right leg which was most shattered ; twenty pieces of bone were taken om of it.

Terrible operation and long convalescence — 152 1. 23
could do was to reopen the wound and saw off the bone where it protruded ;
but they warned him that the operation would cause him far greater suffering
than anything he had yet gone through. He bade them commence at once.
Ignatius owned himself that he was chiefly induced to bear the operation
by his wish to be able to wear the trunk hose then in fashion. Such,
too, was his resolution, that he would not allow himself to be bound, as
usual in such cases, where a slight movement is attended with the utmost
risk. Don Martin, as he watched his brother all through the terrible
process, was struck with astonishment, and declared that he himself should
never have had the courage to encounter such pain. But Ignatius endured
all with an unflinching fortitude. Nor was this all: as the right leg was
still shorter than the other, an attempt was made to lengthen it by means
of an iron machine; and to this treatment he submitted fpr several weeks
together, though, as the event proved, with only partial success, for he was
sensibly lame for the remainder of his life. In after days the Saint used
to speak of this martyrdom of vanity, as he called it, with a feeling of deep
compunction, and as a motive for suffering great things for the glory of God
and the salvation of souls.
For weeks and months Ignatius lay as if stretched upon a rack ; but it
was his own resolve that had doomed him to it, and in this his proud heart
found its satisfaction. Nevertheless, the time passed heavily, and he sought
to relieve the weary hours by some diversion for his thoughts. He did not
as yet look for it in heavenly things; he considered the apparition of St.
Peter, and the recovery that followed, as a favour from heaven, granted to
enable him to continue his former life — not as a summons to leave it. He
was full of new hopes, and suspected nothing of the designs of Providence
regarding him. The better to indulge those dreams of daring exploits and
romantic adventures in which his imagination loved to revel, he asked for one
bf those books of chivalry in which he had been wont to take so much delight.
But none being found in all the Castle of Loyola, there were brought to him
instead, a life of Our Saviour, by Ludolph of Saxony, a Carthusian monk,
and a treatise on the Lives of the Saints ; both in the Castilian tongue.
As may be imagined, such reading was very little to his taste, but
gradually it began to produce a sensible effect upon his mind. Speaking
afterwards of this time, he said that his first feeling was one of extreme
astonishment at the rigorous austerities practised by the Saints, and the con
trast which the motives and objects of their lives presented to his own : how
they kept God always before their eyes, and acted and suffered simply for the
love of Him, and for the accomplishment of His will, while he sought only to
please himself, and laboured solely for his own glory and worldly renown.

24 Life of St. Ignatius Loyola.
At times the interest excited in his mind was so great that he even felt
drawn to imitate them. He would pause and reason thus with himself:
" What if I were to do that which St. Francis used to do ? What if I were to
do that which St. Dominic did ? " And so, the old instinct of ambition rising
in him, but now with a new and higher object, he would propose to himself
grave and arduous undertakings in the cause of God ; and the more he did
this, and the longer he dwelt upon such thoughts, the more courage and
capacity he seemed to feel within himself for achieving what he meditated.
But then, again, a crowd of worldly, flattering images would present them
selves before him, and his imagination would feast itself with the remem
brance of the pleasures and enjoyments of his former life and the hope of
the military glory he was yet to win.
He has himself related how for three or four hours together his mind
would be wholly engrossed with the thought of the noble lady whom he
served, as he pictured to himself in what way he could best display his
devotion to her, in what guise he would approach her, in what terms he
would salute her, what gallantries he would address to her, what motes
they would have together, — motes are a sort of language known only to the
two persons concerned ; what feats of martial prowess he would perform
to win her favour. Yet there was always this difference — to which at first
he did not advert, but which at length he deeply realised — that while
thoughts of worldly vanity and ambition were gratifying at the time, they
left him dissatisfied and sad ; whereas when he considered heavenly things,
and how he might imitate the Saints and their dear Lord, his meditations
produced in him a state of entire contentment and ineffable repose. And
this was the first lesson that Ignatius received from God relating to the
interior movements of the soul. He was led by his reflections to perceive
that a sure rule for discovering the source from which interior movements
come, is to consider the impression left upon the mind when its agitations
have subsided ; seeing that from the Prince of Peace proceed joy, calmness,
and repose, while from the powers of darkness come depression, confusion,
and unrest. Roused to self-watchfulness, he observed the changes and the
issues of his thoughts and inmost feelings : he began to have a profound
insight into the intricacies of his own heart ; and, from this continual habit'
of self-inspection, conjoined with after-experience, it was that he derived
those marvellous rules for the discerning and trying of spirits which are
contained or indicated in the book of " Spiritual Exercises."
Inigo woke as from a lethargy ; his senses were divinely quickened, light
streamed in upon his mind ; and, together with this light, there was infused
into his soul a high and holy fortitude, by which he was enabled to spurn

Total change of mind and heart — 1521. 25
the allurements of the world, and • resist the exigencies of human respect.
He was no longer disturbed by the thought of the ridicule and reproaches
to which he might be exposed • from his former companions, when they
came to learn why he had withdrawn from military service ; but, day by
day, as he revolved the new ideas that had been imparted to him, remorse
for past actions, never perhaps blamable in his eyes till now, came to
stimulate him onward in a course which was naturally congenial to a spirit
so intrepid, and a will so resolute, as his. The more firmly he resolved to
change his life and serve God henceforth with a perfect heart, the more he
felt himself impelled to follow in the very footsteps of his Lord and of the
Saints. Actuated by a deep contrition, but, in his ignorance, conceiving that the
essence of repentance consisted almost exclusively in bodily mortifications, he
determined on making a pilgrimage, barefoot, to Jerusalem, and by repeated
macerations of the flesh wreaking that vengeance on himself which his sins
deserved. On his return, he would enter secretly the Carthusian house at
Seville, where he. hoped to remain unknown, living on herbs alone, and engaged
in the continual practice of the severest penance. But not being sure that even
there he should be able to carry out his desire with sufficient liberty, he charged
one of the servants of Loyola, who was going to Burgos, to obtain for him
exact information at the beautiful Charterhouse of Miraflores near that city as
to the nature of their rule. The report that was brought to him pleased
him well. But God had other designs concerning him ; and the only result
of the purpose he had entertained was the close friendship which always con
tinued to exist between Ignatius and the holy order of St. Bruno. While
he was revolving these projects in his mind, a strange portent happened.
Being now able to leave his bed, he had begun the practice, which he ever
after continued, of rising ia the night for prayer. One evening, as he was
on his knees before an image of Our Lady, and, with a heart more than
usually inflamed with love, was offering himself to Jesus Christ, by the hands
of His Virgin Mother, to be His champion and servant for the remainder
of his days, a sudden violent shock was felt throughout the Castle. In the
chamber of Ignatius the windows were broken, and a rent was made in
the wall, 'which is visible to this day. It was the effect of no ordinary
earthquake, for in the Castle of Loyola alone was the concussion felt. But
as to the nature of the prodigy the Saint's biographers are divided in
opinion — some taking it as a sign of approbation and acceptance from
heaven, such as was once given to the Apostles ; others, as a last effort
of despairing hell. Be this as it may, from that moment the transformation
in him was complete. He had made the resolve which was to decide all
his subsequent career, and gave himself finally to God,

26 Life of St. Ignatius Loyola.
This generous act of self-devotion was rewarded by a transporting
vision. On another night, when he was again engaged in prayer, his
heavenly Benefactress, his holy Mother, his true Mistress, who had led him
thus far by an invisible hand, appeared to him with the infant Jesus in
her arms. Standing before him at a little distance, she regarded him, with
out speaking, with a look of maternal tenderness, suffering him to gaze
upon her and feed his soul with her celestial beauty. And so he continued
for a space, contemplating that vision of the Immaculate Mother and the
Divine Child ; and when it disappeared, all his heart's affections had passed
with it, once and for all, from earth to Heaven. That look had ravishedhis
soul. All that the world loves and prizes, all that had hitherto enchanted
and enthralled him, now became wearisome or hateful to him.
Henceforth his time was spent in prayer and devout reading ; and the
better to impress upon his mind the lessons which he had learnt, he em
ployed himself in writing out the principal events in the lives of Christ and
of the Saints, with much care and skill, for he Was an adept in the art. The
words and acts of Jesus he inscribed in vermilion or in gold ; those of His
Blessed Mother in blue ; and those of the Saints in various other colours.
He thus compiled a quarto volume of three hundred pages ; and this was
the only thing he carried away with him when he quitted Loyola.
Ignatius confided to none of those about him, not even to Don Martin,
the secrets of God's dealing with his soul ; but his brother and the servants
of the house were well aware of the change that had taken place in him ;
noting, as they did, his love of retirement and prayer, his reserve in con
versation, his indifference to all that had before engrossed his thoughts.
Those, also, who came to visit him were amazed at the luminous manner
in which one whom they had known only as a courtier and a soldier
reasoned on divine things. It was observed, too, that he would remain for
hours gazing up into the starry firmament — a habit which he seems ever
after to have retained ; because, as he said, the contemplation of the glorious
vault of heaven inspired him with contempt for the false grandeurs of earth,
and with courage to dare great things in the service of Almighty God ; and
he thirsted now for the new life he had marked out.
The year which had been so important to Ignatius was one eventful in
history. War raged over half the continent of Europe ; and it was but a
small compensation for the miseries it caused, that brilliant deeds were done
and admirable characters displayed. Lautrec fought at Milan ; Guicciardini
defended Reggio and Parma ; Bayard, the blameless and fearless, in whose
history we may fancy that we see something of what Inigo would have been,

Europe in 152 i — Death of Leo X. 27
had he escaped the cannon-ball at Pamplona, defied all the strength of the
Imperialists at Mezieres, and drove them off. Luther, now hidden in the Wart-
burg, had become an European power. Henry VIII., replying to his attack on
the Seven Sacraments, had received the title, so soon forfeited, of Defender of
the Faith, which he carried that same summer to the field of Ardres, with
protestations of a friendship no less fickle than his religious professions.
But iii the winter a greater event happened. Leo X., not yet an old man,
died after a very short illness ; and to the surprise of all parties, and chiefly
of the successful candidate himself> the Conclave chose for his successor
the Cardinal Adrian, who had been Viceroy in Spain , for Charles V. during
the war of the Comuneros. Like so many other great men in the Catholic
Church, he had risen from small beginnings. Margaret, widow of the Duke
of Savoy, daughter of the Emperor Maximilian, who governed the Nether
lands during the minority of her nephew, Charles V., was passing late one
winter's night by the College du Pore at Louvain, as she returned from an
entertainment. She saw a light in an upper window, and asked who was
burning a lamp at that unusual hour. It was Florent, they said, a young boy
from Utrecht, whose passion for study kept him up through the cold mid
night, though he was so poor that he could not afford himself a fire. Next
day she sent him, anonymously, money to purchase fuel and books ; but he
soon learned who was his benefactress, and she never afterwards lost sight
of him. He was pious and gentle; the Regent procured that he should
be made tutor to the young Prince. He was named by Charles V. Governor
of Spain, and then chosen Pope, with no consent of his own. He kept on
the throne his Christian name, Adrian ; and when he was dying, he desired
that this epitaph should be placed on his tombstone : —
Here lies Adrian VI.
Who accounted it the greatest misfortune of his life
that he was forced to govern.
In the royal court, as afterwards in his own, Adrian lived with the sim
plicity and piety of a recluse. He was respected no less for his learning
and good sense than for his many and admirable virtues. He was pro
foundly impressed with the necessity for a wide and thorough reform in
the Church, and asked advice from all his clergy whose judgment .and char
acter he could trust ; and if he had not fallen on evil men and evil times,
his short pontificate might have been as useful as it was blameless. But
it pleased God to suffer the holy barque of Peter to float long in seeming
helplessness on the stormy waters — perhapsto show that He Himself, and
not the wisdom of man, was its protector and guide,.

28 Life of St. Ignatius Loyola.
In the spring of 1522 Ignatius felt sufficiently recovered to be able to
carry out his resolution of going to the Holy Land. He was still very
weak, but the ardour of his soul gave him a strength which his body did
not possess. He told -his eldest brother that as the Duke de Najera knew
that he was better, it would be well for him to pay a visit at Navarrette to
his illustrious relative, who had been so kind to him during his illness.
But Don Martin, and many of his household besides, had good reason to
think that the visit to the Duke was only a cloak to hide further designs.
Possibly the servant on his return from Burgos had reported to others
his master's inquiries. The life of prayer and penance Which Ignatius was
leading gave quite grounds enough for Martin's, suspicions. He was very
agitated at the announced departure. He took his brother first to one room
and then to another; and, enjoining him to consider well what he was doing,
said; — " I know, my brother, that you meditate some great change ; I cannot
believe it is because Fortune has for once betrayed you; she is fickle; it is
only after disasters that you may look specially for a speedy success. And
why do you refuse to our house the future honours we had expected from
you, when you had already given us so much ? It is worse to lose what we
have hoped for, than never to have hoped at all. Do not disappoint the
liberal gifts of Heaven, your good abilities and judgment, your valour, the
favour of princes, the applause of the people, and that which seems like
magic in you — the influence you exercise over all minds. I myself have
no advantage over you, except in having been born before you ; in all other
points I admit your superiority ; you may found, if you will, your, fortunes on
your own merit alone. If you tell me you desire to become a saint, I tell
you there are many holy men in the army. You need not leave this house
for that reason; we are not such bad Christians that we should interfere
with your good intentions ; but if we were, you ought to convert us by
your example. I oppose no obstacle to your designs; only, as an elder
brother, I exhort you never to forget that you are a Loyola."
From such affectionate and honest words, it might seem hard that no
sympathetic response was elicited. But Ignatius had already begun to
practise that entire self-repression which regards with jealousy any object of
earthly love or duty, and seeks to please God by renouncing the ties that He
has formed.
Ignatius briefly assured Don Martin that he might trust him not to do
anything unworthy of his ancestors, or that would bring discredit on his
family. He thought himself obliged, he said, on the ground both of duty
and courtesy, to present himself before his late commander, who must be
aware that he had now recovered from the effects of his wounds ; but as to

Farewell to home and kindred — 1522. 29
his subsequent moyements, he was as yet undecided. In all which he was
careful (says Goncalez), while disclosing to his brother nothing of his
future plans, to adhere strictly to the truth ; " to which even then he paid
a scrupulous regard." J His brother, seeing he could neither gain his
confidence nor move him from his purpose, whatever it might be, accorded
the permission he sought ; and Ignatius hastened to make preparations
for his departure.
The hour, so long desired, had come at last. Ignatius bade farewell to
home and kindred, in obedience to what he knew to be the voice of God,
though as yet ignorant .whither that voice was calling him. But in going
he bequeathed unconsciously an odour of sanctity to the old House of
Loyola ; for tradition says, that the room which he had occupied, the scene
of so much suffering, where so great a change had passed upon him, and
where the vision of the Holy Mother and her Divine Child had been vouch
safed to him, became possessed of a wonderful virtue. They who retired
to rest in it with good and pious thoughts, would find themselves sweetly
awakened in the night, their minds filled with heavenly consolations and
with a devout horror of their past sins ; while ungodly men felt the house
tremble to its foundations, and beheld sights which struck terror into their
souls ; as happened once to a foreign soldier, and on another occasion to a
knight, when occupying the chamber of the Saint.
During the lifetime of Ignatius, and while his niece, the daughter of
Don Martin, was possessor of the domain, the room continued to be inhabited
by the family ; but not long afterwards it was converted to the purpose for
which it seemed designed by Heaven, and it continues to this day to be a
chapel consecrated to God and His servant Ignatius.
The whole of the house has been reverentially preserved, though the
buildings of the Jesuit College, which surround it on all sides, conceal it,
from the outer view. This immense edifice, with the great Church in
the centre, forms a noble structure. The dome surmounting the Church is
enriched within by jaspers and marbles from the mountain of Itzarrais,
which towers high about it, and from whose sides all the stone for the con
struction was quarried. The work was only completed in 1888, and there
used to be a proverb in the country, when an -undertaking proceeded slowly,
" It will take as long as the building of Loyola."
The House of Loyola became one of the places most venerated in Spain,

1 " For on this matter he was scrupulously exact" ; and Padre Garcia says he answered, " Without
keeping back any of the real truth, since on this point I was so particular that nothing in the
whole world would have induced me to say what was false."

3Q

Life of St. Ignatius Loyola.

the resort of countless pilgrims from all parts of Christendom. So great
were the multitudes which year after year thronged together to keep the
feast of the Saint, that in Bartoli's days, before the Church was built, mass
was celebrated at the entrance to the Castle, the open country and the blue
vaults above serving for a temple; and he records that the Communions
used to amount every year to 15,000. The fiestas took the form, as they do
to this day, of a national holiday. Thus Ignatius, by his contempt of all
earthly honour, in a sense other and higher than Martin de Loyola dreamed
of at the time, not only did not tarnish the glory of his ancestors, but
conferred immortal glory on his house.1

1 In 1683, Marianne of Austria, wife of Philip IV., purchased the Tower of Loyola from Luis
Enriquez de Cabrera, Marquis of Alcanizas, and his lady, Teresa Enriquez de Velasco y Loyola,
whose property it had become, and gave it, together with the land immediately around it, to the
Society of Jesus for the foundation of a college, of which the King was to be perpetual patron.
Her son, Charles II., confirmed the donation, and to satisfy his mother's devotion to the birthplace
of the Saint, ordered that every portion of the ancient house should be preserved.

THE J3ASIL1CA, PAMPLONA, BUILT ON THE SPOT WHERE ST. IGNATIUS
' WAS WOUNDED. — See p. 22, ». I.

CHAPTER III.
MONTSERRAT— THE VIGIL AT THE SHRINE— 1522.
T GNATIUS left home mounted on a mule, accompanied by one of his
*¦ brothers and two servants on horseback. His first destination was
Onate, where his married sister lived, some twelve miles from Loyola. He
persuaded his brother, however, to turn aside and spend a night with him in
prayer in the famous Basque Sanctuary of Our Lady of Aranzazu,1 thus
(as Mariani expresses it) " returning the visit which his heavenly mistress
had paid him."
The chapel was attached to a Franciscan convent ; and Ignatius looked
on ,it, says Padre Garcia, as the first harbour opened to him after the
tempests through which he had passed.
He parted with his. brother at his sister's house, and rode on to
Navarrette, attended by the two servants. He spent some days with the
Viceroy; and, remembering that a sum of money, which he had formerly
lent to one of the Duke's household, was still owing to him, he gave written
directions to the steward for part of the money to be distributed among
some persons to whom he was in debt, and the rest to be spent in
richly adorning an image of the Blessed Virgin. He then took leave of his
kinsman, sent back the two servants to Loyola,2 and being as yet too weak
to walk, again mounted his mule and rode on in the direction of Catalonia.
He had resolved to pay his devotions at the famous shrine of Our Lady of
Montserrat, and thence to set out on his pilgrimage to Jerusalem.
Ignatius was now alone — alone with God. His heart burned with the
desire to achieve great things for Jesus. He would do and suffer all and more

1 Literally Our Lady of the Thistles. The image was discovered by a shepherd in 1469 lying
among a bed of thistles on a. hill near Onate, whereon the Sanctuary was built. The adjoining
convent was burnt down in 1552, and Ignatius interested himself greatly about its rebuilding.
3 An aged priest, Gabriel Perpinis, deposed at the Process of Canonisation, that when he was
about twelve, he spent seven or eight months at the monastery, and that Ignatius came with two
servants. He saw him after he had changed his fine clothes for sackcloth.
3i

Life of St. Ignatius Loyola.

than all that any of the saints had done and suffered to prove his loyalty
and his love ; and in all this (as he himself said afterwards), he thought, not
so much of expiating his sins — although they were grievous in his eyes —
as of doing what would be most pleasing to God, and would most conduce to
His glory. The glory of God. — the greatest glory of God— this was now his
chief thought and aim. But as for interior acts of virtue— humility, charity,
patience, self-abjection, and that discretion which prescribes the rules and

HERMITAGE OF SAN DISMAS, MONTSERRAT, AFTER LABORDE. — See p. 39.

measures to.be observed in the interior practice of them — he as ;"yet, accord
ing to his own account, knew nothing. The chivalric element was still
predominant, affecting all the ideas he had of piety; and it was only by
degrees that it was extinguished, or rather, that it became even sublimated
and absorbed in a higher sentiment. Of this he was now to give a signal
proof — unless it were more true to say, receive a signal lesson.
He had passed through the town of Cervera, and was proceeding slowly

St. Ignatius and the Morisco — 1522. 35
along the high road to Barcelona, when he was overtaken by a man, mounted,
like himself, upon a mule, whom he perceived to be of the unhappy race of the
Moriscoes (as the Moors, or Spanish Arabs, had now begun to be called), at
that time numerous in the south-east of Spain, and especially in Aragon and
Valencia. Many hundreds of them had left the country rather than comply
with the conditions imposed by Ferdinand ; but the vast majority, being loth
to abandon their native land, had made profession of Christianity ; and of
these, as was inevitable, a large proportion remained Mahometans at heart.
The man who now joined Ignatius seems to have made no attempt to
disguise his misbelief; for, on learning that his fellow-traveller was on his
way to Our Lady of Montserrat, he began disputing with him about the
Blessed Virgin; admitting that she was a virgin when she conceived and
gave birth to the Redeemer, but denying that she had retained her right to
the title afterwards. In this opinion he persisted, in spite of all the argu
ments which Ignatius, in his faith and zeal, could urge against him. The
dispute soon waxed hot and vehement on both sides ; till the Moor, whether
incensed at his opponent's retorts, or alarmed at the warmth of feeling he
displayed, suddenly put spurs to his mule, and, without any word of leave-
taking, galloped off at full speed. He was scarcely out of sight before
Ignatius began to take blame to himself, as well for having failed to convince
him of his errors, as for having allowed the follower of the false prophet
to depart unscathed. The fierce spirit of the zealot was roused within his
breast, and so bore down and stifled, for the time, every sentiment of
Christian charity and pity, that he seriously debated with himself whether
he ought not, as a knight and gentleman,1 to follow the blasphemer and wash
out the stain cast on Our Lady's honour in the offender's blood. But then, the
fear arose lest, by so ruthless a proceeding, he should be angering both her
and her Divine Son ; and, unable in the heat of his excited feelings to decide
between right and wrong, he determined to refer the matter to the judgment
of God. Coming, therefore, to a point where the road divided, leading on
the one hand to the place, about fifty paces further on, to which the man
had told him he was going, and on the other to a steep and stony mountain
pass, he threw the bridle on his mule's neck, and left it to take which way
it pleased. " If," thought he, " it follows in the direction in which the
infidel has gone, it is a sign that I am to pursue and dispatch him with my
poniard ; but if it takes the other road, Heaven does not intend that he
should perish by my hand." In His mercy, God had regard rather to the '

1 "A Churchman should refute heresy with argument; a Knight with his dagger." — Quoted
by Sir Walter Scott.

36 Life of St. Ignatius Loyola.
untutored zeal than to the rash resolution of His champion ; for, strange to
say, although the road along which the Morisco had gone was broad and
smooth, the mule turned up the rough ascent, and Ignatius was saved from
the commission of a great crime.
On reaching the little town of Iguelada, which lay at the foot of Mont
serrat, Ignatius purchased for himself a long coarse sackcloth gown reaching
to the ankles, and a rope to fasten it round the waist; a sandal for his
wounded foot, made of esparto, or atocha — a fibrous grass indigenous in
Spain — such as is still worn by the country people ; and a pilgrim's staff and
gourd. These he placed before him on his mule, and so rode onward —
regardless of all external things, and meditating, as was his wont, high deeds
for God — up the winding bridle road that led by a very steep ascent to the
church and monastery of Our Lady of Montserrat.1
At the distance of a day's journey from Barcelona stands a lofty
mountain, remarkable for the series of singularly shaped cones or pinnacles
of which its summit is composed, resembling, from a distance, the jagged
teeth of a saw (serra), whence its name. Standing apart, detached from
the great Pyrenees chain, to which it might have been thought of right to
belong, its elevation and isolated position would seem to have marked it out
as one of the chartered places of the earth, about which sacred associations
and venerable traditions would be sure to gather. Such, in fact, has been
its destiny ; for here is the far-famed sanctuary of the Madonna, second in
rank and sanctity, among all her numerous shrines throughout the world,
only to the Santa Casa of Loreto. t
More than halfway up the acclivity, where there was just enough space
to build between the sheer precipice in front and the mountain wall behind,
stands the celebrated shrine of Our Lady, an ancient place of pilgrimage,
and close by its side the great Benedictine abbey nestling under the mighty
rock pinnacles. Upon the heights above, accessible only by steep staircases
cut in the rock, were thirteen detached chapels and cells, each dedicated to
its particular saint, and occupied by monks who lived as hermits, by the
permission of the abbot of the monastery; one of their number (the
inhabitant of the cell called by the name of St. Benedict) having the
immediate direction of the rest. The life of these recluses was one of great
austerity; their only diet being bread, herbs, and fish, "seasoned with
frequent fastings." Once only in the year, on the festival of their great

1 A magnificently engineered road now leads up from the railway station of Monistrol by gentle
gradients to the abbey.

Montserrat. 39

patriarch, the thirteen brethren took their midday repast together in the cell
of the Superior, after receiving Communion from his hands; and on the
feast days of the saints to whom the respective hermitages were dedicated,
they met to hold spiritual converse with each other. Except on these
occasions, or when serious illness obliged them to have recourse to the care
of the infirmarian, they never left the cell in which they dwelt, until they
were carried down to burial ; but (as Laborde expresses it), ".elevated above
the earth, they breathed the pure atmosphere of heaven, and lived the life of
angels." There were never wanting candidates from among the monks of
Montserrat for these solitary abodes, and not a few of these were men of
rank, who sought a more complete retreat than that of the cloister. After a
year's probation they made their profession of perpetual seclusion ; but for
seven years more they were permitted to descend to choir both night and
day, though they took no part in the chanting of the monks. The seven
years ended, they entered on a life of complete solitude, not being allowed
even the companionship of pet beast or bird — -at least in a cage ; but the
feathered songsters, it is said, became so familiarised with their presence,
that they would come at their call, and pick crumbs out of their hands.
Each hermitage, besides its chapel, had its cistern or fountain, and its little
garden-plot filled with flowers and odoriferous plants ; wild pinks, roses, and
violets bloom there all the year round. They employed themselves also
in making wooden bowls, which were eagerly "purchased by the pilgrims.
The gardens of the monastery were famous for their magnificent cypresses
and box-trees ; and aromatic herbs still grow in great variety and abundance
on the mountain sides.
At Montserrat the rule and discipline of St. Benedict were strictly
followed; and there was a confessor for every language in Europe. The
pilgrims averaged daily throughout the year from four to five hundred, and
on festivals as many thousands ; to each . of whom the abbey supplied
lodging for three days, together with bread, wine, oil, salt, vinegar, and fuel ;
and if any fell sick, they were received into the infirmary and carefully
tended by the brethren.1
Besides the monks, who were seventy in number, there were some
ninety lay brothers, religious like the rest, and bound by the three monastic
vows, whose office it was to receive the guests, wait on the sick, discharge
all the domestic duties of the establishment, and act as the external police of
the community.
1 His sons of the Cassinese Congregation still occupy the sanctuary ; and the pilgrims are very
numerous, though the monks are unable, owing to the spoliation of their lands, to give the hospitality
of old.

4o Life of St. Ignatius Loyola.
In the monastery also there was always a band of youths, thirty in
number, who went by the name of "Our Lady's pages." They were
received from the age of seven to that of twelve; and remained till they had
completed their fifteenth or sixteenth year. Most of them were the chil
dren of noble parents, whose piety prompted them to consecrate their sons
to the service of the Blessed Virgin. They took their meals in the refectory
with the lay brothers, but at a separate table ; and were placed under the
special care of one of the oldest and most venerable of the monks, who
superintended the instruction they received from their several masters.
They chanted at the solemn Mass of Our Lady, which was celebrated every
morning at four o'clock; and they sang canticles to her honour every
evening after compline. On Saturdays, Sundays, and at all the greater
festivals, they joined instrumental music to their singing; and one might
have thought (says an old writer) that he was listening to a choir of angels,
descended from the sky — such entrancing melody did they make with their
youthful voices and various instruments, filling the hearts of the worshippers
with a most sweet and heavenly devotion.
Little probably had our pilgrim noted bf the beauty or the grandeur of the
scenery through which he passed ; now beneath majestic oaks of ancient
growth, just putting on their summer foliage; now amid scarped and lichen-
covered rocks, where the stillness of the solitude was deepened rather than
broken by the ceaseless flowing of the torrent streams. High up amidst
the loftiest rocks is the Hermitage of St., Dismas — the good thief — once a
castle of Christian knights, then a shelter for brigands, and last of all a
sainted cell and chapel. Perhaps, as he gained the aerial height on which
this cell stood, Ifiigo cast a hasty casual glance to where — far below, and
far away beyond the level plain, beyond the town and port of Barcelona —
the surface of the Mediterranean glittered and sparkled in the sunbeams,
and where his eye might perchance have caught the faint, uncertain outline
of the distant Balearic Isles. His mind, we may be sure, was intent on
other thoughts and prospects, brighter and more glorious, stretching beyond
the furthest horizon of a world doomed to perish on account of the sins
of men. The dweller in St. Dismas at this time was a very saintly priest, a
Frenchman by birth, but whom the Spaniards called Juan Chanones. He had
been Vicar-General of Mirepoix, and, in his thirty-second year, had come
as a pilgrim to visit Our Lady of Montserrat ; but, edified by the holy and
blameless lives of the monks, he joined their community and persevered with
them in a course of great sanctity until his death at eighty-eight years of
age. He observed always the strictest abstinence ; and every day he gave

i^s^mw\

REMAINS OF THE ANCIENT CHURCH AND CLOISTERS, MONTSERRAT.
TIME OF ST. IGNATIUS. — Seep. 44, ft. J.

"Vigil of the armour." 43
away in alms a third part of his allotted portion of food. He wore a long
hair-shirt, and passed the greater part of the night in prayer, either in choir
with the brethren, or alone in his cell. It pleased God to visit him with
great infirmities, which he bore not only with patience, but in a spirit of
devout thankfulness. His life was a model of religious virtue to his
order ; and convents which had become relaxed, returned, under the
influence of his exhortations and example, to a strict observance of
their rule.
To this holy man Ignatius had been directed, as he desired to commence
his new career by a general confession. For this purpose he had written
down all the sins of his past life with the minutest care ; and such was the
completeness and exactness with which the enumeration was made, inter
rupted as it was with frequent sobs and tears, that three whole days were
spent over it: To this priest also Ignatius disclosed what he had never
made known to any one, even in confession — the manner of life to which,
so far as light had been yet vouchsafed, he felt himself called — receiving
in turn all that instruction and encouragement which so experienced a
master of the spiritual life knew how to impart. His mule he gave for
the service of the monastery ; and incited, as he afterwards acknowledged,
by what he had read in " Amadis de Gaul," and other books of old romance,
he desired to do at the commencement of his spiritual warfare what the
heroes of chivalry were wont to do before receiving their sword and spurs,
the insignia of knighthood. His noble nature prompted him to inaugurate
the lifelong contest he was about to wage with the powers of evil, by an
act of consecration of himself to God, which should resemble that by which,
at no very remote date, the candidates for knighthood had actually pre
pared themselves for their career in arms. As they had watched through
the -night before the altar, standing in their panoply of mail, and praying
to God to grant them grace to fulfil the obligations to which their new
condition bound them, so did he perform his "vigil of the armour" ere
he went forth to do battle for his liege Lord and for the royal Lady whose
true knight and servant he had vowed to be.
It was the eve of the Feast of the Annunciation, 1522, when Ignatius went
out at nightfall in search of some poor object on whom he might bestow his
worldly clothing. Such a one he soon found among the numerous pilgrims
who filled the hospice of the monastery. Great, doubtless, was the wonder
of the man when he was requested to exchange his rags and tatters for the
splendid dress of the cavalier before him. But being told that it was in
order to the fulfilment of a vow, his wonder would be less. To Ignatius
it mattered nothing what the man imagined or suspected. Gladly, like the

44 Life of St. Ignatius Loyola.
great patriarch, St. Francis, when he took the peerless maiden, Poverty,
for his bride, he stripped himself of his gay and soft apparel, even to his
shirt, receiving instead the beggar's rags ; then with great joy put on his
true knightly garb as a soldier of% Jesus Christ — the sackcloth gown, with
its girdle of rope ; his head and left foot bare ; his right with its sandal
of grass, because the leg, not perfectly healed, had become inflamed and
swollen by the journey. Then he hung up his sword and dagger beside Our
Lady's image. And thus he watched and prayed the whole night before
her altar, one while kneeling, at another, from weakness, leaning on his
staff; lamenting his sins, renewing his resolutions, and commending himself
and his designs to the aid and protection of her who, on this same night,
became the Mother of the Eternal Son Incarnate.
At early dawn, Ignatius received his Lord in the Blessed Sacrament ; and
then he left the monastery, in order to avoid the crowd of pilgrims that
always flocked to the church on the Festival of the Annunciation, and by
some of whom he feared he might be recognised. Clad in his penitential
garb, he had become, in his interior life as in outward guise, another man.
Inigo de Loyola was no more ; and he who now descended from the heights
of Montserrat was, as he called himself, " El pobre ignoto peregrin " — the
poor unknown pilgrim.1

1 The sword and poniard long remained where Ignatius had suspended them. The sword was
afterwards given to the Jesuits' College at Barcelona. It is still religiously preserved in the
church of Belem, which formerly belonged to the college. It is a rapier of damascened steel. The
church where the vigil was kept was destroyed in great part by the French in the Peninsular War.
Its Romanesque doorway, and Gothic window over it, with some of the walls, still survive. The
Madonna was removed in 1599 to the new church, now standing. (See p. 41.) An inscription of
1603 at the entrance to the atrium recalls the vigil of St. Ignatius, and a chapel is dedicated to
him in the church.

CROSS OF TORT, MANRESA, WITH MONTSERRAT IN THE BACKGROUND.
RESTORED AS AT THE TIME OF ST. IGNATIUS.— See f. 50.

CHAPTER IV.

MANRESA— THE SPIRITUAL EXERCISES— 1523.

TO escape observation, Ignatius, instead of leaving the mountain by the
highroad to Barcelona, took the way that led, by a steep and wooded
descent, to the little town of Manresa, which, from what appeared to be the
mere chance visit of an obscure stranger, was to gain a name of undying
renown in the annals of the Church.
It is from a narrative left by Juan Pascual, the son of one of those who
were the Saint's companions on the road, that we learn how Ignatius reached
Manresa, and what was the manner of his life there.
Pascual's mother, Ines, whose usual residence was at Barcelona, being
detained at Manresa by affairs of business, was in the habit of going
frequently on Saturdays to visit Our Lady of Montserrat, twelve miles
distant. She had not failed to be present on the Feast of the Annunciation,
and was returning home about noon, in company with three other women
and two young men, when they were accosted, near the Chapel of the Holy
Apostles, some short way down the mountain, by a man clad in a long coarse
garment. He was of middle height; his face was fresh and clear, full of
gravity and sweetness ; he kept his eyes almost constantly fixed upon the
45

46 Life of St. Ignatius Loyola.

ground. Moving painfully, and limping, he advanced towards them, and
with humble courtesy asked if they could tell him of ,an hospital in the
neighbourhood where he could be lodged. Ines, as she looked at him, was
touched with a feeling of compassion and respect. They were going, she
said, to Manresa, where was the nearest hospital,1 and if he would accom
pany them, she would provide for his necessities as long as he shoidd
remain. Ignatius thankfully accepted the proffered kindness ; as he was so
lame they begged him to mount an ass they had with them, but he refused.
The party therefore slackened their pace in order to enable him to keep
up with them.
The surmises which Dofia Ines had entertained as to the rank of their
companion were not long in receiving a striking confirmation. For they
had not proceeded more than three miles from Montserrat, when they were
overtaken by an official of the monastery, who inquired of Ignatius whether
he was the person who the day before, as alleged, had presented a beggar
with a rich suit of clothes ; adding that the story being disbelieved, the man
had been put in prison until further information could be taken. Ignatius
was affected to tears by this recital, and reproached himself bitterly for the
distress he had occasioned an innocent person ; saying within himself, " Ah,
sinner that thou art; thou couldst not even do thy neighbour a service
without causing him an injury." Charity obliged him to acknowledge that
the beggar had spoken the simple truth, but on the officer further asking who
he was, and whither he was going, Ignatius refused to give any account of
himself, or of the motives which had led to this act of beneficence. When
they drew near Manresa, Ines desired Ignatius to go on forward with a lady
of her company, a widow like herself, named ' Geronima Cavera, who was
superior of a hospital for the sick and infirm, called the Hospital of St. Lucy,
from the chapel of that name which stood some forty paces outside the
town, desiring her at the same time to furnish him with a chamber and bed,
and promising to provide his meals from her own table.
But before entering the town, Inigo found a pious pilgrimage gathered
around the Chapel of Our Lady of the Guide, and he stayed to pray before
her image. It was said that she then and there pointed out to him the cave
on the opposite bank of the stream, and bade him go and accomplish his
mission. The following day he visited the Seo, the great church on the rock,

1 Manresa, she told him, was three leagues distant. Alvarez, in his MS. Hist, of the Jesuit
Province of Aragon, says that this lady's reverence and love for St. Ignatius increased until her
death. Lib. i. cap. 2.

Manresa. 47

• which rises high above the town, and he stayed there in prayer kneeling on
the steps of the high altar from ten in the morning for five long hours.1
The room of the Saint in the hospital was adjoining the little chapel, which
is still standing, as are the outer walls of the hospital. But within them a
new and lofty.chapel has been built.
Manresa, one of the most picturesque towns in Catalonia, is situated on
the banks of the river Cardenero, which flows into the Llobregat, the ancient
Rubricus. At the present day it is astir with the hum and clatter of 16,000
busy clothmakers, but at the time of the Saint's visit, thanks to wars and
plagues and famine, it numbered scarcely a thousand inhabitants, although
it was formerly a bishop's see.
Ignatius had intended to remain in the town only a few days, until his
strength was sufficiently recruited to enable him to set out on his pilgrimage.
He wished also to avail himself of an interval of repose to make some
additions to the book he carried with him, and which he cherished with so
much care. What it was that induced him to prolong his stay we are not
expressly informed. He abode at the hospital five days, and then removed
for a while to a lodging which Dofia Ines procured for him, and where he
hoped he might enjoy a more perfect seclusion. But, in spite of his desire
to remain unknown and unnoticed, his appearance in that place caused a
great sensation. It was not long before his doings at Montserrat were
noised abroad, and the most extravagant reports as to his former wealth
and position in the world were in circulation. But all this he turned into
an occasion of greater humiliation, endeavouring by his poverty and austeri
ties to render himself despicable, and to bring himself into perfect subjection.
Every day he devoutly heard mass, during which he used to read the Story
of the Passion; and he attended vespers and compline. Seven hours he
gave to private prayer, and always on his knees. He slept only for a few
hours in the , night, with no other bed but the bare floor, and a stone or log
of wood for his pillow.
The food sent him by Ines on his arrival, a pullet and a bowl of broth,
which had been prepared for herself, he gave away to the sick and poor. He
eat but once a day, and then only of hard black bread, which he received in
alms, together with one glass of water. In fact, during the week he kept
a continual and rigorous fast. But on Sundays, after solacing himself with
the Bread of Angels, he added to what he called his dinner a glass of wine —

1 This beautiful church, with its rich reredos and statue of Our Lady of the Dawn (see p. 65 )
is fully described in Street's Architecture in Spain.

48

Life of St. Ignatius Loyola.

CHURCH OF VILLADORDIS, NEAR MANRESA.

if it were offered to him— and some, herbs; yet lest even these should prove
too great an indulgence to his palate, he mingled earth and ashes with them,
as he himself told Lainez. He always went bareheaded and barefooted,
and wore next to his skin, under his
sackcloth dress, a rough hair-shirt ; but
not being able even thus to satisfy
his thirst for suffering, he afterwards
fastened round Tiis waist a heavy iron
chain ; for Which, when he visited the
church of Our Lady at Villadordis, dis
tant a mile and a half from Manresa,
he would sometimes substitute a girdle,
which he had woven for himself of
the leaves of the prickly gladiole, still
reverently preserved in the family of him
to whom Ignatius gave it on leaving.
But his interior mortifications were of a kind still more painful. He
sought in all things to contradict his natural tastes, and to kill in himself that
pride and ambition, and that love of admiration and of display, which had
hitherto been dominant in his character. He became the associate of the
lowest of the people, adopted their uncouth manners and ways of. speaking,
and as he had hitherto taken a pride in his delicate hands, his well-trimmed
beard, and clustering locks, so now his hair was neither cut nor combed, his
beard remained unshorn, and the nails of his hands and feet were allowed to
grow to deformity. To such an excess did he carry his ill-usage of himself,
that the very beggars looked down on him with disdain, and treated him as
one who might be insulted with impunity. The children in the streets called
after him, " Look there at Father Sack ! " and pursued him with hootings
and laughter.
The time not given to prayer was devoted by him to the sick in the
hospital, especially to those whose disorders or whose tempers made them
most offensive and unbearable. He waited on them, washed them, and
performed for them the meanest offices.
And all this he did for the love of God. Not only did he suffer patiently
the contempt and ill-usage which he courted, but such also as came to him
against his will, and accompanied with just those provocations which a
temper like his must have found it most difficult to brook. There was a
man of the place notorious for his . libertine life, who from the first had
denounced Ignatius as a hypocrite. This man made it his daily practice
to follow him about with mockings and grimaces, ridiculing his gait and

Ji C /3_u_r£i

THE "SEO" OR PRINCIPAL GHURCH.
GENERAL VIEW OF MANRESA.

THE CARMELITES.

Life of penance — 1522-3. 51
gestures, and at last closing the pantomime with a torrent of the coarsest
abuse ; and he against whom all these insults were directed was the gallant
gentleman, the fiery and intrepid soldier, so naughty in spirit, and so keenly
sensitive, that at a word or a look that seemed to touch him on the point of
honour, he would instantly lay his hand upon his sword. There was one
moment, as he afterwards avowed, when the tempter had nearly gained
an advantage over him. While attending on the sick, he was suddenly
seized with an intense feeling of repugnance at the disgusting maladies
and habits of those whom he was serving — the rudeness and squalor of
all about him ; but resolving, as Bartoli expresses it, to conquer at
one blow both the tempter who assailed and the nature that betrayed
him, he hurried amongst the poor creatures, embraced them, assisted
them, and remained tending them until he had wholly vanquished ' his
aversion. He thus passed some four months at St. Lucy's, and then began to look
about for some hidden retreat, where he might commune alone with God,
and practise his austerities far removed from the eyes of men.
At the distance of about two hundred paces from Manresa, at the foot
of those rocky heights which enclose the delicious valley called by the
peasants the Vale of Paradise, and on the same side of the Cardoner as
the Hospital of Sta. Lucia, was a cavern known but to few, and visited by
none. Beyond this cave, and between it and the highroad leading to
Manresa, stood a stone cross, called of Tort, one of many around the town,
before which Ignatius frequently performed his pious stations. It is beyond
the cave and much above it. In shape and aspect the cave is not unlike
an ancient sepulchre, being about nine feet long and four wide; its
elevation at the highest point six feet, but in its furthest depths much less.1
On the side which looks towards Montserrat, a little opening in the rock
admitted a distant view of the Sanctuary of Our Lady; the entrance was
overgrown with briars and bushes, through which Ignatius had to make his
way. Here it was, about the time when Luther, at the Diet of Worms,
declared before Charles V. his persistence in his hostility to the Church,
that his great antagonist — the man raised up by God to stem the tide of
heresy and unbelief, took up his abode in darkness and in silence ; — here
he redoubled his prayers and penances, striking his breast with a flint stone,

1 It belonged to Fernando Roviralta, a great friend of our Saint, who lived to a hundred years,
and left a careful description of the spot as it was in St. Ignatius' time. It was given to the
Society in 1602. In 1666 the elaborate facade, in which it is enclosed, was completed, and the
following, year the interior of the cave was decorated as it at present exists (see p. 53). It is con-
nected with a Church and a House of Third Probation of the Society which is on the top of the bluff.

52 Life of St. Ignatius Loyola.
like another St. Jerome, fasting three or four days continuously, and kneel
ing or lying all through the night on the earth, with no other covering than
his sackcloth dress. Here it was, that, guided by God, learning by hard
experience, taught by Our Lady, as the Saint himself declared, he composed
the " Spiritual Exercises." Not only were they to be to others, as to himself,
the great instrument of sanctification ; but in them was the germ of his future
Society, its spirit and the very principles of its rule. The ledge is still
shown on which he wrote, and the cross he traced on the rock.1
The " Spiritual Exercises " of St. Ignatius, though contained in a very
small volume,2 are strictly Exercises, not simply meditations or prayers.
They require an effort of application and will on the part of him who makes
them ; and a great measure of discernment and prudence, with a high degree
of what the world calls talent, as well as pious fervour, in him who conducts
them. They were not completed at once ; Ignatius himself said that he wrote
them in fragments, as his own experience suggested what was useful for
others. He had in this way written the Method of Examination of Con
science; and in the Manner of Election he recalled what had been the
contest of the good and evil spirits within himself, while he was lying on
his bed at Loyola.
Whoever would understand these "Exercises" must go through them
with a full and docile desire to appropriate them on his own behalf. He will
then learn, by God's grace, the wonderful power which they contain under
the extremest simplicity of language.
They are not to be made in a cut and dried manner ; they need a certain
adaptation to each one's character or circumstances, and good judgment
accompanied with zeal on the part of the director. Besides these qualities,
some particular gift seems necessary ; for St. Ignatius found only B. Favre,
out of all his associates, completely possessed of it. Next to him he
estimated Salmeron ; then Villanueva and Domenech ; and for the first part,
which is designed to inspire repentance in the soul and a horror of sin,
he greatly esteemed the eloquence and fervour of Francisco Strada.
The " Exercises " extended at first over more than four weeks ; they are
often now condensed into the space of eight days. At the commencement

1 He would seem to have completed the book before July 22, 1522.
2 So small that St. Francis of Sales said it had converted more souls than it contained letters.

PRECISE PLACE OF CAVE.
EXTERIOR OF THE CAVE, "SACRA CUEVA,' MANRESA.

The "Spiritual Exercisi.s." 55
Ignatius has placed the few lines which he meant to be the foundation and
the summary of the whole : —

Man is created to praise, reverence, and serve God, and thus to save his own soul.
All other things are created for the sake of man, and to aid him in the attainment of
his end ; therefore he should use them only with this object, and withdraw himself ^
from them when they would lead him from it. We must then make ourselves indif- ,
ferent to all created things, where a choice is left us ; so that we should not desire
health more than sickness, riches more than poverty, honour more than contempt, '
a long life more than a short one, and so of all the rest ; desiring and choosing only )
what will conduce most surely to the end for which we were made.
When this great primary truth has been grasped, that the one only use of
all earthly creatures is to help man on his way to God, we are invited to con
sider the extreme folly of using them for any other purpose. The nature
and dreadful consequences of sin are set before us in the fall of the angels,
and of our first parents, and of any single soul overtaken by the just judg
ment of God, and then we are told to examine and judge our own past lives
in the light of this revelation. Contrition, with its included firm resolve to
serve our. Creator more faithfully, is the fruit of the first week of the Exercises.
The second week starts from this point of efficacious good desires. It also
has a fundamental principle. We are not left to find out for ourselves the
way of virtue. A perfect model is placed before our eyes. In the opening
contemplation of the Kingdom of Christ, the soldier-saint bids us follow our
great Captain to the battlefield, and he is careful to let us know from the
outset that for generous souls there is within 'reach and at their choice a
higher service and more complete devotion, — the way of the Counsels. The
Divine condescension is brought vividly to mind as we dwell upon the great
mysteries of the Incarnation and Nativity and Infancy of our Lord; and
then in the very famous contemplation of Two Standards, which is said
to have peopled monasteries, we are shown on the one hand the clever
schemes of Satan for the nun of souls, and on the other the well-ordered pro
cess by which grace works out their sanctification. The whole life of Christ
is then passed in review, and definite instruction is derived from His example
and words for the most momentous decision, the central point of the Exercises,
the choice of a state of life for those who are free to choose, the choice of a
more perfect fulfilment of existing duties for those whose sphere of activity
is already fixed beyond their power to change it. The practical bent of the
mind of St. Ignatius is shown by many little details of advice, but perhaps
most of all by the two very remarkable considerations which are meant to
test the fulness of sincerity and the degree of generosity with which we mean

50

Life of St. Ignatius Loyola.

to give ourselves to the service -of our God, — the Three Classes of Men and
the Three Degrees of Humility. The third week leads us to the foot of the
cross, and in the contemplation of that greatest act of love confirms the
resolutions we have made. The fourth week animates us with the prospect
of the reward exceeding great, as shown in the risen life of Christ.

INTERIOR OF THE CAVE " SACRA CUEVA," MANRESA.— See ji. ro.
The truly sublime Contemplation for obtaining Spiritual Love may be said
to gather together and to crown the whole series of the Exercises. It brings
us back to the principle from which all started, but it sheds upon it a
brighter light from Heaven than our eyes could have endured without the
preparation of those intervening weeks. It seemed to us at first that crea
tures, even if we made a right use of them, could at best only move onward

Varied temptations. 57
with us, helping instead of hindering ; but now we see that they of themselves
have the power to bring us into closest communion with God, who lives and
moves and is in them and us. The following prayer is the Saint's petition
for the love of God : —
Take and receive, O Lord, all my liberty, my memory, my understanding, and
my will. All that I am, and Save, Thou hast given me. O Lord, I give it back
to Thee : dispose of all according to Thy good pleasure. Give me only Thy love
and Thy grace, for this is sufficient for me.
Ignatius, in his rules for the spiritual life, drew largely from the sayings
of the Fathers of the Desert, especially of Abbot Serapion. The work of
Cisneros, who had been Abbot of Montserrat, was probably known to
him, but there is no similarity to give any ground for the accusation of
plagiarism. The " Exercises " originated in Manresa, and were perfected by
the experience of Ignatius when he began to teach. Whoever uses, them must
own that only Divine inspiration could have shown Ignatius such secrets
of the human heart — such remedies, such stimulants, and such aids;
At the end of some editions of the "Spiritual Exercises" are placed
some general admonitions, translated by Father des Freux into Latin verse.
We give them here in prose : —
Resist no one, however much your inferior ; it is better to be the vanquished
than the victor. Try to obey blindly in all things, and willingly submit your own
judgment to any one.
Do not remark the faults of others, and hide them when they are seen;
accuse yourself of your own, and desire them to be known. Whatever you do,
say, or think, consider in the first place whether it be for your neighbour's good,
and pleasing in the sight of God.
Preserve always your liberty of soul ; neither allow any person or cause to
oppress it. Do not lightly bind yourself in friendship with any man ; let faith
and reason prove what is best.
Diligently exercise the mind and body in good actions. Be a fool in the
opinion of man, and so you will be wise before God. Turn over these things
in your mind in the morning and at evening; and when you go to rest, fail
not in prayer.
Hitherto he had enjoyed great peace of mind and conscience, together
with a sense of buoyant exultation which had carried him over all obstacles.
All at once, without any transition or perceptible cause, Ignatius was assailed
by terrible trials and temptations. One day when, in a state of more than
ordinary debility, he was entering the church in which it was his custom to
hear mass, a voice seemed to say to him, " How will you be able to support
this for forty years or more ? " For the moment a horrible dread came over

58 Life of St. Ignatius Loyola.
him ; then recognising the source from which the insidious question had
proceeded, he replied, " Can you promise me, O wicked one, another single
hour of life ? And what are forty years of suffering compared with the ages
of eternity?" For the time the enemy fled, but only to renew his assault
with greater malignity. Henceforth the Saint was subject to continual and
sudden alternations of joy and sadness ; sometimes his soul was left in utter
gloom and desolation, and then again it was in a glow of happiness and"
content. So sudden, yet so complete, were the vicissitudes through which he
passed, that, to use his own expression, it was like putting off one garment
and putting on another ; and, astonished -at his own experiences, he said to
himself, " What is this new phase of existence into which I have entered ? "
The severities practised by him so exhausted his strength, that his life
seemed to be prolonged only by a miracle. His youthful comeliness was
succeeded by a deathlike pallor; his fasts caused him excruciating pains;
frequently he lay senseless ; and, on more than one occasion, he was found
apparently dying. Once, especially, after praying in the church of Villa-
dordis, he fell into a swoon, in which he remained for several days ; and, on
coming to himself, his weakness was so. great that, even after he had been
revived with food, provided for him by some pious women, he was obliged
to be carried to the convent of the Dominicans. After this the tempter took
occasion to change the mode of his assaults; he sought to work his ruin by
thoughts of pride and self-sufficiency.
Believing himself to be in danger of death, Ignatius commenced a strict
examination of his conscience. Satan, hereupon, suggested to him that he
might and ought to die with a perfect assurance of his acceptance with .
God, inasmuch as by his extraordinary austerities he had deserved eternal
happiness. Ignatius quickly turned his thoughts upon his sins, and dwelt
with compunction on the most humbling recollections of his former life.
Still the tempter returned, and continually increased his attacks ; and there
were times when the agony of his soul far surpassed in intensity all his
bodily sufferings and the dread of approaching death. On the fever abating,
he was filled with horror at seeing the precipice down which he had been,
as he thought, so nearly falling. The good family of Andres Amigant, who,
out of charity, had taken him into their house, had assisted him in his
illnessr and he entreated them, if ever they beheld him in like extremity, to
keep repeating to him, " Remember, O sinner, all the evil thou hast corn-
emitted in the sight of God." But it was not until after a struggle of two
years' duration that he succeeded in freeing himself from these toils.
Another and worse trial now awaited him. During the last months of his
sojourn at Manresa he was tormented by scruples of conscience which almost

St. Ignatius tried by scruples. 59
drove him to despair. He began to be assailed with doubts as to the
sufficiency of his general confession at Montserrat. In the hopes of recover
ing his peace of mind, he again examined his conscience rigorously, and
made his general confession a second time ; but only to entangle himself
in a thicker labyrinth of uncertainties. He sought counsel of spiritual
persons ; and, amongst the number, of a learned priest who was preacher
at the principal church. This good man prescribed a remedy which only
aggravated the disease. He advised Ignatius to write down all the sins he
could remember, and, having once confessed them, to banish them from his
mind. But in this minute and anxious repetition his scruples did but find
fresh material to feed upon ; and Ignatius, deeply feeling, not the misery
only, but the danger of his state, sometimes thought of begging his confessor
to command him, in the name of God, never to refer to the past, and longed
for him to do so ; but, fearing lest he should be merely following his own
suggestions, he refrained from saying a word. His confessor now, of his
own accord, bade him accuse himself only of such things as he knew to be
clearly and unquestionably wrong. But as Ignatius, in his scrupulosity,
regarded even the most innocent actions to be sinful, he was incapable of
the very discrimination which he was told to exercise.
In this state of mind he found no comfort in prayer or in penance, to
which he devoted himself more assiduously than ever. Even Holy Com
munion, that perennial fountain of peace to pious souls, brought him no
relief. On the contrary, it did but increase his mental torments, believing
himself, as he did, the enemy of Christ ; and more than once it happened
that, as he was in the act of receiving, the dreadful thought would dart into
his soul that he was communicating to his own destruction.
At length the crisis came. He was at the time again in the Dominican
convent at Manresa,1 the inmates of which had received him with great kind
ness when he was suffering from one of those paroxysms of illness to which
he was subject at this time. One day, when he was more than usually over
whelmed with terrors, lifting up his eyes to Heaven, he cried, " Come Thou
to my aid, O my God, for I find no help in man or in any creature. Show
me whither I shall turn for a remedy in my woe : even if Thou gavest me a
dog to be my guide to quiet my soul, I would follow it." There came no
answer to this burst of agony; and the tortures he endured increased in their
intensity. In the floor of his cell there was a deep opening, close to the
spot at which he knelt ; and the tempter whispered to him to cast himself
down through it, and so end all his miseries. But the next moment, struck
1 It is now turned into a theatre.

6o

Life of St. Ignatius Loyola,

with horror, " No, never ! " he exclaimed — " never will I so offend Thee,
Lord ! " As he kept repeating these words to himself again and again, he
bethought him of what he had read of a certain father of the desert, who, to
obtain some favour from Heaven which he had long desired, abstained from
food for several days until his prayer was heard. Ignatius resolved to do the

STATUE OF OUR LADY AND THE HOLY CHILD, DOMINICAN CHURCH, MANRESA
SAID TO HAVE SPOKEN TO THE SAINT. — Seep. 64.
same ; and neither to eat or drink until he had obtained relief, provided only
that his life was not endangered. He began his fast on a Sunday, after his
usual weekly Communion, and he continued it until the following Sunday,
intermitting nothing of his accustomed devotions and austerities. Nor
would he have desisted even then, had not his confessor, on learning from
him What he had done, threatened to refuse him absolution unless he

St. Ignatius' remedies for scruples. 6i
promised immediately to break his fast. Ignatius humbly obeyed ; and for
the time he seemed delivered from his scruples. But on the third day
afterwards they returned with- a fresh accession of strength ; and at the
same time he was seized, while engaged in prayer, with a profound disgust
for his present manner of life, and felt himself urged to abandon it, along
with the great designs he had been contemplating. But it was the fiend's
last effort ; the season of trial was past ; God had proved the constancy of
His servant by the deepest afflictions which the heart of man can know.
The temptations departed as suddenly as they had come; his novitiate was
concluded ; and he who was destined to become one of the most skilful
physicians of souls, so gifted that no one afflicted with scruples of conscience
ever had recourse to him without finding certain relief, had learned by his
own experience the lessons which he was soon to teach to others. He had
acquired the faculty of discerning spirits. He had himself passed through
all the states and stages of the spiritual life. He had learned that the sole
rule of our will must be the will of God ; and then peace or trouble, light
or darkness, fervour or desolation — all will be indifferent to us.
Long afterwards, Ignatius wrote to a nun of Barcelona : —
" God has two methods of instructing us ; one He Himself employs,
the other He permits. From Himself proceeds the inward consolation which
dissipates our troubles and fills our hearts with His love. The intelligence
which it brings with it enlightens the mind, and fortifies it by revealing to
it wondrous secrets, and showing it the paths that should be followed or
avoided in the spiritual life. The fervour it communicates to the soul con
verts the most painful labours into pleasures, and fatigues into repose ; all
burdens become light — all austerities attractive. But these consolations
are not lasting ; they have their times and their seasons, according as it
pleases God to grant or to withdraw them; but always for our greater
good. "When the heavenly light vanishes, the demon introduces disquiet and
desolation into our hearts, in order to detach, us from the service of God-
Frequently we are overwhelmed with melancholy; prayer becomes arid —
meditation wearisome. Then come disheartening thoughts about ourselves.
We see ourselves as it were repulsed and abandoned by God — separated
from Him; and it seems to us that nothing we have hitherto done has
pleased Him — that nothing we can do in future will profit us. Hence,
discouragement, distrust, despair, which represent all our sins as mortal,
all our vileness irremediable. But neither is this sad condition lasting ; and
we ought to use the one to enable us to support the other. So in time of
consolation we must humble ourselves, and, when despair overwhelms us,

62 Life of St. Ignatius Loyola.

recollect that at the first rays of divine light all that darkness will vanish,
and our peace will be restored."
Thus the trials of his own soul taught .Ignatius how to prescribe for
others. He possessed in the highest degree the aft of healing scruples;
and for the help of persons so tormented, he wrote down the following
rules : —
" i. Many persons think that a scruple is a free act of the will and judg
ment, by which a thing is considered to be sinful which is not so ; as, for
instance, when one has walked upon a cross accidentally formed by two
straws that lay in his path he considers that he has sinned. This is not
so much a scruple as a false judgment.1
2. A true scruple, which the devil causes, would consist in this. After
one had walked upon these straws or had thought, said, or done anything, a
thought external to himself comes to him that he has committed a sin, and
yet, on the other hand, it seems to him that he has not sinned, and he
remains in a state of disquiet and perplexity.
3. Of these two sorts of scruples, we should always hold the first in
abhorrence, as an entire error. The second may, during a certain time,
redound greatly to the profit of one making the Spiritual Exercises; it
may greatly tend to render a soul pure, by withdrawing it thoroughly
from everything which has in it even the shadow of sin ; according to those
words of St. Gregory — Bonarum mentium est, ibi culpam agnoscere, ubi
culpa non est (Good people are apt to think themselves in fault where
there is no fault).
4. The enemy carefully studies the nature of the conscience he attacks,
examining whether it is delicate or obtuse. The first he endeavours to
make still more delicate, until he shall have reduced it to a state of such
intolerable anxiety, that it ends by abandoning all effort for spiritual
progress. Thus, when he observes that far from consenting to the slightest
fault, it flies even from the shadow of one, he will make it believe that sin
exists where really there is no sin; as, for example, in some word or
insignificant thought. With the obtuse conscience the enemy tries to
make it still more obtuse, and by familiarising it gradually with slight faults,
finishes by blinding it to the most grievous sins.
5. He who wishes to advance in the spiritual life, ought to follow the
path which is exactly contrary to that towards which the enemy endeavours
to attract him. If his conscience be naturally too obtuse, he must try to

1 At that time the Moriscoes used to place straws on the roads, in the form of a cross, that the
Christians might tread on the cross without perceiving it.

Revelations of mysteries. 63
make it more delicate ; if, on the contrary, the enemy tries to make it too
delicate, so as to drive it to extremes, he must labour firmly to fix it in a
happy mean, so as to live in thorough peace.
6. If we contemplate doing or saying anything which is contrary neither
to the usages of the Church nor to the mind of our superiors, and which may
contribute to the glory of God, and yet which is suspicious in our eyes as
being tainted with vanity or any other evil, we must, raise our hearts to
God our Creator; and if in His sight we judge the action to be conducive,
or at least not contrary, to His glory, we ought to go right against that
temptation, saying, with St. Bernard — Nee propter te ccepi, nee propter te
finiam (It was not for your sake that I began, and you shall not make me
leave off)."
Ignatius had come to Manresa with a fervent desire of subduing the flesh
and mortifying the pride of his natural heart, but (as already stated) with
small knowledge as yet of spiritual things. He did not so much as know
how to make mental prayer or meditation, nor even what it was. At first,
therefore, his seven hours of devotion were passed in vocal prayer ; and we
incidentally learn, from what he told Goncalez, that his way of assisting at
mass was by reading the history of the Passion, as given in the Gospels.
When he spoke of this time in after days, he said God had treated him as a
skilful teacher treats a child, not giving him too much to learn at once, nor
allpwing him to pass on to a second subject until he has well mastered the
first. So great was his inexperience, that when a devout woman, with
whom he often conversed on religious subjects, said to him, " Oh, that
Christ our Lord would appear to you some day," he understood her literally,
and replied in his perplexity, " How could our Lord think of appearing to
me ? " And these words were actually fulfilled to him. Certain it is that
Ignatius made rapid progress in divine knowledge, and became deeply versed
in the profoundest mysteries, without the intervention of human aid.
Like the great Apostle of the Gentiles, St. Ignatius frequently was favoured
with ecstasies and visions ; being as it were carried out of himself, and hear
ing secret and unutterable words. One day, as he was sitting on the heights
above the Cardoner, after having spent some time in prayer in the neigh
bouring church of St. Paul, he was rapt in spirit and filled with such super
natural light, that in a moment he understood a multitude of things relating
to faith and even natural theology, of which before he had been perfectly
ignorant ; and this too with such clearness, that he afterwards said, if all
the communications he had since received from God — and it was when he
was upwards of sixty-two years of age — could be collected into one, they
would not equal the illumination that was granted him in that short rapture.

64 Life of St. Ignatius Loyola.
From this moment, as he told Goncalez, he felt that he was in intelli
gence another man. On coming to himself, he ran and threw himself at the
foot of the cross of Tort mentioned above, to pour out his heart in thank
fulness to God, when suddenly there appeared above it a spectacle which
he had frequently beheld before while living in the hospice. It was -a sort
of luminous spiral trail, resembling the figure of a serpent spotted with
numerous eyes of fire — which yet were not eyes — whence a vivid glare
proceeded. Hitherto this vision had always excited while it lasted a cer
tain sensible pleasure in him, because of its brilliancy and beauty, though
when it vanished it always left him depressed and sad; but now, seen
above the cross, it inspired him only with abhorrence; and, enlightened
by the lessons he had received, he knew that it was an. illusion of the devil.
This phantom showed itself to him on many subsequent occasions, both
during his stay at Manresa and on his journeys to Rome and Paris, but
always hideous and deformed, and he had only to make a gesture of disdain
with his staff to drive it from his sight.
The revelations which Ignatius now received were of the most trans
cendent character. The sublimest mysteries of faith were communicated
to him immediately from God, either by means of a pure spiritual radiance
cast upon his soul, or under images of things presented to his mind.
Frequently and for long together he was visited in the night by divine
consolations and interior lights, so penetrating and engrossing that sleep
fled from his eyes. Now, too, he conceived a great and special devotion
to the Mystery of the Blessed Trinity. But a still more wondrous grace
was accorded to him. One day, when he was reciting the Little Office of
Our Lady on the steps of the Dominican Church,1 while waiting for a pro
cession, he was enabled in an instant, as by a supernatural illustration of
the intellect, clearly to penetrate and contemplate the profound Mystery
itself. When the vision had passed, his soul remained inundated with
such an exuberance of joy, that all the time of the procession he was unable
to restrain his tears ; nor could he cease to speak of this during the whole
day; illustrating arid expounding this cardinal verity of the faith, so that
all who beard him were filled with admiration and awe.
From this time forth Ignatius was admitted — in such degree as it is
possible for a creature to be admitted — into close and intimate communion
with the Three Divine Persons ; and he recorded in a book the lights he had

1 A statue of Our Lady is still preserved in this Church which is said to have spoken to the
Saint. It was broken to pieces by the Revolutionists in 1867, but has been restored. See p. 60.

INTERIOR OF THE "SEO," PRINCIPAI. CHURCH OF MANRESA, WHERE ST. IGNATIUS
PRAYED ON HIS ARRIVAL IN THAT TOWN..— See pp. 46, 47.

The charitable home of the Amigants — 1522. 67
received on this high subject, so far as they were capable of being expressed
in human language; but of these only a few fragments remain, which
escaped by some accident the destruction to which he destined all that he
had ever written.
On another occasion, as he was standing in that same church, he saw
with a most perfect distinctness the whole plan and order observed by God
in the creation of the universe ; but in a manner and under figures which he
was unable afterwards to explain or describe. Again, while hearing mass
there, -he beheld the infant Jesus at the moment of the elevation of the Host,
and discovered how the Divine Body of Christ dwells under the consecrated
species. But the vision with which he was most often favoured was that of
the Sacred Humanity of Our Lord, which showed itself to him under a
luminous form ; yet, as he told Goncalez, always by an interior perception,
and without sensible distinction of the corporeal members : adding that he
should speak within bounds if he said that he beheld this vision from twenty
to forty times while he was at Manresa. Sometimes also he saw the
Blessed Virgin in the same manner.
At the Hospital of St. Lucy he had in his chamber a grated window
which looked into the chapel. He was assisting at compline one Saturday
evening, when he fell into a trance, which lasted till the same day and hour
in the following „ week. During the whole of that time he had all the
appearance of a dead man ; and it was only by the faintest palpitation of his
heart that he was known to be still alive. On returning to himself, he
opened his eyes like one awakening from a placid sleep, and murmured, " O
Jesus, Jesus ! " He then relapsed into silence ; nor was he ever known
afterwards to utter a word as to what had been revealed to him during those
eight days.
But the first members of the Society, who had lived with him and had
heard him speak of the time, ,have always believed that it was then that
God revealed to Ignatius what he was destined to do in the service of the
Church, and traced for him the plan of the Religious Order he was to
found. The Saint himself told Everard Mercurian, afterwards General of the
Order, that the first sketch of the Society was impressed upon his mind
when he began to meditate on the kingdom of Christ; and when he was
asked why he had made this' or that regulation in his Constitutions, his usual
answer was, " I saw it thus at Manresa." He told Lainez that he had there
learned more during one hour's mental prayer than all the doctors in the
world could teach him ; and he declared that if the Holy Scriptures were no
more, and if the Catholic religion were destitute of all other testimony, he

68 Life of St. Ignatius Loyola.

should be ready to lay down his life for the faith of the Church, oh the sole
evidence of what he had then seen and learnt.
Notwithstanding these extraordinary favours, Ignatius lost none of his
childlike docility, regarding himself as a novice in the spiritual life. He
often visited his first friend, the holy monk Chanones, revering him as the
father of his soul, and laying bare his inmost heart before him. The aged
Benedictine, on his part, while faithfully fulfilling the office of a teacher and
director, secretly entertained the greatest veneration for his penitent; and
would often say to the other monks, that Ignatius Loyola was destined to
become a champion of the Church.
By this time also many pious persons had discerned in him the marks
of a true sanctity. Thus, it is related by Maffei, that he was seen by one
who for some time had watched him narrowly, raised up from the ground,
his face shining like that of Moses, by reason of his familiar intercourse
with God.
The rigid austerities he practised, and which, in his ignorance and the
natural ardour of his character, he carried to an excess which in after years
he would not have allowed to others, at last seriously affected his health.
After that violent attack of which we have spoken, when he was carried
senseless to the Dominicans, his emaciation was so great that, in July 1522,
Andres Amigant 1 had caused the charitable to have compassion on him, and
to convey him to his own house. After this act of charity, the excellent
family made it a practice to nurse two patients from the hospital continually
in their house. And they thus served Jesus Christ in the person of His
poor. A second illness seized him in the winter ; and this time the magistrate
took charge of him, and confided him to the care of one Ferrer, directing
that his needs should be supplied at the public expense. Here some of
the highest ladies in the place watched by his bedside, taking their turn to
wait upon him. This illness left him with a great weakness of digestion,
which lasted all his life. Warned by experience Ignatius began to moderate
the rigour of his penances towards the end of his sojourn at Manresa ; but
he resolutely refrained from eating meat, though on more than one occa
sion he was seized with an almost uncontrollable desire to yield to the
temptation. All this time, it was not possible in the nature of things that the populace

1 The house of Amigant is now turned into a chapel, and has a large painting representing the
Saint being served by the various members of the family. Over the bed the painter has left the
inscription- " S. Ignatius de Loyola, Languens," and at the foot "Haee omnia evenerunt 12 Jvilii
anno 1522." On one of the walls is a cross which was drawn by the sick Saint. The chapel is
opposite to the old church of the Carmelites. See p. 49.

The persecution of his friends. 69
generally should fail to be moved by the sight of a man so young, and
evidently bred to' a far different station, leading so hard and so solitary a life.
His very look was enough to rivet attention and excite respect ; and thus it
came to pass that when he went to pray at the foot of some cross outside
the town, the people would follow and observe him at a distance. After
awhile they began to assemble around the hospital door, and then the Saint
was constrained to speak to them ; and his words were those of another John
the Baptist preaching penance in the wilderness. A cross still stands in front
of the old hospice of St. Lucy, where, in his coarse sackcloth gown with its
hempen girdle, his hair dishevelled, his head and feet bare, his face pale and
haggard, but inflamed with divine love, he spoke, like one inspired, of the
things of God. But his look, his very presence, preached even more power
fully than his words. He used to sit on a stone, which is still preserved,
at the door of Santa Lucia, teaching Catechism to the poor of the hospice, and
to the children of the neighbourhood. Many of the most noble ladies in the
town surrounded him when he preached in the open air, and so treasured up
his instructions and profited, that they went regularly to confession and
communion on every Sunday ; a thing so extraordinary, that people called
them "las Inigistas." His slightest actions had a virtue and a charm in
them which few could resist : when he received alms, he ever accompanied
his thanks with some charitable prayer for the spiritual welfare of the
giver ; — men were moved to contrition, they scarcely knew why ; they were
roused from their state of indifference, and animated by a desire to lead a
more strict and holy life. Thus, by degrees, Ignatius gathered about him a
circle of disciples, to whom he communicated, in a measure, the impulses
which he had himself derived from his prayers and meditations, as also
from his spiritual readings, especially of the Holy Scriptures. They felt
drawn to him as to a man who walked with God and was the friend of
God; and many, it is said, followed his example, abandoned the world and
entered religious life.
But among them all Ignatius found none who were capable of co-operating
with him in the great project he had conceived ; for it is clear that he had
already formed the design of drawing to him associates who, modelled after
the ideas which he afterwards embodied in the " Spiritual Exercises," should
accompany him to Palestine, and unite with him in spreading the kingdom
of God among the Mahometans. He said afterwards that he found no
one, either at Manresa or at Barcelona, who could aid him to advance in the
spiritual life, or who seemed to have a knowledge of divine mysteries, with
the sole exception of the aged matron who had prayed that our Lord might
be made visible to him. Her name we are not told, but it is recorded that

70 Life of St. Ignatius Loyola.
her reputation for sanctity and wisdom was so great, that King Ferdinand
had been wont to consult her in affairs of conscience.
But though he had produced a striking change for the better among the
people of Manresa, - his adversaries were all the more enraged against him;
From reviling, they passed to defaming him ; and those who favoured1 and
assisted him met with no better treatment at their hands. When Amigant
received him into his house, these people called him Simon the Leper, and
his wife Martha, in derision, because they tended God's servant in his sick
ness. But none met with greater molestation than In^s Pascual, who had
brought him. to the town, and had always shown him much devotedness. All
these things caused Ignatius especial pain. On the one hand, his humility
suffered from the veneration paid' to him ; and, on the other, the reputation
of his friends was compromised by the calumnies that were spread' abroad.
For their sake, therefore, if not for his ownj he was desirous of leaving the
place. For some time his departure was delayed by the plague at Barcelona,
whence he intended to embark for the Holy Land'; but as soon as he learnt
that the port was again open, he resolved to commence his journey.
One of the friends from whom Ignatius parted1 with grateful affection
was Cavalla, a good priest who had nursed: him tenderly during one of his
many illnesses. To him he gave, by way of remembrance, the book of the
Little Office of Our Lady, which he had constantly used, and which was
almost the only property he possessed.
Before Ignatius left Manresa, the news came that Villiers de l'Isle
Adam, abandoned by the Christian potentates, to their eternal disgrace,
had: been compelled! to surrender Rhodes to the Sultan Suleyman ; and; for
many years after, till the battle of Lepanto broke the maritime power of
the infidel, the Turks continued to be " lords of the Mediterranean, and
foes to all who sailed upon its waters." This event was a bad augury for
the project of Loyola, and one that was soon realised. Did' the old martial
ardour revive for a moment in his once fiery breast, and did; his hand
instinctively seek the hilt of that sword1 which* he had left suspended by
Our Lady's altar at Montserrat ? Or rather did he not press the cross more
closely to his heart, and: renew again his vow to Him Who hung thereon,
to do His will bravely in. His own sweet and gentle way ? Ignatius had
in him the -very spirit of the true Crusader ; the high courage, the enduring
hardihood, the generous devotion, the daring zeal, the burning personal
love of the Redeemer; but in him all was made sublime by an interior
Crucifixion — a deadness alike to the world's glory and: the world's contempt;
the warfare to which he was summoned was to be waged only with spiritual
weapons, and solely for spiritual ends.

The persecution of his friends.

7i

The Church, unlike the world, knows and honours its greatest men.
In later times Cardona, Bishop of Vich, raised a pillar with an inscription,
in front of the Hospital of St. Lucy, to commemorate the Saint's sojourn
there; and the building itself he gave to the Society of Jesus, having
transferred the sick e.lsewhere. The chamber where Ignatius remained in
his seven days' trance is now enclosed in a chapel called del Rapto — the
old brick floor on which he lay is covered with plate glass to preserve it,
and there is a touching recumbent statue of the Saint, in his sackcloth girded
with a cord. The Chapel of St. LuGia still has the old holy water- stoup
used by the Saint,

CHAPELS OF SANTA LUCIA AND OF THE
TRANCE (RAPTO), MANRESA.

CRUCIFIX OF ST. IGNATIUS, NOW AT MANRESA.

CHAPTER V.
BARCELONA— ROME— JERUSALEM— 1 523.
IGNATIUS quitted Manresa in January 1523, after a residence of nearly
ten months. He had already, as we have stated, abated something of
his rigorous austerities, both for his health's sake — the winter being par
ticularly severe — and because he had learned by experience that excessive
mortifications are an impediment in the service of God, no less than of
our neighbour. He desired also to avoid .the appearance of singularity ;
and, to this end, had for some time ceased to exhibit that neglect of his
person to which he had hitherto submitted from penitential motives. He no
longer allowed his hair to grow in disorder ; he wore shoes, and exchanged
his sackcloth gown and cord for a garb more resembling that of some poor
scholar; two short coats of coarse grey cloth, with a cap of the same
colour, and a large rosary- round his neck. All these he received from some
charitable hands, but he would accept no money. His friends would
gladly have persuaded him to take some companion with him on his travels,
if it were only because he could speak neither Latin nor Italian ; but he
replied, with the energy characteristic of him, that if the Duke of Cardona's
own son were to propose to accompany him he would decline the offer ;
72

St. Ignatius begs for his passage money — 1523. 73
that he was content to have no other society but that of the three virtues,
Faith, Hope, and Charity; that if he had a companion, he should be ever
looking to him in need; and he desired to have no help, or hope, or
confidence, save in God alone.
We learn from Juan Pascual, that Inigo left amidst the tears of the
majority and the better sort of the townsfolk, who all regretted his de
parture as that of a saint or angelic visitor. He was accompanied by Canon
Antonio Pujol, brother to In.s, a priest who was Master of Ceremonies and
Confessor to the Archbishop of Tarragona, who was to conduct Ignatius to
Barcelona, and procure lodging for him. On arriving, they found that
some days must elapse before he could embark. But the Saint did not
concern himself about the preparation for his voyage, and occupied all the
time that remained to him, after his seven hours of prayer, in visiting the
prisoners and the sick. He begged in the streets, and relieved the poor
with the alms which he collected. He had a great desire to meet with
persons who were experimentally acquainted with the mysteries of the
spiritual life, and for this purpose visited several hermitages in the neigh
bourhood; but nowhere could he find the help for which he looked. In
what way he should be able to defray the expenses of his voyage he knew
not; but God did not forsake His servant. At Barcelona he made the
acquaintance of several pious people, whose friendship he long retained.
The most remarkable in its beginning, as also the most Tasting, and yet
the most disappointing in its conclusion, was that which he contracted
with a noble lady of the city, named Isabel Roser. She had wholly retired
from the world, and lived only for God and for her husband, who was
blind and demanded all her care. It was now the season of Lent, -and
Ignatius was one day in the Santa Maria del Mar,1 seated on the steps of
the altar amongst a group of children, listening to a sermon, when Isabel,
happening to glance towards him, beheld his head surrounded with a circle
of light, and at the same moment heard an inward voice bidding her call
him to her. His modesty and gravity inspired her with a deep respect,
and she felt herself moved to do as the voice admonished her, but hesi
tated from the fear of being the victim of some illusion. On return
ing home, she disclosed to her husband what she had seen and heard,
and with his approval she sought out Ignatius and brought him to the
house; where, under the pretext of performing a simple act of hospi
tality to a chance wayfarer, they detained him to share their repast.

1 Cartas de S. Ign., t. i. p. 16, n. 2,

74 Life of St. Ignatius Loyola.
With such a guest the conversation naturally turned to spiritual subjects ;
and Ignatius, who was ignorant of the motives which had! led' to his re
ception, spoke with so much power and with such a knowledge of divine
things, that his hearers were filled with admiration, and! convinced that the
stranger before them was a man of gentle birth and possessed of no ordinary
endowments. Learning that he was bound for Italy, and' had already secured a passage
in a brigantine that was about to sail; Isabel, having done all in her power
to detain him, conjured him at least not to risk his life in a vessel so slightly
built, but to wait for a ship in which the Bishop of Barcelona) who was a
kinsman of her husband's, was intending to embark. This last circumstance
probably it was which induced him to defer his departure ; nor was it with
out a special dispensation of Divine Providence that he did so, for scarcely
had! the brigantine left the harbour, when it was caught in a violent storm
and: went down with all on board.
The captain of the ship in which Ignatius was to sail agreed- to give him
a passage for the love of God'; but on condition that he brought with him
the necessary provisions for the voyage. Here, however, a doubt presented
itself, whether by taking such precaution he should not be infringing the
resolution he had: formed of living solely on alms from day to day, trusting
only to the good providence of God. In his perplexity he consulted the
priest his confessor, who bade him procure what he needed5 from private
charity, and then depart with a quiet conscience. But even thus he would
accept nothing from Dona Isabel, who offered to supply him, but went
through' the streets of Barcelona begging of the passers-by, until he collected
what was sufficient for his immediate wants.
While thus engaged, he was asked by a certain Senora Cepilla Rocaberti 1
whither he was going. For some moments he stood hesitating what to reply ;
because a pilgrimage to Jerusalem in those days was a service of danger ;
and so redounded to the' credit of those who performed it. He answered
therefore, as was true, that he was going to Italy and Rome. To which she
rejoined, supposing him to be a mere ordinary pilgrim, " To Rome ! they
who go to Rome are apt to return no better for their journey ; " meaning
that few made the pilgrimage from the motive of true devotion. This dread
of vainglory it was which most tormented1 him at this time; and; to prevent
his being surprised into this sin, he studiously concealed his noble birth, and
the motives which impelled him to make the pilgrimage. It so happened

1 A Dona Ana de Rocaberti was the wife of Don Juan de Requesens (v. Cartas de S. Ign.,
vol. i. p. 17, n. 8).

St. Ignatius' first visit to Rome — 1523. 77

that the son of this lady had left his home, and taken to a vagrant life.
Perceiving by his countenance that Ignatius was not what his dress and
habits seemed to indicate, she supposed him to be another idle spendthrift
of the same description, and loaded him with reproaches. The Saint
accepted the humiliation with joy, and assured her that there was not in
the whole world a man more worthless than himself. And this he did.
with such an air of genuine sincerity, that the lady at once perceived her
error — her anger was turned into admiration, and begging his for
giveness, she bestowed upon him an abundant alms. Dofia Cepilla could
never afterwards recount the circumstances of this singular meeting with
out deep emotion ; and, when the Saint returned to Barcelona, she placed
herself under his spiritual direction, and became one of his most devoted
followers. More than three weeks elapsed before Ignatius left Barcelona. On his
way to the ship, finding that he had four or five pesetas (small silver coins)
in his possession, which he was resolved not to keep for his own use, and
there being no poor person in sight on whom he could bestow them, he
left them on a stone bench near the harbour, that God might dispose of them
in such a manner as He pleased. The vessel made a rapid passage, though
not without danger, being driven by a strong west wind to Gaeta within five
days. The fervour of the poor pilgrim who spent so much of the day and
night in prayer, his calm in the midst of the storm, his words of fire when
he spoke to them of God, all gained him the respect of the crew, and a
Knight Commander of St. John invited him to share his meals during the
voyage. From Gaeta he pursued his journey to Rome on foot, in company with
three other persons, mendicants or pilgrims like himself — a youth and two
women, mother and daughter ; this last for greater safety wearing male attire.
One night, on arriving at a village, they found a number of people assembled
round a large fire, who received them civilly and set food before them.
Ignatius was then lodged with the youth in a stable, while the women
were conducted to a chamber overhead. In the middle of the night a loud
noise was heard, and women's voices calling for help. Ignatius, hastening
upstairs, found the mother and daughter with whom he had travelled
exceedingly terrified, calling out that they had been attacked in the night
by some ruffian. The household collected round, and Ignatius, lifting up
his voice, spoke with such indignation, that, though his language was
unknown to them, the listeners were abashed, and fell back to let him pass
with the women, in company of whom he immediately started on his journey.
But the young man was missing.

78 Life of St. Ignatius Loyola.
The three made their way in the darkness to a small town near. But
they found the gates closed; so that they were obliged to pass the remainder
of the night in a church, the walls of which were streaming with damp.
Neither when morning dawned were they permitted to enter the place;
for the plague was still raging in many parts of Italy, and the roads were
narrowly watched ; add to which, the Saint, worn as he was by his great
austerities, had the look of one already stricken with the pestilence. They
were compelled, therefore, to go on to a neighbouring village, where the
pilgrims rested; Ignatius being unable from feebleness to proceed any
further, while the two women made the best of their way to Rome. It so
happened that, on the same day, the lady to whom the- neighbouring lands
belonged was on her way to the town from which Ignatius had been
excluded ; and, the inhabitants going out to meet her, he- went with
them, and begged permission to pass through the place, assuring her that
he was not suffering from disease, but from exhaustion. She readily granted
his petition, and having rested there two days, living meanwhile on the alms
he received, he was able to continue his journey.
Ignatius reached Rome on Palm Sunday. There he met with some
fellow-countrymen, through whose intervention he procured a pilgrim's
license from the reigning pontiff, the stern and saintly Adrian VL ; and after
visiting the several churches of the stations, and other holy places, and
receiving the Papal benediction, he set out on the ninth day, still on foot,
for Venice. His friends, who had in vain endeavoured to dissuade him from
prosecuting his design, representing to him the danger and hardships he
must encounter, constrained him at the moment of his departure to accept
seven or eight gold crowns, that he might at least possess the means of
paying for his passage. But three days had not elapsed before he bitterly
reproached himself for his cowardice in distrusting the good providence of
God. His first impulse was to throw the money on the roadside, but on
reflection he considered that he would be doing better in distributing it
among the first poor persons he should meet ; and this accordingly he did.
On this journey he was exposed to even greater privations than on the
former, owing to the increasing ravages of the plague. People were afraid
to receive him into their houses, or to give him so much as a night's
lodging; and, on one occasion in particular, Goncalez relates that, as he
was leaving the portico of a house under which he had found shelter for the
night, a man, scared by his pale and ghastly appearance, turned and fled
from him in terror. The very hand of charity feared to open to so pitiable
an object. There were times, however, when travellers like himself allowed
him to join them on the way, but even then would often pass on in haste,

St. Ignatius at Venice — 152;

79

as the evening began to close, lest they also should be forced to sleep in
the open air. On reaching Chioggia, the Saint and his chance companions
were informed "that they would not be allowed to enter Venice without a
certificate of health. They resolved therefore to go to Padua, in order to
obtain this necessary document ; but Ignatius, unable to keep -up with the
rest, found himself left at nightfall in an open plain, without shelter and
without a guide. But the Saint was not abandoned by Him for Whose

POPE ADRIAN VI.
(From. Engraving in Hope Collection, Oxford.)

sweet sake he was suffering all these things. He calmly set himself to pray ;
and, as he prayed, the Lord Jesus appeared to him, in that same form in
Which 'He had often visited him, and, filling his heart with joy, promised to
protect him with a special care. This promise was marvellously fulfilled ;
for on 'the morrow he entered Padua, and left it without question or chal
lenge, to the astonishment of his companions, who had rejoined him, and
knew that he had obtained no bill of health. But their astonishment was
still greater when, on reaching the lagune of Venice, the quarantine officers

80 Life of St. Ignatius Loyola.
strictly examined the passports of every other person in the boat, but passed
Ignatius by, as though he had been invisible.
It was dusk already when he set foot in Venice, and as he was ignorant
of the language, and acquainted with no one of whom he coidd ask the way
to some hospice where strangers were lodged, he disposed himself to pass the
night under the arcade of the Procuratie Vecchie, in the Piazza of St. Mark.
There was at that time in Venice a senator named Marc Antonio Trevisani,
who was not only a learned magistrate, but a most holy man. He led the
austere life of a monk ; his house was like a public hospital, from the
number of poor whom he received and tended with his own hands ; indeed,
but for his nephews, who charged themselves with the management of his
worldly affairs, he would have despoiled himself of everything he possessed
in works of charity. Twenty years later his acknowledged virtues, and
the eminent services he had rendered the Republic, procured his election
to the supreme office of Doge — a dignity he would fain have avoided ;
but he sacrificed his own preference to the public weal. He lived to a
great age, and his death was a fitting termination of such a life. While
assisting one day at the Holy Sacrifice, he became motionless, and was
found to, have calmly expired. On the night of Ignatius' arrival, this good
man was awakened by a voice, which said to him : " What ! dost thou sleep
comfortably in thy bed, when My poor servant and dear pilgrim lies so near
thee stretched on the bare stones ? " Rising instantly, full of wonder as to
who this special friend of God might be, he went out with servants bearing
torches, and found Ignatius, as it had been told him, lying on the pavement ;
and conducting him to his house, Marc Antonio entertained him with a
respectful charity.
But the next morning, whether with a view to stricter retirement, or
because he deemed it unsuitable that a pilgrim should be lodged in a palace,
Ignatius left the senator's hospitable roof, preferring to" be dependent on such
chance aid as God might send him. In like manner, he was not solicitous
as to the means by which he might procure a passage to Palestine, although
the pilgrims' ship had sailed some days before ; nor would he present him
self to the Imperial Ambassadors ; he had no longer any interest, he said, at
courts-; friends would come when they were wanted. And so it happened.
As he was begging in the streets, he was recognised by a rich Biscayan
merchant, who asked him whither he was bound, and invited him home to
dine. It seems to have been a habit with Ignatius not to refuse hospitality
when thus offered ; and ever since he left Manresa it had been his custom,
as he said himself, to keep silence at table, except when spoken to, and
observing what others said, to take the opportunity when the repast was

*)

THE PROCURATIE VECCHIE, WITH PIAZZA AND CHURCH OF S. MARCO, VENICE.

St. Ignatius at Jerusalem — 1523. 83

over to direct the conversation to some spiritual subject. The merchant,
with his whole family, conceived such an affection for him, that he would
have persuaded him to remain with them. But, failing in this, he offered
him clothes and money, which the Saint refused. But at his request he pro
cured him an audience of the Doge, Andrea Gritti, that he might solicit a free
passage on board the Admiral's ship, which was about to take the Lieutenant-
Governor to Cyprus. This the Doge readily granted, and Ignatius remained
at the merchant's house until.it was time to sail.
The pilgrims to Jerusalem this year were very few in number, owing
both to the prevalence of the plague, and to the swarms of Turkish cruisers
which, after the capture of Rhodes, infested the seas. The pilgrims' ship
had sailed with only thirteen on board. All these things were represented
to Ignatius, with the hope of deterring him from his purpose ; but he simply
answered, " God is my sole support ; I would not hesitate to set sail upon a
plank." Shortly before his departure he was seized with a violent fever ;
and on the very day he was to go on board his illness had reached such a
height, that to some who inquired whether he could sail in such a state, the
physician replied, "Yes, if he wishes to die on the passage." No sooner,
however, did Ignatius hear the gun give the signal for weighing anchor, than
he hastened down to the harbour with the rest, quitting Venice on the 14th
of July 1523.
After a few days' sea sickness he revived, and the fever left him. But
the evil ways and libertine discourse of many among the passengers, and
especially of the crew, filled his soul with sadness; and in his zeal for
the Divine Majesty he never ceased reproving them with a freedom and a
severity which excited their implacable resentment. Some Spaniards who
were on board warned him of his danger, and urged him to be cautious, as a
plot was being formed to steer the ship to shore, and leave him on a small
uninhabited island which they were about to pass. But Ignatius knew no
fear, and cared not for consequences. And the event justified his confidence ;
for as they were on the point of making the island, a boisterous wind arose,
which baffled all the efforts of the sailors, and drove them on with rapidity
towards Cyprus. There he learned that the pilgrims' vessel, which had left
Venice so many days before, was still lying in the harbour of Famagosta, ten
leagues distant. Thither accordingly Ignatius proceeded, across the island,
together with the other pilgrims, eight in number ; having with him no other
subsistence than, as he himself expressed it, that hope which he ever placed
in God. But all this time the Saint had aids which no man knew. Often
when, retired in some corner of the ship, he was weeping over the outrages
offered to God, Jesus would Himself appear to him, bringing him strength

84 Life of St. Ignatius Loyola.

and consolation. At Famagosta, he and his companions embarked on board
the other ship, and on the 31st of August, after a voyage in all of forty-
eight days, they reached the coast of Syria.
From Jaffa, where they landed, they made the journey to Jerusalem riding
on asses ; and, when they were within two miles of its walls, they were met
by a Spanish gentleman, Diego Nunez, who devoutly admonished them that,
as they were approaching the spot from which they would first obtain a sight
of the Holy City, they should set their conscience in order and proceed in
silence. This proposal pleased them all well; and, shortly afterwards, per
ceiving the Franciscaa fathers advancing to meet them, preceded by the
cross, they dismounted and made the rest of the way on foot ; and thus, on
the 4th of September, about noonday, in solemn procession, they entered
within the gates of that city whose streets had heard the voice of the Eternal
Word, and had been trodden by His sacred feet.
Ignatius had now attained what had been the chief object of his desires
ever since his conversion. From the moment when his eyes first rested from
afar on. the walls of Jerusalem, he experienced a sensation of unutterable joy ;
and this fervour of devotion lasted undiminished all the time he dwelt in the
Holy City. The several spots made sacred by the presence of Jesus Christ
he visited again and again, sometimes alone, and sometimes in company with
others; not from a mere sentimental desire of beholding places rendered
famous by the stupendous events of gospel story, but from a deep, adoring,
personal love of Him who was the actor and sufferer therein — Jesus, the
Son of Mary and the Son of God. This it was that made every emotion he
experienced a pious aspiration, and every step he took an act of worship.
And so we read that when he beheld the place of his Redeemer's agony, and
the spots where He was crucified and was buried, all his soul was melted
with a sweet sorrow, and he could not cease from pressing tender kisses on
the blessed ground, and pouring out his heart in devout thanksgiving.
To In6s Pascual he sent an exact and most minute description of all the
sanctuaries, and of all that had befallen him on the way ; and every word
was like a spark of celestial fire. This document was long preserved by
the Pascual family, and finally left by them as a precious legacy to the
Society of Jesus, a legacy now, alas ! lost for ever.
However, he had come not merely to visit the Holy Places but to abide
in Jerusalem, near the sepulchre of his Lord, and thence to spread the life-
giving gospel of His truth. Though it had been revealed to him at Manresa,
that he was to found a Society destined to win multitudes of souls to the
true faith, nothing had been told him as to the place where its members

Visit to Mount Olivet — 1523. 85
should assemble, .and what should be the particular field of their labours.
Jerusalem had been his first thought as he lay wounded at Loyola, and
Jerusalem was the spot which in his own mind he had fixed upon as. the
centre from which his spiritual children should go forth to achieve a nobler
conquest than that for which the champions- of the Cross, the Crusaders,
with all their enthusiasm and all their valour, had combated in vain — the
conquest of souls to the obedience of Jesus Christ. The idea even enters
as an element into his "Spiritual Exercises." This, it is clear, was the
Saint's design ; but it was not according to the will of God. Not the
Holy Land, but all lands, were to be given him as his battlefield ; and the
sphere of his labours was to extend to the very boundaries of the earth.
Ignatius, however, made frequent endeavours to return to Palestine ; and,
to the last days of his life, he had a fixed intention of founding a house of
the Society at Jerusalem.
In order to further his object, he had brought with him letters commen
datory to the Franciscan fathers, which he delivered at once to the Father
Guardian of the convent — without, however, disclosing to him any other
motive for wishing to remain than that of satisfying his personal devotion ;
of his ulterior intentions he said nothing. The Father at first demurred,
representing to him the extreme poverty of the convent, which subsisted
solely on alms ; that in fact on this very account they had resolved on
sending some of their brethren back to Europe in company of the pilgrims.
Ignatius in return assured him that he would ask nothing of them except
that they should hear his confession and give him communion. On these
conditions the Father Guardian admitted that leave might be given him to
remain, but the matter was to be left for the determination of the Father
Provincial, who was absent at Bethlehem. Ignatius on this considered the
question as already decided in his favour, and in the joy .of his heart wrote
letters to this effect to his friends at Barcelona.
The very day before that on which the pilgrims were to take their
departure, he was sent for by the Provincial, who had returned, and was
informed in the presence of the Father Guardian that he must leave Jeru
salem with the rest. A zeal like his, it was believed, so ardent, and fearless
of consequences, would never submit to the restrictions imposed by the
Moslem authorities ; his presence, as they rightly argued, would be a con
stant source of embarrassment and danger; and so they told him, with
the utmost kindness, that his design was a good and pious one, but that,
after full consideration, they could not, in prudence, allow him to carry it
into execution; that his remaining amongst them would be perilous to
himself and detrimental to the interests of the community, upon whom

86 Life of St. Ignatius Loyola.
devolved the burthen of ransoming out of their scanty means all pilgrims
who fell into the hands of the Turks ; and that many through their rashness
in passing beyond the limits assigned to the Christians, had been reduced
to slavery, and even put to death. To this Ignatius replied that he feared
neither slavery nor death ; and that if it were his lot to be taken captive,
he did not wish to be ransomed, modestly adding, that he was firmly
resolved to abide by his intention if he could do so without offending God.
" But you would indeed offend God," answered the Father Provincial, " if
you persisted in remaining contrary to my will, who have authority from
the Holy See to determine who shall be allowed to remain and who not,
and even to excommunicate those who refuse to comply." At the same
time he produced the Papal Bull, at which, however, Ignatius would not
look, meekly bowing his head and assuring the Provincial that he believed
his word and was ready to obey ; that to him the will of his superior was
the will of God.
Before he left the Holy City, Ignatius was to give what the good
Franciscans might regard as certain proof that their apprehensions were
not groundless. On the Mount of Olives is visible, to this time, what
tradition avers to be a footmark imprinted by our Divine Lord upon the
rock, at the moment He left the earth to ascend into heaven. The holy
pilgrim longed once more to venerate this sacred sign; and he wished
to do this in secret and alone. To venture beyond the city walls without
the protection of the Turkish escort was a work of danger; but Ignatius
knew no fear. Withdrawing silently, he succeeded in reaching the summit
of the hill unperceived; and, when stopped by the guards who kept the
mosque which is built over the spot, he obtained their leave to enter by
giving them his penknife. After satisfying his devotion, he crossed over
to the neighbouring sanctuary of Bethphage, when it came into his mind
that he had not sufficiently observed towards what quarter of the heavens
the sacred feet were pointed when last they touched the earth. Returning,
therefore, to the spot, he again procured admission by presenting the
soldiers with a pair of scissors, probably his only remaining possession,
with the exception of the clothes he wore.
Meanwhile his absence had been discovered by the monks ; and, as he
was descending from the Mount, he was met by one of their Armenian
servants, who, angered doubtless by what he deemed an act of ill-timed
temerity, loaded him with reproaches, and even threatened him with
a stick; then, seizing him roughly by the arm, never released hold until
he was safe within the convent walls. But the Saint bore all patiently-
even joyfully ; for at the moment that the man laid hand upon him, lifting

Visit to Mount Olivet — 1523.

87

up his eyes, he beheld the Lord Jesus in the form in which He usually
appeared to him, moving on before him in the air, as the disciples might
have seen Him when He ascended to His glory.
Ignatius had now spent six weeks in Jerusalem. On the morrow he
bade farewell to the land of his predilection, consoling himself with the hope
of one day returning.

_____(S_P__^

•" c ____

MOSQUE OF THE ASCENSION, MOUNT OLIVET, JERUSALEM,
BUILT OVER THE TRADITIONAL SITE.

CHAPTER VI.
RETURN TO SPAIN— STUDIES AT BARCELONA— 1524-6.
/^\N reaching Cyprus, Ignatius and his companions found three vessels
^-^ ready to sail ; one Turkish, the other two Venetian. Of the latter,
one was large and well equipped; the other was small, old, and damaged.
As the winter was approaching, the greater part of the pilgrims preferred
the larger vessel, and prayed the captain to give Ignatius a free passage out
of compassion for his poverty, assuring him that in so doing he would have
a saint on board ; to which the man replied with a sneer, that if he were a
saint he might walk on the water, as other saints had done. The master
of the smaller craft willingly received him for the love of God. At early
dawn all three vessels sailed out together, with a favourable wind; but at
sunset a violent storm arose, and they parted company. The Turkish
vessel foundered "with man and mouse" in the high sea, and the large and
strong-built Venetian struck -upon the coast of Cyprus, the passengers and
crew barely escaping with their lives; but the ship which conveyed Ignatius,
after long struggling with the tempest, safely made the Apulian coast; and,'
having executed all necessary repairs and taken in provisions, continued
its course to Venice.
It was now the middle of January, 1524, the voyage having lasted two
months and a half. Ignatius had gone to sea miserably provided; his only
clothing being a short thin coat and an open vest of black cloth, very ragged
at the shoulders, with breeches of some coarse material, that reached no
lower than the knees, leaving his legs quite bare. His sufferings had been
great, for the cold was extreme, and there were frequent falls of snow At
Venice he was again kindly received, probably by the merchant who had
entertained him the previous summer; but he had no intention of remaining
longer than was requisite to recruit himself for a journey, having resolved
on returning to Spain. He had become convinced that it was not the will

Return journey: St. Ignatius at Ferrara — 1524. 89
of God that he should take up his abode at Jerusalem, at least for the
present ; and during his voyage it had been made equally clear to him that,
if he would labour successfully for the good of souls, he must prepare him
self by the use of ordinary means. He was reading the eighteenth chapter
of St. Luke's Gospel, where our Lord, during His journey to Jerusalem,
foretells to His Apostles His passion and resurrection, and, on coming to
the words Et ipsi nihil horum intellexerunt — " And they understood none of
these things " — it was strongly impressed upon his mind that if he also would
understand, he must be educated.. Hitherto he had entered on his holy
enterprise like some valiant cavalier, attempting impracticable feats of
daring; now setting himself as resolutely to learn the first rudiments of
that knowledge which afterwards he might communicate to others, Inigo
de Loyola would go to school again. The plan was one which seemed to
remove him to an indefinite distance from the great object of his aspirations ;
but what mattered so that the will of God were done ? Accordingly, after
a few days of necessary- repose, Ignatius set out again upon his journey,
and, as before, on foot; accepting nothing from his friendly host save a
piece of cloth to double over his - body, because of the excessive weakness
of his stomach, and some fifteen or sixteen giulii1 for his necessities on
the way.
The whole of Northern Italy was now the theatre of war between
the Emperor Charles V. and Francis I, of France; and Ignatius, thus
scantily clothed and provided, was to make his way to Genoa, across the
Apennines, which were covered with the snows of winter, and through a
country overrun by bands of soldiers. Of this perilous journey the few
incidents recorded are highly characteristic of the man. His first stage
was Ferrara, probably because he could go so far by boat. While pray
ing in the cathedral, a beggar asked an alms of him, and he gave him a
small coin; another came, and to him he gave a larger coin; and then
another, to whom he presented one of his silver pieces. Seeing this and
telling one another, a whole crowd of beggars gathered round him, and
Ignatius being as ready to give as they to receive was soon left penni
less. Then, as more continued to press about him, he begged them to
excuse his refusing, since he had nothing more either for them or for himself.
Such munificence in one whose poverty seemed greater than their own,
struck them with astonishment, and observing also his deep piety, they
assembled at the doors and followed him as he left the church, crying, " A
Saint ! A Saint ! " 1 A giulio was worth about sixpence.

90 Life of St. Ignatius Loyola.
On the way to Genoa Ignatius was advised by some Spanish soldiers,
who gave him a kindly welcome, to leave the main road and take another,
by which .he might avoid the danger of passing through the hostile camp ;
but, full of confidence in the Divine protection, he pursued his course
undaunted. He had not gone far before he was stopped by a Spanish
outpost which held the road under the walls of a fortified town. His having
traversed alone the enemy's lines made them suspect that he was a spy, and
he was conducted to a hut near at hand. Here, after questioning him closely,
they stripped him of his clothes, and even of his shoes, to see if he had letters
or other papers about him ; but finding nothing, they dragged him, almost
naked, to the commandant of the town. As they led him through the place,
the Saint pictured to himself how Jesus, his dear Lord, was ignominiously
dragged through the streets of Jerusalem amidst mockery and insult ; and
his feeling was that of joy at being permitted to bear a part in the sufferings
of his Saviour. 3ut then a great fear came over him — what if he should be
put to the torture and then hanged as a spy ! In order to be taken for a
low-bred clown, as well as from a desire to imitate the simplicity of Christ
and His Apostles, Ignatius had been wont (as before observed) to use a
certain plainness, and even rudeness, of speech ; for instance, employing the
familiar pronoun in addressing great people. But now, he thought, he
would adopt the usual courtesies, and resume for this once the language and
manners of a Spanish gentleman. Then, recognising the flatteries of self-
love, and inspired with a holy indignation at his own cowardly weakness, he
said to himself, " No, I will not call him lord ; nor' will I bend the knee
before him ; nor so much as lift my cap from off my head." Once more the
old native pride was quelled within him, and, as he was led into the presence
of the commandant, that officer's scrutinising glance detected nothing in the
pallid features of the wretched object before him that told of the noble,
ardent nature glowing beneath.
Ignatius thought of One Who was dumb, as a lamb before its shearer,
and opened not His mouth ; Who was clad in a fool's coat, and was mocked
and set at nought by Herod and his men-at-arms. In this also he would
follow his Divine Master ; and so, when he was interrogated concerning his
name and habitation, he, with downcast eyes, kept silence, or answered
briefly and warily ; except that on being asked whether he was a spy, he
replied promptly, " I am not : " because, by acting otherwise, he would have
given just cause for being treated with the utmost rigour. His behaviour,
which seemed calculated only to provoke ill-usage, became the occasion of
his escaping with his life : for the commandant, looking on him as a simpleton,
turned angrily to his soldiers, and said, " Cannot you tell a fool from a spy ?

Arrival in Spain — 1524. 93
take him and set him free." Whereupon the men, irritated by their captain's
taunts, made themselves amends by beating their prisoner and by other
brutalities ; in all which the Saint found only a more perfect realisation of
the sufferings of his Lord. At length his tormentors let him go ; when a
subaltern passing by, and seeing him in such sad plight, had compassion on
him, and taking him to his lodging, gave him wherewith to break his fast,
and what was more, shelter for the night.
The following day Ignatius pursued his journey without hindrance, until,
'towards evening, he was descried from a watch-tower by two French
soldiers, who took him and brought him before their captain. But here the
Saint's thirst for fresh humiliations was to be left unsatisfied ; for, on re
plying to the question whence he came, that he was a Spaniard and a native
of Guipuzcoa, to his surprise the officer welcomed him as though he had
been a fellow-countryman, saying that he himself came from near those
parts, and bade his men treat him as his own guest and take good care of
him. Bayard was at this time with the French army, and his generous
temper may have imparted a congenial liberality to those among whom
Ignatius had now fallen; he experienced greater kindness from foes and
strangers than from his own compatriots and friends.
At last he succeeded in reaching Genoa, where he was recognised by
Don Rodrigo Portundo, a native of Biscay, with whom he had been ac
quainted at the court of King Ferdinand. Rodrigo was in command of the
Spanish galleys, and by his means Ignatius obtained a passage to Spain.
Here, all around, were the signs and equipments of war, which in former
days would have stirred his spirit to its inmost depths, but which he now
regarded with indifference. To the last, risks and perils seemed to be his
portion, for the flotilla was chased and closely pressed by the famous Andrea
Doria, who at this time was in the service of the French ; and it was not
without difficulty that the vessel which bore Ignatius got safely into the
harbour of Barcelona, at the end of February or the beginning of March.
Misfortunes at this time appeared accumulating on Christendom. Cle
ment VIL, who was now Pope, was thought likely to act with greater energy
than the unworldly and timid Adrian; but the Turks were triumphant all
along the coasts of the Mediterranean; the quarrels of Francis and
Charles became daily more and more complicated, and it seemed likely
that all Europe would soon be involved in their irreconcilable dissensions.
On landing at Barcelona, Ignatius proceeded at once to the house of his
pious benefactress, Dona Isabel Roser, to whom he communicated the new
plans he had formed. She warmly approved his resolution, and engaged
to provide him with everything he needed, while a worthy schoolmaster,:

94

Life of St. Ignatius Loyola.

named Geronimo Ardebalo, offered to give him instruction gratuitously in
the rudiments of grammar and of the Latin tongue. But at Manresa
Ignatius had profited much by the counsels of a holy Cistercian, and to
him he had determined to have recourse both for spiritual guidance and
all necessary teaching. In his ignorance, too, of the time and attention
which would thus be absorbed, he thought he should be able to continue
the work of evangelisation which he had commenced with such notable
success during his former sojourn at the place. He would not therefore
accept the offers of his friends, except conditionally. But to his surprise '
he learnt that the monk was dead, and so he commenced his studies
without further delay. In^s Pascual gave him a chamber in her house,
dwelling and cotton-factory in one, and her brother, Canon Antonio Pujol,
offered him the use of his library, which was in the residence.
Ignatius was now past thirty years of age, a man not only unaccustomed
but disinclined to study, of a disposition naturally ardent, almost to excess,
and impatient of repose ; and yet such was his love of souls, and his zeal
for God's honour, that he was content not merely in profession, but in plain
matter of fact reality, to go to school and be taught the elements of such
knowledge as is commonly acquired in early youth; and, more than this,
to learn his tasks, to say his lessons — literally to decline his nouns and
conjugate his verbs — sitting among a number of boys who surpassed him
both in aptitude for learning and retentiveness of memory, and who, in fact,
under his eyes made faster progress than himself.
The better to apply himself to letters, he had renounced in great measure
the delights of Divine contemplation ; but he had not long resigned himself
to his new and uncongenial occupation, before he was subjected to a species
of trial peculiar, one would presume, to such as have attained to a very high
degree of spiritual perfection. No sooner did he enter the school and begin
to commit his lessons to memory, than his mind was filled with lofty con
ceptions of heavenly things, and his soul inundated with Divine consolations,
such as he had not yet experienced. The time that ought to have been given
to his books was passed in acts of love to God ; and, as his biographers
quaintly say, he was for ever practising the amo, amas, which he was in
capable of conjugating, being unable, with all his endeavours, to restrain or
master the current of his thoughts ; so that after many days of schooling he
had not advanced a single step. Had his soul been less proof against the
illusions of self-love, he might have concluded he was called to an exclusive
life of contemplation ; but Ignatius was not to be deceived. " How is it,"
he asked himself, " that when I compose myself to prayer, when I assist at
mass, even when I partake of the Bread of Life, I am not visited by these

St. Ignatius turns schoolboy — 1524. 95
new and abounding lights — these sweet and rapturous emotions; but that
no sooner do I set about a common irksome duty than I am carried out of
myself and rapt in God ! Assuredly, all this is not a favour of Heaven, but
a snare of the Evil One : Satan is transformed into an angel of light." He
had detected the nature of the hindrance, and its source ; and he resolved to
free himself, as saints have always done, by a decisive act of self-humiliation.
Accordingly, after giving himself to prayer, he requested Ardebalo to accom
pany him to the neighbouring Church of Santa Maria del Mar — Our Lady
of the Sea, and there, seating himself by his side, he confided to him the
distractions from which he had suffered, and to which, as he alleged, he had
culpably yielded, humbly beseeching his master's forgiveness for his negli
gence, and promising to spend two full years with him in study, if only he
could get bread to eat and water to drink ; then, casting himself at his feet,
he begged him, if ever he should find him guilty of similar inattention, to
chastise him as he would any other of his scholars, in the presence of the
rest. After this the enemy of his soul, confounded by his great humility,
molested him no more.
The experience thus gained furnished him with those practical rules
which he afterwards prescribed to his followers, relative to prayer and study.
In a letter, which he wrote when General of the Society, he thus expresses
himself: —
"We must not be surprised if our students do not always feel that
sensible devotion they would desire ; for He to Whom it belongs to accord
this grace, grants it when and to whom it is fitting ; and during our studies,
we must consider that, whereas they commonly very much try the soul, the
Divine Wisdom is pleased to suspend such sensible consolations ; because,
even though these afford great joy to the soul, they weary out and exhaust
the body. And though the employment of the mind on scholastic ques
tions is apt to produce some dryness in the sentiments of piety; never
theless, when it is pursued for the sole end of serving God, study is itself
excellent devotion. Provided only that the foundations of virtue sustain no
damage, and we devote the time prescribed by the Constitutions to prayer,
the loss of sensible consolations must not distress us greatly, but we must
receive with contentment from God's hand whatever He is pleased to send
us, looking only to that which is the principal matter, viz., patience, humility,
obedience, and love." 1
It was at Barcelona that Ignatius was advised to read Erasmus' book,
" De Milite Christiano," for the sake of its pure Latinity, and the religious
1 Cartas de S. Ignacio, t. iv. p. 218.

96 Life of St. Ignatius Loyola.

maxims it contained. As his confessor also approved of his doing so, he
complied ; but finding that, as often as he began to read, the fire of devotion
was quenched within hims he first sought counsel of God, and then threw
the book aside. Nor would he ever permit the works of that author to be
read by any of the Society, except by the older and more learned fathers ; not
that he deemed. all the writings of Erasmus to be tainted with heresy, but
he feared lest the sarcastic pleasantries with which they abound should
induce an unhealthy tone of mind, and so tend to injure piety and chill
devotion. On the other hand, the " Following of Christ " of Thomas a Kempis was
his constant companion ; it was the book he always strongly recommended
to others ; and such was the fidelity with which he formed himself upon its
model, that he seemed, says Ribadeneira, to be the living exemplification of
its golden rules. It had only lately been translated into Spanish.
From this time. Ignatius made rapid progress in his studies, without,
however, abating anything of his devotions and penitential practices. Since
his return to Spain that weakness of stomach from which he had suffered so
much had left him, and he was able to resume many of his former austerities.
Yielding to the suggestions of Dofia Ines, he was now neatly clad, putting
on a black dress which had something of a clerical look about it ; but tinder
it he wore a rough hair-shirt. He did not discard his shoes, but cut away
the soles, by which contrivance he was able to walk barefoot without
attracting notice. Until positively ordered by his confessor, he refused to
share the table of his kind hostess, and begged his daily bread on his way
to and from the school. When he returned home from his quest, he brought
back bits of bread of different sorts, white and brown, and he always eat the
worst, and gave the rest to the men engaged in the cotton factory. Among
these was one Michael Canielles, an orphan boy, son of a former factory
hand of the Pascuals, whom she had kindly bidden Juan to take into their
house. He tells us that the men used to say, "O Father Ignatius, have
you had bread enough yourself?" And he would say, "Come here,
Michael, take and eat this." And the children, too, would take and eat what
he gave. " O you tacays — naughty boys — why do you accept it ? Leave
him alone, let him eat," said- Mother Pascual. And Ignatius would rejoin, " O
Mother, allow them to eat ; it makes me quite happy and delighted."1 On her
once affectionately remonstrating with him for this he replied, "Ah ! Sefiora,
suppose our Lord asked an alms of you, would you have the heart to keep
the best for yourself ? " He scourged himself several times a day, and slept
1 Process of Beatification cited by P. Clair, p. ic6.

N^JE^pjpgi

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"li pil

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SANTA MARIA DEL MAR^ BARCELONA. — Seep. 95.

St. Ignatius' life at Barcelona — 1524-6. 99
always on the bare ground, or a wooden bed without mattress or bolster; a
great part of the time due to sleep he passed in prayer. Juan Pascual secretly
watched him through a chink in the door. Ignatius, he tells us, after gazing
for a while fixedly towards heaven, would then begin his prayers, sometimes
prostrate on the ground in an attitude of the most profound adoration, some
times with his arms extended in the form of a cross. More than once, as
Juan afterwards deposed on oath, the chamber was filled with a dazzling
splendour which seemed to radiate from the Saint, who, as he prayed, was
lifted up more than two feet into the air ; when in a broken voice he would
murmur, "O Lord, if men did but know Thee!" or again, "Ah, my God,
how infinitely good Thou art to bear with a miserable sinner such as I am ! "'
So impressed was Pascual with all he saw and heard, that as long as he lived
he could not speak of it without emotion. During these ecstasies, he said,
Ignatius remained insensible to all external impressions ; and it was only by
his breathing that he gave token of being alive.1
Ignatius visited all the churches of the town, but most of all that of Santa
Maria del Mar, where he usually heard mass and communicated. He said
the Rosary every day. He attended vespers and compline at the cathedral
in the chapel of St. Eulalia, — a large crypt under the high altar, approached
by broad stairs and where stands her shrine, — out of special devo
tion to this Martyr Saint, the patroness of Barcelona. The church of San
Geronimo is rendered famous by an ecstasy which befell him there, and
whicli the nuns of the adjoining convent witnessed. After praying two or
three hours before an altar of St. Matthew, motionless as a marble statue,
they saw him raised from the ground, his knees still bent, and his face shining
like one of the blessed. Ignatius appears to have had some relations with
these religious, for to Antonia Strada, who was one of them, he afterwards
sent, probably from Paris, a reliquary containing a little earth and small
pebble which he had brought from the Holy Land. On it was written in the
Saint's own hand, "For a keepsake." In the year 1800, this reliquary was
still preserved on the high altar of the church.
As at Manresa, so at Barcelona, Ignatius had many friends. The love
of God which burned in his heart showed itself not only in his charity to
the poor, but in the deep personal interest he took in the spiritual welfare
of all with whom he came in contact. Many remarkable conversions were
effected by him, and the fame of his sanctity became so great that many of

The house where Ignatius lived with the Pascuals, in Barcelona, was in the Cotoners' (Cotton-
spinners) Street, now called Calle S. Ignacio, the last on the left hand, at the corner, on the side
towards the sea. He had a little room at the top of the staircase, in the middle of that floor.

100 Life of St. Ignatius Loyola.
the principal people of the place sought him out, both to render him such
assistance as he Would accept, and to profit by his advice and conversation.
Among these are mentioned the names of Ana de Requesens, Isabel de
Bojadors, Guiomar de Gralla,1 and Isabel de Josa, all of whom were
members of distinguished families of Catalonia. But for himself he affected
most the society, of those who were constantly with him — his hostess, In.s
Pascual, and her son Juan, now eighteen years old. With them it was his
practice to converse every night on the things of God.2 Juan has himself
gratefully recorded with what simple earnestness the Saint on these
occasions counselled him to be diligent in frequenting the Sacraments, to
fear and love God's holy law, and obey his mother. " Ah ! if you had
known " — he would often say to his children in after days — " if you had
known that guest of ours, so holy and so gentle, you would never tire of
kissing the ground which his feet have touched and the walls that sheltered
him ; " and then, weeping and striking his breast, he would bitterly lament
that he had profited so little by the conversation of so great a saint.
On the other hand, as at Manresa, the piety of Ignatius provoked the
scorn and hatred of the ill-disposed. Certain persons, having discovered
that he was of gentle birth, began to ridicule and insult him as he passed,
saying that no doubt he was some hypocritical knave who had disgraced
hifftself and his family; and, little knowing the nature of the man, they
thought to intimidate him by threats of violence. The Saint stopped,
listened in silence to their abuse, then with a placid countenance thanked
them as sincerely as if they had done him a real favour — which, indeed,
they had ; for surely meekness will better inherit the promised blessing if
one be reviled and wrongfully accused.
Amohg the Saint's foes were some young men who worked in the house.
Ines, in her indignation, would have at once dismissed the offenders, but
for the entreaties of Ignatius, who protested that they could not say worse
things of him, whatever they might say, than he deserved ; adding that, any
how, they did but afford him ah occasion of practising Christian patience.
This forbearance and tenderness so touched their hearts, that they soon
ceased their railleries, and he had the happiness ere long of winning many
of them 'to God.
Outside the walls of the town, between the Puerta Nueva and the Puerta

1 Ignatius had probably known the Grallas in the Court of Ferdinand. The head of the
family was a high official in the Royal Exchequer.
2 Juan was apt to be somewhat stubborn and disobedient to his mother, after the fashion of
boys of eighteen, and this was a frequent subject of Ignatius' exhortations at those times.

The Convent of the Angels. ioi
San Daniel, was a Dominican nunnery, called the Convent of the Angels,
but which at that time had well-nigh lost claim to so fair a title. Young
men of bad repute frequented the house ; and this caused grave scandal, and,
in cases of some of the community, great laxity.1 All this was a matter of
notoriety at Barcelona, and Ignatius resolved, happen what would, to effect
a reformation. He set about the work as only saints know how. He
went daily to their church, and spent whole hours before the tabernacle
praying to God for their conversion. After a while the nuns began to
notice him ; one told another, and they stood in a group together behind
the lattice unperceived, watching him. The length of his prayers, the
fervour that glowed in his countenance, the tears which he shed, excited
their curiosity; they began to feel a strange interest about him. Who
was this extraordinary person ? and why did he come there. day after day ?
They were told that he was accounted in the city as a saint. Such visitors
were rare at the Convent of the Angels ; they wished to see him and
converse with him : such an event would be a novelty and an amusement,
if nothing more. But, vain and worldly as they were, they had still a
conscience and Catholic instincts ; and when Ignatius stood before them,
there was that in his eyes which told them that his soul was the living
temple of the Spirit of God. Then the Saint broke silence — not in terms
of railing, but in accents which bespoke the anguish that wrung his heart.
He set before them the duties and the excellency of their religious pro
fession, the punishment they were bringing on themselves by the life some of
them were leading, the scandal such conduct was giving, and the vengeance
which would surely come upon them from the outraged majesty of God.
Then he expounded to them the great truths of the Spiritual. Exercises, the
End of Man — especially of such as, like themselves, had renounced the
world — the end of creatures, the awful nature of sin, and the Life and
Sufferings of their Lord. These exhortations he renewed from time to
time, until they not only returned to the strict observance of their con
ventual rule, but were confirmed in the true religious spirit of their Order.
Meanwhile the men who had been the occasion of these disorders were
irritated to fury at finding themselves excluded from the convent, and twice
they attacked Ignatius on the road; but, seeing that neither threats nor
blows could turn him from his purpose, and that the nuns, supported by his
counsels, persisted in their good resolves, they determined to have recourse
1 Navigero, in his Viaggio fatto in Spagna, 1563, p. 3, says there was in Barcelona a convent
where the nuns carried red swords like knights and could marry. Evidently a house of honorary
religious, like the Canonesses of our day in Austria. Perhaps this may have been the Convent of
the Angels.

102 Life of St. Ignatius Loyola.
 « 
to a more effectual method. One day that he was returning from the
convent, in company with the good priest Antonio Pujol, who had assisted
him all through his pious labours, he was waylaid by two Moorish slaves.
These ruffians fell upon the two defenceless men with such ferocity, that
Pujol died shortly after, and Ignatius was left senseless on the ground. As
he lay thus, a miller happening to pass by, took pity on him, and, setting
him on his mule, carried him to the Puerta San Daniel, and then very slowly
to Inds Pascual's house. For thirty days Ignatius lay between life and
death, his body one mass of wounds and bruises, so that he could only be
moved in bed by lifting the sheet under him, and even this occasioned him
the acutest suffering. Notwithstanding which, he would not allow his hair-
shirt to be taken off him, until his confessor, Father Diego de Alcantara, a
Franciscan friar, bade him, in virtue of holy obedience, to submit.1 While he
remained in this precarious state, he received constant visits from persons of
the highest rank in Barcelona, to whose condolences he replied that great
indeed would be his happiness if it were permitted him to die for the sake of
Christ. Nor would he furnish any information by which his assailants might
be identified and punished, praying God to pardon them and bring them to
repentance. But there were other and dearer friends, whose anxiety and
affliction knew no bounds; his beloved poor, who came in crowds to see
him, gathering even about his bed, and on their knees beseeching Heaven to
spare the life of one who had been to them as a father. Their prayers were
heard. On the thirtieth day, there being no longer any hope of his recovery,
Ignatius received the Last Sacraments; but from that time he began to
mend. Three weeks later he was declared to be out of danger, and soon
afterwards he left his bed.
As soon as he could walk, he expressed his intention of going again to
the Convent of the Angels. Ines, who felt for him all the affection of a
mother, conjured him, even with tears, not to venture where certain death
awaited him; but all to no purpose, for Ignatius replied that he desired
nothing so much as to give his life for God and the good of souls. No
harm, however, befell him; on the contrary, his self-devotion was rewarded
by a signal triumph of grace. For one day, as he left the convent, he was
met by a merchant named Ribera> who, kneeling before him, confessed him
self the principal author of the outrage, and entreated his forgiveness, at the
same time solemnly promising to amend his life, a promise which he is said
to have faithfully kept. He declared that he had been touched less by horror

1 On this occasion, Ignatius gave to Juan Pascual the crucifix he had worn since his conversion:
It is now preserved at the Jesuit College, Manresa (see p. 71).

PUERTA NUEVA, BARCELONA, NOW DESTROYED. — Seep. IOO.

The recall to life of a suicide. 105
of his crime than by his sense of the patience and charitable forbearance
which the Saint had shown ; assuring him, however, that he had never
intended to take his life, but merely to deter him from continuing his efforts
for the reformation of the nuns.
It was about this time that an event occurred which, though it may not
have been strictly speaking miraculous, was considered sufficiently remarkable
to form subsequently the subject of a judicial inquiry. Ignatius was returning
from the Convent of the Angels, and was passing through the square called
Plaz de Lull, near the street named Belloc, when his attention was attracted
by loud cries proceeding from one of the houses in that street,1 about which
a crowd of people had gathered. Hastening to the spot, he found that a
certain Lisan had hanged himself from a beam, in a fit of vexation and despair
at having lost a lawsuit which he had long carried on against his brother.
The wretched man had been cut down, and lay stretched on a bed, without
any signs of life. The persons, present applied vinegar and restoratives to
his temples, when St.- Ignatius, seeing that their efforts were useless, knelt
down at a little distance, and made earnest supplication to God for the salva
tion of his soul. Others also did the same ; then, rising, he pronounced over
him the name of Jesus ; when, on a sudden, to the surprise of all, Lisan
returned to consciousness, gave some signs of sorrow for the crime he had
committed, and after a short time expired. It was the common opinion at
the time, confirmed by a formal process many years afterwards, that at the
prayers of His servant God was pleased to allow the unhappy man to return
to life, that he might have time to make an act of contrition for his sin ere
he went to judgment. But it is certain, that the bishop, having learned
all the circumstances of the case, gave permission to have him buried in
consecrated ground.
By this time the character of Ignatius had come to be well known in
Barcelona, and his sanctity recognised. He had begun to have not only
friends, but disciples, among the young men of the place, who looked up to
him as their spiritual guide. Even while at Manresa, he had sought some
to whom he could communicate his ideas, and who would bear a part in the
great work to which he had dedicated his life, but had found none. Many
now offered themselves as his companions, from whom he chose three, and
even these did not persevere. Their names were — Calixto Saa, from Segovia,
Juan de Arteaga y Avendano, from Estepa, and Diego Caceres, a Segovian
gentleman who was attached to the court of the Viceroy of Catalonia.
Calixto had made a pilgrimage to Jerusalem, by Ignatius' advice. He is
1 Boll. p. 433, n. 125.

iob Life of St. Ignatius' Loyola.

mentioned in a letter to Ines Pascual, then absent from Barcelona — the
earliest of Ignatius' correspondence that remains : —
" To my sister in Christ our Lord, Pascual.
I have thought it my duty to write to you, on account of the desire I know you
have to -serve our Lord ; also as I believe you to be cast down by the absence of
that holy maiden whom it has pleased the Lord to take away, and on account of
the many enemies and troubles which in the Lord's service you are subject to here,
as well as of that enemy of mankind who never ceases his temptations. For the
love of God our Lord be ever striving to press forward, flying all hindrances; for,
if you fly them carefully, temptation will not be able to have any force against you ;
which you must always do, preferring before all things the glory of the Lord ;
and so much the more that the Lord does not ask of you things which, from their
laboriousness, could be hurtful to you, but rather that you should find joy in Him,
and give the body that which it needs. Let your talking, thinking, and company
be with Him ; and as to the things of the body, in order to the same end, always
prefer the commandments of God above all things : for this is what He wills and
desires of us. Whoever considers the thing well, will find that there is more trouble
and pain in this life ..." (here four or five words are illegible).
"There is in this place a pilgrim called Calixto, with whom I much wish to
confer about your affairs ; for, in truth, it may be that you will find in him more
than appears.
And also, for the love of our Lord, let us take courage in Him, seeing we owe
Him so much, and that we are more quickly satisfied in receiving His gifts than
He is in bestowing them on us.
May it please our Lady to intercede for us sinners with her Son, our Lord, and
obtain for us grace from Him that He may change our weak and troubled souls
and make them strong and joyful to toil and labour for His glory.
Barcelona, Feast of St. Nicholas" (Dec. 6th).
We may here introduce a simple story, which is referred by the narrator
to the time when Ignatius was residing at Barcelona. He and his com
panions were returning home, probably from some pilgrimage they had been
making, when they were overtaken by a stout peasant,, with whom, as usual,
they entered into conversation. Observing their wan faces and bare feet,
and especially the halting gait of Ignatius, the man offered to carry their bags
for them. They refused for some time, but at last acceded. On coming to
.a resting-place at night, he observed how they each sought out a corner
where they could kneel down and pray; upon which he put himself upon
.his knee's as they did. They afterwards asked him what prayers he said.
" Only this," he answered : " Lord, these are good and holy men, and I am
but their baggage-mule ; what they do, I desire to do also. And this," he
added, " is all I can offer to God." The Carthusian, who has related this in

Miguel Rodis and Juan Pascual. 107

a treatise on Spiritual Communion, remarks that the peasant profited so much
by the lights thus obtained, that he afterwards reached a high degree of
spirituality, and of perfection in mental prayer.
In the choice of his three associates, Ignatius seems to have been left to
the exercise of a merely human judgment ; but in respect to one of those
whom he would not receive, there is proof that he was supernaturally en
lightened. This was a young Catalan, a native of Gerona, named Miguel
Rodis, who, moved by the Saint's exhortations and example, ardently desired
to be one of his companions. But Ignatius answered him in these words —
" You will not follow me ; but one day a son of yours will enter the religious
order which, by God's grace, I shall found." This prediction was uttered
very soon after the Saint's return from Jerusalem, and therefore sixteen or
seventeen years before the foundation of the Society ; and it was exactly
fulfilled. Miguel Rodis became an eminent lawyer, and married; and his
youngest son, Miguel, was afterwards a Jesuit. On his communicating to
his father his desire to enter the Society, he was for the first time informed
of the Saint's prediction ; and both rejoiced at its near fulfilment. But the
Provincial delaying to answer the request for admission longer than suited
the youth, he changed his mind, and resolved to become a Carthusian monk.
Twice the day was fixed for his entrance, and twice an unforeseen accident
prevented it. Upon this he returned to his first intention, became a member
of the Society, and persevered in it to old age, distinguished for his religious
virtues, his zeal for souls, and his great austerity of life.
The other whom Ignatius would not receive, was that same Juan Pascual
of whom frequent mention has been made. He had wished to follow Ignatius
even before he went to the Holy Land, but the Saint told him that it was
God's will he should remain in the world, and, at the same time (as Juan after
wards deposed), disclosed to him the future course of his life, and all that
he would have to undergo. " You will marry," he said, " a woman of great
virtue, and will have many sons and daughters ; and on their account will
have many sorrows and misfortunes, which will be sent you by God out of
love for you, and for remission of your sins." He added that Juan would be
reduced to great poverty. All which actually fell out as the Saint had fore
told. Juan's eldest son was born deaf and dumb ; the second at the age of
twenty-two became insane ; the third led a dissolute life, and one day fell
down dead before his father's eyes. Of his four daughters, three who were
willing to marry were without dowers. Towards the end of his life he was
loaded with debts, and reduced almost to beggary. But the Saint had
provided him with a balm for all these distresses, by assuring him that,
by the grace of God, they would be for his spiritual advancement ; and,

108 Life of St. Ignatius Loyola.
as long as he lived, he did not fail to console his poor friend by his
affectionate letters.
And now Ignatius had spent two years at Barcelona : in the opinion of
Ardebalo and others he had made such progress as to be. fit to pass on to
higher studies. But willing neither to trust his own competency, nor to
dispute the judgment of others, he preferred being formally examined by an
able and learned theologian. With his approval he resolved to remove to
the University of Alcala, lately founded by Cardinal Ximenes, where he would
attend the lectures of the most eminent professors, and avail himself of the
admirable system of instruction there pursued. Another motive probably was
his poverty, the Cardinal having provided liberally for the education of poor
scholars. Such numbers, indeed, availed themselves of this munificence, so
worthy of a prince of the Church, that, on Francis I. spending three days at
Alcala, when still a prisoner in the hands of Charles V, 7000 students went
out to meet him. On which the royal captive observed, "Only a line of
kings could have done in France what has been accomplished here by a
single Spanish friar."
So lasting was the impression left by the Saint in Barcelona, that when,
fifteen years afterwards, his nephew, Antonio Araoz, then but a recent
novice of the Society, was sent to the place, his arrival was no sooner known,
than the house in which he lodged was besieged by persons desirous of
hearing tidings of Ignatius. Many wished to join the new foundation, and
many more offered money for establishing a house at Barcelona ; nor were
they satisfied until Araoz, though not in orders, and quite unpractised, had
preached to them. This he did with such fire and fruit that they received
his words as if they had come from the mouth of the Saint himself.

CHAPTER VII.
HIGHER STUDIES AT ALCALA- 1526-7.
IGNATIUS arrived at Alcala at the beginning of August, but finding that
the schools, would not be opened till after St. Luke's day, October 1 8,
he passed the interval in devotion and works of charity. As before, he lived
solely on alms ; and the first person he accosted was Martin de Olave, then
a student of the University, but who, twenty-six years afterwards, when he
was attending the Council of Trent, as a learned doctor of theology, was
called to exchange the pursuit of ecclesiastical honours for that of evangelical
perfection in the Society of Jesus. Ignatius, instead of occupying a room
in college, like other students, lodged at first in the old hospital of the city ;
there, while attending on the sick, he was able to render essential service
to a young Frenchman, a page of Don Martin de Cordova, the Viceroy of
Navarre. Jean, as this young man was called, wounded in a fray, had been
left behind in the hospital until he should be sufficiently recovered to rejoin
his patron. But the Saint's charity, his holy conversation, and, still more,
the silent and unconscious influence of his personal character, so wrought
upon Jean, that he resolved to quit the world, and he became the Saint's
fourth companion.
Ignatius had not been more than twelve days at Alcala before he had
to encounter, as usual, the contempt and ill-usage of those who did not
comprehend the motives of his conduct, but regarded him simply as an
ingenious beggar, who, by a show of piety, added to a specious air of refine
ment, sought to impose on the credulity of the benevolent. One day that
he was going out of the hospital in quest of alms, a set of people came about
him and began to insult and make sport of him, having at their head an
unworthy priest with senses so blunted that he could not discern the living
image of his Lord. Ignatius bore all with a most courageous meekness;
109

no Life of St. Ignatius Loyola.
but Lope Deza,1 the Warden of the Hospital of Antezana, who chanced to
be a witness of the scene, struck with admiration at the Saint's patience,
and indignant at the way in which he was treated, took him to his own
residence. Here, either because the Warden, left the matter to others, or
because he wished to test the sanctity of his guest, Ignatius was given a
room2 which had long had the reputation of being haunted. On the first
night he was disturbed by a most fearful noise, which, as he had received
no warning, filled him with alarm ; but, presently taking courage, he made
an offering of himself to God, to suffer whatever He might be pleased to
permit the malice of Satan to inflict upon him ; and from that moment the
noises ceased, nor were they ever heard again.
Two of the Saint's companions, Juan and Calixto, when they joined him,
were lodged out of charity by Hernando de Para, and the other two by
Andres de Arce. There were at the time two brothers, and of a good
Navarrese family, Esteban and Diego d'Eguia,3 studying at Alcala. They
were first cousins of Francis Xavier,4 whose name will often appear in these
pages. They gave largely to Ignatius, to enable him to do the works of
charity which they saw were so dear to him. One day Diego opened the
chest in which he kept his money and belongings, and bade the Saint help
himself freely to whatever he pleased for the benefit of the poor. Both
Diego and Esteban in after years entered the Order which Ignatius was
to found. Our Saint left the hospital, and went to stay with a kind person,
who offered him a lodging.
All the members of this little society were dependent entirely on private
bounty, they were poor, and the servants of the poor. They all wore the
same dress — a loose tunic of coarse grey serge, reaching down to their feet,
with a cap of the same colour. The people called them " Los ensacados,"
or the men in sackcloth. Some double meaning may here be intended,
for Goncalez afterwards says that Ignatius was warned that he and his
companions would, be denounced to the Inquisition as " sagati," bewitched.
They all went barefoot. Whatever he received over and above his own

1 His son, Alonso Deza, in after years became a Jesuit, and was the first of his Order to lecture
in Alcala, where he gained a great reputation.
2 The room occupied by the Saint is now turned into a chapel, and was in 1672 made part of
the Church. In the hospital is the bath where the Saint washed the pauper patients.
3 The Latin version of the Bollandists, p. 646, A, makes Goncalez say that one of them was
a printer, and that the Saint lodged in his house. There must be some mistake in the Latin
translation. 1 Their mother, Catharine Xavier, married, as second husband, Nicola d'Eguia, and these were
the sons by that marriage.

St. Ignatius visits the sick — 1526. 111
necessities, Ignatius expended in relieving those who were in want, especially
such as had seen better days, and, from bashfulness or infirmity, were pre
vented asking alms for themselves. But, though he willingly exposed
himself to the shame of begging in the public streets, he desired, as much as
possible, to do good in secret, as the following instance shows. Martin Saez, a
rich merchant of Azpeitia, who had come to Alcala on business, had a great
desire to see Ignatius, whom he had known in times past at Loyola, and
now heard everywhere spoken of for his great piety and charity. Accord
ingly,' he watched for him as he came out of the schools, and, following
him unobserved, saw him go into a cottage, and, after a while, come out
again. Curious to know the object of his visit, Saez went in himself, and
found a poor woman lying sick in bed. He asked her who the student was
that had just gone out. She replied she did not know ; only he seemed to
be a saint, for he came there every day to see and relieve her, and com
forted her with pious words. " Well," said he, " when he comes to-morrow,
tell him you know some one who, if he wants anything for himself or any
other, will gladly supply it." The woman did as she was told ; but Ignatius,
finding that he had been recognised — a thing he took all pains to avoid —
said to her, " My sister, hitherto I have taken care of you, but for the
future God will provide for you in some other way, and to Him I heartily
commend you." With these words he left her and never returned.
As yet we have said nothing of his progress in the schools, but the
story is soon told. With a view of shortening his course, he went through
everything at one and the same time : the logic of Soto, the physics of
Albert the Great, the theology of Peter Lombard, and all the several
commentaries thereon, as given in the lecture-rooms. The consequence
was, that what with the multiplicity of subjects, and his want of order and
method, together with his impatience to finish, he made very little progress.
Besides, his zeal was occupying itself in other and more congenial ways
— not in corporal works of mercy only, but in spiritual works also; and
that to a far greater extent. He applied himself, with all his characteristic
energy, to the instruction, conversion, and sanctification of souls, not only
in private but in public : he taught Catechism in the streets to children
and the poor, or, rather, to all who chose to listen ; he held spiritual
conferences after the manner indicated in the " Exercises," and afterwards
developed with such marvellous effects by himself and by his followers ;
and this he did both in the hospitals and in the schools. He conversed
familiarly with the students, especially with those who were leading a care
less or a dissolute life, or who, through their superior abilities or address,
had most influence with the rest ; adapting himself to their several char-

1 1 2 Life of St. Ignatius Loyola.

acters and dispositions, and striving to win their confidence, that so he
might reclaim them from their evil ways, and lead them gently on to the
higher works of Christian excellence. Few particulars have been recorded,
but the general fact is certain that extraordinary results followed, not from
any force of natural eloquence, which, if Ignatius possessed, he had not
cultivated, but from the deep conviction with which he spoke ; from his
zeal for God, and his tender love of souls— of each and every individual
soul— which softened while it warmed the hearts of those who heard him.
In all which he began to manifest that twofold characteristic which so
eminently distinguished him, the talent for teaching and organising. For
while, on the one hand, he disdained all human considerations, and aban
doned himself entirely to the operations of Divine grace, on the other, he
availed himself of all human means to procure an access for that grace into
the minds of men, and bring them to the obedience of the truth. This
spiritual sagacity grew and deepened in him the more he advanced in per
fection; and he bequeathed it as a heritage to the Institute he founded,
which in its conduct, as in its teaching, has ever known how to unite, as it
were, the forces of earth and heaven ; and, while giving free course to the
inspirations of grace, ever exercises and utilises all the energies of the
human intellect.
Ignatius was become a meek man and a humble one : he bore the grossest
personal insults with an heroic patience ; no provocations seemed to ruffle
even his external serenity. But there was one thing he would not brook-
scandalous sin ; and one thing he deeply resented— an affront to God.
Where the honour of his Lord was concerned, he was bold even to audacity
— albeit an audacity tempered with a holy modesty. An instance of this is
recorded of him while at Alcala. By a lamentable abuse, frequent at the
time, but condemned afterwards by the Council of Trent, young men of
family were allowed to hold ecclesiastical benefices, although they were not
in holy orders and performed no official duties. Such a personage there was
now at Alcala, titularly a prebendary of one of the cathedrals, but in fact
a gay young libertine, or, in modern phrase, a " fast man " of the Univer
sity, but a gentleman to boot, whose position, extravagance, and popular
manners, made him the head of his set and the very pest of the place.
It is easy to conceive how Ignatius's righteous soul was vexed by this
twofold scandal to religion and to morals. After imploring God's light and
grace, he resolved to attempt this youth's conversion. Going, therefore, to
his lodging, he asked an audience. The young man had heard enough of
Ignatius to be aware that he would be a troublesome acquaintance. But
the next moment, bethinking himself that he must have come merely for the

Conversion of a young nobleman. 113
purpose of soliciting alms, he desired him to be admitted, and received him
with a haughty politeness, which, while it barely veiled the contempt he
made no endeavour to conceal, left no opening, as he thought, for any in
fringement of the ordinary rules of social etiquette which his strange Visitor
might be meditating. Ignatius, nothing disconcerted, begged leave to speak
to him in private on a business of importance, and the young man, with an
air of surprise, ordered his attendants to withdraw. And now, left alone
with the young offender, Ignatius went straight to the point ; he told him
what was everywhere said of him, and of what his flatterers had kept him
in ignorance, the injury he was doing his reputation, his profession, thf
souls of others, and his own. For a moment the young ecclesiastic was
silenced by the suddenness of the reproof, and then he burst out into a
very tempest of fury; with language contemptuous and violent, he bade his,
monitor hold his peace and be gone : threatening'' that if he spoke another,
word he would have him thrown out of the window. Ignatius listened to his
ravings, and dealt with him as a kind and experienced physician might deal
with a maniac. There was in him a total abandonment of self, and a loving
tenderness, infinitely more soothing, more subduing, than any merely natural
compassion or affection, for it had its well-spring deep in the heart of God.
The Young man felt moved : he had never been so addressed before ;
it was a new experience. The incidents of the contest we shall never know
till the Great Day of Revelation ; but when the servants, who had gathered
round the _oor upon hearing their master's voice raised loud in tones of
anger, were summoned to his presence," they could Scarcely credit .the evi
dence of their senses. They found the proud young noble addressing the
lowly student with every manifestation of unfeigned respect; then, turning
to them, he bade them set a cover for his visitor, who would honour the
house with his- company at dinner that day. Ignatius consented, in order
that he might the more effectually finish the work he had begun; but two
things he would not do : he would not Amount the mule that stood ready
caparisoned for him when it was time to take his leave; and he would not
let himself be escorted home by servants bearing lighted torches before him,
as was the custom with great persons in that day. The young man ever
after loved and revered him as a father ; and was able, by means of his high
position, to be a powerful protector of the Saint and of his Order; and the
Saint, in his turn, ever regarded him with a peculiar affection.
Conquests like this brought others in their train. The lodgings of
our Saint became a school of. spiritual training, almost as numerously atten
ded as that at which the Humanities were "taught. Persons of every rank
resorted to Ignatius for counsel and direction; students suddenly changed
H

ii4 Life of St. Ignatius Loyola.
their mode of life, and took to pious practices. All Alcala was in commo
tion ; strange rumours began to get abroad : Ignatius was a sorcerer, . and
deceived the people by his enchantments. This, it was believed, accounted
for the extraordinary influence he exercised over men's minds and the
interior conflicts which his so-called converts had commonly to sustain. Nor
were these injurious . suspicions confined to the vulgar only. One thing
clearly was a novelty ; that a mere unlettered layman, armed with no eccle
siastical authority, should gather about him a numerous body of disciples,
shutting themselves up with him for days together in secret conferences.
Then there was the singular and uniform garb worn by Ignatius and his
companions. In all this there was a mystery, and there might be mischief.
Moreover, they frequented the Sacraments more constantly than was usual
at that time, even with good Christian people ; for they communicated on all
Sundays and holidays of tlie Church. To such a length did prejudice carry
even conscientious and well-meaning men, that Doctor Alonso Sanchez, a
canon of the collegiate Church of San Justo, acting on the mistaken opinion
that frequent participation led to an irreverent familiarity with sacred things,
publicly refused Communion to one of the Saint's followers, because he
wished to receive it on the octave of a feast, as well as on the feast itself,
and he allowed it to St. Ignatius himself only reluctantly and with difficulty.
However, shortly afterwards, God made him sensible of his error ; for, one
day as he was dispensing to Loyola the Bread of Life, he experienced at the
moment so sweet a feeling of devotion that he could scarcely restrain his
tears. The same day he took Ignatius home with him, and so charmed was
he with the manner in which his guest, as was his custom, spoke of spiritual
things, that he ever after entertained the greatest reverence for him.
But the whole matter soon assumed a more serious aspect. Exaggerated
reports of what was passing at Alcala reached the Inquisition at Toledo,
together with secret intimations from persons in authority, whose repre
sentations could not be disregarded; and it was resolved to institute a
formal inquiry into the teaching and practices of Ignatius and his com
panions. The circumstances of the time were such as to provoke suspicion
and alarm. Not to speak of the doctrines which Luther was disseminating
in Germany, and which were beginning ,to distract all Europe, only three
years before (1-523) there had been discovered in the dioceses of Seville
and Cadiz a secret fanatical sect, the members of which called themselves
"los Alumbrados," or "the Enlightened;" and who may be considered
to have held some of the doctrinal errors of De Molinos and the Quietists
of the succeeding century. They taught that prayer of complete interior

FRONT VIEW OF THE "SACRA CUEVA, MANRESA. — Seep. 50.

Charges against St. Ignatius. His acquittal, 1526. 117
silence was the one perfect fulfilment of the law of God ; that .by means of
such prayer, they could arrive at a state so sublime that neither good works
nor Sacraments were necessary ; and that in this exalted state they might
abandon themselves to the foulest immoralities without sin. Such were
the opinions which Ignatius was suspected of inculcating; and he and his
companions were actually denounced to the tribunal of the Inquisition.
Accordingly, Don Alonso de. Mexia was sent from Toledo to conduct the
inquiry, in conjunction with Don Miguel Carrasco> a canon of San Justo..
The judges commenced their sittings on the 19th of November,, and pro
ceeded, after the usual manner, to examine in private the persons with whom
Ignatius and his companions lodged, as well as any others who had know
ledge of their- lives and doctrines. From the evidence given, Don Alonso
was so far satisfied of the innocence of the accused, that he returned to
Toledo, "leaving Juan Rodriguez de Figueroa, Grand Vicar of the Archbishop
of Toledo, in Alcala, to complete the informations. After a few days,.
Figueroa sent, for Ignatius and the rest, and apprised them of the. inquiry
that had been instituted ; and that as nothing had been found reprehensible
in their lives or erroneous in their teaching, they were at liberty to pursue
their pious practices as before. But since they belonged to. no Religious Order;
it was not fitting they should wear what bore the appearance of a religious
habit; and. that for the future they should at least vary the colour of their
dress : that of Ignatius and Arteaga, for instance, should be black; and that
of Calixto and Caceres brown ;, while Juan might retain the colour he. then
wore: to_ all which they readily agreed., Accordingly, they had their habits
dyed, and; oh Christmas Day appeared in the colours prescribed to them.
About three weeks later, came an order that they should wear shoes, which
also they immediately did,
But his adversaries were too pertinacious to part with Ignatius on such
easy terms. Absolved from the charge of heresy, he had prosecuted his
apostolic labours with increased success, when, on the 6th March, a new
iriquiry was set on foot respecting his proceedings. Many persons of piety
were accustomed, as before at Barcelona, to consult him on matters con
nected with the spiritual life ; and it so happened that a married lady of rank
was in the habit of going to the hospital early in the morning, with her face
-enveloped in her- mantilla, as usual in Spain, which she removed when
conversing with the Saint. This circumstance was made the occasion of
a fresh accusation, which, however, only turned to his greater credit.
The charge on investigation proved to be so perfectly groundless, that he
was not even summoned before the judge, nor was he so much as informed
at the time, that he had been again denounced and acquitted;

n8 Life of St. Ignatius Loyola.

For some few weeks he was left in peace, but then an incident occurred
which had the effect of changing Figueroa's dispositions, and hastening his
own departure from the University. Ignatius had gone to Segovia,1 to visit
his companion Calixto, who was lying dangerously ill. On his recovery, he
returned to Alcala, and had scarcely arrived, when an officer of justice
entered his room — he had now left the hospital — and ordered him to follow
him. Ignatius quietly obeyed, and was taken to the prison appointed .for
clerics, where he was told he must consider himself in custody; that. he
would not be kept in close confinement, but that he must make no attempt
to leave the place till the authorities thought proper to liberate him. No
further information was given, and he himself asked no questions.
As he was being led through the streets on his way to prison, he and
his guard had to stand on one side to allow room to pass for a numerous
train of nobles and official personages, in their robes of state, who were
doing the honours of the town to a young cavalier, of whom the comely
countenance once beheld could not be easily forgotten. This was Francis
Borgia, the Marquis of Lombay, son of the Duke of Gandia, then a youth
of seventeen, who, twenty years later, when himself in possession of the
family title, and ex-Viceroy of Catalonia, was to cast himself humbly at that
prisoner's feet, and beg him to receive him as his subject and his son.
In the young nobleman's childhood his father's castle of Gandia was
taken and sacked, during the wars of the Commons; the family fled in
terror, and Francis was carried to his uncle, the Archbishop of Saragossa, who
kept and educated him, cultivating his precocious piety and providing him
with the accomplishments required in the youthful nobility of those days.
Two years later than this accidental meeting, he sent him, a devout scholar
and a distinguished cavalier, to the Court of Charles V., where he won the
prize he long coveted — the hand of Leonora de Castro. It is said that when
his musical skill was in request at the Imperial Court, he sang only hymns ;
and that in the critical moment of the chase, when the dogs were about to
seize upon the boar, or the falcon to swoop down upon the quarry, he
would turn away his head, that he might never cease to practise self-denial,
an act which we are told by sporting testimony is well nigh-impossible.
A fact that happened at this time has much interest and importance.
Borgia seems to have studied the art of war along with the Emperor
Charles V., then about his own age ; and he distinguished himself later
in the campaigns of Africa, Lombardy, and Provence.

1 The Saint was the guest of a gentleman of that city, Don Gpnzalo de Caires, and, for many
years after, the room he occupied was shown and venerated. — Hist. MS. Coll. Segov. S. J.

Francis Borgia and the Empress Isabel. 119
Charles sent him to carry news of the war to the Empress Isabel, who
had ever been the kindest of friends to him and to Leonora. But. when
her Court — then removed to Toledo, where the States were assembled — was
full of splendour and rejoicing, a sudden illness seized the Empress, and she
died in a few days. It was the office of. Don Francis, as nearest to the
Imperial family, to accompany and verify the remains, mouldering after many
days in the coffin, when they arrived at Granada. The sight, of that fearful
spectacle made him resolve, as soon as it should be permitted him, to with
draw from the world. Leonora would not have dissuaded. him. When she
was reproached for wearing a dress too plain for one of her rank, she said,
" How can I care for rich garments when my husband wears a hair-shirt ? "
But when the Emperor made Borgia Viceroy of Catalonia, he discharged
the duties of that station with admirable zeal and judgment. He repaired the
fortifications, introduced new reforms into the Church, the magistracy, the
system of education. He was charitable, and often paid the debts of poor
prisoners; when he was forced to sign a death-warrant, it was seldom
without tears, and he always had Mass said for the condemned man.
When he became Duke of Gandia, his hereditary lands rejoiced in the most
active and munificent of landlords. His castle of Gandia would have been
the happiest abode in Spain, if a shadow had not ruing over it in the
declining health of Leonora. When Blessed Favre arrived there in 1 544 on
his missionary journey through Spain, she was dead. Francis Borgia went
through the "Exercises" with him, and from that time was in heart a
Jesuit. The Regent Philip desired to give him the dignity in Flanders, in
which the Duke of Alva afterwards made himself so terrible a name, and
some might -regret Borgia's choice. He himself was not of opinion that it was
always well to leave the world for the cloister: for when . the. young Duke
of Lerma, his son-in-law, was inclined to join the Carmelites,. then recently
reformed by St. Teresa, Borgia told him he ought to serve God in the way
marked out for him, and remain in public life.
The occasion of Ignatius's incarceration at Alcala, as. afterwards
appeared, was this. Among those who came constantly to hear his dis
courses, and who were of the number of his most devoted followers, were
two noble ladies, mother and daughter, both widows. The name of the
first was Maria del Vado; of the other, Luisa Velasquez,: who was still
young and remarkable for her beauty. In the excess of their zeal, these
pious women formed a plan by which they should pass their lives in a sort
of perpetual pilgrimage from one hospital to another, ministering to the
sick. On communicating their design to Ignatius, he thoroughly disap-

12. Life of St. Ignatius Loyola.
proved of it> telling them that it was a suggestion of Satan, to withdraw
them from the protection of their friends and bring scandal on religion;, that'
if they wished to dedicate themselves to works of mercy, they might satisfy
their devotion by Visiting the hospitals of Alcala, and accompanying the
Blessed Sacrament When carried to the sick and :dying. They allowed
themselves to be dissuaded from. their general design, but towards the end
of. Lent, when. Ignatius was absent, without divulging' their intention to
any except a few intimate friends, they left the town on foot, in the guise
of pilgrims, and attended only by a single female servant, set out to beg
their way to the shrine of Our Lady of Guadalupe and that of St. Veronica
atjaen. Their disappearance gave rise to so many injurious reports, that
the friends who were in their confidence were compelled to " declare the
truth ; and an outcry was at once raised against Ignatius as the supposed
author of so dangerous a. project. Don Pedro Ciruelos, their guardian, was
especially incensed against him. "Was it to be endured," he said, "that
an ignorant man like that, a very beggar in the streets, who had come no
one knew whence, should '. disturb the peace of families, and under the
pretence of piety, expose young and noble women not only to ridicule but
to grievous reproach ? " As Ignatius was a student of the University, the
matter would in the regular course have come under the cognisance of the
rector, Don Mateo Pascual, but because he was known to be favourable
to the Saint, Ciruelos preferred addressing himself to Figueroa.
As Ciruelos was a person of much consideration, and had been placed
in the head chair of theology by Ximenes himself, Figueroa acceded to his
demands, and proceeded at once, as we have seen, to place Ignatius under
arrest. He was comfortably lodged in the prison of the Inquisition at
Alcala. Like that of the Sant' "Uffizi at Rome, it had nothing necessarily
penal about it, for^ many of the persons who were detained there suffered
only in the loss of liberty; but it was a terrible injustice that the arrest
was often made without letting the accused know what he was suspected
of. And the friends of Ignatius were allowed such free access to him, that
he was able to continue his- spiritual conferences almost without interrup
tion. Among the numbers who listened to him with delight was Don Jorge
Naveros, professor of Scriptural Exegesis, a man as eminent for his attain
ments as for his piety, and a confidential friend of Charles V. One day.
in particular, it is said, he was so charmed with the Saint's discourse, that
he let his lecture-hour go by without noting the time; then recollecting
himself and hastening to. his pupils, who -were waiting for him, he exclaimed,
with the countenance of one transported out of himself,. "I have seen Paul
in fetters ! " - .

St. Ignatius in 'prison — 1527. 121
Many persons of rank offered him their services. Two are especially
mentioned, by name, Dona Teresa Enriquez, mother of the Duke of
Maqueda, of the great house of Cardenas, and Dona Leonora Mascarefihas,
lady of honour to the Empress, afterwards governess to the Infante Philip.
But his reply was always the same : " He for love of Whom I came into
this place will take me hence when it is His holy will."
Seventeen days had now elapsed, and Ignatius had. neither been apprised
of the nature of the charge against him, nor examined. Figueroa during
all this time had been engaged in taking informations, which, as Bartoli
observes, with his characteristic fervour, so far from tending to inculpate
the accused, seemed better calculated to promote his Canonisation. For,
though there was no lack of accusers, their allegations would not bear
investigation, while the testimonies in favour of the innocence and holiness
of his life and good deeds Were numerous and irrefragable. At last "the
Grand Vicar visited him iii the prison, accompanied by a public notary;
and, among other questions, asked him "whether he and his companions
kept the Sabbath," meaning to. discover whether they were Jews; for some
of these, pretending to be Christians, secretly practised Jewish rites, pro
faned the sacred mysteries, and were the most insidious enemies of the Chris
tian faith. To this Ignatius replied, " I keep the Sabbath — the Saturday — :
in honour of the Blessed Virgin, but I know nothing of Jewish customs, for
we have no Jews in my country." Then the Vicar asked him if he knew
the two ladies in question', to which he answered that he did. But on his
further inquiry whether he was aware of their intention before they set out,
he replied, "On, the oath by which I bound myself when you began your
interrogation, I was not." Pleased with his earnestness, the Vicar, laying
his hand upon his shoulder, said, smiling, " That is the sole cause of your
detention here : yet I should have been better pleased had you been more
careful to avoid all novelty in your discourses." Upon which Ignatius said
gravely but modestly, " My lord, I should not have thought it was any novelty
to speak of Christ to Christians." Then by' the Vicar's desire he related
what had passed between himself and the two ladies : all which having been
reduced to writing, the inquisitor took his departure, saying that the only
thing now remaining was to obtain from them, on their return, testimony
in confirmation, of his statement, when he would immediately obtain an order
for his release.
But five weeks elapsed before the ladies returned, at the expiration of
Which time the notary came to read to Ignatius the sentence of the tribunal.
He was told that he was free, to leave the prison, as his life and doctrine
were ' found, to be without reproach; but that, for sound- reasons, he and

122 Life of St. Ignatius Loyola.
his associates were at the end of ten days to lay aside the long habit, and
adopt the ordinary dress of students ; moreover, that they were to hold no
public assemblies or private conferences, under pain of excommunication
and banishment from the realm, for the space of four years, until they had
finished their theological course, since they were at present but little versed
in learning. The truth was, according to Goncalez, that Ignatius, while really
in advance of his companions, still was not thoroughly educated, as he
himself used freely to acknowledge.
Thus, by a strange self-contradiction, the Vicar now prohibited what
he had only just before permitted and approved. Ignatius was at once
acquitted and condemned ; declared blameless in life and doctrine, but, at the
same time, silenced and discountenanced. He was an unlearned man, and
yet the Vicar could not have been ignorant that God had often raised up men,
and women too, who were not learned — as the world counts learning —
to be both dispensers of. His truth and promoters of His interests. But
Ignatius was obnoxious to certain persons in authority ; he was sure, these
said, to be for ever giving trouble ; moreover, he was eccentric, and he must
be made to dress and comport himself like other people.
Throughout the whole affair Ignatius uttered no complaint. He received
the sentence of the Inquisition with silent submission ; only . with regard
to the' prescribed change of dress he said, " When you bade us dye our
clothes, we did as we were told ; but what you now order we cannot do,
because we have not the money wherewith to carry out the order." Upon
which he was commended to the charity of a worthy priest named Juan
Luzena, well known at Alcala for his works of mercy, who offered to
accompany him in quest of alms. And now God was pleased to vindicate
the honour of His servant by one of those particular judgments by which
He sometimes manifests Himself. As they went down the street which
leads from the Plaza de San Justo to the Puerta del Vado, they came upon
a number of young men who were playing at tennis, with a crowd of people
looking on. A gentleman, Lope de Mendoza, was one of the players.
Luzena approached and begged for an alms, when Lope, who bore
Ignatius a grudge for having reproved him on account of his disorderly
life, turned to Luzena and said aloud, so that all could hear, " Are you not
ashamed to be going about begging for a wretched hypocrite like that?
May I be burned if he does not deserve the stake ! " The words occasioned no
little indignation among the bystanders, to whom Ignatius was well known ;
but this feeling was changed into one of horror when, a few hours later, it
became known in the city that the imprecation had been literally fulfilled.
On. that same day news, arrived, at Alcala of the birth at Valladolid of a

St. Ignatius at Valladolid — 1527. 12;

prince, the future Philip II., and preparations were made for a great
popular rejoicing. Lope was on a tower of his palace — he was one of the
chief nobles of Alcala — making arrangements for firing off guns to celebrate
the event, when a spark from the match falling on a heap of gunpowder, it
exploded, and enveloped him in the flames. In his agony the unhappy man
rushed down from the tower to throw himself into a reservoir of water that
was near, but he had no sooner reached the spot than he fell down and
died. Ignatius in after days was more than justified for the wrongs he
had suffered, for it was Alcala that furnished three of the first and most
illustrious members of his Order — Lainez, Salmeron, and Bobadilla, for
whose vocation the Saint was preparing during his stay at that town. Six
teen years later, in 1543, Francisco de Villanueva was sent by him to found
a college there ; and, in course of time, Suarez and many other famous Jesuit
doctors taught in the University : here also it was that St. Francis Borgia
lectured on the Lamentations of Jeremias.
It was impossible for Ignatius to put himself, at the word of command,
in the position of any ordinary student ; and, seeing that he was forbidden
to speak of Divine things, or to labour for the good of souls, he did not
hesitate a moment as to the course he ought to pursue. He would at once
leave Alcala, and betake himself to Salamanca, where he hoped to be able
to prosecute his studies without hindrance to his evangelical zeal; but,
unwilling as ever to act on his own unaided judgment, he determined to
lay the whole matter before the Archbishop of Toledo, Don Alonso de
Fonseca. For this purpose he repaired to Valladolid, where that prelate
then was, and told him that, though no longer under his jurisdiction, nor
bound by the adverse sentence issued at Alcala, he was ready to abide by
his decision, whatever it might be. The Archbishop listened to him most
kindly, and assured him that he would willingly obtain a revocation of
the sentence, but that he was unable to move in the affair unless Ignatius
lodged a formal appeal, and this he would not do. Learning that he was
on his way to Salamanca, the Archbishop approved of the design, telling
him that it was his own University, and that he had friends there to whom
he would write on Loyola's behalf, at the same time promising him his
services, and putting into his hands four golden crowns for the expenses
of his journey.
In the midst of the festivities with which all Spain was celebrating the
birth of an heir to the crown, came tidings of a dire and hideous event,
which filled the hearts of men with horror. Rome had been taken by
assault, and given up to pillage ; and the Pope was even then besieged in

124

Life of St. Ignatius Loyola.

the Castle of Sant' Angelo.byan army without discipline, a sayage horde
of Germans, Spaniards, and Italians.. At once all sounds of rejoicing ceased,
the people went in mournful processions . through the. streets, and thronged
around the altars. _.
The mind turns away with horror from the dreadful particulars ; but it is
well to have looked for a moment with a steady eye on the calamities which
follow from outbreaks encouraged on the pretence of: emancipation, and the
tyranny exercised by hypocritical partisans of religious freedom. Clement
VII. was condemned to witness these scenes from the Castle of Sant' Angelo,
without the power of arresting them, in the fearful uncertainty of what his
own fate might be ; and to men who had no faith in the promises of God, it
might have seemed that now at least the rule of the Popes was at an end.
Ignatius, however, would have another reason for being reconciled to labour
in the Eternal, rather than in the Holy, City.

COLLEGE OF MONTAIGU, PARIS, TIME OF ST. IGNATIUS, IN WHICH THE SAINT
MADE HIS CLASSICAL STUDIES.

CHAPTER VIII.

fresh studies and fresh trials at salamanca,

!527-

THE University of Salamanca, the oldest in Spain, was also highest in
favour among wealthy and noble families ; and the " Bachelor of
Salamanca " was the commonly received type of an aristocratic roysterer, with
something dashing and military about him, as well as studious.1 " From
Salamanca alone," says one who wrote in the days of Philip II., " there have
gone out more subjects for the king's service than from all the military regi
ments in the world." But although Salamanca was the chief resort of students
from the higher and wealthier classes, the number of poor scholars was also
very great. Cervantes, who was himself a member of the University, has given
an amusing description of their poverty — their " lack of shirts, and no super
abundance of shoes " — which reminds us of the hardships endured once by
Students at Cambridge — even when they were fortunate enough to be members
of a college. Their dinner, we are told, consisted of " a penny piece of beef
amongst four of them; apotage made of the broth of the same, with salt
and oatmeal, and nothing else." Their supper was not much better than
their dinner; and, being without fire, "they were fain to walk or run up
and down half an hour, to get a heat into their feet," before they went
to bed. At Salamanca, it seems to have been customary for young noble
men and gentlemen to be attended by their foster-brothers, or by the sons
of old tenants and domestics, who became fellow-students with their young
masters. The poverty of our Saint, therefore; had none of that grim and
grotesque appearance, even at Salamanca, which it would have presented in
after _ays.

1 The frequent disputes between "the town and the gown" were usually not decided without
drawn swords. It is certain that this traditional hostility, which was till lately active in Oxford
and Cambridge, originated in the jealousy with which the burgesses regarded several privileges
accorded in the Middle Ages by sovereigns all over Europe to the students of their Universities,
in order to induce young men from a distance to enter, the schools.
. I25

126 Life of St. Ignatius Loyola.
Ignatius had stayed at Alcala a little more than a year. On arriving at
Salamanca, not knowing where to find his companions, who had preceded
him some time, he went into a church to pray, when a pious woman, after
looking at him attentively, and recognising him as by description, inquired
his name, and offered to conduct him to the house where Calixto and the
rest were lodged. The Saint at once resumed his studies, and with them
those other labours of charity and piety which formed his principal occu
pation. His fame had gone before him, and crowds were attracted to his
conferences. A strange and unheard-of thing it was that a layman should
be a public teacher of religion, the author of a special system of spiritual
training, and should number even priests among his followers. There was
a general stir throughout the place; the authorities became alarmed, and
deemed it their duty to search into the pretensions of this new teacher. It
is from Ignatius himself that we learn the particulars of what took place ;
they were taken down by Goncalez, from the Saint's own lips.
He had chosen as his confessor a Dominican father of the great convent
of St. Stephen, and one day, before he had been a fortnight at Salamanca,
his confessor told him that his Brethren wished- to speak with him. Ignatius
answered, " Be it so, in the name of the Lord." The confessor then said,
"It would be well for you to come and dine here on Sunday; but I must
warn you that you will be closely questioned." Accordingly, on Sunday
Ignatius went to the convent, accompanied by Calixto ; and, after they had
dined, as the Prior was absent, the Sub-prior, together with the confessor
and one of the brethren, led them into a chapel, and they all took their seats.
Calixto had on a very short gown and a large flap-hat ; he held a staff in his
hand, and his boots reached only half up his legs; as he was a tall man, his
appearance was very ungainly. The Sub-prior asked, why he dressed in
that strange fashion. Ignatius explained how they had been made to change
their attire at Alcala, and that Calixto had given away his student's clothes
in the course of the summer to a poor priest, who required them more than
he did. As they had been bestowed on him out of charity, so had he parted
with them out of charity. The friar replied, in an undertone, as though
he were not well pleased, "Charity begins at home." Then, addressing
Ignatius in a voice of much kindness, he began by saying how much he had
been gratified by the accounts he had heard of his manner of life ; how he
went about like one of the apostles teaching the people, and that it would be
a pleasure to hear full particulars from himself. First, then, he would ask
him what course of study he had followed. Ignatius replied that he had
himself been more of a student than the rest, but freely declared that he had
not studied much, and was but ill-grounded.

Arrest at Salamanca — 1527. 127

" How, then, is it that you preach ? " asked the friar.
" We do not preach," said Ignatius ; " we only converse with people in
a familiar manner about Divine things — as, for instance, after dinner, with
those who ask us to their houses."
" And about what Divine things ? for this is what we want to hear."
" We speak of this or that virtue in such a way as to make people love
and practise it, and of this or that vice in such a way as to make them hate
and avoid it," was the reply.
Then said the friar, "You own you are not learned, and nevertheless,
you hold public discourses about virtues and vices. These are subjects
about which no one is able to speak unless he has been taught in the
schools or by the Holy Spirit. You have not been taught in the schools;
it therefore follows that you have been taught by the Holy Spirit. Now
this is what we seek to know."
This mode of reasoning did not approve itself to Ignatius, and, after
a moment's reflection, he answered, " It were better to speak no more of
these matters."
" What," insisted the friar, " in these times, when the errors of Erasmus
and so many others are being spread abroad and are deluding the people,
do you refuse to declare what it is you are teaching ? "
"Father," answered Ignatius, "I will say no more than what I have
already said, except before my superiors, who have a right to interro
gate me."
" Remain here, then," replied the Sub-prior ; " we will soon make you
tell everything." The friars thereupon rose and hurried away ; and all the
doors of the convent were ordered to be locked.
Ignatius and Calixto were thus kept prisoners in the convent, while the
friars were taking measures for bringing the matter before the regular
Courts. Both of them took their meals in the refectory, and so many of
the brethren came to their cell that it was almost always full. The Saint
discoursed to them on spiritual things, according to his custom, and all the
more freely because, being versed in sacred knowledge, they were better
able to understand and appreciate what he said. There was soon a division
among his auditors. Many believed that the Spirit of God spoke by his
lips, and testified great affection for him. Others declared that an unknown
man and a layman ought not to be permitted to assume the office of a
teacher, and that a strict examination ought to be made lest any dangerous
errors should lie concealed under an appearance of zeal and holy doctrines.
And here we may observe, that if the former showed the finer and truer
instinct, the latter were equally to be commended for their caution and their

128 Life of St. Ignatius Loyola.
anxiety to prevent the introduction of false doctrine. Their principle was
a right one; and Ignatius ever recognised and deferred to it; he willingly
offered himself for examination, only he wished to be examined by lawful
authorities. Meanwhile the affair had been: laid before the Grand .Vicar Frias, a
y Bachelor of the University, who after three days sent a notary to conduct
Ignatius and Calixto to prison ; a proceeding which showed that their
detention was no longer a mere precautionary measure,, but a punishment;
However, they were not placed in the dungeon with common malefactors,
but in a;chapber above.it, which,., nevertheless, was both comfortless and foul,
haying been long untenanted and dilapidated. No beds were provided for
them, and they were both fastened by the foot to a pillar in the middle "of
the cell, by means of a chain Some eight or nine yards long, in such a way
that neither could move without dragging his. companion with him. " The
first night they passed, like Paul and Silas, in praying and praising God.
On the morrow, when the news of their imprisonment was rumoured in
the city, numbers came to visit them, and, seeing that they1 had only the
bare floor to lie upon, sent them not only bedding, but ' everything else
they could require, and in abundance, despite all Ignatius could say to
the contrary. As usual, he took occasion to converse on heavenly things
with all who came. 3
The Grand Vicar now examined each of them apart, and Ignatius
delivered to him all his papers, including the book of " Spiritual Exercises."
Being asked what other associates he had, and where they were, he gave
the Vicar their names, and informed him where they might be found:
Caceres and Arteaga were accordingly apprehended and lodged in the
common prison, in order that they might hold no communication with their
companions in the cell above. But Jean, on account of his youth, was left
free. As before at Alcala, the Saint would employ no legal advocate,
neither would he accept any offer of mediation on his own behalf, leaving his
cause entirely in the hands of God. After a few days he was summoned
into the presente of his judges, who were four in number, being three
doctors of theology in addition to Frias, the Grand Vicar. They began by
putting to him a number of questions, not only with respect to the book- of
"Exercises," which they had all examined with the strictest care, but also
on many deep questions of theology— for instance, on the Holy Trinity, the
Incarnation, and the Blessed Sacrament — that they might ascertain whether
he held any opinions contrary to the faith. Ignatius, after making his
usual protest that he was an unlearned person, and desired in all he said
to submit himself to the judgment of the Church, answered with so much

UNIVERSITY OF SALAMANCA.

Imprisonment and examination^ — 1527. 131

exactness and solidity that his judges could take no exception to his replies.
Then the Vicar, who was disposed to press him more closely than the rest,
proposed to him a difficult question of canon law. Ignatius first replied
that he was ignorant as to what was the opinion of the doctors on the
subject; but not being allowed to evade the question, he gave a fitting
answer, which resolved the doubt.
Of one thing only the judges disapproved, that though he confessed
himself to be an unlearned person, he had nevertheless ventured, at the
beginning of his book of the " Exercises," to lay down rules for distinguish
ing between mortal and venial sins, a subject of much perplexity even to the
most enlightened theologians. St. Ignatius replied, "Whether what I have
said is true or not, it is for you to judge; if, therefore, it be not true,
condemn the definition." This, however, they were careful not to do.
At last they bade him discourse to them after the manner he was
accustomed to do in public, giving him as a subject the first commandment.
Then the Saint began, to speak on the theme of themes, the love of God ; and
as his heart kindled and glowed with the fire which lay' ever burning within
it, it was evident to all that it was no mere doctrine he was teaching, but
that he spoke from the depth and fulness of his own experience. They
sat and listened to him as to one inspired; then, when at length he ended,
they rose and took their departure, with a few words of encouragement and
grave respect. There was no longer any thought of asking him questions.
Although Ignatius had been virtually acquitted, he was still detained
in prison, nor was he even released from his chain. Among those who
came to converse with him was the Grand Vicar himself, accompanied by
Francisco de Mendoza. Francisco afterwards became a Cardinal, bishop of
Burgos, and archbishop of Valencia; and, in after times, proved himself
a special friend of the Saint and of his Institute. Seeing him in irons,
Mendoza was moved to compassion, and kindly asked him whether he did
not find his confinement hard to bear. To which the Saint replied, " I will
say to you what I said just now to a noble lady who pitied me because she
saw me bound with this chain. It is a sign that you have but little love of
Jesus Christ in your heart, or you would not deem it so grievous a thing to
be in bonds for His sake ; and I declare to you that all Salamanca does not
contain as many fetters, manacles, and chains as I long to wear for the love
of God." Some Religious in the town wrote to condole with him on his
imprisonment, and to express their sense of the harshness with which he
was treated. The Saint replied, " he was astonished that they of all people
should be so ignorant of the immense treasures that are hidden in the
mystery of the Cross of Christ." One night all the criminals in custody

Life of St. Ignatius Loyola.

succeeded in making their escape, and in the morning the doors were found
open, and no one was left in prison except Ignatius and his three companions.
When the fact became known in the city, it created a strong impression in
their favour, and the magistrates had them removed to a commodious apart
ment in an adjoining building ; but even then their fetters were not removed.
It was not till after three weeks and a day from the time of their arrest
that Ignatius and his companions were brought before their judges to hear
their sentence. Nothing having been found reprehensible in their life or
doctrine, they were free, as before, to teach and to labour for their neigh
bour's good ; with this restriction only, that inasmuch as they had not com
pleted their four years' course of theology, they must abstain from defining
the distinction between mortal and venial sins. After delivering their
sentence, the judges testified their approbation in the warmest manner,
evidently with the desire that Ignatius should take their decision in good
part. But though more indulgent in its terms than the judgment passed at
Alcala, he felt that its effects were practically the same. He therefore made
answer that he would comply with its tenor so long as he remained under
their jurisdiction ; but that he could not yield to it an interior acceptance,
because while they had pronounced his doctrine to be free from error, they
had at the same time effectually closed his lips by the prohibition with which
they had accompanied the permission to teach. The Vicar Frias, with
many expressions of esteem, begged him not to construe too rigidly the
judgment they had passed, and endeavoured to dissuade him from leaving
the town ; but Ignatius persisted in the answer he had given. He saw clearly
that to lay such a restriction on him was to silence him altogether; it was
impossible for him to speak of sin without drawing a distinction between
mortal and venial sin. And further, if he continued, as he would do, in
the " Exercises," to condemn all offences against God, in thought, word, and
deed, his opponents, who hated the holy strictness of his teaching, might
allege that he was defining the character of the offence, and so had disobeyed
the injunction he had received.
Many persons, and these of high consideration, strove to detain him at
Salamanca; but he was not to be turned from his purpose. St. Ignatius
told Gongalez that while he was deliberating, at Barcelona, about giving
himself up to study, and for how long, the thought which pre-occupied
him was whether, when his education was completed, he should enter some
Order, or continue to preach the world over just as he was. No sooner had
he thought of being a religious, than at once the wish came before him to
join some relaxed house, where he would have a wide field for good among
his Brethren; and God filled him with confidence that he would be able

St. Ignatius goes to Paris — 1528. 133
easily to bear the contumely and sufferings he would be sure to have to
endure from them. During his stay at Salamanca, however, while his zeal
for souls did not grow chill, he endeavoured rather, as has been seen,, to
gather together some spirits kindred to his own, and to keep them united
for the same end. For the present, therefore, having commended the matter
to God, and perceiving that the obstacles he had to encounter in Spain
were not to be surmounted, he determined to proceed to Paris, where he
could devote himself more entirely to study, and would have better oppor
tunities of meeting with young men, from all parts of the world, capable
of sharing his labours and realising his views. His four companions, it was
arranged, should remain to study at Salamanca, still closely united to him in
spirit, until he had taken measures for their being no longer dependent upon
alms ; and, within three weeks after his release, he left the town for Barcelona,
driving before him an ass laden with his few books and scanty wardrobe.
At Barcelona his friends received him with delight, and would fain
have deterred him from prosecuting his journey into France. Winter was
setting in with great severity; war was raging more fiercely than ever
between Charles and Francis; the frontiers were infested with brigands,
and frightful stories were in circulation as to the cruelties they practised.
He wished to travel alone and on foot, though acquainted neither with the
roads nor with the language. Seeing, at last, that none of these representa
tions were of any avail with him, all they could do was to offer him, through
Dona Isabel Roser, a sum of money, partly in coin, partly in letters of
exchange. This he accepted, and quitted Spain a few days before the close
of the year 1527, or after the commencement of the year 1528.
It had become abundantly clear that it was not on Spanish ground that
the Institute of which Ignatius meditated the foundation was to take sub
stantial shape ; the materials in part would be Spanish, but they would not
either be found or formed in Spain. The reason of this in the order of
Divine Providence it is not difficult to see. Isolated by its geographical
position from the rest of Europe, and engrossed with its conquests in the.
New World and its own interests, Spain took but little part in the solution
of the great religious and social questions which had begun to agitate and
divide the Christian world. The swell of a movement, already so powerful
elsewhere, had as yet scarcely reached its shores ; all was quiescent even
to stagnation ; there was no fermentation of thought, no conflict of opinion.
Authority was on the alert to detect and arrest any disturbing influence ;
and, as we have seen in the Saint's own case, "silence even from good
things " was the enforced condition of repose.
But the elements of mischief were gathering strength every day, and

*34

Life of St. Ignatius Loyola.

Ignatius had need of being equipped and trained for the coming strife.
Spain afforded neither the fitting arena nor the needful discipline ; in fact,
it had refused to grant him room even for the first rude exercise of his
powers. To Paris, therefore, he was providentially led ; because among the
members of its ancient University, both masters and students, as throughout
French society in general, there was a stir, ferment, and restlessness — a col
lision, as it were, between the old times and the new, an appreciation of the
past, and an earnest looking forward to the future — which placed him in
presence at once of the era which was passing away, and of that which was
not yet fully come. Here evidently it was that he could best be fashioned
and prepared for the work which God had appointed him to do.

GATEWAY OF OLD STE. BAHBE, NOW DESTROYED.— See p. 149.

/Mv/J>s*jpr

SPANISH HOSPITAL OF ST. JAMES OF COMPOSTELLA, PARIS, RESTORED.
TIME OF ST. IGNATIUS. — Seep. 139.

CHAPTER IX.

STUDIES AT PARIS, FROM FEBRUARY 2, 1 5 28, TO 1532.

T)ARIS at this time may be described as consisting of three several towns,
¦*- of which the University was one ; comprising as many as fifty colleges
and schools, in which resided the masters, professors, and such scholars
as had obtained burses or exhibitions, or who acted as servants to the
masters, and were supported by them ; as were the sizars originally at
Cambridge, and the servitors at Oxford. Here also were the lodgings,
either within or without the walls of some college, of the great body of
students, numbering at this period from 12,000 to 1 6,000. "The Uni
versity," to quote the words of Cardinal Newman, "engrossed as its
territory the whole south bank of the Seine, and occupied one half, and
that the pleasanter half, of the city. The King had the island pretty well
as his own ; and the north of the river was given over to the nobles and
citizens to do what they could with its marshes; but the eligible south,
rising from the stream, which swept around its base, to the fair summit of
St. Genevieve, with its broad meadows, its vineyards, and its gardens, and
-135

136 Life of St. Ignatius Loyola.
with the sacred elevation of Montmartre confronting it, all this was the
inheritance of the University. There were those pleasant meadows, the
Prds, stretching along the river's bank, in which the students for centuries
took their recreation, which Alcuin seems to mention in his farewell verses
to Paris, and which has given a name to the great Abbey of St. Germain-
des-Pr^s. For long years it was devoted to the purpose of innocent and
healthy enjoyment ; but evil times were coming on the University ; disorder
was to arise within its precincts, and the fair meadow to become the scene
of party brawls ; heresy was about to stalk through Europe, and Germany
and England would no longer send their contingent of students to its halls.
The time was not far distant when that ancient manor, whither the Muses
were wont to wander for retirement and pleasure, would be let or sold to
pay a heavy debt; buildings would rise upon it, and spread along the
green sod ; and the country would at length become town." But when
Ignatius went there this catastrophe had not yet occurred ; there was still
the green meadow and the pleasant stream; there were even natural
grottos and solitary places favourable alike to studious reflection' and
devout meditation; and Montmartre was yet a sacred eminence, standing
peacefully and solemnly apart from the hurry and the strife of men.
The academic body was divided into four nations, called after that
portion of Europe to which the students joining it principally belonged;
and each nation had its head and representative, who was called its Pro
curator or Proctor. These nations were, first, the French, which included
the centre and south of France, Spain, Italy, and Greece; secondly, the
Picards, amongst whom the natives of Flanders and Brabant were numbered ;
thirdly, the Norman; and fourthly, that which anciently had borne the
name of English, but which, in consequence of the wars of the fourteenth
century, was now called German, and included Scandinavia.
The ancient schools of Christian Europe, adopting the order followed in
the earlier ages of heathen philosophy, had professed the three sciences of
grammar, rhetoric, and logic, which made up what was called the Trivium,
and the four branches of mathematics, viz., arithmetic, geometry, astronomy,
and music, which were comprised under the term Quadrivium. These seven
sciences again were comprehended under the single designation of arts ; and
the faculty of arts constituted the staple of a University. The Quadrivium
was also called philosophy. But in course of time, as the range of studies
was extended and elevated, philosophy came to be recognised as " a science
of sciences," which included, located, connected, and applied all kinds and
modes of knowledge; the sphere and application of logic were enlarged;
civil law, natural history, and medicine were added to the curriculum ; and,

The University of Paris. 137

lastly, theology, which originally had been little more than comments on
Scripture, was exalted to the dignity of Queen of all science. So that
eventually the whole system of academical instruction was included under
what Were called the Four Faculties, ^ach of which had its dean : theology,
canon and civil law, philosophy, and medicine; in subordination to which
were metaphysics, natural history, and the Semitic languages.
There were schools also for teaching the Humanities, in which term were
comprised the rudiments of all that \vent under the name of the Trivium,
especially of the classics, as distinguished from philosophy and science.
The professors were sufficiently numerous, though in general but inade
quately remunerated ; the majority of the students might with truth be called
" poor scholars," and their instruction was gratuitous.
Francis I. founded, in 1531, the College Royal for the three learned
languages, herein following the example of Ximenes, Leo X., and Jerome
Busleiden of Louvain. Greek was but little, cultivated at the University of
Paris, that is, for the sake of the classical authors; though it had never
ceased to be studied to a certain extent by theologians. But France pos
sessed one who was universally allowed to be the most profound Greek
scholar in Europe, Bud^, who, in 1529, published his celebrated "Com
mentaries"," which have been "the text-book and common storehouse of
succeeding lexicographers." An impetus was thus given to philological
learning, and especially to the study of Greek literature, in the University of
Paris, which inspired an instinctive and, as the event proved, a well-grounded
mistrust, however at times extravagantly displayed, lest a disproportionate
attention paid to Hebrew and Greek should become the occasion of, or be
made the pretext for, a depreciation of the Latin Vulgate and of theological
science. The innovations of which Germany had become the scene now began
so to attract the attention and sympathy of many of the more ardent spirits
among a population at once numerous and excitable, as to cauSe no small
alarm in the guardians of the ancient faith. There seems, however, to have
been little supervision of the morals or the conduct of the students on the
part of the ruling powers, and a general prevalence of carelessness and
indifference in regard to those of whom they had the charge. The state of
learning was low; the school-books and methods used were antiquated in
form, and inadequate to the requirements of the age ; and the teachers were
indolent and irregular. This we learn by implication from a letter addressed
to the Parliament of. Paris by Pere Barnez, when defending the Jesuits of
the College of Clermont. "They have not," he says, "repulsed the poor
and invited the rich ; their exercises have been regular, without intermission

138 Life of St. Ignatius Loyola. .
or remissness. No courses have been begun and left unfinished ; order has
been kept in the classes ; the regents rise early, prepare themselves before
they meet their pupils, and enter the schools the moment the clock strikes,
not loitering and idling in the court ; neither do they conclude till the hour
is over. They do not allow the students to attend only some of the lectures,
or to fail in rendering an account of what they are taught, or to omit the
compositions required of them." A " more vigorous emulation, and a more
uniform scheme of discipline " was wanted, and, above all, a more earnest
religiousness and a deeper spirituality. This was to be supplied, as in other
Universities, so at a future time in that of Paris, by the followers of him who,
though a perfect proficient in the science of the Saints, was as yet but a
tyro in secular knowledge ; and who was come to be a humble learner in the
schools which his sons, despite the discouragements and opposition which
they never ceased to encounter, were one day to enrich by their erudition
and illustrate with their virtues.
Ignatius on first arriving at Paris lodged with some other Spanish
students in the town, and being now fully sensible of the error he had
committed in pursuing so many subjects at once, and not allowing him
self time to be perfectly grounded in any, determined on commencing
resolutely afresh from the beginning. For this object he attended the
classes at the College Montaigu, which was, in truth, a large grammar
school for boys ; to whom, no doubt, the presence of so big a schoolfellow
must have been a source of merriment. His intention was to devote himself
sedulously to the studies of the place, and by availing himself of the pious
offerings of friends, to save the time which heretofore he had lost in
gathering alms. That his benefactors at Barcelona were not unmindful
of his necessities appears from a letter which he wrote to Dona In^s
Pascual soon after his arrival : —
To my Sister in Christ our Lord, Pascual ; Jesus.
The true peace of Christ our Lord visit and keep our souls. Having regard
to the goodwill and affection which you have always had for me in God our Lord,
and which you have proved to me by your acts, I have thought it well to write
to you and give you, some account of my journey since I parted from you. With
favourable weather, and in perfect health, by the grace and mercy of our Lord,
I arrived in this city of Paris, the 2nd day of February, where I am studying until
the Lord order otherwise concerning me. I have wished much that you had
written to me as to whether Fonseca answered the letter which you wrote, and
what he replied; if you have spoken to him; Commend me much to Juan,
and tell him to be always obedient to his parents, keeping the feasts, as in so
doing he will live long on earth, and also in Heaven. Commend me much to . . .

St. Ignatius at the Spanish Hospital — 1528. 139

her presents have arrived here, and her affection and goodwill for the sake of
God our Lord are always present to me; the Lord of the universe repay her,
and may He, in His infinite goodness, abide in our souls, to the end that His will
and pleasure be ever accomplished in us. From Paris, 3rd of March, 1528.
Poor in goodness, Ynigo.1
Ignatius was not destined long to enjoy the peace and leisure which he
hoped he had secured. Soon after reaching Paris he had exchanged a
Barcelona bill of twenty-five ducats, which he entrusted to one of his
fellow-lodgers, who spent the money and was unable to repay it. The
consequence was that, by the end of Lent, Ignatius found himself com
pletely destitute, and was again compelled to beg his bread from door to
door. What he found even more embarrassing, he was obliged to quit
his lodgings and seek an asylum in the Spanish Hospital of St. Jacques
de Compostella, very far from his college ; nor was he allowed to go
out before it was light, and was required to be within the gates before the
evening Angelus. So that every day the Saint missed some portion of the
lectures. The inconvenience and the restraint he would readily have
borne, but the interruption to his studies was a serious disadvantage. He
would have been glad to enter Montaigu as the servant of some professor,
like other poor scholars; and to make this at the same time an act
of devotion, he would look upon his master as representing Jesus Christ,
and his fellow-students as the Apostles. But although his endeavours
were seconded by several influential friends, one of whom was a Bachelor
of the University, Juati de Castro by name, and another a Carthusian monk,
no one was willing to engage him. He was now advised to go into Flanders
every summer during the two months' vacation, and there collect among
the Spanish merchants who traded at Antwerp and Bruges enough to
maintain him as a boarder — convictor — in one of the colleges. This plan he
adopted with success for two vacations ; while during the third summer, he
crossed over to England, which was still in communion with the Holy See.
For five years Ignatius had ceased to experience that weakness of
stomach which had been caused by his excessive mortifications at Manresa.
Accordingly he now began to multiply his fasts and penances, and, although,
to gain more time for study, he was constrained to discontinue some of
his devotional exercises, yet three things he was ever most careful to
observe: he heard mass devoutly every day; he confessed and communi
cated every week ; twice in each day he examined his conscience, and by

x De bondad pobre, Ynigo.

140 Ltfe of St. Ignatius Loyola.
comparing one day with another, week with week, and month with month,
he sought to ascertain with the utmost possible exactness what progress
had been made or what relapses suffered in his spiritual course. All this
time, too, he neglected no opportunity of benefiting souls, but it was not
till after his first visit to Flanders that he recommenced his accustomed
conferences; and being, as Mariani observes, one of those just men, who
are said in the Book of Wisdom to be "like sparks among the reeds,"
setting willing hearts on fire, his labours were requited by many extra
ordinary conversions. His zeal displayed itself principally among his own
countrymen, for he seems never to have acquired much knowledge of
French, and perhaps it was from the remembrance of the disadvantages
under which he had laboured at this time, that he made it a matter of
obligation that the members of his Society should learn to speak the language
of the country in which they lived.
Among the most remarkable of his first disciples were the bachelor De
Castro of Toledo, of whom mention has been made — a man of great talent
and a member of the Sorbonne ; a student named Peralta ; and a young
Biscayan, called Amador, who resided at the College of Sainte Barbe. These
three, after going through the " Spiritual Exercises," under the Saint's direc
tion, resolved to renounce all the former objects of their ambition, and to
consecrate themselves to God by a life of poverty and prayer. . Accordingly,
they sold all they had, even to their books, and, distributing the produce
among the poor, retired into the Hospital of St. Jacques, which Ignatius had
now quitted. It is easy to conceive the commotion that prevailed when it
became known that three young men of so much promise, and two of them
highly connected, had been guilty of so daring a breach of social and
academical propriety. Their act was declared to be one of sheer fanaticism
and folly, as discreditable to themselves as it was dishonouring to their
country and their families ; and for this Ignatius was held to be accountable.
The Spaniards at Paris were furious against him ; Dr. Ortiz, then regent at
Montaigu, who was afterwards one of Charles V.'s agents in Rome to promote
the cause of the unfortunate Queen Catharine, was especially indignant on
account of De Castro and Peralta, both of whom were his companions and
pupils ; while Gouvea, a Portuguese professor of great repute, whose lectures
Amador attended, and who was also Rector of his college Ste. Barbe, pro
tested that Ignatius had driven the young man crazy by his extravagances
and deserved to be publicly disgraced.
One Juan Madera, who had known Ignatius in former times, taking
scandal at the expeditions which he had made into Flanders, had accused
him of doing what was derogatory, and consequently unjust, to the house of

^¦¦'i^^'-^M^i^b^^-^i V___^r,T ¦ "

-- -"-:~"Mw^" ^m'iz£sz*z*3^^^->^£ Tr£_;7_L-__J^\;

"QUARTIER LATIN, STUDENTS QUARTER OF PARIS, TIME OF ST. IGNATIUS.
A, Entrance to Ste. Barbe. _9, Rue and Church of St. Symphorien. C, College Montaigu. _9, Coll_ge Cholets. ._., St. Etienne des Pre"s. " I?, Rue St. Jacques. G, Porte St. Jacques.
H. Dominican Church and Convent (Jacobins). /, Abbey of Ste. Genevieve. K, Rue St. Etienne des Pres. Z., Church of St. Hilaire.

Opposition to St. Ignatius : his charity. 143
Loyola ; as if his noble relatives were either unable or unwilling to support
one of their own kinsmen. Failing to convince him by arguments, Ignatius
had recourse to the expedient .of seeking the judgment of authority, and
referred the question, in the shape of a case of conscience, to certain learned
doctors of the Sorbonne : — " May a nobleman, who has forsaken the world
for the love of Christ, go from place to place soliciting alms, without bringing
disgrace on his family.?"., The answers were unanimously to the effect that
no suspicion of blame could attach to such a course; and Ignatius showed
the Replies to Madera, not so much for his own justification, as in vindication
of that Voluntary poverty which had been ennobled and sanctified by the
example of Christ Himself.
Then as to the charge of fanaticism, doubtless Ignatius had encouraged
his disciples to practise , the evangelical counsels ; he had inspired them
with the desire of leading a life of Christian perfection; but he had not
taught them that Christian perfection consisted in voluntary poverty.; there
Was nothing in the "Spiritual Exercises" to countenance such a notion,
albeit the practice of it was a most effectual means to that end, and, in certain
individual cases, "is even necessary to attain a high degree of sanctity.
Besides, who shall limit the operations of the Most High, or prescribe the
method or the measure of the attractions of His grace? But these were
considerations which never entered the minds of the Saint's accusers:
spiritual perfection, special vocations, were ideas foreign to their thoughts :
all they knew was, that these young students had done what was foolish
and extravagant in men's eyes, and destructive of their own worldly
interests; and they were resolved that he whom they regarded as the
author of the mischief should be held up to public obloquy. It chanced,
however, that Ignatius was absent, from Paris at the time the clamour
was at its height; and the occasion, of his absence serves to show the
character of the man.
The young Spaniard who had appropriated the money entrusted to
him by Ignatius had fallen ill at Rouen, on his way back to Spain, and,
in his extreme distress and destitution, bethought him of applying for
assistance to him whose confidence he had betrayed. Ignatius resolved at
once to go himself, with the double object of relieving the youth's necessities
and of inducing him to reform his life. To obtain this great grace, he.
conceived a desire of performing the whole journey barefoot, and without
taking either meat or drink on the way. But while he was making his
intention a subject of prayer, a great fear came over him lest r he should be
tempting God; nor was he relieved from his apprehensions until he had
visited the' Church of the" Dominicans, and there renewed his resolution

144 Life of St. Ignatius Loyola.
before the tabernacle. The next morning, however, his fears returned ;
and he experienced so strong a repugnance to undertake the journey, that
his limbs seemed unwilling to obey him, and he was scarcely able, he said,
to put on his clothes. Nevertheless, he set out before daybreak, the con
flict continuing until he had walked the first three leagues, as far as
Argenteuil, famous for having in its church the seamless robe of our Lord.
After leaving this place, as he was toiling up a hill, with much weari
ness both of mind and body, suddenly he felt within himself such an
exhilaration and buoyancy of spirit, that in the gladness of his heart he
lifted up his voice, as he journeyed through the fields, and began to
speak aloud and converse with God. That day he accomplished full
fourteen leagues without being sensible either of fatigue or hunger. The
first night he slept in a hospital, sharing the bed of a poor mendicant;
the second, in a little hut; on the third day he arrived at Rouen, without
breaking his fast. After ministering to the wants of the sick youth as
long as his illness lasted, he paid for his passage on board a vessel that
was about to sail for Spain, provided all things necessary for his voyage,
and gave him commendatory letters to the three disciples who had been
left at Salamanca.
Scarcely had he taken leave of this young Spaniard, when, in the
streets of Rouen, a messenger put into his hands a letter from a friend
at Paris, informing him that his adversaries had taken occasion from his
absence to spread the most calumnious reports respecting him, declaring
that his true character had been detected, and he had been compelled to
take flight; that he was a sorcerer and a magician, who by his diabolical
arts blinded the understandings even of persons otherwise sensible; that
he had been actually delated to the Inquisitors as a teacher of false
doctrine and a corrupter of youth. Even at Paris, where the proceedings
of these officials were characterised by great mildness and justice, such a
denunciation was not to be lightly regarded; and it was rendered all the
more serious by communications to the same effect which had been
received from Spain. To show that he had not left the University with a
view to escaping from the jurisdiction of the Papal delegates, Ignatius
went immediately with the messenger to a notary, and there procured a
certificate, attested by two witnesses, to the effect that he had started
for Paris as soon as he had received the letter. By his desire, also, the
notary and the witnesses accompanied him part of the way. On arriving,
he proceeded at once to the Inquisitor's residence, without so much as
calling at his own lodging on the way; and, presenting his certificate,
declared his readiness to submit to whatever might be resolved respecting

Dispersion of St. Ignatius' followers. 145
him. He asked only one favour, that the inquiry might be prosecuted
without delay, in order that he might commence his course of philosophy
on the feast of St. Remigius, which was close at hand, free from all harass
ing distractions. Matteo Ori, a Dominican and a doctor of theology, now
filled the office of Grand Inquisitor at Paris. He was pious, learned, and
humane. He was afterwards entrusted by Henry II. with the difficult
task of endeavouring to recover from Calvinism his aunt Renee, the
accomplished Duchess of Ferrara. His intelligence and engaging manners,
it was thought, might give him influence with her; but the attempt, un
happily, was made too late. Any prepossessions he may have entertained
against Ignatius, from the exaggerated reports that had reached him,
vanished at the first sight ; he recognised at a glance the kind of seduc
tive arts which the Saint was in the habit of practising, and replied, with
a" kindly courtesy, that informations had been laid against him, but for
himself he was well satisfied of his innocence, and he might pursue his
studies without fear of molestation. Meanwhile, all arguments and entreaties
having failed to have any effect with the three young students,1 a large
party of their friends, well armed, proceeded to the hospital, and leading
them, or rather dragging them, out by force, carried them back to their
former abode. Here they were induced to come to an agreement, by
which they engaged to proceed no further with their design until they
had concluded their academical course.
At the end of the time, De Castro returned to Spain, and, after
preaching for a while at Burgos, took the religious habit in the Carthusian
monastery at Val de Cristo near Segorbe. Peralta undertook a pilgrimage
on foot to Jerusalem, in regular pilgrim guise; but in Italy, happening to
fall in the way of a relative who held a high military command in that
country, he was by him seized and taken to Rome, where he was brought
before the Pope, who commanded him to return to his own country.
He afterwards became a canon of Toledo, and led an exemplary life.
Thus, in these two cases, although the seeds that were sown did not
issue in the precise fruit that was expected, they prospered nevertheless,
and were abundantly productive. Of the young Biscayan nothing further
is known. Ignatius, as was said, spent his first vacations in Flanders. At Bruges
he was kindly received by a Spanish merchant, named Gonsalvo d'Aguillera,
a man of much influence in the place, and full of a noble zeal for God,

1 De Castro, Peralta, and Amador. K

146 Life of St. Ignatius Loyola.

which he had displayed in preserving the Church of the Augustinians from
the fury of the Protestant iconoclasts. He had taken Ignatius into his
house from a pure motive of charity, but was soon led to regard him with
reverence and affection ; so that when he was afterwards called by business
to Paris, he chose to lodge for several months in the same rooms with the
Saint. The house of the Pine-cone in the Spaniards' Street is still pointed
out at Bruges, where Ignatius resided in 1528. It was in the same town that
Ignatius made the acquaintance of another Spaniard, Luis Vives, the cele
brated scholar, who had been, chosen by our Henry VIII. as tutor to
his daughter Mary. Luis had paid the penalty of imprisonment for his
courageous fidelity to his pupil, . and, on obtaining his freedom, settled
in Bruges. He invited Ignatius to his table, as he might any other
of his poor countrymen ; but after hearing him speak of God in the
marvellous manner in which he was accustomed, and with that profound
knowledge of spiritual things which distinguished him, he was filled with
astonishment; and, when his guest took his leave, he said to those who
were present, "That man is a saint; and one day, I am convinced, he will
be the founder of a Religious Order."
Of this Ignatius himself had a Divine foreknowledge, as appears
from an incident which occurred during one of his visits to Flanders, and
which was afterwards formally attested in the process of his canonisatibn.
He was dining with some merchants at Antwerp, who vied with each other
in entertaining so honoured a guest, when, fixing his eyes on a young
man in the party whose name was Pedro Quadrado, from Medina del
Campo, he drew him aside, and said that, seeing he was one day to be a
great benefactor to his Company, it was fitting that they should be friends
at- once, and that he should know that he was under infinite obligations
to God for having chosen him to be the founder in his own country of a
college for the Society of Jesus. These words of the Saint, and the manner
in which they were uttered, left a deep impression on the young man's mind ;
and at length the time came when the counsel was followed, the prediction
fulfilled, and Pedro Quadrado, and his wife Francisca Manson, founded
a college of the Society at Medina del Campo. The lady, it is said, never
failed to repeat the story of the prophecy when in company with any
member of the Order.
This incident probably occurred at the table of Juan de Cuellar, a great
friend of the Saint, with whom he was used to take up his abode ; and at
no distant date a house might be seen at Antwerp, opposite to the collegiate
church of St. James, which in former times belonged to that merchant, and
which tradition affirmed to have been the very house in which Ignatius

St. Ignatius at Sainte Barbe — 1529. 147
lodged. At the angle of the wall, under an image of the Saint, was an
inscription in commemoration of this fact.
St. Ignatius had now finished his .elementary studies, and, thanks to the
alms he had received, he was able to enter the well-known College Sainte
Barbe 1 as a convictor, and begin there his philosophical studies on October
1, 1529. Gouvea, Rector and proprietor of the College, one of a Portuguese
family of eminent scholars of the Paris University, had placed his establish
ment under the patronage of his sovereign Don Joam, who had endowed it
with burses ; and many Spaniards, as well as Portuguese, were to be found
within its venerable walls. Ignatius was not long to be left in peace. The
tempest was lulled for a season only to burst forth again with more than its
former fury. The first trials which befell him were of the same kind as those
from which he had suffered at Barcelona ; for no sooner did he begin to give
his mind to the subject of which the professor was treating, than it was
invaded by such a throng of spiritual reflections that he was unable to
attend. But his former experience taught him the nature of the illusion;
and he expelled it by means of the remedies he had before applied. So
also, when Peter Favre — one of his companions, who shared with him a
room looking out on the Rue Saint Symphorien — was "coaching" him in
his philosophy, he would wander off into spiritual discourse and be lost
amidst the joys of Divine contemplation, to the great hindrance of his
studies, until he made an agreement with Favre that such topics should
never be mentioned between them when they were occupied with their
books. Another of his friends, Dr. Frago, seeing the repose he now enjoyed and
the absence of all hostilities on the part of his adversaries, congratulated
him upon the happy change; but the saint replied, "They leave me in
peace because I do so little now for my neighbour's salvation ; but wait
till I set to work again, and then see what will happen." While they
were still talking together a monk came up, who begged Dr. Frago to
help him in finding another lodging, because several persons had died in
the house where he was staying of what was apprehended to be the
plague, which had just made its appearance in Paris. The doctor sent
an experienced nurse to the place, who reported that it really was that
terrible disease. Upon this Ignatius went to the house, and finding a

1 The present College Sainte Barbe, though the lineal descendant of the ancient College, has
not only changed its name and internal order many times with the many evanescent regimes of the
last hundred years, but has greatly widened its borders. See Quicherat, Collige Sainte Barbe.

148 Life of St. Ignatius Loyola.
sick, man lying there, he consoled and relieved him, dressing his sores.
But soon after, feeling a violent pain in one of his hands, he supposed he
had taken the infection, and so great a dread seized hold upon him that
he seemed unable to shake it, off. Then, with a strong effort of his will,
he put his hand into his mouth, and kept it there awhile, saying, " If you
have the plague in your hand, you shall have it in your mouth also."
With this his fears entirely vanished, and his hand at the . same time was
freed from pain. When it became known in the College of Sainte Barbe,
where he then resided, that he had been in an infected house, every one
fled at his approach, and he was obliged to betake himself for some time
to a lodging in the town. His return to the college was signalised by an
event which marked a crisis in his fortunes. . ; :
On commencing his philosophical course, Ignatius had resolved, in. order
to have more time at his disposal, and also to avoid provoking opposition,
to confine his attention to the. spiritual advancement of such companions
as he had already attached to himself, and not to endeavour to gain others
until he had taken his degrees. But the desire which possessed him to
win souls to God would not allow him to remain perfectly passive. He
continued, as before, to speak to his fellow-students on subjects which
concerned their eternal interests; and the consequence was that, when
the classes were over, they would gather about him and take lessons in
that celestial philosophy of which he was so gifted a teacher.
As they listened to his entrancing discourse, so logical and so per
suasive, they felt themselves under the influence of a master-mind enlight
ened by the Spirit of God. They began to lose their zest for other
pursuits ; and the schools seemed flat and sterile, as compared with those
Divine deductions which St. Ignatius drew in copious streams from out the
very heart of the Gospel of truth.
This state of feeling soon made itself apparent to the authorities. It
was a custom at the college for the students to hold public disputations on
Sundays and holidays, by way of exercise, and in order to enable the masters
to judge of their proficiency. But since Ignatius had introduced a deeper
spirit of devotion, numbers of young men frequented the Sacraments on
those days, and passed in the church the time which they had been accus
tomed to spend in the schools. Pena was highly provoked, and told
Ignatius several times that he had better attend to his own business, and
not interfere with the other students, unless he wished to have him for'
his enemy. But finding that his remonstrances were useless, he addressed
himself to Gouvea, who, as will be remembered,. was Rector of the college.
Gouvea, who had conceived an aversion to Ignatius ever since the affair of

CATHEDRAL.

BUTCHERS HALL.

>%* HOUSE OF CUELLAR AT WHICH^THE SAINT STAYED. S. JACQUES.
ANTWERP, TIME OF ST. IGNATIUS.

Ignominy, threatened but averted. 151
the young Biscayan, took up the matter warmly, and resolved to inflict
a suitable castigation on one whom he regarded as the pest of the
University. It was a usage of the time that any student who made himself particu
larly obnoxious by his insolent or disorderly conduct should receive a public
flagellation in the college hall after dinner. The masters and students
assembled at the sound of a bell, and the masters, standing in double row,
struck the culprit — stripped to the waist, with rods, in the presence of the
undergraduates, who were obliged to attend. The punishment in itself might
be more or less severe, but the infamy that attached to it was so great that
any one who had undergone it was considered to be excluded from the pale
of academical society. This was the degradation to which ' the Rector and
Pena agreed to subject Ignatius, as the most effectual means of rendering
him an object of contempt to his fellow-students, and compelling him to
quit the University. Some of his friends informed him of what awaited
him whenever he set foot again within the college bounds. For an instant
his eyes flashed with indignation, and his spirit within him revolted at the
thought of such ignominious treatment, but the next, reproaching himself
with his want of courage, he mastered the rising passion. " Ass that thou
art," he said to himself, " it is vain for thee to kick against the pricks !
Forward, and get thee on, or I will drag thee to the spot ! " He then
directed his steps towards Sainte Barbe, and, as he entered, the gates were
closed behind him, and the bell began to ring. He desired to speak to
the Rector, who had not yet left his room. Ribadeneira says, "Nothing
in the world would have been more pleasant to him than, as he had borne
chains and imprisonment for Christ, that he should suffer stripes for Him.
But he feared for the weakness of his little ones. He had to consider
them and not himself." This he frankly told Gouvea, and as he spoke the
Rector's eyes seemed opened, and for a moment tears were his only answer.
Then, taking Ignatius by the hand, he led him into the hall where the
masters and students were already gathered ; and there, before them all,
the good man threw himself on his knees at the Saint's feet, and entreated
him to pardon the insult he had offered him, and to pray for him that God
would forgive the offence he had committed against him in the person of
His servant.
Thus, what was designed by his enemies for his confusion, served only
to increase his credit and influence; in fact, it raised him at once to a
position such as he had never before occupied, and eventually produced
important consequences. For many years afterwards, when the Society
had become a Religious Order, it was this- same Gouvea who petitioned the

152 Life of St. Ignatius Loyola.
King of Portugal, Joam III., to employ the companions of Ignatius in the
conversion of the Indies ; and thus an occurrence which seemed at first to
be fraught with disastrous consequences to the Saint's designs, was instru
mental in sending St. Francis Xavier and his heroic followers to the Eastern
world. The opinion of a man so highly regarded as the Rector — an opinion
expressed with such singular demonstrations of respect — could not fail to
render Ignatius the object of general notice, and greatly to swell the
numbers of his disciples. Masters, as well as scholars, now listened willingly
to him. Pena himself, his former enemy, not only sought his friendship,
but held him ever after in the highest reverence, as also did Moscoso and
De Vallo, chief lecturers in the University, and in particular Martial, a
doctor of divinity, the professor of theology. This last, in fact, amazed
at the extraordinary insight into Divine things which his. friend pos
sessed, and feeling what fresh lights he was himself deriving every
day from his intercourse with so profound a theologian, would have had
him take his degree of Doctor in Theology even before he had com
pleted" his course of philosophy ; but this, in his humility, Ignatius refused
to do. The circumstance, however, is a significant commentary on the
sentence passed at Alcala, by which he was prohibited from teaching
Christian doctrine because he had not sufficiently studied the science of
theology. In the summer of 1530, Ignatius came to London. That year was
a fatal one to England. The. question of the divorce was agitating not
this country alone, biit the whole Christian world. The most celebrated
Universities were consulted on the subject, and by means of bribery and
intrigue, not to say open violence, favourable answers, real or pretended,
were obtained from Oxford and Cambridge, as well as from Bologna, Padua,
and Ferrara. In Germany, however, not a single public body, including
even Protestant consistories, could be induced to espouse the cause of
Henry — perhaps not to displease the Emperor Charles — and at Paris the
different Faculties, despite the known wishes and expressed commands of
Francis, remained decidedly hostile; until by dexterous management a
plurality of voices was secured in a single instance, and an attested copy
of the vote thus extracted was forwarded to England, and published by
Henry as the free and formal decision of the whole University. To a
menacing remonstrance dictated by Henry, but which purported to come
from the English nation, Pope Clement replied that he was ready to show
the King every indulgence compatible with justice, but that he would not
violate the immutable commandments of God. Henry was embarrassed,

St. Ignatius in England — 1530. 153
and even declared in private his intention of abandoning his purpose, when
he was confirmed in his resolution by the unscrupulous counsels of bne
bold, bad man.
Thomas Cromwell, who had already enriched himself by the plunder
of the lesser monasteries, and who ere long was to amass great wealth by
wholesale sacrilege, sought the royal presence, determined, in his own
words, "to make or to mar." "The King's difficulties," he said, "arose
from the timidity of his advisers. The learned and the Universities had
pronounced in favour of the divorce — was so great a sovereign to be
thwarted in his rights by a Roman pontiff? Let him imitate the princes
of Germany, who had thrown off the yoke of Rome, and, with the
authority of Parliament, declare himself the head of the Church within his
own realm. His supremacy once recognised, the prelates, sensible that
their lives and fortunes were at his disposal, would become the obsequious
ministers of his will." To this advice Henry lent a ready ear, and from
that moment the severance of England from the communion of the Church
may be said to have been already in intention consummated.
The reports of this apostasy must have been as gall and wormwood
to the heart of St. Ignatius, filling it at once with a righteous indignation at
the wickedness of Henry and his counsellors, and with a consuming pity
for a noble people. And, peradventure, as he knelt in prayer before Our
Lady's picture near the Tower, or traversed deep in meditation the long
line of road that led to Tyburne, the veil of the future may have been
lifted for a moment, and his prescient eye have foreseen the day, and his
soul gloried in the thought, that his heroic sons, with others as brave and
good, would encounter the ignominy, and all the frightful horrors of a
traitor's doom, rather than stoop to acknowledge, by word or sign, a
supremacy as much opposed to the rightful liberties of a Christian man
as to the inalienable prerogatives of the Vicar of Jesus Christ. No record
has been bequeathed to us of what befell the Saint during the short sojourn
he made in this island; we are left therefore to our own conjectures.
That be would visit the famous and not yet desecrated shrine of St.
Thomas of Canterbury, either on his way to London or on his return to
France, we may regard as well-nigh certain ; and as more certain still that
he would go sometimes to pray at the tomb of St. Edward the Confessor
in the abbey church of Westminster. It is probable, too, that he was
hospitably received at the Charterhouse by the Carthusian monks, whose
brethren in Paris were amongst his closest friends, and who ere long
would, with ope unhappy exception, choose death in its most revolting
forms rather than admit Henry's impious claim. Some were hanged under

154

Life of St. Ignatius Loyola.

circumstances of peculiar atrocity ; the rest were left to perish of disease
and starvation in prison.1 With all these devoted men Ignatius had
probably held conference on the miseries and dangers of the time. His
chief haunts would be the houses of the Spanish merchants, who at that
time clustered together near the river, in the neighbourhood of Old Broad
Street, where the Spanish ambassador occupied a portion of the religious

DOOR OF THE CHARTERHOUSE, LONDON.

house of the Austin Friars. One thing only we know from St. Ignatius'
own lips, that in London the Saint met with more generous benefactors
than he had found even in the Flemish towns.2
After the first three years, he was relieved from the necessity of taking

1 The fact was thus communicated to Cromwell on June 14, 1537, by Bedyll, one oi the
Visitors :— " It shall please your lordship to understand that the monks -of the Charterhouse here
at London, which were committed to Newgate for their treacherous behaviour long time continued
against the King's grace, be almost dispatched by the hand of God, as it may appear to you by
this bill enclosed. Whereof, considering their behaviour, and the whole matter, I am not sorry
but would that all such as love not the King's highness, and his worldly honour, were in like case "
To the document is added, "There be departed, Brother William Greenwood, Dom John Dane
Brother Robert Salte, Brother William Pierson, Dom Thomas Greene. There be at the point of
death, Brother Thomas Scriven, Brother Thomas Reding. There be sick, Dom Thomas Johnson
Brother William Home. One is whole, Dom Beer."
2 Goncalez, c. vii. n. 76.

AUGUSTINIAN MONASTERV.

AMBASSADORS HOUSE. ALL HALLOWS ON THE WALL.

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il -rt___^^^B£| ¦-  |Es5__^n?jBJ_«^g,7^; ~J

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ST. BENETS CHURCH.

AUGUSTINIAN CHURCH.

ST. PETER-LE-POOR. ST. ANTHONY'S HOSPITAL.
OLD BROAD STREET AND AUSTIN FRIARS, LONDON, TIME OF ST. IGNATIUS.— See Appendix.

Letter to Don Martin de Loyola — 1532. 157

such long and troublesome journeys, by the charity of the Flemish mer
chants, who, having acquired a more intimate knowledge both of his needs
and of his virtues, adopted measures by which their contributions were
paid into his hands at. Paris. By means of these resources and of monies
which he occasionally received from his friends in Spain, not only were
his own necessities supplied, but he was enabled to provide for several of
his companions, as well as for a number of poor persons.
It may have occurred to the reader to inquire whether Ignatius had held
any communication with his own family all this time, since the day on which
he sent back his brother's servants from Navarrette, when on his way to
Montserrat. From the following letter, bearing date, "Paris, 1532," we
learn that he had written to Don Martin shortly before, and had received
his reply : —
" The grace and love of Christ our Lord be ever with us.
On receipt of your letter, I was much rejoiced in the Divine Majesty at His
service and love for your daughter, and at the news of your having made up
your mind about your son. May it please the Supreme Goodness to keep and
ever to increase your resolves, which are all ordained for His service and praise,
whenever you are so determined. And if you have no better idea, I think it
would be no harm to apply your son to theology, rather than to study law ; for the
former is of a nature more fitted and apt to gain everlasting riches, and to give
you greater peace in your old age. To furtherance of this end, I believe that you
will not find in all Christendom, such helps as there are in this University. As
to his expenses, his tutor, and other requirements for study, I think fifty ducats
a year will be enough if well expended. I feel that in a foreign country, different
to one's own, and in so cold a climate, you would not wish your boy to suffer
any want that would hinder his studies.
In my opinion, if you look at the cost, in this University you will be the
gainer, for he will get greater good here in four years than he would in any other
that I know 'in six, and were I to _ay even more, I think I should not be far
from the truth.
If you think fit, as it seems to me to be a wise thing, to send him here, it
would be well that he should come eight days before S. Remigius', which is the
first of October, because the lectures on philosophy begin at that date, and if
he has mastered his classical studies, he could on S. Remigius' begin his. course
of philosophy. For if he comes a little later, he would have to wait for the next
year, on S. Remigius' day, when the philosophy begins again.
To help him to apply diligently to his studies, and to keep him from bad
company, I will engage to do all that I possibly can. ...
"You tell. me," he continues, "that you are greatly rejoiced at my breaking
silence at last ; but you need not be surprised at the course I adopted. A deep

Life of St. Ignatius Loyola.

wound requires a different ointment at first, after a while, and when it is .nearly
healed. And so that which would have been injurious to me at one time, I was
able to do without harm at another. To come to the subject, I would have
written to you five or six years ago, but for two things that prevented me. The
first was my studies and my numerous connections, and those not of a worldly
kind. The second was, that I had no reason to suppose that my letters would
promote the glory of God, or the good of my friends and relatives, according to
the flesh, to the end that we might aid one another in the things which endure for
ever. In very truth, I am only able to love a person in this life, in proportion as
it helps to the praise and service of God our Lord, because he loves not God with
his whole heart, who loves anything for itself and not for God. When two persons,
one a relative and another not, serve God equally, God our Lord wishes us to be
attached and to feel more affection to one who is our father, than to one who is
not ; to a benefactor and relative, rather than to one who is neither ; to a friend
and acquaintance, than to one who is neither one nor the other. For this reason
we venerate, honour, and love those who were chosen Apostles more than the
other inferior Saints, because they so much the more served and loved our
Lord — for the charity, without which no one can attain life, is called love, by which
we love God our Lord for Himself, and all things for Him, and we should love
God also in His Saints, as says the Psalmist.1 It is my great desire, and more
than my great desire, if I may so express myself, that this true charity should
become perfect in you, and in all my relatives and friends, and that you should
consecrate all your powers to the service and praise of God our Lord, so that I
may love you and serve you ever, more and more ; for to serve the servants of my
Master is my triumph and my glory. And it is this same love that constrains me
to declare that I desire with all my heart to be admonished and corrected with
sincerity, and not out of a vain mundane glory. For if a man expend all his care
and solicitude in building and enlarging houses, increasing his revenues and his
state, and leaving a great name behind him — it is not for me to condemn him ;
but neither do I commend him ; since, as St. Paul says, we ought to use this
world as if we used it not. If peradventure you have in time gone by, as in the
present, realised this to any degree, I conjure you by the fear and love of God to
strive to obtain glory in heaven and a good remembrance before the Lord, who
will one day be our judge. For He has given you temporal goods in abundance,
to the end that you might acquire heavenly goods, and give them to your children,
your servants, and relatives, using with the one pious words ; with another just
punishment, but without any anger or violence : with one the interest your family
possesses, with another money and goods, doing much good. You should not be
close-handed with that in which God our Lord has been so generous to you. So
much rest and so much good shall we have hereafter as we have procured for
others here ; and as you can do much in the country where you live, I conjure
you again and again, by the love of our Lord Jesus Christ, to endeavour, not only
to think of these things, but to will them and to do them."
1 Ps. cl. I.

Letter to Dona Isabel Roser — 1532. 159

Later in the same year, the Saint wrote to Dona Isabel Roser, to
console her for the loss of one who was dear to her; and to fortify her
under the many trials to which she was subjected on account of her devout
life. The letter is not uninteresting :—
To my Sister in Christ our Lord, Isabel Roser, 'at Barcelona.
By Dr. Benet I received three letters from your hand, and twenty ducats.
May God our Lord reckon them to you in the day of judgment, and repay you
for me, as I hope in His Divine goodness He will do, in good and sterling coin,
and may He preserve me from falling under the penalties of ingratitude. . . .
In your first letter you say that the will of God our Lord has been accom
plished in the removal of La Canilla to another land by death, and her separation
from you in this life. In truth I cannot feel sorry for her, but for ourselves, who
remain behind in this place of endless toil, and trouble, and misery; for as in
this life I knew her to be loved and cherished by her Creator and Lord, I readily
believe she will be received and welcomed by Him, and will care little for the
palaces, pomps, riches, and vanities of this world. You write me also the excuses
of our sisters l in Christ our Lord ; they owe me nothing, but I am their debtor
for ever. . . .
In your second, you tell me of your late illness, and the great pain you still
suffer. Truly, I cannot help feeling sorry for you from my heart, for I wish you
all the good and prosperity imaginable, which can further in you the glory and
service of God our Lord. Yet, when I consider that these illnesses and other
temporal misfortunes are very often from the hand of God, in order that we may
better understand, and better lose the love of created things, and more entirely
feel how short this life of oUrs is, in order to prepare us for the other which lasts
for ever, when I reflect that in these things He visits those whom He loves much,
I cannot feel sorrow or pain; for I think that a servant of God rises from an
illness half a Doctor of Theology, having passed his degree, so as to be able to
direct and order his life to the glory of God our Lord. . . .
You ask me, too, and I think it is well, to write to our other sisters and
benefactresses in Christ our Lord to help me hereafter. I should wish to be led
by your opinion rather than by my own. But though La Cepilla offered in her
letter and showed herself willing to assist me, for the present, I do not think I
ought to write to them for aid in my studies, for we are not sure to stay here for
a year. If we do, God our Lord will, I hope, give us understanding and judg
ment how to serve Him best, and will make us sure of His wish and will.
In your third letter you tell me with what snares, artifices, and falsehoods you
have been environed on all sides. Nothing surprises me in this, not even if the
trouble had been much greater ; for from the hour you determined to seek with
all your power the glory, honour, and service of God, you offered battle to all the

1 The many ladies who were so kind to Ignatius when in Barcelona.

160 Life of St. Ignatius Loyola.

world, you raised your standard against it, you set yourself to tilt at all high things,
embracing lowly ones, striving to accept equally the high and the low, honour
and dishonour, riches and poverty, the agreeable and the disagreeable, the precious
and the vile — in fine, the glory of the world and all its injuries. We cannot
much regard the insults of the world when they do not go further than words,
for these cannot hurt a hair of our heads; offensive, injurious, and violent words
can no longer either cause pain or stop good, when they are desired. If we desire
to be praised arid honoured by our neighbours, we cannot be well rooted in God
our Lord; nor is it possible to remain unwounded when affronts are offered us.
If, therefore, I was glad that the world should reproach you, I was quite as sorry
at the thought that you should be seeking for remedies by way of antidote to all
your misfortunes, pains, and troubles.
May it please the Mother of God to obtain for you a perfect patience and
constancy, considering the greater injuries and insults which Christ our Lord
suffered for us; and that, without sin in others, still greater humiliations may befall
you, that you may gain more and more merit. If we find not this patience within
us, we have reason to complain of our own carnal state, and bf not being as
mortified and dead to earthly things as we ought to be; not of those who injure
us : for they do but give us means of .gaining greater treasures and riches than
any man can heap together in this world.
From Paris, November io, 1532.
I see' in Artenga,1 and in many persons of Alcala and Salamanca, a great con
stancy in the service of God our Lord, to Whom be infinite thanks therefor. I
have written, as you bade me, to La Gralla,2 about peace; and the letter goes in
that to Pascual, as also to La Cepilla.3

On the 13th of March, St. Ignatius took his degree of licentiate, after pass
ing the examination, which was called the " petra " or " rigorosum," because
of its severity. The fee which was paid by every candidate was a golden
crown, and there were also exactions in the shape of perquisites to different
officials ; all which made the charge so high that poor scholars were unable
to defray the expense. Ignatius himself hesitated for some time whether
he should try for the degree under such conditions, but left the matter at
last to the judgment of Pena, who advised him to proceed. He alludes to
the degree he had taken, and the heavy payments. he had been obliged to

1 Juan de Arriaga, a gentleman, who became a knight of Santiago, and was afterwards named
first Bishop of Chlapa in New Spain, but he died on his way to his see, having taken poison by
mistake. Cartas de S. I., T. I. p. 21, n. 28.
2 Dona Guiomar, wife of Francisco Gralla, Chief Treasurer of Catalonia. Both she and her
husband were fast friends of St. Ignatius.
3 This was probably the Senora Rocaberti.

Letter to Dona Ines Pascual, 1533. t6i
make, in a letter to Dofia In6s Pascual, where also we find allusions to
several of his Barcelona friends : —

Although I have answered your letter, I have thought to write you this as well,
because I know you much wish me to do so ; as also in order to pursue my studies
better than I have hitherto been able; for this Lent I have become a Master,
and have had to expend in unavoidable ways more than my position required, or
I could afford ; and having thus got much in debt, there is great need that God
our Lord should assist us. To this end I wrote to La Cepilla, who, in a letter she
sent me, offered in the handsomest manner (en gran manera) to assist me with
all her power, begging me to tell her whatever I had need of. I wrote also to
Isabel Roser, but not to ask her for anything ; for • she told me in a letter I must
not wonder at her being no longer able to provide for me as she would wish, on
account Of her own great necessities. I do not doubt it ; and I can safely say
that she has done more for me than she was well able, and that I owe her accord
ingly more than I shall ever be able to repay. I think you ought not to let her
know anything of the straits in which I am, in order not to distress her for not
having been able to assist me when I left. The wife of Mosen Gralla made many
offers to help me in my studies, and she has always done so. Dona Isabel de
Tosa also offered, and Dona Aldonza de Cordoba, who has already helped me.
To these three I do not write, in order not to appear importunate ; I beg you to
commend me much to them. As to La Gralla, I think that when she is made
aware, she will wish to contribute to the alms which are sent me. In her case,
and that of the others, you will do as appears best to you ; for I shall always hold
that to be best, and shall always be content ; for I am still your debtor, and
must ever remain your debtor. The bearer of this will inform you more fully of
all things here ; and you may trust him in everything as much as myself. Of
Juan, your son, and in love my true brother in the Lord, Who is our everlasting
Judge, I desire much that you would write to' me how it fares with him ; for you
must know I cannot but rejoice at his good, and grieve at the contrary. May it
please God our Lord to give him grace to have perfect knowledge of Himself,
and feel the Divine Majesty within his soul, that made captive by His love and
grace, he may be detached from all created things. I conclude by praying God,
in His infinite goodness, that He would make you in this life like to that blessed
mother and her son, St. Augustine. Commend me much to those in your neigh
bourhood who are known and loved in Christ our Lord.
From Paris, fune 13, 1533.

On the 14th of March 1534, Ignatius proceeded to the degree of Master,
after passing with credit the regular examination before the Faculty of Arts.
The diploma, which is still preserved in the archives of the Society of Jesus,
is in the following terms ; — L

1 62 Life of St. Ignatius Loyola.
To all who shall peruse these Presents, the Rector and the University of Paris
greeting, in Him Who is the Salvation of all men.
Seeing that all who profess the Catholic faith are bound, as well by natural
justice as by the precept of the Divine law, to render faithful witness to the truth,
much more does it behove that ecclesiastics, professors of divers sciences,, who
seek the truth in all things, and instruct and inform others therein, should neither
for love nor favour, nor for any other motive whatsoever, deviate from the recti
tude of truth and reason. Wherefore we, desiring herein to render witness to the
truth, do, by the tenour of these presents, make known to all and every whom
it concerns, that our well-beloved and discreet Dom Ignatius de Loyola, of the
diocese of Pamplona, Master of Arts, hath laudably and honourably obtained the
degree of. Master in the illustrious Faculty of Arts at Paris, after rigorous examina
tions duly passed, according to the statute and customs of the aforesaid Faculty of
Arts, and with the usual formalities, in the year of our Lord one thousand five
hundred and thirty-four, after Easter. In witness whereof, we have ordered our
great seal to be affixed to these presents.
Given at Paris, in our general congregation, solernnly held at St. Mathurin,
in the said year of our Lord one thousand five hundred and thirty-
four, on the fourteenth day of the month of March.
Few persons, it must be confessed, have pursued knowledge under
greater difficulties than St. Ignatius Loyola. Indisposed by natural tempera
ment, as well as by long habit, to studious application, he both mastered
the rudiments of a liberal education and earned an honourable distinction in
letters, not like others in the days of supple youth or hopeful early man
hood, but in staid middle life; for at the time he took his degree in
philosophy, he had probably entered into his forty-fourth year; an age
when the mind is more capable of applying its powers and utilising its
stores, than of adapting itself to new forms and acquiring new resources.
Poor and dependent, he endured hardships and submitted to humiliations
such as would have broken the spirit or exhausted the patience of ordinary
men; and all this drudgery he went through for no earthly advantage,
for none of those rewards which are reckoned among the objects of a
laudable ambition. Had it been otherwise, had he laboured for the in
terests of science, or of literature, or of material progress — had he even
but competed successfully for some of those rich prizes which the world
has in its gift— the energy and industry of the man would have been the
theme of universal panegyric. But Ignatius laboured only for God; and
the world makes no account of that which is done only for Him Who
created it. It has refused Ignatius, therefore, even that fair meed of
praise which is due to a noble resolution and a courageous perseverance ;

Influence of St. Ignatius at Paris. 163
it has often denied or, if not, has generally disparaged his intellectual
powers. But such was not the estimation in which Ignatius was held at the
University of Paris, or by his contemporaries generally; for, besides the
supernatural virtues which he eminently displayed, he gave indisputable
proofs of being possessed of great, natural gifts, both intellectual and moral,
and great force of character, together with a wonderful insight into the
minds and dispositions of others. The influence he exercised was of no
ordinary kind. With a tact which never seemed to fail him, he accom
modated himself, so far as was allowable, to the capacities and inclina
tions of those with whom he conversed, condescending to their weaknesses
and prejudices with an indulgent ingenuity, affecting not to observe any
affronts that might be offered him, and conciliating his bitterest opponents
by his modesty and frankness. Having thus gained their friendship and
their confidence, he would lead them on almost insensibly to the practice of
the highest virtues. By such arts as these (says Maffei), as well as by
his saintly example, not only were numbers of young men brought from
the road of perdition into the way of life, but a desire of evangelical perfec
tion was kindled in many hearts; and not a few of those who were attracted
to him, and knew him best, abandoned the world and entered the religious
state upon his leaving Paris. - In like manner he won over to the true faith
many who had been led astray by the errors of the times; and, having
instructed and prepared them with much care, he brought them to discreet
confessors, by whom they were reconciled to the Church, without exciting
needless observation.
It came to his knowledge that an unhappy man," probably a Spaniard,
was engaged in an illicit amour with a married woman, and in constant
danger of losing both life and soul together. Warnings and remonstrances
having proved ineffectual, the Saint adopted another expedient. Ascertain
ing that, on his way to visit the object of his guilty passion, he had to
cross a bridge over the lake of Gentilly, Ignatius repaired to the spot in
the dusk of the evening, and, taking off his clothes, stationed himself in
the water up to his neck, awaiting the moment when the infatuated man
should pass over. It was winter, and the water icy cold; and the Saint
passed the time praying God with tears to have mercy on this madman,
who had no mercy on his own soul. Absorbed in the thought of his
criminal purpose, the adulterer neared the bridge, when he was startled by
a voice from the water, which was vehement in its earnestness. " Go," it
said, "and enjoy your odious pleasures at the peril of your life and of
your immortal soul. I, meanwhile, will do penance for your sin. Here

164 Life of St. Ignatius Loyola.

you will find me when you return; and here every evening until God,
Whom I shall never cease imploring, shall bring your crimes, or my
life, to an end." At these words, and still more at this sight, the man
stood abashed and confounded; his heart relented; a strong feeling of
compunction seized him ; he abandoned his guilty purpose ; went
back; changed his whole course of life; and from that hour looked
upon Ignatius as his preserver, who had delivered him from a double
death. The expedient he adopted to rescue one who was both a priest and a
monk from a scandalous life was no less efficacious. After consulting
God in prayer, as on all such occasions he never failed to do, he went
one Sunday morning, and kneeling at the feet of this unworthy priest,
confessed to him all the sins of his past life, with such humility and con
trition, and with such expressions of self-detestation, as were well calculated
to arouse similar feelings in the breast of his hearer. As Ignatius proceeded,
the confessor was led to feel how much more heinous were the offences of
which he, a priest and a religious, was habitually guilty, than were the sins,
long since repented of, which this layman was detailing with such bitter
self-reproach. The grief witnessed by him moved his own heart to sorrow,
and filled it with remorse ; and hardly was the confession ended, when he
began to disclose to his penitent the miserable state of his own soul, and
besought him that, as he had contributed to bring him to a sense "of his
wicked life, so he would show him how effectually to amend it. This was
what Ignatius desired. He conducted his new convert through a course
of the " Spiritual Exercises," and so completely finished the work he had
begun, that he, who was lately a scandalous sinner, became the model of a
true penitent.
A third instance shows how adroitly Ignatius availed himself of every
means by which he could save a soul, and in what extraordinary ways his
zeal was blessed by God. Going one day to the house of a French gentle
man, a doctor of theology, he found him engaged in playing at billiards. He
was courteously received, and either by way of compliment, or more probably
out of mere jest, invited to play a game. Ignatius, who had never touched
a cue in his life, at first excused himself, but as the other persisted in his
request, the Saint, yielding as it seemed to an inward movement, replied, " I
will consent, but a poor man like myself has nothing he can stake, and yet
a stake there must be. Now I have nothing I can call my own except my
own person. If, then, I lose, I will be your servant for a month to obey your
orders. If I win, you shall do just one thing for me, and it shall be some
thing to your advantage." "Agreed," said the master of the house, and the

Conversion of a Doctor of Divinity.

165

game began. Ignatius struck the ball at random, but his hand seemed to be
directed by a supernatural power. He gained every point, and his defeated
antagonist asked in astonishment what he would have him to do. Ignatius
required him to go through the " Exercises " for a month, and the result was
such as the Saint, or rather God Himself, had designed, the sanctifying of a
soul which had hitherto been steeped in sin.

AUSTIN FRIARS, LONDON — PRESENT CONDITION.
{From Sketch by H. W. Brewer.)

HOUSE OF XAVIER, BIRTHPLACE OF ST. FRANCIS XAVIER.— See Appendix.

CHAPTER X.
montmartre, and the beginnings of the society ofjesus—
IN the year 1 5 30 Ignatius shared his room with a scholar who has been
already named, Peter Favre, then twehty-four years of age, who,
doubtless, excelled in secular knowledge as Ignatius did in that of the
inward life; for he had already taken his Doctor's degree, and was said
to rival their teacher.
He was the son of good and pious peasants, living at Villaret, in the diocese
of Geneva, from whom he learned the lessons of the Gospel; these fell on
such good soil, that the boy soon became a missionary among his companions ;
and in Bartoli's days, a stone was still pointed out near Villaret, upon which
he was accustomed, while yet a young child, to climb, and from which he used
to preach to the country people on the mysteries of the Christian faith. His
first years were spent in keeping his father's sheep; but by his earnest
entreaties, he obtained permission to study, and was placed with an excellent
man, one Peter Veillard, who devoted himself to teaching, rather for the sake
of saving the young souls confided to him, than for any profit to himself.
This teacher used such great caution in the instruction of the classics, lest
the innocence of his pupils should be corrupted, that Favre afterwards said,
" the poets and authors seemed to be gospel saints." When twelve years old,
Favre made a vow of chastity. Having become accomplished in such of the
166

Life of B. Favre in Paris. 167

Humanities as were taught in that school, his father was unwilling that he
should pursue these studies further. He neither liked a separation from a son
he so loved, nor the expense of sending him to Paris. But a kinsman, Dom
George Favre,1 a former prior of the Charterhouse of Reposoir, had so enforced
by his persuasions the wishes of Peter, that the father at last placed him at
Sainte Barbe, under Juan de Pefta, who conceived a strong affection for him,
and would sometimes appeal to him in his lectures upon Aristotle in discussing
some difficult passage. Favre received the degree of Licentiate of Arts on
the same day as Francis Xavier ; he was about to commence the study of
theology at the time when Ignatius entered the College. The date given in
the archives of Sainte Barbe is March 15, 1529; but counting the year from
New Year's Day, this would be 1 5 30, as we should now call it.
St. Ignatius, though he was only beginning his studies in philosophy,
was confided by Pena, who had now become greatly interested in him, to
the care of Favre, whose charge it was to explain to him privately the
lessons they heard together in the classes. They thus became intimately
acquainted, and Peter learnt to value so deeply his pupil that he bared
his soul to him with an entire unreserve. Notwithstanding Favre's self-
accusation, in his Memorial, where he judges so harshly the faults of his
boyhood, and in spite of the scruples which worried him in Paris, he would
seem to have kept his soul pure as the snow of his native Alps amidst
the seductions of the gay city and the wild license of the Quartier Latin.
But his delicate conscience was harassed with temptations to judge harshly
of others, to vanity in his literary success, to craving for better fare, and
with other temptations darker and more dangerous. In his trouble he even
thought sometimes of giving up his university career, of becoming a priest
without any degrees, or even of getting married.
A worldly counsellor might have suspected that Peter had mistaken his
vocation, and wished him released from the childish vow he had made
on the hillside of Villaret ; but the sagacity of Ignatius saw the resources
of energy and piety in Favre's mind, and already destined him for his
companion; he soothed him, and led him on kindly through two years of
indecision and combat; then guided him through the four weeks of the
" Exercises ; " and, after solemn examination of his own heart, and of the
will of God respecting him, Favre was ready and desirous to be ordained
priest. Ignatius at this time disclosed to him some part of his own hopes and
intentions; and when he spoke of going with a few faithful labourers to

1 Dom George was dead some time before B. Peter Favre went to Paris.

1 68 Life of St. Ignatius Loyola.
the Holy Land to teach, and perhaps to suffer, where our Lord had taught,
Favre threw his arms round his neck, and asked to share with him all
his difficulties and toils. " I will follow you," said he, "through life and
death." Loyola gladly accepted this first member of his Order, knowing
doubtless, though the other did rjot, how reverenced the name of Favre
would one day become.
The young man now thought it right to revisit his parents, and ask their
blessing upon his new prospects ; but when he arrived at home his mother
was dead. He remained with his father eight months ; not that he looked
back after having put his hand to the plough, but because he could do
much good there among those who had known and loved him in his child
hood. His father at last gave him his blessing, and permission to follow
wherever he believed that God's will led him. The good Peter refused
to take with him anything else. He bade farewell to the kind old man,
whom he was to see no more, and arrived. in Paris entirely destitute; so
that he continued his studies on the alms alone which his friend Ignatius
begged for him.
One day St. Ignatius, walking with Favre near Paris, passed on the road
a poor man, who seemed overwhelmed with grief; he was about, they
thought, to destroy himself. The Saint agreed with his companion what
they would do. Favre . returned and accosted the man, as one suffering
equally with himself. "I too," said he, "am assailed by enemies, and
have to struggle against perpetual opposition and heavy burdens ; like you,
I think I shall have no rest in this life, and wish for death as a release."
Then Ignatius came up, and, as if overhearing their discourse, said to
Favre, "You seem unhappy." Upon this-, a conversation commenced
between them, by which, as they intended, the poor stranger profited.
He turned back with them, and, doubtless, from this time his griefs were
no longer intolerable.
Favre, in order -to make the "Exercises," which have already been
described, retired to a small house in the Rile St. Jacques, where he was quite
alone; but St. Ignatius often visited him to direct and guide him. That
winter was so severe that the Seine was frozen, and carts went over it;
yet B. Peter would pass hours day and night praying, in a little court behind
the house. He fasted once for six entire days ; and all through the frost
he never lit a fire. Some coals were placed in an outhouse for his use,
but he only threw a mat over the heap, and then made it his bed. At
last his pallid countenance warned Ignatius that his austerities had become

B. Peter Favre and St. Francis Xavier. 169
excessive ; the watchful guardian bade Favre at once return to his usual
food and kindle a fire. After this Favre's appetite sensibly diminished,
and the ordinary fasts were easy to him. He received holy orders in
1534, the year when Henry VIII. separated England from Rome, and
celebrated his first Mass on the 22nd of July, the feast of St. Mary
Magdalen. Favre has been quoted as the most remarkable instance of the power
of the wonderful Society of Jesus over its members : it revealed to him
the secret of his own latent energy and talents, and transformed the
humble and timid peasant of the Alps into an apostle — his patience into
courage — his diffidence into a docility that made 'him ready to attempt, at
his master's bidding, the most difficult enterprises— his simple, charity
into a lofty and insatiable ambition to save souls. In Germany, Italy,
and Spain, he entered the lists against the heresies which placed the
Christian faith everywhere in danger, and combated the demoralisation
of all classes, clergy as well as people. Under the inspiration of the
strong minds that surrounded him, more daring and equally fervent, his
zeal overcame all obstacles, aimed at the most difficult successes, and
changed the humility and self-renunciation that would have kept him
obscure and of narrow usefulness in Savoy, into a means of victory over
the powers of darkness, of which the world has not ceased to feel the
benefit, nor, will, perhaps, to the end of time.
But another acquisition was at hand, for which alone Loyola might have
thanked God, as the pearl of great price ; Francis Xavier, the future apostle
of the Indies, the admiration and the blessing of nations, whose career,
splendid and innocent from its beginning to its early close, extorts up to this
day reverence even from men who believe neither in moral heroism nor in
Catholic truth. It seems as if worldly sagacity had grown with spiritual
experience in the mind of St. Ignatius ; for he was disappointed in his early
disciples, and he never repeated his mistaken judgment concerning them.
The young men who shared his imprisonment at Salamanca did not follow
him to Paris. When he found himself reduced to destitution by the
dishonesty of the Spanish scholar, he wrote to tell them of this disaster,
and advised them to finish their . studies in Spain, unless Calixto could
obtain one of the Portuguese bursaries at the University of Paris. He
wrote also to Dofia Leonora de Mascarenhas, asking her to procure this from
the King, which she not only did, but gave him money also for the journey.
But Calixto, nearer than the others had been to Ignatius, and once so eager
for a pilgrimage to the Holy Land, left his first love, and pursued earthly
riches. He went twice to America, became wealthy, and returned to

lyo Life of St. Ignatius Loyola.

Salamanca a different and a worse man. Arteaga, though he did not rejoin
Ignatius, does not appear to have lost his great reverence for him; he
entered the military order of Santiago, was sent to the New World as
Comendador, and afterwards was named Bishop of Chiapa in Central
America, but he twice offered to resign his bishopric, that some disciple of
Ignatius might take his place. That offer none of the Society could accept.
He was accordingly consecrated, and returning to America, was poisoned
during an illness at Mexico by the carelessness of his attendant. The
French page, Jean, became a religious and died in peace. Caceres returned .
to Segovia, the city of his birth ; he lived licentiously, entered the army,
and ran through all sorts of adventures ; he was arrested as a spy both in
France and England, and so cruelly treated in captivity that he remained
lame for the rest of his life.
But compensation was at hand; Xavier now shared the chamber of
Ignatius. He was born in the house of Xavier in Navarre, a few miles
from the present French frontier. He was poor, though of high birth;
full of talent, passionately fond of learning, kind-hearted, pleasant in all
his ways; high-souled and ambitious; he disdained what seemed a poor
and pusillanimous spirit in Ignatius; and it was long before these noble
minds understood each other. Like Ignatius, Francis1 Xavier was the
youngest of several children, of whom two were sons and three daughters.
These two both followed the profession of arms. Francis was born on
April 7, 1506, sixteen years after Ignatius. He seems to have settled in
Paris about the year 1 5 26.
In October 1531, after four years' study,2 Xavier began to lecture
publicly at the College de Beauvais on Aristotle ; and this he did with such
extraordinary skill,, that applause, which he received complacently, attended
him from all sides. Loyola, not repulsed by his dislike, took the interest of
a friend in his successes ; he endeavoured to make his talents appreciated,
1 The name of Xavier was taken by Francis, according to the Basque rule ; by which the first
name of a gentleman was that of the house {Palacio) in which he was born, while the second was
that of which he was the proprietor. The house and estate of Xavier came to his family through'
Maria, his mother, sole heiress of the Lords de Azpilcueta on her father's side, and D'Aznarez y
Xavier on her mother's side. The property had been given to the Aznarez family in 1252 by
Thibaut, the poet-king of Navarre and Count of Champagne, in return for important services.
Xavier's father was Juan de Jaxu, so called from his manor-house in Lower Navarre, now the
Basses Pyrenees. A building is still standing there which is used as a farm, but it is not that in
which St. Francis lived, as the old house was destroyed by the Huguenots. Don Juan de Jaxu
y Xavier was a statesman of eminence, a writer, auditor of the Royal Council, and stood high
in favour with his sovereigns. All the gentlemen of his family, save himself, who was then too old,
and Francis, who was but a boy -of fifteen, fought on the side of the French in the campaign
wherein Ignatius received his wound.
2 See lievue des Questions Historiques, July 1,-1880, p. 231, n. 1.

St. Francis Xavier joins St. Ignatius.

171

spoke of him with admiration, and procured him hearers and scholars.
Xavier was propitiated; he now listened to the exhortations of Ignatius,
and the words of Scripture at last vanquished him. " What shall it profit
a man, if he gain the whole world and suffer the loss of his own soul ? "
This question, sinking in all its fulness into his mind, was the turning-point
of his existence. Long years afterwards, referring to this same passage,
he wrote from India, through Simon Rodriguez, his request to the King
of Portugal, "That he would consider and apply to himself this single

CHAPEL OF ST. JEAN DE BEAUVAIS, PARIS.
St. Francis Xavier lectured in the College formerly
attached to it.

sentence." " If I could believe," he continued, " that the King would not
repulse my humble and faithful counsels, I would entreat him to meditate
daily, were it but for a quarter of an hour, on that Divine maxim, praying
for grace to understand it. I would wish him to end all his prayers with
these words."
Meanwhile Don Juan Xavier thought it time his son's studies should
finish and their reward begin; the family were not rich, for a letter of
Franeis to one of his brothers, in which he speaks of his obligations to
Ignatius, mentions also that "he had supplied him with money," and kept him

172 Life of St. Ignatius Loyola.
from falling, as many did, into the heresies then prevalent at Paris. Juan
destined him for the sendee of the Church, with the hope, entertained till
very lately by Francis himself, that some of its highest prizes would be
within his reach. He wrote therefore to recall him to Spain ; but Francis
wished to stay, and this desire was enforced at home by his sister Magda-
lena, a holy maiden, who had once filled a place in the court of Queen
Isabella, and now had retired into the convent of St. Clare, at Gandia.
She entreated her family to let him remain till his course of theology was
concluded ; " for," she said, " God has elected him to be His messenger to
the Indies, and a strong pillar of His Church." This letter was long kept
in the family.
Francis therefore remained, and continued to teach and to study. He
could not retire from his public work to go through the " Exercises ; " but,
in intervals of rest, the instruction of Ignatius supplied their, place. There
seems to have been a considerable struggle in his mind before he abandoned
himself wholly to the impressions of grace. That Xavier's outward life,
ever perfectly blameless, was now visibly under pious influences, is proved
by an incident which about this time had nearly brought Loyola's career
to a close. One Miguel Navarro, an unworthy companion of Xavier,
who had often received assistance from him, jealous of his intimacy with
Ignatius, and fearing its consequences for himself, urged on also, probably,
by others whose motives were not better than his own, resolved to murder
Ignatius. One night, armed with a dagger, he placed a ladder against
his window, and ascended, knowing that Ignatius would then be alone.
Suddenly he heard, or thought he heard, a voice exclaiming, "Wretched
man, where are you going, and what are you about?" Navarro, terror-
struck, rushed into the room, fell at the Saint's feet, and confessed his
wicked design. • Ignatius was indulgent, and exhorted him with great
charity to a better life. Navarro seems to have professed an entire con
version ; but this state of mind did not last long.
The fame of Ignatius had now travelled back from Paris to his former
friends at Alcala ; and two young men who had studied there, both eminently
gifted by nature, and already advanced in philosophy and classics, urged
by a strong desire to use their talents for the glory of God, resolved to go
to Paris, and continue their studies under the guidance of one whom they
heard spoken of as a saint. These two were Diego Lainez, twenty-one
years old, a native of Almazan in Castile, destined to be the second General
of the. Society ; 'and Alfonso Salmeron, of Toledo, already distinguished as
a Greek and Hebrew scholar, though only nineteen. :

Nicholas de Bobadilla and Simon Rodriguez. 173
As these young men dismounted at the door of their inn, on their
arrival in Paris, it chanced that Ignatius was passing by. Lainez recog
nised him by description, and addressed him at once. They were received,
as was certain to be the case, most kindly, and, having attached them
selves to the little company of his disciples, they passed through the
" Exercises " about the same time as Favre.
Another bright spirit, which Ignatius had discovered in great , humility
and poverty, joined them soon after; a poor, though well-born scholar,
from Valladolid, who, having taught philosophy in that city with distinction,
came to study theology at Paris, and was frequently obliged to ask alms
of Ignatius. The Saint, caring at once for soul and body, fed him, and
inspired him with a fervent desire to serve Christ. This was Nicholas
Alphqnso, named Bobadilla,1 from a village near Palencia, in Leon, where he
was born. Perhaps in his daring and original character Ignatius found
something congenial with his own. At this time he was already allied in
close friendship with another remarkable scholar, "Simon Rodriguez, whose
family was noble.2 Rodriguez himself had much talent; his exterior
was comely and graceful ; he was one of those who verified the sagacious
remark of St. Ignatius, that they who were best fitted to succeed in the world
were also the best and most useful servants of Christ. His long life was
eminently serviceable to the Church; his greatest fault was a piety too
absorbing and meditative for the work which Loyola proposed to his
Order; and more than once he incurred his master's displeasure. But
he possessed much learning and considerable ability, with a most affec
tionate indulgence for the young, and so great an attraction for those
whom he guided, that it came at last to be an inconvenient influence, and
not quite consistent with the good government of the Society.
Rodriguez had always been supposed preordained for extraordinary
things. When his father, Gil Goncalez, was dying, he called his children
round him to receive his blessing. Looking on Simon, carried in his mother's
arms, he said to Doha Caterina, "Senora, I commend that boy especially
to you. I see that God wills him to do great things for His honour."
Caterina ever after considered Simon as consecrated to the service of
the Church, and he was trained accordingly. Heaven bestowed on him
an angelic innocence and a fervent zeal. Like many ardent minds of that
day, he was bent on visiting the Holy Land, and renewing in another
sense the old crusade against the infidels. This was the favourite project

1 Semper slrenuus, semper et ubique sibi similis Bobadilla.
2 They resided at Buzella, near Viseu, in Portugal. Their name was D'Azevedo,

174 Life of St. Ignatius Loyola.
that occupied alike Ignatius and himself; and so their hearts soon became
united in the closest bonds of Christian charity.
It was not always that St. Ignatius was so entirely successful : he had
an earnest desire to obtain the adhesion of Nadal, a native of Majorca, in
whom he discovered uncommon gifts, and he employed Favre and Lainez
for this purpose; but Nadal would have nothing to do with either, and
even resisted his confessor, Manuel Miona, who was also the director of
Ignatius. One day Ignatius sought him out, led him into a small unfre
quented church, where there was no chance of interruption, and, beginning
to talk with him on religion, showed him a letter he had written to one of
his nephews, exhorting him to leave the world and follow Christ. Nadal
took a copy of the New Testament from his pocket, and said, " I hold fast
to this book; it is sufficient for me; I will not follow you, unless you have
something better than this to offer." St. Ignatius, no doubt, endeavoured
to convince him that what he offered was, in truth, the purest and most
spiritual gospel teaching, but it was of no avail at that time. Ten years
after, Nadal made the discovery for himself.
Meantime Ignatius had taken his Licentiate in Philosophy in 1532, and
on the completion of those studies his Master of Arts on March 14, 1534
in the Church of Ste. Genevieve. The newly made Doctor now com
menced his studies of Divinity at the neighbouring house of the Dominicans,
who took their name of Jacobins from "the street of St. Jacques in which
their college stood.
Hitherto Ignatius had imparted his plans to his disciples with some
reserve, and he spoke to each confidentially, desiring they would com
municate the substance of their conversations with him to no one else.
Thus, although well known to one another, and sharing the same studies,
though some had gone through the " Spiritual Exercises " together, and they
were all united by their great love and reverence for Ignatius, yet they had
no foreknowledge of the act that was to form them into an Order, or of the
companions they would join. Favre had already pledged himself; and
Ignatius now spoke privately to each of the great work he desired them to
begin in earnest, of separating from the world and living wholly for Christ.
He found among them different views and opinions; and bade them
therefore prepare themselves for a decision by prayer and fasting. Up
to a certain day they were to consider what life they would choose,
whereby to glorify God in saving their own souls and the souls of others ;
and then they were to come to him, and declare the result of their
deliberations. They would find, he said, that there were others willing to
work with them. This passed in July, 1534, while Henry VIII. had for-

The First Vows at Montmartre, 1534. 175
bidden the title of the Pope to be spoken of in England, or even printed in
a historical or liturgical work.
When they were all assembled in the presence of Ignatius — Favre,
Xavier, Lainez, Salmeron, Bobadilla, Rodriguez — each meeting the com
panions whom he would have wished to choose, and thinking himself the
only unworthy member of that holy brotherhood — they looked at each
other in astonishment ; they shed tears of joy ; they prostrated themselves
in praise and thanksgiving.
Ignatius having made in their behalf a short prayer, told them that he
had assembled them in order that they might communicate their wishes
and hear his own respecting the journey he had long desired to make to
Palestine. His wish, he said, was to return to that country, and devote
his life to converting the people to the true faith. For the saving of souls
he would die there, if that were permitted him. If any of those present
were willing to join him, he would be their faithful friend as long as he
lived. He had resolved to consecrate himself to God by solemn vows of
celibacy, of poverty, and of serving Him in the Holy Land.
Each of them was delighted to find that the Saint's design was precisely
that to which they had severally arrived. It only remained to decide what
they should do if they were hindered from going to Palestine ; and it was
resolved that, if they found at Venice no opportunity of transporting them
selves to the East, they were to wait for a year, after which time their vow
of going to Jerusalem was to be no longer binding, and they then would
all repair to Rome, and place themselves at the disposal of the Pope. Some
of the young men had not concluded their theological studies, and Ignatius,
with the patience of far-sighted sagacity, decreed that they should defer
entering on their great enterprise for three years longer. On the 25 th of
January 1537, they were to meet at Venice, but the disturbed state of
Europe made it impossible to foresee what would probably be the chances
of crossing the Mediterranean three years later. All desired to pledge
their solemn vows before the altar ; and their reverence for the Mother of
God made them choose for this ceremony the 15 th of August, the day on
which the Church commemorates her Assumption into Heaven.
In a journal that remains of B. Peter Favre, he gives the following short
account of what passed on that memorable day: — "In this same year,
1534, in August, on the Feast of the Assumption of the Holy Virgin, we,
all of us having come to the same resolution, and made the Spiritual
Exercises (Master Francis had not done this yet, though he had the same
resolution as ourselves), went to the chapel of Notre Dame, near Paris,
and each made a vow to go at the time fixed to Jerusalem, and to place

176

Life of St. Ignatius Loyola.

ourselves when we returned in the hands of the Pope ; and to leave, after
a certain interval, our kinsfolk and our nets, and keep nothing but the
money necessary for the journey. At this first meeting were present
Ignatius, Master Francis, myself (Favre), Bobadilla, Lainez, Salmeron,
and Master Simon (Rodriguez). Le Jay had not yet come to Paris. Master
Jean (Codure) and Paschase (Broet) had not yet been gained. The two
following years we all returned on the same day to the same place to renew
our resolve, and each time we felt greatly strengthened. Masters Le Jay,
Codure, and Paschase were with us those last two years ; all these, I say,
were with us the last year (1536)."
Some interesting memoirs l of the beginning of the Society by Simon

//It- 7}mjtr

CHAPELLE DU MARTYRE, MONTMARTRE, PARIS, WHERE, IN THE LOWER CHAPEL
ST. IGNATIUS AND HIS COMPANIONS TOOK THEIR FIRST VOWS.
Rodriguez give a few more details. "The place they had determined upon
where they were to make their vow, was that chapel of St. Denis, which
is halfway up the hill of Montmartre, about a mile from the city, standing
alone and far from the bustle and haunts of man." The chapel went by
the name of le Martyre, as tradition tells that on that spot St. Denis and
his companions, the apostles of Paris, gave their lives for God. Though
at some little distance from the Royal Abbey of Montmartre, it belonged to
the nuns of that house, and was afterwards connected with it by walls.i! The

1 De origine et progressu Societatis Jesu, Rome, 1846 p 19
discov^edTnTe.r'Bur T ^T "rf W ^ ^ °f ^ *e troubles, and was only
discovered in 16,,. But devobon to St. Denys brought to the chapel of le Martyre every saint

The first vows, Montmartre — 1534. 177
site is now occupied by a graceful convent chapel of the Dames Auxilia-
trices, just beyond the Boulevards, in the Rue Antoinette. The seven
entered a lower chapel beneath the choir, and there, with no other person
present,1 Favre, the only priest among them, celebrated Mass ; and when,
previously to giving them Holy Communion, he turned towards them hold
ing the body of our Lord in his hand, each in a distinct voice pronounced
the vows of poverty, chastity, of going to Palestine and obedience to the
Pope, as regards Missions. They promised also never to take any money
for dispensing the Sacraments or any pious work. Then B. Peter gave
them Holy Communion. They received it with such devotion, such joy
and fervour of love, that Rodriguez, writing thirty years afterwards, felt
his heart glow with ineffable consolation at the remembrance; their souls
were inundated with happiness, most of all that of Ignatius, who now saw
the object of his long toils and hopes attained.
" When I think of that time," writes the good Father Genelli, " I seem
to witness their acts, to share their hopes and great designs, and to see
through the deep shadows of the past a bright ray of heavenly sunshine
descend and fill the quiet place with lustrous exultation ! In that moment,
weighty with the destiny of future years, they must have known that God
was with them, preparing them for great deeds and noble victories among
a generation sunk in coldness, and the apathy of inglorious self-love. Never
before did so small an army set forth to conquer a world ; never one more
full of courage."
None of these men proved less worthy than Ignatius believed them to be ;
none ever fell away from his first vows. They were fulfilling, though then
they did not know it, the decrees of Heaven ; for, while they assembled in
the crypt of Montmartre, Rainolda of Arnheim predicted to James Canisius,
her kinsman, then in Flanders, that his son would one day belong to an Order
of Jesus, which should be founded for the great profit of the faithful, and
especially of Germany. B. Peter Canisius himself helped greatly to carry
out this prediction in his own person.
When the new associates left the church, they passed the rest of the day
near a fountain, which springs from the western side of the hill, once stained,

who visited Paris. We meet there the memories of St. Bernard, of our St. Thomas the martyr, of
St. Thomas d'Aquino. There came Joan of Arc to pray. And after the vows of St. Ignatius and
his companions, a double attraction drew to the spot all the later glories of .the French Church, St.
Francois de Sales, St. Vincent de Paul, the Ven. Eudes, BeruUe and Olier, and the last Abbess of
Montmartre, who died with fifteen of her nuns by the guillotine.
1 A nun of the convent who died at the age of loo used to recall with pleasure that she as
under-sacristan had the pleasure of seeing St. Ignatius, and giving him the keys of the chapel on
that auspicious day. Clair, p. 171. M

178 Life of St. Ignatius Loyola.

it was said, by the blood of St. Denis. There they made a frugal repast, and
took sweet counsel together upon the manner of life they should lead during
the rest of their stay in Paris. Their spiritual father decided with them on
certain practices which they were to observe ; such as daily prayers, medita
tions, examinations of conscience, frequent communion, reading of the Scrip
tures, and the " Imitation of Christ," the only book besides the Bible which
Ignatius seems to have much valued ; so that thus the brethren would be
united in spirit, though they could not yet reside together. Their studies
were not to be in any wise interrupted ; they were to return to the place in
which they were then assembled, and there on the same day of the two succeed
ing years renew their vows ; they promised to regard each other as brothers ;
they were to meet as often as they could, to walk together, and occasionally
to assemble in each other's rooms, as the early Christians in their Agapes, or
Feasts of Love, where they would enjoy themselves in their humble way, and
speak of God's work, and how to aid each other in advancing it ; and thus
keep up, though separated, the charities of a regular life.
As they did this, and continued to cultivate their studies in Paris — striving
in the spirit of humility and piety to develop all their powers and gifts in our
Lord's service — their zeal appeared to enlarge and increase their natural
faculties ; they excelled others of the University in all the objects of their
common efforts; and,. before they emerged from it, were marked as extra
ordinary men.
These acquirements were already needed, for the new heresies had gained
adherents in Paris. Calvin was there, and Servet, his future victim; and
Rabelais, the precursor of Voltaire. Calvin, who had studied philosophy at
the College de Montaigu, had made the rest of his studies at Ste. Barbe,
and, while Ignatius was there, frequently came thither. He gained many
converts to his opinions, and, to the great horror of the Sorbonne, even
within its own walls. Among these was Kopp, the Rector of the University,
who, lecturing once on the doctrine of justification, so scandalised his audience
that they created an uproar in the streets. Kopp hid himself for a time, and
then fled from Paris. Calvin was glad to take refuge with a vinedresser in
the Faubourg St. Victor, who, giving him his own gown and rake, set him on
the road to Nerac, where he was sheltered by Queen Margaret of Navarre.
Francis I., in his zeal for the revival of letters, had, in spite of the remon
strances of the Sorbonne, brought professors of Greek and Hebrew from
Germany, who spread the doctrines of Luther and Zwingli. Some professors
were needed ; for, according to an almost incredible statement of Galland,
"There was not, in the beginning of that reign, a Frenchman who could read.

- — " A.IVMrUjW

LES JACOBINS, DOMINICAN PEIOEY, PAEIS, TIME OF ST. IGNATIUS.

Calvin at Parts. 181

Greek or write Latin."1 The King's sisters, Margaret and Rende of France,
favoured the Protestants at court ; the Sacramentarians affixed their theses,
the work of Calvin, at the gates of the Louvre, and even on the doors of the
King's apartment in the palace of Blois. Francis professed indeed the greatest
horror of all heresy, to which, probably, he was ' in reality perfectly indif
ferent ; but he encouraged literature, which amused him, arid he conferred,
he thought, a lustre upon his reign by these importations from the infected
countries, whose influence he could not entirely neutralise, even when he
afterwards endeavoured to suppress it by most severe measures. Ignatius,
therefore, had plenty of occupation in confirming the waverers, and in con
futing the ideas which had taken possession' of erratic minds. Many, when
they heard him, wished to be again secure within the true fold ; and these he
brought before Valentine Leivin, the inquisitor, that they might be reconciled
to the Church.
'Three scholars, well known, doubtless, to Loyola, were at Paris at
this time, who, after his departure, asked and obtained admission into his
Society, all eminently worthy of such an honour: Codure, who died
young; Claude Le Jay, from Geneva; and Paschase Broet, the most
lovable of his Order, golden-tongued, persuasive; so sweet natured, that
Ignatius tells us he was called the "angel of the house."-2 Favre, who,
as priest, and the first who had joined St. Ignatius, was Superior in his
absence, led them through the " Exercises," and received their vows.
These successes caused a double increase of personal austerities in the
hard life of Ignatius ; he aimed more ardently than ever at Christian per
fection, and chose, perhaps, to set an example of self-denial, which he
would not enjoin on others ; for afterwards he prescribed no severities ; he
even forbade them, unless expressly allowed by the Superior; but now
he would sometimes pass whole days in the church of Notre Dame des
Champs, belonging to the Carmelites, where he loved to kneel in the crypt
before a venerated statue of Our Lady of Pity ; he liked, also, to hide him
self in a gypsum quarry of Montmartre, near Le Martyre, which recalled
to him his cavern of Manresa. He fasted to excess ; and his health, which
had never been good since he came to Paris, now failed entirely. He
suffered intense . pains, which once lasted without intermission sixteen or

1 Many years later Maldonado writes from Paris to Francis Torres (Prat, Maldonat, p. 226),
that he wishes the Homilies of St. Cyril may be sent him in Latin, ' ' because our printers are not
willing to undertake Greek." Robert Estienne printed in 1546 a Greek Testament in beautiful
type. 2 He came from Bertrancourf, near Amiens.

1 82 Life of St. Ignatius Loyola.
seventeen hours, and he became almost incapable either of study or prayer.1
Still, he used his wasting powers to the utmost whenever he could do good.
Peralta, a professor of the University, who saw much of him at this time,
declared that what he then knew of his holiness and charity would alone
suffice to make him be justly regarded as a saint.
But his sufferings and his weakness went on increasing, and the
physicians declared that nothing could save his life but a return to his
native air. His friends insisted on this, "and the pilgrim yielded to the
counsel of those about him," as he related to Goncalez. Xavier, Lainez,
and Salmeron had affairs to settle with their families, before they could
fulfil their vow of poverty. They dreaded, and Ignatius for them, the re
monstrances and entreaties they might have to encounter; and they wished
the Saint to act on their behalf, which he consented to do.
It was not yet time, however, for him to leave Paris : another of those
persecutions awaited him which he asked for his Order as a favour from
God, He was not now attacked for teaching publicly, as he had been in
Spain, but, on the contrary, the retirement in which he and his disciples
kept themselves was thought mysterious and suspicious; it was said that
he desired to found a new sect; and he used a book (of course the
"Exercises"), which might perhaps contain some heretical doctrines. A
formal accusation was laid before Laurent, the inquisitor. Ignatius post
poned his departure; he prayed for an inquiry. Laurent assured him he
wholly disbelieved the charge, but desired that the book of "Exercises"
might be shown to him. He was so well pleased with it, that he asked to
have a copy. Ignatius wished a formal recognition of his innocence; the
inquisitor thought this unnecessary : but, foreseeing of what importance an
authentic vindication might prove hereafter, the Saint went to the office of
the Inquisition, without asking leave, taking with him a notary and some
doctors of the University, by way of witness, and obtained from Laurent
the attestation he desired : —
We, brother Thomas Laurent, professor of theology, priest of the Order. of
Friar Preachers, Inquisitor-General in France, delegated by the Holy See, certify
by these presents, that after an inquiry made by our precursor, Valentine Leivin,
and by us his council, into the life, morals, and doctrine of Ignatius de Loyola, we
have found nothing that is not Catholic and Christian ; we also know the said de

About this time a Spanish bishop, who knew Ignatius well, discoursed with him one day
concerning prayer, and asked him how and in what frame of mind he felt himself to be when he
whit Is edSUfS anSWere,,' °f ^^ J Wi" ^ n°thing; Jt SUfficeS that r c°™rse -'ith you on
what is edifying for yourself ; in what you desire me to say there might be self-love or pride »

Progress of Protestantism in Germany. 18

.

Loyola, and M. Peter Favre, and some of his friends, and we have always seen
them live in a Catholic and virtuous manner, and have observed nothing in them
but what becomes Christian and virtuous men. The "Exercises" also, which
the said Loyola teaches, seem to us, so far as we have looked into them, to be
Catholic. Given and done at Paris at the Dominican Convent, under our usual
seal, 1535, 23rd January. In the presence of;" — here follows the
names of the witnesses ; that of the Inquisitor is so concealed
by marvellous flourishes as to be illegible.
It was not surprising that any semblance of novelty was regarded
with suspicion, when events were passing which threatened the most
serious dislocation that the Christian world had ever yet known. The
Lutherans over half Germany had long been in open rebellion ; Charles
V. feared to exasperate them, because he wanted to concentrate his
forces against the Turks. The Confession of Augsburg had shown that
no corriprornisecould be of .anvjr__H- : for the Emperor had, in fact, already
allowed liberty of worship, proscribing only Anabaptists and Sacramen-
tarians, whose excesses horrified decent men of all parties. Protestants, as
well as Catholics, were permitted to preach and explain the Scriptures " in
the sense given to them by the Fathers." The Lutherans were still dis
satisfied ; in fact, toleration was but a small part of what Luther demanded,
and the last thing he was willing to grant.1
On the remonstrance of Frederic, Count Palatine, the Protestants re
duced their claims to these : — First, communion under both kinds ; second,
marriage allowed to priests ; third, the omission in the mass of the invoca
tion of Saints; fourth, the Church property which had been stolen- to
remain with the plunderers; fifth, a General Council to be called imme
diately to decide on other points in dispute. For all this while, and in
spite of the insane hatred of Luther against the Pope, a Council to be
summoned by him was always demanded by the Protestant party; they
were not yet ready to follow their leader, and openly defy the head of the
Church. Melanchthon, in another conference appointed by Charles, when
seven persons on each side were to revise and modify the Confession of

1 It is pleasant to relate an honourable act of Luther which preceded this Convocation at
Augsburg. He forbade his adherents (who were nearly all the insurgent party) to impede the journey
of the Emperor through the Tyrol, where the Landgrave of Hesse, and other chiefs, thought it
would be easy -to intercept him and take him prisoner. And when the preachers of his side
complained that Charles ordered them to abstain from intruding into the pulpits of the parish
churches at Augsburg, where certainly they could have no. right to be, Luther told them that
submission to authority was a duty when it did not imply a sin. Charles bade the priests to avoid
touching on disputed subjects^ so that all might go to hear them with edification.

184 Life of St. Ignatius Loyola.

Augsburg, suggested so many • motives and ways for reconciliation, that
Luther burst into curses against him. He had agreed with the Catholics
on fifteen articles ; partially agreed on three more ; and the remaining three
were allowed to be placed under the head of "abuses." The points of
agreement were important,1 and peace might reasonably have been hoped
for ; but peace was not the aim of those who expected to make their own
fortunes in the general disturbance of Germany. Luther and his partisans
desired war at any price; and the oil that Melanchthon cast upon the
waters was as nothing in the violence of the storm. The Lutheran leaders,
assembled at Smalkald, resolved on resisting the Emperor ; the Diet, con
vened at Cologne to elect his brother, Ferdinand, King of the Romans,
gave a new occasion of revolt; they threatened to join their forces to
those of Suleiman, who was then invading Austria, if they were opposed in
their schemes of religious emancipation. Charles was compelled to sign
the peace of Nuremberg ; after which, the Protestant chiefs having enabled
him to make an imposing display before the walls of Vienna, Suleiman
approached, saw, and withdrew without a battle. Charles had an interview
with Clement VIL, the most unfortunate sovereign in Europe, at Bologna,
as the Emperor passed there on his way to -Spain. They agreed that
a General Council should be summoned. Clement met Francis I. at
Marseilles; the. marriage of Catharine de' "Medici, the Pope's niece, with
the Duke of Orleans was decided upon; and Clement returned full of
satisfaction to Rome. But there he learned that the Turks had besieged
Tunis, and were plundering the coasts of Italy ; that the Anabaptists had
renewed their hateful excesses in Westphalia, and taken Munster. His
own family had long embittered his life; the Cardinals de' Medici and
Cosmo, his nephews, were fighting for Florence. The Pope consulted his
Cardinals; they could only advise him to negotiate a peace, if possible,
between the princes of Christendom, and convoke the Council so long
desired. Clement saw that these measures were now indispensable; and
he would have endeavoured in sincerity to carry them forward, if life had
been granted him; but he was now an old man, and could no longer
struggle against so much perplexity and grief.
His Holiness took the matter exceedingly to heart, and it was this sorrow
1 Melanchthon allowed "that the Saints intercede for us, and that we may celebrate theii
memory on certain days ; that Our Lord is contained entire under one species ; that certain week
days should be kept holy, and a, fast be observed on the vigils of some of these ; that faith and
justification come by grace, but man has free will." The Church was eager to reform every abuse,
and the Council of Trent was actually legislating against them. Hence the disaffected, who hoped
to profit by the suppression of monasteries and the plunder of ecclesiastical property, had no true
desire that religious dissensions should be healed.

Death of Clement VII. — 1534.

185

and dread that seems to have brought him to the grave. He died unre-
gretted, for princes who are unfortunate are seldom popular ; and Clement,
from the time he mounted the throne, had been persecuted by a. kind of
adverse fate — his people plundered, his city sacked, himself twice a prisoner ;
and all his efforts to drive the foreigners out of Italy had only strengthened
their power and sealed its doom. The Austrians. were now holding firm
possession of the north and south ; and in the. empire of opinion Rome had
lost as much as in territory. Yet this was not the sin, nor even the error,
of Clement VII. ; he lived in times that were too strong for him ; but they
would have been so for any ordinary man; he strove to meet them con
scientiously ; those nearest his person always esteemed him most. Clement
had said that, if he could choose a successor, Farnese should be the next
Pope; and now the conclave, with only one day's deliberation, placed
Farnese on the throne. The Romans showed "immense joy" to see at
last, after 103 years, and thirteen foreign pontiffs, one of Roman blood
seated on the chair of St. Peter. He was likely to fill it honourably and
well, and the hopes of Christendom revived.

CHURCH OF NOTRE DAME DES CHAMPS, TIME OF ST. IGNATIUS. — See p. 181.

BOOK II.
jfrom St. Ignatius' 3final ^Leaving B3peitia to bis
Settling in IRome.

;r3- .n*/v -^2r"t^''

Acfl-

DOORWAY OF CATHEDRAL, VALENCIA.

BOOK II.

FROM ST. IGNATIUS' FINAL LEAVING AZPEITIA TO HIS
TAKING UP HIS ABODE IN ROME.

CHAPTER I.
ST. IGNATIUS. REVISITS SPAIN AND ITALY— 1535-1536.
ST. IGNATIUS, thus justified by the Inquisitors in Paris, was now at
liberty to set out for Spain. He committed his disciples to the care of
Peter Favre, as being the oldest among them, and the only one of the number
who had received holy orders. They procured him a horse ; for he was too
weak to travel on foot. He started about the 25th of March 1535 ; for that
is the date of a letter from Francis Xavier to his parents, in which he com
mends Ignatius to them. At Bayonne he was recognised by some persons,
who hastened to carry the news of his arrival to the Castle of Loyola, then

190 Life of St. Ignatius Loyola.
occupied by the family of his brother, Don Martin Garcia. Two younger
brothers and two nephews were also there at this time. These last were
probably Millan de Loyola and Antonio de Araoz, who were quite boys at
the period of the Saint's visit to Spain. Both went to Rome together, in
1 542, and both, at the request of their uncle, made the " Exercises " there,
and soon after begged permission to join the Society, of which Araoz became
a distinguished member. Millan died, after giving great promise as a
preacher, in 1547 at Alcala. As soon as Ignatius entered his native land
of Guipuscoa, he left the main road to avoid being recognised, and went
by mountain paths.
Ignatius stopped at an inn six miles from Azpeitia, where Juan Equibar,
who knew him well, and had been sent to look for him, shortly after arrived.
On his inquiring if there were any strangers in the house, the host answered
there was one who spoke like a native of Guipuscoa, and had the air and
bearing of a well-born man, though he was mounted on a sorry horse and
was poorly clad. Juan desired to be shown to the stranger's apartment;
but, instead of opening the door, he looked through a crevice and beheld
Ignatius kneeling in prayer. He instantly recognised him, and rode off to
inform the family at Loyola of the near approach of their saintly relative,
spreading the tidings wherever he passed.
Hereupon his brothers and nephews prepared to set out with a noble
cavalcade, and bring him with honour to his ancestral home ; but, alarmed
lest the intended display should shock the Saint's humility and be the means
of depriving them of his presence, they sent in their stead a worthy priest,
Balasar d'Arabaesa, with directions to welcome him in their name, and beguile
him, if possible, into a visit to Loyola. Fearing, however, for St. Ignatius'
safety, as the mountains were infested with brigands, they dispatched
two servants, well mounted and armed, who, while appearing to be mere
chance travellers like himself, were to act as his guard. The Saint,
meeting the two men, at first supposed them to be robbers; but, on
finding who they were, and for what purpose they had been sent, he
was forced to accept their offered escort. However, instead of proceeding
to his brother's house, he went on to Azpeitia. But even thus he did not
escape the honours prepared for him ; for at the entrance of the town he
was met by a procession of the clergy and a number of his own kinsmen,
who received him with all the reverence due to his high repute for sanctity,
and entreated him to accompany them home. This also he declined to do ;
saying that, since he had become poor for the sake of Christ, he had no home
save the houses of the poor, and he would lodge nowhere but at the Hospital
of St. Magdalen. This with its little chapel, in whose porch the Saint used

Life of St. Ignatius at Azpeitia — 1535. 191
to preach, is still standing by the river-side. There his family sent him a
comfortable bed, together with provisions. The bed he would not use, and
disarranged it every morning, to conceal that he slept upon the floor. When
this pious artifice was discovered, a common bed was given him, such as the
poor lay upon in the hospital, and this he was content to use. The provisions
that had been sent him he distributed among the sick ; and, during all the
time he remained in Azpeitia he lived on alms, which, to the disgust of his
relatives, he persisted in begging from door to door. He used to wait upon
the sick, and eat at the same table with the poor, sharing with them the
victuals he received in alms, and reserving the worst portions for himself.
Never but once, say his biographers, did he consent to enter the house of
his ancestors, and then only in compliance with the entreaties of his brother's
wife, who on her knees implored him by the passion of our Lord to visit
Loyola, at least for a few hours. Still he yielded, we are told, rather that he
might impress upon her the reverence with which he regarded that holy
mystery, than out of any weak relenting of his heart towards his own kindred
and home ; for he had renounced all for Jesus' sake, and, it may be, had still
enough of natural tenderness unsubdued within him to make him dread a
fresh entanglement with human ties. As it was, he remained but a single
night, which he passed on the bare floor, going from the hospital in the
evening, and returning early in the morning, before the inmates of the castle
were awake.
Many years after this, when he desired to encourage a young novice
whose heart clung too fondly to memories of home, Ignatius told him that
for a long while he had been troubled by a picture in his book of prayers
representing the Holy Virgin, in whose sweet and gentle countenance he
seemed to see such a resemblance to that of his sister-in-law, Dofia
Magdalena, that, whenever he came to that page, his heart was touched
with a feeling of regretful affection for the place and friends he was to
see no more. So he fastened a piece of paper over the picture, resolved
to obliterate that dangerous tenderness — a childishness he called it — and
these temptations, he said, never returned.
His health had already benefited from the effects of the journey and
relaxation from severe study, even before he again breathed his native
air; and he now resumed the practice of all his former austerities; he
began also to labour for the instruction and salvation of souls. When his
brother, Don Martin, learned that it was the Saint's intention to preach
in public, he was much chagrined, and endeavoured to dissuade him from
his purpose, telling him that he would have no listeners. Ignatius replied
that he should be quite content if he had but one. The event surpassed

I92 Life of St. Ignatius Loyola.

all expectation. Many of every rank flocked to hear him, even the chief
men of the neighbourhood ; and the lord of Loyola was himself amongst
them. Ignatius was accessible to every one, though he would speak on none
but spiritual subjects. He preached for two or three hours together on
three days in the week, besides Sundays and holidays ; nor did he desist'
even when his strength was much reduced by continual low fever. The
crowds at length became so great, that he was forced to leave the town
for the open country, men climbing up into the trees to hear him ; and so
marvellously was he assisted by the power of God, that he was distinctly
heard at a distance of three hundred yards, although his. voice was no,t
naturally strong. He spoke entirely from the impulse of the moment,
preparing nothing beforehand, but throwing his whole soul into his dis
courses, which, therefore, in spite of their extreme simplicity, produced
extraordinary effects.
Parents were glad to bring their children to learn of Ignatius and
receive his blessing. One ugly little fellow, Martin Alarcio, stammered so
much that the people around laughed at him. Ignatius turned to them and
said — "You laugh because you see only the outside of this boy. I can
tell you that it is not so ugly as his soul is beautiful in the sight of God,
and this beauty will continue ever to increase. He will one day be a dis
tinguished servant of God, and will do great things for the saving of souls."
The event proved the truth of the prediction, for Alarcio lived to be a holy
and zealous priest.
Another boy was brought to Ignatius by his mother that he might
bless him, and pray to God to preserve him for her comfort and support.
He was eight years old; his name Francis Almario. Ignatius looked
attentively at him, then he said to his mother, " Fear not ; your son will
live long, and have many children." And Almario lived to the age of
eighty, and had fifteen children.
When Ignatius preached publicly for the first time, he told the people
that one of his reasons for returning to his own country was to appease
his troubled conscience, which never ceased reproaching him with the
examples he had given in his youth. Every day he implored God to
forgive him; now he asked pardon of his fellow-countrymen also, and
he besought their prayers. " Besides, I was obliged," he said, " to return,
that I might pay a debt of justice to an innocent person. Yonder," he
cried, pointing to a man who was present among the crowd, " is one who
was imprisoned and fined for damage done in an orchard by me and my
companions. Let all therefore know that he is innocent and I the guilty
person ; and now, in reparation of the wrong that was done him, I publicly

THE CHURCH OF LOYOLA. (From, a photograph.)

Apostolic work .at Azpeitia — 1535. 195
make over to him my two farms, presenting him as a free gift with all
that is over and above the debt I owe him."
Such a beginning secured a ready acceptance of the lessons he taught ;
and he made, we are told, a revolution in the morals and habits of that part
of the country. He commenced with the clergy, of whom many were sunk
in a dissolute and scandalous life.
Then he attacked the passion for gaming, which was universal in Spain.
This custom was so inveterate that the Spaniards, says Howell, would say
their prayers before they began to play, and thank God for their good
fortune afterwards. The crusade was so successful that for more than
three years after cards or dice were not to be seen in Azpeitia. Then he
addressed those who indulged in the luxuries of life, and a vain display in
jewels and dress ; above all, he tried to repress a style of feminine adorn
ment which he thought unsuitable to Christian decorum. The women
listened with delight and remorse ; they wept, they mended their ways ;
the over-obtrusive charms were hidden, the vain decorations cast away.
On each of the ten days that intervene between Ascension Day- and
Pentecost, Ignatius spoke in the evening on one of the Ten Command-*
ments; and on the day of Pentecost itself, it was said, the Holy Spirit
descended into many hearts. When he had preached on the taking of God's
name in vain, all oaths and impieties of speech became odious, and were
heard no more. Women who had led bad lives now devoted themselves
to penance and works of piety; some of them made long pilgrimages on
foot, some practised a more safe devotion by attending to the sick poor
in the hospitals. All strove to convert their companions in sin. That
association which has so often in Italy impressed strangers with the con
siderate and tender charity of the Catholic faith, instituted for the " poveri
vergognosi" — decent and destitute persons whose bashfulness or honest
pride concealed their wants from all eyes but those of their loving mother,
the Church — originated at Azpeitia with Ignatius, who established there a
Confraternity, charged to discover and relieve such persons in perfect
secrecy; and he gave to it an income from his own property, which fund
was to be administered by the principal inhabitants of the town. He com
menced among them the holy custom of praying at noon daily for those
who were living in mortal sin ; he gave money for ringing the bells at that
time. He revived the evening prayers for the souls of the departed. He
obtained from his kinsmen at Loyola a dole of twelve loaves to the poor
every Sunday, in honour of the twelve Apostles.
Some five years after, St. Ignatius wrote a long letter from Rome in 1541,
exhorting his town-folk to persevere in their good resolutions, and sent them

196 Life of St. Ignatius Loyola.

the Bull of a Confraternity of the Most Holy Body of Our Lord, just founded
by Father Stella, a Dominican. He begged the people of Azpeitia to found
the Confraternity in their town. They did so, and it is still in vigour and life.
He succeeded in everything that he attempted, and it pleased God often
to bestow upon His servant a miraculous power. A woman said to have
been possessed for four years was brought • to him. He said that, not being
a priest, he could not exorcise her ; but he prayed for her, placed hishands
on her head, made over her the sign of the cross, and she was cured.
A girl horribly convulsed was brought to him as a demoniac. But the
Saint perceived that the convulsions were physical ; he dispelled them by
the sign of the cross. In the 'hospital was a poor man named Bastida, who
had been subject to epileptic fits for many years. One day he was seized
with the disorder in the presence of the Saint. Ignatius, moved with
compassion, lifted up his eyes to heaven, and, uttering a short prayer,
laid his hand upon his forehead. Bastida immediately revived, and so
perfect. was the cure, that the. fits never after returned. Almost more
wonderful was the restoration of a poor consumptive creature thought to
be.. dying. j Ignatius at first refused his blessing, saying he was not a
priest; then, vanquished by the importunities of the sick woman -and the
bystanders, he gave it, and her health and strength returned. She had
been carried from Gumaya, where she lived ; she returned on foot and
without help. Some days afterwards she came to thank her benefactor,
bringing with her an offering of fruit ; the Saint would not refuse her gift,
but distributed all among the poor of the hospital. But not the Saint's
hand alone, even things that belonged to him were endued with a miracu
lous virtue. A poor woman, whose arm was withered and useless, moved
partly by a feeling of devotion and partly by a hope of obtaining some
heavenly favour, took some of his linen home with her to wash, and on the
first touch she. was entirely healed.
The exertiohs made by Ignatius, while he treated himself with so little
indulgence, at last brought on another illness. He refused to leave the
hospital, but two of his sisters-in-law, Maria de Oriola and Simona de
Alzaga, came there to attend on him. One night when they wished to
leave a light in the room, he would not have it ; he said, God would not
let him want anything that was necessary for him. He rose in the night
to. pray, as was his custom; his heart, overburdened with joy, relieved
itself in exclamations. His kinswomen ran to his room, thinking he was
ill; they opened the door suddenly, and saw him surrounded .by a bright
light, his hands clasped, his eyes raised to heaven, his face shining with
a radiance that dazzled them, his' soul absorbed in prayer. When he

St. Ignatius visits Val.de Cristo — 1535. 197
found himself discovered, he was confounded, and desired his cousins not
to speak of what they had seen ; doubtless they did not think it necessary
to be silent after he had taken his departure.
Such are the traditions which the people of Azpeitia still preserve
and delight to repeat. Many families remain there who have heard from
their parents stories like these, carried down from the days of Ignatius.
Three miles from the town is a farmhouse, whose owners gladly relate
how he used frequently to rest there after his walk from the town. There
was to be seen, about the year 1865, a figure of the Saint, and in its
pedestal was enclosed the rope he wore round his waist, which rope he
left as a parting gift when he said Farewell.
Three months Ignatius had remained at Azpeitia; he had recovered
his health; he desired now to hasten on towards the objects for which
he had left Paris. Clergy and laity strove to retain him; they entreated
him to continue the good work he had begun. He answered that God
called him away, that he must extend the work elsewhere; but they
themselves would still participate in it. He intended to set off on foot,
taking no money ; his brother Martin insisted on escorting him to the port
whence he was to sail for Italy, and Ignatius compromised by accepting
his brother's company as far as the confines of Biscaya. There he made
his last farewell to his kinsman, dismounted, and pursued his journey on
foot to Obaftos, a little town in Navarre, where Juan de Azpilcueta, the
eldest, brother of Francis Xavier, was residing, then to Almazan, the home of
Lainez, to Segovia, and to Toledo, where lived the family Salmeron.1 With
all these he concluded the arrangements committed to him, though the
parents of the young men were almost all unwilling that they should
make the renunciation of their property ; but he would not take charge
of the monies they were to receive. From Valencia he went to Segorbe,
to visit his old friend Juan de Castro, who had formerly been hindered
from following him. He was now a priest and a novice in the picturesque
Carthusian monastery of Val de Cristo ; a wondrous valley, thought to be
like Jehosaphat, a mile from Segorbe. Ignatius told him all he had done
and hoped to do, and asked his counsel and prayers. De Castro said he
would answer him next day. He passed the night in prayer, and in the
morning, as one filled with Divine light, he declared to Ignatius that this

1 It was during this journey that Philip II., then a child of nine years old, saw S. Ignatius, and
his nurse, Dona Leonor Mascarenhas, pointed him out to the boy—" See, Sire, that is a Saint ; ask
him to pray God for your Highness. "

198 Life of St. Ignatius Loyola.

work must be of God, and bade him proceed ; he was even willing himself
to quit the monastery, where as yet' he had not taken the vows, and to
accompany Ignatius. But this the Saint would not allow, and the friends
parted with mutual promises of intercession and a lasting charity.
Perhaps this was the monastery in which it was made known to Ignatius
that two of the monks, unfaithful to their vows, intended to abscond. He
announced this revelation before all the brotherhood; the two offenders,
smitten with remorse, immediately confessed their designs, and delivered
up the disguises they had prepared.
Ignatius was to embark for Genoa from Valencia. There he stood
for the last time in the neighbourhood of the lady whose service he had
professed in the chivalry, of his earlier years; he saw the romantic resi
dence given by Ferdinand and protected by his successor, where Princess
Juanita lived with her mother, the Queen of Naples. The Princess too
must have heard of him, if she did not see him; for he stayed several
days in Valencia, and preached much and converted many there. If she
had ever contemplated a possible marriage with Don Inigo, she might
have thought her kinsman, Charles V., would not have opposed it ; he was
a good-natured prince to young women in those days, and sympathised in
their inclinations. He took his sister Catalina, the Queen of Portugal,
away from Tordesillas, that she might share the festivities of his reception
in Castile ; but the poor Queen Juana la Loca, Joan the- Mad, pined for her
and refused food, so the Princess was forced to return; and he removed his
grandfather's young widow, Germaine de Foix, from the convent of Abrojo —
doubtless greatly to her satisfaction, since she re-married next year, with
Charles's consent, though the lord of Brandenburg was looked on as a
mesalliance by the old subjects of King Ferdinand; We can find afterwards
no mention of the Princess Juanita, and may conjecture as we please, from
the silence of history, that she remained unmarried, from some memory of
her illustrious lover ; or, incited perhaps by his example, took shelter in the
obscurity of a religious life.
When Ignatius left the house of his friend Martin Perez, where he had
lodged in Valencia many days, to embark for Italy, the sea was infested
by pirates; Barbarossa had driven Muley Hassan from Tunis, and swept
the Mediterranean with a fleet of 100 galleys, plundering both by sea
and land. He did not fall in with the vessel which bore Ignatius; that
danger was averted by another: it* was caught in a violent storm; the helm
carried away, the mast broken; the sailors gave themselves up for lost.
Ignatius told Goncalez afterwards that while they shrieked and lamented

GATE OF THE CID, VALENCIA.

St. Ignatius returns to Venice — 1535. 201

as if their last hour was come, he felt no fear or disturbance, only a
profound grief that he had answered so imperfectly to the graces that
Heaven had bestowed on him. At last they reached the port of Genoa;
but he was not yet safe. In crossing the Apennines to Bologna he lost
his way, and found himself, after much scrambling and climbing, on the
brink of a precipice, where he could neither advance nor, without difficulty,
return. He had to crawl on hands and knees up steep rocks, which
overhung a torrent far below, holding on by ledges of rock, or by herbs
growing in the crevices. He said afterwards that he had never been in
greater danger ; his escape seemed to him a miracle.
He arrived sick at Bologna. The winter was advancing, the rains had
set in, the roads were flooded, and when at last the weather mended, and
he had reached the town, as he entered it his foot slipped in passing a
bridge, and he fell into a moat. He rose bruised, wet through, and covered
with mud. All along the streets the boys shouted at him ; he asked alms,
but nothing was given to him : he would have perished of hunger and
cold but for the kindness of the inmates of the splendid Spanish College,
who took him in and sheltered him kindly until he had recovered strength.
Then after a week he set off for Venice.
He arrived at the well-remembered spot on the last day of the year
1535. Probably "the learned and worthy man" with whom he lodged
when he wrote a letter to his friend Jaime Cazador, afterwards Bishop
of Barcelona, was the elder de.Eguia. It was dated February 12, 1536: —
St. Ignatius to Cazador, Archdeacon of Barcelona.
. . . You say that you will not withdraw from me your former assistance.
I only gave you notice, when Isabel Roser wrote to me, that next April she will
make provision for me to finish my studies. This seems to me the best; for
during the whole year she can provide for me both some books, and other things
I shall need. Meanwhile though the place is dear, and though my health does
not allow me now to bear want and corporal fatigues beyond what study brings
with it, I am abundantly supplied with everything, thanks to Isabel Roser, who
has made me receive here twelve crowns in her name, besides the alms you have
sent me for the love of God, Who I hope will pay you in full and in good money,
not only what you are doing for me, but the great care you have of my poverty,
for I do not think any father could care more for his son. Fifteen days before
Christmas I was kept in my bed at Bologna by pains in the stomach, owing to
cold and fever. I resolved, therefore, to go to Venice, where I have passed a
month and a half in the society and the house of a learned and worthy man, so
that I am persuaded nothing better could have happened to me. . . . The wish you
express, to see me occupied in preaching at Barcelona, certes I cherish in my

202 Life of St. Ignatius Loyola.

heart. Not that I have the conceit that I can do what others cannot, nor that I
can reach what they cannot attain; but merely to preach, as a simple individual,
things intelligible, easy, and lowly. For I trust in God our Lord, that if I keep to
what is lowly, He will give His grace that in some way we may be of help in His
praise and due service. For that reason, as soon as I have finished my studies —
in a year from this Lent — I hope to stay to preach His word in no other place in
the whole of Spain, till I come to you, as we both of us desire; for I think I am
without doubt more obliged to the people of Barcelona than to any others on' this
earth. This, however, must be understood, dare non errante,1 provided God our
Lord does not call me out of Spain to some work which will bring me less honour
and more trouble. I cannot tell how this may be ; what I do know is, that I shall
always preach in poverty, but putting aside the solicitudes and difficulties which
now entangle me during my studies.
Ignatius had sought a lodging in the Hospital of the Incurabili? of which
St. Gaetano de Thiene was one of the founders. This must have occurred after
the date of the preceding letter, and perhaps gave rise to the story of Ignatius
wishing to gain admission into the Order Gaetano had founded; he, it was
said, refused, saying that it would be better Ignatius should create a new
one, entirely devoted to external acts of charity.3 St. Gaetano himself was
not then at Venice, but at Naples. In that same winter St. Ignatius wrote
the following letter to Miona, his former confessor, at Paris : — -

I wish much to know what has become of you ; which is not surprising, since
I owe so much to you in spiritual things, as a son to his spiritual father. And
because I am bound to repay the great love and goodwill you have always shown
towards me, I do not know any way of repaying a tittle of what you have done,
except to put you during a month in the "Spiritual Exercises" with the person I
have named to you, and who offers to conduct them. If, therefore, you have
tried them and have relished them, I pray you in the name of our Lord write and
tell me. And if not, I beseech you by His love, and His painful death for our
sakes, to set about them; and if you are afterwards sorry for it, I consent to .uffer
whatever penance you inflict on me, and besides to be regarded by you as a man
who trifles with the spiritual persons to whom he owes everything. As in writing
to one, I mean my letter for all, I have not yet written to you in particular, and so.

1 "So as not to err.'
3 Now a barracks. . The administration was bankrupt in the last century and tlie charity dis
continued. 3 Ribadeneira relates that Lainez having come to Rome from Venice in April 1545, communi
cated, in his presence, to Ignatius the desire of Cardinal Caraffa to join the two Orders in one.
Ignatius answered, it was more for the Lord's seryice that each Order should remain as He had
been pleased to constitute it. He declined a proposal from the Somaschi Fathers of a'similar kind
in 1547.

Accessions to the Society at Venice. 203
Favre can tell you all you want to know concerning me, and you can read the
letter I now send him. I pray you twice, thrice, and as often as I can, for the
glory of God our Lord, to do what I have said, so that the Divine Majesty may
not reprove me later for not having conjured you with all my might to do the best
thing that I can think, feel, and understand on earth, not only for the separate good
of each, but also to learn how to conduct many others in the way of piety — how to
help and guide them. So that if you feel not the want for yourself, you will see
how much you can profit others beyond all degree more than you expect. For
the rest, I pray the infinite goodness of God our Lord to give you grace to know
His most holy will, and to accomplish it perfectly in everything, juxta talentum
omnibus commissum — according to the talent which has been given to each one,
if we would not hear Him say to us one day, "Serve nequam, sciebas — wicked
servant, didst thou not know," &c.
Venice, November i6, 1536.
Our Saint continued his Divinity studies, while giving his leisure to
works of zeal.
The "Exercises" were not less efficient at Venice than he had found
them before ; they won for him three new companions — Diego Hozes, and
the two de Eguias. Hozes was of an ancient family of Malaga,1 a worthy man,
very earnest against the German heresies. Though the desire of spiritual
profit led him to Ignatius, it was not with entire confidence ; he had heard
accusations against him, and he entered on the " Exercises " well provided
with volumes of the Fathers, Councils, and other such works. But when he
had gone through the. first meditations/ he was persuaded that he beheld the
characters of Divine truth. He attached himself to Ignatius at once, and the
remainder of his few years on earth were spent in toiling as a member of the
Society of Jesus. He was destined to bear to heaven the first fruits of the
Order which was to lead so many thither.
The two de Eguias, Diego and Esteban, whom Ignatius had first known
at Alcala, were staying at Venice, on their return from a pilgrimage to the
Holy Land. They received him gladly into their house, and consulted him
how they should shape their future life, which they intended to devote en
tirely to God. By his advice they sought Divine guidance in the "Exercises,"
and afterwards became members of his Society. Diego de Eguia had the
signal honour and privilege of being confessor to his master during their
later years. But in this office he did not entirely escape his censure ; for he
spoke of Ignatius as a saint, and this gave him great offence. Nevertheless
Ignatius loved and venerated him. He sometimes said, " When we are in

1 Originally of Cordova, made Lords of Abbayda by some former sovereign of Castile.

204

Life of St. Ignatius Loyola.

heaven we shall see Padre Diego fifty yards above us, so that we shall hardly
know him." A saying of Diego's was often repeated, "Whosoever thinks
something of himself is worth little, but who thinks much of himself is worth
nothing." Pietro Contarini, a cousin of the Cardinal, and subsequently Bishop of
Baffo (Paphos), placed himself in close connection with Ignatius, and became
his protector and warm friend. He resided in Venice, and was Administrator
of the Hospital of SS. John and Paul, where the companions of Ignatius
lived. Many noblemen of the Republic, and many persons of other classes,
went through the "Exercises;" some of these afterwards entered the
Society; and Venice always presented a rich harvest to the Jesuit
preachers.

THE CHARTERHOUSE OF VAL DE CRISTO, NEAR SEGORBE.— See p. 197,

CHAPTER II.
JOURNEY OF THE COMPANIONS TO ITALY— i 536-1537.
THE time was now approaching when the ten companions were to be
reunited ; it came sooner than it was looked for. When Charles V,
returning victorious from Africa, presented himself before Paul III. a^
Rome, he brought with him no promise of peace; on the contrary, he
could not, even in the presence of the Pope, or after the moving appeal
made by his Holiness, control the passion with which he sought a new
quarrel with Francis. He even challenged him to single combat. In a %
few weeks he invaded the Duchy of Milan, Provence, and Picardy ; but
success no longer attended his arms, and he retreated into Spain. The
Queens, his sisters, with difficulty prevailed on him and Francis to con
clude a short and partial truce; and the young men, who were left by
Ignatius at Paris to complete their studies, were warned to leave France
at once, lest the roads should be closed to them. Instead, therefore, of
waiting till the last week in January, they started on November 15, 1537,
for Venice. But their departure was not unopposed, and even Favre could hardly have
been wholly • without hesitation when the strongest representations were
made to. him of the good work they were doing, and would have to renounce
by leaving Paris for an uncertain and distant usefulness in the East. One
of the most eminent doctors of the Sorbonne, whose learning equalled his
virtue, declared to B. Peter that he could not, without sinning grievously,
desert the good he was effecting in France, and which, said his counsellor, was
more important than anything he could hope to do in Palestine.; he added
that he was ready to present this opinion in writing signed by all the doctors
and theologians of Paris. Eavrre had indeed peculiar endowments for the
work of winning souls among the highly-cultivated world, in which he was
then exercising his untiring .zeal and great. learning; and perhaps it was
205

206 Life oF St. Ignatius Loyola.
impossible for an uninspired judgment not to believe he had there found his
calling. He had a delightful ingenuity in mingling spiritual things with
familiar conversation; he could join in talk the most divergent from such
subjects, and like a skilful pilot steer the discourse into any channel he chose.
He pleased as much as he edified ; all sought his society, and the sweetness
and the depth of holy feeling with which he spoke touched all hearts, and
often effected wonderful conversions. He directed the " Exercises " with so
much of the spirit in which they were written, that Ignatius thought him in
this without an equal. He was obviously doing great and lasting good, and
if God Himself had not confirmed within the hearts of the six young men
the engagements they had entered into with Ignatius, they would perhaps
have yielded to these persuasions, and thought it His will they should remain
in France. But the Society of Jesus was in the order of Providence, and
Favre persevered.
Ignatius was now solicitous for his friends. He wrote to the con
fessor of the French Queen, Eleanor: — "Master Fabro (this was Favre's
name in Paris) and his companions will have a difficult journey to make,
and must be reduced to great necessity." He therefore asks assistance
for them. It was advisable that they should not start all at once ; some remained
to wind up their worldly affairs; the others were to proceed to Meaux,
and there wait -till their companions joined them. Simon Rodriguez was
among the first party; it. pleased God to send him a sudden malady and
a surprising deliverance. He was seized with a burning fever ; an abscess
broke out on his shoulder ; and when he reached Meaux, he suffered intense
pain, and passed the night rolling delirious upon the floor, which was his
only bed, as, well as that of his companions. But the worst part of his
torment was the fear of delaying the others, who, unless they consented
to leave him, might find the passes closed and their journey hindered.
He and his associates prayed fervently to God that night ; towards morning
he fell into a quiet slumber ; he awoke quite well, and when, a few hours
after, the rest of the party arrived from Paris, he was able to accompany
them without difficulty. He soon met with another interruption: one of
his brothers, and a college friend of Simon's, having discovered that he
had not left them for a short absence, as they supposed, -but with the
intention of following Ignatius, rode hastily after him, and having over
taken him, implored him not to afflict his mother and brothers, nor, by
devoting himself in a foreign country to the Society, disappoint, the
King of Portugal, who had some right to benefit by the education which
he had enabled him to receive. Simon gently defended himself, and said,

Perils on the Way — 1536. 207
"he thought it would be easier for him to persuade them to go with him,
than for them to induce him to return." And they were forced to tear
themselves away from Simon and return without him to Paris.
Farther on, he met with a different sort of importunities. A party of
young people were dancing together in the summer evening, and three
or four young girls came up and wanted him to join them. Possibly they
were " sectaires," to whom the clerical dress was a matter of amusement,
for they persisted until Rodriguez was frightened and fled with precipita
tion, calling out, " Aux voleurs, aux voleurs ! " " Thieves, thieves ! "
It seems to have been not in vain that early in entering on the religious
life Simon had marked a cross upon his heart.
Francis Xavier also had impediments to overcome. The first was too
easily set aside to deserve much notice; it was a canonry at Pamplona,
to which he learnt his appointment just as he was leaving Paris. The
next did not seriously molest him till some days afterwards. He had
resolved in the fervour of his piety that he would strive to do penance
separately for every fault of his youth. It was a common recreation
of the students in Paris to run races, and Xavier accused himself.
of having felt a complacency in his own swiftness." For this offence
he bound his legs tightly with rough cords, and endured the pain this
gave him, until he was forced to sit down by the roadside exhausted and
unable to walk farther. When at last he could neither conceal the effect
nor the cause, his companions were horrified to find the flesh so inflamed
and swollen that it had closed over the cords. They carried him in their
arms, "fayre and softly, to the nearest Inne, where they sent for a
Physitian;"1 but as he could not undertake to remove the cords without
severing the nerves, he told them there was nothing for it but recourse
to earnest prayer. And God, Who is pleased sometimes to show His
strength in. our greatest weakness, worked the miracle that was asked.
When Xavier awoke, after a night of peaceful slumber, he was a sound
man ; the cords had fallen off and the flesh was healed.
The wayfarers now resumed their journey. Once in a defile they were
stopped and questioned by some French soldiers ; it would have been
embarrassing if they had been forced to answer separately, for several
were Spaniards; luckily, a peasant who had stopped to look at them
said to the. soldiers in patois, "Let them go on! don't you see they are
going to reform some country " — " I vont a reformer quoque pays ! " Whether

1 This account, from the memoirs of Simon Rodriguez, is quoted from F. Thomas Fitzherbert's
translatioii of Tttrsellini's Life of St. Francis Xavier, Dovlai, 1632.

208 Life of St. Ignatius Loyola.

said as a reproach or in praise, the military allowed the travellers to go
forward. Crossing Lorraine, they were drenched with rain. In Germany the
snow was so deep, that they were detained in some places two or three
days. There they overtook the French army marching through Lorraine
towards Belgium. The people, who durst not stir from their houses,
wondered to see the companions on the road, and asked if they had
travelled through the air. Again they were stopped by the soldiers and
interrogated. They said they were students from Paris journeying from
devotion towards St. Nicholas du Port, a celebrated church and town on
the confines of Lorraine, through which indeed they had to pass. Their
rosaries procured them a joyful reception wherever they came among
Catholics. In the Protestant cities they were sometimes insulted, almost
always challenged by the preachers to an argument, which they would
not decline, though with little hope of convincing their prejudiced hearers.
One minister, indeed, owned that they had the best of the dispute, but. he
would not promise to return to the ancient faith. The great, humility, and
modesty of these poor pilgrims, contrasted so- forcibly, even' in.' the eyes of
the most ignorant, with their learning and eloquence, as to touch many; and
they were frequently kindly lodged and entertained, and guides -sometimes
set them on their way. At Basle they found the splendid cathedral turned
into a rope-walk, and no vestige of religious worship, save the dreary
Calvinist "preaching." Simon Rodriguez says Carlstadt was then in the
city, but does not say that he took part in the discussion, though Orlandini,
who really only follows Rodriguez, might seem to imply that he did.
Many, however, came to visit them at their inn, and invited them to dis
cussion. But we do not find that controversy ever did much good in
these cases.
They had started with no other equipment than their staves, their
chaplets round their necks, and a leathern wallet hung from their shoulders
with their Bibles, Breviaries, and papers. They walked two and two,
" with great recollection and modesty," the weakest going first ; sometimes .
in prayer, sometimes conversing of the things of God, or singing psalms
and hymns. Every day when it was possible Favre, Le Jay, or Broet,
who were priests, said mass; the others received the Holy Communion.
Amongst them there was no authority ; all desired to serve and assist the
others; they were together as loving brothers. When a resolution was
necessary, each gave his opinion, and the majority decided.
One evening, arriving at a place sixteen miles from Constance, the
minister who had been, the priest there -when he and his flock were Catholics,.

CHURCH OF SS. GIOVANNI E PAOLO, VENICE, TO WHICH IS ATTACHED THE HOSPITAL WHERE THE COMPANIONS OF
ST. IGNATIUS STAYED.

Adventure with a reformed minister — 1536. 211
followed them into the inn, laughed at their chaplets, and challenged them
to an argument. They accepted the defiance, though very weary : Lainez
opened the discussion. We may well suppose the astonishment of the
ex-cure, when he found what antagonists he had encountered in these poor
and simple-seeming men. He interrupted the dispute by a proposal that
they should adjourn to take supper together, quoting Virgil —
Et jam nox humida coelo
Prsecipitat ; suadentque cadentia sidera canam —
" Let us sup first," he said, " and then we will resume our discourse ; to
morrow I invite you to come and see my books and my children," for the
minister had a large family. The travellers, however, declined the invita
tion, and supped alone. They renewed the discussion afterwards, but the
pastor, excited by wine and the presence of a large auditory, at last argued
himself into a passion, swore at his adversaries in good round German, and
left the inn in a rage, threatening that he would have them put into prison.
Some who were there, told the Fathers in Latin what was in store for
them, and advised the travellers to leave the place immediately; but they
thought it better to remain that night. Early next morning, a man " about
thirty years of age, of tall stature and a fair countenance, so that some said
he was an angel," came to the inn, and made signs to the travellers to
follow him, for he spoke only German, which they could not understand.
He led them ten miles across the country, where they could see no track,
yet they were not impeded by the snow, which lay thick all around. When
they reached the highroad he left them.
Next day they proceeded to Constance. It was a Protestant town, but
they were able to say mass in a church outside the walls, on the payment
"of a small sum. A farther journey through the bitter cold brought them to
another town, near which stood a hospital for the plague-stricken. A woman
coming out of it as they passed, showed great delight at the sight of their
chaplets, and asking them by signs to wait a moment, ran into the hospital, and
brought out bits of rosaries, and the arms, legs, and heads of statues of our
Lord and of the saints, which had been smashed in pieces by the heretics. To
make reparation for this insult . to our dear Lord, the young men prostrated
themselves upon the snow, and devoutly kissed those precious fragments.
After fifty-four days, on the 6th of January 1537, their toilsome journey
ended at Venice ; x they had the great happiness of seeing their Father

1 St. Ignatius gives in a letter to a Padre Maestro Verdelay an interesting account of their stay
at Venice, and of their doings up to the date of his writing, July 24, 1537.

212 Life of St. Ignatius Loyola.

Ignatius again; he wept over them for tenderness and joy. It was not yet
time for the voyage to. Jerusalem ; they deferred asking the Papal benediction
for the -present, and divided themselves among various works of charity
in Venice. They resided in the Hospital of the Incurables, and that of
SS. John and Paul. There they; all taught the truths of religion, attended
the sick, helped the dying, and followed the dead. This great charity,
edified all who saw it; the senators and the chief men of the Repub
lic often went to look at their apostolic work, and many shed tears of
emotion at the sight. For these men of consummate learning and rare
gifts, some of them highly born, thought no office too humble for them ;
they washed and lifted in their arms men suffering from loathsome dis
eases ; watched by them at night, consoled them, and showed them how to
make sufferings and misfortune a privilege and a joy..
Xavier, who was at the Incur abili, is said to have sucked the wounds of
the sick in the hospital, merely to overcome the repugnances of nature; but
another explanation gives additional value to this act — it was a remedy of
those times much vaunted by the physicians, and probably with reason,
for something like it has been lately revived.1 A statue of the Saint in a
chapel of the cloister recalled the memory of. his devotion.
Thus they remained at Venice till mid-Lent, when it. was thought right
that all but Ignatius should go to Rome. He deemed it prudent not to
accompany them, for two persons were there whom he believed personally
hostile to him. These were Cardinal Caraffa, friend and partner of St.
Gaetano, a man. of stern and irritable temper, possibly displeased because
Ignatius and Hozes had refused to join his Theatines ; and Ortiz, then con
spicuous in Europe as an envoy. of Charles V. to the Papal Court, in the
matter of Queen Catharine and Henry VIII. Ortiz, at Paris, had been
active in bringing Ignatius into trouble ; and the Saint could not tell how
far this old prejudice might exist still. Ultimately Caraffa proved not un
friendly to Ignatius, and Ortiz was already one of his firmest and most
helpful patrons.
About ten weeks after their arrival in Venice, the companions of Ignatius
left him there,, and set out to spend the Holy Week in Rome. They
made, as before, but little provision for their journey; and, when they
had followed the seashore for three days towards Ravenna, some of them
fainted for want of food. From lack of money, they had a difficulty in

1 The story of King Edward and Queen Eleanor is familiar to us ; and a touching incident is
related of the reign of Louis XV., when a lady of the Court saved by this repulsive means the eye
sight of her daughter, nearly lost by confluent small-pox.

Journey of the Companions to Rome — 1537.

getting across a river, now swollen with the spring rains, and were forced
to give a knife, an ink-bottle, or any small thing they had about them to a
boatman to ferry, them over. The country was so flooded that they had
often to wade up to their waists, or even to their chests, while there was
an unceasing downpour of rain. Codure, whose leg was causing him great
pain from inflammation, came out from the hydropathic treatment completely
cured. On Passion Sunday they rested under the well-known pine groves
of Ravenna, and were glad to stay the pangs of hunger with the pine
cones. They then dispersed to beg hospitality. Rodriguez knocked at a
door, which was readily opened to him, and he was asked to go upstairs ;
but there he found, by the aspect of three women wTho received him, that
he was not in good company, and he rushed out of the house faster than
he had entered. The sequel of the adventure was fortunate : Rodriguez,
placing himself in the open street, near the windows of these ladies, began
preaching to the passers-by on sin, death, and judgment; the women,
moved by curiosity, came to listen ; and all three, smitten by conviction and
remorse, asked counsel and assistance from the preacher, and entered on
a better life.
At night, wet, wearied, famished, they got shelter in the hospice. To
three of them a bed was offered so revoltingly dirty that Rodriguez pre
ferred to lie on the floor. He reproached himself with his softness, and
on his journey a resting-place still more loathsome presented itself, and
he accepted it at once.
The water was so deep on the roads past Ravenna that some of the
party had perforce to take a boat to Ancona ; and after twenty-four hours'
sail, on arriving in the port, they were forced to confess that they had not
one farthing. The boatman only let one land, and bound him by an oath
to beg the fare and return to pay it.
Not being in orders, he pawned his Breviary, and freed his brethren. As
he was going about begging alms to free his book, he saw another of his
companions, a man of vast learning and great ability, such as would have
sufficed to gain for him the highest honours, going about'in the rain barefoot,
with his scholar's garb lifted up to the knees, and begging from the market
women an apple or a radish. The sight so moved him that he felt it an
honour to be the friend of one whose virtue and humility were greater
even than his natural gifts.
At Loreto they were received into the Friary, and spent three happy
days there. They then proceeded to Tolentino,1 which they. reached at
1 Tolentino is 140 miles from Rome.

214 Llfe of St. Ignatius Loyola.
night, exhausted by fasting and fatigue. The rain fell heavily ; no one was
out of doors, so they could not hope for alms. Three went in advance ; the
rest sought a little shelter close to the walls. One of the three, already
drenched with the rain, was walking in the middle of the road, now dark,
when he saw advancing towards him a man of noble presence, and, as
far as he could judge, pleasant in countenance, who stopped, took his hand,
placed some money in it, and withdrew without saying a word. The
travellers thought this was a Divine interposition, and they went to the inn,
and ordered a splepdid supper of bread, wine, and dried figs ; but they
would not partake of their feast till they had found some beggars with
whom to share it.
Some days after, through like want and like hardships, they arrived in
Rome, where Paul III. (Farnese) had worthily filled the chair of St. Peter
over two years. Marc' Antonio Contarini, writing from Rome,1 says of
Paul III. and his Court : —
For many years the Prelates had not been so strict in their lives as they were
then. The Cardinals had greater liberty of giving their opinions in the Consistory
than for a long while past; and the Pope, so far from being displeased, greatly
encouraged this ; so that every day new reforms might be expected. Among the
Cardinals were so many highly distinguished men, that it was commonly owned
that the world had none such elsewhere.
Farnese had commenced his Papal life by an action full of promise- for
the future interests of the world. He assembled round him a large number
of Cardinals, chosen for their personal merits only ; beginning with Gasparo
Contarini, who suggested for his choice of counsellors such men as Sadoleto
and Reginald Pole; Caraffa, well acquainted with Spain and the Low
Countries; Ghiberti, Bishop of Verona; Fregoso, Archbishop of Salerno.
Almost all were members of the "Oratory of Divine Love," that pious
society, which, from the days of Leo X., comprised so many good and
holy prelates,2 who, seeing the general afflictions of the Church, and the
Divine worship so much neglected even in the Pope's own city, had made
themselves into a " fortress " for its protection. Cardinal Contarini wrote
a treatise on Justification, which gave occasion to those who were jealous
of his influence with the Pope and Emperor to spread abroad rumours
unfavourable to his orthodoxy. The enemies of the Church have not
been slow to adopt these views, but far different was the judgment

1 To the Senate of Venice, in 1536.
2 Such as St. Gaetano, its founder, Lippomani, Giuliano Bathi.

PAVLVS-IlI-PONT- OPT- MAX-

pope PAUL III. (FARNESE).

Paul III. and his reforms. 217
of his friend Cardinal Pole, who congratulated him with admiration.1
".You have brought to light," he said, "the jewel which the Church was
keeping half concealed." He attacked the abuses of the Curia at Rome,
and was indignant when it was objected that his censures implicated
former Popes. "Shall we care," he said, "for the fame of three or four
Popes, and not mend what is corrupt, and earn a worthy reputation
for ourselves ? "
Contarini wrote to Pole from Rome, in May 1537 : —
The Pontiff has taken in hand the work of reformation, beginning with him
self. He has chosen four Cardinals — Simoneta, Ghinucci, Theatino (Caraffa),
and myself — to examine and correct carefully everything that passes through
the Dataria. . . . Almost all the Cardinals are favourable to a reform. The face
of things in the Consistory is beginning to alter. ... I cherish great hopes that
our affairs are daily taking a turn for the better. I desire above all that you and
the Cardinal de' Carpi should be with us, so that by the efforts of many the
Christian republic may be more easily set to rights. I never despaired.
He found much fault with the abuse of dispensations ; he rejected
indignantly the idea that the Pope can suspend or confirm without reason
able cause.
In a joint document, drawn up apparently at the Pope's request, and
of which Contarini is one of the signatories, arguments are used with the
most Christian frankness against the abuses then existing in the Dataria,
the large sums levied upon the applicants for dispensations, which fees went
by the name of Compositions.
It must be owned that this was not language to be addressed to an
arbitrary or unworthy sovereign.
We learn from Contarini himself how the Pope took it. He travelled
"one bright November day," 1538 — he seems to dwell complacently on the
recollection— with the Holy Father from Rome to Ostia. "Our good old
man," he writes to Reginald Pole, "spake to me about the reform of the
Compositions. He told me that he possessed the short treatise I had written,
and read it in the early mornings. I had almost ceased to hope, but now
he spoke to me with such Christian feeling that my confidence revives. I
now believe God will do some good, and that the gates of hell will not pre
vail against the spirit of the Lord." All that Paul had promised he began
to do; he appointed commissioners to carry out the reforms needed in

1 See Dittrick's admirable Life of the Cardinal.

218 Life of St. Ignatius Loyola.
the Apostolic Chamber, the Rota, the Cancellaria, and the Penitentiary ; he
kept the wise Ghiberti always near him; he suppressed abuses; he pre
pared for the (Ecumenic Council so generally demanded. But on this last
point he spoke little; he had, in fact, small hopes of its success. He chose"?"
his deputies with so much regard to their moderation, that they were after-.
wards accused of Lutheranism. He resisted the persuasions of those
who, like Caraffa, would have cut the matter very short by the imperious
demand for recantation, implying a threat. The Bishop of Vienna wished
him to instruct his Nuncio in this sense. Paul's sagacity and humanity re
jected this advice. " It is to be feared," he said, " that even if instant death
were before them, they would endure it rather than renounce their opinions."
He had a form of reconciliation drawn up by good and wise men in such a
manner as to avoid giving offence to any, which he was ready to send on the
least sign of the wanderers desiring to return to the Church. " Would it
were come to that," said the Pope ; " we scarcely dare to hope it ! "
Whatever were the faults or errors of Paul, it is certain that there was
then in himself and his Consistory a real desire to discover the wants of the
Church, and reform the malpractices of so many of its members.
In those times of strong passions and violent contrasts, it is pleasant to
contemplate a character like Gasparo Contarini, which stands out as a sort of
personification of the sublime of moderation, liberality, and good sense. His
father was one of the merchant lords of Venice. Gasparo was the eldest son,
and seems to have devoted himself to the priesthood as much from a love of
study as from piety. Maffei said he was the most learned man of his time.
It was his custom to read with close application three hours a day, never
more nor less, each day beginning with a resume" of what was done before.
The free air that was then blowing over the fields of literature, the new range
of thought which opened before active minds, was delightful to Contarini ;
but in following the speculations of the day he retained his humble Chris
tianity. The sober simplicity of his language was suitable to one who only
wished to impress the convictions of his judgment upon other minds, not to
win their applause.
In his youth his father's rank, and his own uncommon talents, caused him
to be chosen one of the Council of the Pregadi in Venice ; there, with the
diffidence of a refined mind, he remained long silent : this was a grief to him,
for he had much to say. At last he spoke, and obtained at once the highest
esteem of the other senators, though he aimed at no graces of oratory, and
uttered his ideas in simple language, and with no display of manner. Per
haps, in those troubled times, he thought that to be calm and cool was a

Cardinal Contarini. 219

virtue or a necessity of the first order. In the exact sciences, as well as in
classic literature, he kept pace with the investigations of the day. It is said
that when the world was circumnavigated for the first time by the Spanish
ship Vitoria, Contarini, then with the Court at Valladolid, was the first who
explained why she returned a day later than that noted in her log-book. He
was sent frequently on embassies and missions, when he showed always the
utmost sagacity, judgment, and temper. When Charles V. arrived in Ger
many, Contarini was the ambassador who greeted him from the Pope. After
the wars which devastated Italy, and ended only with the sacking of Rome,
it was chiefly Contarini who reconciled Clement to the Emperor, and he
helped much to restore peace.
He was sitting in the Council one Sunday, in the year 1535, when
the news was brought him that Paul, the recently-elected Pope, had made
him a Cardinal. He did not at this time know the Pope, and could hardly
believe the announcement. He had seldom left his home except on some
government mission ; like most of the Venetians, he was passionately attached
to his native city; there, too, he held high honours, and saw no superior.
But it was represented that a refusal would seem disrespectful, and there
fore be injurious to the Court of Rome.
In his new position he was simple, grave, and diligent as usual ;
dignified and gentle; striving earnestly for reform within the Church,
more sometimes than was agreeable to others of the Consistory; dis
tinguished among them for the firm and equal mind, pure moral instinct,
and polished amenity which were his nature; as well as for the love of
truth, the enlightened moderation, and many-sidedness which accompanied
his Catholic convictions. If there existed any person who could smooth
away the asperities of dispute and bring -characters so dissonant into
harmony, it would have been Gasparo Contarini. But besides characters
and opinions, there were also personal interests and selfish ambition to be
encountered ; and against these the integrity and genius of Contarini were
of small avail.
Such a mind was worthy to understand St. Ignatius ; and when Gasparo
knew him, he said, "This is just the man I have always sought." He
made Ignatius his director, and helped largely to remove the difficulties
that might have embarrassed him at the Papal Court.
When the companions of our Saint arrived in Rome from Venice, poor
and without friends at Court, each repaired at first to the hospital of his
own nation ; they were afterwards all received in that of St. James of the
Spaniards— or San Giacomo dei Spagnuoli — in the Piazza Navona, by some

2 20

Life of St. Ignatius Loyola.

Spaniards at Court, who thought it reflected on their nation to see these
good men in want, and they supplied them with all they required.
They had no sooner made themselves known, than one of the men
whom Ignatius had dreaded as enemies — Ortiz, envoy of the Emperor — offered
them his assistance, and presented them himself to the Pope. He recognised
Favre, Xavier, and some others whom he had seen in Paris, and spoke
highly to Paul of their virtues and acquirements, their voluntary poverty,
and their desire to preach the Gospel in the Holy Land. Paul III., him
self a learned man, delighted to hear discussions between men of letters,
and frequently gave himself this recreation during his dinner, which Papal

CHURCH OF SAN GIACOMO DEI SPAGNUOLI, PIAZZA NAVONA, ROME, TO WHICH THE SPANISH HOSPITAL WAS
FORMERLY ATTACHED.

custom obliged him to take alone. He desired that the strangers should be
presented to him on the following day. Ortiz brought them to the palace,
where a number of Cardinals, Bishops, and theologians were ready to dis
pute with them. Ortiz, a practised divine, broke a lance with them. All
their opponents were delighted at their knowledge. Paul suggested the
argument; and, when his repast was ended, signified that they should
be brought up to him, and said, "We are exceedingly rejoiced to see so
much learning joined with so much humility." They were allowed to
kiss his slipper, and he, extending his arms as if to embrace them all, told

Audience with Paul III. — 1537. 221

them that if he could assist them in anything he would do it willingly.
They answered they wished nothing but his benediction, and leave to go
to Jerusalem. " I give you. leave readily," said he, " but I do not think
you will go." For at that time a league had been concluded between
himself, the Emperor, and the Venetians against the Turks, and the war
he knew would prevent their crossing the sea.
Favre afterwards added another request, which was granted through
the Cardinal-Penitentiary, Antonio Pucci, on April 27. All of them who were
not yet priests, including Ignatius, had permission granted to receive holy
orders from any Bishop whatever, as they had taken the vow of poverty, and
possessed the necessary qualifications in learning. For Alonso Salmeron,
the youngest, a dispensation was granted, by which he might be ordained
as soon as he was twenty-three. And the Pope sent them sixty crowns
for their journey to the Levant, to which a hundred and forty were after
wards added by some devout Spaniards. All these sums were returned
when that voyage was given up.
Favre and his friends now returned to Venice; they travelled in as
much poverty as before, for they would not touch any of the alms that
had been given them to reach Palestine ; but the time of year now made
the journey easy, and the country on the coast is delightful.
In Venice they resumed their charitable labours at the hospitals. They
all renewed their vows of poverty ahd chastity before Monsignor Veralli.
St. Ignatius and his six companions, who had not yet received holy orders,
were then ordained subdeacons on the 10th, and deacons on the 17th of June,
and at last, on the 24th of that month, the Feast of St. John the Baptist,
they received the priesthood at the hands of the Bishop of Arba, Vincenzio
Nigusanti : their devotion and holy joy moved the Bishop to tears. He
said he had never performed an ordination that touched him so much.
War was - now openly declared between Suleiman and the Republic ;
with the Turkish fleet in the seas, a passage to Syria was impossible ; and
there seemed no chance that even the end of the year would bring them
nearer to their object. The new priests thought only of preparing them
selves to say their first mass. All resolved to leave Venice, and seek in
different parts of the Republic places where, for the benefit of their own
souls, they might find retirement, and at the same time be able to exercise
their mission to save others. Ignatius, with Favre and Lainez, went to
Vicenza ; Xavier and Salmeron to Monselice ; x Le Jay and Rodriguez to
1 A town at the fool of the Monti Euganei, fourteen miles south of Padua.

222 Life of St. Ignatius Loyola.

Bassano ; Broet and Bobadilla to Verona ; Codure and Hozes to Treviso.
Each in turn was to be Superior during a week. And thus they were to
wait till the following year for the journey to the East, and "if God is
pleased that they cannot then go, they will wait no longer, but continue to
work as they have begun." But it seemed the will of Providence expressly
to prohibit the expatriation of men destined to such great usefulness ; for the
war with Suleiman lasted during the year which they were to pass in the
States of Venice, and ceased when they renounced their intention.
Ignatius and his two friends obtained permission to occupy a ruined
convent,1 close to Vicenza, which had been sacked in the last war, and had
neither doors nor windows. They carried thither some straw on which
to sleep ; they begged their daily bread, but received it very scantily. Ignatius
wrote from this place the following letter to his noble friend Pietro Con
tarini, partly in Latin and partly in Italian — which he had only just begun
to learn — a curious confusion of both languages. The imperfect Latin
certainly appears strange in one who had taken a Master of Arts degree
at Paris. Ignatius begins in Latin : —
To the magnificent Lord Peter Contarini, my brother in Christ.
As I have related our affairs at length in letters to Don Martin Gonzaga, in
which also were many things regarding yourself particularly, I will use few words
now, as I write not so much because it is necessary, as that we may not be thought
to be unmindful of you. Hitherto by the goodness of God we have always been
well ; we experience daily more and more the truth, " having nothing, and yet
possessing all things." I say, all things that the Lord has promised to those
"who seek first the kingdom of God and His righteousness;" for if all things are
added to those who seek first the kingdom of God and His righteousness, how
can anything be wanting to those who seek only the righteousness of the kingdom,
and Himself, the King of Kings? To them the blessing is not so much "of the
dew of Heaven and the fatness of the earth," as of the dew of Heaven alone : to
them, I say, who look with both eyes on celestial things. This He grants us, Who
when He possessed all things, yet despoiled Himself of all for our instruction ; Who,
though He was in the glory of Omnipotence, and of so much knowledge and power,
yet subjected himself to the feeble power and judgment and will of every one. But
enough of this, especially for those whom Christ may detain in another degree.
Because as for yourself you ought particularly to take care, that whatever you may
possess, you do not allow yourself to be held captive by anything or enslaved by
temporal goods. Refer all things to Him from Whom you have all. For he who

1 This place, which afterwards became a Capuchin convent, and where long time the memory
of St. Ignatius was preserved, is now destroyed.

Illness of Simon Rodriguez — 1537.

cannot be occupied about the one thing necessary, the next best thing is that all
that he has to do and about which he is solicitous should be well ordered. But
I am straying from my purport. To come back to ourselves. [Then he goes on in
Italian.] Near Vicenza, at a mile from the gate called Santa Croce, we have found
a monastic place, called San Pietro in Vanello, where no one lives, and therefore
the Friars of Sta. Maria delle Grazie are contented [Then Latin again, in a jumble
quite incomparable^ that we remain there as long as we please, which we are doing,
. and shall be there some months, if God permits ; and thus it only remains that
we should be good and perfect, since God's goodness never fails. Do you there
fore also ask the Lord with us, that He will give us the grace of doing His holy
will, which is the sanctification of all; and farewell, in Christ Jesus our Lord, Who
directs us all in the way of peace, which is in Himself only.
Your poor brother in the Lord, Ignatius.
The dilapidated convent was another Manresa to Ignatius ; he had there
the same celestial visions and rapturous tears.
Simon Rodriguez was at this time so ill that his recovery was despaired
of. He, along with Le Jay, was inhabiting the hermitage of San Vito, near
Bassano, where he had been received by a holy old man, named Antonio.
This favour was granted them through the immediate providence of God ;
for some men having formerly abandoned Antonio, after asking to join
him with great seeming fervour, he resolved henceforth to live alone. But
now he willingly shared his residence with these chosen persons, and gave
them for a bed a large table in the corner of his cell — a luxury to them,
who were accustomed to lie on the ground. In the night they all rose to
pray and sing psalms.
When the illness of Rodriguez became severe, Antonio brought a
physician to visit him, who gave no hopes of his recovery. This report
was carried to Ignatius, then himself weakened by a slow fever, yet he
set out immediately with Favre, for Lainez lay sick in the hospital, and he
walked with such vigour that Favre could not always keep up with him.
Once when Ignatius halted to pray, Favre overtook him and saw that his
face glowed, as it used to do when he had been especially favoured in
prayer. Ignatius told him, "Rodriguez will not die." The moment he
entered the hermitage and embraced the sick man, Ignatius bade him be
of good courage ; " for, Brother Simon," said he, " you will not die yet : "
and from that time Rodriguez began to mend. Even in this extremity he
was still lying on his wooden bed. Ignatius asked that a mattress should
be given him, and the good hermit procured one immediately.
It was not at first that Antonio appreciated Ignatius ; he wondered at
the secular dress, the liberty of action, and unrestrained intercourse with

224 Life of St. Ignatius Loyola.
the world, in which the Saint and his disciples differed so much from
other Religious; he knew the profit of a contemplative life, and thought
too little of the value of energies and time devoted to the serving God
through bur neighbour. He had seen Ignatius several" times while
Rodriguez was unable to be removed ; and, when he came to take, leave, of
the worthy hermit who had tended his companion so kindly, the esteem
Antonio felt for him was less than ever. But after they had separated,
it was revealed to the hermit in prayer that he had presumptuously con
demned a saint; and he related with great humility "that God had thus
taught him how little you can guess the sap of a tree from its bark."
The peasants of the neighbourhood revered Father Antonio, and long
afterwards told wonderful stories of his piety and self-denial. His disciple,
Gasparo Gropelli, quotes several excellent sayings of his. He used to
explain the words of David, " In circuitu impii ambulant," thus — " Men
of the world begin their circle in self-love, proceed through creatures,
and return to their own self again. Holy minds begin with love to God,
proceed through love to their neighbour, and end by being absorbed in
God, from whom they began." A rich man told him once, he was not
impatient to get to the end of his journey — " the world is a very pleasant
place." " If the road is so pleasant," said Antonio, " what will the palace
be ? " When some one assured Antonio in his sickness that he woidd yet
live twenty years, he said, " I would not give a quattrino for them, if you
could sell them to me." While he was dying he often said, "O death, I
have been long expecting thee." x
The sanctity and repose of such a life, the happiness of having only
God and one's own salvation to think of, instead of the constant dis
tractions of that intercourse with persons of all ranks and characters
which Ignatius imposed on his disciples, fascinated Rodriguez. When
he had rejoined the others at Bassano, he longed for the safety and
leisure of the hermitage. He fell into a great melancholy, and at last
resolved to desert his engagements with Ignatius, and return to San
Vito. As he left the house in which he lived, unknown to any one, and
proceeded from Bassano towards the hermitage, he thought he * saw an
armed man coming to meet him, who, with fierce countenance and a
sword in his hand, seemed to bar his passage. Rodriguez stopped in
amazement, then took courage, and tried to go on. The figure again

1 His disciple Gropelli entered the Society of Jesus, but being "accustomed to independence,''
was found unfit for it. Antonio died in 1552. His hermitage was given to the Jesuits, but they
soon surrendered it to the Capuchins,

Preaching of St. Ignatius in Vicenza — 1537. 227
advanced towards him, inspiring more terror than before, and Rodriguez
fled back to the town with precipitation. Those who were near could
not understand the meaning of his flight, for no one besides himself
had seen the vision; but Ignatius knew all, and went out to meet him,
receiving him with open arms and a smile on his countenance, as he
addressed him in the words of Our Saviour, " Modicse fidei, quare
dubitasti ? "— " O thou of little faith, why didst thou doubt ? " (Matt.
xiv. 31).
The year was now fast advancing, and no signs appeared of their
reaching Palestine. Codure joined them when his retreat was over, and
they began to preach. Ignatius, speaking afterwards of his own sermons,
told Gongalez that they were greatly effective and converted many ; the com
panions therefore now received much more abundant alms. The four went,
at the same hour, each into a different piazza; they mounted on a stone
or a bench, waved their caps, and invited the passers-by to listen to what
they had to say. As they spoke Italian very imperfectly, they were at
first sometimes taken for foreign jugglers or conjurors ; but the spirit
which animated their discourses, their earnestness, their charity, and the
eloquence of their saintly and pale countenances, surrounded them before
long with patient listeners, and many were won to the faith. For at that
time it was to a great proportion of the people a new thing ; the churches
were so much deserted, and the Gospel so seldom preached.
But at Venice a new tempest of accusation arose against Ignatius ; the
old stories of heresy were repeated ; it was said that he had fled from Spain
and France to escape the Inquisition; and the Nuncio Veralli proceeded
to investigate the matter, probably at the request of Ignatius himself, who
always urged the authorities to examine into these statements as soon
as they were revived. Veralli appears to have been easily satisfied; but
Ignatius, now returned to Venice, desired a formal ' recognition of his
innocence, and received it on October 13, 1537. It was expressed in the
fullest terms. It bore —
That the priest Ignatius de Loyola having of himself appeared before the
judges, and a term having been assigned to the witnesses ; their declarations, and
the defences of the accused, having been listened to, the sentence they pronounce
is this :
The Father Ignatius de Loyola is innocent of all the imputations and calum
nies that have been brought against him before our tribunal ; they are false and
wholly unfounded. We declare him by these presents entirely justified, and
impose silence on all who are interested in this process, certifying that the above-
named Ignatius is and has ever been a priest of good and holy life, of irreproach-

228 Life of St. Ignatius Loyola.
able doctrine, of excellent reputation and condition ; that he has spread purity of
morals and faith in Venice. Such is our opinion and our judgment, by which we
recognise his innocence in the fullest sense.
Ignatius assembled all his companions in his ruined convent at Vicenza ;
and in that city all the newly ordained said their first Mass, save Simon
Rodriguez, who said it the following year at Ferrara, and St. Ignatius. He,
more conscious of unworthiness as he attained greater degrees of per
fection, postponed this solemn action till the next midsummer, and then
again for six months longer; so that he did not celebrate the holy
mysteries till Christmas Day of 1538, choosing for that occasion the Chapel
of the Nativity in Santa Maria Maggiore, " as if," says Genelli, " he had all
along cherished some hope that he might visit the real Bethlehem, and
there offer for the first time the Body of his Lord, on the very spot where
He came amongst us." Their lodgings were comfortless, but they wanted
nothing that charity could supply, for since they began to preach they
received alms in abundance. These, however, did not hinder the winds
from blowing through the house everywhere — it was winter. Xavier and
another fell ill. It was necessary to convey them to Vicenza; but they
were placed in some old houses adjoining the Hospital of Incurables,
hardly better protected than before, and they had but one bed to lie
on for both patiehts. They had alternately ague fits of burning and
shivering, and as they were differently affected, it was impossible to give
relief to both. They had plenteous compensation granted them. Xavier
was one day visibly consoled and strengthened by St. Jerome, for whom he
had an especial reverence. He was told by him that he would be sent to
preach in Bologna, and that a cross would there be given him, whereby
his soul should receive great profit : all which happened. And he consoled
and strengthened him with heavenly words, as so great a person knew
how to do.

EXTERIOR OF ANCIENT BENEDICTINE HOUSE, ALBANETA, NOVITIATE OF MONTE CASSINO.

CHAPTER IV.
ST. IGNATIUS AT ROME— 1537.
\T 7HEN Xavier and his friend were recovered, Ignatius resolved to
* » set out for Rome. He would go thither accompanied by the two
oldest Fathers, Favre and Lainez; and the remaining seven were to
station themselves in cities which had universities, and to carry on their
missionary functions among the young men. Xavier, as he had been
told in a vision, was sent to Bologna, along with Bobadilla; Rodriguez
and Le Jay to Ferrara, where Ercole d'Este and Renee his wife kept their
brilliant court; Salmeron,1 with Broet, to Siena; Codure and Hozes to
Padua. But before they separated, all desired that some rules should be
laid down for their manner of life ; and they resolved on the following : —
They were to live on alms, and reside in hospitals wherever they went.
Each was in turn to be the Superior for a week ; they were to preach in
the open squares of the towns, and in whatever other places they were

1 Salmeron's name does not appear on the document with those of the other Fathers who
were ordained at Venice ; neither was he then of the canonical age. He was, however, certainly
a priest at this time, as his faculties are quoted by the Bollandists, dated Nov. 4, 1537, allowing
him"to hear confessions. 229

Life of St. Ignatius Loyola.

permitted. In their discourses they were to dwell chiefly on the rewards
of virtue and the. punishment of vice ; they were to speak by the Spirit of
God rather than with human eloquence. They were to instruct children
in Christian doctrine and the principles of moral life; to seize every
occasion of doing good ; never to receive money for any service rendered ;
in all cases they were to desire nothing but to benefit their fellow-creatures
for the love of God.
They then discussed what answer should be given when strangers
asked their rule and their name; in short, who they were. Ignatius had
already long decided this, or rather had received the decision from God.
For those who knew him believed fully that the name of Jesus was com
municated to him in the cavern of Manresa, when our Lord Himself
traced the outline of the new Society in the meditation on Two Standards.
Ignatius now said to his disciples, that since they had united for the sake
of our Saviour, to do His work, and fight for His glory, it seemed fit that
they should call themselves by His name, and declare that they belonged
to the Society of Jesus : the word in Spanish — " Compania " — having a
military meaning. Contrary to his usual custom, Ignatius did not discuss
the point, but merely announced that this was to be its name. Then they
separated for their respective missions.
Le Jay was chosen to preach at Ferrara; partly, it was supposed,
because the Duchess Ren.e was known to have a strong attachment to
her own countrymen, and Le Jay was French. But she would not see
him, and the two years he remained there passed without any personal
intercourse. Not the Duchess only, but a large party at the Court, were
exceedingly glad to hear the new doctrines. They had welcomed Calvin
when he came there two years before, soon after the publication of his
" Institutes," under the name of Charles d'Espeville, in the guise of a young
man devoted to literature, which the D'Este family patronised, and in this
character he was presented to Ercole himself. And it is probable that the
Duke's own zeal against the Protestant party was by no means vehement
at that time.
Vittoria Colonna x seems to have first induced the Duke to patronise the
new Order. She had heard of it at Rome : she met Le Jay or Rodriguez at
Ferrara, by an apparent accident, and learning that they were lodged at the
Hospital of St. Anne, she went there the same day. She inquired how they

" Cette Aspasie pure et noble," says Lamartine. Her husband was Marquis de Pescara.

VlTTORIA COLONNA AND THE SOCIETY. 23 1

lived; she was told that they passed part of the night in prayer; begged
their daily bread in the city, in order not to take it from the poor in the
hospital ; led a hard life, never warming themselves at the fire, though the
season was cold ; that they spoke only of God ; that they spent their whole
time in doing good. Vittoria placed herself under their direction, introduced
them to the Ducal Court, and prevailed on Ercole to take Le Jay for his con
fessor. He afterwards asked him to become tutor to his son ; this would
have obliged the Jesuit to live at the Court, and Ignatius refused leave. He
had acceded to the same proposal in the case of the King of Portugal ; perhaps
the weak and harsh character of Ercole, and the divisions of the Court and
Ducal family, caused this refusal.
The sorrows of Rende, well known to us through the touching verses of
the licentious Marot, are commonly attributed by the Protestant party to her
Calvinism. They probably were owing much more to her French descent
and partialities, and the misfortune of a husband who disliked her, and hated
her country. It appears that her forbearance only made him worse : —
O dur mari, rempli de violence,
Qui s'endurcit par les choses b'enignes I
In the absence of all her kindred, and of the companions who had once
made her home at Ferrara cheerful, banished by Ercole, she still found a
consolation which Calvin perhaps would have grudged her, in
Les saints oil elie fait ses vceux
A chacune heure.
Marot expressly describes Ercole's enmity to the French as the cause of
Rente's afflictions : — Pourquoi le train de notre nation
Veut-il defaire ?
Faute d'aimer l'aiguillonne, _ ce faire
En lui engendre un de"sir de deplaire
A celle qui met _ lui complaire
Merveilleux soin.
Vittoria, who, like others of the Colonna family, had warmly admired
Bernard Ochino, the preacher, whom they had often heard at Naples, was
charmed to find him now at Ferrara, and through her interest he preached
that Lent in the cathedral. Seven years later he returned there a fugitive,

232 Life of St. Ignatius Loyola.
and under the ban of the Church. Ren^e assisted him to fly, as it was said
she had aided Calvin before.
St. Ignatius, accompanied by Favre and Lainez, set out at last for Rome.
At a little hamlet, called La Storta, about six miles from the Eternal City,
he entered a wayside chapel to pray. While his spirit was communing with
God, a wonderful vision was vouchsafed him, and a rapturous communica
tion, not to be detailed in words, by which God the Father made it clear that
He had admitted him to an ineffable nearness to the Divine Son. Then
the Saint saw Jesus holding His Cross. " He gave me to Christ- as a por
tion," he said to Goncalez, "to be henceforward consecrated wholly to His
service." The Saviour seeming to accept him, looked on him with Divine
benignity, and spoke these words — " Ego tibi Romse propitius ero," — " I will
be propitious to you in Rome." It appears from the relation of Lainez, that
Ignatius did not understand what was the meaning of this sentence. "I do
not know," said he, " what is reserved for us ; perhaps we shall be martyred
at Rome." " He told me, too," says Lainez, " that Christ had appeared to
him raising the Cross in His arms, and near Him was the Eternal Father,
Who said to Our Saviour, ' I desire you to take this man for your servant.'
Jesus received Ignatius, and said, ' I will have you serve Me.' "
Father Lainez, when he was General of the Society, related this history
one day before all the Companions who were at Rome. Ribadeneira says,
that he was present when Ignatius was framing the Constitutions'; the
Saint told him, that in ministering at the altar, he sometimes found himself
in the same state of mind as when the Eternal Father appeared to him,
and placed him with His Son — " quando el Padre Eterno me puso con su
Hijo." J
On this journey they were sometimes taken for offenders under the ban
of the Church, going to ask absolution of the Pope. When they came in
sight of Rome, Lainez took off his shoes ; he would enter its holy walls
with the utmost marks of humility.
Before they arrived, St. Ignatius gave his younger friends many cautions
and much advice. "Let us avoid all relations with women," he said,
" unless those of the highest rank." He did not choose that his disciples
should be the confessors or directors of women ; and they adhered to this
rule as long as he lived.
They entered Rome in November. They begged alms at first; but

This he put down in the notes which he kept of his spiritual life.

m>Wk , ,,r
lap" ^*f ™*k Iu ( i:J'

Death of Father Hozes — 1538. 235
some rich Spaniards as before would not allow this, and maintained them
all in the Spanish Hospital of San Giacomo dei Spagnuoli.
The Fathers left in the northern towns worked with- various success.
At Padua, after Hozes and Codure began to preach in the public squares
and hospitals, the clergy, suspecting some concealed designs, arrested and
put them in prison. They remained but one night, for many came forward
next day to give evidence of what they did and taught, and they were dis
missed with permission to preach as often as they pleased. That night
they spent in rejoicing and singing psalms; Hozes, thankful for this first
suffering endured for his Lord's sake, was full of exultation. He was
already nearer another release than he anticipated. For soon after this,
he preached in the great Square of Padua on the text, " Watch and pray,
for you know neither the day nor the hour." He had hardly finished,
when he was seized by an attack of fever; and he soon knew that he must
apply his sermon to himself. He withdrew to the hospital, and prepared
for death. Full of sweet hopes and aspirations, he expired in the peace
of the Lord ; like the labourer in the Gospel, though the last to enter the
vineyard, he was first called to receive his reward. His countenance, which
had before no comeliness, became after his death in a manner transfigured.
Codure gazed on him with awe, and wept for joy.
Ignatius was then at the monastery of Monte Cassino ; he heard of the
danger of Hozes; and, whilst he recommended him in prayer, he beheld
his spirit surrounded by a glorious light carried by angels into Paradise.1
Some days after, while Mass was going on, at the words of the Confiteor,
" Omnibus Sanctis," Ignatius said that he saw the heavens opened, and,
among the spirits of the redeemed, he beheld his friend, the departed Hozes,
radiant with a celestial light. And for many days the delightful vision
was frequently renewed.
Codure was insufficient for the work of Padua. Simon Rodriguez
came to him from Ferrara, leaving Le Jay there ; and soon had the whole
burden to bear, for Codure also fell ill. There was in Padua a rich and
noble ecclesiastic, who had been persuaded by this Father to reform his
disordered life. Out of gratitude this priest now wished to receive the
Jesuit into his own house, and Codure assented, and removed there.
Rodriguez also left the hospital where he had at first lodged, moved by
the charitable importunity of a lady, whose sons had earnestly recommended

1 The vision was shown him on the spot where the Patriarch St. Benedict saw the soul of
Germanus, Bishop of Capua, ascend to heaven in a globe of fire.

236 Life of St. Ignatius Loyola.
him to her. One of them had obtained through Rodriguez the mercy of
a holy and peaceful death ; the other, grace to. enter a Religious Order.
She was alone now, for she was a widow. He seems to have remained in
her house till Ignatius called him to Rome.
Xavier and Bobadilla meanwhile toiled at Bologna. A few days after
they arrived there, Xavier went to offer Mass in the chapel where St.
Dominic is interred ; and his heart expanded with such sweet emotion,
that he shed tears of joy. A noble lady, one of the Third Order of St.
Dominic, who had come from Spain to live and die near the shrine of that
Saint, desirous to know the stranger who appeared so much affected, went
with one of her friends to the hospital where he lived, and requested an
interview. He spoke to them on spiritual subjects, with so much unction,
that the companion alluded to, Isabella Casalini, also a member of the
Third Order, perceived that he was one inspired by the Lord. And she
described him with such admiration to her uncle, Don Girolamo Casalini,
of Forli,1 that he persuaded Xavier to leave the hospital, and come to his
own house. But he could not induce him to live with less austerity, or to
take any food but the bread given him in alms. He taught, preached,
or visited the poor incessantly; and waited joyfully for the tribulation
which St. Jerome had told him he would meet with in Bologna. It
came in the shape of a quartan fever, which afflicted him during
several months — the result doubtless of poor food and excessive fatigues.
He did not, in consequence, desist from any of his customary labours.
He was rewarded by great results from his preaching, and by the universal
love and reverence of the people, which had not diminished when, three
years afterwards, he passed a few days in Bologna, with the ambassador
of Portugal, on his way from Rome to the Indies. Xavier remained at
Bologna till Ignatius called him to Rome to transact the business of the
Order. Casalini, his host, said " he was sparing in his words, but wonderfully
efficacious." He won all hearts by that ineffable charity which gave such
sweetness to his manners, that in him, as in Ignatius, it seemed, we are
told, like an enchantment.
Paul III., far from being unfavourable to Loyola, gave him the most
cordial reception, readily accepted his offers of service, and, in order to
make his companions useful at once, desired that Favre should lecture on
the Scriptures, and Lainez on Scholastic Theology, in the University of
1 Canon of San Petronio, and Rector of Santa Lucia.

THE BENEDICTINE ABBEY OF MONTE CASSINO.

Ortiz and St. Ignatius at Monte Cassino — 1538. 239
the Sapienza ; while Ignatius endeavoured to arouse and convert the people
by his instructions, and especially by the "Spiritual Exercises." But
first he returned the money which he had received for the journey to
Jerusalem, and sent back to Valencia four golden crowns which Martin
Perez had given him. He went with Favre and Lainez to visit the
Marquis de Aguilar, then ambassador from Charles V., at the court of
Rome. Mention being made of reports already spread to the detriment
of the. Company, Aguilar intimated that the world called them hypocrites,
and said, that under so much external humility they concealed great
ambition, and came to Rome to seek a Cardinal's hat or at least a mitre.
Loyola was at first so astonished that he could only make the sign of the
cross. Then he stood up and made a solemn vow never to accept for him
self or his Brethren any dignity whatever, unless he were obliged, on pain
of sin, by the Vicar of Jesus Christ ; and he renewed his vow some while
after, in the presence of Cardinal Carpi, protector of the Order, and its
kind and liberal benefactor in later times.
Cardinal Gaspar Contarini, who doubtless knew Ignatius by the letters of
his cousin Pietro, was one of his earliest friends in Rome. He spoke of him
to Ortiz, once the enemy of the Saint at Paris ; and Ortiz, moved by what he
heard, asked to be led through the " Exercises " in the solitude of the Abbey
of Monte Cassino ; there he passed more than a month, wholly abstracted from
the world. The seclusion, the terrible truths of Eternity, the prolonged medi
tations, were too much for Ortiz' health ; and his head bro"ke down during the
first week. St. Ignatius to cheer his friend danced for him the old national
dance of the Basques, and it cheered him so that he was roused from his
stupor, and able to carry, through the spiritual work to its end.1 He said,
afterwards, that he had learned more religion in those forty days than he
had taught others all his life through; that he had then found the great
difference there was between learning in order to teach, and learning for
his own salvation ; and that he valued more the least illumination of his
solitude than the most curious acquisitions of all human science. He
wished to become one of the Society of Jesus, and to bind himself by vows
like the others ; but from this Ignatius dissuaded him, because he was too
far advanced in years to commence a new way of life, and was engaged
already in a service that enabled him to do much for the glory of God.
Ignatius was lodged in the Novitiate of Albaneta, now a ruin; but the
unroofed refectory remains, and is still shown by the monks as the place
frequented by St. Ignatius.

Lancisius, Opusc, Antwerp, 1850, t. ii. p. 639, a. n. 51.

240

Life of St. Ignatius Loyola.

As it was during this visit to Monte Cassino that Ignatius learned the
death of the saintly Hozes, so it was returning from thence that he met
with the young disciple who was to replace him — Francisco Strada,1 formerly
slightly known to him in Spain. He had come to seek his fortunes at
Rome. Ortiz had procured him a place about the person of Cardinal
Caraffa; but the Cardinal, one day, turned away all his household, and
Francisco, full of talent and spirit, had started for Naples, where he meant
to become a soldier. St. Ignatius, skilful to move a mind thus disposed, per
suaded him that the world would continue to disappoint him everywhere,
and that there is but one banner under which it is worth a wise man's while
to serve. Strada turned back with the Saint, and never afterwards left him.

RUINS OF THE REFECTORY OF THE BENEDICTINE NOVITIATE, ALBANETA, NEAR MONTE CASSINO.
He had then but "a slight powdering" of Latin, and his Italian was
imperfect ; but his eloquence had an extraordinary gift of moving sluggish
and hard hearts; even many who did not understand the language he
preached in, were touched by his expressive countenance, his voice, and
action. This terrified him; and he meditated and prayed much on the
words of St. Paul : " Lest having preached to others, I myself should be a
castaway." He became one of the most eminent preachers of the Society
of Jesus, and spread its influence in Flanders, Portugal, and Spain.
Before Easter, 1538, St. Ignatius summoned the companions he had left

1 Properly Estrada,

The Torre del Melangolo. 243

behind to join him in Rome. Everywhere they departed with the regrets and
reverence of the population ; and from Padua some of the principal clergy
accompanied Codure and Rodriguez as far as Loreto. They found their
Father, with Favre and Lainez, lodging in a vineyard at the foot of Monte
PinciO, in a small house lent him by Quirino Garzonio,1 a relation of Cardinal
de Cupis. A son of Garzonio used to tell how his. father bade the man who
was. in charge of the vineyard, one Antonio di Sarsona, to note the behaviour
of. the Fathers ; ..and Antonio told "wonderful things about them — how that
though beds had been got. for them, they never slept in them, but on the
ground, and that whatever food either his father or others sent, they gave it
away to the poor for the love of God. But a larger place was now wanted,
and Cocjaciq, a rich man of the Pope's household, and much in favour with
his Holiness, soon gave it them. He was the first Roman who entered the
Company. Ignatius made him Minister of the house— for the Saint knew
that he was wise as well as generous — and placed such confidence in him,
that it was said he never refused him anything.
The house, which was the gift, or loan, of Codacio, was at the Torre del
Melangolo — the Orange Tower — in the Piazza. Margana, which is still re
maining.2 A room is still shown there as that occupied by Ignatius. Xavier
mentions the tower in his letters from India, when he pours out his warm
affection for the brethren he had left. From this he took his departure for
the Indies ; and in the small square room of the tower Ignatius embraced him
for the last time. There is a remarkable gateway, surrounded by stone
carving, which must be as old as the days of Ignatius, and may probably
have furnished an. incident in the story of Ribadeneira.
The Society preached in a number of the churches of Rome,, to all
ages and classes, attracted numbers round them, and soon effected a visible
improvement in the people. The Sacraments, long neglected, were again
sought for ; the clergy, after the example of the new teachers, roused them
selves and their flocks; and Sunday sermons, almost discontinued, became
once again common throughout the city. The unction, simplicity, and fervour
of Ignatius made his addresses so powerful, and his life gave such efficacy
to all he taught, that, though Lainez, Bobadilla, and Salmeron were preaching
sermons at this time with all the resources of their great talents and un
common learning, none succeeded like Ignatius in winning souls. Even men
of the highest attainments listened to him with docile -admiration, and Ortiz

1 F. Clair, p. 227, says it was on the site of the present convent of the Sacre Coeur at the Trinita
de' Monti. Ribadeneira says it was near the House of the Minims, now occupied by the nuns.
2 The present number of the house (1891) is 40- A,

244 Life of St. Ignatius Loyola.
boasted that he never failed to be at Sta. Maria di Monserrato, where Ignatius
used then to preach. The Saint had a horror of long sermons.1 The harvest
was so abundant that, when the day was over, and these new apostles met
to thank Heaven for their success, their holy joy and thankfulness almost
supplied the place of food and rest, and they sometimes forgot to beg the
alms on which they lived.
But close on this prosperity followed a persecution more dangerous than
any the Company had yet met with. It is related in a letter written by
Ignatius at the end of the same year to the friend of his early life, Dofia
Isabel Roser : —
I think you will be pained and very surprised not to receive letters from me
oftener. I wish I could write more frequently, persuaded as I am that if I were
to forget all the good that God has done me through you, with such love and
compassion, His Divine Majesty would forget me also ; for you have never ceased
helping me, out of love and reverence for Him. If I have been long in writing,
it was because I hoped from day to day, from month to month, to conclude a
business that concerns us, so as to be more sure of our affairs hereafter. The busi
ness has been such that for eight months we have gone through the most violent
opposition and persecution we have endured in our life. I do not mean that we
have been personally attacked, or brought before the tribunals ; but, by rumours
scattered among the people and inconceivable denunciations, we were suspected
and disliked by some of the faithful, to their great scandal, so that we were forced
to present ourselves before the Legate and Governor of this city, the Pope having
gone to Nice, because of this great scandal some took concerning us. We named
many who had declared against us, and called on them to say in the presence of
our Superiors what they had seen reprehensible in our teaching and life. And
that you may understand the affair from the beginning, I will give you some
particulars about it.
Rather more than a year ago, three of us came to Rome, as I remember to
have told you. My two companions began at once to teach gratuitously at the
Sapienza by order of the Pope, one 'professing Positive Theology, and the other
Scholastic Theology. I myself only gave the "Spiritual Exercises," in and out of
Rome. We sought in this way to gain some men of learning and of position to
our side, or, to speak more correctly, to the side of God our Lord, His honour and
glory, for ours is no other than the praise and service of His Divine Majesty.
We acted thus, in order to find less opposition among the worldly, and to preach
with greater freedom the Holy Word of God ; for, judging by appearances, we
work on a soil fertile, in bad fruit, sterile in good. When we had by these

1 Evidence of Bishop Viperani, who had heard him, when a young man ; cited by F. Clair,
p. 228.

Letter of St. Ignatius — 1538. 245

" Exercises" — with the help of God our Lord — gained the good-will and opinion of
some persons distinguished for rank and knowledge, we resolved after we had been
there four months, to gather all ours into this city, and when we were all together,
we asked permission to preach, exhort, and confess. The Legate gave us very
extensive powers, though meanwhile many injurious reports about us had been
carried to his Vicar, which retarded the expedition of the permissions we desired.
When we had them,1 four or five of us began to preach in the churches on Sundays
and feasts, and in other churches to instruct children on the commandments of
God, the deadly sins, &c. The two lectures at the Sapienza, and Confessions
were also continued. All the others preached in Italian, I only in Spanish. I
had a large audience at all my sermons, a great many more than we expected, for
three reasons :2 — i. It was an unusual time — we began directly after Easter, when
other preachers of Lent and the festivals left off; — and it is customary here to
preach only during Lent and Advent. 2. Because many men, after the devotions of
Lent, are more inclined, on account of their sins, to recreation and worldly pleasures
than to other like or new doctrines. 3. Because we do not consider that we ought to
employ graces and elegance of style, and with all this we have learned, by much
experience, that our Lord in His infinite goodness does not forget us, and deigns
to make use of us, in spite of our unworthiness, to show His mercy to others.
We appeared, then, before the judges ; two of our three adversaries were also
summoned, one proving quite different from what we expected ; the others, whom
we had summoned, were so confounded, that they had no longer the wish or courage
to appear, and they obtained a prohibition against our pursuing the matter before
other judges. And as these were persons, one of whom had 1000, another 600
ducats a year, men of great authority, all the courtiers and merchants used such
influence with the Cardinals and numbers of other persons of rank at this Court,
that they protracted the suit for a long time. The two chiefs of this little cabal at
last presented themselves, at the time appointed, before the Legate and Governor,
and declared they had heard our sermons, our instructions, &c, and their testi
mony completely justified our doctrines and morals. Though the Legate and
Governor much esteemed us, they wished to pass the matter over in silence for
the sake of these and other persons. We, on the contrary, repeatedly asked, what
we thought perfectly just, that it should be explicitly declared whether our doctrine
-was good or bad, so that there might be no more scandal among the people against
us ; but we could obtain nothing either for law or conscience sake. However, no
one henceforth dared to speak against us for fear of prosecution. As we could not
obtain a sentence or declaration " (of innocence ?), " one of our friends spoke to the
Pope when he returned from Nice,", and begged him to order that the matter
might be cleared up. He may have done so ; but as no such statement followed,

1 Cardinal Caraffa gave them, May 3, 1538.
2 Ortiz never missed one of these discourses.

246 Life of St. Ignatius Loyola.
two of us spoke to him of it. The Pope, having gone after this interview to a
castle in the Comarca,1 I went thither, and talked . alone with his Holiness in his
apartment a whole hour. When I had fully set before him our' designs and our
projects, I related candidly how many times in Spain and .Paris proceedings had
been taken against me, how often I had been imprisoned at AlcaM and Salamanca,
not choosing that'he should learn these occurrences from any but myself; "arid in
order to induce him to order an investigation, so that one way or other he might
pass sentence or make a declaration respecting our doctrine. Finally, since, to
be able- to preach or exhort the people with success, we need to. be in good repute,
not, only before God, _iut man, and that all suspicion of our. teaching and morals
might be brought to an end, I prayed his Holiness, in the name of all my cbmi
panions, to set all to rights by naming a judge of his own choice, so that we might
be censured and punished if any fault were discovered, and if. not, His Holiness
might give us his favour. The Pope, as far as I could conclude from my conversa
tion with him, took my request very well, praised our abilities, and the use we made
of them for good. Then after addressing an exhortation to me of some length,
and in words worthy of a true and righteous pastor, he diligently ordered the
Governor, who is a bishop, arid the chief justice of the city, both ecclesiastical and
civil, to hear our cause at once. He began the inquiry all over again, with the
utrnost care. The Pope having returned to Rome, expressed himself, many times
publicly,, and in presence of the Society, in a manner highly honourable for us.
For it is the custom that every fortnight they 'go to the Vatican to dispute before
the Pontiff during his dinner. These favourable < words of the Sovereign Pontiff
have in a great measure dispersed the storm, and the sky daily becomes brighter
for us; so that our affairs proceed, I think, as well as we could wish, for the service
and glory of God our Lord, . and already several bishops urgently ask us to come
and do some good in their dioceses, by the help of God ; but we keep quiet, in
the hope of stilljbetter times.
By the grace of God our Lord, we have at last obtained the sentence we
desired. But about this something happened which is really -.wonderful. You
must know a rumour was spread here that we had escaped from several countries,
among others, Paris, Spain, and Venice. Now just at the moment when the
judgment was about to be pronounced, GbcT'deigned to send, hither the Regent
Figueroa, who imprisoned me at Alcala, and proceeded against me ; also the
Vicar-General of the Legate of Venice, who too had instituted a suit against
me when we began to preach in the -States of Venice; also the Dr. Ori, who too
instituted a process against me at Paris: and the Bishop of Vicenza, in whose
diocese three or four of us had preached. All spoke in our favour. Moreover,
the cities of Siena, Bologna, and Ferrara sent authentic testimonials in our favour.

1 The district around Rome. The Castillo, was probably that of Tivoli.

TOKRE DEL MELANGOLO, THE HOUSE OF ST. IGNATIUS AND HIS COMPANIONS. — See p. 243.

Persecution in Rome — 1538. 249

The Duke of Ferrara, not satisfied with this, and taking our affair to heart on
account of the dishonour done to God our Lord, in the persons of us His
servants, wrote to his ambassador, and condescended to send several letters to
our Society, declaring that he considered our business as his own, because he
knew all the good we had done in his town and in others, though we had much
difficulty in remaining in Ferrara, on account of the obstructions raised against
us there. We give thanks to God our Lord that up to this time we have never
ceased preaching, two or three times a day every Festival day, and giving two
instructions every day, while others heard confessions, and some gave the
"Spiritual Exercises." Now that we have a decision in our favour, we hope to
extend our preachings and lessons to children. Although the soil be dry and
sterile, and we meet so much opposition, we cannot say that we have been
without work, or that God our Lord has not done for us much more than we
could imagine. I will not here enter into details, lest I should write at too great
length, only I can say, generally, that God our Lord has fully contented up. I
cannot but tell you, however, that four or five new companions .have resolved to
join us, and have persevered for many days and many months past in this design.
We do not dare receive them, for we have been reproached with this among other
things, that we have admitted others and wanted to found a Congregation or an
Order without authority from the Holy See. Though we do not yet live in
common, we are nevertheless united by the same manner of life, so that we may
meet together hereafter ; and we hope that God our Lord will assemble us very
soon for His greater glory. . . . Rome, 19th Dec. 1538.
Your-poor in goodness, Inigo.
While I was writing this letter, the Pope has commanded that an order should
be given in the city that the boys' schools should be brought together that we
may instruct them in Catechism, as we had already begun to do. ... !
But the charitable reserve of Ignatius leaves some details to fill up.
The cause at first of this attack was a Piedmontese friar, named Agostino,
of the Order of the Augustinians, who had adopted the heresies of Luther,
and taught them under an appearance of great devotion ; and having con
siderable talent as well as boldness, he was listened to by large numbers
of people, and received everywhere with great applause. Paul III. had
gone to Nice, where Francis I. and Charles V. were about to meet, in
the hope— realised but imperfectly — that he might induce both monarchs
to keep peace between themselves,, and. unite their forces against the Turks.

Cartas de San Ignacio, t. i. p. 63,

250 Life of St. Ignatius Loyola.
Rome, thus deprived of its Sovereign, appeared a favourable field" for the
efforts of' Agostino ; but he began with the utmost, caution. He preached
for some time without alluding to any disputed points, and when his
simple, natural, and intelligent discourses had procured for' hini a high
degree of confidence, he insinuated with prudent dexterity the doctrines
that he desired to introduce concerning Papal authority, the value of
indulgences, of celibacy, arid of good works. Salmeron and Lainez heard
Agostino preach, and perceived what he was preparing to do. After
several sermons had confirmed their suspicions, they went to see, him,
and "with friendly remonstrance endeavoured to dissuade him from his
Lutheran views. Fra Agostiho repulsed them with contempt, told them
they were ignorant and ..malicious, and that the suffrage of all" Rome would
be on his side if they presumed to find fault. Thus baffled, the -fathers
ceased to deal directly with the friar, but in all their discourses brought
prominently forward the disputed topics. Agostino now attacked ., them
on precisely the grounds on which they had censured him. He uttered
from the pulpit a furious accusation of heresy against Ignatius — " a wolf,
disguised as a shepherd, who had committed frightful ravages in several
of the first Universities of Europe . . . under the mask of sanctity.. Rome;
though perhaps late, ought not to show herself less prudent than. Paris,
Salamanca, and Venice, where Ignatius, convicted of heresy, escaped death
only by flight. . . . But even in Rome," said Agostino, "there are men
of incorruptible faith, belonging to his own nation, who have renounced
him. There is one especially, who, attracted at first by this man, has
left him with horror."
These "men of -incorruptible faith" were Spaniards.— Pedro de Castillo,
Francis Muderra, and one Barrera — devoted to Agostino, who ' helped to
spread his doctrines ; the " one especially " was Miguel Navarro, that depen
dant of Xavier who had tried to murder Ignatius at Paris, then asked to
join his new Community and was admitted, then left it, then professed
repentance, and at Venice asked again to be received as one of the Brethren.
When Ignatius refused to enlist afresh so unstable a character, Miguel
became his enemy and calumniator, and aided Agostino with all his powers
of falsehood, .spreading stories of the worst nature, relating to facts he
pretended to have witnessed. He was promised a sum of money if he
would carry a formal accusation against Ignatius before Monsignor Con-
vefsini, then Governor of Rome. The effect of this' proceeding and of the
accusations' diligently repeated, soon showed itself; the new preachers
became suddenly, and almost universally, the objects of dread and aversion ;
the charm and power of their exhortations were attributed to witchcraft ;

St. Ignatius cleared from calumny. 25 r
all feared " being involved in the punishments supposed to be impending
over them, and the very two priests whofn the Cardinal Legate had given
to help them in hearing confessions, and who better than others could
have borne witness to their lives and doctrines, dreading to share these
suspicions of heresy, fled from the city, and even from the Papal States.
Ignatius remained undisturbed ; he encouraged his companions, he thought
upon the vision of La Storta, recognised the cross, and humbly prayed
for a fulfilment of the promise. This was now near at hand. One friend
remained faithful to Ignatius, and this one, Quirino Garzonio, was able
to do him effectual service. For when his kinsman, Cardinal de Cupis,
head of the Sacred College, reproached him for his intercourse with men
accused, and perhaps even convicted, of great crimes, he remonstrated,
and declared what he knew from experience of his friend's work and of
his strict loyalty to the Church. But De Cupis answered with patient
benevolence, " that Garzonio was under the influence of enchantments
used by Ignatius, to subdue men's judgments and hearts." "You do not
know," said he, "what convincing proofs of their wickedness I have in
my possession. Depend upon it, these men are very different from what
you suppose." All this was repeated by Garzonio to Ignatius, who
defended the Cardinal. He knew him to be really a good man, and was
sure that if De Cupis were allowed an interview with him he would
entirely change his opinion.
Garzonio therefore asked this as a favour. "Let him come," said De
Cupis, " and I shall treat him as he deserves." And so he did, but in a
sense opposite to that in which he had spoken; for De Cupis himself
related to Garzonio, that after a conversation of nearly two hours, while
Garzonio in another room waited the result, he was not only convinced;
but so moved with admiration and contrition, that he knelt before Ignatius
and asked his forgiveness. He brought him out of his cabinet, with
every: possible show of regard, and promised him in this, and all other
matters, all the service in his power; he also bade his almoner take care
that iLoyola and his companions should daily receive bread and wine, as
much as they needed; a charity which was continued as long as De
Cupis lived.
Thus strengthened, Loyola appeared before Monsignor Conversini,1
and asked for an immediate trial. On the day fixed, . Miguel Navarro
declared on oath, that on three occasions, at Alcala, Paris, and Venice^

1 Benedetto Conversini, Bishop of Bertinoro, Vice-Camerlengo, and at that time Governor in the
Pope's absence.

252 Life of St. Ignatius Loyola.
he could bear witness that Ignatius de Loyola had been condemned for
heresy and other crimes, and had only saved himself by flight from
condign punishment. St. Ignatius listened with composure, then showed
a letter to Navarro, and asked him if he knew the handwriting. Navarro.
answered that it was his own. Ignatius then read aloud the letter :
it was addressed to some friend of Navarro's; it spoke of Ignatius and
his virtues in the highest terms of admiration, and at some length related
what he himself had seen. Navarro turned pale, hesitated in attempting
to answer, and at last kept silence, being entirely discomfited.
The trial was now considered as having terminated in the full justifica
tion of Ignatius, so that nothing more needed to be said. Doubtless the
protection of De Cupis had a great part in this result ; and Cardinal
Contarini used his influence to bring the matter to a conclusion.
Navarro was soon after banished for calumny; Agostino and the
two others offered a public recantation, and used all the intercession
they could procure to induce Ignatius to be satisfied. But he, warned
by experience of the strength of life that exists in falsehood, thought
no protection sufficient against future attacks without a formal judgment
and sentence. He seems to have stood alone in what may have appeared
at the time an uncharitable perseverance. The Legate and judges, and
even some of his companions, thought he had obtained enough by the
simple retractation of his accusers. He expresses himself thus in a letter
written in Latin to his friend Pietro Contarini, at Venice. It is dated
December 2, 1538. "We know," he says, "that this will not prevent
us from being blamed hereafter; nor do we seek such an exemption;
we wish only to safeguard our honour, as to sound doctrine, and the
way of life that we profess. If we are called ignorant, rude, wanting
in eloquence, or even bad, unstable, or deceitful, we will bear it in
silence, by the grace of God. But. we were afflicted when the doctrine
we preached was said to be erroneous, and the life we had adopted
was declared blamable ; for these two things do not belong to us,
but to Christ and His Church." He adds that he does not wish the
guilty parties to be punished; he seeks only a full recognition of his
innocence. And now came to light the wonderful coincidence by which, as
Ignatius relates to Dona Isabel Roser, the three persons who could best
prove the innocence of Ignatius had come to Rome on private business —
Figueroa from Alcala; Ori, the Dominican Inquisitor, from Paris; and
Gaspar de Doctis, Auditor of the Nunzio to the Republic of Venice. They
all bore willing testimony to the christian zeal of Ignatius, to the excel-

'I a

Vocation- of Antonio Araoz — 1540. 255

lence of his teaching, and to his exemplary life. After this, the calumny
having fallen to the ground against the leader, it was desirable to 'clear
his companions, and for this too the Lord provided. For, as soon as
the story of their accusation became known, the bishops and clergy who
had seen their work and way of living, in Paris and the places where
they had preached in Italy, were earnest in sending the most favour
able testimony respecting them; and Ercole, Duke of Ferrara, ordered
his ambassador at Rome to do and say all he could for Le Jay and
Rodriguez. In spite of all this, Conversini seems to have been unwilling to pro
ceed to any more explicit condemnation of Agostino and his colleagues ;
and at length, to put an end to Loyola's importunities, he announced
that the Legate wished the cause to be considered as already decided,
and ordered both parties to keep silence in future. We know by the
letter to Dona Isabel how the justice refused by Conversini was granted
by the Pope, after his return from Nice, in an interview which Ignatius
had with him at Frascati; and how, after the inquiry had been recom
menced, and brought to a triumphant issue, by the witnesses who came
forward on behalf of Ignatius and those who taught along with him,
a verdict was pronounced which, on this point, silenced his enemies for
ever. This species of accusation was never renewed during his life.
"Not only," said the sentence, "had no fault been found in these persons,
either in law or in fact, but the excellence of their life and doctrine was
fully shown; and while their accusers were proved to have uttered only
false and empty statements, the best men of the highest character, on the
contrary, had given the strongest testimony in their favour."
The calumniators left Rome, but did not ultimately escape. Muderra,
afterwards himself convicted -of heresy, was condemned to death, but
escaped from prison; Pedro de Castiglia, tried at the same time, was
imprisoned for life. But long afterwards, Navarro, confiding' in the charity
of one he truly knew to be a saint, asked assistance from Ignatius in his
misfortunes, and received it ; arid Pedro, moved by the grace of God, in
his long solitude, died a true penitent in the arms of a Jesuit Father, Diego
Avellaneda. Barrera, at the hour of his death, which was premature and
sudden, declared the innocence of Ignatius. • Only Agostino, the original
cause of all, came to a wretched end. He fled to Geneva, laid aside his
religious habit, and published a work in which he attacked the Church; but
after a time, leaving Geneva for Spain, he fell into the. power of the Inqui
sition, and was put to death. The first fruit of this vindication of St.
Ignatius was that his nephew, Antonio Araoz, begged to be received into

256 Life of St. Ignatius Loyola.
the Society, and his prayer was granted in 1540. It was necessary that
Araoe should return to Spain to arrange the renunciation of his property ;
thus he was the first missionary sent by Ignatius to spread his Order among
his countrymen. He appears to have been excellently well adapted for his
missionary office: he was enthusiastic and eloquent; his personal .gifts,
and his relation to the Loyola family, were certain to facilitate his reception
by the Spaniards, whose instincts were all in accordance with the character
of Ignatius himself. ......
When Araoz landed at Barcelona, he found the remembrance of Ignatius
still fresh and enthusiastic. The people besieged the place where Araoz
lodged, demanding to see and hear him ; they listened to his sermons with
admiration; they desired that some of the Society should be fixed among
them, and a college should be begun. This was not, however, accorrir
plished until 1553. AH through the Basque provinces such crowds assemT
bled to hear him, that he was sometimes forced to preach in the open air,
and at Azpeitia he had an audience of 4000, people.
The grief of Araoz on leaving the Saint had touched the heart of Ignatius ;
and he gave him the little picture of the Virgin Queen of Sorrows, which
he procured at Montserrat, along with a crucifix,1 when he first assumed
the penitent's garb. " Antonio," he said, " never give this to any one ; I
have always worn it since I changed my life and dress ; and amidst many
wants and dangers of soul and body, I have ever experienced the protection
of the Holy Mother." Araoz went to the castle of Loyola, where he had
business to transact; there he found a niece of Ignatius, Dona Marina, who
piously cherished his memory, and persuaded Araoz to leave the picture
with her till he had returned.. But Araoz never did return, and, eight years
after, Dona Marina transmitted the precious relic to a pious friend, Pascual
Manduro, who was to place it with the Fathers at Saragossa. It was
for. long years kept there in the chapel of the Jesuit College. Araoz had
a great devotion to Our Lady ; and when he lay down to sleep, he had
always a rosary in his hand. At Burgos, where he preached before the
young Infantas, daughters of Charles V., and at Valladolid, Araoz was
equally successful. As St. Ignatius had long desired, his young nephew,
Millan, son of the lord of Loyola, accompanied Araoz on his return to
Rome in September of 1541. With them also came a young man from
Toledo, Martin de Santa Cruz, like Millan, highly educated and of very
good abilities, both of whom were received into the Society.
Towards the end of this year, Rome was visited by a terrible famine,

This crucifix came into the possession of Juan Pascua',

St. Ignatius' first Mass: Christmas — 1538. 257
made more disastrous by an unusually severe winter. The people were
lying about in the streets and squares,, hoping to excite compassion, but
too feeble to beg. Distress was everywhere ; many who were used to
give charity to Ignatius and his companions, now needed it themselves;
nevertheless, the faith of the Fathers did not wait on prudence ; they
lifted up those poor dying creatures, carried them into their own house,
and gave up their beds to them, or placed them' on straw spread on the
floor. They were living then in the spacious building which Codacio had
lent them, at the Torre del Melangolo. In this large house they collected
more than 400 people; and from the piety of rich persons, moved to
give all they could spare into the hands of men so much respected, they
soon received so many donations, in furniture, food, and money, that they
were able to purchase covering for the most destitute; it is even said,
that during the period of distress, which lasted till harvest, about 3000
persons received assistance through them. Nor is this unlikely, for the
recent trial and its issue had raised them to a great height of reverence
in the popular mind; and their humble and self-denying way of living
inspired a perfect confidence in their disinterestedness. They used this
new occasion of intercourse with the poor to benefit them spiritually, and
few hearts were hardened enough to resist the exhortations of men so
compassionate and so devoted. These poor creatures when first received
into the house were exhorted to confess their sins; they were instructed
in Catechism ; heard frequent and well- adapted discourses ; had fixed times
of common prayer; and they often became true converts. Some, under
the impulse of remorse and gratitude, begged that they might remain with
Ignatius as long as they lived. From the destitute, these sentiments
ascended to the rich ; and among all classes, up to the highest, there was
but one voice respecting the foreign priests. Many persons, led by curiosity
alone to visit the house where the Fathers lived, were impelled to become
partners in the good work, and even took off part of their own clothing to
protect from the cold those not yet provided for. The nobles, unwilling to do
little while these priests, themselves living on alms, did so much, placed
large sums at their disposal. The youthful Margaret of Austria, daughter of
Charles V., who had come to Rome for her wedding^ procured them valuable
assistance; she seems from the first to have been attached to the Society,
made Codure her director, and after his death prevailed on Ignatius himself
to take his place. After her unpromising marriage with Ottavio Farnese,
she continued to correspond with him. Some of these letters remain.
The storm that had now passed away left Ignatius to prepare for his
R

258 Life of St. Ignatius Loyola.

first Mass, full of peace and thankfulness ; recognising in the depths of his
heart that the Lord had been favourable to him in Rome. He wrote to his
brother Martin on the 15 th February 1539: —
I went at Christmas to Sta. Maria Maggiore, and said there, with the help and
grace of God, my first Mass, in the chapel which contains the crib where the infant
Jesus was laid.1
This letter was never received, for though Ignatius did not know it,
his brother had died two months before.
When Ignatius had not been long in Rome a young man came there
whom he had known at Barcelona — Miguel Arrovira, much in favour at
the Court of Prince Philip. Ignatius had one day said to him, not in
answer to anything told in confidence, but guessing his thoughts : " You
intend to marry ! Alas ! how you will repent it. What trials await you ! "
And this -happened, At Rome he met Ignatius coming from Ara Coeli,
and showed him a letter from Francis Borgia, then Governor of Catalonia ;
his wife Leonora was still alive. " You will one day," said Ignatius, " see
the man who wrote that letter a member of the Company of Jesus and its
head." And this prophecy, too, Arrovira saw fulfilled.
It ought never to be forgotten, that in the times when Loyola entered on
his religious life, a woeful depravity of morals had spread far and wide;
many clergy were among its most deplorable examples ; the convents were
infected with the vices of the outer world.2 The Popes had not overlooked
this : Nicholas V., Sixtus IV, Innocent VIII., Julius II., and the illustrious
Leo X. had all examined, complained loudly, and taken measures for reform.
Adrian VI., only a few years before, had in a Brief addressed to the Diet
of Nuremberg acknowledged the local corruptions in the Church, with a
sincerity worthy of a noble and Christian mind, had promised reforms, and
asked assistance and advice.
Paul III. applied himself vigorously to correct abuses; and, in 1538,

1 The chapel of the Presepio, which was afterwards transported bodily, by Fontana, at the
order of Sixtus V., to its present place below the chapel of that Pope, and the altar which he con
structed of the Blessed Sacrament.
% Bellarmine himself confesses " there was hardly any religious Order remaining;" and yet the
instinctive reverence of mankind for the clerical profession, surviving esteem, and independent of
interest, still showed itself in the protection of Church property in time of revolt or war ; and the
spiritual judges were in those times so far superior to those employed in the secular jurisdiction,
that the people endeavoured in all ways to lay their affairs before them, and thus aided, what
has been sometimes termed ecclesiastical encroachment, with all their power.

Objections to new Orders.

259

commissioned trustworthy persons to investigate and report. These de
clared, that even in the Universities, errors contrary to faith were publicly
taught, and that great scandals existed among the clergy and in the convents.
To remove this last grievance, they proposed that the several Communities
should be (without exception, as far as appears) forbidden to receive novices ;
so that the old set of monks and nuns having died out, a new generation
might be trained in the spirit of their primitive rule. The Pope rejected
this plan; but, that it could ever have been suggested shows how unpro-
pitious the moment was for the establishment of a new Order; and how
necessary was the sagacious caution of Ignatius, who, before he divulged
the darling idea of his life, prepared the way for its reception by giving
proofs of the piety and judgment which fitted him for such a work.

CHAPEL OF THE CRIB, ST. MARY MAJOR'S, ROME, RESTORED, TIME OF ST. IGNATIUS. — See Appendix.

CHAPTER V.
the society is founded and approved— 1540,
THE time was now ripe: the hour and the man were come, ordained by
Providence for the defence of the Church in time of great necessity ;
the army and its leader were ready to combat the powers of darkness, ever
more active within the sacred fold than beyond its barriers; and Loyola
summoned his few adherents to discuss, after prayer and solemn meditation,
the project which had long been spoken of amongst them, but never till
now with a near hope of its accomplishment ; some opinions among them
selves, it appears, were against it, probably from a dread of the unfavourable
aspect of the times. It was resolved that they should deliberate at night,
so that they might postpone no work of charity by day. They prepared
themselves by prayer and fasting to consider, in the presence of God, the
questions placed before them, and each was enjoined to meditate alone, and
form his independent judgment, before they met to compare their decisions
and motives.
St. Ignatius has left a record of the discussions. The first evening they
examined if it were well that they should form one united body, or should
remain disconnected and independent, should the Pope send them, as he
had already begun to do, on missionary work in distant places.1 All
rejected this idea. He then inquired if they were willing to add to their
vows of chastity and poverty the vow of obedience, and they were all
ready to do so. But,' since this was the point of primary importance,
on which all the rest must depend, some of them proposed that all should
retire for solitary prayer during thirty or forty days; others, that three
or four should do this on behalf of the rest, or that they should set
aside half of the day to prayer and meditation ; but all of these suggestions
were rejected : it was resolved that the companions were to seek for light

1 Broet, Salmeron, and Strada had been sent to Siena.
260

Discussion about obedience. 261
in prayer and from Holy Mass. They were not to canvass the matter
among one another; but they were, according to the Rules of Election,
to consider what advice they would give to a person who was a perfect
stranger to them, but was in the same position as themselves.
Then on the next evening they were to bring forward every argument
they had found, in the quiet of prayer, against the vow of obedience; to
show the various inconveniences which would flow from it.
The following were some of the objections which were adduced. Popular
opinion was hostile to Religious Orders, and to the very name of religious
obedience ; many who would otherwise be willing to work in the Lord's
vineyard, would be repelled by the obligatory obedience. Then the vow of
obedience would make them a Religious Order, and this would oblige them
to ask for the approbation of the Pope, and he might refuse to grant it,
and force them to enter some existing Order in which they could not work
for souls as much as they desired.
The next day the opposite reasons were discussed, in favour of obedi
ence, which had presented themselves to each of them in time of prayer and
meditation. For example, one argued ad absurdum — " If our congregation,
without obedience, had any work in hand, no one would undertake that
charge, but would shift it on to another, as we have found several times.
Besides, if this congregation were to be without obedience, it could not last
a very long time, contrary to our intention that it should be permanent.
And as nothing maintains a congregation so much as obedience, it seems
specially necessary for us, who are vowed to perpetual poverty, and are
always in constant work, spiritual and temporal, in which it is most difficult
to keep up union."
Another gave a positive argument. "Obedience produces continual and
heroic actions and virtues. For whoever lives in real obedience is always
most ready to do whatever he is bid, however difficult, even though it
bring upon him shame and ridicule, and make him a spectacle to the world.
Again, nothing beats down all pride and arrogance like obedience. Because
pride lifts us up to follow our own will and judgment, yields to no one, and
inflates us with ideas of greatness and marvels far above ourselves. The
work of obedience is directly the reverse. It always follows another's judg
ment and will, it yields to every one, it is the closest companion of humility,
which is the enemy of pride. And although we have paid all obedience, in
general and in particular, to the Supreme Pontiff and Pastor, still as regards
our particular affairs and those which we may have to undertake, which are
numberless, he neither could, nor even if he could, would it be proper for
him, to see to them himself."

262 Life of St. Ignatius Loyola.
Many nights were passed in discussing what might be said on both
sides. When the subject was exhausted, they came unanimously to this
conclusion, that they ought to unite themselves, under obedience to a
Superior from amongst themselves. They bound themselves to this obedi
ence by a form in Favre's handwriting, examined and approved by all.
Each in turn read it aloud after Mass, and before receiving the Holy Com
munion, and then signed his name. The form was this : —
I, the undersigned  , declare before God Almighty, the Most Holy Virgin
Mary, and all the Court of Heaven, that after having prayed to God and maturely
deliberated on the matter, I have freely made this decision ; that it is more con
ducive for the glory of God' and to preserve the Society, that a vow of obedience
form part of it, and that I freely offer myself, but without any oath or obligation,
to enter the Society, if it should be confirmed by our Lord the Pope. And in
testimony of this resolve, which I recognise as a liberal gift from the hand of God,
I now, though quite unworthy, am about to receive the Most Holy Communion.
Tuesday, April 15, 1539.
The signatures are R. Cacres,1 Jean Codure, Lainez, Salmeron, Bobadilla,
Paschase Broet, Francis Xavier, Peter Favre, Ignatius, Simon Rodriguez,
Claude Le Jay.
On May 3, Holy Cross Day,2 it was unanimously decided, and confirmed
on the following day — (1) " That whoever entered the Society should make an
explicit vow of obedience to the Pope, and by it offer to go to any province
or country whatever, whether of believers or unbelievers, &c. And this
vow was to be made before the Superior of the Society, or before the whole
Society, but not before the Pope in proprid persond." (2) To teach the com
mandments to children or to any one else. (3) To take a fixed time — an hour
more or less — to teach in an orderly way the commandments and Catechism.
(4) To give forty days in the year for this work ; and (5) That all who are
received as candidates for the Society should go through the "Spiritual
Exercises " and the other experimenta or tests of the Society.
Bartoli says they even wished to oblige themselves to this by vow ; but
Bobadilla, with better judgment, as time has proved, obstinately objected to
this oath ; and it was not imposed. However, it was resolved that in future
no account should be taken of the opposition of any single person, lest their

The name of Cacres, which comes first, is puzzling. The Bollandists, quoting F. Pien, say that
a letter to St. Ignatius written and signed by Cacres was in the Roman Archives of the Society,
dated February n, 1541. Cf. Cartas de San Ignacio, t. i. p. 423.
2 Curiously enough the minutes of these decisions are incorrect as to date. Holy Cross is put
down at the 4th, and yet a Saturday— the 3rd being a Saturday that year; and the Saturday before
the fourth Sunday after Easter, given as a fresh date, was also May 3rd.

Approval of the Constitutions by Paul III. — 1541- 263
proceedings should be too often impeded. On the evening of the Octave of
Corpus Christi, June 12, they resolved that there should be a Superior of the
whole Society ; the election to be for life, but with restrictions that should
afterwards be determined. If they were dispersed into many countries, the
Constitutions of the Society should be decided by the majority of members
then in Italy, either by summoning them to Rome, or procuring their votes
in writing. The decision arrived at was to be binding upon all.1
The last document of the series, written by Codure, and signed on
March 4, 1541, delegated to St. Ignatius and to Codure the drafting of the
remaining resolutions, so as to get on quicker with the work, and to leave the
rest free to devote themselves to their ministry. These resolutions were,
however, finally to be submitted to the Society, to be approved or altered as
they might see fit.
Six days later the two commenced their work. The discussions which
had begun in the middle of Lent were at last brought to a successful end on
the 24th of June, the feast of St. John the Baptist.
It was then left to Ignatius to draw up the formula that should be pre
sented to the Pope. He did this by stating, in five chapters, the decisions they
had come to. Cardinal Contarini presented the manuscript to Paul III.,
and enforced the petition of Ignatius by his own- personal recommendations.
Paul received it graciously, and remitted it for consideration to Tommaso
Badia, a Dominican, Master of the Sacred Palace, afterwards Cardinal of
San Silvestro. Badia kept it two months, and then returned it to Contarini,
with an opinion in its favour. On the 3rd of September, the Cardinal
wrote to Ignatius from Tivoli : —
I received yesterday by your Spaniard, Master Antonio (Araoz), the statement
of your " Chapters," with a letter from the Master of the Sacred Palace. To-day I
went to the Pope, and, besides making a petition by word of mouth, I read the
five chapters to his Holiness, with which he was well pleased, and which he
deigned to approve and confirm. We shall return to Rome with his Holiness on
Friday, when Cardinal Ghinucci will receive his orders to prepare the Brief or
Bull. I recommend myself to your prayers. — Your devoted, Cardinal Contarini.
The Pope was then in his castle at Tivoli. When the Pope had
heard read, and had seen the papers presented by Loyola, he exclaimed,
" The finger of God is here." But he did not proceed as rapidly as

1 Signed March 4, 1540. This last document is in the handwriting of F. Codure, but signed
by Ifiigo, Codure, Rodriguez, Salmeron, Francis Xavier, and Le Jay.

264 Life of St. Ignatius Loyola.
Contarini anticipated. He desired three of his Cardinals to examine the
" Constitutions." These were men of eminent learning and worth ; but one
of them was Bartolomeo Guidiccioni, of Lucca, whose opinion was entirely
hostile to the approval of any new Religious Orders. He would not
even have patience to read the papers sent him ; " for," said he, " all
Orders become relaxed, and then do more harm to the Church than they
did good in the beginning." Guidiccioni was a redoubtable opponent, for
he was an excellent theologian, a distinguished poet, possessing great
abilities, and so highly venerated for his holy life, that when he died Paul
III. exclaimed, " My successor is dead." His horror at the disorders into
which many of the monks and nuns had fallen, made him desire, not reform,
but suppression ; he wished all Orders to be abolished but four, which he
would remodel and place under strict governance. To allow a new Order
was, to his mind, an idea not deserving even to be discussed. He would
not waste a thought on the scheme of Ignatius; and the weight of his
judgment carried with it that of the two Cardinals conjoined with him.
Ignatius, not discouraged, had recourse to prayer — he reminded our
Saviour of His promise; then, in the. name of himself and all his Society,
he vowed to God that the Sacrifice of the Mass should be offered three
thousand times in thanksgiving when the confirmation they prayed for was
granted. It seemed as if the time which our Lord had set was not come ;
nor could any one ever tell how it happened, unless by Divine influence, that
one day Guidiccioni desired that the Chapters of the Institute should be
read to him ; he then examined them himself, and his opinion was at once
reversed. He approved the whole completely; he announced to his
colleagues that, though he thought as before on the danger attached to
Religious Communities, yet the Institute proposed by Loyola was so
different from the others, so excellently planned, and so adapted to the
necessities of the time, that he could willingly join them in recommend
ing its confirmation to the Pope. They acquiesced, and the report thus
presented, obtained from Paul III. the Bull confirming the Society, and
which begins "Regimini militantis ecclesise." It limited the number of
the Professed to sixty ; but three years after this restriction was removed.
Cardinal Contarini had doubtless a large share in this result. Ignatius,
writing to his cousin Pietro Contarini, tells him that his Holiness has
formally given his approbation of the_ Company, and thanks Pietro for the
trouble which he had taken in procuring the favour of 'the Cardinal, who
had been one of their most efficient patrons with the Pope.
Dominic Soto, the eminent Dominican theologian, and one of the most
learned men of the day, heard with indignation of the exemptions from

PAPAL CASTLE OF TIVOLI, WHERE PAUL III. APPROVED THE CONSTITUTIONS OF ST. IGNATIUS.— Seep. 263.

The Bull " Regimini militantis ecclesle." 267
choir duties which was granted to the Society of Ignatius. Any Com
munity, he declared, which failed in the exact and frequent celebration of
Divine service in the sanctuary, in so far fell short of the spirit of its rule.
" I mean," said he, " to speak of the old Orders ; for as for any new
Institute that would claim exemption from this obligation, it could not have
any right to call itself a Religious Order at all."
But this was a mistaken judgment. St. Dominic himself allowed his
Community to make its commencement without a choir; the Military
Orders, and those devoted to works of charity, had none ; in the strictest
monasteries those are exempted who are teachers, preachers, or mission
aries. Pope Gregory the Great forbade that the deacons who had to preach
should chant in the choir. Many Religious Houses were established solely
or chiefly for those who seek there a refuge and a shelter, where they
may save their own souls ; the Society of St. Ignatius was to labour
constantly in teaching in colleges and in preaching, hearing confessions,
catechising, giving retreats and missions ; and the public chanting of
Divine office in choir is incompatible with such work — the end and aim
of the Order.
The Pope's Bull had not given any name to the new Society, Ignatius
would use none but that which he had declared to his associates at Vicenza,
and the title of "Society of Jesus" had been inserted in the formula
approved by Paul III. St. Ignatius said in after years, to his secretary
Polanco, that he would have resisted the will of God, if he had hesitated to
give this name to his Institute. He seems to have understood that this
was part of the promise given to him at La Storta, and when Miguel
Torres, in 1 5 54, wrote to him from Spain, that the title excited jealousies,
Ignatius answered, "that it had a deeper root than the world knew of,
and it could not be altered." This was at a time when the passionate
attacks and false statements of the Sorbonne made a considerable impres
sion on even unprejudiced minds. Two of his Society conversing with
the Cardinal de la Cueva at Rome, were unable to persuade him that the
name was rightly chosen ; because, he said, it would appear presumptuous
and excite the envy of other Orders. They repeated this to Ignatius.
" If they will not call us the Company of Jesus," said he, " let them say the
Congregation or the Order of Jesus ; but I do not think the name of Jesus
can ever be taken from us." x

1 Pope Sixtus V. , when Acquaviva was General, revived this dispute, and ordered the Father
to forbid his Provincials ever in future to. use the obnoxious designation. Acquaviva complied, and

268

Life of St. Ignatius Loyola.

SEAL OF SOCIETY.

The letters I.H.S. upon the seal used by its members are merely the
sacred monogram, an abbreviation of Jesus. A seal is said to have been
used by Loyola with his own initial Y standing for Yfiigo under the
I.H.S. The official seal as General in place of the- Y
has a crescent between two stars, and the legend
SlGlLLVM : • PROPOSITI : • SOCIETATIS : ¦ JESV. Im
pressions of three of his private seals exist, the first
bearing I.H.S. only, the second having in addition the
three nails with their points crossed downwards, and
the third like the second, but with two palm branches
like a wreath encircling the sacred letters.
One evening after dark the door bell of the Torre del Melangolo rang.
Ignatius, in his humility filling the office of porter, opened it, and a boy
entered, dressed in the rich apparel worn by the pages of great lords.
He seemed about fourteen years of age. He asked to be admitted, and
then told his story. His name was Pedro de Ribadeneira; he had been
ordered by his master, Cardinal Alessandro Farnese, to accompany him
that morning into the country ; but Pedro thought a day's liberty in
Rome would be more agreeable, so he did not go ; and now he was afraid
to return to the palace. Ortiz had desired him when he first came
to Rome to visit Ignatius, and therefore he came now to ask his inter
cession. He was the son of a noble lady of Toledo,1 who had consecrated
him to the Blessed Virgin before his birth. He was well educated ; his
mother, however, was a widow* and unable alone to control the effervescent
and fiery temper which showed itself early in the child. At seven years
old he ran to stop a runaway mule, which severely injured him ; some
while after a playfellow broke his leg.2 The confinement that followed
these accidents produced the happiest effects. When, in the year 1540,
Cardinal Farnese with his attendant prelates arrived at Toledo, bearing
the Pope's condolences to Charles on the death of the Empress Isabella,

brought the decree to the Pope, who seems to have been appeased by this ready obedience, and
let the affair drop. His successor, Gregory XIV., finally decided the question. In a Bull published
June 28, 1594, he gave his formal approbation of the Institute and name of the "Society of Jesus."
The name Jesuit was first used, it is said, by Calvin, in his "Institute of the Christian Religion."
It is found in the Register of the Parliament of Paris, in 1.552. It was never used at that time by
the Society itself, being meant as a sign of contempt, just as was the word Christian in the outset.
In Italy they were called Chierici Regolari, or erroneously Teatini ; in Portugal, Apostoles; and
in Spain, Inigistas.
1 Caterina de Villalobos; her husband was Alvaro Ortiz de Cisneros; his grandfather was
Governor of Toledo.
8 The playfellow was Dionisio Vasquez, who afterwards, like Pedro, became a Jesuit.

Pedro Ribadeneira. 269

Ribadeneira, who was allowed at all times to run into the Nunciatura,
just opposite his mother's house, attracted by these splendid visitors,
waited diligently on the Cardinal at his repasts, in accordance with the
custom of those times, and seems to have pleased all the party. Even
the rigid Guidiccioni, who accompanied the embassy, became interested
in the intelligent and comely boy, and suggested to Cardinal Farnese that
he should carry him to Rome. Dofia Caterina was well pleased, because
she wished her son to be among priests. Pedro heard the proposal with
delight, but it was the prospect of novelty and adventure that charmed
him. At Rome he was instructed along with the other noble youths
of the Farnese household in letters, in horsemanship and gymnastics,
fencing and dancing; these' were congenial and easy to him, but in self-
control he seems to have made small progress. Once at an entertainment
given by the Pope to the members of his family, the Farnese, in his
palace, their pages were standing behind with lighted torches in their hands.
Pedro suddenly rushed upon another page who was waiting on his master
near him, and dashed the blazing torch at his head. The whole place
was in an uproar. He said the other page was making faces at him.
At the following Candlemas, all the Court and their attendants received
blessed candles from the Pope's own hand ; each taking it reverently
kissed the cross on the Pope's slipper. But Ribadeneira, either ignorant
or saucy, kissed the Pope's hands. Paul III. asked who the youth was,
but did not express displeasure. Altogether Pedro was tired of his town
life, and ready for any mischief. He disobeyed an order to accompany
the Cardinal into the country, and when the boy had enjoyed his day's
freedom, and knew that he would be missed at home, an unwonted timidity
appears to have seized him, probably a consciousness that after being long
a favourite he . had become insupportable, and could not proceed further
with impunity. He sought refuge with St. Ignatius.
The Saint received him with the utmost kindness; the other priests
were equally paternal. They kept him that night, and next day Ignatius
went to Cardinal Farnese, whom he knew well: Farnese only laughed,
promised forgiveness, and desired that Pedro should return. But these
few hours had produced a wonderful change in the boy's mind. He now
wished to remain with the Fathers. He went back to the palace and
to some other places only to find friends whom he might consult, as
Ignatius bade him, on his choice of life. The step appeared too rapid
and extreme to all ordinary judgments; he was hardly fifteen, and the
contrast with his former life seemed too great for a boy so young. But
Ignatius saw extraordinary promise in Ribadeneira, and thought with a

270 Life of St. Ignatius Loyola.
precocious and turbulent nature like his, it was best to begin soon.
He kept him in the house; and at last, in September 1540, he received
him formally into the novitiate. Dona Caterina heard the news with
pious joy. He was made to retain at first his ordinary dress; it was
impossible yet to be quite sure of him ; he had not gone through the
"Exercises," nor even received his first Communion. And at one time
he regretted the splendours and pleasures of the Court ; his old impatience
and wilfulness seemed to revive. St. Ignatius reproved without the least
effect. Pedro was only irritated. Then Ignatius had recourse, as usual
with him, to prayer, and earnestly asked that this soul might be given
him. He sent for Pedro, who, almost as soon as Ignatius began to speak,
burst into tears, and said, "Yo los hard, padre, yo los hard — I will make
them;" meaning the "Exercises." He passed through these, made his
confession to Codure, and received the Holy Eucharist at Christmas of
1540, the first Christmas after the Society of Jesus had been recognised
as an Order.
The two years of his novitiate did not pass without many outbreaks.
He disliked early rising, and took to lying down with his clothes on, to
save the time appointed for dressing. This was against the rules of order
and cleanliness, and censured accordingly. When he was bidden to sweep
the house, he filled it with dust ; when he went about, he banged the doors,
clattered down the staircase, ran or jumped through the corridors. The
grave Fathers began to think Ignatius had introduced a monkey into the
house, and one day the Master of the Novices, following the youth into the
room when Ignatius sent for him, complained that he was unmanageable,
that he disturbed the peace of the house, and that they could do nothing
with him. The Saint appeased the Novice-master, quieted the other Fathers,
who urged a dismissal, by assuring them Pedro had made much progress
already, and would hereafter be a worthier subject than those who had less
effervescence to subdue. The boy really tried, and in part succeeded ; he
tied something to his legs, that he might remember not to run downstairs ;
he made less noise, and took pains when he was ordered to dress the dinner.
Once, an egg pasty was to be added to the usual fare, because Ignatius had
a guest. Pedro, expecting a compliment, placed it on the table himself; but
when the crust was broken, it proved to be all burnt up. Ignatius discerned
the boy's conceit, and said, "How dare you show yourself, after making
such a dish as this ? Leave the room." He once asked him " if he knew
what it was to be a secretary ? " " It is to be faithful in keeping secrets,"
said Pedro. " Since that is your idea," said Ignatius, " you shall be mine ; "
and he often gave him letters and other things to transcribe. He wrote

Ribadeneira's Noviceship — 1540-41.

271

badly, and sometimes made mistakes in spelling. Ignatius, fastidious in the
matter of neat writing, had much patience, and corrected his copies repeatedly.
One day, to give him a stronger lesson, he threw the papers on the floor,
and said, " This foolish boy will never do any good ! " Pedro wept, and
beat his cheeks for grief. Then he infringed the rules of the refectory,
and took his breakfast into his own room to save time; then he made
grimaces to another novice, when the Ministro, doubtless Codacio, crossed
the hall. He incurred long penances by these transgressions; but his
courage, and his desire to join the Order, carried him through the two years
successfully, though not without many mischances. Less kindness to the
boy novice would have caused him to give up hope ; less severity would
have left him a confirmed trifler.

ST. PIETRO IN MONTORIO, ROME, TRADITIONAL SITE OF MARTYRDOM OF
ST. PETER. — See pp. 275, 279.

PONTE SISTO— THE BRIDGE WAS BUILT BY SIXTUS IV. IN I473. — See p. 279.

CHAPTER VI.

ST. IGNATIUS, FIRST GENERAL OF THE SOCIETY— 1541.

IT now became necessary for the new Society to proceed to the choice
of a Superior. Hitherto they had none, for Ignatius abstained from all
supremacy or dictation ; on every point, except that of its name, the opinion
of all the members was asked; when government was necessary, they
exercised it in turn. Now that their rule was approved, they required
a head; and in the Easter of 1541, Ignatius summoned all who could
come to Rome to meet at Santa Maria della Strada : the others were to send
their vote in writing. Only five could be collected. Broet came from
Siena, Lainez from Parma, Le Jay from Brescia. Bobadilla was at Bisignano,
in Calabria; there the inhabitants petitioned the Pope that they might
retain him, and the Pope forbade him to return. He had not time to send
his written vote, but afterwards declared that he would have chosen like
the rest.
In prospect of this election, Xavier and Rodriguez had left their votes
272

St. Ignatius unanimously elected— i 541. 273
sealed up at Rome. Favre sent his, copied twice over, for fear of accident,
from Worms, where he was attending the Diet. Those who could come
reached Rome as soon as possible, because there was so much to do. They
had desired their Father Ignatius to form a plan for them ; this was now
considered, closely examined and adopted. Then the election was deferred
till April 7, that all might pass three days in prayer ; meanwhile they were
to abstain from consulting with one another. On the 7th the sealed
papers were opened. Ignatius was named by all. Lainez wrote : —
I, Diego Lainez, moved only by desire for the glory of the Lord Jesus and
the saving of souls, choose Master Ignatius of Loyola for my Superior and that
of the Society of Jesus, in testimony whereof I have signed my name. — This
4th April, 1541.
Salmeron wrote : —
I, Alonso Salmeron, most unworthy member of this Society, having prayed
to God, and according to my judgment maturely considered the matter, choose
and declare, for my part, as Superior of the whole Congregation, Master Ignatius
de Loyola, who, according to the wisdom given him by God, as he begat us in
Christ, and fed us with milk as babes, so now, being stronger in Christ, he will
guide us onwards with the solid food of obedience, and lead us into the fat pas
tures of Paradise and to the Fountain of Life. So that when he shall restore
this little flock to Jesus Christ the Great Shepherd, we may be truly called a
people of His pasture, and sheep of His hands; that he himself may joyfully
say, "Lord, of these whom Thou hast given me I have not lost one," which
may He, Jesus, the Good Shepherd, deign to grant us. Amen. This is my
decision. — Written at Rome, 4th day of April, 1541.
Xavier had left a paper in which he declares that he adheres beforehand
to all the Constitutions that shall be framed by the Society, even if there
be but two or three members to represent it. He charges Lainez to make
the three vows on his behalf. And he gives his vote thus : —
I.H.S. I, Francis, affirm and declare, in no way influenced by man, and
speaking from my conscience, that, in my opinion, we should elect for Superior
to our Society, whom we may all obey, our first and true Father, Don Ignatius.
He, who has collected us with great pains and much labour, will be best able to
govern us, and advance us in what is good ; for he, better than any one, knows
each of us. And after his death — I speak as I judge in my soul, and as if I were
to die immediately — I think that Father Peter Favre ought to be his successor.
God is my witness, that I speak only according to my own mind; and as it is
the truth, I subscribe it with my hand. Given in Rome, March 15, 1540. —
Francis. S

274 LIFE 0F St. Ignatius Loyola.
The vote of John Codure is written at the greatest length of any. It
is dated March 5, 1540, and speaks of the mission to Ireland, to which
Ignatius alluded in the letter to his nephew at Loyola. But as it was
deferred at that time, Codure remained at Rome.
He writes, in giving his vote, .that as he is about to depart for Ireland
by order of the Pope, and the distance is great, he thinks it best to name in
writing the Father who he thinks ought to be Superior of the Company.
It is he whom I declare I have always known zealous for the honour of God,
and most ardent for the good of souls, who ought to be placed above all, because
he always made himself least of all, and ministered to all, our honourable Father
Don Ignatius de Loyola ; after whom, I think, should be named the honourable
Father Don Peter Favre, distinguished for not less virtue. This is charity before
God the Father and our Lord Jesus Christ : nor otherwise could I' say, if I knew
this to be the last hour of my life. May 5, 1540.
Ignatius himself in his vote would name no one. He declared that
he accepted beforehand for Superior whoever should be chosen by the
majority : —
I.H.S. Excluding myself, I give my vote, in our Lord, that he may be our
Superior who will be named by the majority of votes. I give it indefinitely,
boni consulendo. If, however, the Company should think differently, and consider
it better and more advantageous for the glory of God our Lord that I should name
some one, I am ready to do it. Rome, April 5, 1541. — Inigo.
When Ignatius found himself unanimously named Superior, he declared
that he could not accept the office. He represented his faultiness and inca
pacity, that he had led for nearly thirty years a worldly and sinful life, and
that his weak health made it impossible for him to sustain so great a burden.
He told them they had erred in thinking him fit to be their Superior, that
their persistence in electing him would overwhelm him with grief.
Undoubtedly he was sincere in saying this, but the reasons he gave
were not the sole motives that withheld him from assuming such a responsi
bility. They may be seen in his conduct during the last few. years, when,
after having obtained his chosen adherents, and formed them by the
" Exercises " according to the plan he had marked out for his Society, he
withdrew from all appearance of authority, in all the proceedings that
became necessary as the work developed, and acted always in concert with
the whole Community, and as if their delegate; assuming no weight or
precedence, avoiding to appear as the founder of the Order, or to let it be
called by his name. This was so marked, that before the election the
associates referred to their having been hitherto without a leader.

St. Ignatius' opposition overcome — 1541. 275
It is easy to believe that when he had no longer any anxiety for his
beloved Institute, and saw it carried onwards by Christ Himself, he would
have gladly sought again the Divine communications granted him at Manresa,
and taken refuge from the world in the tranquillity of simple obedience. He
thought that he would lose much in the interruption of his private devotions,
when his time would have to be given to others, and he had nothing to
gain that he cared for.
He made all the efforts in his power to procure another election. He
obtained by earnest entreaty of his associates that they would resume their
votes, and give them anew with fresh light and direction; he begged
them to pray constantly meanwhile for heavenly guidance. They agreed ;
they met again after three days, and they unanimously voted as before-
Ignatius still remonstrated and refused. He would have entered on
fresh arguments. Lainez arose and said, "Father, yield to the will of
God, for if you do not, the Company may dissolve itself, so far as I am
concerned ; for I am resolved to recognise no other than the head whom
God has chosen."
Ignatius then said he would submit himself to the decision of a third
party. He would lay his. soul open before his confessor, and then abide
by his opinion, whether he should agree to their choice or not. The
confessor appealed to was a Franciscan, Fra Teodosio, of the convent of
San Pietro in Montorio. Ignatius, to be more undisturbed, went thither,
and remained three days in prayer and confessing his sins. Then
when he had told all his faults and reluctances, he begged of Teodosio
to write to the associates and tell them freely the unfitness of the chief
they had chosen. Ignatius returned home on Easter Tuesday, April 9.
Fra Teodosio brought his written opinion, which was opened and read in
presence of all. He declared that Ignatius was obliged to submit to the
desires of his companions, and to accept the office imposed on him.
While Ignatius was in the monastery of San Pietro, a young lay-
brother, named Matteo, was suddenly possessed by a devil, who caused
him horrible sufferings, and resisted the prayers and exorcisms of the
Friars Minor. Ignatius led the young man into his chamber, prayed
over him, and brought him out entirely cured; and the story adds that
the devil in revenge tried to stifle Ignatius that night, compressing his
jaws so that they were tender for many days after. But when, by a great
effort, Ignatius uttered the name of Jesus, the evil spirit fled.
And now, hearing the judgment of Father Teodosio announced before
all his Society, Ignatius accepted it as an indication of the Divine will,
and entered on the office of General on April 13, 1541.

276 Life of St. Ignatius Loyola.
Those to whom the Catholic spirit is a mystery, those who do not
know the sweetness of the gall . and vinegar tasted for Christ's sake;
and how much the humiliation of the Cross is more precious than all
earthly power and glory to a soul seeking union with Jesus in the
abasement of Calvary, have found it difficult to believe that Ignatius was
sincere in his refusal of the Generalship. But others can suppose that,
to a mind like his, it would have been a far more inviting prospect
to see in thought his cherished Order governed by Favre or Lainez,
and carried onwards in the way he had established, he himself retiring
into obscurity to guide his beloved Society only by his prayers, per
suaded as he was that now our Blessed Lord Himself was its true
Head.. Xavier, Codure, and Rodriguez gave their second votes for B. Favre.
It was believed that all would have, named him if they had made any
second choice at all; for Favre was greatly beloved, and Lainez and
Bobadilla said that with the exception of. St. Ignatius they thought him
the most admirable person they had ever seen. But when the Saint was
present he appeared as a child.
It remained for the Fathers of the new Society who were then in
Rome, Ignatius, Codure, Le Jay, Broet, Lainez, and Salmeron, to take
the vows of their solemn . profession. The time was to be the next
day but one— Friday, April 1.5; the place St. Paul-beyond-the- Walls,
where they expected to be most undisturbed. They first made the Stations
of the other six churches, then they went to St. Paul's.
St. Ignatius said Mass at an altar of the Blessed Virgin, which was
on the Gospel side of the high altar, the opposite side to the miraculous
Crucifix which was believed to have spoken to St. Bridget.1 Before
communicating, he turned towards his five companions kneeling round
the altar, and, holding in one hand the Body of our Lord, in the other
the form of his vows, he read it aloud, and took the Sacred Host.
Then he received the vows of his brethren, which were of the same

1 It is of ebony, and is still in the Church of San Paolo-fuori-le-Mura, having been saved, when
the church was burnt in 1840. The crucifix has, however, been moved from the place it occupied at
the time of the vows. The Basilica was greatly altered by the energetic and Philistine Pope, Sixtus
V., after the days of St. Ignatius. The high altar in St. Ignatius' time was that which still exists,
and to one looking from the nave, as the priest would stand facing the people, the altar of Our'
Lady would be to the right of the altar. It stood in front of two of the columns which then
ran parallel to the high altar and divided the transepts. The altar of Our Lady was enclosed
by a. grille of iron, and contained the Blessed Sacrament. The picture which was at the altar was
for many years previous to the fire in a small apse at the right hand of the great apse.

s p*

Death of Father Codurk — 154 1 . 279
form as his own, except that his were made to the Pope, and theirs
to Ignatius, as their head. When he had given them Communion and Mass
was ended, they visited all the Privileged Altars of the church, then return
ing to the high altar, they all embraced the Saint, kissing his hand with
great reverence and with tears of joy. Before leaving the church they
signed a paper, written by Jerome Domenech, who acted as secretary,
and doubtless intended to be presented to the Pope. It is superscribed —
"Done in the Church of St. Paul-beyond-the- Walls, in the year of our
Lord 1 541, April the 22nd." It relates that Ignatius of Loyola, and
the rest, whose names are given, assembled in chapter in the church,
representing the Society of Jesus, lately founded by Pope Paul III.,
after having invoked the Holy Spirit and offered the Sacrifice of the
Mass, have proceeded to elect a Superior, and have unanimously chosen
the venerable Master Ignatius of Loyola as their General, and- made in
his hands the perpetual vows of their Institute.1
They then returned to their house in Rome, full of fervour and conso
lation, their hearts overflowing with thankfulness and the love of God.
Codure, who had been the first after Ignatius to pronounce his vows, walked
on with Lainez before the other's. He seemed to them to be carried along
by the Holy Spirit ; he wept, he uttered exclamations like one beside him
self; his heart was already glowing with- the joy upon which he was soon
to enter, for his death was at hand. Some time after, as the Irish mission
was still delayed, he was made Socius to Ignatius, to aid him in the temporal
affairs of the Community ; in a few months he was seized with a dangerous
illness. Ignatius went to offer up the Holy Sacrifice for him at San Pietro
in Montorio, and passing the Ponte Sisto on his way thither, he suddenly
stopped when half way over the bridge, gazed up to heaven, then said to
his companion, F. John Baptist Viola, " Let us return, Codure has just died."
Codure had expired at that moment. Ignatius never explained what he
had seen, but his disciples believed that he beheld the very vision which
he himself described as granted to a pious person in a letter to Favre soon
after — Codure surrounded by a blaze of light, accompanied by Angels,

1 The form subscribed by St. Ignatius, still existing, is thus expressed :— "I, the undersigned,
promise to Almighty God, and to the Pope, His Vicar upon earth, in presence of the Blessed
Virgin, His Mother, and of the whole court of Heaven and of the Society, perpetual poverty,
chastity, and obedience, according to the form of life contained in the Bull of the Society of Our
Lord Jesus, and the Constitutions, already published or hereafter to be published. I promise that
I will cause young persons to be instructed in the faith, according to the same Bull, and to the
Constitutions. Given at Rome, the Friday, 22nd April, in the Church of St, Paul-outside-the-walls,
— Ignatius de Loyola,"

_8o Life of St. Ignatius Loyola.

ascending into heaven. All his companions held Codure to be a perfect
character. It was thought that the spirit of John the Baptist, whose name
he bore, had been imparted to him. He was born on St. John's Day, in
Provence, where the festival is particularly honoured ; he died on the day
of the Baptist's martyrdom, and at the same age.
That same year (1541) a novice, Stefano Baroelo, was supposed to be dying.
Ignatius was offering the Holy Sacrifice for him at San Pietro in Montbrio;
returning, he said to his companion, Ribadeneira, "Stefano will not die
now." Stefano indeed recovered, lived to an old age, and thought to the
last that the prayers of Ignatius had prolonged his life.
Ignatius entered on his functions as General by calling the Community
on the following morning. He helped for several days in the kitchen, and
undertook the humblest labours of the house. Then during forty-six days
successively he taught Catechism in the church belonging to the Society,
called Sta. Maria della Strada,1 where more full-grown persons came to
learn than children. His custom was first to explain a precept, or some
mystery, adapting himself to the slenderest apprehension, and repeating the
same thing several times; then he made the 'practical conclusions or applica
tions that were useful for the conduct of life. His method of teaching was
" to use the Gospel as a sword drawn from the scabbard, to show its truths
as they are in the Scripture language," unornamented, and not mixed up
with any ideas of his own. Ribadeneira, frequently present, says his
instructions were more pious than learned, his language very simple, and
frequently faulty, from his slight knowledge of Italian. But his words were
weighty, and reached the minds of those who listened ; they forced reflec
tion, and inspired repentance. When he had done speaking, you saw the
people hasten to the confessionals, showing all the signs of profound con
viction. Lainez looked on with wonder. "But when I remember," says
Ribadeneira, "what I then saw, this does not surprise me. For I recall
perfectly the energy and earnestness with which Ignatius spoke; he
appeared like one inflamed with the love of God, so that even when silent
his countenance moved his auditors, and he could do with them what he
liked." Ribadeneira was employed to repeat to the people next day what
the Saint had taught the evening before, and, as he feared that defective
expression might mar the usefulness of those excellent lessons, he ventured —

1 The old church was destroyed to make way for the new one, the famous Gesu, but the
picture of the Madonna, before which Ignatius prayed, so often, still remains, though in a new
chapel.

Ribadeneira corrects St. Ignatius. 281
for he was by no means bashful — to suggest that Ignatius should strive to
improve his Italian. Ignatius answered, with his wonted humility, " You are
right ; listen carefully to me when I speak, and remember my mistakes, that
you may tell me of them afterwards." Ribadeneira did as he was commis
sioned, but the faults were many, and the whole instruction seemed full of
Spanish idioms. Ignatius only said with a smile, " My Pedro, what can
we do against God ? " meaning doubtless that Heaven had made him a
Spaniard, and it was impossible for him quite to renounce his native tongue.
And so he went on, edifying and charming his hearers in his bad Italian
as before. All the accounts that remain to us of the Jesuits of that early time
represent them as admirable men, leading a life supernaturally charitable
and pious, realising the prophetic picture of St. Vincent Ferrer, when he
announced the future Company of Jesus : " Men carrying humility and
charity, the pure heart and single spirit, to perfection; men who were to
know nothing but in Jesus crucified; to love, speak, and think of Him
only; to have no care for themselves; to desire nothing but Heaven, and
death, that they might come to it sooner ; " who were to cultivate for
Christ's sake all their natural gifts to the highest point, yet desire no
other reward than still further success in the salvation of souls; who,
attaining the most brilliant eminence of eloquence and learning, would
lay all at the foot of the cross, and show in their lives and manners such
simplicity, sweetness, and innocence, that they would win even hearts
hardened by controversy and the cruel fierceness of party zeal.
One instance of conversion by the mere seeing what kind of men these
were occurred soon after they were formed into an Order. A young
Lutheran preacher, of much talent, came to Rome, expressly to spread
the doctrines of his sect. He began by haranguing in the streets against
the sins- of the Catholic clergy; and when he thought he had won a
hearing by attacking the lives of the priesthood, he went on to refute their
doctrines. He was arrested and imprisoned. Several ecclesiastics visited
him, and tried to convince him by arguments ; but these remained without
effect. His youth and talents would not probably have saved him from
some heavy punishment, had not St. Ignatius offered to take him into his
house, and to try what could be done there. In that blessed dwelling the
Lutheran saw men who realised the pictures his mind had formed of the
early Christians, and who performed all that they taught ; he was no longer
instigated by opposition, for none disputed with him; he respected the
faith which produced such effects, then loved, and then adopted it. When

282

Life of St. Ignatius Loyola.

he was asked afterwards why he had remained unconvinced so long, he
said he was not converted by argument, but by the holy and charitable
life he had seen around him ; he could not believe that its foundation lay
in anything but truth.
Soon after they arrived at Rome, a brother of Lainez, Martin by
name, appeared there. He had heard unfavourable rumours of Ignatius'
orthodoxy, and, dreading lest his brother should be drawn into heresy, he
came to judge for himself what Ignatius was. His inquiries ended in his
going through the "Exercises," and then entering the Society. He was
exemplary and zealous ; he devoted himself with such, charity to taking
care of the sick, that he caught a fever from them, and made an early
and "most happy death.

OUR LADY OF SORROWS. REPRODUCTION OF PRINT CARRIED
ABOUT HIM BY ST. IGNATIUS.— See p. 256. '
{From Engraving in Bollandists.)

CHAPTER VII.
THE FIRST MISSIONS OF THE SOCIETY.— ITALY, PORTUGAL AND INDIA—
1540.
IF Palestine had been closed to St. Ignatius and his companions, it
was in order that a wider field should be opened to their labours.
The very first mission fell to Broet and Rodriguez, who were asked for
by the Archbishop of Siena. A convent in that city had lost its old spirit,
and his Grace looked to F. Paschase to restore the nuns to their first
fervour. The two fathers took with them the young Francis Strada. He
was not yet a priest, but he had the gift of a marvellous eloquence. The
" Exercises " not only did their work at the convent ; but, preached also to
the people, they wrought the most wonderful change. A priest had written
a play not of the most delicate kind, and even took his part in it on the stage.
He was so touched with one of Strada's sermons, that he visited the Fathers
and consented to go through the " Exercises." He came out of them with
so ardent a desire to repair his fault, that he begged and obtained permission
to mount the pulpit with a rope around his neck ; and in this fashion of a
penitent, he asked forgiveness of all for the scandal he had given. He then
retired to a Capuchin convent to pass his days in a life of austerity. So the
work went on till Rodriguez was sent off to Portugal, young Strada was
called off to preach at stately Montepulciano, and Paschase Broet was recalled
to Rome to take part in the election of the General of the infant Society.
Meanwhile the Cardinal of St. Angelo, Ennio Filonardi, carried Lainez
and Favre with him to Parma. There they evangelised* the town ; Lucrezia
Gonzaga, Countess of Mirandola, and Giulia Zerbini, became under their
direction missionaries amongst the rich and poor of their own sex.
At Bagnorea, in Tuscany, a most pernicious discord had arisen between
the clergy and the people. Claude Le Jay was sent there, with the consent —
not entirely cordial — of both parties, to find a way of restoring peace. Pos
sessing the spirit of his Institute, prudence united with zeal, he proceeded
cautiously, convened the leaders of both sides, and explained his errand to
283

284 Life of St. Ignatius Loyola.
them in such a manner as conciliated all. Then he began to preach ; people
crowded to his sermons; his confessional was never empty, day or night,
while he could be found there. And, finally, the grievances he came to
redress wholly disappeared ; hostilities were banished by common consent ;
those whom he found enemies, now became friends, embraced each other
with Italian effusiveness, and desired to receive the Holy Communion to
gether, in token that their peace was founded on Christian charity, to be
impaired no more.
The kingdom of Naples' was disturbed by the dissensions of the Isle of
Ischia. Ignatius was entreated to send Bobadilla, whose pacific embassy
was successful to such a degree that they refused afterwards, to part with
him, even when summoned by the Saint himself. The city and kingdom
were in an incredible state of demoralisation. So had it long been; and
yet the instincts of the people still clung to the Church, and craved for new
Religious Orders, as the old ones had become contemptible from the evil
vrays into which so many of their members had fallen.
Bobadilla- found that- these scandals still existed unchecked, for the
Viceroy, Cardinal Pompeo Colonna, was unwilling to take desperate mea
sures. His successor, Pedro de -Toledo, was a governor of a different
stamp, and introduced laws that enforced a great advance in at least outward
decorum. It was no longer possible to defy or evade these laws ; for Toledo,
though a wise and temperate man, yet, like his kinsman of Alva, proceeded ¦
with excessive rigour, and succeeded at last in extirpating the " schools of
false swearing," which had long turned into a mockery the courts of law. He
made it death to carry a ladder at night, because decent women were often
attacked by men entering houses through the windows ; and he actually
beheaded one unhappy gentleman who was caught escaping in this way,
though the Princesses of Salerno and Sulmona, and almost all the nobility
of Naples, interceded for his life.
But it was long before the energy of Toledo could reduce this excitable
and luxurious people to good order, and moreover relapses were always
frequent. Bobadilla found the difficulty, of reforming the public morals
balanced .by the equal difficulty of keeping the more intelligent and culti
vated minds free from the German heresies which had penetrated everywhere.
Against these nothing had been so effectual as the preaching of Fra Ber
nardino, now better known by the name of Ochino, whose pathetic and
flowing eloquence inspired his crowded congregations for three or four
years with faith and compunction, and moved even the Emperor himself, not
much given to sensibility. Ochino, however, was now absent, and reports
had reached Naples that he too was sidling into Luther's views. The Jews

mm

ST. FRANCIS XAVIER.
[From an Engraving of Marco Pitterit 1703-1787. )

Attempt to introduce the Inquisition into Naples. 287
of Naples, fulfilling the heaven-directed destiny of their race, were become
enormously rich and numerous, spreading over whole districts, occupying
suburbs and large villages of their own ; and many Moors and Spanish
Jews, flying from the rigours of the Inquisition in Spain, had sought shelter
there. Then attempts were made, long defeated and renewed, to introduce
that redoubtable tribunal into the kingdom of Naples. Charles V., when he
was at Naples in 1536, published an edict which threatened death and con
fiscation of goods to persons who held communication with a heretic, or even
any one suspected only of heresy. Yet five or six years after this, the
works of Melanchthon and Erasmus were largely circulated, till the Viceroy
ordered that they should be collected and burned, which was done before
the gate of the Archbishop's palace. A publication of Valdez, or suggested
at least by him, called " II Beneficio di Cristo," found immense favour among
the educated classes. It treated of the difficult subject of Justification, and
was condemned to such strict extermination, that till very lately not a single
copy was known to exist.
The Neapolitans hastened to follow the example of Siena, now taking
the lead among the towns in all matters of " le belle lettere," and intro
duced dramatic representations ; a novelty soon domiciled in that kingdom.
Several academic societies of literary persons, such as the Italian taste
delights in, had lately been formed ; x Toledo suppressed all, lest heresy
should insinuate itself into their discussions. As far as possible all erudi
tion and literature were discouraged. It followed almost as a matter of
course that many minds took to controverted points and forbidden books,
as a part of that enjoyment of which this ruler's rigour sought to deprive
them. The Colonna family, eminent in wealth and influence, were earnestly in
favour of intellectual research, and .welcomed talent under all its forms.
Vittoria Colonna, whose widowhood was passed in devotion, study, and
elegant composition, and who was the friend of Michael Angelo, Contarini,
and Pole ; Giulia Gonzaga, and her husband, Duke of Palliano ; Galeazzo
Caracciolo, nephew of Paul IV., then only commencing his remarkable
adventures ; and many more of the noblest in the kingdom, all encouraged
Valdez and his adherents, but still with the utmost profession of deference
to the Chair of St. Peter. They thought with Clavio, " that no corruption
in the Church can justify us in receding from its communion. . . . Our only
thought should be, how the old institutions can be improved and purified
from all defect."

1 As the Sireni, the Ardenti, the Incogniti.

288 Life of St. Ignatius Loyola.
But some had not the wisdom to stop here, and broke loose from the
obligations of morality as well as the precepts of religious faith.
Paul III. at last consented to establish a Tribunal of the Inquisition in
Naples, at the earnest petition of Toledo, who thought to introduce it quietly
in the Pope's name, without arousing the national jealousy of Spanish
jurisdiction. . But the Neapolitans resisted so vigorously, that Toledo could
not carry his point even partially, till -towards the latter part of St. Ignatius'
life, when a court was formed with something of the power and the objects
of the Spanish Inquisition, intended to prepare the people for its complete
establishment. The Teatini, encouraged doubtless by the reigning Pope,
himself a Theatine, denounced many persons to this court, though, as some
maintained, on very slight grounds. Many of the defeated and scattered
Waldenses and Albigenses had taken refuge in Calabria, and endeavoured
to remain concealed, but before the reign of Philip ended they were hunted
out and exterminated.
The Society of Jesus did not possess any college in Naples till 1551,
when Salmeron was sent to follow up the work begun by Bobadilla. No
Order, except the Theatines, was so much beloved and respected there;
and they became highly prosperous. They were first lodged in cramped
premises by the Duke of Monteleone, where as usual they began to teach
religion gratuitously to all classes, " setting an example to the secular priests."
Then the Neapolitans, " moved by their charitable and pious labours," bought
for them the Casa Maddaloni, and built a church called the Gesu, which
soon became too small for the crowds that flocked to it. Afterwards their
splendid College was begun, on which the Prince della Rocca alone spent
20,000 ducats; and the other magnificent buildings all over the kingdom
soon followed.1
Before the approval of the Society, an unexpected mark of confidence
in Ignatius had come through a former enemy. King Joam III. of Portugal,
desiring to evangelise his newly-acquired possessions in the Indies, asked
the advice of Diego Gouvea — formerly the master of Ignatius at Ste. Barbe,
and his fierce opponent — who now said he knew no men so zealous and so
capable as the companions of Ignatfus. Then, by the King's desire, he wrote
to his former pupil at Rome. Ignatius answered, that he and his associates

1 These gave occasion to the sarcastic remark of Giannone, that while the Professed houses, in
which the rule of poverty was observed, were but twenty-one, the number of colleges was two
hundred and ninety-three. But, since in the colleges a few Jesuits resided with some hundred
scholars, whom it was not intended to withdraw from the reasonable enjoyments of life, even this
difference, supposing it accurately stated, would not be excessive. Individually, each Jesuit, wher
ever placed, was strictly faithful to his rule which forbade his possessing any property.

St. Francis Xavier ordered to India — 1540. 289
were ready to go whithersoever the Pope should send them. Gouvea trans
mitted this answer to Lisbon. King Joam, henceforward the warm and
active friend of the Company, ordered his ambassador, Pedro Mascarenhas,
to press the affair with Ignatius and the Pope. Mascarenhas, exaggerating
his instructions, asked for six of the Saint's companions. Ignatius offered
two. " We are but ten altogether," he said, " and two are already wanted
as missionaries by the Pope. How many then would remain for the rest of
the world ? "
Mascarenhas appealed to the Pope ; but his Holiness refused to inter
fere. Bobadilla and Rodriguez were named for the Indian mission. Rodri
guez had but just arrived from Siena; he left Rome on the 5th of March,
and embarked at Civita Vecchia for Portugal. Bobadilla came from Naples,
but suffered so much from rheumatism that he was not able to proceed ; the
impediment seemed providential, for Xavier was appointed in his place.
St. Ignatius was ill at the time. He sent for Francis, and said to him, " You
know, Brother Master Francis, that by his Holiness' orders, two of ours
have to go to India, and that Bobadilla, who was fixed upon, is detained
by sickness. The ambassador is in such a hurry, he will wait no longer.
Now God means to employ you on this mission." Xavier, delighted at the
news, answered, " Father, here I am, ready to sail ! "
He heard his destiny on the 15th of March 1540; next day he started for
Portugal with Mascarenhas. Ignatius sent by him a letter to his nephew at
Loyola : —
Obliged as I am to dispatch immediately some of my companions to the
Indies, to Ireland, and to Italy, I cannot write to you at such length as I should
wish to do. The bearer of this letter is Master Francis Xavier of Navarre, son of the
lord of Xavier, and one of our Company. He goes by order of the Pope, and in
accordance with the request of the King of Portugal; besides two others, who are
proceeding by water. I must inform you that the ambassador of the King of
Portugal, with whom Master Francis travels, is much attached to us, and we owe
him a great deal. He hopes to be of service to us, if he can, with his King, and
every other person, in all things which concern the service of God our Lord. I beg
you, therefore, to receive him with all the courtesy and hospitality you are able.
And if Araoz is there, let him take this letter as if his own, and so he will give
the same credence to Master Francis at my petition, as he would give to myself.
I beg much to be remembered to the lady of the house, and to all whom the
house contains. May Our Lord be ever on your side and be your aid.
Poor in goodness, Inigo.
Rome, March 16, 1540.1 1 Cartas de San Ignacio, t. i. p. 83.

290 Life of St. Ignatius Loyola.

When Xavier appeared before Ignatius in his travelling equipment— as
all did who left the Torre del Melangolo— in order that Ignatius might see
they were sufficiently provided with the small stock of comforts which was
accounted necessary, he wore only his old and much patched cassock.
St. Ignatius, knowing that he would have to cross the Alps in the stormy
month of April, took off the flannel vest he was himself wearing, and made
Xavier put it on, whose whole stock of luggage was his Breviary. He dis
missed him with the words he commonly used to those who left him for a
distant mission — " Ite, omnia incendite et inflammate " — " Go, set the whole
world on fire and in flame ; " and the command was never uttered to a more
fervent heart than Xavier's. St. Francis accompanied the ambassador to
Bologna, where he stayed a few days. He found he was well remembered ;
for, when his arrival became known, crowds assembled in the Church of
Santa Lucia before daybreak to hear him say Mass. He was constantly
occupied in preaching or in hearing confessions. He wrote to his " Father,"
Ignatius, in a letter dated 31st March, " I have much more to do in Bologna
than at San Luigi " (in Rome).
On the day of his departure a multitude pressed round him to receive
his. blessing. He recommended himself to their prayers that they might
meet him in heaven ; for, to all appearance, they would never see him
again on earth. Then they burst into tears and lamentations, and some
wanted to accompany him wherever he went.
It was in memory of Xavier that the Society of Jesus was after
wards invited to Bologna, and the Chapel of Santa Lucia, where the
Saint usually offered the Holy Sacrifice, was given to them. The cham
ber which he occupied was converted" into a chapel ; and the Bolognese
piously believed that many favours were granted to them through his
intercession. The royal intendant at Lisbon, by order of the King, begged St. Francis
to make 'out a list of all he required on his voyage, as Joam desired him
to be treated as his character of Papal Nuncio demanded. But Xavier
coveted nothing but the poverty of his Divine Master, and could only be
induced to accept for himself and his two companions a few books and
three rough sailors' coats to shield them from the cold of the Antarctic Seas,
through which the Portuguese sailors used then to navigate. The Admiral
de Souza invited him to dine with him while on board. This he absolutely
declined. He accepted, however, his meals, but only to divide them among
the sick, to whom he threw open his cabin, and of it made an hospital.
Though violently seasick, for two months, he lived on the broken food
he begged from the merchants on board. His whole time was given to

X, First College of the Society. S. Church of Santa Cruz, where they stayed on their arrival. E. Old Cathedral. L. College of the Society, opened in 1545. A. University,
. formerly __oyaI Palace.

COIMBRA, TIME OF ST. IGNATIUS.

St. -Francis sails from Lisbon— i 541. 293
corporal and spiritual works of mercy, and, just' as he had beea when in
the suite of Mascarenhas,- he was the slave and the father of all.
Joam III., charmed with the two Fathers whom Ignatius had sent, was
unwilling to part with them. He kept them near him, and during the summer
and autumn much negotiation passed between himself, the Pope, who left
both parties at liberty to dp what they pleased, and St. Ignatius. At last it
was proposed by Ignatius that Xavier should be sent to India, and Rodriguez
remain in Portugal, where he might found a seminary of the Society, and so
proyide for the wants of both countries. King Joam acceded ; and on the
7th of April 1 541, St. Francis sailed from Portugal to enter on his mission to
the Indies, leaving Rodriguez to found those seminaries, whence for 200
years an ample stream of learning and sound faith flowed from Portugal over
a large part of the world. There were subsequently times when the proceed
ings of Rodriguez displeased his kind Father, but none when Ignatius ceased
to entertain for him the most indulgent affection.
King Joam, resolved to fix and spread the Society of Jesus in Portugal,
asked the Pope to transfer some vacant benefices to the use of a college in Lis?-
bon, and in 1 542 he gave to Rodriguez the house and Church of Sant' Antonio
Abad.1 Rodriguez took possession of it along with his disciples Bernardino
Scalecati and Goncalvo Medeiros. That same year he commenced the College
at Coimbra ; he opened it with twenty-five pupils ; in August there were sixty ;
and in 1546, the notable year when the Jesuits began to take possession of
their function as educators of Europe, or we may say of the world,2 Coimbra
was the first which admitted youths not intended for the priesthood ; it
became the most important of all the establishments the Society had in the
peninsula. Ignatius, in accordance with his system, filled it with foreigners ;
he abolished all ties of country as well as of relationship : his disciples were
to be citizens of the world, sons of our Lord and of His dear Mother only, and
he thought they gained a useful knowledge of human nature by their being
sent to distant places ; everywhere they spoke the language of the country,
even among themselves. The Portuguese, at first,, did not like this ; they
were not well pleased with priests who came from cities where heresy pre
vailed, and the students had to retire; but Rodriguez and his associates
soon vanquished all distrust and prejudice, and the Society was nowhere
more popular and successful than in Portugal and Spain.

1 The church is still standing as in the days of Father Rodriguez.
2 Lancillotti had taught Latin in Goa -the year before.

294 Life of St. Ignatius Loyola.
When Ignatius bade Simon accept the charge of tutor to the King's
son, he continued to practise the utmost humility of life and habits. Once
when travelling with the Prince, he sent back the horse provided for him, and
took an ordinary baggage-mule. A prelate who met him reproved him, and
offered him a better mount : " You ought," said the prelate, " to consider
the majesty of the King." " I strive to honour Him Who is my true Master,"
said Simon, " by that humility which belongs to my profession." He said
the Court was a prison and a purgatory to him ; that the two events in his
life which had most displeased him were — when he was hindered from going
to the Indies, and when he was forced to take up his abode in a palace.
Once, in a time of great distress, he asked assistance of the King; he
received immediately 50,000 crowns, but would not keep more than 17,000.
Just then the Turks landed on the coast of Portugal. Simon Rodriguez
considered that the King would need all that his treasury contained to equip
his defences, and sent back nearly the whole gift ; and King Joam accepted
and used the money, but soon after settled a large and permanent endow
ment upon the college.
Rodriguez made it a strict rule that no one in the house was to be a
day without doing something to improve or edify some fellow-creature ; if
any one had omitted this, he was to accuse himself before supper to the
Superior, without whose permission he might not presume to eat with
the rest.
Sometimes Simon sent out the Fathers at night, to cry out in the streets,
" Hell is all ready for. those who live in sin ! " Others went in the evening
to the places where two or more streets met, and declaimed in rhyme
such truths as— "Death approaches, and yet the sinner does not leave
off his sin. Alas, what folly ! "
When the Fathers were going to preach in the open air, he would send
out some previously to collect an audience ; they went about saying, " God
invites you even from the squares ; let whoever would save his soul, come
and listen ! " And it was said they always caught some souls.
The incident which has been so often quoted in speaking of the
" Exercises " occurred in Coimbra. One who had gone through them
was questioned by persons who believed the Jesuits to be sorcerers.
"Did they not show you monsters and demons?" said they. "Worse
than that ! " said the man ; " they made me see myself! "

THE CASTLE OF FERRARA, FORMERLY DUCAL PALACE OF THE FAMILY D ESTE.
See p. 230.

CHAPTER VIII.
THE CONSTITUTIONS OF ST. IGNATIUS.
UNTIL St. Ignatius had completed the Constitutions, which proceeded
slowly, he thought it necessary to give written rules for the guidance
of his children, and he caused his secretary to send to each of the Pro
fessed Fathers a copy of the nine following : 1 —
1st. The Fathers were constantly to occupy their hearts with God;
whether in their, cells or in the world, they were never to leave His Divine
presence. The life of Jesus was to be their example. This Divine model
must be impressed upon their souls.

1 Bartoli, Vita di S. Ignazio, 1. iii. I ; another version in Cartas, t. ii. p. 476.
295

296 Life of St. Ignatius Loyola.
2nd. They were to see in their Superiors the image of God Himself,
assured that obedience is a guide which cannot mislead ; to reveal all their
thoughts as well as actions to those appointed over them, knowing that we
must ever mistrust our own judgment.
3rd. When conversing with their sinful fellow-creatures, they were to
use such precautions as would be reasonable in regard to a drowning man,
so that two might not perish together. The sinner should be dear to
every one of the Society; not only as the child of their common Father,
but each should love him as himself. In argument, the greatest vigilance
must be used to banish all desire of triumph. There is but one rational
end to be proposed in discussion, the establishing of truth; the spirit as
well as the words must be guided by this only.
4th. They are to keep silence when necessity does not compel them to
speak ; and then no worldly, nor vain-glorious, nor idle talk must any way
mix in the conversation.
5 th. If it please God to work great things through their means, they
must count themselves as nothing but a worthless instrument, such as was
the jawbone of an ass in the hand of Samson. To be satisfied with our
own judgment, or wisdom, or prudence, would be a folly. A Religious must
consider himself best rewarded for what he does for his neighbour when he
receives reproach and contumely, such as the world gave to the labours of
our Divine Lord.
6th. If any Father should fall into an obvious transgression, likely to
diminish the esteem in which the whole body was held, they ought not to be
discouraged; but should thank God for having shown their weakness, so
that they may walk humbly and carefully in future, and that their brethren
may take warning; remembering that all are formed from the same clay,
and praying earnestly for the defaulter.
7th. During time of recreation they must observe the moderation which
the Apostle requires at all times, neither mirthful to excess nor too grave.
8th. They must never neglect an opportunity of doing good for the sake
of some greater future good ; for this is an artifice of the devil to turn away
our minds from the common works which we might perform.
9th. Let each remain firm in his vocation as if its roots were laid deep
in the foundations of the Lord's house. For as the enemy often inspires
the solitary with the desire of living in a community, so he frequently
makes those who are called to convert souls desire solitude, and would fain
lead them in a path contrary to that which it is their duty to follow.
In framing the Constitutions which were to regulate his Society through

St. Ignatius' preparation by prayer. 297
all time, St. Ignatius proceeded with the utmost circumspection and humility.
He prepared himself before he wrote hy prayer and meditation ; then, after
the example of St. Leo, he placed what he had written upon the altar, and
offered his plans to God in the Sacrifice of the Mass. He deliberated on
every point with extreme patience and caution. A fragment of the journal
kept by him, which escaped the flames when he burned all his other papers,
a short time before he died, refers to the question he long weighed — whether
the churches and sacristies of the houses of the Professed should be allowed
to possess endowments. He considered this point during forty days; he
wrote down eight reasons on one side, and fifteen on the. other, laying the
whole as usual before God. Orlandini translates two days of his journal
from the Spanish into Latin ; he says it is difficult to preserve the spirit of
the original. The following is an extract ; he often speaks of himself in the
third person : —
Saturday, the fifth Mass of the Trinity. During my usual prayer, though there
was not much at first, after the second half, his soul felt great devotion, and was
exceedingly consoled ; it saw also a certain object, and a form of very bright light.
While they were making the altar ready, Jesus presented Himself to his mind, and
invited me to follow Him ; for I am quite convinced that He is the head and guide of
the Society, and that it is especially on this account that it ought to practise poverty
and renunciation in the highest degree, though there are also other motives, which
I have considered in coming to a decision. This idea disposed my mind to fervour
and to tears, but also to perseverance. So that, if I had had no tears at this Mass,
and those of the- following days, the feelings of that time sufficed to support me
through all temptations and troubles. While I thought of all this, and was vesting
for Mass, my emotions increased. I saw in them a confirmation of the resolve
I had taken ; I had no other consolations. The Holy Trinity itself seemed to con
firm my decision, as the Son communicated Himself thus to me, for I recalled to
mind the time when the Father deigned to place me with His Son. When I was
vested, the name of Jesus impressed itself upon me more and more ; I felt fortified
against all attacks. I wept and sobbed afresh. . . . When I had begun the Holy
Sacrifice, I received many graces, and pious emotions, and gentle tears, which lasted
long. As the Mass proceeded, many inspirations confirmed what I had resolved ;
and when I raised the Sacred Host, I felt as it were an inward suggestion, and
. a powerful impulse never to abandon our Lord, in spite of all obstacles ; and this
was accompanied by a new delight and fresh impressions. This . . . lasted the
whole time even after Mass, and throughout the day. Whenever I thought of Jesus
this pious feeling and this fixed purpose returned to my mind.
On one point he deliberated ten days, and after deciding passed four
more in prayer. He consulted the other Fathers on everything ; but usually
not till he had well considered the matter himself, and had come to some
decision; and it was a common practice of his to write down the reasons

298 Life of St. Ignatius Loyola.

for and against in parallel columns. He withdrew sometimes from all
other business to carry on this work. When he was in his room, Benedetto
Palma, a novice, was placed at the door that he might not be interrupted.
He had read with great attention the rules of other Religious Orders, and
employed Polanco to make extracts from them. But while he was writing
his own rules, no books were before him, except the Scripture and the
"Imitation." Perhaps Cardinal Sega knew this when he said that the
art by which the Society of Jesus had been so aptly and admirably formed
was Divine, not human, and that St. Ignatius had built it up rather by inspira
tion than by skill. The enemies of the Jesuits compared the Constitutions
to music of perfect harmony, to which are set magical words, by which
they said the Jesuits transform those who listen to them into monsters.
Ignatius one day asked Polanco,1 if he thought that God assisted the
founders of Religious Orders in framing their rules? Polanco answered
that he did believe it. "I think so too," said Ignatius; and this was
taken for evidence that he had really received aid from Heaven. His
mind was filled with the idea of uniting the active with the contemplative
life, combining in some sense the aims of all the Orders then existing.
The sentence which stands at the opening of the Constitutions defines his
object: — "The end of this Society is not only, with the grace of God,
to devote ourselves to the salvation and perfection of our own soul, but
also, with the same Divine grace, to labour most earnestly for the salvation
and perfection of our neighbour."
Therefore he enjoined mental prayer, self-examination, the study of the
Holy Scriptures and sacred literature, frequent receiving of the Sacrament
of the Altar, spiritual retreats, living in the perpetual presence of God, and
other practices of holy men.
But, since his aim was especially to make his disciples useful in the
world, an army always ready to fight against the enemies of Christ and-
the Church, he also trained them to preach and catechise, to become
missionaries in all parts of the world, whether among careless Christians,
or heretics, or heathen; to hold disputations and controversies with the
learned as well as edifying conversation with persons of the world ; to visit
prisons and- hospitals, to receive confessions, to enlighten perplexed con
sciences and instruct youth.

1 Juan Polanco, * young gentleman of Burgos, holding office in the Roman court, with fair
hopes of advancement, left all, in 1 541, to follow Christ in the Society, and to the great grief of
his family, who only knew the Order by the unfavourable stories about De Castro at Paris, whose
conduct was attributed to St. Ignatius' influence. The Saint desired Araoz, when in Spain in 1542,
to call on Juan's father and disabuse his mind. Cartas de San Ignacio, t. i. p. 114. 

The various degrees in the Society. 299
Education was particularly important in his opinion, as the best means
of reforming nations sunk in luxury and unbelief.
He knew that the heretics endeavoured to pervert children, and that
in Geneva the little ones were taught songs ridiculing the Catholic Church.
But, foreseeing that he would not collect many pupils if his schools
instructed in nothing but religion, and, moreover, that the Universities
were daily becoming more and more inclined to admit the new doctrines,
he endeavoured to form public classes, where should be taught all the
sciences that were suitable to professors belonging to a Religious Order.
Since astrology and alchemy were then counted among the sciences, this
restriction was necessary. The resolution was not made immediately:
during four or five years after his Institute was recognised by the Pope, the
pupils were taught only the Catechism. The first Fathers, dispersed over
the world, had no time for such local work, and the members who were
gradually added to them had not yet gained experience enough to teach.
St. Ignatius desired they should all perfect themselves, at leisure, in litera
ture, philosophy, theology, and the Scriptures ; but the earliest colleges of
the Society were for those only who desired to become its members.
The vows are simple or solemn : the simple vows bind irrevocably
to the Order; those who take them may be afterwards dismissed, but they
cannot withdraw at their own pleasure.
There are various grades in the Society.
1st. The Temporal Coadjutors or Lay-brothers: as the duties of these
are limited to helping the Society in temporal matters, they receive no
scholastic training; when they are thirty years of age and have been several
years in the Society, they may take their final vows.
2nd. The Scholastics, who are engaged in pursuing the course of study
prescribed by the Society. After their course of Rhetoric and Philosophy
many are employed in teaching Grammar in the Schools of the Society.
At Rome the Scholastics lived in the Roman College.
3rd. The Spiritual Coadjutors; as their name implies, they assist the
Professed in the duties of the Sacred Ministry. They may be admitted to
all posts of authority in the Society except a few of the highest, and some
times are chosen by preference in order to leave the Professed more at
liberty to devote themselves exclusively to the arduous labours of preaching.
They are not admitted to the final vows until they have been ten years in
the Society and are thirty years of age.
4th. The Professed, who have attained the required standard in learning
and virtue, and form in a special and restricted sense the Society. From
these are chosen the General and his Assistants, and the Provincials, Their

300 Life of St. Ignatius Loyola.
probation lasts from fifteen to" eighteen years, and they must be at least
thirty-three years old when, they take the four solemn vows.
The Professed of the three vows form an exceptional and so to speak
honorary class among the Professed. This privilege, which is bestowed for
signal services on those who otherwise would belong to the class of Spiritual
Coadjutors, admits to the rank, but not to the special employments of the
Professed of the four vows.
And that Jesuits may never degenerate, St. Ignatius gives precise direc
tions how the Novices should be" chosen and trained. Those, who offered
themselves are examined closely in respect of their circumstances. If
born in wedlock, of honest parents who had other sons — for an only son
Ignatius did not readily admit, — if they had no bad temper or disposition,
no infirmity of mind or body, were not betrothed in marriage, nor bound
by any obligations, nor had ever belonged to any other Order, they were
admitted to their probation. And the Saint was well pleased when these
qualifications were found, as so often happened, in young men of noble
birth. He said the endowments which fit a man for eminence in the world
are highly valuable in the spiritual life ; and he welcomed such persons as
best fitted to transact the business of the Society, and help on God's work,
with sovereigns and men in power.
He allowed none to enter who were of illegitimate birth, or had worn
the habit of another Order even for a day, or who had openly professed
heretical opinions ; all were to be at least fifteen years old, but not more than
fifty. He inquired what relations each one had; if any were attracted to
enter the Society through a friendship with some of its members ; in which
case, he desired they should have a longer time for reflection before entering
on their novitiate ; he demanded perfect openness on the part of the young
men, and enjoined absolute secrecy on the Superiors. The Novices are
warned that they must devote themselves henceforward exclusively to the
service of Pod. They are asked if they were willing that not only those
in authority, but also their companions, should remark their defects or
misdoings, and report them to the Superiors ; and if they also, in a spirit
of charity and obedience, will do the same when required ; and they are to
promise to accept readily whatever grade shall be assigned them.
The Novices, when admitted, pass a month in retreat, occupied with the
" Spiritual Exercises," during which they make a General Confession of their
whole life. They were allowed then to assume the ordinary dress of the
Society, unless St. Ignatius expressly enjoined them to retain their lay clothes.
The Novices are placed in three classes: those designed for the priest
hood; those for temporal service; and the Indifferents, ready to become

Regulations for the Students. 301
Priests or Temporal Coadjutors, as the Superiors judge proper. The first
novitiate lasts two years. It is devoted wholly to spiritual things; the
Novices are to learn something every day by heart, in order to, keep the
memory in exercise, but they are to abstain from all secular study. They
also teach the elements of Christian doctrine to children and the poor. For
a month at least they serve the sick in some hospital; for another month
they make a pilgrimage of devotion, having no money given them, but
subsisting on the charity they receive by the way. The persons who
administer at the hospital, or see the pilgrims on their journey, are desired
to say what was known or thought of them. Then, if they are destined
to be Scholastics, they are removed to another house; there they enter
on the course of study marked out by the Founder, but modified in the
case of each Novice by the judgment of his Superior, according to his
abilities or turn of mind. Besides theology and the Scriptures, each has
to study philosophy, rhetoric, poetry, and languages. But Ignatius desired
that he should first of all be well exercised in Latin and literature; scho
lastic theology was not to come till after logic, metaphysics, and moral
philosophy. There must be a rigorous examination at each advance to a
new study. In each faculty the safest doctrine and most approved authors
are to be followed. In the sacred languages, it is not merely exegetical skill
they are to acquire, but also the power of defending the version adopted
by the Church.
In these suggestions Ignatius remembered how he had wasted his own
time at Alcala, for want of a regular system, and the danger he thought he
had incurred in reading a stray work of Erasmus. He objected to his
satirical and cynical style, and said that it interfered with a recollected and
prayerful spirit. St. Ignatius saw that he had committed a mistake in allow
ing the works of charity and piety that he delighted in to divert his mind
from hard and ungenial studies ; he ordered that the Scholastics should not
be employed outside, nor pass more than the appointed time in prayer. His
kind nature provided also for their health and recreation : they were never
to study more than two hours at a time ; they were to be allowed at least
seven hours' sleep; they had days of relaxation, and places where they
might every week pass some hours in the country. As it was not fit that
they should spend time in asking alms, nor the world be taxed for the
support of persons not yet useful to it, nor again, that the youths should
bear the frequent destitution which was accepted by the older members,
each Religious retained during a certain period his personal property, if
he had any, but not the disposal of it ; nor was he to consider himself as
absolutely possessing anything whatever, not even his clothes nor his

302 Life of St. Ignatius Loyola.
breviary ; the expenses he caused to the Society were defrayed out of his
own money ; and what remained was restored to him, if after all he did not
persevere. But the colleges, differing in this from the Professed houses, were allowed
to receive endowments or funds for their maintenance. These were often
given liberally ; but, as in the case of the German College, there were some
times considerable difficulties to overcome.
The Scholastics, thus tenderly cared for and treated with all lawful
indulgence, were nevertheless exercised unremittingly, and with extreme
strictness ; no fault was passed over, no indolence tolerated. The Rector
of the college was to- withdraw from study those who did not make reason
able progress. Some of these were dismissed ; others employed as Temporal
Coadjutors. Besides their fixed daily prayers, they were enjoined to com
municate every week ; to examine their conscience twice a day ; to make
the " Spiritual Exercises " once a year ; but, above all, St. Ignatius attached
importance to the custom of renewing their vows twice in every year,
after three days' retreat, during which they declared in all Christian sim
plicity the state of their soul to their Superior, and made a Confession of
the last six months.
The time of study was usually extended to ten, or even more years.
Then came the third year of the novitiate ; the year passed " in the school
of the heart — in schola affectus," which has been called the masterpiece
of Loyola's policy ; when, having been accomplished in the schools, and
ready now to enter on the holy and noble work to which he is destined, the
Religious is enjoined first to steep his soul afresh in the living waters,
renounce all worldly study, and spend day and night in prayer, or in the
humblest offices of the Christian missionary, among peasants and children.
If, after all, the young man thus trained was not found capable of the
highest work, he might still be useful ; and Ignatius availed himself of all
degrees of ability, where there was singleness of heart and good-will. Such
members were considered in all respects to be on the same footing as the
others, but they did not take the fourth vow, which related to missions and
especial obedience to the Pope.
This is the vow taken by the Professed : — " I profess and promise to
Almighty God, in presence of the Holy Virgin, His Mother, of all the Court
of Heaven, and of all the persons now present, and to you, Reverend Father
General, whom I regard as holding the place of God, and to your successors,
perpetual poverty, chastity, and obedience ; and, in virtue of this obedience,
particularly to instruct children, according to the rule of life contained in the
Apostolic Letter granted to the Society of Jesus, and in the Constitutions,"

The General, Provincials, and Assistants. 303
The fourth vow, moreover, binds the person taking it "to go wherever
the Pope should please to send him, whether among the faithful, or the
heathen, without offering excuse, or asking money for the journey, and
without, either directly or indirectly, seeking to persuade the Pope on the
subject of their mission."
These vows cannot be annulled ; the General must even obtain the assent
of the Pope before he can dismiss a Professed Father from the Society.
The Professed houses can possess no funds ; they must depend on alms
only. All Jesuits must cherish poverty as a mother; they even declare
that they will never allow any alteration of the laws of the Institute in
this respect, unless to make the obligation more stringent. They receive
no offering for masses, nor for any spiritual function; they have no box
for contributions in their churches.1 Every one must be willing at any
moment to be sent out to beg, or to set forth on a foreign mission without
money for the journey. They must accept no promotion or dignity out
of the Society, nor seek any within it, and are bound to inform Superiors
if any one be justly suspected of being guilty in this particular.
Cardinal Allen, after remarking how many priests of the Catholic Church
were become suspicious to Protestants because their zeal appeared to be
stimulated by their own interests, and by their care for revenues and dignities,
continues : — " Therefore, it pleased the Lord to raise up new men, without
money, place, bishopric, or abbey, humble in the eyes of the world, fearing
none but God, hoping nothing but from God, looking on death as a deliver
ance; men who may be slain, but never subdued." By these new men,
Cardinal Allen meant the Jesuits.
The General is elected for life by the assembled representatives of the
Society. He alone has the power of naming the Provincials, Superiors of the
Professed houses, Rectors of the colleges and novitiates. His residence
is always to be at Rome ; he is never to be absent for long. But that he
may be well acquainted with his subjects, the subordinates are enjoined
to communicate with him frequently, and detail every circumstance relating
to each member, and the minutest affairs of the province. These letters
he receives weekly, or as often as possible; and at the times of slow
travelling and infrequent couriers, it is surprising to see how close was
the correspondence thus kept up.
Each Provincial is every year to send a general report to Rome.

1 In England they are bound by Papal decree to conform themselves to the practice of the Secular
Clergy.

304 Life of St. Ignatius Loyola.
Every three years the catalogue of each province, which contains the
name of every member, his age, abilities, gifts of any sort, good qualities
or defects, is carried to Rome by a deputy elected in the Congregation of
the province, composed of the Provincial, Rectors, and senior Professed
Fathers. When it is proposed to admit a member to any charge or degree
in the Society, greater diligence is used to procure information from
which the General can form his judgment on the fitness of the choice.
Three persons are then separately and confidentially to obtain and transmit
all the information they can procure, and these testimonies, added to what
the General possesses already, decides his opinion.
The Congregation, when it elects the General, names also the Assist
ants, each representing a nationality, who transact the affairs of that
nationality under the General's direction, and are the agents through whom
requests or applications to him are usually transmitted. But if any one
prefer it, he may write to the General himself. Besides these, the Congrega
tion names a Companion of their Superior, who is also his Admonitor, and
is bound to represent respectfully to the General any bad result that the Assist
ants think likely to flow from any of his proceedings. All these are instructed
to watch as well as assist the General. If they see in his conduct any
thing indiscreet or censurable — if he misapplies the property of the colleges,
or falls into any error of life or doctrine, they must lay their observations
before him; and in case of a great urgency or visible scandal, these Assist
ants can summon without his assent a Congregation of the Order, or
even depose him themselves, after obtaining by word of mouth or in writ
ing the suffrage of the various provinces into which the assistancies are
subdivided. Each Provincial has also his four consultors, and a companion who
is his admonitor; it is a repetition on a small scale of the General's
Curia. Ignatius enjoined that the link of obedience and mutual charity should be
carefully preserved throughout the whole Society. Each one is to regard
his immediate Superior with the reverence he would show the General him
self, and every one of the Society as his brother. All may write to the
General at all times, as sons would address a father, in full certainty of a
tender and fatherly attention. The same rule of life is to be observed as
nearly as possible amongst all the members, in spite of differences of climate
or national customs. All in a house are to speak one language, that of
the country in which they live. They are to regard each other as children
of one parent, united by the closest ties, anticipating one another in good

The Book of the Constitutions. 305
offices, ever courteous and kind; they must show especial affection to
strangers. Those who break the rules, or have the disqualification of not
possessing the spirit of the Society, or who are not likely to do its work
well, must be dismissed at once. St. Ignatius never decided on this dismissal
without good cause and sufficient consideration; but when he had clearly
seen the necessity, he would even call up a member in the middle of the
night, and send him away. In such cases the vows of any but a Professed
Father are annulled, and he is free to follow any other calling; and if he
has given money to the Society, it is repaid ; the dismissal is made with as
little injury to his repute as possible. " For," said Ignatius, " the Superior
should use such caution and tenderness in this act, as a surgeon would
in cutting off a limb."
The prohibition to accept dignities was so strict and comprehensive,
that even the Pope's injunction was not sufficient, unless he commanded on
pain of mortal sin. For the Jesuit must labour incessantly and pass his
life in serving or teaching his fellow-creatures, with no reward but the
favour of Christ; he works "for the greater glory of God"1 alone; he
absolutely refuses every earthly or personal recompense.
This outline sufficiently describes the Institute, but its laws were not
strictly defined and fully written till a short time before Ignatius died. He
always went on amending and completing, desiring the approval of his
companions at every step. •
As he concluded his work, he divided it into ten parts. The first
describes the qualities which allow or forbid the admission of novices ; the
second, the causes and manner of rejection ; the third and fourth relate to
health, devotion, and study; the fifth explains the profession of the four
vows and the inferior degrees ; the sixth and seventh instruct the professed
Fathers and spiritual coadjutors in their various offices ; the eighth and
ninth concern the General, his election, authority, and duties; the tenth,
and last, gives several directions for the conservation and increase of the
Society. The General Congregation of the Society may be summoned under
extraordinary circumstances. It consists of two delegates of each of the
various provinces, elected by the professed Fathers, and of the different
provincials. This Congregation is always called together at the death of
the General to elect his successor, and the Assistants of the new General.
The body has also legislative power, within the bounds of the Institute.

1 The motto of St. Ignatius, given by him to the Society, is Ad Majorem Dei Gloriam. U

306 Life of St. Ignatius Loyola.

Ignatius wrote in Spanish; Polanco, his secretary, translated all into
Latin. These rules were not absolutely inflexible, for Ignatius added to
them these words :— " So far as the differences of time, place, and circum
stances will permit." And the Congregations, but not the General, can make
some modifications. The Bulls of Paul III. and Julius III. contain all
that is fundamental and invariable in the Order.
In these Constitutions, six points are characteristic of the Society of
Jesus, because either not practised by any other Order, or not so especially
. and prominently : — ¦
The instruction of children and of the poor, which was so fallen into
disuse, that the Council of Trent admonished the parochial clergy thereupon.
In after years, several Congregations were established with this particular
object. Foreign missions ; for though some Religious Orders had sent a number
of missioners amongst the heathen, who had laboured with success, there
was not one distinctly obliged to do this at the Pope's bidding.
The instruction ¦ of youth of all ranks, and to the highest extent of
culture, without payment of any sort for tuition.
The "Spiritual Exercises," which first applied a system and method
to the meditations and retreats always practised. They have never been
superseded, and time has only established their 'efficacy.
The ministering to the sick in hospitals and to prisoners, first included
as a separate duty of any Order in the Constitutions of Ignatius. Since
then, other Orders have arisen which devote themselves especially to this
charity. Lastly, the missionary work in country districts, preaching, instructing,
hearing confessions, and commencing pious associations : which had been
done, indeed, in all ages after the example of the Apostles, but Ignatius
first made it a part of his Institute, and revived a zeal for these labours
when their practice was neglected and almost forgotten.
The Spanish in which the Constitutions are written, like that of St.
Ignatius's letters, is sometimes obsolete, and a passage here and there is not
very easy to understand. But as the translation of Polanco was made under
his eye, this is unimportant. His thoughts seem to have reverted occasion
ally to the laws of his own country ; the " Freedoms " {Fueros) of Biscay
were evidently in his mind. In some parts there is an appearance of abrupt
transition, as if sentences had been cut out ; the Latin shows that this is an
appearance only, and that the sense is actually carried on.

Opinion of Cardinal Richelieu.

307

Cardinal Richelieu's opinion of Loyola's system was expressed in these
words : — " Avec des principes si surs, des vues si bien dirigees, on gouver-
nerait un empire 6gal au monde." He said he knew nothing more perfect
than the Institute of the Jesuits ; " et que tous les souverains po'urraient en
faire leur dtude et leur instruction."

HOUSE OF THE PINE CONE, BRUGES, WHERE ST. IGNATIUS STAYED. — Seep. 146.

" :-*'S#:J ~". -- — ^~_T' — j..,^ -J-^'

_ ' ¦

CHAPTER IX.

MISSION TO IRELAND— 1541-1543.

THE mission of Salmeron and Broet to Ireland took place in the first year
of Ignatius' Generalship. Robert, Archbishop of Armagh,1 a Scotch
man, blind from his childhood, but singularly gifted, raised by his learning
and piety to the primacy of Ireland, had taken refuge in Rome from the
persecutions of Henry VIII., and asked Pope Paul III. to send a Jesuit
Father into that unhappy country, with full powers to give the Sacraments,
grant dispensations, and fortify the afflicted people.2 Such a mission required
great courage and judgment in the persons undertaking it; the state of
Ireland was deplorable — almost all. the nobility acknowledged the supre
macy of Henry VIII., and the most cruel persecution awaited the common

1 Waucop.
2 From a letter addressed by Paul to Con Baccagh O'Neill, Prince of Ulster, it appears that an
emissary named Raymond had been sent to Rome with the same petition. The Pope says he has
sent two Nuncios, John (Codure) and Alonso; so that the delay in starting must have been
occasioned by the death of Codure. Raymond is thought to have been Redmond O'Gallagher,
Bishop of Killala, and martyred in Elizabeth's reign. 308

St. Ignatius' instructions to the Nuncios — 1 54 1 . 309
people, who continued to profess the old faith. All intercourse with Rome
became a matter of life and death ; the exercise of Catholic service and
religious practices was prohibited under barbarous "penalties, and the
country, wild and uncivilised at all times, now exhibited the fearful spec
tacle bf a nation conquered and prostrate, under the despotism of men
insatiable of plunder and rule, and irritated by all the fierceness of scorn
and hate.
Codure had been named for this perilous mission ; but he was called to
his reward. Paschase Broet and Salmeron were sent in his place, bearing
all the privileges attached to an Apostolic Nunciature; privileges which
were to benefit the Irish people, not themselves. They were to travel on
foot, unattended/ without provisions or money, like the Apostles of our Lord's
day; but Francis Zapata, a young nobleman, who had been a notary in one
of the Pontifical Cancellarie, and long aspired to enter the Society of Jesus,
obtained leave to accompany them, and to defray all the expenses of the
journey. This expedition, in all ways full of peril, was a worthy entrance on
his novitiate. The three left Rome on the 10th September 1541. Ignatius
gave them instructions admirably suited to their necessities and. their
respective characters ; Salmeron was somewhat impatient, Paschase had the
sweetness of an angel in all his words and ways : —
(1.) "When you have to treat on matters of business with any one," says Saint
Ignatius, "particularly with persons who are your equals or inferiors, you should
speak but little and slowly, and not till the others have spoken, showing respect to
the rank and distinction of every one ; and listen much and readily, until he you
converse with has finished. Then answer every point severally ; and take leave
when you have nothing more to say. If they reply, answer as briefly as possible.
Let your leave-taking be concise, but gracious.
(2.) In order to make acquaintance with great personages and to gain their
affection, for the greater glory of God our Lord, first study their character, and
act accordingly. If, for example, a man be of a hasty temper, and speaks rapidly
and much, then assume with him something of a familiar tone, adopt his way,
but let it be about things good and holy, and be not too serious, nor reserved or
melancholy. But with those of a more phlegmatic character, who are slow of
speech, grave and measured in discourse, adopt a manner similar to theirs ; ' this
is sure to propitiate them. / make myself all to all men.
.. (3.). When two persons who are both of quick temper are engaged in any affair,
unless they are entirely of the same mind, there is a great risk that they will not
agree. So when any one knows that he is choleric by nature, he should if possible
go well armed in every particular, in his intercourse with others, by a close exami
nation of himself, and by a resolve to endure anything rather- than quarrel with

310 Life of St. Ignatius Loyola.
another, particularly when he knows that person to be weak. If this person
be apathetic and sad, there is less risk of his being irritated by inconsiderate
words. (4.) If we observe that any one is tempted and melancholy, be kind and
good to him, converse much with him, and show him both at home and abroad
much complaisance arid cheerfulness. In order to edify and console such persons,
it is desirable to assume a disposition contrary to. their own.
(5.) In all conversations, especially those which concern spiritual things, or
when trying to reconcile people, be on your guard that everything that is said may
be, or really will be made public.
(6.) In expediting business, be liberal as to time — that is to say, give a promise
that the thing shall be done soon, the same day if possible.
(7.) If you have any superintendence to exercise, it is best that Master Francisco
(Zapata) should be charged with it, that you may the better fulfil your obligations
to every one; yet none of you three should touch any money; let it be rather
deposited with some one. Let whoever asks for a dispensation himself remit the
price to this depositary, and receive from him a regular receipt, after which the
dispensation or expedition may be given; or take other means, which you find
more suitable ; only take care that each of you may be able to say he has not
touched any, even the smallest, sum in this mission.
When you have to speak to persons of high rank, let Paschase Broet do it.
Consult together on all points on which you do not agree ; let the advice of two
out of the three be adopted. Write often to Rome during your journey, as soon
as you arrive in Scotland, and when you have reached Ireland ; then every month
give an account of your mission." 1
Ignatius, in these instructions, avoids touching on the duties for which
they had been commissioned and instructed by the Pope.
War had broken out afresh in France when the two Nuncios with
Zapata crossed it to reach Scotland; they repaired immediately to the
court of King James V., then at Stirling Castle, to whom they bore a letter
from the Pope. James promised to resist all the influence of his uncle,
King Henry, and to remain faithful to the Church. The King wrote a
letter, dated February 1, 1542, recommending the missioners to the people
of the isles and to all his allies and friends.. The Fathers had thus
possibly the happiness of visiting Iona, the holy island of Columba, before
the hand of the spoiler had ruined its thrice sacred buildings.2 They reached

1 From the original Spanish. See Cartas de San Jgnacio, t. i. p. 434.
2 See F. Hogan's valuable paper on the subject, Irish Ecclesiastical Record, April 1 870, et seq.

STIRLING CASTLE, WHERE KING JAMES V. HELD HIS COURT ON THE OCCASION OF
SALMERON AND BROET'S VISIT.

Perils for the Faith in Ireland — 1542. 313
the shores of Ireland in the beginning of Lent, 1 542, without difficulty, but
their movements were beset with dangers, and they saw sights of greater woe
than they supposed possible. The people were filled with terror ; the orders
of Henry VIII., constantly disobeyed, were cruelly enforced whenever an
unhappy Irishman was detected in the practice of his religion, or when any
priest, lingering incautiously among his flock, was dragged from his hiding-
place. Those who refused to swear allegiance to Henry as the head of the
Church, were denounced, imprisoned, and savagely punished. Salmeron and
Paschase landed in disguise. " All the chiefs save one, who is on the point
of gaining the others, are confederated with the King of England, swearing
allegiance to him as spiritual as well as temporal sovereign, and engaging
to commit to the flames the apostolic briefs which have arrived, and to put
in chains and deliver to England and to the Viceroy any person who may
fall into their hands." 1 Such was the information St. Ignatius received from
his sons when they had been forced to return to Scotland. They found
that their approach filled the Catholics with consternation ; but by degrees
they pacified these fears, and inspired something of their own courage into
the oppressed people, who gave them hospitality at the risk of life and limb.
They were forced to change their abode every night ; they dared not peril the
friends who sheltered them by sleeping twice under the same roof. In this
way they passed through Ireland, carrying everywhere strength and consola
tion; using the powers entrusted to them to confirm and excite the faith of
the poor Irish, living amidst such terrible trials. They brought inestimable
comfort to the clergy, whom they assisted and encouraged in their life of dread
and concealment. They refused to receive from the people any sums for any
reason whatever. And if paid as lawful fines, this money was entrusted
to persons chosen by the Irish, usually their bishops, whom they had at
that time the right of choosing, as well as their pastors of the second
order. In thirty-four days .Salmeron and Broet had traversed the island, not
unsuspected. The Viceroy learned that something unusual was going on ;
it was known that, emissaries had arrived from Italy ; a price was set upon
their heads ; death and confiscation of goods were proclaimed against any
person or family who harboured them. Paul III., apprised of the state of
.things, sent them an order to return. They obeyed, and returned to Scot
land. They found that country in a worse state than before ; the emissaries
of Henry VJII.; had set the country in a blaze. Many Scotch nobles saw a

1 Letter of St. Ignatius, June I, 1542. Cartas de San Ignacio, t. i. p. 126.

3 14 Life of St. Ignatius Loyola.
large confiscation of church property offered in reward, if they aided the
English interests. The Jesuits soon found that their mission in Great
Britain was closed.
King James gave them a passage from the west coast to Dieppe ; thence
they went to Paris, where they found orders awaiting them from the Pope
to visit Scotland with the same powers that they had possessed in Ireland.
However, when Paul III. learnt the state of the northern kingdom, he
bade them return to Italy ; and having left Zapata to complete his studies
at the University, they pursued their way on foot as before. At Lyons they
stopped. France was at war with Spain, and Salmeron was a Spaniard ;
their travel-worn garments and humble ways, quite at variance with their
language, caused them to be taken for spies. They were imprisoned ; they
appealed to two Cardinals then at Lyons — De Tournon and Gaddi — who
recognised them, caused them to be treated with the honours due to Legates
of the Holy See, and sent them on their journey, provided with money,
horses, and guides.
They reached Rome in November. When the Archbishop of Armagh
heard of their successes and disappointments, blind as he was, he
resolved to return to his flock. "Now," said he, "I perceive that
unless the sheep hear the voice of the shepherd, I shall do little
good." But the Pope would not consent to this; he sent him,
confiding in his remarkable endowments, to Germany with his Legate;
and afterwards Waucop assisted at the Council of Trent. He must
have been a man of rare ability, since his blindness had not hindered
him from professing divinity at Paris. He ever loved and venerated the
Society of Jesus, and died at Lyons on November io, 1551, in their
college. Francis Zapata completed his studies at Paris, returned to Rome,
and entered the novitiate of the Company there. But it was not his
fortune to remain. Perhaps something too much of pride and independ
ence had been discovered by Ignatius in his character; for one night
he was called out of his bed, and told that he must leave the house at
daybreak. Yet his offence did not seem very heavy: he was disgusted by the
excessive and public humility of Jerome Nadal, who had taken to preaching
in the open air at Monte de' Banchi, near the Ponte Sant' Angelo. This
was a sort of market-place, surrounded by stalls or banchi, which the
common people much frequented, and therefore jugglers, improvisatori,
story-tellers, and the other accompaniments of an Italian crowd, were often

ISLAND OP IONA, WITH RUINS OP" CATHEDRAL, -SCOTLAND.

Broet and Salmeron's labours in Italy — 1543. 317

found there.1 Zapata laughed at him, and called him " Monte Banchino."
This was related to the General by the Father Minister, when he came as
usual, at night, to report on the state of the house and the occurrences of
the day. Ignatius instantly sent for Zapata, though it was long after the
hour when the novices went to bed, and, in spite of his earnest entreaties
and many tears, he was made to depart at daylight.
Zapata was, nevertheless, learned and good ; he afterwards entered
a convent of Franciscans, and ever spoke of the Society of Jesus with
respect. Paschase Broet and Salmeron on their return from Ireland were sent for
to Foligno by Blasio Palladio, its bishop, at the request of Cardinal Cervino.
There they revived discipline and fervour in the convents; knowledge and
letters in the clergy, and piety and morality among all. They sometimes had
to teach ecclesiastics the first rudiments of grammar. Broet produced, says
Orlandini, such a reform as seems miraculous, and he had been no less
successful at Montepulciano, whither he had gone on his way to Foligno,
at the request of the Cardinal, who loved it because it was his birthplace.
Strada had been there, and his brilliant eloquence obtained extraordinary
influence over the people ; they followed him from door to door as he went
through the streets asking alms for the poor; the money given him was
received by these citizens and spent in public charity. Broet preached there
for thirty days, and made acquaintance with the Cervini, one of whom was the
mother of the famous Bellarmine. Thence, invited by Cardinal Carpi, Broet
went to Reggio, and undertook the reform of a nunnery, whose inmates had
wholly lost the spirit of their Order ; then to Faenza, where he found Le
Jay combating with success the hostile influence of Bernardino Ochino. The
Jesuits began with charity to the poor, persuasion to the rich, a great zeal
to inspire the love of Christ in all ; afterwards they came to controversy, and
publicly discussed the arguments of the new teachers. Broet thought the
people had something noble and generous in them, in spite of their wander
ings; he proceeded amid such difficulties with characteristic caution. He
sought the higher minds first, then descending to the ignorant, he taught
them with the patience of one instructing children, and procured from the
wealthy the means of accompanying his lessons with relief to all who
were in want. He found Ochino a formidable antagonist, for he possessed
great powers of oratory ; his long beard and coarse habit, the fame of his

1 The name is retained in the "Via de' Banchi," u. small street still remaining near the
river. Our word ' ' mountebank " is an obvious derivation.

3 18 Life of St. Ignatius Loyola.

austere life, disposed his hearers to respect him ; his elocution, clear, rapid,
and impassioned, gave an immense force to what he said. "I opened my
heart to him," says Bembo, " as I might have done to Christ Himself. I
felt as I looked at him that I had never beheld a holier man." Charles V,
when he heard him, said, " Truly this man would make the stones weep."
Ignatius earnestly desired to win over one so highly gifted; he wrote
on December 12, 1545, to Le Jay, then at Dillingen, enjoining him to
take the greatest pains to gain the friendship of Ochino, and bring him
back to the Church. If Ochino would only write a letter, or at least if
Le Jay could get him to say a few words of repentance, Le Jay was
to assure him that Lainez and Salmeron, whose interest was great with
Paul III., were then with Ignatius in Rome, and all would protect him
and his, as men who had but one soul with himself. But it was long
ago too late. Ochino had openly apostatised and fled to Geneva in
1542. He was for a short time in England, summoned thither in 1548
by Cranmer, to help him, along with Peter Martyr, to work out the reforma
tion in England ; afterwards he returned to Switzerland, became, it was said,
a Socinian, married, preached polygamy, and died in old age without any
return to the ancient faith.
The Jesuits were more successful with the opulent and educated
townspeople of Faenza. They established a Sodality among them, which
was to carry food and medicines, as well as spiritual aid, to the poor.
These persons chose for themselves a physician to attend the sick, and
a lawyer to plead for the oppressed. The plan answered well : the
Sodalists, guided by Paschase, spread a salutary influence through the
city, and prepared it for the instructions which he gave in the churches,
in schools, in public exhortations, in private conferences and conversa
tion. Among the young he was so successful, that in a school of 400
not a single evil word was ever heard. He brought peace into families
long disunited by the eternal quarrels of those Italian towns ; he appeased
enmities so well, that hundreds at a time were seen assembled to offer
friendship to one another, and to receive the Jesuit's blessing. Paschase
stayed at Faenza two years, the time commonly appointed by Ignatius
for these missions.
Salmeron was sent, very" shortly after his arrival from Ireland, to
encounter worse hardships at Modena, whither Cardinal Morone had
invited him because the free-thinking spirit of the day was powerful
there ; and it revenged itself on the attacks of Salmeron by accusations
of the bitterest kind, both against his orthodoxy and his morals. The
dissentients of Modena even went so far as to carry these to the court of

Salmeron at Modena — 1543.

319

Rome. Ignatius, knowing well the innocence of his friend, summoned him
to vindicate himself personally at the Papal Court. Salmeron did this so
effectually, that the Pope bade him return to Modena ; he remained there
two years.

SHRINE OF ST. DOMINIC, SAN DOMENICO, BOLOGNA.

Jlati

ST. IGNATIUS SIGNATURE.
(From the Bollandists.)

CHAPTER X.
ST. IGNATIUS' DAILY LIFE.

IGNATIUS now entered on the course of life which was never afterwards
interrupted, except on three occasions when he was absent from Rome
on errands of charity ; once to Montefiascone, where he went to see Paul
III., in 1545, when the Pope was in that town, on the subject of the
Portuguese Inquisition, and again when, in 1548, he went to restore peace
between the inhabitants of Tivoli and their neighbours of Castel Madama ;
Ignatius interfered at the Pope's desire. The people of Castel Madama
and of Tivoli had long quarrelled, and now broke into open war. Ignatius
treated with Margaret of Austria, wife of Ottavio Farnese, Duke of Parma
(she was the owner of the place), and with the magistrates of Tivoli
and of Castel Madama. He persuaded the contending parties to refer
their differences to the Cardinal de la Cueva, a great friend of St. Ignatius,
and meanwhile to lay down their arms. The villagers of Castel Madama,
trusting in the protection of their imperial mistress, had endeavoured to
evade the tolls levied by Tivoli on the road to Rome. And hence the
continual fights, which ended in terrible bloodshed. At this time the
Saint lodged at Tivoli with Luis de Mendoza, a dignitary of the Cathedral
of Segovia, who offered him a house in that town, with gardens attached,
and the Church of. the Madonna del Passo, amidst the so-called ruins of the
palace of Maecenas. The gift was accepted, and this new establishment
of the Company was opened on the Feast of the Nativity of the Blessed
Virgin. The house and gardens remain; they belonged , to the Jesuits
until our own days. The place where Ignatius resided! with Mendoza
is now the property of Signor Trinchies, whose family show* with pride
a room looking over the Campagna towards Rome, which the Saint
is said to have occupied ; they show also a large press, considered
the only relic of the furniture of his time, now filled up with an altar.
320

St. Ignatius at Castel Madama — 1548. 321
It is the end house on the north side of the street as you enter Tivoli
from Rome.
In Castel Madama the Farnesi had a mansion — still standing — where
Ignatius lodged when he visited this romantic town. The people still
remember him as a benefactor, and a bust of him remains in their
church. The Bishop of Tivoli, Monsignor Croce, was displeased at his favourite
nephew, Lucio Croce, joining the Society. St. Ignatius wrote to Geronimo,
the young man's father, showing that Lucio had made up his mind
entirely of his own free will, and that he himself had urged that he
should leave for Sicily to rid himself of the well-meant exigency of his
friends. The Bishop forbade the Rector of the College at his town, Michaele
Navarro, to use the privileges granted to the Society by the Pope.
Ignatius appealed, and an order was issued to the Bishop and Vicar
to desist from their opposition. Yet Navarro had displeased Ignatius, and
received a reprimand for having maintained his rights with too little
humility. On .his third absence Ignatius travelled in the winter of 1552 to Alvito,
a village on the borders of the kingdom of Naples, to reconcile Ascanio
Colonna and Juana de Aragon,1 his wife, and sister-in-law of Vittoria
Colonna. On the day fixed for starting it rained in torrents, and F. Pol
anco begged Ignatius to think of himself, and put off his journey. " It
is thirty years since I put off anything I undertook in God's service,
in spite of any occurrence," was the answer, and off he went through
rain and wind with poor Polanco.
Commonly even sickness made small difference in the habits of
Ignatius. He said Office every day, until Paul III., at the request of
some of the Fathers, dispensed him (1539?) lest the tears he shed
should injure his sight. He made an hour's meditation each morning,
and always said Mass save when prevented by illness. Before he went
to the altar, he used to read over with care the Mass for the day in
the missal. He could seldom get through the Mass in less than an hour,
because of the emotion it caused him. But he said that, for priests gene
rally, half an hour was enough. After the Holy Sacrifice, he passed two
hours alone. He had in the wall of his chamber a little window looking

1 St. Ignatius wrote to the lady a letter, straightforward and earnest, yet full of consideration
and respect, urging her by twenty-six reasons to put an end to the quarrel, by going to her husband
and confiding herself loyally to him. See Cartas de San Ignacio, t. iii. p. 136, and p. 143. The
journey is described later on. X

322 Life of St. Ignatius Loyola.

into the church of Santa Maria della Strada, whence he could see the
tabernacle, and there he delighted to kneel and meditate. Luis Goncalez,
minister of the house, says he was sometimes forced to interrupt him to ask
directions, and saw on his countenance the radiance of one who, like Moses,
had been communing with God. Then, if any matters' called him abroad, he
went out with one companion, according to the rule of the Society. This at
first was frequently young Ribadeneira. If at home, he received persons
who called on him ; he was accessible to all, acting on the principle enforced
by him on all his Community, that there must be no time, place, or circum
stances when the servant of God is not ready to assist the smallest of His
children. They diiied at noon, in a room almost completely dark, because their
next-door neighbour built out their windows ; and Ignatius would not take
any steps to remove this grievance, as he might have done, but bore it for
eight years, when the man was induced, by an exorbitant price offered for
his house, to sell it to them.
After dining they went to another room, where they conversed for an
hour. Ignatius usually talked of the undertakings in which they were
engaged ; it was the duty of all to be communicative and free of speech at
this time; it was called the hour of recreation, and charity enjoined that
each should help to make it pass as a relief and restoration with useful
interchange of ideas. This time was spent in talking over matters of
business. The brother who had served at table put out an hour-glass,
and each Father brought a note of what he had to say. Ignatius' memory
was so wonderful that he never required "any artificial aid, but constantly
reminded others of what they had forgotten. He asked each in turn
what he had to 'say, and never allowed the- discussion to wander out of
the subject in hand. As soon as the glass had run out he rose to go.
But no particular friendships were tolerated; fraternal love forbade an
obvious preference of one man's conversation to another ; all were brothers,
and loved each other for Christ's sake. One of the early Fathers writes : —
" If any one were to say, This man is my friend, or Such a one loves me,
such worldly language would be regarded as strange, and heard with
astonishment ; for where all love each other as themselves, all are friends."
After this hour of conversation, Ignatius returned to business, read and
¦ answered letters, and dictated to his secretary. But the Saint himself
wrote much, and with so great care that he would copy a letter three or
four times rather than let it leave the house incorrectly written.
After supper, all who had any charge in the house came to him, gave
him minute information as to all that concerned their respective departments;

VILLA MECENATE, TIVOLI, AND THE CASCATELLE.

St. Ignatius' care of the sick. 325
and received his directions. He questioned the infirmarian with extra
ordinary solicitude about the sick, whom he took under his especial charge.
Once, the minister having owned that he had not procured for a sick man
some soft skins that had been ordered to wrap round him, Ignatius sent
him out, though it was night, with two companions, to buy and bring the
skins. Another time, both infirmarian and steward had omitted to send
in good time for the physician; when midnight came, but no physician,
Ignatius sent them out to fetch him, telling them they should not enter
the house again without him; and as he was not then to be found, they
took refuge in a hospital till morning dawned. He never relinquished his
care of the sick, even when his own health obliged him to leave other
charges to his officials; he went to see them frequently, visited and
watched them during the night, if their illness was serious, and comforted
them with kind words. When any one of the community was bled, Ignatius
went to him many times to see that the bandages had not moved. He
would have the infirmarian called up for this reason during the night,
and often got out of bed himself to see that all was right. He sometimes
said he thought God had sent him so much ill-health that he might feel
for it in others. He wrote comforting letters to the Fathers who were
ill during his absence. One of these is now placed on the wall of the
room he occupied at Rome, written in Italian with his own hand. Ignatius
would often wait upon the sick, make their beds, and shunned no menial
work in the house for them. He respected such afflictions ; he was greatly
displeased with a Father who had thoughtlessly repeated as a jest the
sayings of a poor brother who was delirious. Over and over again in
his letters we meet with this tender anxiety about the health of his
brethren, proposals to send them to healthier places, and orders to this
effect. Sometimes it happened that when food or remedies were needed for the
sick, the funds of the house were very low. Once, when some delicate food
was ordered for one of the lay Brothers, there was no more than three pauls
in the hands of the steward. " Spend them over the sick man," said Ignatius,
"we will dine on bread." Another time he sold the pewter plates and
dishes, and the coverings from the beds, to obtain things asked for by the
infirmarian. In a letter to the Superior he directed that the doctor's orders
were to be strictly obeyed as to sleep, food, and clothing ; and if the house
were too poor to provide what was prescribed, then the number of the com
munity was to be reduced or they were to beg in the streets. But what is
needful must be procured. (Letter of Nov. 2, 1552.) JHe threatened to
remove F. le Pelletier from his important post as Rector of the College at

326 Life of St. Ignatius Loyola.
¦Ravenna because he did not take enough care of his sick (July 22, 15 53)-
.There was a patient whose sufferings were increased by a melancholy that
even Ignatius could not console; he sent some novices who sang well to
cheer him with music. It was a remedy that formerly had often .appeased
his own maladies and soothed his pains ; but he thought this an indulgence,
and would seldom allow the experiment to be tried on himself. But God
often comforted him with angels' songs; he said he heard music in his
heart without voice or tunes. Those who were convalescent he retained
under his particular direction, that they might not be overburdened with
duties till they were quite strong.
Once, at a time when the house was very crowded and very poor,
two lay-brothers were admitted — Guillaume, a Frenchman, and Alfonso, a
Spaniard ; they fell ill immediately. . Some of the brethren were of opinion
that they should go to the hospital. They had no .friends to recommend
them, but Guillaume, before they entered, had nursed Alfonso very ten
derly when he shad been ill ; they both desired to lead a religious life.
Ignatius said, "Can we not find room in God's house for men who have
quitted the world for His sake ? " And he kept them both.
When, at night, Ignatius had dismissed his ministers, h.e talked for some
time with his secretary alone; he did not then go to rest, but usually
walked up and down his room leaning on a stick, often praying aloud. He
allowed himself only four hours for sleep, and these were often disturbed.
Brother Giovan Paolo1, who was attached to the service of our saint, and
slept in the room next to him,1 sometimes heard groans and sounds as of
blows, and at first went into the room ; but was forbidden to return. Those
about him believed that he was attacked in the darkness by evil spirits;
they did not dare to ask, and Ignatius said nothing.
When he went with his companion into the city, he wrapt himself in a
cloak commonly worn by churchmen in those days, the same that we see
now in Spain; on his head he carried the sombrero, a large flapping hat :
when in the house he had the curiously folded cap which has developed
into -the biretta of the clergy. of our days. His eyes were habitually cast
down ; it was said he never looked at any woman, though many frequently
came to speak to him. When he raised those marvellous eyes, they uttered
his whole soul, and could command, persuade, or comfort as he willed.
Strangers who saw him at Rome in his old age for the first time, said that

1 This room is now the Sacristy to the room where St. Ignatius died, which has been made
into a chapel. These, with the Saint's study, were naturally preserved on the destruction of the old
house and the building of the modern Gesu. The brick floors, the low wooden ceilings, are as in
Ignatius' days.

His prudence and love of poverty. 327
when he spoke to them his countenance seemed divine. But usually his
look was simple and grave; nothing, when out of doors, was visible of
him but his face, unless he raised his hand to his head in salutation. He
limped slightly in his walk, but he appeared to conceal this, and it was not
often perceptible. The limb, wounded at Pamplona, continued always weak
and painfully sensitive to the touch, yet he went about much with the aid
of his stick, and on the last-named journeys travelled a long way on foot.
He had long laid aside the sackcloth and rags of Manresa, and enjoined
on his Society a particular neatness and an abhorrence of all personal
neglect. They were to take care that their dress was decent, conformable
to the customs of the place where they lived, but not unsuited to their
profession of poverty. To this last condition he seems to have attached
great importance, since he suffered Lainez and Salmeron to appear at the
Council of Trent in garments which, though clean, scandalised the clergy
present, and especially the Spaniards their countrymen, by being worn and
patched. He thought neatness and care in the dress of old men a proof -
of a composed and well-governed mind; in young ones he desired in
difference in externals, yet would not suffer the absence of cleanliness
and order. For, like St. John of Kanty, he considered that the livery of
Christ's service should be worn joyfully, and should repulse none who
looked on it.
When time and the Pope's favour brought him into much notice, and
his assistance was frequently asked, he kept himself aloof from all merely
worldly transactions, and would never advise or aid even his own kinsfolk
in such matters; and he was the more obliged to make this rule, because
his worldly sagacity was known to be so great. Diego Mendoza, when
he was ambassador from Spain, said the affairs of his master always
prospered when he followed the advice of Ignatius ; but never in the oppo
site case. He was kind, gentle, and accessible to all whom he could in
any way influence for good. His manners were most noble and courteous.
Among strangers he made his way to each one's confidence by speaking
at first of the subjects in which they were interested, saying a few words
of commerce to the merchant, of war to the soldier, and so on ; but if they
had no serious purpose, he broke off at once from all lighter subjects, and
spoke of Heaven and the saving of souls. It was almost an unknown
thing that any should leave him not impressed by his fervent words and
by that ineffable charity which made the mere sight of his countenance a
consolation to sad hearts.
All the temporal wants of his children he attended to, and took the
greatest interest in the very smallest details about them, whether at Rome

328 Life of St. Ignatius Loyola.

or elsewhere. But he was displeased at any solicitude for creature
comforts ; and when Bobadilla, much beloved by him, asked leave to occupy
a larger room, Ignatius not only refused, but bade him prepare to lodge
two more with him, to which Bobadilla assented with perfect readiness.
For he had learned well the rule of poverty, " cherishing it as a mother."
He used to mend the rents and patches of his garments himself, and he
would kiss them, saying, " These belong to my Master's livery."
Ignatius reproved with sternness, and during many months, the self-
indulgent and repining spirit of Silvestro Landini, a priest of Margrado, in
La Lunigiana, who obtained admission into the Company.1 During a long
illness, he bore his sufferings with little patience, and showed a wilfulness
unheard of in the rule of the Society. No notice was taken, and he was
waited on as usual, with the utmost tenderness, till he was able to travel.
Ignatius then sent for him, and bade him return to Margrado; he spoke
with a gravity which prohibited all answer, and Landini did not dare to
ask if this exile was meant as a dismissal from the Order. He had so
great a love for Ignatius and his Society, that this idea filled him with
terror; he now set himself to toils and austerities. In all the country
round Margrado he went about combating all evil customs, and the heresies
which were then spreading over Italy; he wrote repeatedly to entreat
forgiveness ; nine letters to Ignatius, full of contrition, were left unanswered.
But meanwhile some of the other Fathers, by desire of Ignatius, consoled
and encouraged him, and at last advised him to ask the intercession of
Codacio, the new minister of the house, to whom they said Ignatius could
refuse nothing. Ignatius, willing to be entreated, upon this wrote to
Landini, and told him he -was still a member of the Society. When he
received the letter, Landini threw himself on his knees to read it, kissing
the signature repeatedly, and the vows made by him in thanksgiving on
the spot he amply fulfilled, labouring diligently in several Italian cities,
and in Corsica, where, during the last seven years of his life, he effected
a wonderful reform, and was believed by the people to have had super
natural powers of healing and of prophecy.
As Ignatius became better known, and gifts poured in upon the Society,
his vigilance increased in watching over its precious profession of poverty.
The colleges or charitable houses received whatever was offered, but the
professed Fathers and others who lived with him at Santa Maria della
Strada were not allowed to be supported out of these donations ; they were

1 Landini was received by B. Favre at Parma:

Fraternal charity of St. Ignatius. 329
to receive their daily bread as an alms. Nor could any accept recompense
for masses, sermons, or any other ministry, even if offered as charity.
Not only could they inherit nothing, but the Society could not inherit
in their name.
They were not to dispose of anything, nor use anything without
permission, nor even to remove an image or picture in their room. He
adhered so strictly to the rule which forbade the colleges to assist the
Professed, even with their superfluities, that he would not keep some wax
which was sent by the College of Palermo, but transferred it to the Roman
College; and he would very seldom, in later years, allow one of his own
house to share any meal at the Roman or German Colleges.
Those who took an apple from the garden or dispensary, or even
picked it up from the ground when it had fallen, highly displeased him.
He even bade the offenders accuse themselves of this before any other
sin in the confessional; it was equally prohibited to pluck a flower; it
was appropriation, and this was against the spirit of the Order.
It was his custom to be slow in coming to any decision; he wished,
as well after as before he had become General, to make the other Fathers
participate in the wisdom of every measure ; he sought all means of infor
mation, then summoned those who could best advise him. When they
had discussed the matter at great length, he would not even then decide
immediately; he used to -add, "Now it remains for us to retire to rest,
and in the morning carry this matter to God in prayer." Such as gave
an opinion off-hand, and decided without deliberation, greatly displeased
him ; he called them " decrelalisti."
Those who were about him said his words were like laws, they were
so well weighed and considered, never more nor less than the occasion
demanded. Goncalez said, "To see and hear Father Ignatius was like
reading a chapter in the 'Imitation of Christ.'" He praised little; he very
seldom blamed ; he never spoke of faults if he could avoid it ; he disapproved
of others doing so. If possible, when such things were mentioned, he
excused at least the intention. He would sometimes go as far as saying,
"Truly, I would not have done it." He thought that to reveal faults
was a great sin. Once, having spoken to three persons of a slight fault
in a brother, when two would have sufficed, he immediately went to
confess this with great contrition, though it was not a matter which could
touch the good name of the offender. He was accustomed in conversa
tion to speak less than he listened ; he never interrupted the speaker, nor
went from one subject _o another without cause ; he thought it a fault if
any of his brethren did this, and would remain silent. No word of contempt

;30 Life of St. Ignatius Loyola.

or passion ever fell from his lips. His manner of expressing himself was
very plain, and he never used superlatives. When he told a story, or
wished to convince or persuade, he put what he wanted to say in simple
and natural words, making no comment; that he left to his hearers. He
was so accurately true, that when he once related to Goncalez a story he
had told many years before, he repeated not only the exact facts, but all
particulars, in nearly the same words. Usually his discretion was perfect ;
once in 1545 he incautiously made a promise of assistance in some affair,
in which he afterwards thought it better that he should not interfere. He
was greatly distressed ; he said to Goncalez, " I do not think for these
eleven or twelve years past to have been so thoughtless as to what I said,
or to have promised what I could not fulfil." He was so accustomed to
find charitable extenuations of all that appeared wrong in others, that in ,the
house " the interpretations of Ignatius" was a proverb..
The same or still greater care he gave to his letter- writing. He told
Blessed Favre in a letter which he addressed to him for the whole Society
on Dec- ioi IS42> that he always wrote the principal part of his letter twice
over to remove any expression or statement which might in any way be
undesirable. And he wished that all his sons should take like pains,
especially as he had to write to so many, while they had only to write to
him. And he adds that he had calculated a few days before that he .had
to send as many as 250 letters regularly to different parts of the world —
" and if some are very busy in the Society, I am persuaded that if I am
not very busy, I have not less to do than any one else, and with poorer
health than most."
What St. Ignatius calls the principal part or the body of the letter is
that which might have to be shown to others, while he wished that all
private news, as of illness, acknowledgment of letters received, exhor
tations to virtue, be written in separate sheets, as postscripts.
Father Bobadilla did not relish the rebuke, and wrote a letter in which,
among other amenities, he said that such a plan involved a waste of time,
which he could not spare. The Saint's reply is charming in its modesty
and gentle patience with his too hasty disciple. He told him in con
clusion how earnestly, he wished to be relieved of his burden of Superior,
and promised him if only the Society or half of it would consent to a fresh
election to give his vote for him, as his successor, or to any other whom
Nicholas might choose in his place.
The building which Codacio obtained for the Society had a garden, in
which Ignatius delighted to walk. He loved plants and flowers, and
everything on earth or in heaven was full to him of God. When he went

The Mass on Christmas Day at St. John Lateran. 333
to this garden, and sat or walked, rapt in contemplation, the Fathers drew
edification from his attitude and countenance, while watching him from
the windows. There was a balcony at the window of his study where he
loved, on the summer nights, to sit and gaze on the stars. Lainez once
heard him say, "Oh, how vile does earth appear to me when I look
up to heaven ! " 1
The eventide was to him an especially solemn and sacred time. He
would then always be alone with God for an hour. If any came to see
him, his assistant lay-brother was ordered not to knock, but push open the
upper part of the door, which was in two panels, and say what was wanted
.at the outside. In going about in the country, he was much used to look
fixedly up to heaven; so that some one described him as "that Father
who is always looking upwards, and talking with God."
When Lainez asked him his method of prayer, he answered, "that in
the things of the Lord," he proceeded rather " as those who receive than
as those who work."
In the early years of his priesthood, when saying Mass in the Lateraii
Basilica on Christmas Day, at the altar of the relics, he was filled with such
joy that it. found vent in tears and moans. A man whispered to Francis
Strada, who had acted as acolyte, " That priest of yours must have been very
wicked, for his conscience smote him so at Mass, that he wept all the time."
He would not be called in the house by any title, but simply Ignatius.
Lainez ventured to ask him one day, if it were true that he had an Arch
angel for his guardian. He answered nothing, but blushed like a young
girl, and turned away his face.
Our Saint was very grateful to benefactors, prayed daily for them, visited
them in their houses, received them at all hours, and talked freely with
them on the concerns of the Society, especially of the news from India,
about which all were curious. His letters of condolence with those who
were in sorrow, though intensely religious in their matter, are full of a deep
and tender sympathy.
He practised self-examination as strictly as he enjoined it. He once
asked a Father, how often he had examined himself that day. The Father
answered, "Seven times." "Only seven times!" said St. Ignatius, and yet
it was not much past noon. At mid-day and at night he made what he
calls the " particular examination," which referred to some besetting fault.
He gives detailed directions in the "Exercises" how to practise it, and
these he followed faithfully till his death.

J The. balcony, is still shown. See B. N., c. iv.

334 Life of St. Ignatius Loyola.

A Father asked him how to obtain perfect humility. "This is the
way," said Ignatius; "do exactly the opposite of what is done by men
of the world— hate what they seek, and seek what they avoid." He gave
copious instructions on this subject to novices; impressing on them that
" humility is truth." He had absorbed this, as it were, so thoroughly into
his mind, that he said he feared vainglory less than any other sin.
But charity — that is, the love of God, and of man for God's sake —
was his passion; it engrossed his whole soul and stamped his character.
He saw God in all, and this is the key to his life. From this came his
thirst for souls, his pity for the poor, his courage before the great, his
being all to all to gain all, the firmness and gentleness at once of his rule.
He tried ever to act towards others as God acted towards him. All his
instructions ended with these words, many times repeated — "Love God
with all your heart, and all your soul, and all your will." He said that
if he could go to hell without sin of his own, he should suffer more
from the evil tongues of the damned, who blaspheme God, than from the
torments of hell-fire.
He thought that to endure affliction for Christ's sake was the greatest
security and the highest privilege that a Christian could desire. He said,
" If God sends you great sufferings, it is a sign He will make you a great
saint ; and if you wish Him to make you a great saint, pray that He may
send you great sufferings." Again : " All the honey which can be extracted
from worldly pleasures is not so sweet as the gall and vinegar of Christ."
One day he told Ribadeneira, with joy, that our Saviour had granted him
a favour long asked, that the heritage of the Passion should never fail
the Society.1
His habitual self-control seldom allowed any outward expression of joy
or sorrow to be seen in his countenance, but sometimes the news of a
calamity made him look glad and thankful. And when the favour both of
Court and people everywhere surrounded the Jesuits in Portugal, and
nothing reached his ear but successes, he one day told Goncalez that he
feared lest the zeal of the Fathers had diminished, and that this was why
Satan was less hostile.
He particularly detested laziness; he asked a lay-brother who seemed
loitering, " Dear brother, for whom are you working ? " " For God and
His love," answered the brother. " Then I assure you," was the reply, " if
you do no better hereafter, I shall give you a heavy penance ; if you were

1 A prophecy fulfilled up to this time, for its members are still, as for three hundred years past,
indefatigable in saving souls ; stupidly misunderstood and perversely misrepresented.

Confidence and prudence of St. Ignatius. 335

working for men, it might be no great fault to do it with so little pains;
but working for God so carelessly, is without excuse."
One day the Fathers discussed the question, whether they would prefer
being made safe at once in heaven, or remaining on earth to serve God
for a longer time ? Lainez confessed that he would gladly accept such a
security. "And I," said St. Ignatius, "would choose rather to remain, and
work oh for the glory of God ; for I am sure that He is a generous Master,
and would not allow a soul to suffer damage that had postponed its own
enjoyment of heaven in order to increase His glory here."
He strove so to live as to keep the resolution he had made, ever to
spend the present hour better than the last.
He thought that a confidence in God's assistance, beyond what the
world deemed prudent, was agreeable to Him. " Whoever," he said, " would
do a great work for the glory of God must not be over-wise, nor act "only in
accordance with his means." And during the latter years, when misfortune
often seemed impending, his trust was greatly exercised,' but never deceived
him. Probably, however, he would not always have counselled the same
conduct to other persons. For his prudence equalled his zeal ; and in the
exercise of his extraordinary gift of guiding and governing, he never made
his own experience an exact rule for any other person.
About the time of Ignatius' arrival in Rome, much was said about the
extraordinary visions and raptures of a nun, named Maddalena della Croce,
who was believed by many to 'be a great saint. Father Santa Cruz spoke
of her to Ignatius with unbounded admiration ; he thought her inspired.
But the Saint reproved him : no member of the Order of Jesus, he said,
ought to speak thus, or draw any such conclusions. And it turned out that
she was an impostor, and she was afterwards silenced by the Inquisition.
Another Father had spoken to some novices about visions and such-like
miraculous favours. Ignatius found much fault with him, and forbade
such talk. The care with which the Saint enjoined extreme humility,
temperance, and moderation, on all whom he had to guide in the spiritual
life, is very remarkable in one who, from the beginning to the close
of his career, felt himself to be under the influence of supernatural com
munication. Excess in anything, or the presumption that often accompanies great
zeal or uncommon efforts, was an evil that he seemed particularly to dread.
He repressed unreasonable scruples, and when Brogelmans, a Flemish
priest, tormented by an extreme anxiety in saying his Office, spent almost
all day over it, he bade him not exceed an hour by the glass — if he had not

336 Life of St. Ignatius Loyola
finished then, he was to leave the rest unsaid.1 This cured him. A lay-
brother, a Spaniard, obtained leave to fast on bread and water during Lent,
but on Good Friday Ignatius bade him eat as the rest did at the common .
table. When he heard that Araoz was bidden by the physician to return to
his native air, because he had reduced himself to great weakness by over
exertions and privations, he wrote to him : —
" They write to me what need you have to take great care of your health ; this,
in part, from the fact, that though it is very feeble, you allow yourself to be carried
away by charity to undertake labours and undergo grave discomforts. On account,
then, of what you may bring on yourself, and because I judge before God, Our
Lord, that it is more pleasing to His Divine Majesty that you use more moderation
in this matter, so as to be able to work the longer in His service, it has seemed
good to me in the Lord to give you an order as to your food, the arrangement of
your time, and, as to your sleep and the number of hours, that you follow in all the
Doctor's advice. For these next three months until September you must not be
prodigal of yourself, but take care of your health, if it has not seemed right to
the Duke (of Gandia) and Don Juan (his son) that once a month you may do it
without harm to yourself. To prevent any explanations which may hinder this,
and that you may see I feel this in the Lord very much, I order you, in virtue of
holy obedience, to do as I tell you."
Rome, fune I, 1551.
Ignatius kindly comforted the despondency of a lay-brother, Giovanni
Milano, who had great mistrust of himself, and who thought that he should
be forced to leave the Gesu. " Be sure, Brother Giovanni," said Ignatius,
"if I continue in the Society you will do the same." It is remarkable
that he frequently checked the zeal of his brethren in .laudable things,
almost always leaning to the side of indulgence. He was urged to enjoin
a fast every Friday, but he would allow nothing more than the customary
abstinence. At Venice, the Rector of its College, Andrea Galvanelli, gave
exhortations during an hour daily, and on festivals these lasted two
hours. But Ignatius bade him return to the rule of one hour weekly, as
before. He always detested language of double meaning, anything ambiguous
or designed to mislead or conceal ; regarding this as almost falsehood, and
therefore injurious to society, unworthy of well-born and cultured men.
He was himself eminently truthful, and showed in his own example how

1 By the same spiritual industry he had cured B. Peter Favre of scrupulosity in reciting the
Divine Office, when they were living together in Paris.

Tenderness of St. Ignatius to the young. t>27

wide is the distance between prudence and cunning.1 He would have
approved doubtless . that opinion of his disciple, and almost contemporary,
Suarez — that God Himself cannot excuse a lie ; and of St. Augustine, who
said that " a lie must not be told even to save the life of a parent," and
would not have any one seem to agree with the Priscillianists, in order to
ascertain their tenets and hidden practices, because this would be attaining
a good object by dishonest means.
Something like this seems to have been done by Olivier Manare.
Doubtless, if we possessed the details, we should find Ignatius as scrupulous
in this case as in every other; but Olivier does not tell the story quite to
his own credit. He says- he learnt, when Rector of the Roman College,
of some private and unauthorised devotions of several of the Community,
led by Father Antonio Soldevilla. " And I pretended," says he, " to favour
these proceedings, and to wish to be present, and accordingly I went." They
assembled in a room after the hour for going to bed, and gave themselves
up to extraordinary practices of penance. Pietro Silvio, a very promising
student, was nearly driven mad, and others manifestly injured by these
extravagances. The use Manare made of his knowledge was to report the
whole to Ignatius, who was exceedingly angry, and sent Soldevilla away
immediately to Naples, after a public discipline.
Ignatius showed the tenderness of a true father in his solicitude for
the young, or for those who were new in the religious life. These he kept
near him; they were lodged in the house under his own eye; he became
intimately acquainted with each, adapted himself to the character of every
individual, " so that he seemed," it was said, " to be the Superior of each
separately, more than of the Order." He understood and sympathised
with his children so entirely, that all of them, the young novices and the
mature Fathers, were willing to open to him their whole hearts. He had
no partialities. It was believed that Favre, the earliest of his companions,
was also the dearest to him, but he never betrayed this. When he was
obliged to reprove, he did it in such fashion that it was said he so healed
the wounds he inflicted, as not to leave a scar. And Ribadeneira says all
had such love for Ignatius, that none resented a reproof from him. Bartoli
relates that, except one man, whose name he never heard, there was no
heart in the Society not devoted to him.

1 Suspensa, vel ambigua, vel obscura verba, per'plexum de industria incertumque sermonem, uti
barbaras artes, et subdola mendacii tegumenta, fideique ac societati humanae perniciem, semper
est detestatus; ac suo monstravit exemplo, veritatis cui tor eximius, quantum inter prudentiam et
calliditatem intersit. Y

338 Life of St. Ignatius Loyola.

Among these men, Ignatius would have no distinction of country and
language, except, he said, " that we should show particular friendliness to
foreigners — as the mountain streams, when they leave their source, seem
to seek and unite to themselves waters from other springs, till they reach
the ocean together." AU were ordered to speak the language of the country
they were placed in; he renewed this injunction shortly before his death.
Miron remarks, that in the Roman College no tongue but the Italian was
ever heard, though they had natives of sixteen countries. He forbade any
talk of the public events of distant places, as of wars, battles, and such-like,
lest this should excite feelings unfavourable to a perfect union.1
If he perceived a novice inclined to a particular fault, he bade him preach
and exhort others to the opposite virtue. He strove to keep their duties
quite within the bounds of their powers and attainments. -. When Bernard,
a Japanese Christian, sent him by St. Francis Xavier, asked for difficult
things to do, Ignatius for a long while would not comply, and then made
Bernard promise that he would inform him whenever he experienced any
distaste or weariness.
Lorenzo Mazzi, a young nobleman of Brescia, revealed to Ignatiusthat
he was tempted to quit the Society. " If our way of life be too strict for
you," said Ignatius, "I will not oppose it." But first, he begged this of
him — " When you wake to-night, stretch yourself out as if you were dead,
and think to yourself how you will wish to have lived when that time really
draws near." The young man remained and became a good priest.
Another, a German novice, had the same impatience of restraint.
Ignatius requested him to remain only four days longer, but at perfect
liberty, and not obliged to observe the rules of the house. The novice
agreed to this, and he continued in the Society.
Once, at midnight, Ignatius sent for a young novice who was so dis
pleased at a duty imposed on him that he could not rest, and was thinking
of returning to the World. The Saint asked him what advice he would give
to any one afflicted by such and such temptations, and so ingeniously
depicted the young man's, mind to himself, suggesting fit remedies, that the
youth, touched and convinced, remained willingly in the house.
1 ' ' This seemed wonderful on our being first established, and is in fact a kind of continued
miracle in our Society, in which there is so great harmony and close union between men of many
nations, differing in birth, education, minds, and tempers ; so that, whatever diversity nature had
made between them, grace gives them a perfect conformity of inclinations and will. In this the
mercy of God appears so great, that we not only enjoy this blessing, but it spreads its sweet odour
abroad also, to the extreme edification, of our neighbour, and the greater glory of God. Whence
many, when asked why they wish to enter the Society, say, that it is the union they see between
the brethren which moves them most." — Christian Perfection, by Father Alphonsus Rodriguez.

His skill in retaining the waverers. 339
A young man, after being withheld for a time from deserting the Society,
at last quitted it. He had been sent out to beg alms in the streets; a. kins
man met him, remonstrated on what he thought a disgrace to their family,
and promised to procure him a benefice if. he would take. orders as a secular
priest. When Ignatius saw him disturbed and unhappy, he never suffered
him to be left alone, gave him a companion in his cell, whom he made to
promise that he would rouse his friend and speak to him as often as he lay
awake himself. And the Saint begged the discontented novice to postpone
his departure for a fortnight, during which time he was released from all
rule. Then as he still wished to go, the Fathers who were in the house
were summoned to speak to him, and hear his reasons for leaving them;
for Ignatius thought that perhaps God might put words into the lips of
some present that would alter his purpose. And this actually happened.
But some time after the young man relapsed and went away.
Ignatius did not always attempt to retain unwilling novices; on the
contrary, he was sometimes more inflexible than, his Brethren quite approved
in the matter of expulsions. He once dismissed nine at a time, and soon
afterwards ten more, seemingly because he thought that they wanted the
spirit of the Order, and that they might be better trained and made service-i
able elsewhere, than for any grave offence committed by them. One of these
had done no more than give a blow to a., companion in sport. Ignatius was
observed to appear relieved and cheerful When he had been thus severe;
doubtless he had long seen the riddance must one day come. And in a letter
written late in life to Simon Rodriguez, he enjoins an unsparing conduct
in this respect, insisting that no insubordination should be passed over,
or any wilful offender suffered to remain.
Many times when Ignatius saw that some young person was struggling
against temptations, he renewed the humble artifice which had been suc
cessful in Paris, and related how he .himself had been tried, and often
defeated, before the final victory over Satan and his own nature was won.
Baldoino d'Angelis, a. young novice, who" had left behind the little son of
a dead brother, grieved over his orphan nephew, and was on the point of
returning to the world for his sake. Ignatius spoke to him of his old
reluctances to quit his own family, whom he loved ; and told him . that at
one time a picture of the Holy Virgin, in a book he made use of, always
recalled to him so vividly the face of his brother Martin's wife, that he was
disturbed by it, and pasted some paper over the page. He told Baldoino
that God would make up to the child, fourfold for the kinsman who left
him in His holy keeping ; and this so satisfied the young man, that he had
no longer any solicitude. He became a learned and pious Father, and on

34o Life of St. Ignatius: Loyola.

the installation of the Society at Naples he was one of those who were
sent there.
A young Jew named Isaac, whom Ignatius hoped to convert, and had
received.into the house of Santa Maria della Strada, suddenly declared that
he would leave it. Ignatius sent for him; and merely said, "Isaac, stay
with us." The charm of his countenance and voice had the effect which
it often had",- -a_r_-'the youth stayed, and was baptized. The house, in fact,
was a sort of refuge, and the Saint tells, in one of his letters,1 of a
Mahomedan, of a little Protestant- boy, and of an apparently hopeless
good-for-nothing, who all after a short stay were converted, the last one
becoming like " a little lamb, in whom no fault could be found."
Ignatius strove always to impress on the mind of. each this precept of
the Scripture—" Do all to the glory of God," so that every one might
understand labour to be an act of worship, and most acceptable to our
Lord. An answer to this effect, which he gave to a student who put
the question to him, is preserved at Rome in his handwriting.
He bids those who are occupied in study "to' exercise themselves, in
seeking after God's presence in everything, as in conversation, in walking,
looking at things, taking food, hearing, reading, and the like, for it is most
true that the Divine Majesty is present in all things . . . and this manner
of meditation; which discovers God in everything, is more easy than that
other which elevates the mind to Divine objects . . . and this will prepare
you to receive great favours from God. Besides this, students should make
frequent offerings to the Lord ... of their labours, and studies, accepting
all out of love to Him, proposing to themselves to do Him pleasure, and
serving Him by assisting those for whose life He was pleased to suffer
death. Examine yourselves on these two points."
And with that sagacious and cool judgment, which comes out very
remarkably in a character so full of fire and enthusiasm, he bade his sons
rather to dread, than to desire or welcome, visions and raptures, which
often puff out the soul with pride, and disturb weak minds. He thought
there was even a danger in prayer, lest those who gave much time to it
should fancy themselves spiritual, and become obstinate and too attached
to their own opinions. The remedy he enjoined was. not to pray less,
but to strive more for humility, charity, and mortification. He would have
them constantly remember, that a humble and true Christian submits his
judgment and inclination to those who have received authority from God,
and that he mistrusts the suggestions of self-love. "Conquer thyself"
1 Cartas de San Ignacio, t. ii. p. 208, Jan. 20, 1550.

Patience with the hot-tempered. 341
was his perpetual injunction, the subject of his discourses in public and
his exhortations in conversation.
When he heard Goncalez say that some one was "a great man of
prayer," he added, as if correcting him, " He must be a very mortified man."
Nadal entreated him to allot more time to prayer in the rules of his Society.
The answer was, "It needs much prayer to vanquish the passions, but when
victory has been obtained, a quarter of an hour will suffice to unite the
soul closely with God; the spirit, unmortified, would hardly attain this
in two hours ; " and when Nadal insisted, Ignatius was displeased, and
even removed him from the place in the Society which he had lately
given him.
He had the utmost patience with fiery and daring characters, because
he thought that they had more merit than others in subduing , themselves
to a Christian moderation, and would do more and go further in God's
service. There were two lay-brothers at Rome, of opposite dispositions. St.
Ignatius always encouraged and praised the one who was hasty and
choleric. He often said to him, "Take courage, brother; conquer your
self, and you will have greater merit than another, who has no difficulty in
being tranquil and mild."
One young man, who could not easily restrain his temper when others
irritated him, avoided his companions during the hour of recreation,, and
went into the garden. Ignatius found him there alone. " You are wrong,"
said he; "these temptations should be combated, not shunned; solitude
can only hide your impatience, not cure it; you will please God more by
subduing this irritation, than you. would by burying yourself in a cavern for
a year." Even in those who had been long in the Society, he was patient of much
imperfection in this point, if he saw a sincere desire to amend. Two
Fathers had displeased him ; when he reproved . them, one burst into angry
words, the other kept a sullen and resentful silence. Ignatius dismissed
the latter from the Society, and retained the culprit whose fault was more
open and honest.
Emond Auger, afterwards so illustrious in his work, so remarkable by
his escape from death, when he had actually mounted the scaffold, was one
of the daring and decided tempers which Ignatius liked to cultivate. He told
the Fathers that Emond had advanced more in piety during the novitiate
than two who were admitted at the same time, who had a sweet disposition,
and gave no trouble; but Ignatius was strict with him, and once kept
him standing all day before the door of the infirmary because he had

342 Life of St. Ignatius Loyola.
carelessly left it open, which was a great offence against order and recol-
lectedness.1 St. Ignatius was solicitous that the constant work or studies of the young
men, and their frequent hardships, should be interrupted by times of recrea
tion. This was always done, and shortly before he died he bought the
villa of Sta. Balbina for the purpose of giving country air to the students
and novices, _.t least once a week, sometimes oftener.2
When his young kinsman, Antonio Araoz, followed him to Rome, and
there entered the Society, he ordered him to retain the garments of velvet and
gold worn then by the nobles of Spain and Italy; probably, long before the
two years were ended, this was' a greater mortification than the humblest
garb could have been. Antoine des Freux (Frusius) was another who
wore his former dress till he had passed" through the novitiate ; Don Juan
Mendoza, Captain of Sant' Elmo, a third. In the same spirit, Ignatius was
accustomed at first to use all the' ceremonies of common life with men
distinguished by any rank, and called them by their titles, till they them
selves begged him to desist.
Like St. Philip Neri, he would tolerate no lack of cleanliness in personal
habits, nor in the furniture and keeping of the house. A novice was once
reported to him as uncommonly addicted to washing his hands, which
appeared, perhaps, an effeminacy to the Novice-master. Ignatius bade him
observe if the novice showed any vanity in other ways, but otherwise not
to find faidt.
He took pleasure in seeing, the signs of health and youthful vigour
among them. He once called to him Benedetto Palmio, who was eating his
dinner with high satisfaction, and said, " Now continue to nourish yourself
well, and grow strong to serve God and our Society."
Francis Coster, a. Fleming, was much given to laughter, "as it often
happens," says Mariani, "with those who have newly entered into Religion."
Ignatius met him in the street, and said, " Francis, I see that you are always
laughing," the novice, bent his eyes on the ground, and awaited a reproof;
" I am glad of it, and while you are docile and faithful to your rule, I do
not think you can be too gay. But remember, you must not be depressed

i Auger, preaching at Valence, and making the utmost efforts against the Huguenots, who
were then in power there, was seized and imprisoned and condemned to death. When he
mounted the scaffold, with the rope round his neck, he spoke of the joy with which he would
seal his faith by his death, and the crowd around was so moved with compassion and reverence,
that he was reprieved by- his captors, with the vain hope of gaining him over to their side.
2, The rooms are still to be seen which Ignatius inhabited when there. The ruins of the Baths
of Caracalla enclose the vineyard on one side.

The oil and the vinegar. 343
by things that do not please you; I think I see in you talents above the
common standard ; if they are not available because you want humility, you -
will be sorrowful. I perceive the air of Rome disagrees with you ; I shall
send you into Sicily, though, perhaps, you would like Flanders better.
Now, if you. have preferences, and they are opposed by obedience, this
will make you sad. Therefore keep yourself humble, that you may always
rejoice." Coster had come from Louvain, where the Order had obtained
great successes under Adrian Adriaenssens (Adriani). He followed the .
" Spiritual Exercises," and then, at the same time with Theodore Canisius,
half-brother of B. Peter, who was already so distinguished, he entered the
Society, when very young, in 1552, and his after life more than realised
Ignatius' anticipations.
A frequent interchange of duties was part of the system of the house.
Once Ignatius asked a young novice who was working in the kitchen if he
could write him a copy of verses ? "I can try, Father," said the young
man ; and he brought Ignatius some lines addressed to himself, and highly
complimentary. Perhaps Ignatius meant a reproof when he said, " But
these lines describe a saint. Do you really believe I have all these
virtues ? " "I do not know that," answered the novice adroitly, " but I
know that you ought to have them."
Ignatius tried always to obtain the confidence of these young men,
encouraged them to communicate to him all that passed in their minds,
and never repressed their openness by reproof; that he left for others, or
for another opportunity. He frequently desired one of the two Superiors
in each college to treat the students with great tenderness, while the other
in command appeared strict and severe ; this was intended to prevent their
being discouraged or unhappy, while at the same time their virtues or
abilities were exercised to the utmost. At Rome he commonly reserved
the indulgent character to himself, and left severity to the Master of
Novices. While Luis Goncalez filled this office, Gaspar Loarte, a clever
Spaniard, whom the holy Juan d'Avila had induced to enter the Society,
was admitted to the novitiate. Ignatius bade Goncalez try his patience to
the utmost; himself meanwhile showing him the most paternal affection.
" I explained to him," said Goncalez, " that our piety is like a beam of wood ;
we cannot tell' whether it be safe to trust to it until we have laid great
burdens on it, to test its strength." " Alas ! " said poor Loarte, " I see
that I must prepare for more austerities." Goncalez asked him one day,
what he thought of Father Ignatius ? " He is all kindness," said Loarte ;
" he is like a fountain of oil." " And what do you think of me ? " said
Goncalez. "You," answered the novice, "are like a fountain of vinegar."

344 Life of St. Ignatius Loyola.

Doubtless, the answer was meant and taken as a not discourteous jest, for
Ignatius, when he heard of the conversation, was well pleased with it,
though he bade Goncalez be more indulgent for the future.
Sometimes Ignatius invited the novices to come into his own room,
where he would give them fruit, peeling it for them himself. He disap
proved, the custom men have in the south of kissing each other, and forbade
any such salutations, except an embrace when they went or returned from
a long journey. He reproved an old Father who patted the young Jacopo
Croce on the head ; this youth was but eleven years old, and seems to have
been a favourite in the house. The schoolmaster brought him on holidays
to Ignatius to kiss his hand. One day the boy came gaily dressed, with a
purple band round his collar. Ignatius pretended not to recognise him,
and asked the master where Jacopino was? The boy understood the
reproof, and came back again, dressed in his ordinary way. Ignatius,
with a grave smile, gave him his hand.
We read, however, in the evidence of two sworn witnesses that the
Saint was not always so severe. Gaspar, the son of one of his benefactors,
says he constantly saw Ignatius, who frequently caressed him. "My
father," says Alexander de Cancellariis, "always took me with him when
he went to see Father Ignatius. I would kiss his hand, and he pulled
me lightly by the ear, and questioned me on the Catechism, and he used
always to hear my confession, and he caressed me as if I were a little
child." i
Once during Ignatius' life, a disciple of the Calvinists had nearly
obtained admission into the Order. He was a young Calabrese, named
Michele, who offered himself for the novitiate, and was, in due course of
time, allowed to enter on its duties. He was intelligent, assumed an appear
ance of great devotion, and received the Sacraments frequently. The care
of the refectory was his share of the household work, divided by custom
among the novices, and his companion was Olivier Manare, to whom he soon
began cautiously to impart doubts whether the images on the walls could
be venerated without idolatry ; he had heard a German doctor quote a text
from St. John, "Beware of images." Another time, he asked Manare to
^explain the words, "Salute the brethren who are in Babylon." Manare
answered, " St. .Peter spoke of Rome, which he called Babylon, from its
wickedness." "The preachers in Germany," said the novice, "also sup
posed that Rome was meant, but with a prophetic allusion to the corruptions
of the Papacy." This put Manare on his guard, and suspecting an accom-
1 Clair, pp. 229, 23°-

The attempts to introduce heresy. 345
plished traitor, he drew him out to express his opinions in writing on three
points, which he then showed to Ignatius. It was impossible for Ignatius to
do other than expel him, and inform Cardinal Caraffa, then chief inquisitor.
The young man was taken and tried. Considering the horror entertained
of German heterodoxy at that time, and the aggravation of this attempt to
introduce it into a Religious Order, with what would be called a malignant
conspiracy — for Melanchthon and another were believed to be its authors —
it seems a proof of what has been alleged respecting the aversion of the
Roman Inquisition to capital punishment that Michele was only condemned
to the galleys for life.
• Another attempt was made soon after in the same direction. A box
of books, containing those of the German controversialists, hidden under
a layer of unexceptionable Fathers of the Church and manuals of devotion,
was sent as a present. Manare was again the discoverer. The box was
left open, but the books had not been touched, when he chanced to examine
them, and found, beneath the orthodox layer, those that were really the
object of the insidious gift. He brought them to Ignatius, who threw them
all into the fire.
A young man of large fortune entered the novitiate ; he had a valuable
crucifix with the Madonna carved standing at the foot of the Cross. The
youth was much attached to this work of art. Ignatius left it in his posses
sion, though one of the most stringent rules of the Society forbade property
in anything. The novice advanced rapidly in self-renunciation. Ignatius
observed this, and said, " Since our brother has learnt to renounce himself,
and has the image of Christ Crucified in his heart, we may take it out of
his hands." And the novice gave it up without reluctance.
One night he visited a Brother who was strongly tempted to return to
the world. His remonstrances touched the young man's conscience, and
he threw himself at Ignatius' feet, offering to perform any act of penance
that might be imposed. Ignatius embraced him and said, " Half of your
penance shall be, that you must never again regret having promised to
serve God; the other half I will take upon myself— my sufferings when
I am ill shall go for that."
Ignatius made another, whose room was disorderly, put all his things
into a sack and go through the house with it on his shoulder, telling every
one whom he met of his offence; for the Saint was displeased if, when
he visited the rooms, he did not find the bed neatly made, the nightcap,
the shoes, the candlestick, in their proper places, the broom put out of
sight, and all the small remainder of each one's scanty furniture well
arranged.

346 Life of St. Ignatius Loyola.
Sometimes Ignatius caused a circle to be drawn on the floor round an
offender, who was not to leave it without permission, but he might sit down
if there was room. He would send a culprit to pray before the Blessed
Sacrament for a certain time, or till he was sent for ; in which case he used
to add, " Pray that I may not forget you."
Some of these penances have an odd facetiousness that reminds one
of those grotesque figures which the monks used to carve on the columns
of their churches. Ignatius made a novice, whose offence was presump
tion, stand in the refectory with wings fastened to his shoulders, probably
such as had served in the procession of Corpus Christi, while another
admonished him thus — " Do not attempt to fly till your wings are grown."
Another time the offender was placed at the lower table in the refectory,
while some one, who was doubtless the wit and jester of the house, was
charged to ridicule him, and reproach him with - having made no greater
progress. A Jew, whom Ignatius had converted, sent his young son, Alessandro
de Franceschi, to be brought up in the house, The boy on one occa
sion, being very angry, uttered a malicious wish1 against the person
who had offended him. St. Ignatius sent out to buy a live crab-fish,
tied the child's hands behind him, and ordered it to be fastened round
his neck, where it nipped him terribly, while to point the moral he
told him "it was fitting that he should feel pain, since he had wished
it for another." The lad cried bitterly, and promised never to say such
words again, and was at once released. The boy lived to become a
priest. He joined the Dominicans, and was afterwards Bishop of Forli,
where he was known as 1'Ebreino, the little Jew. He told this story
himself. Brother Borelli had served with great virtue for many years, but once
he owned spontaneously that he had taken out a blessed chaplet from
a casket and put another in its place. Ignatius only reproved him, but
told him for the next offence he should be expelled.
Father Juan d'Avila, the well-known spiritual writer, had led many besides
Loarte and F. Antonio de Cordova to enter the Society, of which he had
the highest admiration. He said the end it had 'in view was the object
he had desired to attain during many years; he thought Ignatius was
sent and instructed by Heaven to accomplish an immense work; and he
compared himself to a child striving to roll a heavy weight from the bottom

1 Ti mando un canchero ! May you have a cancer! St. Ignatius' punishment was a practical
play on the word.

Ven. Juan d'Avila and the Society.

347

to the top of a mountain, when a giant comes, who lifting the burden easily,
carries it to the top.
When Nadal communicated to Ignatius the regrets of Juan that his
age and infirmities prevented him from entering the Society, Ignatius
replied, " If he would only come among us, we would bear him on our
shoulders as though he were the Ark of the Covenant."

CASTEL MADAMA, RESIDENCE OF JUANA DE ARAGON. — See p. 320.

BOOK III.

tlbe TKHorfe ot tbe Societg in its ffirst ]_ea.s.

RATH-HAUS, SCENE OF CONFERENCE, RATISBON.

BOOK III.
THE WORK OF THE SOCIETY IN ITS FIRST YEARS.

CHAPTER I.
THE SOCIETY OF JESUS IN GERMANY— BLESSED PETER FAVRE
AND LE. JAY— 1540-1550.
IN the winter of 1539 a document of remarkable significance was signed
at Wittenberg. It was not then, indeed, made public, but soon became
notorious and undisputed. It was a formal permission to Philip, Landgrave
of Hesse, to have two wives, granted "for the saving of his conscience," by
Melanchthon, "Luther, and Butzer, leaders of that sect which denies the
authority of the Church, and declaims against the domination of the Catholic
priesthood. Yet no priest, and no Pope, has ever dared to assume an authb-
3Si

352 Life of St. Ignatius Loyola.
rity such as this. As Lainez, when he sat in the Council bf Trent, said on
the subject of marriage, " It will never be granted by the Church to diverge
from the law of God, or to restrict where God allows." It was in 1 540 that
St. Ignatius first sent his companions to labour in Germany wherever there
seemed the best chance of success.
Mariani gives from a MS. of Blessed Canisius, then kept in the archives
of the Gesu, " The Viaticum of the holy Father Ignatius, containing five things
to be kept in mind by those who go to foreign countries : — 1. Remember,
my brother, that you are sent by Christ on a pilgrimage ; that you are His
steward, and a labourer in His vineyard. 2. Take care of yourself, and be
always on your guard, because you are surrounded "by dangers and enemies.
3. Especially watch over your senses, above all over your eyes. 4. Be the
same at all times, and keep an even mind amid prosperous circumstances or
adverse; be not disturbed by joy or by sorrow. 5. Never let your soul
starve for want of holy thought's, but lift it up to God when you are journeying,
and when you are transacting business ; at your meals particularly, and in
conversation, try to keep a quiet mind- and a collected spirit, so that you may
never lose a right intention nor a wise foresight in your labours."
In 1540 the Emperor Charles despatched Ortiz .to Worms, where
another Diet was convened. He asked the Pope and St. Ignatius to send
with him a priest, competent to meet the exigencies of the times, who
should be at once an irreproachable character, an eloquent speaker, and
a consummate theologian. They both chose Favre. On October 24 he
arrived with" the ambassador at Worms — the first Jesuit who entered
Germany. It was soon seen that the Lutherans had no real intention of
yielding to argument. But Favre discovered greater danger to the Chris
tian faith than could come from its open enemies. His letters to Ignatius
of this time convey a fearful picture of the dissolute lives of all classes,
beginning with the clergy. On New Year's Day of 1541 B. Peter writes
to St. Ignatius and to Father Codacio : —
I wonder there are not twice or three times more heretics than there are,
because nothing leads to errors in belief so rapidly as a disordered life. It is not
the false interpretation of Scripture, nor the conspiracies of the Lutherans, that
have caused so many countries and so many towns and provinces to revolt against
religion. All the mischief is done by the scandalous lives of the clergy. . . .
Would there were in this city of Worms at least two or three churchmen who
were not living openly in sin, or guilty of some other notorious crime, and
who had a little zeal for the salvation of souls ! They might do anything they
pleased with this simple people; I mean, in the towns where they have not

Jf hrBnvrtj-.

THE CATHEDRAL AND RUINS OF THE HOUSE OF THE DIET, WORMS.

The Conference at Ratisbon — 1541. 355

abolished all the laws and practices of religion, nor entirely thrown off obedience
to the Apostolic See ; but those whose duty it is to lead the faithless into the
fold are precisely the ones who drive the Catholics to become Lutherans, by the
spectacle of their dissolute lives.

In Worms nothing but the strong arm of the Elector Palatine had
wrested the city from the Protestants. Favre sought for the help of a few
priests who were unimpeachable, but found only one, the Dean, who exer
cised the functions of Vicar-General and Inquisitor. He had been alone,
quite unsupported, till Favre came; and was on the point of renouncing
the hopeless attempt to restrain the people from rushing, as he said, " down
the wolf's throat." Favre persuaded him to remain, and Worms was
almost regenerated.
Charles V. still hoped to succeed by negotiation. A Conference was
to be held at Ratisbon, which seemed to open under the happiest auspices.
The Emperor at that time was very strongly interested in obtaining
a peace, which would leave him free to carry out his ambitious projects
elsewhere. The utmost pains had been taken to collect persons least
offensive to the Lutheran party. Chancellor Granvella, and Frederick, Count
Palatine, known to favour the Protestants, were to preside. Philip of Hesse,
who was there, appeared friendly to Austria; Joachim of Brandenburg
declared he was willing "under conditions" to acknowledge the Pope's
supremacy; the Protestant speakers, Pistorius, Butzer, and Melanchthon,
were the most gentle and amiable of their party, and were known to condemn
the ebullitions of Luther. They were again to be encountered by Eck, Pfug,
and Gropper, chosen by Charles for their extreme moderation ; and Pope Paul
III. sent, as his legate, Gaspar Contarini, the prelate of all Italy best fitted
to understand and reconcile the tempers and interests of both sides. He was
well known to be as earnest to reform within the Church, as for the return
of those who had left it. The authority of his talents, the dignity of his
character, gave him a weight eminently serviceable to the Papal cause ; and
on one great point he would have found no insuperable difficulty — the
separation of the spiritual from the secular power in the bishops of
Germany, who were far more princes than priests. Many Catholics desired
to see this.
Contarini had received only a limited authority from Paul III. ; but his
first step was against the instructions Paul had explicitly given : he placed
the Papal Supremacy last instead of first on the list of questions to be
discussed. He consulted on every point with .Morone, Bishop of Modena,
who was afterwards obnoxious to Paul IV. for his supposed Lutheranism,

356 Life of St. Ignatius Loyola.
and with Fra Tommaso di Modena, Master of the Sacred Palace. The
Conference at last got safely over the terrible stumbling-blocks of Original
Sin, Redemption, and Justification. Butzer went the length of saying,
"that, in the points agreed on, all was included that was necessary to a
pious, upright, and holy life before God and man."
When the Emperor saw these symptoms of reconciliation, he declared
that he would not leave Ratisbon till all was adjusted. Reginald Pole wrote
to Contarini, "that these consenting opinions had delighted him as with
a celestial harmony, because he foresaw the coming of peace, and union ; "
he wished his friend joy, and he thanked God.
But, before long, all these pleasant prospects disappeared.1 Charles
was impatient now to hasten to Algiers, and wanting peace at any price,
resolved secretly to promise the Lutherans a general council in their own
country, or, if that were not attainable, at least a national council. Conta
rini guessed this intention, and imparted it to Paul III., who immediately
announced that he would convoke a General Council without delay. Charles
caused a report of their proceedings to be presented to the Diet; but
Contarini gave his opinion that it should be referred unconditibnally to the
Pope. The Catholic princes sided with the Legate, the towns with the
Emperor; the Protestants were exceedingly discontented, and declared
that they would not attend any council presided over by the Pope or his
Legates. They had at last thrown off the mask, and showed an opposition
which baffled argument or intercession. The Archbishop of Lunden and
others had all along represented that it was for the Emperor's advantage
to keep Germany divided, so that it might be always under his control,
and these were now clamorous in warnings which had much effect on
his mind.Francis I. took exactly the contrary view, and feared that Charles
would become too strong if the insurgents were satisfied and the country
at peace. He affected great indignation at the concessions granted by the
Legate, and "became every day," said the Pope's ambassador at Paris,
"more earnest about Church matters," while at the same time Granvella
swore to Contarini that Francis had sent letters to the Protestant chiefs,
exhorting them to persevere, and desiring to be further informed concerning
their doctrines, which he was not unwilling to examine. He even invited
Melanchthon to Paris, but Cardinal Tournon persuaded him after all to
forbid his coming.

1 On the subject of the " Real Presence " it became evident, even to Contarini, who had been
so sanguine, that all possibility of conciliation with the Lutherans was utterly hopeless.

Failure of the Conference of Ratisbon — 1541. 357
Charles at last closed the meeting by deciding that everything should
remain as before, until the promised Council was summoned, except that
the reforms agreed on among the clergy were to be carried out im
mediately. None were meanwhile to be disquieted on account of their
religion. The request urged upon the Pope for a General Council was not
accompanied by a distinct admission that he alone had a right to convene
it, the Emperor even tacitly appeared to think he might do this himself.
This silence, with the example of Henry VIII. of England before him,
was enough to alarm the jealousy of Paul and his stern adviser Caraffa.
The Duke of Bavaria and the Elector of Mainz declared against any
reconciliation not preceded by submission on the Lutheran side; and at
last, "the devil," according to Beccatelli, Contarini's secretary, "contrived
to sow tares among the divines themselves." Contarini had to return to
.Italy, defeated, disappointed, and, what was worst of all, misrepresented
and disapproved at the Papal Court.
Favre, who had seen all along that the Diet was powerless, set himself
to work independently. On April 5, 1541, he wrote: —
It is an insupportable cross to me to see so large a part of Europe, formerly
the glory of our religion, now falling away, and that neither all the Emperor's
power, nor the skill and talents of his ministers, nor all the great men assembled
at this Diet, can devise or do anything to hinder the ruin of the. faith.
Forbidden to preach, he gave the "Spiritual Exercises" to bishops,
electors, vicars-general, ambassadors, theologians, and doctors. Charles,
the Duke of Savoy, whose compatriot and subject Favre was, placed himself
under his direction. So great were the numbers that came to him, that he
had hardly time to sleep. The Duke de Najera, kinsman of Ignatius, son of
his early friend, was among them ; Don Sancho de Castilla ; Juan, nephew
of " El Chico," the last King of Granada ; the Marquis de Pescara, Fernando
de la Cerda, listened to him day after day. But St. Ignatius ordered -him
to proceed at once to Spain. Ortiz was despatched thither by Charles V,
and Favre was to accompany him. Before leaving Germany the Father
was summoned to Nuremberg to attend an Italian who was dying in that
city, from which Catholicism had been banished.
But though much had been done in individual cases, the Senate of
Ratisbon still tolerated the new doctrines, and two Protestant churches
were open there. When Favre was sent to Spain, the Pope ordered Le
Jay, then at Bologna, and Bobadilla, to replace him. These found, as
Favre had done, that the Bishop could not control his people ; and it was
even said that the Dean and clergy shared the aberrations of their fellow-

35

8

Life of St. Ignatius Loyola.

citizens— at least they looked supinely on. As Ratisbon was a free city,
subject to the Emperor alone,— who, with seeming inconsistency, was as
tolerant in Germany as he was rigorous in Spain, and even sought to
propitiate his Protestant subjects, by holding out hopes that he might at

NUREMBERG.

(.Front Drawing by H. W. Brewer.)

last come round to their opinions, — no assistance was to be looked for from
the civil power,
Charles succeeded no better against the Moors than with the heretics
of Germany. He had hardly landed in Africa before a violent storm came

Bobadilla and Le Jay in Germany — 1543. 359
on, which almost destroyed his fleet, dispersed his army, and drove him,
disappointed and helpless, to keep out of sight in Spain. Barbarossa
remained master of the Mediterranean, and continued to ravage the Italian
coasts. At Ratisbon the sermons of Le Jay attracted crowds. Lutherans even
came to hear him expound the Epistle of St. Paul to the Galatians ; they -
would not let him suspend these instructions during harvest-time, as was
the custom. But Le Jay thought it right to address himself principally
to the reform of the clergy, and they did not choose to be reformed ; they
were angry that a Frenchman should intrude his advice upon them ; a sort
of unholy sympathy with the Protestants also united them in hatred against
him. When the people threatened to throw him into the Danube, " What
does it matter to me," said he, " whether I enter heaven by land or water ? "
Bobadilla came later. He had been occupied in the diocese of Viterbo,
with Cardinal Pole ; and went thence to Innsbruck, where Ferdinand, King
of the Romans, then resided. Ferdinand took him to Vienna. There more
discussions and conferences were to be held. Bobadilla preached in Italian
and in Latin, and disputed upon heresy before Ferdinand. Thence he fol
lowed the Nuncio, Bishop of Caserta, to Nuremberg, at that time the seat
of another of those Diets so often held in Luther's lifetime, in the vain hope
of reconciling the irreconcilable, and inducing a licentious people to lay
down the unholy liberty they had just begun to enjoy. Bobadilla traversed
the city, visited the churches, and almost converted the only Lutheran
minister there willing to listen, a worthy man, and one for whom he had
much regard.
After the Diet was ended, the German bishops all wished to obtain the
aid of Bobadilla's eloquence. He himself thought it right to comply with
the desire of Ferdinand, and to return to Vienna, where he strove, not
unsuccessfully, to arouse and convert a torpid and demoralised priesthood
and an unbelieving people. Ferdinand desired him to visit and reform the
monasteries in his dominions; but Bobadilla, ever observant of the holy
obedience which was the life of his Order, answered that he could not do
this without the consent of the bishops. And it does not appear that this
mission was ever carried out.
The King named Bobadilla his theologian for the Diet which was to
assemble at Ratisbon in 1543. There this Father found Le Jay. Much
was to be done, for which both would not suffice. Bobadilla commented
in Latin on his work " De Christiana Conscientia," and strangers of all
nations crowded with the Germans to hear him.
But, as usual, along with success came persecution. When the indul-

360 Life of St. Ignatius Loyola.

gences for the Jubilee of 1550, accorded by the Pope, were announced by
the Bishop, the hostile party renewed their attacks on him. Le Jay, re
curring to the defences customary with the Jesuits, redoubled his diligence
and his charity, and applied himself to the study of German, "lingua
aspera," he calls it, that he might better reach these wilful people. One
of the most prominent Lutherans in Ratisbon at that time was a physician,
who had strongly urged the Senate to allow Communion under both kinds ;
another was a Franciscan friar, who had married a comely wife, and now
taught that marriage ought to be allowed to priests. On these two Le Jay
made no impression. Both met with a violent death, which many looked
on as a Divine judgment.
After two years passed at Ratisbon, Le Jay, upon the removal of the
Nuncio to Nuremberg, was requested to accompany him; but he was
almost immediately ordered by Ignatius to go to Ingoldstadt.
Here the sovereign, Wilhelm, Duke of Bavaria, was a fervent Catholic.
He had forbidden his subjects to go to Ratisbon, where they would hear
free discussions of the new doctrines ; and when told that this was impolitic,
he answered, " I would rather lose my dukedom than give up one of my
people to Luther." At Ingoldstadt, therefore, Le Jay met with aid and
encouragement. Eck had preceded him. Otto Truehses, Bishop of Augs
burg, afterwards Cardinal, invited Le Jay to Dillingen, where they worked
together, and great good was done.
A provincial assembly was at this time held at Salzburg, in which it
was intended to attempt a compromise that should satisfy both parties. Le
Jay, whose character seems to have been one not disposed at any time to
compromise, was unwilling to go thither, but the Duke's brother, who was
Archbishop of Salzburg, earnestly desired his assistance. Gratitude, perhaps,
induced Le Jay to give it. The bishops consulted him before each session,
and he, at their desire, drew up a summary of the two points proposed by
the Emperor for their discussion. He proved, first, that the prelates could
not allow a lay assembly to decide on any religious question ; and secondly,
that even if the Protestants admitted every Catholic dogma, they would still
be tainted with heresy, so long as they refused to recognise the authority
of the Pope in matters of faith. The bishops, in accordance with this
opinion, rejected the proposal of the Lutherans to call a national council, and
desired Le Jay to write to Rome, and urge the Pontiff to hasten the con
vocation of a General Council, to which all the prelates and theologians of
the time should be invited. This Ignatius himself earnestly wished, and
all his Society entreated the Pope to summon the solemn assembly with the
least possible delay.

MAINZ CATHEDRAL, AS IN TIME OF ST. IGNATIUS.

B. Peter Favre in Spain — 1541. 363
Favre, as has been said, had attended Ortiz into Spain by order of
the Pope. He relates that, on this journey, both Fathers, with the escort,
were taken prisoners by the French at Nantua, and were thrown into the
cells of the castle,1 in which Favre immediately sought and found ways
of doing good. For he began to address the commanding officer and his
soldiers with pious lessons and exhortations, as if he had come to that
place by a friendly invitation, not as a captive ; and the commander, touched
by a proceeding that must have astonished him greatly, spoke much with
Favre, desired to make his peace with God, and confessed the sins of a life
he intended henceforward to reform. He dismissed the whole party after
seven days, and took leave of Ortiz and Favre as if they were valued and
much honoured guests, to whom he had shown a ready hospitality, rather
than prisoners. Favre visited Villaret, his native village, and then Saragossa,
Medina, Siguenza, Madrid, and Alcala; and found traces of Father Araoz'
good work. Favre went about teaching, consoling, and catechising the rich
and poor. But he was not long allowed to remain in the Peninsula: Paul
III. wanted his services again in Germany. At Ocana he was presented to
the young daughters of the Emperor, Maria and Juana — the latter was soon
after affianced to Dom Joam of Portugal. Both became greatly attached to
him. Two of their chaplains, Juan de Aragon and Alvaro Alonso, listened
with delight to him ; and when he asked of God that some companions
might be given him for his journey homewards, these two offered to travel
with him, and soon became members of the Society.
Favre had a particular devotion to the Angels ; and when he entered
a town or province, he asked the especial aid of its Guardian Angels and
Patron Saints. He taught or preached every evening in the churches, or
the street, or the highway — in private, if not in public. For he frequently
said, that "the children of Ignatius should leave the impress of sanctity
wherever they passed, as their sign and token, in visits, in familiar talk, in
grave discussions, in travelling, and even in the inns where they chanced
to rest. For this, neither learning nor great gifts are necessary; only
within, the love of God, and without, humility and discretion."
Meantime Araoz, who had been the first to make his solemn profes
sion after St. Ignatius', earliest companions, was sent again to Spain on an
errand of the gravest importance. St. Ignatius wished to make known in
his own Catholic land the approbation given to his Society by the Holy
See, and the character of his Institute. This duty he entrusted to Antonio,

1 The castle has been entirely destroyed, but the castle-hill still rises over the picturesque town
and its placid lake.

564 Life of St. Ignatius Loyola.

and he set out on foot in the February of 1 542 with Diego d'Eguia as his
companion. He reached Barcelona about the middle of January 1542, and
great was his delight the following day to meet Favre, who had arrived the
very same evening as himself on his way to Germany. The two made the
acquaintance of the pious Captain-General of Catalonia, Francis Borgia,
then Marquis of Lombay, whose wife had chanced to hear a sermon of
Favre, and had met Araoz when he came to wait upon the Marquis. Borgia
invited them to his table, and listened with interest to the history of the
Society's beginnings, its spirit and its work. Francis was especially drawn
to Favre. He opened his whole soul to him, and told him, no doubt, how,
in presence of the ghastly spectacle at Granada of the corpse of his late
Empress, Isabel, he had sworn to serve no perishable potentate. But
Francis was the heir to a dukedom, connected in blood with the Emperor,
and holding a post of great importance. He had a wife whom he loved,
he had children, sons and daughters. It seemed as if the world was pro
digal of its gifts to him. He could not leave it then if he would. As Favre
was forced to go forward to Germany, the Marquis insisted by letter with
St. Ignatius that he might retain Araoz. His request was granted, and
F. Antonio laboured, hard for souls that whole year until his recall by his
General at its close.
Favre's journey back to Germany from Spain occupied three months,
during which he and his companions, the Spanish priests, narrowly escaped
being robbed on the borders of Spain, and captured by the soldiers of
Suabia and the Lutherans, as soon as they reached Germany. But they
arrived safe at Spire on April 13,1 542.
There he first began his work among the clergy, whose laxity had been
severely admonished, with more harm than good, by their bishop. The
Jesuit won their confidence by the humility and charity which flowed from
his heart into all his words and acts; his talents and his excellent judg
ment did the rest. The clergy were persuaded or convinced, and nearly
all returned to the duties of their clerical life.
Then he was ordered to proceed to Mainz, where the Cardinal Arch
bishop, Albert von Brandenburg, greatly wanted him. Mainz, like most of
the German towns at that time, was agitated with all the distractions of
religious quarrels, an irregular clergy, and a wavering and divided people.
The Archbishop, a princely patron of the Renascence till Favre came, had,
like many others, shown grievous hesitation in face of Lutheranism, but
now, enforcing by his authority the advice which the Jesuit's eloquence
made acceptable to almost all, he restored peace and faith to his city and
states.

BB. Peter Favre and Peter Canisius — 1543. 365

Cardinal Morone had agreed on behalf of the Pope to the demand for a
General Council. Six places of meeting were discussed, and the choice fell
upon Trent. As usual, the Protestants were dissatisfied; but it did not
matter, for when the Legates presented themselves in November 1542, war
had already broken out between Charles and Francis, and discussions were
now useless. The death of two ambassadors of Francis, Rincon and Treyoso,
near Casale, on their way to intrigue at Vienna and Constantinople against
the Emperor, had exasperated the French King to fury.1 And the Pope,
when he went to Bologna, heard that the ships of Barbarossa, in the west,
were again ravaging the Italian shores ; the corsair had taken Nice, and laid
up his fleet that winter in the harbour of Toulon.
At Mainz, in January 1543, Favre publicly expounded the Holy Scrip
tures. This attracted persons from all the Rhenish provinces, among whom
was Peter Canisius, not yet twenty-four years old, but already distinguished
at the University of Cologne, where he studied under the famous Esch.
He had heard in early youth his holy kinsman's prophecy of the greatness
of the Society of Jesus ; and the reputation of Favre brought him now
to Mainz, where he was as much impressed by Favre's character as by
his genius. "Never," said he, "have I known or listened to a more
learned man, or to one of more eminent virtue — if, indeed, he be a man,
and not rather an Angel from Heaven."
Canisius was born at Nimeguen on May 8, 1 521, the year of the siege
of Pamplona. His father had great possessions.2 While Canisius was
with Favre at Cologne, a message summoned him to his father's deathbed at
Nimeguen. The old man recognised his son and died. Peter was over
whelmed with distress, for his father had led a worldly, though an honour
able life. But that night a Divine message answered his prayers. It was
revealed to him that his father and mother were saved. In the fervour of
his thankfulness, he distributed his large inheritance among the poor, and
then set out for Cologne. On his journey he met three young men going,
like himself, to that city; in those days travellers were glad of protection,
and they went on together. He spoke to them so well on the subject of
salvation through Christ, that two of them gave up all to worship Him in
the cloisters of the Charter House, and the other entered the novitiate under

1 The French King took advantage of Charles' reverse before Algiers to renew his alliance with
the Turk against Charles. The Spanish governor of Milan ordered the arrest of the two envoys,
one of whom was a Spaniard ; they defended themselves and were killed.
2 He was governor to the sons of Rene, Duke of Lorraine, and Philippine of Guelders, and
was sometimes employed by the Count-Bishop of Verdun in embassies.

366 Life of St. Ignatius Loyola.
Favre. A few years later, Canisius had the happiness of seeing his half-
brother Theodoric follow in his steps, and join the Society of Jesus.
Perhaps it was soon after this acquisition that Favre wrote to Lainez : —
"I cannot tell, brother Diego, the favours which God has bestowed on me
since we parted at Piacenza. He has healed all my iniquities and effaced
my sins. I entreat you also to bless and praise Him for me your brother,
and for all the Society." He expressed to Ignatius his astonishment, and
almost alarm, at his success.
At Mainz, Favre learned that the proceedings of the Archbishop of
Cologne had shocked the faithful there ; he openly favoured heresy.
Hermann von Wied had obtained his See simply because of his high rank.
He was grossly ignorant even of Latin, and lived, as did too many other
Prince-Bishops of his time, exactly in dress and occupation like any lay
lord. His fervent Archdeacon, Gropper, forced him to consent to a Synod,
which was admirable in its decrees, but which he naturally never troubled
himself to carry out. But he summoned the apostate Butzer to preach his
errors among his flock, and though the Archbishop hardly ever celebrated
Mass, he had done so publicly that Easter in order to communicate the
people under two kinds, after a Protestant form of public absolution. The
arrival of Butzer, too, was alarming. Tyndal also had been recently printing
his new translation of the Bible in the town, and such novelties naturally
inspired terror there.
The Catholics of the Electorate entreated Favre to come to their assist
ance. He obtained the Cardinal's permission ; for Albert had a high opinion
of the efficacy of Favre and the Jesuits, thinking the Society, by Divine
guidance, reserved for those times, which were so troubled and hard .to deal
with.1 He wished Favre to accept a valuable silver cup from him, which
was refused. When he went to take leave, the Cardinal threw into the
breviary-case which he wore at his girdle a hundred golden florins; this
Favre could not respectfully return, but he would keep none for himself;
so he divided it among the poor of Mainz and the Jesuit students at
Louvain, who were in great need.
When Favre arrived at Cologne, he found that the evil had attained
a great height. He boldly confronted Hermann, who listened to him in
silence, and seemed to approve what he urged. But as he had no confidence
in the effect of his words, the Jesuit consulted Poggi, the Nuncio residing at
Bonn ; and Poggi bade him remain at Cologne. However, the Emperor had

1 Ut societatem sibi videri diceret, prope divinitus, usque ad ea tempora tam difficilia, tamque
aspera, reservatam.

Blessed Peter Favre at Louvain — 1543. 369
now affianced his son Philip to Maria, daughter of King Joam of Portugal,
and the King wished that Favre and another of the Society should go
with the young princess into Castile. Ignatius ordered him to set out at
once. On his way he found, at Louvain, Domenech and his seven com
panions, the Spanish students, whom the war between France and Spain
had forced to leave Paris.1 They were entertained at Louvain by Cornelius
Wishaven, who, decided by the example of Canisius, had resolved to join
the Society.
Favre's journey brought on him a fever, which confined him to his bed
in that city, yet he had energy enough to assist Strada in composing his
sermons for the learned world of Louvain. In his sick-room he gave to the
young preacher the heads and substance of his discourses, and he admitted
to his bedside those whose hearts Strada had touched, and there confessed
them and instructed them in the ways of perfection. Meantime St. Ignatius
instructed Blessed Favre to send a number of students to people the new
college at Coimbra. Some twenty young men of the University of Louvain
offered themselves to join the Society. Of these Peter chose ten, all of
promise and most of them graduates, and • sent them under the charge of
Strada, Oviedo, and Father Juan de Aragon by sea to Lisbon. Among
those refused was Olivier Manare, who was recommended to wait till he
had finished his studies, nor did he in fact enter till 1548, when at Paris.
Favre recovered, but he was ordered back to the Rhineland, and his journey
to Portugal was adjourned. He left Louvain on January 21, 1544, with
young Millan de Loyola and Lambert Duchateau. They passed through
Liege and Maestricht. Peter preached everywhere, and arrived at Cologne,
where his short absence had left the field open to the Lutherans, and their
patron, the Archbishop. Butzer, Pistorius, and Melanchthon — remembered
to this day at Cologne — were allowed to preach there. Favre daily held
public conferences with them, and his arguments had such weight with the
citizens, that some thousands of them petitioned the Emperor to banish
Butzer and the rest. This was granted ; but first Favre held with them a
solemn public disputation, which ended, as such things commonly do, by
making their differences wider than before. A letter written by Favre to
Lainez on the way of proceeding with Lutherans is highly characteristic.
"All who desire to do them good," he says, "should show them the
greatest charity, love them truly, and despise all prejudices that might
lower them in our esteem. We should seek their good-will and confidence
by a friendly intercourse, conversing of the matters on which we are agreed,

1 See Book III. c. iii.
2 A

370 Life of St. Ignatius Loyola.

and shunning altercation. We should teach them first what they ought
to practise, then what they ought to believe; not, as was the custom of
the early Church, when men's minds were first of all to receive the faith
which comes from hearing, and then be led by degrees to the practice
of good works. Now-a-days we should endeavour to win" them from evil
ways before we attack their evil doctrine. If Luther himself could be
brought to a virtuous life, it would be easy to draw him back into the
true Church."
The mildness of Favre touched his opponents, though they were so
many, "that, but for him," says Orlandini, "Cologne would have been
wholly lost."
Although the Jesuits had been so successful in Flanders, their house at
Louvain had received no formal establishment, perhaps partly in conse
quence of that success. Favre, before his return to Cologne, and in accord
ance with instructions from Ignatius, detained the students who had not yet
sailed for Portugal, in order that the townspeople should not be irritated.
-Nevertheless, they were violent against Wishaven, who succeeded Favre
as Superior, and many parents and professors forbade the young men
to receive his instructions. Adrianenssens, Vinck, and others of distin
guished talent persisted, and became part of the new Community. Favre
collected the young men, before scattered over the town, under one roof,
and when he sailed from Antwerp, left them to Cornelius Wishaven, who,
when called to Rome, was replaced by Legillon, and then by Adrianenssens,
a man whose sanctity of life and charming manners won all hearts. The
position of the Company at Louvain was disadvantageous, and often highly
perplexing; some of the secular clergy were jealous, and a large number ot
secret Lutherans hostile ; their work in public preaching and private exhorta
tions was frequently impeded, although Adrianenssens had a high reputa
tion and much influence. Ruard Tapper, Chancellor of the University, and
Blosius,1 the celebrated Abbot of Liessies, advised him to petition Mary,
sister of Charles V, Queen of Hungary, and Regent of the Low Countries,
to authorise the establishment of the Company in her domains; but a
contrary influence interposed, and she would not accede to the request.
Tapper, by desire of Ignatius, received in 155 1 the solemn vows of
Adrianenssens, and on this occasion he pronounced an eloquent eulogy
on the new Order, which had a great effect on the people of Louvain. It
was as usual regarded with suspicion or envy by many of the clergy, and

1 Louis de Blois.

Carthusian charity. 371

some even made their parishioners take an oath that they would never
enter the confessional of a Jesuit. All sorts of abuses were attributed to
them, and the Faculty of Theology caused an examination to be made.
The offences were proved, but the offenders were not the Jesuits, but
their opponents themselves.
While Favre stayed at Cologne, he received the utmost kindness from
the Carthusian monks there. They were grateful to the new Order for
what it was doing and attempting for the Catholic Church. Their Prior,
Gerard Hammontanus, along with several others, went through the " Spiri
tual Exercises " under Favre, arid, after his departure, continued their inter
course by letter. The friendship of Prior Gerard lasted as long as Ignatius
lived, and often showed itself in substantial benefits.
Favre left Cologne in July; Canisius and Kessel remained to confirm
and spread what he had begun. A house was afterwards established there,
and Leonard Kessel was placed at its head.
The Diet, presided over by the Emperor, still sat at Worms. Like the
assemblies of Spire, Ratisbon, and Nuremberg, it produced nothing, and
gave promise of nothing for the future. Both parties, far from approxi
mating, had only learned to measure the distance which separated them,
and the impossibility of any concessions on the part of Rome that would
satisfy the secret exigencies and the . avowed scruples of the Lutherans.
As for Luther himself, the slightest hope of reconciliation with him had
long since passed away.
Le Jay, who was all for peremptory suppression, seems to have inclined
to the opinion of St. Gregory of Nazianzum, " that heresies are never sub
dued by forbearance." He argued with Charles V. ; but the Emperor was
not at all disposed to run the risk of losing that large part of his dominions
which the Protestant princes might lead into a successful revolt, if their
religious dissensions were too absolutely suppressed. He estimated clearly
the different natures of his Spanish and German subjects : he saw that in
the Peninsula the fervent piety of the people was always ready to assist
the magistrates, who had only to contend with a small intermediate class
— dreamers and speculators, learned men, and a certain portion of the
regular clergy, who in their leisure and retirement were well pleased
to find a new field of thought and examination opened to them and new
questions to study. In Germany, on the contrary, the opinions of the
Protestant teachers had sunk deep and widely into the national mind;
they -had by no means driven -out the old faith from the larger portion
of the land, but they had stirred up most men to examine and consider.

372

Life of St. Ignatius Loyola.

Cardinal Alessandro Farnese, the bishops, and Le Jay constantly urged
active measures; the disturbances of Cologne, and the apostasy of the
Elector-Archbishop, disposed the Emperor to follow their advice, but he
acted tardily and with much precaution.
The Jesuits in Cologne were naturally obnoxious to the Reformers and
to Wied; and the magistrates closed their house, on the plea that new
sects were prohibited by law. The Jesuits dispersed themselves, but still
remained in the town, the Carthusians hospitably sheltering some of them,
the rest living on alms : after a while, other influences prevailing, they were
allowed to return to their house, and Archdeacon Gropper assembled the
clergy and university ; it was resolved that Canisius should go, in the name
of the Elector of Cologne, to the Emperor and to the Prince-Bishop of
Liege and petition both to assist in repressing the active intolerance of the
Protestant party. Canisius went first to Liege; its Bishop was George,
uncle of Charles V. : he promised his personal aid and his mediation with
the Emperor. Strengthened by this adhesion, Canisius proceeded to the
imperial camp at Worms, where Charles heard him favourably, admired
the adroitness of an emissary not yet twenty-five years old, and promised
to protect the Catholics. Some months later Charles joined with the Pope
in formally deposing Hermann ; and his dignity of Elector-Archbishop was
given to Adolph von Schaumburg. Hermann retired to his principality of
Wied, and there he died.

TOWN AND LAKE OF NANTUA, FRANCE.— See p. 363.

,W_S_-_-w__- _- -_--'
DOORWAY OF THE ABBEY CHURCH, NANTUA.

CHAPTER II.

WORK IN ITALY, IN VENICE, AND ROME: — 1542-1544.

THE members of the Society were invited to many places. Ignatius was
well pleased that their scanty number should be multiplied by frequent
travelling; such journeys were fruitful. Everywhere they taught by their
mere presence, travelling on foot, living on alms by the way, and, when they
had more than a bare subsistence, giving to other poor, not more humble
than they. Lainez, at the request of Pietro Lando, the Doge, was ordered
by the Pope to proceed to Venice. The Lutheran doctrines had gained
much ground -there, more than in other parts of Italy, because greater
freedom was allowed in the republic, and the concourse of strangers brought
an invasion of differing opinions. The eloquence of Lainez had a force,
imagery, and fervour which pleased the glowing fancy of the South; and
the Venetians flocked with such eagerness to hear him, that sometimes the
crowd waited all night outside the church for the opening of the doors. In
the evening he delivered in the church of San Salvatore a series of discourses
on the Gospel of St. John, which so pleased the citizens that they petitioned
him to continue them three times a week. Even amid the pleasures of the
Carnival, the oratory of Lainez was not unheeded, and his hearers were
373

174

Life of St. Ignatius Loyola.

persuaded to moderate something of their dissipation. He had refused the
entreaties of the Doge, who offered his palace for a lodging, and he stayed
as before at the Hospital of Saints John and Paul. But an order from
St. Ignatius overcame his resolve; Lainez went to reside under the roof
of Andrea Lippomani ; 1 and Andrea, grateful and admiring, gave his bene
fice of the Priory of the Maddalena at Padua to found a college for the
Jesuits in that city. But in Venice they were not allowed an undisputed
possession ; a brother and the nephews of Lippomani appealed to the Council
of Ten to forbid the alienation of this Priory from their family. Lainez
and Salmeron, sent thither by the Saint, presented themselves before the
Council, who were entirely hostile, and altogether disposed to protect the
claim of the Venetian nobles against strangers. Lippomani's brother was
present. The poor attire and great humility of the two priests did not at
first aid their cause; but when Lainez began to speak, the accomplished
auditory perceived immediately that they were listening to an extraordinary
man. His reasoning persuaded them, and his eloquence pleased them so
much, that when, he had ceased speaking and took leave, they all rose up to
applaud. Lainez had gained his cause.
Lippomani received the brethren into his own house at Padua, till the
transfer of his Priory was authorised. Polanco and des Freux were the
first who accepted this hospitality ; and soon came Otelli, lately a student
at Padua. Mendoza next year brought four or five more, and thus opened
the first Jesuit College in Italy. After the cession of the Maddalena was
allowed by the Council of Venice and by the Pope, Ignatius proposed to
settle an annuity of 200 crowns on each of the two younger Lippomani ;
but Andrea would not allow this, and Ignatius then made him perpetual
administrator of the college. - Andre" des Freux, already a matured scholar,
was admitted into the Society in 1541. He was said to excel in the three
dead languages, as well as in mathematics, in medicine, law, music, poetry,
and oratory. The Saint sent him to study theology at Padua, and he remained
there two years. Ignatius made him his secretary, and he translated the
" Exercises " into Latin ; 2 then, after many removals — for these seemed part
of the original scheme in Ignatius' mind — des Freux helped to establish the

1 He was brother of the Bishop of Verona, and a knight of the Teutonic Order. St. Ignatius
insisted on. the change at the instance of Cardinal Cervino, to whom the Nuncio at Venice had
written on the subject. Lainez' work among the sick hindered his other employments, and
Ignatius wrote on August 27, 1542, to request him to leave the hospital, and to go and live at
the Trinita, the residence of Andrea. See Cartas de San Ignacio, t. i. p. 144.
a This was the first work published by the Society, the head of the long list which the three
folios of De Backer's Bibliographie de la Compagnie defisus are not large enough to contain.

Lainez at Padua and Bassano — 1544-45. 375
College of Messina. Afterwards, when through Lippomani, the friend who
had already shown so much generosity to the Society, a college was obtained
at Venice, Andi . des Freux was made Superior. There, a young Jew
named Elia, learned and zealous in his own religion, presented himself to
reclaim a brother of his, whom the Jesuits had lately baptized and sheltered.
Des Freux received Elia courteously, offered him the hospitalities of his
house, that he might be under the same roof with his brother ; and when
Elia, accepting this, arrived in the evening, the Fathers proceeded to
wash his feet, after their custom. This act of humble kindness towards
one who came to complain and oppose, touched his heart. The Jew was
converted, and then set himself to convert others; and his knowledge of
Oriental languages made him a very useful missionary, chiefly at Cairo
and Jerusalem.
When Lainez, bearing Lippomani's gift, went to Padua, he found des
Freux and Polanco already established there ; both, while they finished their
studies, converted their fellow-students. They were yet mere scholastics,
but they worked with great success. Otelli was one of their most valu
able recruits : he became a priest of wonderful activity and usefulness, so
zealous that, in after years, Ignatius was forced to abridge his labours,
and to forbid his preaching for some time. Lainez established and gave
rules to the college, which was much needed, at Padua, for the new opinions
had spread there, and were obtaining ready access to the minds of young
and inexperienced men. The logic, eloquence, and character of Lainez
established his influence over them, as it had over others at Venice. Then
he went to Bassano, and was no less successful there in turning back
the torrent of public opinion, which had been greatly affected in the
neighbourhood by the German freethinkers. At the church of San
Lorenzo in Damaso, he and his companions gave instructions twice a day
for a long time. The noble and learned thronged to hear him preach;
wreaths and flowers were often thrown upon him when he descended
from the pulpit.
Ignatius had received into his Society, in 1539, a gifted and highly
useful member, Paolo Achille, the spiritual child of Favre, whom he sent
to study at Paris. This Father afterwards founded with Nicholas Delanoy
the College of Palermo, and guided it with admirable success. Acting on
the Christian principle that all authority is given for the sake of the
subordinates, and that it is a hateful usurpation when not beneficial and
charitable, he made Fathers as well as novices love his rule; and never,
it was said, imposed a penance unless he saw the subject willing to
receive it.

376 Life of St. Ignatius Loyola.

Francesco Vanucci, chief almoner to Paul TIL, Lorenzo di Castello, and
Giacomo da Crescenzi, a Roman of high birth, are remembered among the
friends who were most ready to advise and aid Ignatius in the good works he
projected. They discussed with him the steps he should take, the alms he
might hope for, the Cardinals whose protection he should ask, the persons
who should be associated with him, according to circumstances. Ignatius
wanted a refuge for women who wished to leave a bad course of life. He
created the House of St. Martha in 1543, where, without taking vows, all
who sought a maintenance and protection were received. In four years 300
had been admitted. Many ladies wished to join in the good work, and they
formed a confraternity, the object of which was to supply the necessary
funds for the House. Ignatius tried every means to induce fallen women
to repent. He even sought them in their places of resort, and led them
openly to his refuge through the streets of Rome. When some one repre
sented to him that the contrition of such women was not to be depended on,
he said, " If I can prevent even one sin against God, I think it is worth all
the trouble I can take." In this work he was assisted by some matrons of
high birth, who occasionally received the poor penitents into their houses.
One of these was Dofia Leonora Osorio, the wife of Juan de Vega,
ambassador at Rome from Charles V. Much opposition was encountered at
first, for all the worst men and women in Rome were against the asylum ;
for several months they assembled during the evenings in front of it,
breaking the windows, and using horrible language and outcries.
When at first funds were deficient, Ignatius, took all the expenses on
himself. Just then, some relics of ancient Rome were discovered on the
ground belonging to the Jesuits' house, in front of the church, where new con
structions were required — vast blocks of buildings, whose name and desti
nation are unknown — which Codace sold for IOO ducats. With this sum he
bought a piece of ground, others offered contributions, and in February
1542, the asylum was ready for the poor inmates, and the keys were
delivered to the charge of three noble patrons. It was to be administered
by a confraternity calling itself " di Sta. Maria della Grazia." By the rules
of the house, no married woman could go out except to return to her
husband ; nor any unmarried woman, unless to become a nun, or to enter
some other permanent state. Cardinal Carpi was their protector, and Father
Diego d'Eguia their confessor. He resided on the spot.
The Jews' House began through the compassion Ignatius felt for some
converts who had been expelled from their families, and whom he took to
live with him, till the number became inconvenient. He also procured
that the synagogues should support those who desired Christian instruc-

ROMA.

ESTABLISHMENTS FOUNDED BY ST. IGNATIUS, OR AT HIS SUGGESTION, IN ROME

Good works established by St. Ignatius. 379

tion; for many, converted to the truth by the public teaching of the new
Society, were withheld by the dread of poverty from declaring them
selves Christians. Ignatius received into his house all Jews who desired a
refuge there ; and at last procured a foundation for them at San Giovanni
di Mercato, with the privilege from the Pope of retaining all their lawfully
gained property: that part which they had acquired by usury was to be
restored if possible, and if not, it was to be employed in some authorised
manner for their own benefit. «
Ignatius now began to find the favour that attends the benefactors of
the people. When he passed through the streets they pressed to see him ;
when he mounted the steps of the Piazza Altieri, in front of Santa Maria
della Strada, or of the Old Exchange, they thronged to hear. He allowed
all to speak to him. Filippo Aupolino believed that hardly one person had
ever left him without the desire to lead a Christian life.. He procured from
the liberality of the Romans an orphanage for young boys, another for
girls, and an asylum for young girls who .needed protection. The first
still exists under the care of the Padri Somaschi.
. Father Eleuthere du Pont, who knew Ignatius long and intimately
during the latter years of his life, gives this remarkable description of
him : " His aspect seemed to make all better who saw him ; it inspired in
all such a feeling of humility, and so awed all meanness and guilt, that
no one with an evil conscience would have ventured into his presence or
have looked him in the face." For in his countenance there was an air
of sanctity that, even when he was an aged man, infirm and wasted by
mortification and sickness, was plainly supernatural, and as if bearing a
message from Heaven to repenting sinners. His charity was so tender
that, however depraved any might be, Ignatius would always find some
thing to love in them. If there was nothing else, he loved the blood of
Christ shed for them, and the image of God in which they were created.
His open-air sermons were so successful, that even his enemies did not
find fault with them. Palmio and Ribadeneira, not yet in priests' orders,
preached in the same places every week.
It was remarked at Rome by the Fathers in their visits of charity, that
many sick persons would not send for a priest, or in any way think about
the good of their souls, until their life was in imminent danger. Innocent
III., in 1215, had forbidden all physicians to attend the sick, when the ill
ness was dangerous, until the patient had been visited by a priest and made
his confession; but this law had gradually fallen into disuse. Ignatius
resolved to revive it. He began first by personal and private exhorta
tions, and then appealed to legal interference : this brought upon the Society

580 Life of St. Ignatius Loyola.

much ill-will from the physicians, who found their own visits less in
demand when the priest had to go first. Paul III. was not at this time
at Rome. He had left it for Buseto, where he was to meet the Emperor
Charles V. They parted in discontent, Paul going to Bologna and Charles
to the Netherlands. Ignatius appealed in the Pope's absence to his Legate,
Cardinal Carpi, and sent him a petition along with a theological opinion,
refuting the objections of the physicians. In this he said : —
• Many die without the help of religion, either not confessing at all or im
perfectly. They ought to be warned to perform this duty as soon as the malady
begins to seem dangerous, so that they may not wait till they have not the
Strength' necessary for a sufficient confession, or for any at all ; and then the
urging it may hasten their death. These evils would be avoided if they confessed
at the beginning, for this not only saves the soul, but gives relief to the body,
and much contributes to its recovery. And this has been your Eminence's
motive in restoring, as you have done, the observance of the decree of Lateran,
with this relaxation, that the physicians may visit once or twice, but not oftener,
persons who have not confessed. In spite of this concession, many physicians
have done all they could to oppose this holy intention, while some upheld it..
They who oppose it pretend that it is contrary to charity to let a man die because
he refuses obstinately to confess; for, they say, if he lives, he may repent. But
all reasonable persons answer, that laws are made for the general benefit, and
must not be set aside, even if they cause damage to particular persons. ... If
this objection had any value, we might say of Ananias and Sapphira that if they
had lived they might have repented.
The Legate referred to the Pope, and it does not appear that much
result followed. Many years after, the decree of Innocent III. was enforced
by St. Pius V. with some modifications allowed to this day.
Lainez removed to Brescia early in 1 544, where the doctrines of Luther
and Calvin were in great favour. He preached, and was admired as usual;
but an apostate monk announced that he had arguments against purgatory
so conclusive, that Lainez must be silenced by them, if not convinced. The
Father challenged him to a public contest. In those days such disputes,
the chief intellectual amusements of an age when books were still rare,
were greatly enjoyed. Numbers thronged to hear the discussion, which
was opened by the monk, who went through all his arguments without
interruption; Lainez listening with downcast eyes, in perfect patience, till
his antagonist had exhausted his subject. Then, with the accuracy of a
prodigious memory, Father Diego went through the objections in the order
in which they had been stated, taking up each point, and refuting the
Lutheran's view so fully and clearly, that an extraordinary result followed.

Lainez preaching at Brescia — 1544. 381
For not only did the audience pronounce for Lainez, but the monk owned
himself vanquished, returned to the faith of the Church, and became a warm
friend of Lainez from that time.
On Quinquagesima Sunday, Lainez commenced his Lent sermons in the
cathedral ; he preached three times a week in other churphes, and at three
convents of nuns.
The peace between Francis and Charles that was signed in September
of that year, at the Chateau de Crepy, gave a short breathing-time to
Europe, and Rome at last anticipated a period of prosperity. Paul III.
had with difficulty prevailed on the two sovereigns to meet at Nice. Their
conference promised a united action against the Turks, and the solid support
of the Catholic Church : it no less promoted the darling projects of Paul
himself. He obtained Novara with a large territory for Pier Luigi Farnese,
his son.1 Charles, moreover, promised his daughter Margaret to Ottavio, the
son of Pier Luigi. Francis also agreed to affiance the Duke of Venddme
to Vittoria, sister of Ottavio; this French marriage never took place.
Margaret espoused Ottavio : their union was a happy one, though the bride
was much older than her husband. He was as brave as he was handsome,
a worthy father of his illustrious son Alexander.2
But when the next year brought the opening of the long-looked for
Council in the city of Trent, an heir was expected in the family of Ottavio,
and this bound the Farnesi more than ever to the Austrian cause. Cardinal
Alessandro Farnese went, to Worms, where Charles was staying, and
appeared successful in effacing the Emperor's mistrust. It was not very
unreasonable; for if Paul was an enlightened and energetic head of the
Church, it is no less certain that his desire to aggrandise the Farnese family
was excessive: it led him frequently to consider far too much in his
diplomatic relations what was likely to secure their large territories in the
north of Italy, and it filled the last days of his life with regrets, and even
with remorse.
The winter of 1544 brought a long illness to Pedro de Ribadeneira,
which the tenderness of Ignatius made rather an enjoyment than a
calamity. When the Lent came, his physician forbade his fasting; but
Pedro represented to Ignatius that his companions might be scandalised
by this exemption. "Who has' a right to be shocked?" said Ignatius;

1 Victor de Buck, the BoUandist, in his Le Gesit de Rome, p. 16, says that Alexander Farnese,
afterwards Paul III., contracted when young a clandestine marriage— a thing very common before
the Council of Trent— with a girl of noble Roman family (Ruffini?), before 1493, according to
Soriano, the Venetian Ambassador, writing in 1535. Paul III. was bom in 1468.
2 Marguerite d'Auti-iche, Gaehard, Brussels, 1867, p. xi.

382 Life of St. Ignatius Loyola.

"should they not rather thank God that they are not under the same
necessity?" And, indeed, hearing afterwards that some of the college
at Toledo had blamed Pedro for accepting, this indulgence, Ignatius was
so displeased, that he threatened dismissal from the Society to any who
should thus sin against charity and obedience, and he ordered his letter
to be read aloud in the refectory at Toledo.
Upon the recovery of Ribadeneira, who had not yet completed his
studies — interrupted at Paris and Louvain — Ignatius sent him to Padua,
along with Ugoletti and Diego Salmeron, a young brother of Alphonso.
They made the journey more quickly this time, but Diego arrived ex
hausted, and died after a short illness. He was ready for heaven; he
had acquired the most difficult virtues of his Order. It was said of him
that he was never known to complain of any one, whatever injury he
might have received ; he always asked pardon as if he were the offender.
Ignatius wrote on the 17th of February 1546 to Ortiz, who had a strong
interest in Ribadeneira : —
I have nothing to add, except that Pedro de Ribadeneira is in Padua, and
very much esteemed there, both for his life and his studies. I believe that, if
he lives, he will be a great and true servant of God our Lord.1
Pedro often sent his compositions in prose and verse to Polanco, now
secretary of the Company, asking his criticisms; for Polanco was the
friend of all in the Society. All his life his ' charity found leisure and
sympathy for the interests of each member, though the General gave him
what seemed full employment, and he frequently had the greater part of
the burden of the Society resting on him ; besides which he translated
the Constitutions, wrote several works of much value, historical and
doctrinal, heard Confessions, and gave audience and counsel to many
among the most distinguished of the Roman Court. But amid the greatest
hurry of business, he appeared ever " with an equal countenance, grave,
composed." He so divided the hours of the day and night, that
every moment had its allotted duty, either for some part of his charge,
or the profit of his own soul; he assigned a mystery of the Saviour's
Life or Passion to every day in the week, dividing each into three parts ;
he practised much the Catholic duty of intercession; he prayed for the
colleges, for the countries that had received the Company, and then, by
name, for, his friends. And the control he exercised over his thoughts was

1 Cartas de San Ignacio, t. i. p. 236.

New home at Santa Maria della Strada — 1540. 383
so great, that no worldly ideas . ever intruded on him until his devotions
were ended and secular affairs recalled.
It was in 1540 that Codacio succeeded in obtaining the central position
of Santa Maria della Strada, near the Pope's palace of San Marco, and under
the Capitoline Hill. St.- Ignatius it was who selected the position. The
church was then a parish church; but the parish was" transferred to the
basilica of San Marco. An old building which faced it was hired by the
Saint; and there he and his companions lived from 1541, in very wretched
quarters, till 1 543, when Father Codacio, helped by liberal alms, built a new
house, adjoining Santa Maria della Strada. Of this the rooms occupied by
Saint Ignatius are the only portion now left. The church, which was very
small, was used for the work of the Fathers. .
It very quickly became so frequented that there was no room for the crowds
who flocked thither, nor were there priests enough to minister to their wants.
Very soon additions were made to it, and when St. Francis Borgia came to
Rome, he determined to build a new church, and the foundation-stone was
laid solemnly in 1550. But it was reserved for the magnificent gene
rosity of Cardinal Alexander Farnese to begin in 1568 the splendid Church
of the Gesu which now exists. We cannot but regret the obstacles which
hindered St. Francis Borgia's wish, for, as St. Ignatius writes, "the most
celebrated man now known, Michael Angelo, who is doing St. Peter's, is
undertaking the work for mere devotion and without any gain."1 Pos
sibly the many engagements of that great genius were among the hin
drances which prevented the first church being carried out. He died in
1564. The Carthusians of Cologne continued their intercourse with Ignatius
by letter. In the General Assembly held at the Grande Chartreuse in
1544, it was resolved unanimously that they should admit the Society of
Jesus to a participation in all their prayers and works, and thus form a
fraternal alliance between the two Societies. The head of the Order, in
a formal decree, communicated this decision to St. Ignatius, with whom
he continued to exchange the most friendly letters. Hammontanus pro
moted actively the establishment of a college at Cologne, and aided by
abundant generosities all the members of the Society who came to that
city. As Ignatius could not in his poverty return these benefits, he sent
to the Prior, at his request, from time to time, some beads to which the

1 Cartas de San Ignacio, t. iv., Jan. 1552.

384

Life of St. Ignatius Loyola.

Pope had attached indulgences, recommending him to exhort the persons
to whom he gave them to observe all the duties of religion. He also
granted readily a full participation in the good works of the Society to
their brethren of the Chartreuse.

.1

Ik J

8L

// l> 7)rt<^ — ¦

THE BASILICA OF IL SANTO, ST. ANTONY OF PADUA, FROM THE CLOISTERS, PADUA.

THE SORBONNE; PARIS, TIME OF ST. IGNATIUS.

CHAPTER III.

COLLEGES: PARIS, LOUVAIN, AND ALCALA— 1540.

IGNATIUS ever loved Paris as the nursery of his Order. Among its
people the memory of the first Fathers remained fresh and deep ; and
rich persons maintained in the university a number of young scholastics
whom Loyola desired to perfect in the studies required at that day. For
the Jesuits were perpetually reminded that they were to combat with all
intellectual weapons, and prepare for all sorts of hostilities, and would
have frequently to oppose genius and learning ranged on the side of
heresy or sin. Over these scholars he placed Diego d'Eguia in the spring
of 1540, and the next year Domenech succeeded him. In 1542 Ignatius
sent Ribadeneira and Diaz to study in Paris; and five others, among
whom was Antonio Criminali, the first of the Company who attained the
honour of martyrdom, accompanied them as far as Avignon, and then
went on to Coimbra. Ribadeneira not being strong, and still a mere boy,
the others proposed that when they left Rome he should be allowed to
ride while they walked. Ignatius answered, " Pedro may do as he pleases,
but if he be a son of mine, he will travel on foot like the others." So
they set out after their fashion, two and two, Ribadeneira, as the weakest
3§5 2 B

386 Life of St. Ignatius Loyola.
of the party, walking first, and all accommodating their pace and the
arrangements of the journey to him. They had a small sum of money,
which would suffice to allow each of them about. three halfpence a day;
but this was only in case of great emergencies. They were, under all but
uncommon circumstances, to beg their daily bread, and to rest wherever
charity offered them an asylum. This was soon needed, for when Ribade
neira reached Viterbo he was footsore, and forced to remain there all
night. Before the evening closed, his old restlessness and curiosity seized
him. He ran all over the hospital where they were lodged, into the church,
and then into the pulpit. Here the sacristan saw him, and began to ring
the bell. Several persons came in, and Pedro, perceiving that a congrega
tion was collecting, descended; but he was told that he was the preacher
whom the people came to hear. Whether this was done by the sacristan
in simplicity or as a joke, the story leaves us in doubt ; either way, Pedro
accepted the necessity of compliance, and remounted the steps. He was
not over-diffident at any time, and remembered that he had very recently,
in compliance with a rule of the novitiate, preached 'a sermon in the
refectory of their house at Rome on the subject of the Blessed Sacrament.
This he repeated without difficulty; and afterwards, when he had retired
to his cell, an old man came to him, and said that he had long avoided
the confessional and the altar, because he was meditating revenge for an
injury received many years before, but now, persuaded by the sermon he
had just heard, he desired to renounce his evil projects and receive absolu
tion. Pedro, not yet a priest, sent him to his companion, Father Santa
Cruz. He was thankful, he said, for this instance of success, but resolved
to be more careful in future of meddling with holy things.
When Diaz and Ribadeneira — having parted at Avignon with their five
companions — reached Caderousse, they found all the world in commotion
with rumours of war, and indignant against Charles and his Spaniards.
Diaz, easily repulsed, wished now to rejoin the others and proceed with
them to Coimbra. Ribadeneira resisted, and they continued their journey
to Paris, where, after two months' travelling and many escapes and diffi
culties, they reached the College of the Lombards. Geronimo Domenech, the
Rector of the Jesuit scholars at Paris, had known Ignatius and his com
panions while they were studying there, but did not then join them.1 A
desire of learning brought him to Paris, and afterwards to Bologna, where he
found his old acquaintance Xavier ; then, intending to return to France, he
came to Parma, where he met Favre and Lainez, who prevailed on him to

11 He was of a noble family in Valencia, and had held a canonry in the cathedral.

Banishment of Jesuit students from Paris — 1542. 387

wait a few days and go through the " Spiritual Exercises." He came out
from them resolved to enter the Company of Jesus, whose members were
then few and scattered.
Among the students at Paris were some whose names were afterwards
illustrious — Francisco Strada, Paolo Achille, Viola, and others less known,
but not less fervent ; they lived after the example left them by Loyola and
his associates ; they communicated constantly.at the church of the Chartreux,
and gave the "Spiritual Exercises." After these Diego Miron, who, ten
years later, was Provincial of Spain, asked to be admitted as a novice.
Francois Picard, and the Franciscan Doctor of Divinity, Pierre a Cornibus,
both distinguished men, declared themselves friends and patrons of the
Society. Domenech succeeded Father d'Eguia, who in 1541 was recalled
to Rome. He lived with the scholars in the College des Tr^soriers; late
in 1 542 they moved to that of the Lombards,1 though they went for lectures
to Ste. Barbe. Ignatius soon summoned Miron, Ponce Cogordan,2 and
Francisco de Rojas, whom he sent to Lisbon by desire of the King. Only
sixteen were then left. Francis I. and Charles V. renewed soon after their
ever-smouldering quarrel, and the subjects of Charles were ordered to cross
the frontier within a week. Domenech and seven others, being Spaniards,
prepared to leave Paris. The University remonstrated with Francis against
this ungenerous banishment, but in vain, and the students were forced to
start after only a month's residence. Diaz was no longer with them; he
had chosen to become a soldier, and was ultimately killed in a duel. Millan
de Loyola, Francisco Strada, Oviedo, and Delz, already a priest, and three
more, besides Pedro, accompanied Domenech. They were harassed on each
day's journey by the disturbances of the coming war, and more than once
arrested as prisoners, Domenech having much difficulty in persuading the
governor of Amiens that the time fixed by the King for leaving France had
not elapsed. At Arras they were safe, for the garrison were Imperialists ; but
the place was in a state of commotion, and the hospitals not able to receive
them, so they were forced to go on, although Ribadeneira had been entirely
prostrated by fatigue. They reached Brussels at the close of the fourth day.
There the Franciscans received and kept them, for they could not yet reach
Louvain. Van Rossem, in the service of the King of France, was ravaging

1 The College des Lombards was chosen, because several of the Jesuit students had got scholar
ships in that college, and they were able to lodge the remainder in their rooms.
2 Charles de Guise, Cardinal of Lorraine, said of Ponce Cogordan, "that he was the most adroit
negotiator he had ever known, and he had known many." His skill and his patience were
abundantly tried during the long negotiations that he conducted on behalf of the Society with
the Sorbonne and the French Court.

388 Life of St. Ignatius Loyola.

Brabant, and it was not till a fortunate sortie had driven him away from
the gates of Louvain that Domenech and his party could proceed thither.
When they entered, they found the whole townspeople, even the clergy and
students, still under arms ; and many days passed before the usual studies
were resumed.
During the war the unpopularity of the Spanish name acted in Paris
unfavourably on the Institute, and was one, though the least perhaps, among
the causes of hostility against which it long had to struggle in France.
With the return of peace a number of Jesuit students came to the
College des Lombards under Father Viola in 1545.
Everywhere the universities were at first jealous of the gratuitous and
successful teaching of the Society. In Paris the Sorbonne thought its pre
eminence offended; and it needed all the patience, all the good done and
the triumphs achieved by Ignatius, to appease and convert enemies, who
were seeking an excuse for rancour generated in rivalries of race, learning,
and popular favour. Besides, a powerful opposition was excited by the
Archbishop of Paris, who was angry that the Society, without his consent,
had admitted his nephew amongst their number, and was, moreover, in
dignant that they had received from Paul III. a formal exemption from
episcopal jurisdiction.
Postel, a very brilliant and highly erratic genius, was, St. Ignatius
wrote, " a Regius Professor at Paris, a Master of Arts of sufficient merit,
very learned in Latin, Greek, and Hebrew, and moderately so in Arabic,
who speaks Italian very well, and has written a number of works, partly
translations, partly original." 1 He had lived a long time in the East, and
boasted that he could travel from Paris to Pekin, and speak everywhere
the language of the country. The French Court paid him homage, and he
was called the " wonder of the world." But in the hope that the new
Society would become a willing instrument to carry out the work to which
he thought he was called, to win the whole world back to Christ by reason
and the sword, he resigned all his honours, and went to Rome in 1 543,, and
asked to be admitted among the novices. Ignatius received him into the
house at Rome ; but though at first he showed he had patience and humility
under the tests of his probation, his mind soon wandered off into his old
visions, till he seemed to have become deranged : he expected another
advent of the Messiah, talked astrology and Rabbinism; and when Sal
meron and Lainez argued with him, they found that he had mounted into

1 Cartas de San Ignacio, t. i. p. 170. The letter to the Society, written by the Saint's
order, 1543.

"_
¦¦Si

Postel. — The " Monita Secreta."

a region whither it was useless or impossible to follow. Cardinal Savelli
then made a similar attempt, with no better success ; and St. Ignatius was
at last obliged in 1 545 to dismiss the gifted Frenchman. He soon began to
teach heretical tenets, and fell into the hands of the Inquisition at Rome,
from which he was released in 1559, when he returned to Paris.1 This
incident, misrepresented by prejudice and ill-will, increased the difficulties
the Order had to encounter in Paris. Jerome Zahorowski, an ex- Jesuit,
gave to the world in 16 14 that shameless slander of the "Monita Secreta,"
full of ribald fabrications, which has served its purpose so ingeniously,
that it is not yet worn out ; a story of secret instructions, confided to the
Superiors only of the Society, who, contrary to all their outward show of
disinterestedness, are directed to enrich and aggrandise the Order, by all
or any means, so that appearances are kept up. This falsehood was in
vented by malice and repeated by dishonesty; the Cardinals of the Holy
Congregation declared the book to be " false, and forasmuch as it is
fathered upon the Society of Jesus, calumnious, and entirely defamatory."
Yet all these causes do not fully explain the amount of abuse and calumnies
which were invented and spread, not only in France, but over almost half
the world, as soon as the Society was formed — calumnies perpetually refuted,
subdued, and reviving ; then turned to account by the Jansenists, and finally
aiding largely the suppression, in 1760, of the Society, and not perhaps-
quite to be extinguished to the end of the world. But Ignatius and his
companions went on their quiet way, taking no heed of uncharity when
they could avoid seeming to notice it, returning good for evil, or setting the
evil gently aside.
He had never showed his remarkable discernment more than when he
bade his brethren not defend themselves, but only live down the accusa
tions made against them ; there was no other way of answering enemies
who were determined not to be convinced or appeased. Doubtless the
chief and often sole cause of these attacks was in the innate hostility of
human nature to exalted goodness anywhere; the jealousies of profession
or country might explain the rest.
The lives of the Jesuits, their labours, humility, and poverty, have
answered for them so fully, that honourable minds can hardly ask for
further evidence; or, if not satisfied, they may weigh these words of St.
Ignatius in the Constitutions: — "Let all our study be to have an upright

1 Postel was always at heart faithful to the Church. He died in extreme old age, after disr
avowing all the heretical opinions which he had ever entertained, an object of wonder for his -
extraordinary learning, and of respect for his virtuous life.

392 Life of St. Ignatius Loyola.

intention, not only in our state of life in general, but also in our particular
actions, proposing nothing else to ourselves than to serve and please God,
and this rather through love and gratitude to Him, than through fear of
punishment or hope of reward ; " and then* he adds, with a merciful indul
gence to poor human nature, "though the last-named motives are also
good, and may sometimes be profitably made use of."
Louvain possessed an admirable establishment in the College of the
Three Tongues, where Busleiden had inaugurated a system of study which
formed excellent scholars in Hebrew, Greek,, and Latin. Thither had gone
Domenech and his companions on their expulsion from Paris, and they
edified all who saw their regulated and pious life. Many of the students
followed their example in the Sunday Communion, and Domenech desired
them for greater privacy and decency to receive It in future at the church
of the Chartreux, which was less frequented. The young men gave ad
dresses and exhortations, beginning already the work of the priesthood.
Ribadeneira was remarkably successful, but appeared at one time not far
from the danger expressed by St. Paul, who dreaded lest, having preached
to others, he might lose his own soul. A great melancholy seized him, and
he often hid himself to weep. Domenech, recalled to Rome by Ignatius,
resolved to take Ribadeneira with him, for the poor boy's courage was
sinking under the prospect of a life devoted to privations and study. It
was not wonderful that the memory of past enjoyments should trouble him
amid the labours and poverty of the novitiate ; but his cheerfulness returned
when Domenech promised him he should soon see Ignatius again.
They started for Rome in the beginning of Lent, accompanied by Laurent
Delz, and forced by the war to travel by a long circuit, they met with
extreme difficulties and hardships. Pedro was almost exhausted; they
found an unexpected relief at Mainz, where they met Favre, who had plenty
of friends, and was able to procure for them all they wanted. He wept for
compassion and tenderness when he saw Pedro, whom he had known at
Rome as a riotous, active boy, now wayworn and languid ; he washed his
wounded feet himself, and gave him all the care he needed. He kept the
party four days, and would have willingly detained Pedro when the others
went on, but the youth would not stay behind. Blessed Favre gave the
boy a little cloak to protect him against the cold, and then the travellers
pursued their perilous journey together through the mountains to Venice.
There again they were comforted, for now Lainez took them in. At
Ravenna, Domenech was too ill to go farther, and Delz stayed with him.
Pedro sold his cloak in the market-place for two lire, and proceeded on

Francisco de Villanueva at Alcala. 393

towards Rome. Near Ancona he met Father Christobal de Mendoza and
three young Italian professors, on their way to open the College of Padua,
who gave him two reals. When he reached the church of Loreto he fainted,
but was able after Mass to go on to Tolentino, where he found Salmeron,
and soon after Broet, preaching in the towns thereabout, so that he was
now comforted and restored, and able to reach Rome with fifteen soldi
in his possession. When he arrived, those who saw him did not know
him again, so altered was he from the comely youth who had left them a
year before. Ignatius was putting on the vestment for Mass, when Pedro
threw himself at his feet to ask his benediction. Father Ugoletti was
deputed immediately to relieve Domenech, but Salmeron and Broet had
already gone to look for him, and found him at Ancona, much recovered,
and on his way with Delz to Rome.
Francisco de Villanueva was a remarkable instance of the power,
eminent in St. Ignatius, and which seems to descend as an inheritance to his
Society, of moulding and adapting all sorts of gifts and characters. He was
the son of a peasant, quite uneducated, but intelligent and honest; so
that his parish1 priest sent him to Rome to transact some business for
him. There he heard great things of the new Order, went through the
" Exercises " under Salmeron, and asked to be received into the Gesii.
Ignatius admitted him, placed him in the kitchen, then added the charges
of Dispenser, Storehouseman, Caller and Buyer, and he imposed penances
on him when he could not perform impossibilities. The other Fathers
remonstrated. " Leave him alone," said Ignatius ; " he has courage enough
for anything." And he would sometimes declare that he should be satisfied
if they had only twenty such as Villanueva out of their sixty novices.
It was partly a kind consideration for his health that caused Ignatius
to send him to Alcala to found a college there. He led a number of
persons, many of them distinguished men, to join the Society; yet he and
his companions lived on alms, chiefly given by two ladies, who procured
a lodging for them. Villanueva was now thirty-four years old, yet still
learning grammar, out of books which he could not buy, but which he
borrowed and copied. His" low birth, humble manners, and acknowledged
ignorance did not hinder him from guiding in spiritual matters some of the
highest in the city ; yet in the college of which he was rector he would never
cease helping in the kitchen ; it was the only work, he said, for which he
was fit. When the Bishop of Plasencia, on visiting him, remarked that water
1 Near Plasencia, in Spain.

394 Life of St. Ignatius Loyola.

was wanted for the house, and asked if some one might go with the ass to
get it, "Luckily my own brother is just arrived, and he is precisely the
person to send," said Villanueva; and the new postulant was sent through
the town for this purpose.
Villanueva persuaded his friend Pedro de Aragon, a monk of the
Hieronymite Convent at Tendilla, a few miles distant, to go through the
"Exercises." He conducted these with such admirable efficiency, that
Pedro came out a new man. His greatest desire now was to persuade his
Brethren at the convent to make the same spiritual retreat ; but the monks
rejected the idea with scorn. " They were old in their religious profession,"
they said, " and had no need to learn of a young religious and a new Order."
At last Pedro obtained the consent of one man, and all the convent laughed
at his attempt, for this one was a lay-brother of noble birth and large
fortune, but of such a strange and ungovernable temper, that they only
tolerated him in the house because of his donations to it. The Brother
himself was more moved by curiosity than devotion, and said to those he
met on his way to Alcala, "I am going to try some sorceries which the
Ifiigistas practise." But when he asked for the Rector, and -saw Villanueva,
who had no external "dignity of appearance, but wore over his slender figure
an old and patched garment, his irritable temper was roused, and he gave
signs of intending an immediate departure. Villanueva, who knew the old
soldier by description, entreated him to stay, at least till the next morning.
The Christian courtesy of his manners, his humility and charity, soothed the
guest so efficaciously, that next day he consented to follow the Rector's
guidance, and entered that evening on the " Spiritual Exercises." The medi
tations of the first part alone were continued through twenty-one days,
and when the noble lay-brother returned to his monastery he was a humble
and gentle Christian. The change appeared so miraculous, that the monks
were all willing to try the same means, and the "Exercises" produced a
general and thorough reform.
Dr. Ortiz offered to give the college at Alcala a benefice which be
longed to him, on condition that one of the Fathers should undertake the
duties of parish priest. But this Ignatius refused. The protection of Ortiz
was powerful, and wa's much missed when he died two or three years
after. The outcry against the Society, which had already been attacked
by Fray Melchior Cano, was repeated from a distance, and at Alcala many
yoices were raised against the Order. Villanueva invited the Rector
of the University to visit his house, showed him the students, all the
arrangements and rules; and in 1548 a tribunal was commissioned by the

B. Peter Favre at Evora and Coimbra — 1544. 397

Rector to inquire and report on the proceedings of the " Ifiigistas." The
tribunal was composed of three persons, who, though unfriendly before
they entered on the investigation, became, when they had concluded it,
defenders and patrons of the Order, and gave their judgments accordingly.
One of the Doctors of Divinity of Alcala, named Casa, still maintained his
animosity, and even attacked the Bull of Paul III. An order came from
Rome that he should be cited before the Inquisition ; and Villanueva,
informed of this, gave Casa warning, upon which he retracted what he had
said, and ever after kept the peace.
When Favre, invited by King Joam from Germany, arrived at Lisbon
in 1 544, the King was at Evora ; thither he followed him, was cordially
received, and at once obtained the King's confidence. There Araoz met
him. He had landed at Barcelona, and had been invited to preach at
Valencia. So packed was the church of San Gregorio, where he delivered
his sermon, that he found another audience awaiting him in the square
outside, and all the windows and the roofs full of people. The Valencians
begged him to found a college there and then, but he was obliged to
decline their offer for the moment. But it was commenced the following
year, 1544.1 Strada meantime, with his large party, after a prosperous
journey, landed at Corufia, the scene in after years of Sir John Moore's
victory and death. Another and very unexpected success here attended
the Jesuits. The fishermen of Corufia made an extraordinary haul of
sardines during their stay, which they attributed to the presence of these
holy men, and ever since the sardine fishery is thought to be under
the special protection of the Society of Jesus. Here Strada. preached ;
and Juan Beira, canon of the cathedral, having heard him, joined the
Society. Juan became a laborious missioner in India. He joined the
party at once, and left with them for Coimbra. He gave up his mule to
the weaker ones, and walked with the rest. They paid a visit to the
shrine of St. James at Compostella, hard by, and then went forward to
their destination. They found the College of Coimbra highly flourishing,
Simon Rodriguez having fitted it for great things. Melchior Nunez,
Menese, Carneiro, Silveira, had recently been admitted ; and others, whose
names were afterwards remarkable, now asked to be received among the
novices. Favre was under orders for Castile, and early in March next year he

1 The college was begun by Father Domenech in a hired house, 1544, the first of the Society
in Spain. The College de San Pablo, which is still standing, was not begun till 1564.

398 Life of St. Ignatius Loyola.
set off with Araoz. When they preached at Salamanca, the populace
asked that a house of their Order should be established there, which was
promised. From thence, still travelling on foot, they went -on to Valladolid,
lodging according to their custom in the hospital. Philip saw that the
new preachers would assist and strengthen the Church in its hour of
need. He and Maria received the Jesuits kindly, and gave them a ready
patronage. Cardinal Tavera, Archbishop of Toledo, Bernardino Pimentel,
Marquis of Tavora, and many bishops, declared themselves protectors of
the Order. Philip of Spain and his bride, Maria of Portugal, were residing
at the palace. It was but a few months that they passed together, for
Maria died soon after the birth of Carlos, destined to those great misfor
tunes which have been so often told and sung ; and Philip left Valladolid,
perhaps a worse man than he might have been, if this poor young girl,
whom he is said to have loved, had remained to soften the austerity of his
temper and lighten its gloom.
Cardinal Tavera proposed to him to establish a house at Toledo; but
Favre refused, in accordance with the directions of Ignatius, who thought it
best to let the Court take the initiative. The house was begun soon after.
Before Blessed Peter followed the Prince to Madrid he was enabled
to commence a house of the Society at Valladolid, chiefly through the
generosity of his old friend and protectress, Leonora Mascarenhas, gover
ness of the royal child. Afterwards the college and the professed house
were completed by donations from rich and poor. Everything succeeded
so well with Favre that he was alarmed at his own prosperity, and his
letters to Ignatius express the diffident gratitude that was congenial to
his humble nature. His work was now nearly done; he was but forty
years old, but constant and unsparing toil had told upon him; he was
exhausted, yet not satisfied that he had done enough. The King of
Portugal wished to send him out to Ethiopia; Paul III. bade him
accompany Lainez and Salmeron to Trent, where at last the (Ecumenic
Council, so long promised and delayed, was to assemble in the winter of
1545. It pleased God to summon His faithful servant before the Council
opened ; Le Jay filled his place. Before, however, this summons he had been
ordered by St. Ignatius to represent him in the ceremony of laying the first
stone of the princely college which Francis Borgia, now Duke of Gandia,
was going to erect for the Society. But other and more personal motives
made the Duke desire the presence of Favre. The Duchess Leonora
was dead. He was free to follow the wish of his heart, the call of God.
One question, and that an important one, was yet undecided, as to what
religious Order he should enter. As soon as the stone-laying was over,

Miguel de Torres — 1546. 399
St. Francis, for the third time, went through the "Exercises," under the
guidance of B. Favre. The Saint's mind was made up, and when he bade
good-bye to Father Peter, he gave him a confidential message for St.
Ignatius, that he hoped soon to be one of his children.
The Duke wrote to Rome earnestly pleading that the book of " Exer
cises " might receive the approval of the Holy See.
Miguel de Torres, a former Rector of the University of Alcala, was sent
by its professors to Rome, to defend them against the Archbishop of Toledo.
Torres, who, like Olave, had a dislike to the Society, adopted some of
the misrepresentations spread concerning them in Spain, and would not
have any intercourse with them. De Vega, the Spanish ambassador, with
difficulty prevailed on him to speak with Salmeron, secretly and by night.
When Salmeron entreated him to see Ignatius, he answered, "Do you
suppose I would speak to such a man ? " Yet at last Salmeron prevailed
on him to meet Ignatius in the house of Sta. Balbina within the walls of
Rome, Torres wearing the habit of one going on a journey, lest any person
should meet him and suspect his errand. He and Ignatius talked long
together ; and, before they parted, Torres threw himself into Loyola's arms,
saying, " Do with me what you please ! " He went through the " Spiritual
Exercises," and soon after said he wished to enter the Society. This was
deferred till he had finished his business in Rome and returned to Spain.
On his admission, he renounced not only his position in the university,
but two fat ecclesiastical benefices.
When St. Ignatius was requested to found a college at Salamanca, he
sent thither Torres and two others. They began in the utmost poverty;
the room which served them for a chapel had no other decoration than a
figure of the Holy Virgin, drawn on paper with crayons by one of them
selves. Soon afterwards Julius III. gave the college a property worth 6od
crowns. Their success, as usual, was great; and, as was no less usual,
after awhile it aroused enmity. Melchior Cano, the famous Dominican
preacher and writer of much authority, whose work, " De Locis Theologicis,"
is still read, had begun about 1 548 to declaim against the Society. He con
demned their Institute ; he found in them the . forerunners of Antichrist ;
they were illuminati, visionaries and heretics, worse than Lutherans.
Torres and his companions went to Cano, showed him the Bull of Paul
III., reminded him that Xavier was the Pope's Nuncio in the New World,
Lainez and Salmeron his appointed theologians for the Council of Trent.
Pinna, also a Dominican, defended the Society ; and at last the General of
the Dominicans, Romee de Chatillon, came forward with an official declara-

400 Life of St. Ignatius Loyola.

tion on their behalf.1 But Cano refused to be silenced, even by the General
of his Order; he continued the war, which seemed likely to spread into
other universities. In 1552 the Jesuits procured for him the bishopric of
the Canary Islands. This was a mild and generous attempt at_ self-protection
on the part of the Society; but Cano refused to go to the Canaries, and
never ceased his attacks, even to his very death. A letter which he wrote
to Regla, an Augustinian monk, was quoted by the enemies of the Order at
the time of its suppression.
I wish (said he) that I may not have the fate of Cassandra  If these
Religious continue as they have begun, may God forbid that a time shall come
when kings will desire to resist them and find it impossible.2
Torres sustained the attacks of Cano as well as of the new Archbishop
of Toledo, Don Juan Martinez Siliceo, " with equal modesty and patience,"
after the custom of his Order. It was said of him that, like St. Ignatius, he
could never endure to think ill of any one, even of an enemy ; he seldom
spoke at all of any man whom he could not praise, or could not at least
refrain from censuring; he hated uncharity so much, that none in his
presence dared say a disparaging word respecting the worst characters,
unless there were some necessity for it'. Ignatius highly prized Torres :
he said, " I value him as the apple of mine eye ; " and under him the Jesuit
College at Salamanca attained considerable eminence.
The interests of Luther's party were not much affected by his death,
which took place early in 1546. In a few months after, on August 1,
Favre, one of the most active of his opponents, died at Rome. He had
been almost two years in Spain, successful beyond his hopes; preparing
himself always, in the humility of his ingenuous and diffident spirit, for
disappointments that never came; and seeing the Company of Jesus
flourishing everywhere — a new college munificently endowed at Valladolid,
and another begun by Francis Borgia in his town of Gandia, of which
Favre helped to lay the first stone. He reached Barcelona in the intense

1 He said : — " In these calamitous times a new Order of priests, under the name of Jesus,
has been by Divine goodness sent from Rome, as a battalion of reserve, which for the good it
has done the Church, by teaching and preaching in public, by exhortations in private, by assidu
ously hearing confessions, by the offices of the Church, and its example of a saintly life, has been
approved and confirmed by our most Holy Father. . . . And this we desire to signify to you ';
lest some, misled by the recent date of this Institute, might ignorantly attack our companions in
arms, who have the same object with ourselves . . . and thereby calumniate the proceedings of
these priests ; whereas rather should we applaud their success, and imitate their piety." — Cartas de
San Ignacio, t. ii. p. 492 seq.
2 Ibid., t. ii. p. 499.

The death of Blessed Peter Favre — 1546. 401

heats of June, already oppressed with fever, but he still taught and
preached as usual. The Pope had named him one of his theologians at
the Council now opened at Trent, and Ignatius bade him return im
mediately to Rome; but hearing of his great weakness, wrote to him
that he might delay his journey for a while. Favre hesitated. Some of
the Fathers were of opinion that he had better proceed, and this was
decisive to one so humble and so regardless of himself; others told him
that he would lose his life in this attempt to reach Rome. He said, " It
is necessary to obey, but not to live," and so he sailed for Italy. The joy
of his arrival caused him to recover a little when he was safe at Sta. Maria
della Strada. Ignatius wept over him tears of tenderness and exultation ; he
had nothing to hear from Favre but stories of continued success, and the
visible Providence of God over the Society everywhere. In a few days
B. Peter was again prostrated by fever, and this time to rise no more.
Favre left behind him the charming memory of a character moulded to
Christian perfection in the school of Ignatius. When he was saying the
Office, he used to interrupt it by frequent ejaculations, in order that his mind
might not wander : he very frequently used these words, " O Heavenly Father,
give me the good Spirit ! — Pater Ccelestis, da mihi spiritum bonum ! " At
every portion of the Office he meditated on some mystery of the Passion ;
and he also pondered the life of the Saint whom the Office commemorated.
He made a promise to himself, and renewed it before each psalm, that
he would give his whole mind to it. Sometimes he imagined himself sur
rounded by the choirs of angels, who were praising God along with him ;
sometimes that he saw Satan far off, watching for some fault.
His mind seems to have had a peculiar sympathy with the Spirits who
are '-' sent to minister to the heirs of salvation," who " have charge over us,"
and "rejoice over the repenting sinner." He never entered a town, or
engaged in converse with any, without mentally invoking the Guardian
Angels of the place or persons. He asked always that they would convey
to his mind some illumination from the Father of Lights; and it appears
that the prayer was mercifully granted, for his words reached the hearts
of his hearers and turned them to the love of God.
Domenech was sent in the spring of 1546 to begin the College of
Bologna. He gave there the "Exercises" to Hannibal Codret of Geneva
and Benedetto Palmio, who both entered religion, and were active members
of the Society.
Cardinal Guise de Lorraine came to Rome in 1549, to negotiate a
2 C

462 Life of St. Ignatius Loyola.

league against Charles V. Ignatius saw him, and explained to him at
great length the nature and details of his Institute, against which the
University of Paris had shown so much enmity. He succeeded in persuad
ing the Cardinal, and through him Henry II. of France, that Religion and
the State might profit greatly by the new Order. Guise was warm in his
eulogy of the Jesuits; and in January 1550 Henry gave them letters patent
permitting them "to construct, from the alms that might be given them,"
a house and college in Paris only,- and not elsewhere, and the Parliament
was ordered to cause these letters to be verified and made effectual.
That same year Guillaume, Bishop of Clermont, gave his town-house to
the Jesuits as a college. It became in after years the College Louis le Grand.
But some one was needed to represent the Society and to accept officially the
donation, and as there was no Professed Father at the time in Paris, Loyola
wrote accordingly to Father Viola, to make his profession in the hands
of the Bishop of Clermont. But that very year F. Viola fell ill, and St.
Ignatius chose the sweet-natured F. Broet to take his place. Paschase at
once resigned his office of Provincial of Italy, and arrived in Paris invested
with the authority of Provincial of France on June 25. That same year,
a Carmelite, preaching in the Church of St. Severin, attacked the Jesuits ;
and this was, says Maldonado, " as it were the signal of the war which from
that time forward all the bad passions of the city of Paris declared against
the Company of Jesus." The Parliament, adopting the hostility of the
Sorbonne, refused to enrol the letters, because they said the new Order
would be injurious to the Monarch, the State, and the Hierarchy ; and when
these opinions were supported by excellent, though misinformed or pre
judiced men, like Bruslart, Marillac, and S.guier, and the admirable Du
Boulay, while Eustace de Bellay, Archbishop of Paris, and many other
bishops aided the University in exciting mistrust and hostility against the
Jesuits, Henry commissioned his Privy Council to examine the Constitutions
and the Bulls by which the Pope had legalised them. The council declared
they could find in these nothing illegal, injurious, or censurable ; therefore,
on January 10, 1552, the King repeated his commands to the Parliament to
register the letters given two years before. The Parliament again deter
mined to resist, and the gentle Broet required all the vigour and shrewdness
of Ponce Cogordan to help him to make head against the' chicaneries and
violence of the opposition. The war which had broken out with Charles V.
postponed the matter till 1554, and then the Papal Briefs and the Pope's
letters were transmitted to the Archbishop of Paris and the Theological
Faculty, to be re-examined. This appeal to the antagonists of the Jesuits
announced a long and formidable opposition, which was aided by the

Opposition to the Society' — 1546. 403

Huguenots — no small party then— as well as by the lawyers. .The Jesuits
were supported by the Court, the House of Guise, Du Prat, and some other
bishops ; the Parisians loved them, and delighted in their preaching, which
was less artificial and pedantic than that of the Sorbonne. The University
presented a petition to the King, "that the Bull of Paul III. might not be
registered by the Parliament."
The Parliament on the third day caused its president, De Bellay, to
enounce his opinion, contained in eleven paragraphs,- each stating an
objection to the Institute; but not the answers to these objections, given
by the Jesuits themselves. The opinion concluded thus : — " That all
novelties are dangerous, and produce many evils not intended, nor foreseen ;
and that, since the Community profess to preach the gospel to Turks and
heretics, its members ought to establish themselves in those parts, as did
the Knights of Rhodes; for much time would be lost in going from Paris
to Constantinople or other places in the East." Finally, the Conclusio was
given unanimously by the Faculty of Theology in December. It is a
curiosity as a specimen of irrational abuse; it seems almost a description
by contraries, so entirely has truth been reversed in it, or overlaid with
exaggeration or misstatement.
" This new Society," it says, " which assumes the unusual title of the name of
Jesus, which receives with so much licence, and without selection, all sorts of
persons, however criminal, illegitimate, or infamous ; which differs in nothing from
the secular clergy in its dress, tonsure, &c. , . . this Society, to whicli have been
granted so many privileges and permissions, ... to the prejudice of the Ordinaries
and the hierarchy of the other Religious Orders, even of temporal princes and
lords, against the privileges of the Universities, and at a heavy charge to the people ;
— this Society seems to wound the honour of the monastic state ; weakens entirely
the necessary exercise of virtue, in abstinence, ceremonies, austerity ; facilitates the
free abandonment of Religious Orders ; withdraws from the obedience due to the
Ordinaries ; deprives the lords temporal or ecclesiastical of their rights, disturbs
both classes, causes many subjects of complaint among the people, many lawsuits,
contentions, and divisions. Therefore, after having examined all this and much
else with great care and attention, this Society appears dangerous to the faith, likely
to trouble the peace of the Church, to overturn the Monastic Orders, and rather
to destroy than to improve."
It would be difficult to have framed a more honourable accusation:
every point of censure is one on which the Jesuits were carefully guarded
and eminently irreproachable. Many professors refused their signatures;
others, who signed, declared they merely yielded their judgment to that
of the majority. But the people had no means of inquiry; and several,

404

Life of St. Ignatius Loyola.

with the usual docility to imperious authority, at once believed all that
they heard : then the clergy from their pulpits, and the professors in their
doctoral chairs, declaimed against this new and obtrusive Order, and
placards with the same object were pasted on the walls of the Sorbonne,
distributed in the churches, thrown into the streets, and pushed under
doors. The Archbishop of Paris* also forbade the Jesuit Fathers to perform
the offices of their sacred ministry; but his power did not extend over
the Abbey of St. Germain des Pr.s, and at the invitation of the Abbot
they -recommenced their good works in that church, though quietly and
without parade. Ignatius refused to remonstrate against the episcopal
infringement of his rights, and ;t was not till much later that the Order
received a solemn vindication.

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ENTRANCE TO HOSPITAL. ENTRANCE TO CHAPEL. CHURCH OF ST. IGNATIUS.
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GENERAL VIEW OF THE BORGIA PALACE, GANDIA,

CHAPTER IV.

troubles from within and without— 1542-1552.
THE year 1542 opened fortunately for Ignatius; it procured him an
opportunity of mediating between King Joam III. of Portugal and the
Pope, to the advantage of both. Miguel da Silva had been ambassador
from Portugal to the three last Popes; and his father, Diego da Silva,
had been governor to King Emmanuel. Don Miguel would have thus
been made Cardinal long before, had not the King, unwilling apparently
that a subject should have precedence over any of the royal family,
opposed his elevation. He returned to Lisbon, was made Prime Minister
and Bishop of Viseu. But his enemies undermined the royal favour, and
•he lost the affection and confidence of the King. Paul III., who had long
determined to promote Miguel, made him Cardinal in 1541, which Joam
greatly resented. He sequestered his revenues and recalled his ambassador
from the Pope. The Bishop left Lisbon and went to Rome.
St. Ignatius felt deep obligations to both parties, especially to Paul III.
and the Holy See; he had also a great affection for King Joam. He
wrote earnest letters to Father Simon Rodriguez, and one full of respect
to the King, in order to bring back peace between Portugal and Rome.
The Pope complained to Ignatius, who proposed to his Holiness to
give, for peace-sake, the bishopric of Viseu to Cardinal Farnese, if the
Cardinal would bind himself to make over its revenues to Miguel, the
405

406 Life of St. Ignatius Loyola.
actual possessor, for his life. This appeared a concession to the King's
dignity that would cost nothing to the other party. Paul therefore agreed,
and charged Ignatius to make the proposition ; whereupon he wrote to
the Provincial at Lisbon, Simon Rodriguez, a letter which it was intended
the King should see, and in which a note was enclosed charging Rodriguez
to make the compromise acceptable to his Majesty. The intervention of
Ignatius was successful. Joam not only agreed that. Miguel should con
tinue to receive the revenues of the bishopric, but made him protono-
tary of the kingdom, and the. Pope granted considerable privileges to the
Church in Portugal. After the death of the illustrious Gaspar Contarini,
who was Papal Legate in Spain, Miguel was sent to that Court in his place.
The King of Portugal continued to employ the Company of Ignatius in
Europe and in the East. In 1545, the Jesuits, sent by Ignatius to Xavier,
took charge of the seminary of Goa, established some years before, and
Nicolo Lancillotti began to teach Latin.
Ignatius used his influence well in persuading Joam to interfere to
stop the practice of duelling. The Kings of Portugal had long wished to
set up the Inquisition, in order to stay the mischief which had, in great
part, been caused by the compulsory conversion of the Jews of that
kingdom. This had driven the mischief in, and the errors of these
crypto-Jews threatened disaster to the faith of the people. But Rome
firmly resisted the royal demand, as it wished the rights of the accused
to be safeguarded. The question grew acute, and St. Ignatius, anxious
for peace, and desirous that real evils should be arrested, at the request
of King Joam, acted as peacemaker in the matter. The Pope, however,
only yielded to the royal demands in 1545. Two letters to Simon Rodri
guez are still existing on this subject, one. dated December 1545, and the
other in the following August. There is also an allusion made to a
negotiation, which St. Ignatius had agreed to help forward, to obtain a
Cardinal's hat for the Infant Henry, Bishop of Evora. This the Pope gave.
In the letter of August 1 546, Ignatius says that —
The proposals made by King Joam respecting the Inquisition are not yet
entirely accepted. The Pope desires that the Saracens and Jews, who have
received baptism, shall have four months granted to them to decide either to
remain in Portugal and live there as true Christians, or to leave it, if they prefer
to retain their superstitious worship. The Pope wills also, that the Inquisition
shall be gentle and compassionate towards all who are brought before it, whatever
be the cause of accusation.1

1 Cartas de San Ignacio, t. i. p. 253.

The proposed Mission to Abyssinia — 1546. 407

About this time, Ignatius was much occupied with another distant pro
ject; a Patriarch and some companions were asked of him for Abyssinia;
Eight years previously Joam had desired to send missionaries into his
newly-acquired settlements on the borders of the Red Sea, round which
spread those fabulous domains of Abyssinia, with their metropolis, ninety-
seven miles in circumference, whose supposed treasures incited the greedy
and impious invaders to rapine and violence, such as made the Christian
name and faith detested there. St. Francis Xavier complained often and
strenuously of such proceedings; the Court of Portugal apparently did
nothing to repress the evil, but seemed rather to endeavour to ignore it.
The natives consequently remained barbarian; their Christian conquerors
were more barbarous than they.
At last King Joam, in 1546, moved perhaps by the wonderful zeal and
success of Xavier, through Tellez, his ambassador, asked St. Ignatius to
send thither a mission that might convert those nominal Christians, as
well as their heathen subjects, and reunite all with the See of St. Peter,
which in their ignorance and superstition they had so long deserted. The
request was one to rejoice our Saint's heart, and he wrote in 1 547 to Simon
Rodriguez : —
If it be the will of God our Lord that any of this Society should devote him
self to this enterprise in Ethiopia, I think the lot should fall on Master Paschase
(Broet) ; since if I were to choose, considering everything, both general and
individual, I would choose no one else ; for suppose that I should consider that
in such a charge none but a Professed Father should be placed, I think that
whoever may undertake it must have three qualifications — first, virtue; second,
learning ; third, that he should be of a dignified exterior, strong and middle-aged.
These three qualities I find combined in no one of the Society as in Master
Paschase. For to speak of Le Jay, he is very old ; Master Lainez, though of great
virtue, has not much presence, and is very delicate ; Master Salmeron is young,
and is still almost as boyish and beardless as you knew him ; Master Bobadilla is
very often poorly, and is not very suitable. Of those of us who remain, there
being only nine professed, you are at the head of all ; and for the places where
they are, all are of great value ; but for what is wanted, Master Paschase alone
seems to me to have in full every requisite gift. First, he is so good, that we con
sider him in our Company as an Angel ; secondly, in addition to the learning that
he possesses, he has much experience in the reform of bishoprics and convents,
and, as he went to Ireland as Nuncio, none of the Society know so much about
these affairs ; for he is naturally very active and very diligent, and has always
many episcopal and reserved cases to resolve, which will be still more required in
Ethiopia. Besides this, he is in person very comely and strong, and his age is a
little more or less than forty. May God, our Lord, according to His infinite and
highest goodness, lead and direct this whole business, if necessary, choosing with

408 Life of St. Ignatius Loyola.

His own hand what is most for the greater service, praise, and glory of the Divine
Majesty. May He ever be our continual favourer and aid. Ignatius.
Rome, Oct. 26, 1547.1
Still time went on, and the King made no effort to advance the matter,
although Ignatius often-remonstrated. In a letter of date January 1549,
addressed to some person of the Court at Lisbon, he reminded his corre
spondent, that the nomination of a Patriarch had been delayed for three
years ; and observes that the mission would exalt the power and dignity of
the King, since the choice of the Patriarch would remain with him, and
especially because of the vicinity of his Indian possessions : 2 —
As three years have passed since the permission to elect the Patriarch has
been in the King's hands and in his power, though I am persuaded that the delay
has-been caused by other reasons quite justifiable in the eyes of our Creator and
Lord, it seems a great pity and misfortune that for so long a time such a number
of souls should be in such evil case, and this is the side that presses most on those
who wish to push on the affair.
Yet it was not till 1553 that the King wrote to Ignatius that he desired
him to choose twelve priests of his Order, of whom one should be Patriarch
of Ethiopia, and another his coadjutor and successor. The King of Ethiopia,
or, as we should say, of Abyssinia, was confounded with the Prester John of
the Middle Ages, who seems really to have been the Emperor of China.
Ignatius has left in his own handwriting, when in the tenth part of the
Constitutions he forbids his people to accept dignities, that in the matter
of the Patriarch and bishops of Ethiopia, " resistance was impossible ; " and
he adds afterwards, " opposition was out of question." But, in truth, there
was no inconsistency in his conduct, for these offices were far from desirable
to any worldly mind ; and he probably alludes only to the coercion of his
own conscience, for he repeatedly revived the subject when the King seemed
indifferent. After all, Broet was not the Patriarch chosen; perhaps his
French origin was unacceptable. Ignatius sent the names of three to King
Joam, of whom he was to elect one to be Patriarch — the others would be his
coadjutors. These were Nunez, Carneiro — both Portuguese — and Oviedo,.
a Spaniard, Rector of the College of Gandia. The King chose for Patriarch
Juan Nunez. It was only in 1553 that the Jesuits actually departed.

1 Cartas de San Ignacio, t. ii. p. 39.
2 Ibid., p. 152.

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CARDINAL GASPAR CONTARINI.
(From Engraving in the British Museum.)

Calumnies of Mattia against the Society — 1546. 411
Ignatius had now enjoyed a' long reprieve from calumnies and persecu
tions : 1 546, an eventful year, brought him new trials of this sort, painful to
relate as they are to read, although they ended in a manner honourable to him
self. At one and the same time he was attacked from three different quarters.
The most violent of his enemies was Mattia, postmaster of San Cassiano,
a man of furious temper and strong passions, who had carried away another
man's wife, and was now living with her in Rome. This woman, having
heard the preachings and exhortations of Ignatius and his companions,
repented and sought an asylum in the House of St. Martha. Mattia,
transported with rage, made an attack at night on the house, and, when
this failed, brought the most preposterous accusations against the Jesuits,
reviving even the old story of heresies, so often refuted. He persisted both
in speaking and writing his calumnies, until at last Ignatius thought it
needful to petition the Pope to name some persons who should make a fresh
investigation. To this Paul III. could not then assent, because his Vicar,
Filippo Archinto, was very ill. When he recovered, Ignatius renewed his
application through the Bishop of Cesena, his friend and protector, who
addressed Paul on behalf of the "holy Company of Jesus." Paul then
ordered his. Vicar and Frangini, Governor of Rome, to investigate the matter.
Archinto twice visited the Convent of St. Martha to take the depositions
of the women, and examined very closely there and elsewhere into the
doctrines and morals of the Jesuits. At last he named July 3 for the hearing
of both parties ; but Mattia did not appear, either then or later, nor even
when sentence was to be given. His rage appears to have subsided, for
he even privately sought a compromise, as Ignatius relates in a letter to
Miguel Torres. The lady mentioned is the wife of Juan de Vega, Viceroy
of Sicily. Both were warm friends of the Society, and helped to found five
colleges for it in Sicily and the kingdom of Naples : —
The worthy Mattia has been supplicating Dona Leonora Osorio not to oppose
him. He will endeavour to get the sentence signed, will ask my pardon, and speak
in our favour everywhere she desires. She sent for me two days ago to the Campo
de' Fiori, and told me that she, as well as Senor Juan de Vega, were of opinion we
should accept Mattia's offer of conciliation ; but I brought such strong reasons
against this, that I convinced her. I also told her that, in my opinion, there ought
to be no compromise with Mattia, and I did not want him to ask my pardon,
nor that the sentence should he obtained through his intervention ; also, I had
no doubt that it would be given with justice, and to the greater glory of
God. At last her Excellency agreed that this way was much better than the other.
This same Mattia went yesterday to the Pope's Vicar, and said publicly many things
in our favour, and to his own detriment. He is trying to make himself friends,

412 Life of St. Ignatius Loyola.
for fear lest something may happen to him, which is very likely. May God grant
that all may happen for His greater glory.1
Some days later he writes again to Torres : —
Mattia has given testimony in our favour before the Pope's Vicar, and con
demned himself; and he wishes to make peace with us.2
The sentence at last given by the judges declares, after a short resume
of the inquiry —
That the accusations are false, unjust, deceitful, and calumnious. That these
priests and their Congregation are of such ways of life, purity of morals, piety
and strict Catholic doctrine, have brought forth such rich fruit in the Lord's
vineyard, stand in such good favour and repute with all men, that they are placed
out of reach of all calumnies and imputations ; but above all their Superior, the
honourable Don Ignatius de Loyola.
The judgment imposed silence on Mattia respecting these calumnies,
on pain of losing his employment and forfeiting all his goods, without
further warning, while the judges reserved for the present to make known
the punishment of his offences.
This was a gentle sentence, and obtained at the intercession of Ignatius,
who wished Mattia to be let off easily when the Society had been entirely
justified. He won in this way so much gratitude from Mattia, that he
afterwards became a benefactor to their house at Rome.
The next attack came from a secular priest, Giovanni di Torano,
Superior of the House of Jewish Proselytes, which Ignatius had founded.
The influence of Ignatius with the magistrates, which overbore his own,
in matters concerning this establishment, excited his jealousy, probably
controlling his desire of independence, or even some worse passions. He
uttered furious abuse of Ignatius and his Company, and at last presented
a memorial to the Pope, in which he formally accused them of heresy and
of violating the secrets of the Confessional. Ignatius did not think it
necessary this time to defend himself; but Torano, made incautious by
the silence of Ignatius and his own resentment, demanded an investigation,
which brought to light proofs of such hypocrisy and misconduct on his
own part, that the Cardinal del Monte, who directed the inquiry, suspended
him from the Divine offices, deprived him of all charges and benefices,

1 Oct. 9, 1546. Cartas de San Ignacio, t. i. p. 289.
a Oct. 18, 1546. Ibid., p. 304.

Blessings for curses — 1546. 41,

and confiscated his goods. The sentence added that the leniency of a
spiritual tribunal would impose no heavier punishment on Torano than
imprisonment for life. This afterwards was commuted to banishment, pro
bably, at the prayer of Ignatius.
For some reason unknown, a Spanish friar, who had been very friendly
with the Saint, wrote a letter to him full of abuse, and got some one
to convey it. Ignatius answered him in a letter addressed to the bearer
himself. It is extremely characteristic : —
Sir, — Pray tell Fray Barbaran that as he declares that he would wish that
all of ours who are living between Perpignan and Seville may be burnt (as
heretics), 1 declare and I wish that all his friends and acquaintances, not only
between Perpignan and Seville, but all whom the world contains, may be fired
and inflamed by the Holy Ghost, so that they may all come to great perfection,
and be very distinguished in the glory of his Divine Majesty.
So, too, you will tell him that our affairs are being gone into before the
Governor (of Rome) and the Vicar of his Holiness, and a sentence is soon to be
pronounced. If he have anything against us, I invite him to depose to it and
to prove it before these judges. For I should prefer, if guilty, to pay for it, and
to suffer for it, in my own person, than that all those between Perpignan and
Seville should be burnt.1 Inigo.
Rome, Sta. Maria de la Strada, August io, 1546.
"Barbaran," writes St. Ignatius on October 18, 1546, "has drawn up a suit or
document containing a charge against St. Martha's. His Holiness has commis
sioned Cardinal Crescenzi to inquire into it. He has done so. He told me
yesterday it had no foundation whatever. For instance, he alleged that we
ministered at St. Martha without the authority of the Pope, whereas his
Eminence well knows the contrary; that we want to reform the whole world;
and that we have made decrees that all unfaithful wives should be expelled from
Rome; and more of this sort, without either head or tail. The Cardinal, who
knows all about it, has himself shown the manner and way in which we should
proceed, so that we may speak to his Holiness, and all this may be cleared up." 2
Cardinal Crescenzi decided that the suit had no foundation in fact.
Genelli quotes as a remarkable parallel to this letter one addressed by
Luther, three years before, to the bearer of a missive from Schwenkfeld,

1 Alcazar, Chrono-historia de la Comp. de fesus en la Provincia de Toledo, Madrid, 1710,
t. i. p. 75. Cf. Cartas de San Ignacio, t. i. p. 251.
2 Letter to Torres, Cartas de San Ignacio, t. i. p. 304.

414

Life of St. Ignatius Loyola.

who wrote with a desire of propitiating him; but the style is too Lutheran
for repetition. It certainly is a contrast.
At this time St. Ignatius was occupied with two points of much -more sub
sequent importance. He obtained for the Jesuits exemption from all such
employments as are accompanied by dignities in the Church, and from the

MARGARET Ot AUSTRIA, WIFE OF OTTAVIO FARNESE.
(From Engraving by facob Honbraken.)

regular direction of nuns. The first concession was inestimable to Ignatius.
He saw that without it his Society could not long subsist in that eminent
usefulness for which he destined it ; and that the worth and abilities of its
Fathers would cause the most valuable of them to be successively removed.
Many bishoprics were at this time vacant, because men of sufficient learn
ing, piety, arid energy for turbulent times could not be found ; and. it was
from Germany, the great theatre of these troubles, that the attempt origi-

Attempt to make Bobadilla Bishop of Trieste — 1546. 415
nated to employ the Jesuits in this manner. Ferdinand desired to place
Bobadilla, then at Ingoldstadt, in the vacant See of Trieste. Bobadilla
wrote to Ignatius:— "A secretary of the King of the Romans is come to
this Court, and has begged me to accept the bishopric of Trieste. But I
answered him that we were called to poverty, not to honours." Ferdinand
then, through the Bishop of Laybach, his confessor, made the same offer
to Le Jay, who also refused ; but this time the escape was made with more
difficulty. He wrote immediately from Venice to Ignatius, and a day or
two later to the King. Then, having heard that Ferdinand was taking
measures at Rome, he sent a second letter entreating him to desist. Fer
dinand had ordered his ambassador at Rome, Jacopo Lasso, to obtain the
Pope's nomination of Le Jay. He wrote also a very pressing letter to
explain his motives, and the urgency of the case. Maffei, the Pope's private
secretary, communicated this letter to our Saint, who instantly went to the
ambassador, and conjured him to cease. Lasso showed him the letter in
which Ferdinand, with his own hand, had ordered his ambassador to do
his utmost to procure Le Jay's appointment, and remained deaf to all repre
sentations. Then Ignatius went to the Pope, and, with great grief and
earnestness, supplicated him not to oblige the members of his new Society
to accept any office connected with preferments in the Church. But Paul III.
had already approved the Jiomination of Le Jay, and was determined to
confirm it. He answered the General, in the words of Scripture, that the
hearts of kings are in the hands of the Lord, and he thought that God
Himself had inspired Ferdinand in this. He added, as he closed the inter
view, that he would ask counsel from God, and he bade Ignatius do the same.
Several of the Cardinals were warm friends of the Saint, and he now
appealed to them. Carpi, who was Cardinal Protector of the Society, wrote
to Ferdinand in the interest of Ignatius. Nevertheless, the affair proceeded,
and a day was fixed for the decision. It now only remained to try the inter
cession of Margaret of Austria ; and she, at the request of Ignatius, asked
the Pope to suspend the nomination till there was time to write again from
Rome to Ferdinand and receive an answer. The original of this Spanish
epistle is to be found in the first volume of the " Cartas de S. Ignacio." 1
The letter was successful. Ferdinand charged his ambassador to desist from
petitioning the Pope, who then ceased to oppose the wishes of the General.
The Society celebrated Mass in thanksgiving, and chanted the Te Deum.
Ignatius after this took pains to explain more fully to the Pope the
peculiar spirit of his Society, which made honours and promotions destruc-
1 Tom. i. p. 306.

416 Life of St. Ignatius Loyola.
tive to it, and his dread that his brethren might either become secular
ised by the admission of such honours among them, that their motives
would be less pure, at least less entirely unsuspected, or that jealousies
might arise, and thereby their union among themselves be diminished. He
added, that the Professed, having necessarily more access to the Court of
Rome than other Religious, from their employment as Papal missionaries,
would be more readily accused of striving to obtain benefices ; and the near
position of some to sovereign princes as confessors exposed them to similar
dangers, and suggested the same cautions. But he took pains to show that
he did not condemn the other Orders who had not the same scruples. They
filled high places with edification to the people, he said; they were long
established, and had acquired strength enough to bear heavy burdens ; his
Society, on the contrary, was young and still weak. Then, reverting to
the ideas of his military days, he said, " Holy Father, I consider the other
Orders in the army of the church militant as squadrons of soldiers who
remain on the ground assigned to them, keep their ranks, stand firm against
the enemy, and do not change their position or mode of combat. But we
are like the light horse, who are always to be ready, night or day, in times
of alarm and surprise — who attack or support according to circumstances,
go everywhere, and skirmish on all sides. Therefore being obliged to
remove constantly from one town or province to another, and. even from
one end of the earth to the other, at the least intimation from the Vicar
of Christ, they cannot rightly be fixed anywhere."
Paul III. approved of these arguments, and was at last persuaded that
to exempt the Jesuits from high offices would not be less useful to the
Church than to the Society; and when he granted this singular petition,
added these words — " It is the first time that any sovereign has' heard such
a request as this."
All the Religious Orders hitherto included women, and St. Ignatius, in
the early part of his ministry, .held spiritual intercourse with many of all
sorts, and especially with nuns, besides those pious friends who, like
In.s Pascual and Isabel Roser, had been the first and most helpful of his
adherents, when he and his Society were still struggling for life. Many
of these expected he would go a step further, and establish convents for
nuns. It was an unreasonable hope, since the spirit of his Order is
eminently missionary, combatant, and aggressive, and therefore unsuited
to women. In the often quoted "Cartas" there are two1 letters on this
1 Tom. i. pp. 464, 468. They are without dates.

Dona Juana de Cardona and St. Ignatius — 1546. 417

subject from Dona Juana of the ducal family of Cardona, whose husband
was assassinated at Valencia, when she was extremely young. She
repaired afterwards to the Court of Charles V. to obtain vengeance on his
murderers. When she returned to Valencia, she became acquainted, with
Father Miron, and went through the " Exercises." They produced in her
such a desire to. leave the world, that. making over her property into the
hands of the guardians of her children, she retired with some other ladies
into a hospital, and devoted herself to serve the poor. She wrote to
Ignatius : — " I pray you earnestly to receive me into this holy Company,
and into the Order of the holy and sweet Name' of Jesus, for this sacred
name has always been deeply graven on my heart ever since the time of
my childhood, or since I could use my reason."
In another letter she declares that, like the Canaanitish woman, she
will not depart without a blessing : —
My wants are not less, my faith is no weaker than hers. It has made me
quit my children and my possessions, my kinsfolk and my friends, and now
makes me wish to fly still farther from them, because they are friends in the
flesh only and enemies to the soul. Would you have me go to Rome ? I will
go. If I am not worthy to see you and receive your benediction, command
me to go into the Indies, or remain here, or go no matter whither ; I will obey
you unto death. She -who has travelled more than a thousand miles to obtain
justice, instigated by an excessive human love, will recoil from no difficulties, and
will travel twice as far, or all her life long, to obtain mercy, for the love of Him
Who possesses her and all, and for Whose sake she has left all. Since your heart,
full of tenderness, expands itself towards others, and receives them willingly,
you will not close it against me, my dear Father and Master, unworthy servant
that I am, of the servants of Jesus. Trusting in the good Lord and in your
compassion, I wait your answer, which I beg you, with the utmost humility, to
send me as soon as possible.
What Ignatius answered we can only guess. She died at Valencia', in
the reputation of sanctity, in 1547, the year following.1
Loyola had already experienced the inconveniences that might attend
this sort of direction, and refused one who had a better claim on him than
Dona Juana. For his old friend and benefactress, Isabel Roser, had fol
lowed him to Rome after her widowhood, and there persuaded him to
receive her vows of spiritual obedience along with those of her companion
Francisca. He did not comply without reluctance. At first he refused any

1 It seems probable that she was a kinswoman and friend of the Beata Catarina de Cardona,
born at Naples in 15 19. Catarina was much allied with the Princess of Eboli, wife of Ruy Gomez,
who was so warm a friend of the Society. See Cartas de San Ignacio, t. i. pp. 266, 464, 468.
2 D

418 LifE of St. Ignatius Loyola.
formal undertaking of this nature ; and it was not till the influence of Dofia
Isabel's friends at the Papal Court had procured the interference of Paul III.
himself, that Ignatius yielded a point on which he had already made up his
mind. By a document of December 24, 1545, Isabel gave up all she pos
sessed to Father Torres that St. Ignatius might dispose of it as he willed.
But the Saint absolutely refused to accept the donation. After this two
more ladies joined Isabel, and they formed a little community, living in
conventual seclusion and practices of piety. Ignatius soon fouind their
direction a burden and discomfort; he repented the acceptance of their
vows; they encroached upon him unreasonably; perpetually appealed to
him to appease their scruples, . answer - their doubts, or even settle their
disputes. He once said the direction of these four devout ladies gave him
more trouble than all his Company. He resolved to extricate himself, and
wrote about the same time to the Pope, asking to be freed from the obliga
tions which he had assumed ; and to Isabel Roser he made the announce
ment with all possible consideration and gentleness : —
Venerable Dona Isabel Roser, my mother and sister in Christ our Lord,—
In truth, I would willingly please you, for the greater glory of God, and retain
you in spiritual obedience, -as hitherto, watching with solicitude for your' greater
good and the perfection of your soul. But as I have not the necessary strength,
because of my continual illnesses, and of being occupied in matters about which
I am specially bound to God our Lord, and to his Holiness in God's name— seeing,
too, in my conscience, that this least Society ought not to have special charge
of matrons bound by vows of obedience, as contrary to the object of this small
Society, as I explained about six months since to his Holiness— I have thought
it more for God's glory that I should retire altogether from "this care, and keep
you no longer in obedience as my spiritual daughter, but consider you rather as
a good mother, such as you long have been, for the greater glory of God our
Lord. And therefore for the greater service, praise, and glory of His Eternal
Goodness, I remit you, as far as I can, and without prejudice to higher authority,
to the eminently wise judgment and decision and will of his Holiness, so that
your soul may be entirely tranquil and consoled, to the greater glory of God.
Rome, Oct. 1, 1546.1
The petition of St. Ignatius to Paul III. was as follows : 
Most Holy Father,— Your obedient servants, the General and the priests of
the Society of Jesus in the Church of Santa Maria della Strada, erected, instituted,
and approved in the holy city by your Holiness, cease not with all their strength
and their poor ability to devote themselves to the service of the Church of God

1 Cartas de San Ignacio, t. i. p. 279.

Petition of St. Ignatius as to direction of Nuns— 1546. 419
and of our Lord Jesus Christ, and consequently of your Holiness, His Vicar upon
earth. - But as these priests are solicited by many considerable- persons, particu
larly in Spain, to take the direction of nuns and of women who desire to serve
God piously, and as they are convinced this would be a great obstacle to the
other functions they have to fill in God's service, conformably to the chief end
of the Institute of your Holiness, and as this responsibility is just commencing,
and though a small hindrance in the beginning, may grow greater hereafter, these
priests humbly throw themselves at your feet, and ask as a special favour that in
their Institution and the confirmation of this Society, which may be regarded as an
explicit declaration, and may be so expressed, you may deign to declare that it is
a great hindrance to the other duties and service of God which is incumbent on
them by your Holiness' chief Institute, that they should undertake the charge of
any nuns or sisters, or of any women whatever, or receive any under vow or
obligation of obedience ; and that the Fathers should in no way be bound to
undertake this charge, nor is it expedient for their Institute and Society.1
He also prayed the Pope to remit the vows of obedience to him .taken
by Dofia Isabel and her companions. Paul granted both these dispensa
tions, and events that speedily followed in Dona Isabel's family showed
that Ignatius' appeal was not made too soon.
When Duke Ercole d'Este was urgent in pressing Le Jay and Boba
dilla to undertake for only a few days the direction of a nunnery founded
by the Duke's mother, Ignatius would not allow them to comply, though at
the moment the deeds of the new college, at Ferrara were in the Duke's
hands, waiting his ratification, so that it was important not to displease him.2
The subsequent career of the Society, which seems to have prospered
by retaining scrupulously the strict regulations of their founder, bears
witness to his sagacity. They have only departed from the letter when
they could perfectly . comply with the spirit, as in the cases, already
mentioned, of the confessors to kings and the mission to Ethiopia.
Mattia and Barbaran were ordinary opponents, their attacks being
such as any public man might anticipate who invades the domains of Satan,
and sets in motion a host of interests and prejudices j but Ignatius had
next to defend himself against one who had strong claims on his gratitude,

1 Cartas de San Ignacio, t. i. p. 473.
2 Long afterwards, one of the Fathers in Valladolid, being commanded by his Superiors, under
took the charge of a convent of nuns there ; but when Ignatius heard of this he ordered him to
be removed. The Clares of Barcelona also addressed, through Araoz, a request to Ignatius that
they might have some of his Society for Directors ; but he refused it, and reproved Araoz for
transmitting their petition. In the same sense, taking refuge in the Pope's brief, he answered
the entreaties of some single nuns ; and eventually he made the rule more stringent in the
Constitutions.

420 Life of St. Ignatius Loyola.
and had been till now one of his. most devoted friends. This Isabel Roser,
whom he called- his mother, his early patroness at Barcelona, to whom
Heaven had revealed his saintly destiny, by showing her a crown of glory
round his head, who had assisted his journeys and his studies, and
at last followed him to Rome, in the hope that he would help her
soul to paradise and close her eyes, from some cause not well known,
turned against him, and commenced a suit to recover some money which
Ignatius declared was not due. This suit was instituted, it seems, by
her nephews — one especially, named Doctor Ferrar, who was hostile to
Ignatius ;" but his renunciation of their spiritual relationship was doubtless
an offence and a grief to Isabel, and she could not or would not under
stand his reasons. She talked loudly about her wrongs, and her relatives
still louder, so that no little scandal was caused in Rome. Ignatius
wrote to Torres in the autumn of this stormy year 1546 : —
The Senora Roser demands two things : first, that as she has always lived
in great friendship with me, I should give her a declaration in writing that I do
not give her up on account of her faults. Second, she complains of the way
in which our temporal affairs have been arranged, when they were discussed in
the presence of Dona Leonora, Roser herself, Johan Bosch, myself and another.
I say, she makes complaints ; for three or four days after she went through her
accounts, and maintains that in her opinion our house owes her a great sum. I
would not agree to the first till the second is cleared up, as I am quite per
suaded the right is on our side. And so though with difficulty she was pre
vailed on by my prayers to compromise, and to name some one on her side, as
I will do on mine, and if these two cannot agree, we shall refer the question to
some discreet and learned person, such as an Auditor of the Rota. And when
the affair is decided, then finally the Pope's Vicar must, interfere, that all scandal
may be avoided, which is great here, and we expect will be great too in Barcelona,
as some speak in her favour and some in ours.
It does not seem from this that St. Ignatius positively refused the written
assurance she asked, but it is almost certain that he could not give it
fully, in all sincerity. Isabel and her kinsmen spoke openly against him
and his Society. It was more for her interest than his own that he
proposed this appeal to a private tribunal, as the result proved. At first,
after he had prevailed with the Sefiora Roser, the others accepted the
proposal, and it was laid before Cardinal Carpi, who heard both parties
upon oath; but the Roser family, probably foreseeing that the inquiry
would go against them, carried it before the Substitute of the Pope's Vicar,
who was well disposed towards Isabel. Afterwards, having looked into the
business, he was forced to see that she was in the wrong, and he imposed
absolute silence on her for the future as to her claims on Ignatius.

Legal decision against Isabel Roser— 1546. 421

When all was over, tlie, Substitute acknowledged that . the tears of
Senora Isabel had inclined him to protect her, until he was better informed.
Her kinsman, Francis Ferrar, Doctor of Barcelona, who had spoken inju
riously of the Jesuits, was sentenced to ask forgiveness, and the judge
declared that he inflicted no heavier punishment, because Ferrar had

THE PRINCIPAL ENTRANCE TO THE CATHEDRAL, FERRARA.— Seep. 89.
already recalled his accusations in the presence of the persons to whom
he first made them. Ignatius acted with the utmost consideration towards
the changeful lady ; he forbade his Brethren in Spain to say anything about
the dispute, unless it were necessary for truth's sake; but there is no

422 Life of St. Ignatius Loyola.
trace of any further correspondence in later years between Isabel and St.
Ignatius.1 The relations of Ignatius with the Carthusians had been entirely fraternal;
but he was not always so fortunate with other Communities — he had
sometimes to revive the rule in religious houses which had become
relaxed and unfaithful to the spirit of their foundation. He had begun
already, as we have seen, by reforming a Community close to Barcelona,
at the hazard of his life. Borgia, when he was made Viceroy of Catalonia,
wishing to imitate him, designed a general reform of all nunneries in the
province and city of Barcelona, and laid his schemes before Philip II., who
in 1546 applied to Ignatius to procure the necessary powers from Rome.
These were immediately granted for the city, and two years later for the
province. Father Araoz, Provincial of Spain, was entrusted with the exercise
of these Papal powers. The reform of the convents of Catalonia began
vigorously in 1 547, but it progressed slowly, and we find it not complete
in 1552.

1 Lest any should think St. Ignatius disdainful of the weaker half of humanity, it is related
that, immediately after his death, his glorified spirit appeared to a noble matron of Bologna,
Margarita Delis, who gave this strange news instantly to Father Palmio, Rector of the College.
He was at first incredulous, till a messenger with Polanco's letter arrived ; and among many like
revelations, Ignatius, in 1621, told the saintly Dona Marina de Escobar that he adopted her, " como
si de verdad fueses de la Compania, y uno de los demas hijos mios" ("as if you were truly of the
Company, and one of my sons ") ; then an angel clothed her with an alb, and St. Ignatius himself
placed over it a stole and a black cloak. Vida' de la Ven. Marina, por el V. Luis de la Puente,
S.J. Madrid, 1766, p. i. p. 368.

ANCIENT CHURCH OF ST. MICHEL, LOUVAIN, TIME OF ST. IGNATIUS, WHEREIN STRADA
AND RIBADENEIRA PREACHED.

CHAPTER V.

TRENT AND MUHLBERG— DEATH OF PAUL III.— 1545-1549.

THE (Ecumenic Council so long talked of and delayed, which was to
settle the disputes of Christendom, assembled at last in the border
town of Trent in the winter of 1545, and entered on its work of discussion
and reform in the following January. There had been held no such gathering
of bishops since the Council of Constance in 14 17. The Council now opened
was not ended in less than eighteen years — it was for very long the last,
and perhaps the most remarkable, of these Christian Reform parliaments.
So many bishops were kept away by the political disturbances of the times,
that though the invitations were cecumenic, the Protestants then as now
refused that title to the Council itself. But there were enough distinguished
men present to do excellently well the work intended for it, and no Council
has received more formal confirmation from the Head of the Church.
The august assembly was presided over by three Legates : Cardinal
423

424 Life of St. Ignatius Loyola.
del Monte, afterwards Julius III.; Marcello Cervini, who was Pope for a
few weeks as Marcellus II. ; and the illustrious Reginald Pole. Two
other Cardinals, Madrucci, Bishop of Trent, and Pacheco,1 Bishop of Jaen,
both learned men, were there, and a goodly company of ambassadors,
archbishops, bishops, abbots, superiors of Orders, doctors in theology, and
theologians of the Dominicans, Friars Minor, Conventuals, Augustinians,
Carmelites, Servites, and of other Religious Orders. Dominic Soto, General
of the Dominicans, and the Emperor's first theologian; De Vega, Remius,
Catarino,2 and Hervet, tutor to the Poie family and secretary to Cardinal
Cervini, were among them ; Olaiis Magnus, Archbishop of Upsala ; Waucop,
the blind Archbishop of Armagh; Du Prat, Bishop of Clermont; and
Seripandi,3 General of the Augustinians. In the morning the dogmas of the
Catholic faith were the subject of consideration, and in the afternoon the
reforms required in Church discipline, beginning with residence of bishops,
and going on to other matters of high importance and difficulty. Jean
Cuvillon, a Belgian Jesuit sent by the Duke of Bavaria, and Le Jay, the
representative of Otto Truchses, the Cardinal-Archbishop of Augsburg,
arrived in the December of 1545. Paul III. ordered St. Ignatius to
select three of his Society to act as his theologians. Favre, one of the
three, was detained in Spain. The others, Lainez _nd Salmeron, did not
arrive till the 18th of May 1546. As theologians of the Holy See — a high
distinction — they had the duty of speaking first and last in the discussions.
Blessed Peter Canisius joined the other Fathers in the beginning of
1547, as theologian to the new Prince- Archbishop of Cologne. They
lived altogether in a lowly house, refusing the splendid hospitality offered
to them. They conformed strictly to the following instructions given by
St. Ignatius: —
" As it is needful that God should aid and forestall us in order that we may
be able to deal with our neighbours for His glory and the good of our souls, so
is it needful that we help ourselves and be careful in our ministry, because other
wise we shall do more harm than good to those with whom we deal, as they

1 Pacheco was highly esteemed in Spain, and having been raised to the Bishopric of Jaen, and
then made Cardinal by Paul III., was named Viceroy of Naples after the death of Toledo, in
1553. He ruled there with such mildness, and procured so many favours from the Emperor for the
Neapolitans, that they greatly loved and venerated him.
2 This was Fra Antonio Polito, of Siena, a Dominican, once a lawyer. He took this name in
reverence to St. Catherine of Siena.
3 Seripandi had great weight in the councils of Charles V., and he obtained important privi
leges for the Neapolitans in 1554, which Cardinal Pacheco made highly valuable to them. All
excessive and peremptory proceedings against heretics, and the terrible application of " the ques
tion," were henceforth forbidden.

Advice of St. Ignatius to his Fathers at Trent — 1546. 425
too will do to us. But because by our Institute we cannot shun such intercourse,
we must needs be very prudent and watchful in order that we may benefit them,
and do no injury to ourselves.
For this end we must take care of three things, that is, use three precautions,
which contain in themselves many others.
1. In the Council you are to seek only God's glory and the good of the
Church. 2. Outside the Council you are to try to do good to every one, according to
the Institute which you profess.
3. At home among yourselves you rhust take great care not to forget your own
perfection and progress, as you know that this is necessary in order to fulfil the
other two ; and that the day on which you lose sight of yourselves, you will seek
neither the good of souls, nor the good of the Church, nor the glory of God, but
your own honour and personal interest.
And to begin with the third point, which prepares us for the others, let there
be amongst you perfect peace and harmorty, both of will, and, as far as possible,
of opinions and ideas. Let none of you trust his own judgment, nor cling so
tightly to his own way of thinking as to despise that of others. Rather distrust
your own opinion ; examine it well and weigh it with reason and prudence.
Claude Le Jay is expected every day, as envoy of the Cardinal of Augsburg,
so you must all live together, and fix an hour each evening to confer about what
has been discussed in the Council, and about what has to be treated on the
following day.
To keep yourselves the better in humility and chanty, each of you in turn will
every evening ask his other two companions freely to correct and to reprove his
faults, in order that you may amend them ; nor must you excuse or give the
reason for what you have done, unless it be that they ask for it, and bid you
to do so. In the morning you will deliberate in common as to what is to be
done during that day, and twice a day each one will ask himself an account of
his actions. In the Council be slow to speak, and weigh well what you say, especially in
matters which demand action, and about which some determination has to be
come to. Be attentive, be tranquil, and sagacious in listening to others so as to
catch the opinions and views of those who speak,, in order that you may take
occasion thence either to reply when necessary, or to agree to and approve what
has been said, whenever it be right to do so.
In the discussions that will occur, you must state the reasons on both sides,
so as not to appear much attached to your own opinion, and do all you possibly
can that no word of yours should be painful or cutting. If the matters under
discussion require your opinion, you will give it with great peace, calm, and
modesty, and always conclude "with deference to better judgments," or some
such phrase. Be well persuaded that in doctrines, whether acquired by study and
care, or taught by God, it is of great importance to treat of them quietly, as if you
were seated and taking your rest, and not in a hurry, as if you were running in
haste to arrive at your destination. In this way you will not regard your own con
venience and advantage in discussions, but that of him with whom you are arguing.

426 Life of St. Ignatius Loyola.
Outside the Council lose no chance of doing good to all as far as you can ;
rather seek opportunities of hearing the confessions of those who desire to ap
proach that Sacrament, of preaching to the people, or of teaching Catechism to
children, of exciting men to perfection by the " Spiritual Exercises," and, lastly,
of visiting the hospitals, consoling and aiding the sick with great charity. Thus
we may hope the Holy Ghost will descend more abundantly on the Council, in pro
portion as you have given, and with greater fervour, numerous examples of humility
and charity. In your sermons avoid the points controverted by the heretics,
but aim entirely at moral reform, and at preaching obedience to the Catholic
Church. In your discourses beg the people frequently to pray God for the success
of the Council. In hearing confessions weigh well what you say to penitents, and
give them no advice without great forethought and prudence; be persuaded what
you say in the ear of the penitent will hereafter be published. As a penance
impose some prayers for the successful outcome of the Council.
When you are explaining the "Exercises," and giving the reason of them, and
in general when speaking in any conversation, do not think you are talking in
private, but in public, so as to measure your words, and to say nothing you
would not wish every one to know. In giving the " Exercises," make it a rule
not to give more than the first week, except to very few who have to make choice
of a state of life by the " rules of election." Do not allow them to bind them
selves by vows, neither put them into very small rooms. Soften down the laws
and prescriptions of the " Exercises " when needful, and especially for those who
have to go through them in their entirety.
In the method of teaching Catechism to children suit yourselves to their age,
so as sweetly to teach them the mysteries of our faith, and explain them accord
ing to the capacity and condition of your hearers. And commence these in
structions by briefly exhorting those present to cause God by their prayers to be
gracious to the holy Council. Every four days you will in turn visit the public
hospitals at an hour which is not inconvenient to the sick, and besides hearing
their confessions, try to console them and to assuage their sufferings, not merely
by kind words, but with some little present, as far as you are able. And admonish
them also to pray God for the Council which has been opened.
In every conversation you chance to have, spy out an occasion for that most
important of all matters, to exhort people to repentance and to all other virtues,
and ever keep before your eyes to seek the good, not of one only, but of the whole
Christian world. So, as in discussions and arguments it is well to be brief; in
order, however, to get men to follow virtue and to flee from vice, your speech
should be long, and full of charity and kindness." x
As Salmeron was but thirty-one years old, and Lainez thirty-four, they
looked in that assembly of elders exceedingly young. Their poor thread
bare clothes, very clean, but all patched, shocked the other clergy to such
a degree, that they were forced to accept the new- habits which their

1 Cartas de San Ignacio, t. i. p. 475.

Life of the Fathers at the Council — 1546. 427
Spanish countrymen gave them. In the intervals of their work at the
Council, they heard confessions and visited the sick. The poor were
kept in a house outside the walls, chiefly by the alms of the Legates.
One of the Fathers used to go there in turn each morning to say Mass
for the inmates, to instruct and comfort them; they collected alms also
for more than seventy persons, and Cardinal Cervini made over to their
care the soldiers who had returned disabled from the German war, on
their way to Italy. These works of charity greatly impressed the digni
taries who witnessed this way of life, contrasted with the profound learn
ing of these men and their office of Papal theologians. Many of the
bishops of the Council took them for the directors of their conscience and
their advisers in all difficult points.
Salmeron opened the discussion, while Lainez, whose memory was a
wonder, received the charge of recapitulating the daily discussions, and
presenting the rfcume. And he was paid the remarkable compliment of
having a place appointed him in the centre of the bishops' seats, that all
might hear him.
On May 25, the question of Mary's freedom from Original Sin was
brought forward. The Jesuits defended the Immaculate Conception, and
it was on this point that Salmeron and Lainez first showed their ability.
Cardinal Pacheco was furnished by them with the chief part of the proofs
he used on that side. But after much dispute it was agreed to defer this
part of the question for the present, and the same was done when it was
revived in the session following, because there were three or four theolo
gians of different opinions.
Paul III. proposed the translation of the Council to Lucca, alleging
that the prelates complained of the sharp climate of Trent, its bad accom
modations, and the danger from Protestant invasion. But the Emperor
steadfastly opposed the proposal. The Lucchesi themselves objected to
receive the prelates, and the heretics were defeated in the Tyrol; this
allayed the fears of the Fathers for their personal safety, and the sittings
were resumed as before.
Ignatius had wished to recall Lainez and restore him to the Florentines,
when the rumour of the removal of the Council first reached him. The
thorny subject of Justification had been now entered upon. Ignatius wrote
on October 9, 1546, to Miguel Torres :—
I cannot withdraw Master Lainez from the Council till they have had the first
session in which they are to define the decree on Justification. It seems that his
Holiness desires this decree to be considered at Rome as well as at Trent, by the
more learned ; for Master Bernardine Maffei told me he would send it to us to be

428 Life of St. Ignatius Loyola.
examined in our houses. Fresh favour has been shown to ours at Trent, for
whereas, until this, no Bishops, Religious, or other preachers have been allowed
to mount the pulpit in that city, the Legates have given orders to Lainez to do so,
and he is to begin next Sunday. And it seems from another letter he wrote me,
of which I send you a copy, that he has begun to preach, as you will there see.1
Cardinal Cervini wrote to Ignatius : —
Very Reverend Father, Master Ignatius, — You will be surprised perhaps that
I have detained Master Diego Lainez longer here than you and he desired., I
have done this for the public advantage. I have charged him to collect all the
errors of heretics on the Sacraments, as well as other dogmas, which are to be
condemned in the Council. Now, as this work is long and tedious, I did not
like to allow the Father to go until he had. finished it, or so nearly that another
person might easily do the rest ; and for this I shall still want him a few days
longer. This requires time, and I beg you to be propitiated by the confidence I
place in you and him. Nevertheless I would not act contrary to your views. If
you prefer that he should leave the work incomplete, you shall be obeyed ; you
have only to write word to me. Heaven keep you in its grace. — Your devoted,
Marcello, Cardinal of Sta. Croce.
Trent, Feb, 5, 1547.2
Lainez remained and did admirably all that was required of him. He
especially distinguished himself in his votum or opinion on Justification,
the most knotty point of the whole.
In the decree eventually agreed upon, justification is declared to be
the effect of charity, infused by the Holy Spirit into our hearts. It was
admitted that there was no justifying grace without charity, or the super
natural and indwelling love of God.
The questions of reform in the Church were now to be considered, and
the next session was fixed for April 21 ; but a zymotic fever broke out
in the city of Trent,, invading the Council and carrying off among its first
victims the General of the Friars Minor and the Bishop of Capaccio.
Twelve of the bishops fled, and on March 9 the Legates assembled the
others, and proposed to dissolve the Council, but remitted the decision to
the majority.
The subjects of Charles, in accordance with his orders, insisted on
remaining, and the discussion was adjourned till the next day, when Del
Monte proposed a removal to Bologna, and produced the Pope's permission.
The party of Charles resisted as before, but the others were for the most

1 Cartas de San Ignacio, t. i. p. 2S6.
2 Ibid., p. 483.

The removal of the Council to Bologna- — 1547. 429
part exceedingly impatient to leave Trent. The sessions closed accordingly
on March 11, 1547; and on March 12 the Legates departed for Bologna,
where, however, they could not for some months assemble Fathers enough
to carry on the session. Paul III. was, or affected to be, displeased, that
the Legates had not remained two months longer at Trent, which would

POPE MARCELLUS II. (CERVINl).
; ' (jprom Engraving in the Hope Collection,. Oxford.)
have sufficed to conclude the several discussions. Charles was furious;
he demanded that the Legates should return to Trent, and forbade his
own bishops to leave it; but the occurrences now passing in France
arrested these disputes. Francis I. became suddenly and dangerously
ill, and died a few days after. His successor, Henry II., showed much

430 Life of St. Ignatius Loyola.
reverence to the Pope, and even consented to affiance his daughter Diana
to Orazio Farnese, the grandson of Paul III.
Salmeron had caught the fever in Trent, was laid up with it at Verona,
and Lainez would not leave him. They believed the prayers of Ignatius
to have wrought his cure. A letter full, of affection, written by Salmeron
to the Saint, has been preserved to the present day. Both arrived at
Bologna about the middle of April, and before the end of it they received
news of the decisive victory of Muhlberg, which concluded the war and
preserved the German Empire for the Catholic Church.
At Bologna Lainez received a letter from Ignatius, expressing his
desire of transferring his office bf General to that Father,- or to some other.
The Saint's health, broken by a hard life and continued fasts, had been
long very infirm ; his patience had been greatly tried ; the attacks that
have been mentioned seemed indeed as if they were the malice of indi
viduals only, but many were known to share in it ; those who desired to
emancipate their evil lives from the control of the Catholic Church, or who
secretly encouraged the new heresies, wished to put down the Jesuits, or
diminish their popularity ; and all the long-suffering, judgment, and decision
of Ignatius were needed to carry him through these impediments; but he
triumphed at last. After the recantation of Francis Ferrar we hear no
more of similar accusations. All seem to have admitted, silently at least,
that the lives of the Jesuits were blameless, their charity and teaching
admirable; but it is no wonder that Ignatius desired to withdraw from a
position which exposed him to such struggles. He had many motives for
wishing to exchange his charge as General for a retirement such as his
soul loved. His letter, in the spring of 1 547, was as follows : —
If the Society will consent to it, or only half its members, I give you my
vote, if it can be of any weight, and place in your hands, willingly, and with great
joy of heart, the charge I now hold ; and not only do I choose you as being worthy,
but if you refuse, I will name any one that you or the others may point out ;
for I think, if it were settled in this manner, it would work for the greater service,
praise, and honour of God our Lord, and for the greater spiritual comfort of my
soul, in His Divine Majesty; and I certainly wish, also, to speak openly, that I
may be allowed to lay down this burden and live in a lowly^manner ; and as I
now entirely set aside my own small judgment, I agree, and always will agree,
as I hope, to whatever you or the Society, or any part of it, may decide ; and
whatever is so decided on, that I approve and confirm through these presents,
which I have written with my own hand.1
1 See Boll., t. xxxiii. § xlii. n. 437, p. 492.

Bobadilla at Muhlberg and Passau — 1547. 431

But God, when He kept him in life, required him to bear the yoke a
little farther. Ignatius resigned himself, and went on patiently to meet
new opponents and new cares.
The battle of Muhlburg wholly changed the aspect of affairs. The
Imperial army won a complete victory over the Protestant powers. Boba
dilla was present at this battle ; he had been removed by the Pope's Nuncio
to Vienna from Cologne, where for a long while he helped Canisius to
defend the faith against a divided people and a Lutheran Archbishop. Then
Ferdinand sent him to accompany the army commanded by Ottavio Farnese,
and the sick and wounded were under his care ; he stimulated the religious
zeal of the soldiers, and seems himself even to have caught something of
the warrior spirit, considering doubtless this contest to be a crusade.
On April 23, 1547, Charles V. was among the first to cross the Elbe; a
mist rising from the river favoured his troops, and allowed them to approach
close to the enemy unperceived. The next day they dispersed the rebels,
and took Duke John Frederic of Saxony and Ernest of Brunswick prisoners ;
and once more the Emperor felt himself "one of the two heads of the
Christian Church." In the battle Bobadilla fell, wounded in the head,
but not severely; in a few days he was preaching at Passau, where the
majority were Protestant; nevertheless, they did not venture to refuse
the Te Deum which Bobadilla demanded for the imperial victory.
He then proceeded rapidly through Augsburg and Cologne to Louvain,
where the college founded by Favre was beginning to flourish.
Everywhere, as he went, he disputed and preached, encountering both
Lutherans and Anabaptists, and returned to the Court of Charles just as
the Emperor was publishing the decree which excited so much praise and
censure under the title of the Interim. This was a formal permission to
use certain privileges claimed by the Protestants until the General Council
had come to a decision upon the points questioned. Amongst them were
included the marriage of priests and the giving of the cup to the laity.
Bobadilla was indignant ; he manifested the most daring opposition, even in
the presence of the Emperor himself, who was not less indignant, and ordered
him to leave the Court, though Charles did not do this offensively, and gave
him money for his journey.1 Bobadilla returned to Rome, and met with
no marks of disapprobation at the Vatican. The Cardinal Morone excused
Charles, and dissuaded the Pope from making any complaint; but Ignatius
would not allow Bobadilla to enter the house — he was displeased at the

1 The Interim was not universally pleasing to the Protestant party; Butzer refused to sign.
In all Germany Bobadilla was the only Catholic who wrote or spoke openly against it.

432 Life of St. Ignatius Loyola.
audacity with which he had bearded his sovereign, and proclaimed to all
Christendom that the Emperor was but a lukewarm Catholic. Perhaps the
" fiery soul " of Bobadilla had led him beyond the moderation imposed upon
. the- Society of Jesus, especially as the anger of Charles might seriously
affect the progress which the Society was making everywhere in his
dominions. In fact, its enemies took advantage of this occurrence, and
commenced those accusations so often reiterated afterwards against the
Jesuits, of dictating to monarchs and attempting to control their power.
The care Ignatius took to avoid giving offence to any authorities was
almost excessive. He was once exceedingly displeased with Father Giro-
lamo Otelli, for introducing the name of the Pope too presumptuously.
into a sermon. Otelli, declaiming against the vices of the Roman people,
said, " If the love and fear of God could -not control them, the Sovereign
Pontiff ought to have recourse to punishment, and drive the guilty persons
from the city." Ignatius summoned Otelli, and asked him, "How many
Popes are there in the world?" "None besides the Bishop of Rome,"
replied Otelli. ".How then," said Ignatius, "do. you presume to make
mention from the pulpit of a person so exalted, and even speak of his
conduct as if you could judge what he ought to do ? Leave me, and consider
before God what punishment you deserve. You will come this evening and
bring me your answer." When Otelli returned, he threw himself at the
feet of Ignatius and gave him a paper, in which he proposed to go through
the streets of Rome, scourging himself, for many days ; to make a pilgrimage
to Jerusalem barefoot; to taste nothing but bread and water for years; and
to submit himself to whatever further satisfaction Ignatius thought . fit to
impose. His humility appeased his Father, who only gave him, by way of
example, some penance in the house. Otelli's zeal was perhaps sometimes
indiscreet, but it had immense effect on the people, and he converted large
numbers. When Ignatius sent him from Rome to Sicily, he was mourned
for as an apostle. The day after his departure,- when Ignatius, saying the
Confiteor at Mass, came to the words " mea maxima culpa," an ¦ old woman
called out, "Yes, Father Ignatius, you may well call it a sin, to deprive
Rome of so holy and useful a man as Father Girolamo." A more dis
passionate judgment than Otelli's once offended Ignatius in . the same
manner. Lainez, preaching to the Spaniards at San Paolo, said something
of the sin of simony, which might have been thought applicable to some
recent transactions of the Pope, and this incurred a severe reprimand;
It was towards the close of the year 1546 that Pietro Ferri of Padua,
a benefactor of the Company, arrived in Rome, was seized with a fever, and
after three months was given over as dying. Ignatius visited and comforted

PAUL III., CARDINAL ALEXANDER FARNESE, AND OCTAVIUS FARNESE.
(From unfinished painting by Titian, in the National Museum, Naples.)

2 E

The assassination of the Duke of Parma — 1547. 435

him ; and at last told him he could never recover except through the inter-;
cession of the Mother of God. The following night a vision was vouchsafed
to Ferri, and he awoke cured. Ignatius came next day, knowing all that
had happened.
An unthought of and overwhelming calamity was about to fall on Paul
III. On September 10, 1547, his son, Pier Luigi, for whom he had striven so
much, and who had done him so little honour, was attacked in Piacenza by
the Ghibelline party, who were hostile to the Pope, encouraged by Gonzaga,
Governor of Milan, and he died under their blows. Only that morning Paul
had come to the Consistory in more than usually high spirits, " talking of his
good fortune," says Mendoza, the Spanish ambassador, " and comparing it to
that of the Emperor Tiberius." The Pope believed that Charles and Gonzaga
were the real murderers; but they declared that they intended only that
Pier should be taken prisoner, sparing his life. At least their enmity to the
Pope was now apparent; so Paul III. sought the protection of France, and
desired to hasten the marriage of Orazio Farnese with the Princess Diana,
a natural daughter of Francis I. It seems as if some compunction had
now visited Paul in respect of the duchies with which he had enriched his
family, to the diminution of the territory of St. Peter, for he endeavoured
to retrace his steps, and restore Parma to the Church. He trusted that
the docility and gratitude of his children, of which he had often boasted,
would make this restitution easy; but, on the contrary, they now considered
themselves independent princes, refused obedience to his orders, and helped
without shame to accumulate sorrows on his aged head. Charles V. con
doled with the Pontiff, but kept Piacenza. He promised him, however, a
compensation of 40,000 crowns annually.
When the Pope heard of the publication of the Interim, he expected
the secession of Germany would follow that of England. He recalled the
Nuncio Sfondrato, who had failed to deter Charles from making these
concessions, and replaced him by Bertano, Bishop of Fano, with whom he
sent Lippomano, and Pighino, the Bishop of Ferentino, empowering them
to grant large dispensations, and condescend beyond all precedent to those
who wished on easy terms to be reunited to Rome. • They might readmit
heretics without a public abjuration ; restore monks or nuns to their Order,
or allow them to remain in the world, on the sole condition of retaining,
under ordinary garments, some sign of their former profession. Under
certain circumstances they might absolve from vows; they could allow
Communion in both kinds, privately, to lay persons, if these would confess

436 Life of St. Ignatius Loyola.
that the contrary practice is not an error. Those who held Church pro
perty were not required, if they restored it, to pay back the rents already
received; and much indulgence might be shown in respect of the Lent
fasts. This was certainly more than could have been asked. Even when
the Emperor required also that the Papal envoys should have authority to
allow the marriage of monks and nuns, and to leave the Church property
in the hands of those who had taken forcible possession, Paul III. did not at
once reject the proposal, but said that he must retain such extraordinary
powers in his own hands ; promising to use it with moderation, if in either
case good reasons were set before him. But the mission of the Nuncios
did no more than show the condescension of the Pope; few applied for
these dispensations ; those who needed them had already emancipated them
selves from all control of the Church.
The afflictions of Paul III. now approached their climax. Ottavio openly
attacked Parma ; Camillo Orsini, placed there by his Holiness, repulsed his
attempts to regain possession. Ottavio, with cruel audacity, called in the aid
of Gonzaga, Governor of Milan. When the aged Pope poured out his griefs
into the ear of Cardinal d'Este, he added, that his only consolation now
was in his nephew, the Cardinal Alessandro; he at least, Paul knew, was
loving and loyal to him. But he soon discovered that this Cardinal had
taken part with the other Farnesi. Paul, thus deserted by the whole of
the family to whom he had been the most lavish of benefactors, went to
his villa on Monte Cavallo, where, while speaking with his nephew on the
Parma question, he reproached him for his treachery, and, if we may credit
the gossip of Dandalo, the Venetian ambassador, became so irritated that
he tore the Cardinal's cap from his hand and trampled it under foot. The
agitation was too much for the old man; he survived but _. few days.
During his short illness he condemned himself for his excess of paternal
tenderness ; he repeated often these words of David : —
Si mei non fuerint dominati, tunc immaculatus ero et emundabor a delicto
maximo. — Ps. xviii. 14.
He died on November Io, IS49- Dandalo says that when his body
was opened, " three drops of clotted blood in the heart " were supposed to
show that he had died literally broken-hearted, of indignation and grief.1
The Romans, who respected him, and hated the other Farnesi, were
profoundly touched to see that his ungrateful children had brought this
1 See Ranke, History of the Popes, bk. iii. § 1.

Death of Paul III. — 1549. 437
woeful termination to a successful and honoured life. No Pope, for a long
while, had been so popular in Rome; none had stood forward with such
dignity in the sight of Europe as a peace-maker between kings, and an
arbiter among hostile opinions; none had done so much for the internal
reform of the Church. His subjects loved him ; he possessed that polished
eloquence and classic learning which the Italians prized so highly ; he was
noble in his manners, accessible, kind, and generous. His high spirit, the
pride of his Roman descent, and his excessive desire to exalt his own
family, sometimes interfered with that wise and zealous patriotism which
in better moments impelled his acts. But, with this allowance, it is difficult
to consider Paul as he is portrayed even by Protestant authorities, and yet
the object of these " brutish bellowings " with which Luther constantly
attacked him, without wondering that honest or rational men should regard
such a partisan with any milder feeling than disgust.
Paul III. gave proof of his sagacity and sincerity when he admitted St.
Ignatius to a large part in Church reform ; and the rapid advancement and
wide activity of the Company of Jesus were owing in a great degree to the
acuteness which discerned, and the piety which welcomed, this small army
of martyrs, ready to live and die for the faith. The Jesuits lost in him an
earnest friend. But henceforward the Popes were always conscientiously
chosen; they were men who sincerely desired the welfare of the Church,
and to the close of his life St. Ignatius found, always a patron in the Chair
of St. Peter.

PORTION OF THE BORGIA PALACE, GANDIA.

CHAPTER VI.

ST. FRANCIS BORGIA— B. PETER CANISIUS— 1550.

ST. IGNATIUS said no more of resigning his post till the Fathers
assembled in Rome for the Jubilee of 1550; then he laid before them
the Constitutions he had drawn up ; for, at every step, in the forming and con
solidating of his Society, he desired the aid and concurrence of its members,
their assent to what he had done, and their suggestions of improvement.
Thus the work might remain without room for alteration when once com
pleted, and no differences of country, customs, or characters would neces
sitate dispensations or exceptions, which he thought injurious, and by all
means to be avoided. Not only those who could come to Rome, Lainez and
Borgia among the rest, but those at a distance were consulted, and at this
time some trifling additions seem to have been made. Three years after, he
sent these rules to Spain and Portugal, not as necessarily unsusceptible of
change, but, as it were, upon trial ; intending that the whole should again
be examined and approved by the entire Society, which did not happen
till after his death, when the General Congregation was summoned to choose
his successor. Then the Constitutions were revived, discussed, and entirely
438

St. Francis Borgia asks to enter the Society — 1546. 439
confirmed, with profound veneration for their author. They were after
wards presented to Paul IV., who ratified and sanctioned them without
the alteration of a word.
In the meanwhile these rules were in constant operation among the
Brethren, who learnt them from their Father himself. A letter from him
to Lainez shows that he enjoined certain observances to the Provincials.
He ordered particularly that the forty days of Catechism each year should
never be omitted, remembering, perhaps, the opposition of Bobadilla; he
also enforced his directions respecting the clothes they should wear, which,
he repeated, ought to resemble the ordinary garb of priests, according to
the country they were in, and in no way to attract attention.
Lainez esteemed these rules so highly, that he said " the Constitutions
of Father Ignatius would alone suffice to reform and govern all the Religious
Orders in the Church."
St. Ignatius and Francis Borgia had occasionally corresponded for more
than a year. Perhaps the Duke remembered the day when, in the streets
of Alcala, followed by his lordly train, he met Ignatius led to prison. He
earnestly desired now to make that poor prisoner his master and guide.
When St. Francis heard of B. Peter Favre's death he wrote to Ignatius,
praying that he might be admitted into the Company of Jesus. Ignatius
answered thus, probably in 1 546 : —
Most Illustrious Senor, — The resolution you have taken, which is inspired by
the Divine goodness, gives me great joy. May the Angels and all the blessed spirits
eternally thank God for this in heaven, for we cannot sufficiently praise Him on
earth for the favour He has shown this small Society, in calling you to enter it.
I hope that His Divine providence will make your admission very advantageous
to your spiritual advancement, and to that of many, who will profit by this example.
For us, who are already members of the Company of Jesus, excited by your
fervour, we shall begin anew to serve the Divine Father who has sent us such a
Brother, and chosen such a labourer for this new vineyard, whereof He has
willed, unworthy as I am, that I should have the charge. Therefore, I receive
you at once, in the Lord's name, for our Brother, and in this relation you will
always be very dear to me, as one ought to be who enters into the House of God
with such generosity as you have shown, in order to serve Him perfectly. As to
what you ask me, respecting the time and manner of your public reception, after
having much recommended the matter to God, both by myself and others, it
appears to me, that in order to acquit yourself of all obligations, the change
should be made leisurely and cautiously, to the greater glory of our Lord. Thus
that you may gradually arrange your affairs in such a manner, that without any
worldly hindrance, you may, before long, find yourself free from all impediments
to your holy wishes. To explain further, and with more detail, I think that, as

440 Life of St. Ignatius Loyola.
your daughters are old enough to marry, you should seek to dispose of them
according to their position, and that you should also affiance the marquis, if a
suitable wife can be found. For your other sons, it is not sufficient that they
have the protection of their elder brother, who will possess the dukedom ; you
must also leave them enough with which they can, as their rank demands, enter at
least some chief university, and go on with their studies, of which they have laid
such good foundations. No doubt, if they are such characters' as they should
be, and as I trust they are, the Emperor will favour them in proportion to your
services, and the friendship he has always shown you. Moreover, you ought to
push on the buildings you have begun, for I wish all your family affairs to be
terminated when your change is made known. Further, as you are well grounded
in letters, I would have you apply diligently to the study of theology, and I
hope this science will be useful to you, for the service of God. I should even
like, if possible, that you should take a Doctor's degree in your University of
Gandia. But as the world cannot understand actions like this, I would have it
done privately, and remain a secret, till time and circumstances, by the grace of
God, set us at liberty. Other things may be arranged from day to day, as they
occur, and as I shall write to you regularly I need say no more now. I wait for
a speedy answer, and I pray the Supreme Goodness to bestow on you more and
more of His Divine mercies.1
The Pope gave leave for Borgia's admission without coming to Rome,
and Araoz received his vows privately, in the chapel of his palace at
Gandia. He was now Brother Francis in the Society, but he continued
in the eyes of the world such as he was before; administered his large
revenues, and provided for his children. A second letter from Ignatius
in 1548 shows his remarkable prudence in counselling ascetic exercises.
He writes : —
When I learnt your practices in spiritual as well as in corporal things, for
the profit of your soul, I found truly a new cause for rejoicing in the Lord. . . .
Yet as I notice, in our Lord, that some of these are needful at one time and not at
another, and . . . even may become useless, I wish to tell you, in the presence of
the Divine Majesty, what I think on this subject, since your Lordship asks my
opinion. First, for the time you have fixed for Spiritual Exercises, either interior
or exterior, I think you might abridge it by half. . . . For as you no longer want so
many arms to conquer the enemy, I think, in our Lord, that you would do better
if you devote half this time to governing your estate, to profitable conversation,
and to study. . . . But keep your soul at the same time in peace and repose,
ready to receive the communications of our Lord, for it is a great virtue and
grace when we can enjoy Him in many employments and places. . . . Secondly,
as to fasting and abstinence, I think it more for the glory of God to preserve and
strengthen the digestion and natural powers than to weaken them ; . . . I desire
1 Cartas de San Ignacio, t. i. p. 281.

St. Ignatius' advice to St. Francis Bo'rgia — 1548. 441

then that you will consider that, as soul and body are given you by God your
Creator and Master, you will have to give account of both, and for His sake you
should not weaken your bodily nature, because the spiritual could not (then)
act with the same energy. If I was pleased once to see you fast . . . rigorously,
I cannot be so in future, because I see that this fasting and abstinence prevent
the stomach from . . . even digesting the simple aliments necessary to sustain life.
I advise you rather to eat of all permitted food, and as often as you are hungry,
giving no offence to your neighbour, for we ought to love the body, and wish
it well, when it obeys and assists the soul; and thus the soul has . . . more
strength and energy to serve and glorify our Creator and Master.
As to the third point — of personal penances — I desire you for our Lord's sake
to avoid drawing the smallest drop of blood, and in place of seeking to draw blood,
seek more directly our Lord of all, that is to say, His most holy gifts, as for
.example, an overflow or some drops of tears, whether, first, because of our sins and
those of others; or secondly, in the mysteries of Christ our Lord in this life or
the next ; or thirdly, in the consideration of the love of the Divine Persons.
And St. Ignatius goes on to recommend him to seek from God "an
active faith, hope, charity, spiritual joy, and peace, tears and consolations,
the lifting up of the soul, pious impressions and enlightenments, all in
subordination to the humble reverence we should have for our holy Mother
the Church and her teachers and administrators. For there is not one of
these gifts which ought not to be preferred to any corporal acts, which are
good only as they assist to obtain the others." He thinks "a sound mind
in a sound body ... is the most useful instrument wherewith to serve
God," but he will not enter into particulars, leaving St. Francis rather to
the guidance which has hitherto led him, "for the greater glory of the Divine
Majesty." 2
It was not known that the Duke had joined the Society till an attempt
to impose on him the dignity of Cardinal was made at Rome in 1 5 50. He
lived meanwhile at Gandia, closely allied with Oviedo, and shared the dis
pleasure Ignatius expressed when that Father, desirous to advance his soul's
interests in solitude, asked leave to lay down for seven years the charge
of the college, and retire into a desert, near a holy hermit, whose piety he
thought would assist his own. Francois Onfroy, a professor 'of the new
college, desired to accompany him. Ignatius was exceedingly wroth at this,
because the design showed a spirit quite at variance with that of the Society
of Jesus. Borgia, too, had brought from Barcelona a Franciscan named
Texeda, who had the same turn of mind ; and Ignatius suspected Brother
Francis of having at least not discouraged the designs of the two Jesuits.
1 Cartas de San Ignacio, t. ii. p. 104.

442 Life of St. Ignatius Loyola.
He bade him therefore, through Polanco, send Oviedo to Rome, and Onfroy
to join Salmeron at Ferrara. Borgia answered that he did not think this
necessary, because the two Religious were quite submissive; and that he
had himself represented to Oviedo that the life to which he had devoted
himself in the Society of Jesus did not deprive him of the merits of the
contemplative life. Ignatius would not insist, but still displeased, wrote again
to Borgia on July 27 : —
If we can believe what we hear, it seems that the two persons B. and G, one
more and the other less, have found the desert they were looking for, and are about
to retire into another, which may prove larger than the first, if they will not humble
themselves and allow themselves each to be guided according to his vocation.
The remedy they are in need of may be supplied to them, either directly or
indirectly, by him who has the determination and the power. The first of these
consists in prayer and the Holy Sacrifice of the Mass, but the others will be
administered some other way, with the help of Divine grace. You may do much
in this case by your presence and authority. Moreover, I know what my con
science imposes on me. I firmly believe, with no possibility of doubt, and I
solemnly affirm before the tribunal of Christ, our Creator and Master, Who will
one day judge us for eternity, that they are wandering from the way, mistaken and
misled, walking sometimes in the path and sometimes off it, led astray by the
father of lies, who sets forward or suggests one or many truths in order to finish by
an imposture, and ensnare us by it. I pray you, for the love and reverence of God
our Lord, first by recommending all this affair to His Divine goodness ; then by
observing matters attentively, to watch, and take all necessary measures, not to
suffer anything which might cause a scandal, which would be extremely injurious
to us all ; but so ordering that all may turn out to the service of God in everything,
and that these persons may be entirely set right, for His greater service, His praise
and His glory for ever.
Rome, fuly 27, 1549.1
Oviedo satisfied Ignatius so well that, as we have seen, he was nomi
nated as Archbishop for Ethiopia a few years afterwards.
For ten years had the 'General governed his little Society. He felt now
that the time was come definitely to resign its government to other hands.
He summoned to Rome nearly all the Professed Fathers at the same time, to
place in their hands the Constitutions of the Order which he had completed,
and to ask them to elect his successor.
Araoz, Oviedo, and Miron arrived from Spain at the close of 1550. With
them came St. Francis Borgia, still dressed as a gentleman of the world,

1 Cartas de San Ignacio, t. ii. p. iJ

ST. FRANCIS BORGIA.

St. Ignatius seeks to resign the Generalate — 1551- 445
though very quietly; and Strada, who was to be professed on the ist of
February. Lainez came, too, from Sicily, and at Rome they found Des
FretiXj Miona, and Polanco, who were living in the Eternal City.
The assembled Fathers received the Constitutions with the fullest
approval, and would not suffer any change, though Ignatius had begged
them to make any remarks or suggest any corrections they thought fit.
On the Christmas morning of the year of Jubilee, after his second
Mass, owing to his intense fervour, the Saint was suddenly seized with
a severe illness; he wept with joy to think that he was himself about
to be set free, but he recovered in great measure ; yet, though all danger
seemed over, he was left suffering and weak.
On January 30, 1551, he sent a sealed letter, written in Spanish, to
the Fathers, whom he had assembled to receive it. These were the
contents : —
To my dearest Brothers in our Lord of the Society of Jesus, — What I have
considered and judged best for the greater praise and glory of the Divine
Majesty, being uninfluenced either by any inward or outward bias, and after
pondering for many months and years, I now solemnly declare, as in the presence
of my Creator and Lord, Who will one day judge me for eternity — according to
truth, and with my mind at rest. When I regard my many sins and failings,
my many weaknesses of soul and body, I have often arrived at the full conviction
.that I want almost in an infinite degree the talents to fit me for the charge of
the Society, which you have laid upon me. Therefore, I wish the matter to
be well considered, in our Lord, and another to be chosen, who may fill this post
of governing the Society better, or at least less ill than myself, and that I may
make over this charge to him. And not only is this my wish, but I have also
sufficient reason to judge, that it ought to be made over even to one who would
do only as well as myself, not merely to one who would do better, or not so
ill. After considering all this, I now lay down my charge, and renounce it,
without reserve or condition, in name of the Father, and of the Son, and of the
Holy Ghost, my One God and my Creator. I pray and conjure the Professed,
with all my soul, in the Lord's name, and also those whom they may think
proper to join to themselves in this consultation, that they will accept this,
my proposal, which is so justified in the presence of the Divine Majesty. And
if among those who have to decide on it there should arise any difference
of opinion, I pray them, for the love and honour of God our Lord, that they
will earnestly recommend the matter to the Divine Majesty, that His most holy
will may be done, to His greater honour and the general good of souls and
of the whole Society, so that all may be for ever directed for His greater
and Divine praise and glory.1

1 Cartas de San Ignacio, t. ii. p. 295.

446 Life of St. Ignatius Loyola.
The Fathers received this letter with great emotion. Andres de Oviedo,
in his simple reverence for the suggestions of one whom he looked upon
as a saint, thought that whatever Ignatius desired should be done. The
others were unanimous that they would never suffer any one else to be
their General while he lived ; and they sent this message formally to their
beloved Father; separately, too, each entreated him not to abandon them.
He became again dangerously ill; the hope of a speedy admission
into the presence of his Lord filled him with such joy that his agitation
exhausted him, and the physicians enjoined him to indulge his mind but
sparingly with these subjects. The Saint, watchful to practise obedience
whenever he could find an opportunity, complied with this restriction, and
recovered. It was often said that in his fragile form the spirit wore out
the body. Once the physicians prescribed to him perfect repose of mind,
and bade him turn away his thoughts from anything that could distress
him. This set him thinking, as he told Goncalez, what could possibly
grieve him ; and he thought he should be sorry if his Society were destroyed
and suddenly came to an end. " But even then," said he, " I think that
in a quarter of an hour I should be quite reconciled." When Ignatius was
very ill and suffering much pain, a dying man wanted to confess to him.
Upon this being told to him, though quite unfit to go, and though the other
Fathers were very urgent to be sent in his place, he got up, went to the
sick man, and passed the night with him. These frequent maladies of
the Saint were always times of great edification to those near him ; his soul
seemed then pouring itself out in a joyful communion with God. He said
sometimes, the more faults he committed the more favours were granted
him; and he thought himself the only man in the world who united
such sins and such graces. In his joyful humility they heard him exclaim,
" O God, how infinitely good Thou art to bear with such miserable a sinner
as myself!" He found in the mere thought of God an inestimable source
of grace, and told some one that he never spoke of God with any persons,
even though great sinners, without learning and gaining something.
Wilhelm, Duke of Bavaria, in the year 1549, requested Pope Paul III.
to give him two professors of theology for the University of Ingoldstadt,
where Le Jay had taught it long before ; and the Pope sent the Cardinals
Maffei and Cervino to make this known to Ignatius. He answered that
the Religious of his Order might be more profitably employed for the
general good than in these temporary appointments; but if the Duke
desired to do an important service to religion, he might follow the example
of the King of Portugal, who, beginning with only two missionaries, had
established a seminary in his country from whence already two hundred

Foundation of the College of Ingoldstadt — 1549. 447
and fifty priests had issued, to carry civilisation and religion all over
his dominions. If he agreed to this, Ignatius would gladly send two
priests, as the Duke desired.
The Pope and Cardinals thought this proposal reasonable. Duke
Wilhelm accepted it, and Ignatius summoned Canisius and Salmeron
from Messina, where B. Peter was professor of rhetoric, and Salmeron of
theology. At Rome Canisius made his solemn profession of the four vows.
The College of Messina had been opened the year before. Le Jay
was sent to Bavaria with the others, at the express wish of the Duke.
They were to take their Doctor's degree at Bologna, on their way to
Germany; the title being there much valued. They carried with them
this letter from Ignatius to Duke Wilhelm : —
Along with this epistle will arrive, by order of the Holy Father, the two
theologians whom I had promised in my letters. One is Alonso Salmeron, a
Spaniard, the other Peter Canisius of Gelderland ; both summoned from Sicily.
They are each excellent in the integrity of their life, as in their knowledge of the
sacred books and in all learning worthy of Christian men. They are priests of
the Society known by the name and title of Jesus. Our Holy Father does not
doubt that they will both entirely answer the wishes of your Excellency, and
teach in those vast provinces not less by their lives than by their words. With
them is sent Doctor Claude (Le Jay), a distinguished theologian among the best,
and whom your Excellency asked for by name. Although he cannot remain long,
yet his assistance will be very useful, whether for days or months, in the founda
tion of this admirable and most salutary work. The Congregation to which these
brethren belong devotes all its studies, cares, and vigilance to one object — the
amending the depraved morals of these times, and the converting of souls, by
their exemplary life, and that sort of teaching or letters which shines in the pure
sincere faith and most holy precepts of Jesus Christ, and recalls men's minds
from the pernicious pleasures of indulgence to the reasonableness of good and
pious living; from the flesh to the spirit, from the world to God. What can be
more valuable than this sound discipline, especially in these times, and most of
all in Germany, where a boar of the woods strives to exterminate, and a singular
wild beast to devour, the vine that the right hand of the Lord planted for the
confirming of good souls in right belief, and recalling the wandering sheep
into the fold? Let your Excellency then receive these Fathers, worthy of all
respect, with a gracious .countenance, and especially with a benevolent mind ; and
since it is the plan of their lives, and the rule of their Congregation, that they
seek not their own things, but those of Jesus Christ, and live daily on uncertain
gifts, they are persuaded they shall not want in those countries anything necessary
in our Lord Jesus Christ from your piety: most just certainly it is that the
sowers of spiritual things should reap what is needful for the body. It is also
surely to be hoped there will not be wanting some who, moved by respect for
their lives and the sanctity of their precepts, will place themselves under the

448 Life of St. Ignatius Loyola.
guidance of these Fathers. If this happens, and the Lord does not cease to
visit His vineyard, your Excellency will take these new labourers under your
favour and protection. For of what merit will not this vineyard be before J.od
our Lord, and His most 'holy Church, which was commenced by that shoot which
you cultivated, and, so to speak, have watered by your holy liberality, when it will
put forth new branches and new sprouts ? That this may be the principal concern
of your Excellency is what our Holy Father urgently asks, whose earnest and
very pleasant hope- it is, that these three brothers, learned and worthy men, will
be treated humanely and benignantly by your Excellency, to whom I wish long
happiness. Rome, September. 1549.1
The three Fathers received their degree of Doctor of Divinity at Bologna
on October 4, and the University of Ingoldstadt welcomed them with great
respect. Either there was less jealousy in Germany than in France, or the
opinions of the sovereign were of more weight.1 Salmeron lectured on
St. Paul, Canisius explained St. Thomas ;: they visited the hospitals and
taught the "ignorant, as the Jesuits were accustomed' to do. In those days,
when the indolence of the clergy and, the general indifference about educa
tion had left the poor and the sick and the young so much "uncared for, this
condescension in men recognised as so eminent must have greatly impressed
those who saw or heard them.
Canisius was next year made Rector of the University, but he accepted
the toil only, and made over the benefices and emoluments to others. He
seems to have been fortunate in meeting with only small difficulties, and
no personal enmity. In the archives of the town of Ingoldstadt . we find
him mentioned as " the incomparable Canisius."
The death of Duke Wilhelm happened soon after, and Ignatius had to
announce to Albert, his successor, that the Pope had promised to -the Bishop
of Verona the help of Salmeron in his diocese. St. Ignatius replaced him
by Father Peter Schorich 2 and Father Goudanus. He wrote to the Duke
that Nicolas Floris from Gouda — Floris being a Fleming, whose language
differed little from German — would soon be able to talk, hear confessions,
and preach in that tongue. He added that he would provide the Duke with
other professors, if the college were solidly established.
But when two years passed and nothing more was done, the Jesuits at
Ingoldstadt desired to be recalled. The Bishop of Eichstadt remonstrated

1 Cartas de San Ignacio, t. ii. p. 191.
2 After the death of St. Ignatius he was dismissed from the Society by Lainez when Vicar.
A letter of Polanco, September 20, 1556, to the Rector of Vienna gives him instructions on the
point. See Cartas de San Ignacio, t. vi. p. 128.

BLESSED PETER CANISIUS, S.J.
(Reproduction. )

2 F

Foundation of the College of Vienna — 1 55 1. 451

in a letter to Ignatius. Polanco answered that the rules of the Society
did not permit the members to be fixed in one place; and it was not
their custom to teach a college where secular priests only were trained.
Ignatius was asked for professors in other places, for which they had not
members enough. At this time many princes had testified their wish to
plant and extend the Society in their dominions; King Ferdinand, parti
cularly, had pressed Ignatius to send him teachers for Vienna. He now
also wanted missionaries for Augsburg, where the Bishop of Laybach had
persuaded him to found a college, and wrote on December 11, 1550, both
to the Pope and Ignatius. In this letter he said that, seeing the good that
followed the establishment of the Jesuits everywhere, he had resolved to
build a college for them at Vienna, and meanwhile he desired two of the
Society to be sent him to give lessons of exegesis in the university. He
also mentioned Le Jay as the one he most wished for. Ignatius acceded,
and wrote to that effect to Ferdinand. In the summer of 1551 Le Jay
repaired to- Vienna with Father Schorich ; they, arrived about the end of
June. Then it was necessary to consider the method of instruction, for
in Germany all taste for close and serious study had now nearly
disappeared; there was no longer any collegiate body capable of form
ing an erudite and faithful clergy, and it seemed useless to attempt
creating a higher standard of instruction, if the most eminent theo
logians were to attract but an insignificant audience, unprepared by
any preliminary training. Yet to procure these theologians was all
that the princes seemed to think necessary ; and this notion it was
that caused the long delays of Albert of Bavaria, and suggested to
King Ferdinand the message sent by him in 1551, through Le Jay
to Ignatius, "that he wished to reform the studies of the university
in such a manner that the young men educated in the provinces
might come for instruction in theology to the Jesuits of Vienna."
Polanco wrote by Ignatius' direction to Le Jay, "that such a scheme
was ineffective; that it would lead to considerable mischief; that the
youths whom it was intended to train at the universities would be
unprepared; and, moreover, that in Germany there was a disinclina
tion to scholastic studies. These two causes would deprive the in
structions begun thus unfavourably of all profit. If it was resolved
to restore the. studies of philology and philosophy at the universities
where they had been so long neglected, the students must pass
from four to six years before entering on their course of theology.
But the lower classes of instruction were not in the sphere of a uni-

452 Life of St. Ignatius Loyola.
versity; there remained therefore this only resource, that philosophy
and philology should continue to be learnt as at present, and that
the Jesuits should undertake the preliminary studies, and confide them
to professors who would gradually inspire the young men with the
desire of learning theology."
On September 22, 1551, St. Ignatius wrote himself to Duke Albert to the
same effect, repeating that the learners must be well prepared as well as
the teachers : —
"This was our plan," he says, "as I have already explained to the illustrious
King of the Romans. For the languages we choose masters capable of teaching the
classics verbally and by the usual exercises, and also of leading them in a pious
and pure life, by preaching, by the Sacraments, and by good example. When
they have made sufficient progress, and are numerous enough, we give them a pro
fessor of dialectics, and in the following years a master in philosophy. All these
teachers will strive to light a spark of love for religious doctrine in these young
hearts, so that they may have a desire, as the term of all, to learn theology, before
they are allowed to commence its study. Then, but not sooner, they will begin
with good-will, and if possible in large numbers, their theological course ; and we
shall take care to procure them masters who will help them to make considerable
progress. Thus, illustrious Prince, we may, with Divine favour, in a few years
possess many theologians, well trained both in the higher and the lower branches
of teaching, and ready to oppose heretics, to strengthen Catholics, preach with
edification, and watch over souls throughout Bavaria. There will then be at
Ingoldstadt an inexhaustible seminary of pious and learned men, and its univer
sity will flourish both in learning and virtue ; for both of these are cultivated in
our colleges with equal care." x
He adds that they are so few, that having had to send ten students to
Pisa and the same number to Naples, he had found it very difficult to find
two priests for each party of scholastics. He promises, however, to do
all he can for Ingoldstadt. But the rumour of the withdrawal of two
Fathers had reached Vienna, and King Ferdinand applied to the Pope and
to Ignatius that they might be sent thither. The priests already there
were too few for the work, and Le Jay was besides occupied in writing a
" Manual of Theology." He did not live to do much more than collect the
materials ; and Canisius completed it. Ignatius had no persons under him
entirely suitable for Vienna except Canisius and Goudanus, and the Pope's
orders compelled him to send them immediately ; but he promised that they

1 Cartas de San Ignacio, t. ii. p. 379.

The Jesuit College at Ferrara — -1551. 453
should only be lent for a while, and restored to Ingoldstadt when the College
of Vienna was sufficiently established. He withdrew them reluctantly, for
the influence of their learning and admirable lives had produced the hap
piest results, and were still wanted among a people only recently aroused
from the most torpid indifference to all religion. Canisius at first could
assemble only a scanty congregation at Mass, even on Sundays; and of
these many entered the church just before the consecration and went away
immediately after it. The students were so irregular in their habits, that
B. Peter was forced to dismiss many altogether from the university, and
put in prison some who seemed less incorrigible. Duke Wilhelm's abhor
rence of the new doctrines had not kept them out of Bavaria; and none
competent to repress them had appeared till the Jesuits arrived in the
town. When St. Francis Borgia, still, to the outer world, the Duke of Gandia,
went to Rome for the year of Jubilee, he passed by Ferrara, at the earnest
entreaty of Ercole d'Este II., his kinsman, and remained there four days.
He procured from the Duke a promise of a college for the Company, who
had been long known there. Broet and Le Pelletier — Frenchmen were as
yet chosen for that mission — had established themselves in the town in
the summer of 1551, and opened a college. Under the protection of
the Duchess Renee, Ferrara had become the headquarters of refugee
Protestants. The Duke determined to put an end to this, and that very
year Faventino Fannio of Faenza, accused of heresy, was hanged in the
piazza of Ferrara, and his body burned. In the spring of the same year,
one Giorgio Siculo was hanged at the windows of the Palazzo della
Ragione, at Ferrara. He too was a heretic; though whether the Italian
executions were for religious differences only has been disputed, and
cannot now be fully ascertained. Ren^e could not consistently remonstrate,
since the barbarous burning of Servet, the long tortures of Jacques Gruet,
and innumerable other cruelties practised by Calvin, had filled Geneva with
terror for many years past. In 1552 the state of things in Paris obliged
St. Ignatius to send the "Angel of the Society," Paschase Broet, as
Provincial of France. It is well never to cease recalling the unquestionable
fact, perpetually thrust upon us, in the history of all countries and sects,
and even in recent times, that if superstition be cruel, there is no greater
mercy in unbelief.
Ren^e was nothing benefited by the reconciliation of her husband
with Henry II. of France. On the contrary, Ercole wrote an urgent
letter to his royal kinsman to beg him to use all his influence to recall

454 Life of St. Ignatius Loyola.

the Duchess to her duty,1 and that monarch sent to Ferrara Matteo Ori,
the inquisitor who had formerly examined St. Ignatius, with a letter
which, as given by Protestant historians, seems incredible in its tone of
insult and cruelty to the unfortunate Duchess, his own aunt. It repre
sents "that the King not only approves, but indeed very earnestly
prays and exhorts the Duke" to go nearly all lengths in persecuting
Renee and her friends. There seems reason to think that Ori executed
his commission with - as much consideration for poor Renee as was in
his power. He arrived in 1554. In the night of September 7, Ercole caused the
Duchess to be conveyed to her prison apartments in the gloomy castle
of Ferrara, the Stanze del Cavallo. A fortnight after she sent for Le
Pelletier, whom previously she would not see, and after he had care
fully instructed her, and was convinced of her good faith, he heard
her confession, which was made with all signs of repentance, and gave
her Holy Communion;2 and the same night the Duke and Duchess
publicly took supper together, which announced to the population- of
Ferrara that Renee had recanted, and been reconciled to the Catholic
Church. The recantation proved itself as worthless as it was likely to
be. Six years after, on her husband's death, she returned to her former
profession, and in 1560 left Ferrara for ever, at the bidding of her son,
Alphonso II.
Borgia, when he arrived at Rome, was received by Ignatius at Sta. Maria
della Strada; but he had separate apartments there. The Saint treated him
externally as a prince; in their personal relations Francis was a novice.
When he entered the house, the Fathers were about to dine ; he was
invited to enter the refectory, and there, setting aside the honours which
all paid him, he requested as a favour to be treated as one doing penance;
he ate humbly the unsavoury food given him, waited on the Fathers at
their dinner, and then went to wash the dishes in the kitchen. The con
ditions prescribed by Ignatius for his admission were nearly fulfilled ; for
during the last two years he had provided for the interests of his family;
but his entrance into the Society was not yet known. Before Christmas he
heard that Charles V. wished to give him a Cardinal's hat ; and in the
beginning of the next year he found that the Emperor had actually applied
to the Pope. On the same day that the news of this application reached

1 Cesare Caijtu. Gli eretici d'ltalia, Disc. xxvi.
2 See Letters of Le Pelletier to St. Ignatius, Sept. 25 and Oct. 5, 1554. Cartas de San Ignacio,
t. iv. p. 525.

St. Francis Borgia is ordained Priest — 155 1. 455
him, Borgia wrote several letters to persons in Rome, declaring, in nearly
the same words to each, that he had taken vows in the Society of Jesus.
He left Rome for the Basque Provinces that night. At Onate he made a
formal renunciation of all his property, was ordained priest, and im
mediately commenced his apostolic labours. St. Francis chose for the
place of his first, or, as some say, his second Mass, the very room in
which St. Ignatius wa.s born. The vestments he wore, embroidered by the
hands of his sister, Luisa, Countess of Ribagorza, are still at Loyola. Juan
Borgia, his son, seems to have served the Mass, and received Holy Com
munion from his father's hands. His declaration and flight did not arrest
the proceedings in Rome. Two letters, written by Polanco, and by Ignatius
himself, to St. Francis, relate what happened.
My dear Father in Jesus Christ, — We have heard in many ways how pleasing
your Reverence is to God, by your spirit of humility and simplicity ; and we now
see this still more plainly in His preserving you from the high dignity which .was
designed for you, from such a hat that none of those that Antonio Rion is
accustomed to give in the Refectory can- be compared to it. It happened ten or
twelve days ago that, in leaving the Consistory, Cardinal della Cueva gave bur
Father to understand that they were resolved to make you a Cardinal. I was
obliged that same day to go to Cardinal Maffei, and he also told me the same
with great joy. I rejected the idea, because I reprobated the choice as entirely
opposite to the spirit of our Order. "And I," said the Cardinal, "would like to
see your Order become a nursery-ground for Bishops and Cardinals."
But Father Ignatius, after having conferred with Cardinal della Cueva, and
sounded his dispositions, as well as those of several others, resolved to speak about
this matter directly to the Pope, and. did so in such a way as to convince him that
your present state of life was more conducive to the glory of God than your
elevation would be. The Pontiff even added that he envied your position or,
that of any of ours, and thought it happier than the Sovereign Pontiffs ; for he
said you have to think only of serving God, while his own mind was absorbed
by many cares. And thus it was settled that you should not have the hat sent
you against your will, or unless it was certain that you would accept it. Your
Reverence can now decide whether you wish for it or not. Our Father told the
Pope that the sole fear of receiving the Cardinal's hat had made you leave Rome,
in spite of this cold and severe weather, and so his Holiness has cast his eye on
some one else. Our . Father also spoke, of this to the principal Cardinals, and
sent messages to the others, as well as to the ambassador, Don Diego de Mendoza,
that they might distinctly understand the Pope's mind. Certainly every one
would rejoice to see you in the Sacred College ; but, after all, many are now
convinced it would not have been a suitable thing. The project is therefore
abandoned, since the decision is left to your Reverence ; and I know you would

456 Life of St. Ignatius Loyola.

prefer going bareheaded in the sun and rain to covering your head with this
hat. In return for the good news I send you, I pray you to say for me a
Mass of the Holy Ghost, that I may obtain the Divine guidance to serve Him
better. By order of our Father Ignatius, your servant in Christ. Giovanni di Polanco.
ROME,y„«2 1, 1552.1
St. Ignatius was obliged to act in this affair with great circumspection.
It seems at first as if, when he had convinced the Imperial ambassador
and the Pope, since Borgia himself now owed him obedience, he had nothing
to do but to forbid his acceptance of the hat. But he was not willing to
cut the matter short in this way; for the Emperor, since the affair of
Bobadilla and the Interim, was not well disposed towards the Jesuits,
and it was necessary to treat his wishes with deference. By referring the
decision to Borgia himself, Ignatius averted the danger of offence for that
time. It revived, however, four years after. St. Francis now set himself at
once to the active business of his new calling; he had no opposition to
encounter from the Emperor, and when he wrote to ask his permission to
lay down his high offices and enter the Society of Jesus, Charles answered
"that he would not withhold him from the service of that Great Master
whom he had chosen." The Saint made his residence at Onate; it is a
small town,, not far from Loyola. There, Don Sancho de Castilla, Pedro
de Navarra, Bartolome" Bustamante, afterwards Visitor in the Province of
France, were under his direction. They lived on the alms which Borgia
sometimes begged in the country round. His Superior bade him evan
gelise Spain. He set out accordingly, visited the nobles, almost all
of whom were his kinsfolk, preached to the people, edified the Court
of Charles V., and in most of the larger towns left where he did not
find it the foundation of a college or house.2 He went into Portugal,
thence he returned to Valladolid. St. Ignatius named him Commissary in
Spain and Portugal; this office was afterwards absorbed into, that of
Provincial. When Strada came, in 1554, to Saragossa, his attempt to found a house
for the Society was long baffled by the difficulty of finding a piece of ground ;
for the law forbade any new ecclesiastical building within a certain distance
of those already standing. At last the land was found, the house finished,
1 Cartas de San Ignacio, t. iii. p. 62.
* In two years Borgia erected houses in Granada, Valladolid, Medina, San Lucar, Monterey,
Burgos, Valencia, Murcia, Plasencia, and Seville.

Commotion at Saragossa — 1555. 457
the chapel ready to be inaugurated ; and the Archbishop of Saragossa him
self fixed Wednesday after Easter, 1555, for this ceremony, when suddenly,
on the day before, the Vicar-General, Lopez Marcos, ordered Father Barma,
the Superior, to defer it. The Augustinian friars, he said, declared that
their ground was encroached upon. Barma persisted ; the friars excom
municated him and his companions, declared the town under an interdict;
and the townspeople, excited by terror, and not well knowing what was the
matter, went about the streets crying " Misericordia ! " They then sur
rounded the new house, and their signs of exasperation persuaded Barma
that the wisest thing he could do was to withdraw ; so, after fifteen days,
the Society left the city. Then the Archbishop and the Nuncio inter
fered : they caused the matter to be legally examined ; the Augustinians
were declared to be in the wrong; the Jesuits recalled. All the city, all its
magnates, even Lopez, the Vicar-General, himself went to meet them, and
they were received at the door of their house by the Viceroy, who presented
them the keys.
Under the wise and active superintendence of St. Francis, the Society of
Jesus increased all over Spain in numbers and influence. He was, in fact,
its real founder in the Peninsula. When Philip, now made King of Naples
and Duke of Milan, saw Borgia's great success and the increasing useful
ness of the Society everywhere, he revived the idea abandoned unwillingly
by his father, and wished to make him a Cardinal. Philip was then in
England, passing his dismal honeymoon with the ill-fated Mary ; his sister
Juana governed Spain in his name. She had declared herself protectress of
the Society. St. Ignatius and Francis both supplicated her to dissuade her
brother from this project, and Philip desisted at last, on her representation.
Juana wrote herself to Ignatius, and expressed her satisfaction at his con
stant refusal of dignities for his Company. " For God," she said, " gives
a distinct spirit to each Order, from which it cannot depart without great
damage." Ignatius was so penetrated with this conviction, that he said
he would never recede from it, if all the world were to supplicate him.
When, long after this, he heard that Paul IV. wished to make Lainez
a Cardinal, he said to one of his house, "Perhaps, in a few days, we
shall have our Lainez a Cardinal: if this happens, I will make such a
commotion, that all the world shall know how the Society receives such
things." Finally, he added to his Constitutions, with Papal approbation, a
prohibition to all the members of the Company against accepting any office
without the permission of the General, who was never to give it except by
express order of the Pope. Nor were those three Jesuits who were named
Patriarch and Suffragans of Ethiopia any exception to this rule : there was

458 Life of St. Ignatius Loyola.
there no danger of honours or wealth, and these priests went out to find
only exile, privations, and peril.
Some members of the Company proposed that this law should extend
to the nomination of Confessors to princes; but to this Ignatius would
not consent, because he thought it unreasonable to exclude any class of
men from their spiritual care.
Joam III. of Portugal was the first King who asked for a director
from the Society. He sent for Luis Goncalez, and made several con
fessions to him; but Goncalez declined remaining with him. He then
sent for Miron,. the Provincial, who also excused himself, saying the honour
of such an office was inconsistent with his vocation. But St. Ignatius,
when he heard what his Brethren had done, disapproved of it. He wrote
to Goncalez, that he was indeed edified by his refusal of what some
desired, but he thought it right he should assist the King in any way
asked of him ; and King Joam being a pious sovereign, the charge of the
royal conscience could not involve him in any perplexity. He need not
fear being forced to accept preferments — those he could not receive
without the consent of the General and all the Company. If the resi
dence in a Court were a cross to him, he should carry it patiently,
believing all that is done in obedience to be agreeable to God. Six months
later he wrote still more fully to Miron. He said that, in accepting this
office, they could not but work for the general good and for the glory
of God, because the subjects of the King must benefit by the spiritual
advice they would give him ; that the Religious of his ' Society ought
not to shun any labours from fear, of risking their own piety, else they
might withdraw entirely from the world. But this their Institute forbids.
They must become all things to all men. If the world blamed them, or
accused them of seeking consideration and influence, they should not
disquiet themselves, but refute such accusations by their life; And
Ignatius ordered that those whom the King or Queen might choose for
their confessors should assent immediately. Miron was to communicate
this decision to the King, and show the letter if "required.
From many quarters these attempts to procure Jesuits for high offices
long alarmed Ignatius. Albert, Duke of Bavaria, had in 1551 written
to ask that Canisius might be made Vice-chancellor of his University at
Ingoldstadt, with a canonry. A fragment of the answer of Ignatius repeats
his usual objections : —
First, the dignity and honour attached to the office, which we deem that it is
proper as far as possible to avoid. Secondly, we reject all temporal rewards or return

Effort to make B. Peter Canisius a Bishop. 459

for our spiritual ministry, or for works done for the good of our neighbours : so
that, being as far as possible remote from all appearance of covetousness, we may
with a more pure zeal seek the honour of God and the helping of souls. Thirdly!
this office being fixed and permanent, would bind Doctor Canisius to remain in
the University; whereas he has taken a solemn vow to go, at the bidding of
the Pontiff, whithersoever he may be sent for the promoting of the Faith and
Christianity.1 . . .
But Ignatius had greater difficulty when, in 1553, King Ferdinand insisted
on Canisius being Bishop of Vienna. The last Bishop, Christopher Wert-
wein, was a man of stern character; religion had languished there; no one
had received holy orders in Vienna for more than twenty years. On his
death, Blessed Peter was forced to act as administrator of the See. Canisius
collected fifty young men in a house adjoining the college, and educated
them in the principles suited to the ministry. Considering the state of
Germany at that time, and the great good such a man as Canisius must
have effected in a situation so prominent, there might well be some
expectation that the resolution of the Saint would now yield. Geronimo
Martinengo, Nuncio at Vienna, wrote urgently to Ignatius in support
of the King's request. Diego Lasso, the ambassador of Ferdinand, did
all he could to prevail on the Pope to order Canisius, by virtue of holy obed
ience, to accept the See. Ferdinand had promised Diego, as he owned
afterwards, a bishopric for himself, if he succeeded. But Julius III. highly
valued the holy General, and told Lasso he would do nothing to dis
please him. " If you can obtain his consent," said he, " I will readily
give mine." "Holy Father," said Lasso, "he will never consent. It
must be done without him, or not at all." "We want these Fathers,"
replied Julius; "I cannot offend them. If the King can find some way
by which they can comply with his wishes without the dignity, they
will do it." This answer was received as a suggestion, and at last it was
agreed that Canisius should administer the bishopric for a year without
receiving its temporalities or taking any obligation to remain.
Borgia's refusal of the Cardinal's hat so impressed a young kinsman
of his, Antonio de Cordova, that he wished to follow his example, and
enter the Society of Jesus.2 He was well gifted by nature, good and
honest. Prince Philip, who liked him much, asked his father to procure

1 Cartas de San Ignacio, t. ii. p. 382.
2 He was the son of Lorenzo Suarez de Figueroa, third Count of Feria, and Catharine Fernandez
de Cordova.

460

Life of St. Ignatius Loyola.

for Antonio the dignity which the Jesuits rejected, and this was immediately
granted. But the young man desired, like his cousin, to shun the world
and its honours. He wrote to Ignatius, "Father, since God has placed
you in His Church to be the friend of those who go astray, I pray you
to receive me into the number of your children."
Ignatius accepted him, and Antonio became one of the most useful
members of the Society.

INGOLDSTADT,

DIEGO LAINEZ, ONE OF THE FIRST COMPANIONS AND
SUCCESSOR OF ST. IGNATIUS.

CHAPTER VII.
JULIUS III.-LAINEZ AT PALERMO, TUNIS, AND TRENT— 1550.
THREE months passed after the death of Paul III. before his successor
was chosen. The vacancy in the Holy See had produced its usual
effects in the poverty and depression of the Roman people, and the year of
Jubilee began in gloom and distress. The Conclave meanwhile intended to do
its duty, and to choose an upright and a reforming Pope. Five Cardinals, it
was said, voted for St. Ignatius. When asked if this was true, he was silent
and looked on the ground, after his fashion. The majority chose Del Monte,
who had presided as Papal Commissioner in the . Council of Trent. He
was proclaimed in February 1550, under the name of Julius III. His im
petuous temper alarmed some ; his favour with the Imperial party, though
not personally with Charles himself, promised well, in the opinion of others,
for the peace of Italy.
But Rome was not destined even lo enjoy a near prospect of peace.
461

462 Life of St. Ignatius Loyola.
The Farnesi in the north, and the Spaniards in the south, still kept alive
the old dissensions; and France and Austria made Italy again a battle
field for their own unappeasable quarrels. The Spanish bishops, top,
intolerant as they were of erratic opinions, were striving to appropriate
some of the privileges hitherto reserved by the Pope to himself. Charles V.,
hearing of their pretensions and demands, said, "The bishops left home
as parish priests, they are coming back Popes." One cause, at least, of
discord was now easily removed; the Council might be reassembled at
Trent without compromising the Papal authority; the bishops who re
mained there in defiance of Paul III. having dispersed at his death.
Henry II., wheat first was adverse, gave signs of acquiescence, and the
new Pope consented to gratify Charles by sending to him the Bull of
Convocation before it was published; but when the Emperor desired it
should be modified, so as not to offend the Protestants, who rejected the
Pope's authority in defining and deciding on all Church questions, Julius
absolutely refused, and published it without altering a word.
Among those whose thoughts turned to Rome during the Jubilee year
of 1550, was Leonard Kessel, the Superior of the Jesuits at Cologne.
One desire he had, to see and talk with St. Ignatius. He wrote to him to
beg to be allowed to visit him, even though he went the whole way on foot.
Polanco replied on July 24, " Though your Reverence's visit to us would
otherwise be most agreeable, our Father does not think, in the present
circumstances, that it would be to the glory of God. It will be more
easy if, with God's aid, you can leave behind you some one who can do
what you are now doing."
In 1557 Ribadeneira and Salmeron, on their way to Belgium, called
at Cologne. Then they heard that in the Stolckgass, near the Church
of St. Ursula, in the very year on which he had hoped to see St. Ignatius,
Kessel had met the Saint, and had had a long conversation with him.
This unlooked for and marvellous realisation of his desire left Kessel
overcome with joy. Twenty-five years later Kessel perished at Cologne
by the hand of a mad Brother, who killed him and two other Fathers.
In Southern Italy new prospects of usefulness opened before the com
panions of St. Ignatius. One among their earliest pupils in Naples was
Torquato Tasso, placed with them when he was but seven years old ;
his father's house was near their school, then governed by Oviedo.
Torquato's love of his masters and of instruction was so strong, that he
would rise before daybreak during the winter to attend the classes, and
his mother sent men with torches to escort him in the dark. He profited

Torquato Tasso and the Society. 463
so well, that three years later he composed in Latin, both prose and verse,
and knew something of Greek. From the first he was always grave and
studious, never needing to be stimulated or reproved. He learnt also
something better than languages ; and, long years after, writing from his
imprisonment at Sant' Anna to Jacopo Buoncompagno, Rector of the
Jesuit College at Ferrara, to ask his intercession with the Duke, Torquato
describes his First Communion at the altar of the Jesuit Church in Naples,
and the profound and joyous devotion with which he received into his
earthly body the Divine and Sacramental Body of the Son of God.
From Naples, where they had been known for some years past, the
Jesuits had lately spread into other towns ; and wherever they went they
were beloved.. Juan de Vega, Viceroy of Sicily, and his wife Leonora,
asked of Ignatius that one of his Society might be sent to reside with
them and assume the office of Confessor. They were then at Palermo,
and Ignatius sent Domenech, lately returned from Bologna. He, aided
cordially by the Viceroy, established orphanages; enforced the decree of
Innocent III. respecting physicians ; procured merciful reforms in the
laws concerning debtors ; introduced the use of the catechism, then a
novelty, in places of education ; brought back several monasteries and
convents to their strict observance; forbade the irreverent custom of
walking about in the churches, and restored solemnity in worship and
frequentation of the Sacraments. Some while after he spread these good
works to other towns ; and the people of Messina established a college there.
Nadal was sent from Rome in 1548 to open it. Nine others accompanied
him, who had spontaneously chosen him to be their leader. He began
with the humility and caution enjoined on all the Society. To pacify the
native Doctors in a discussion about precedence, he settled it by taking
the lowest place, and used but half the Papal privileges he had brought
with him.1
About the same time Cardinal Alessandro Farnese desired that Lainez
might visit his archbishopric of Monreale, and reform it as he judged
proper. Lainez worked hard and achieved much; he was welcomed by
the clergy and the convents, and restored peace between the Chapter of
Palermo and the monks of San Severino ; he drew up regulations which
were accepted by both parties, and confirmed by the Cardinal. After this

1 About three years later Nadal offered to go with Antonio Doria to aid the Christians in
Africa. His ship was wrecked in a storm on the island of Lampedusa. Nadal, thrown by
the waves on a rock, clung to it till one of Doria's vessels coming near, saw him and threw him

a rope.

464 Life of St. Ignatius Loyola.
Palermo desired to have a college of the Company, and the Viceroy sup
ported this request. St. Ignatius sent Ribadeneira, who had been recalled
to Rome from his studies at Padua, after four years, and he brought two
scholastics with him. On their journey through Florence he fell ill, and
a kind physician received all three into his own house, where his wife
carefully nursed Pedro during seventeen days. After this they started again
for Rome, and in six days arrived at Sta. Maria della Strada, "where
we were received," says Pedro, " by Ignatius with that sweet charity which
Thou, O God, didst give him for all his children, but especially for me."
There Pedro heard that he was to join the new college at Palermo. The
importance of the town made this a considerable establishment, and it was
opened on November 25, 1549, in the presence of the Court. Lainez pro
nounced a splendid oration on " the alliance of science -with religion ; " and
Ribadeneira, in the afternoon, explained the scope of the Society. He was
moderator of the studies and professor of rhetoric.1
On the Feast of the Annunciation, in 1549, two members, much loved
by Ignatius, were admitted to their solemn profession — Manuel de Miona
and Polanco: the latter of whom had been two years his secretary, and
who never lost that enviable office. This was the time when the death of
Codacio having left the house in extreme poverty, which was aggravated
by the state of Rome and the consequent lack of benefactions, an accident
occurred, believed by the Companions of Ignatius to be a miraculous
answer to his prayers. Polanco, diving almost by chance into some papers
lying in a chest which stood open, filled with old scraps and rubbish, found
a paper rolled up, in which was a large sum of money, in coin newly
minted. This all the household regarded as a prodigy. When Lainez had
arrived at Palermo in February, he was appointed to preach the Lent, in
a church near the Viceroy's palace, but falling ill, he was sent to rest at
Monreale. He employed his time amongst the new establishments of the
Society in Sicily, which the Viceroy, together with King Philip II. and the
Emperor, warmly protected. That of Messina began the year before,
and in the first year they had collected many scholars, under twelve
Fathers, of whom only two were Sicilians, the rest being all of different
countries and tongues, whom Bartoli describes in the words of St. Augustine
— "They made most sweet harmony, being different but not discordant,"
for though using many languages, they spoke with but one heart. The
same testimony was given afterwards by Luigi Strada, a holy Cistercian

1 Nicolas Delannoy was named Rector and professor of theology ; Paolo Achille, minister
and teacher of philosophy.

Lainez and Ribadeneira at Palermo — 1549. 465
monk — " What I have seen in this Society of Jesus is very wonderful,
and seems to me a Divine enchantment; men different in origin, country,

CATHEDRAL AND ARCHBISHOPS PALACE, PALERMO.

and race, young and old, all so conformed in character, that they have, in
truth, one mind and one soul."
.2 G

466 Life of St. Ignatius Loyola.

From Sicily, as from Germany, Ignatius required to have letters sent him
every week; he desired to know thoroughly, and guide carefully, with a
paternal and anxious jurisdiction, those who were distant from him.1 He
watched over the novices, and was displeased when he heard that their
Superior allowed them to follow the same rule as the Fathers in diet and
rest. He desired that the custom which he had established elsewhere
should be observed, and before Lent began, a physician was to be sent
for and consulted as to what would be safe and salutary for each. The
College of Messina rapidly increased and prospered. Many letters came
from Father Nadal, its Rector, to Ignatius, relating conversions and suc
cesses ; but when these diminished, and at last Nadal's weekly report was
only a humble confession that he had nothing to tell, Ignatius kissed the
letter, and said he valued its simplicity and sincerity as much as if it had
told him great news.
The Company of Jesus had long worked in Africa. Juan Nunez, who
was afterwards Patriarch of Ethiopia, and Luis Goncalez passed some
years in Fez and Morocco, striving to procure ransom for the Christians
carried into captivity, or consoling those whom they could not redeem,
and reclaiming the unhappy renegades whom the Mohammedans had
driven to renounce their faith. But Goncalez had now charge of the
novices in Rome, and Nunez being required for the mission to Ethiopia,
was sent to Portugal. A new chance of usefulness seemed opening in the
crusade planned by the Emperor against the Infidels. Dragut at that
time swept the Mediterranean from shore to shore, carrying a broom at
his masthead, and he bore off many prisoners from the coasts of France
and Italy. Charles V., warned by former disasters, prepared another
expedition, with more precaution, and less contempt of his adversaries
than before. Juan de.Vega was to be its leader; he wished that Lainez
should accompany him, and he obtained his request. He left part of
his troops at the island of Favignana, and then went on to Africa. On
landing, Lainez first set himself to establish a hospital; for the men
sickened and died in such numbers under the hot African sun, that at
one time between two and three hundred lay together waiting for burial.
With his own hands he gave the medicines for the sick, watched by them
during the night, heard their confessions, and prepared them for death. For

1 It is a remarkable proof of the upright life and character of Ignatius that this vigilance has
been quoted against him ; so impossible was it io find any fault, that the enemies of his Qrder
preferred to censure his good deeds rather than abstain from blame.  ¦

Lainez accompanies the expedition to Tunis— 1550. 467
the success of this expedition, St. Ignatius ordered . that the Holy Sacrifice
should be offered by all his Society ; and he procured from the Pope a
participation for the army in the privileges of the Jubilee of 1550. He
asked the same favour also for his children in India, Brazil, and Congo, and
begged the Pope, Julius III., to say what were to be the conditions of the
indulgences ? His Holiness answered, " I make this condition only, that
you and your Society shall exercise all my authority in all those parts of
the world, and order whatever you think proper for gaining the indulgences."
When the Saint humbly thanked him, and told him some good news of
their successes in India, Julius wept for joy, and said " they were beyond
measure dear to him." He extended these favours also to other places in
Europe where the Society was known, and maintained the peculiar privileges
of the Jesuits during the Holy Year of Jubilee, though such grants were
commonly suspended among the other Religious Orders.
Ignatius announced the indulgences of the Pope to the army in the
following letter : —
Ignatius of Loyola, General of the Society of Jesus, to the illustrious lords,
to the noble and brave captains and soldiers, and all the Christians who are
making war in Africa against the Infidels, protection and grace of Jesus Christ
our Lord, and in Him eternal life. His Excellency, Don Juan, Viceroy of Sicily,
and head of this holy expedition, having written to ask me; in name of himself
and- the- whole array, to entreat our holy Father the Pope Julius III. to open to
you, who are detained in heathen lands, and fighting for the glory of Christ and
the exaltation of our holy faith, the treasures of the Jubilee which he offers those
who. visit Ronie and certain churches there; his Holiness, in virtue of his apostolic
benevolence, has joyfully granted you this favour, provided you are repentant and
go to confession. And thus you will fight against the enemies of the Holy Cross
with so much greater zeal, courage, and determination, as you find more of the
liberality of the most Holy God towards you, and of the Church His Spouse.
Thus you will derive most precious fruits from this war, whether victory in combat,
or eternal happiness to those who die after obtaining pardon for their sins. In
order to announce that this favour has been granted to you, I have thought it
right, in the Lord, to send you this letter, and sign it with the seal of our Society.
Given at Rome, July 9, 1550.
This was announced to the army with sound of trumpet. Lainez
exhorted all to share in the Pope's bounty, and the men filled the Con
fessionals night and day.
Tunis was taken on August 10, and Lainez said Mass in a mosque
freshly consecrated to St. John the Baptist.
He practised the moderation he taught, and though he shared largely
in the honours given to the successful army on their . return to Europe, he

468 Life of St. Ignatius Loyola.
would accept no reward. Leonora, Duchess of Tuscany, asked the Pope to
send him to Pisa. There, in 1 55 1, at the Benedictine Church, he preached
with his wonted success ; and Pisa not long after had a college of the Society.
In the course of that year Lainez went again to Padua. The college
was highly successful, and continued to pour out a stream of learned and
pious men. Paschase Broet, who was then Provincial of Italy, was asked
for by Cardinal de Guise to go to France. Ignatius despatched him thither
in 1552. Lainez, named to fill his place in Italy, remonstrated, and said
he wished to decline all authority, until he himself had learned better how to
obey. The Saint insisted ; but no sooner had Lainez entered on his office,
than he showed he had rightly appreciated his besetting fault. He was
annoyed that Ignatius removed all the best professors to his Roman College,
leaving the other parts of Italy but insufficiently provided. The General an
swered, it was important to the Society that it should appear in its greatest
eminence at Rome; besides, that the college there, both for the numbers
and the rank of its scholars, deserved the best teachers. Lainez neverthe
less again argued and complained.
Ignatius sent him by Polanco this severe reproof.
This letter you must not, my Father, consider as coming from (me) your
Reverence's son, — for that I am, as Polanco, since I owe you all love and esteem,
— but as from the instrument or the pen of our Father, who has ordered me to
write to you what it contains. He desired, indeed, some short time ago that I
should write it, but when he heard that you were suffering from fever, he delayed it
until now that you are recovered. Our Father is not a little displeased with you,
and all the more as the faults of those whom he loves are the more painful, coming
from those from whom he least expected it. He has, therefore, bidden me write to
you in respect of several things, so that you may be conscious of them, and not
continue committing them, but rather amend yourself; and this will be easy to
you, with such good-will as God our Lord has given you.
Rome, Nov. 2, 1552.
Polanco then mentions three points in which he is blameworthy; but
as they refer to names and circumstances no longer interesting, we will
add only the conclusion : —
This dictatorial way of writing, which becomes no one towards a Superior, he
does not approve; rather, he bids me tell you, you should attend to your own
charge, and if you fulfil it as you ought, you do no, small thing; but you need
not give him advice about his own, which he only desires to receive when he asks
it of you, and less now than before you entered on your "own charge, for, in con
ducting it, you have not given him a great opinion of your fitness to rule. Consider

Lainez' humility under reprimand — 1552. ?47i
these faults before God our Lord, and pray thereupon three days, and after that
write whether you recognise these faults or mistakes, and decide the penance which
you think you have deserved, and send this in writing ; but you are to undertake
none till, you have received our Father's answer.1
Lainez answered from Florence, that he had read over many times the
last letter of Ignatius, and that he found in it abundant cause both to admire
his paternal charity, to praise the mercy of God, and to humble himself and
be ashamed of his shortcomings. He prayed Ignatius not to spare him such
salutary reprimands, and he recognised these great faults in his conduct — that
he had been heedless and vain enough to oppose his small judgment to that
of a man so enlightened, that he had caused grief to his Superior, and had
attempted to disturb the order of Providence in withdrawing from the ways
God had appointed for him.
"As for the chastisement I deserve," he added, "having reflected during these
latter days that it is now more than twenty years since I engaged myself to serve
God according to the evangelic precepts ; that I have had so much assistance,
and profited so little by it, and that perhaps my life is not far from its close, I
was seized with an ardent desire to die entirely to myself, that I may live for God
only ; and it appeared to me, that if men knew what I am, they would treat me
as one wholly miserable and worthless. Therefore, my Father, when the letter
from your Reverence was given me, I set myself to prayer, and having prayed
with many tears, which seldom happens to me, this is what I decided and declare
to you now, with tears in my eyes. I wish that your reverence, to whom I submit
myself and resign myself entirely — I wish, I say, and pray you, by the mercies of
our Lord Jesus Christ, that to punish my sins, and conquer my untamed passions,
which are their source, you withdraw me from all authority, preaching, and study,
leaving me no book but my breviary ; that you make me come to Rome, begging
all the way, and there employ me, till I die, in the lowest services of the house. Or,
if I am not fit for that, command me to pass the rest of my days in teaching the
first elements of grammar, taking no notice of me, and regarding me always as the
outcast of the world."
Then, if the Father did not agree to this . proposal, he offered to endure
the same- probation for a limited time, for two or three years, or as
long as Ignatius thought fit. If this offer also was refused, he proposed
other penances, and that every time he had to write to the General, he
should first pray, and meditate on what he intended to write, and after
wards read it over, taking care to say nothing that could grieve his good
Father, and striving only to give him pleasure. But the Saint, satisfied

1 Cartas de San Ignacio, t. iii. p. 129.

472 Life of St. Ignatius Loyola.

with so much humility, set him to a task more profitable to the world.
He bade him compose a Summary of Theology, which should serve as
an answer to the Lutherans; and to secure him leisure, he gave him as
assistants in visiting the colleges of Italy, Martin Olave, who had known
Lainez at Trent, before he entered the Order, and John Baptist Viola,
once Rector of the Jesuits in Paris. Viola was over-anxious, and when
his unceasing activity was less successful than he desired, he took his
failures too much to heart. Ignatius bade him keep his mind in peace,
and imitate the Guardian Angels, who watch and serve us,. but do not lose
their tranquillity when their care is made useless by the perversity of man.
Ignatius retained his high value for Lainez as long as he lived. He
once said there was no member of the Company to whom it was so much
indebted, and he considered him his greatest treasure. And this opinion
had considerable weight in the decision which made Lainez the second
General of the Order.1
On May i, in the year following the accession of Julius III., the
prelates and theologians were summoned to meet a second time at Trent.
Cardinal Crescenzi, just ordained to the priesthood, who said his first
Mass at the opening of the Council, was its president. The Nuncios were
Pighini, Archbishop of Manfredonia, and Luigi Lippomani, Bishop of Verona,
one of the family who had so much loved Ignatius and his companions.
But those who hoped that peace would come with time and change
were disappointed. The unhappy nepotism of Paul III. had bequeathed
an inheritance of perplexity to his successor. Julius III., when Cardinal,
some months before, made a promise to Paul that, if raised to the throne,
he would give back Parma to Ottavio Farnese; and now, when the
Cardinals remonstrated, he said, " I would rather be a poor Pope, with
the character of a true gentleman, than rich, under the reproach of services
forgotten and promises unfulfilled."
But Charles V. coveted . Parma, and Henry II. demanded it for his
son in law, Orazio : it seemed likely to be a cause of lasting discord and
embarrassment to the Council and to Italy. Henry refused to send an
ambassador or bishops to Trent while his demand for Parma was resisted.
The secretary of the French embassy at Venice, Jacques Amyot, was com
missioned to make a representation to the Council, and he had some
difficulty in obtaining an audience. One of the envoys of Charles V.
1 The expression quoted by Padre Fluvia is very strong, " Solia dezir que era el todo de la
CompaJlia : " which may be thus translated — " He was accustomed to say that Lainez was the back
bone of the Society. "

Lainez and Salmeron at Trent — 1551. 473
at Trent was Martin Olave, who, when Ignatius entered Barcelona, in
fashion of a mendicant, more than twenty years before, was the first
person who gave him alms. He resided some time in the court of Charles
as chaplain ; he had a wish to go to India, and wrote to ask the advice of
his friend Polanco, who said he had better first come to Rome. This
offended Olave. He fancied they wanted him to enter the new Society,
and he had an extreme prejudice against it. He resolved to break oft
altogether with the Jesuits. But so strong an attraction seemed to follow
this obstinate aversion, that at Trent he sought out Lainez and Salmeron,
and then by their advice went to Rome. He entered the Society, and
was the first of its members who taught theology in the professional
chair of the Roman College.1
The Council proceeded as formerly, treating of dogma in the morning
and of discipline in the afternoon. They treated first on the Sacraments and
the duty of residence in bishops. Lainez and Salmeron were sent by the
new Pope as before, and their reception at Trent on July 27, 1551, was
highly honourable. The Legates, the Bishop of Trent, and others desired to
lodge them in their houses, and Lippomani wrote to Ignatius, " If I were
not bound to submit to our Sovereign Pontiff, I should complain of the
Fathers Lainez and Salmeron, who have placed themselves in another
lodging than mine; for my house is at their service, and that of all your
holy Society."
On September 8, called on to open the debate as theologians of the
Holy See, they used the exceptional privilege granted them of speaking
three hours at a time. Lainez began by humbly expressing his regret that
he was obliged to speak before he had heard the opinions of so many illus
trious men. Then, taking up the subject of discussion, he showed briefly
the wisdom of the Council, which ordered him to draw his proofs from
Scripture, Tradition, the Councils, the authority of the Popes, the ancient
Fathers, and the consent of the Catholic Church. For the heretics, he said,
who claim to speak from Scripture only, see it under the shadow of their
passions, and pervert its meaning. He added this announcement, which
filled his hearers with admiration, that he intended to quote no writer
whose works he had not read entirely through, and that in each he had
compared all the passages relating to the subjects they intended to consider.
Lainez quoted thirty-six authorities, from which he repeated long extracts
1 He remembered with compunction the dislike and misrepresentations of his earlier days.
He sometimes said, "Me miserum ! quia earn nimis diu ignorans fugi ! SEepe etiam de eadem
detraxi." "Alas for me ! I have kept aloof from the Society so long;' I have even often spoken
ill of it." How many, if they were honest, might say the same !

474 LIFE 0F St. Ignatius Loyola.

by memory, not displacing, it was said, a single word.1 His enunciation was
so imposing, his voice and his eloquence so impressive, that he charmed
his learned audience; and in the evening, when Salmeron had spoken,
those bishops who had not heard these two in the former sessions, said
this was a bright day in their lives. Foscarari, Bishop of Modena, wrote
afterwards : " The Fathers Lainez and Salmeron have splendidly supported
our side against the Protestants, respecting the Eucharist. I think. myself
fortunate in living in an age when I can see and hear these Fathers, who
are as learned as they are good."
The president, Cardinal Crescenzi, took Lainez for his counsellor, and
advanced nothing without his advice. Lainez had fallen ill in August ;
but Crescenzi would not part with him to rest two or three weeks at
Verona. He expected daily the arrival of some Protestant disputants, and
desired they should be met at once by this formidable antagonist. But
as his ailmefit was at that time a quartan ague, the prelates agreed that
they would not meet on the days on which it seized him, or would only
transact matters of small importance. When St. Ignatius wrote to say
that he was sending Father Nadal to replace Lainez, Salmeron replied
that two Fathers in strong health could not do what Lainez was doing,
though so ill. The questions concerning the Sacraments were resumed.
De Montfort, the Imperial ambassador, urged that the two points on which
the Protestants seemed most determined— marriage of the priesthood and
Communion in both kinds — should not be considered till the Lutheran
deputies arrived ; and this request was acceded to.
Hitherto, though the ambassadors of the Elector of Brandenburg and
Duke of Wurtemberg were present, and also the Greek Archbishop of
Thessalonica, no Protestant theologians had taken part in the discussion.
Charles V. called on them to appear, and Melanchthon, by desire of Maurice
of Saxony, drew up "the New Confession of Augsburg," which was to
be presented to the Council as a statement of the Lutheran faith. All the
Protestant cities sent deputies; Sleidan,2 the dishonest historian of the
Council, who has misrepresented so many details of its proceedings, came
from Strasburg. In November all entered quietly into Trent, not waiting
on the presidents to announce themselves. But, by order of Julius III.,
¦they were treated with civility. " For," said he, " a good father must show
much forbearance to his children to draw them back gently to their duty."

1 One of these was Alfonso Tbstado, Bishop of Avila, whose works fill twenty-five folios.
Bellarmine calls him the wonder of the world.
2 He wrote, says Maimbourg, "Avec assez de poli'tesse et tres-peu de sincente : " "With a
good deal of polish and a great want of truthfulness." •

Dispersion of the Council of Trent — 1552. 475

Maurice of Saxony deferred the arrival of his envoys till January 1552,
wishing to gain time. When they appeared, they were in the utmost
degree friendly and respectful with the imperial ambassadors, and on
January 21 they spoke in the Congregation. They demanded — 1st, a
more ample safe-conduct for the Protestant theologians, because the Council
of Constance had declared, they said, that faith was not to be kept with
heretics ; 2nd, that no new decrees should be published till these theologians
had been heard; 3rd, that the previous decrees should be discussed over
^again; 4th, that the Fathers should, after the examples of Constance and
Basle, declare the Council independent of the Pope; 5th, that the Bishops
should be relieved from the oath they had taken to the Holy See. The
"Protestant deputies then retired; the Fathers, forewarned and instructed
•by the Pope, answered with extreme moderation. On the day when the
next session opened, they promised a safe-conduct, which was actually
given in the most ample form.1
The Council then proceeded to -other points. They agreed to postpone
till the arrival of the Protestants the discussions on Justification and some
other disputed questions. They declared the present Council to be legiti
mate and (Ecumenic ; they affirmed the Supremacy of the Pope, as Sovereign
and Judge ; and they asserted that, were the oaths they had taken to the
Holy See remitted, this would make no difference in their obligation to
defend what they knew to be right and true, even with their lives. When
the subject of the Blessed Sacrament was brought forward, the large majority
of the Fathers, supporting the authority of the Church in giving Communion
to the laity only in one kind, decided that equal grace was received under
one species as under both.2 In consequence, those points of the decree
drawn up which related to the participation of the Cup and to marriage of
priests were withdrawn, and referred to the Pope.
But suddenly the storm burst which was to disperse the Council, and
banish the slight remaining Tiope of reconciliation, now crushed in the
dismemberment of the Empire. Maurice of Saxony turned against the
Emperor, for whom he had fought at Muhlberg. He had not concealed
his designs so well but that the Duke of Alva warned Cardinal Granvella
of his treachery. Granvella answered, "A drunken German head can
form no scheme which I cannot easily discover and counteract." He was

1 Hefele, Lib. xliii. § 761, clearly shows that the safe-conducts given to Jerome of Prague
and to Huss simply, protected. them, from any illegal attack, but did not shield them from a
judicial sentence, to which, in fact, both professed themselves willing to submit.
2 Melanchthon, like Luther and many other Reformers, approved the Roman usage. Ferdi
nand, King of the Romans, and the Duke of Bavaria, both wished the Cup to be conceded.

476

Life of St. Ignatius Loyola.

persuaded he could deceive Maurice, who, on the contrary, deceived him.
And one evening, when Charles was about to sit down to supper at Inns
bruck, an alarm was given that the Elector with a hostile army was already
within the walls. Charles, suffering under an attack of gout, could not
sit on his horse, but was placed in a litter, and had scarcely time to fly,
leaving his supper to Maurice and his officers. The night fortunately was
dark, and it rained hard'; this favoured his escape, and he reached Villach,
in Carinthia, in safety,1 by mountain paths, lighted sometimes by torches
of straw. There he was so poor, that he was forced to borrow 200,000
crowns from Cosmo de' Medici, giving Piombino as a security. Sienna rose,
and expelled the Spanish garrison. After this, Trent was no longer a safe
residence for the Fathers, and on March 8, 1552, they dissolved the Council.
Crescenzi, already very ill, lived only three days after he reached Verona.
And the illustrious Council of Trent did not resume its labours till ten
years later.

1 It was the night between the 22nd and 23rd of May 1552. Maurice entered Innsbruck on
the morning of the 23rd, and found that he was a few hours too late.

ALFONSO SALMERON, ONE OF THE FIRST COMPANIONS OF ST. IGNATIUS.

Vf-_7i_pri-j___-=_

OLD CATHEDRAL, COIMBRA.

CHAPTER VIII

TROUBLES IN ALCALA AND IN PORTUGAL— 1551-1552.
WHEN Ignatius was at Alcala he had received great kindness from
Mencia de Beneventa, who after his departure fell into great
poverty. Ignatius hearing of this, wrote to Villanueva, Rector of the college
newly started there, and desired him to assist this good woman. The college
was so poor, that the Fathers wanted coverings to their beds, and had
only their cloaks to throw over them during the winter nights. When
they received the injunction of Ignatius, they every day, at dinner and
477

478 Life of St. Ignatius Loyola.
supper, set a plate in the middle of their table, into which each Father,
beginning with the Rector, put a part of his own portion of food for Mencia.
The college had been begun in 15 45, and the teaching and exhorta
tions of the Jesuit Fathers in two months collected thirty young men
around them, who desired admittance into the novitiate; its numbers
constantly increasing, though very poor, because the funds were not pro
portionate, it had gone on working in peace, to the satisfaction apparently
of all the world, when suddenly, in 1551, the Archbishop of Toledo, Juan
Siliceo, without explanation or visible cause, suspended them from the
sacerdotal functions, albeit they exercised these by the powers granted
them from Rome. Some priests of his diocese, zealous but ignorant men,
had adopted practices which were supposed to be those of the Theatines,
as the Jesuits were called at Alcala. They allowed Communion twice a
day, and other singularities, which Siliceo laid to the charge of the Society.
A letter dictated by Ignatius to Polanco, on January 2, 1552, gives an
account of this incident. The Archbishop charged his Vicar at Alcala
to publish in all the churches a decree which forbade, under penalty of
censure, all the priests of the Society to preach, confess, or administer any
Sacrament, or even to say Mass.
The Jesuits heard of this decree only a short time before it was
published, and immediately took the necessary steps with the Grand
Vicar, showing the powers they had received from the Pope. The Vicar
was well disposed towards them, asked a copy of this document, and sent
it by a courier to the Archbishop. But Cardinal Siliceo ordered the decree
to be proclaimed from all the pulpits a second time. The Superiors of
the Society in Spain sent an account of this proceeding to Ignatius, and
applied at the same time to the Royal Council of Castile. The Council
ordered all the ministers of the King in Spain to support the Society,
and charged the Governor of Toledo to communicate to the Archbishop
the papal privileges of the Order. In consequence of this, the Jesuits
who had left the College of Alcala returned, and presented the decree to
the Chapter. They obtained ready permission to resume their functions
in the cathedral. But neither the decree of the Council nor letters from
very high personages made any impression on the Archbishop; he was
only the more angry. In this extremity Ignatius was forced to have
recourse to Julius III., praying him to come to their assistance in any
manner he judged fit. Julius proceeded gently; but he caused his
secretary, Cardinal Maffei, to write a representation to the Archbishop,
and to Cardinal Poggi, the Nuncio in Spain. When the draft of the letter
to the Archbishop was presented by Maffei to the Pope; he ordered him

Difficulties with Archbishop Siliceo — 1551-52. 479
to add this sentence: — "And also, that this Society is so much loved,
esteemed, and cherished throughout all Christendom." l These admoni
tions were all wasted on Siliceo, who yielded at last only to the personal
insistance of the Nuncio.
Ignatius had foreseen this result, and from the beginning he had said to
Ribadeneira, " This hostility is a blessing to us, since we have not deserved
it : our Lord will produce much fruit by us in Spain, for we have always
done most good where we have suffered most ; the Archbishop is old,
our Community is young, and must naturally survive him." When he
heard that the difference was appeased, Ignatius wrote a letter of humble
thanks to the Archbishop, as well as to the Nuncio, and King Philip.
He believed and taught that more and better victories are obtained by
concession than by conquest, and he wrote to Villanueva : —
Considering that the weapons of spiritual graces granted by the Holy See to
our Community produce more fruit for the good of souls when used in concert
with their own ..pastor, and that this should especially be observed in the
Archbishopric of Toledo, where that prelate, as I do not doubt, will approve
all that is done for the glory of God our Lord, I think I ought to recommend to
you, by these presents, that you should depart in nothing from what you see
to be according to his views, whether respecting preaching or giving the Sacra
ments, and the other ministrations in behalf of your neighbours. So, in the
expectation that the Lord Archbishop will be to you father and lord, and help
you in all that may serve for the increase of our Company and the glory of God,
I do not wish that any person in the whole kingdom should be received into
the Society against the* judgment and opinion of his Lordship ; and this I enjoin
you to see to, and you must take care that it is enforced. May God our Lord
be in our souls and give us grace to fulfil His holy will.2
fune I, 15s2-
Ignatius comforted his brethren by assuring them an Archbishop would
one day be appointed whose favour would exceed the hostility of Juan
Siliceo ; and it was granted to him to see this happen, in the last year of
his life. For Siliceo died, and his successor, Gaspar Quiroga, came to
Rome, and there showed the greatest admiration for our Saint, and delight
in conversing with him. He rejoiced that the Company. of Jesus was
established in his diocese, and helped to spread it there.

1 Chrono-historia de la Comp. de Jesus en Toledo, p. i. p. 197.
2 Cartas de San Ignatio, t. iii. p. 74. Some land Siliceo bought at Alcala to hinder any extension
of their' college, with a large adjoining building, was sold to the Society by his executors, and
gave them a new and vast establishment at a low price. And almost the. same happened to them
at Toledo. ,

480 Life of St. Ignatius Loyola. •
But much greater and more lasting than those external troubles were
the hindrances caused in Portugal by Simon Rodriguez, who, with excel
lent intentions, had introduced among his people certain ideas and practices
not conformable to the spirit of the Institute. St. Ignatius, who had never
seen him since he was sent to Lisbon, had wished several years before,
and again in 1550, to summon him to Italy, that he might hear from him
self how things went on in that distant province, and that Rodriguez might
see and appropriate that system of government which Ignatius had established
under his own eye in Rome. With this purpose, the Saint wrote in the
summer of 1549 to King Joam, asking leave of absence for Simon, from
August to April in the following year. But the King would not part with
him, because he was at that time superintending the education of the prince,
his heir. Luis Goncalez afterwards succeeded him in this 'charge. It was
natural that Ignatius should wish to see his old companion again after so
many years," and learn from him in what way he ruled so important a
province; perhaps all the more as he well knew Simon's characteristics,
which before- now had nearly made him desert his Community to satisfy
his love of . a .contemplative life. Some reports, too, may have reached
Ignatius that increased his anxiety, for he seems even then to have in
tended to remove Simon from the post of Provincial ; but this he did not
do till a later year. Almost all the members of the Community in Portugal
had been formed by Rodriguez ; they had attached themselves more than
suited the spirit of a Religious Order to him and his methods ; and it was
desirable that this too personal alliance should cease. Ignatius wished all
the more that his Constitutions should be practically introduced into Por
tugal, because they were opposed to several usages inconsistent with them,
though tolerated by Rodriguez. He, therefore, appeared an unfit person
to carry them out. Moreover, he had already been twelve years Superior
and Provincial in Portugal, and the Constitutions prescribed a change every
three years. But if Rodriguez were unwilling to come, it was possible that
he might seek and find support in the King; therefore Ignatius wrote on
January 1, 1552, to Joam III. and some, members of the royal family, ex
plaining his wishes and his reasons.1 Simon had come for a short time to
Rome in 1 551. But the total change which Ignatius perceived in Rodriguez
caused the Saint great pain. Nor could any words of his effect any change

1 St. Ignatius feared lest the King's, love of the Society was only owing to his affection to F.
Rodriguez, and he knew that an intrigue had been going on to make the Portuguese province inde
pendent of the General. He informed the Superiors that if Joam showed displeasure at his action, they
must give the King a letter in which Ignatius declared his intention to resign his office, as he could
no longer carry it on as he ought. Cf. Cartas de S. Ign., t. ii. pp. 388-392, and t. iii. p. 1 seq.

«,

2 II

Simon Rodriguez removed from office — 1552. 483
either in their mutual relations, or persuade him to cease to curry favour
with the King, and to heed the guidance of his Superiors. He then named
Diego Miron Provincial in Portugal; and gave Simon his choice — to go to
Brazil, as he had formerly wished to do, or take the charge of superintendent
in Aragon. He commissioned Torres, Rector of the College at Salamanca, to
go as Visitor to Portugal, to see these orders complied with, and ordered St.
Francis Borgia, who was in Guipuzcoa, to accompany him. He sent Torres
several blanks with his signature, to be used as he found necessary. But the
King had already seen that a change was desirable, and Rodriguez submitted
with perfect readiness ; so that Miron was installed as his successor without
any delay. This was in May 1552. Then Rodriguez showed symptoms of
change of mind; perhaps the regrets of those who were unwilling to see
their gentle master replaced by one of stricter views and habits, worked on
him to attempt a sort of passive resistance. On pretence that Ignatius had
ordered him to do nothing without the royal permission, he applied to know
if his removal was agreeable to the King. When he heard that it had been
decided on with his consent, Simon declared that his health disabled him>
from going either to Brazil or Aragon. He left Lisbon immediately for the
College of Coimbra, where the spirit of discontent entered with him. The
Superior was not prudent, and much disorder followed. Then Torres inter
fered, and bade Simon repair at once to Aragon. The King, too, sent an
order to the same effect. Simon obeyed ; and Torres, thinking all was
concluded, returned to Salamanca; but Father Gomez, the companion of
Rodriguez, suddenly appeared at Court, where he and some other mal
contents made a great stir, and endeavoured, by favour of the King and
a few of the grandees, to procure the recall of their beloved Provincial,
striving to throw discredit upon Ignatius himself. King Joam only desired
that Torres and St. Francis Borgia might be summoned immediately to
Portugal. This fortunate persistence of the King, aiding the wise authority
of Ignatius, suppressed a schism which might have been dangerous, and
Ignatius thanked his royal friend and patron in grateful terms.
Miron was a character almost opposite to that of Rodriguez, and chosen
doubtless by Ignatius for this very reason : " a man of clear sight, exact,
firm, and rather hard." At first he required rather too much of the novices
and students. Ignatius warned him that this was a fault, and advised him
to wait patiently for their progress towards perfection ; reminding him that
his business, as Provincial, lay in large and general matters, not in details.
Igrtatius wished him to follow his own example; and, after explaining his
object to his subordinates, to leave them to work it out. " It is better,"
said he, " not to give minute directions. Fqr in that case, if anything went

484 Life of St. Ignatius Loyola.
wrong, you would be placed in a position unsuitable to your authority ; and
those who are nearest the work can often judge best how to do it.
As soon as Rodriguez arrived at Barcelona, he pestered Ignatius with
entreaties that he might return to Portugal. Ignatius answered him with
great forbearance and consideration. The following letter is characteristic : —
From your letter of the 26th, I perceive that you are not comfortable where
you are, and are distressed with sickness ; and that, in your opinion, whoever
holds your charge is bound to work; and you ask me for these reasons to let you
return to Portugal, even without an office. I feel so inclined to please and to give
you contentment in everything, so far as I may, in our Lord, that I have little
difficulty in persuading myself to do what I think will procure it. I think I ought
all the more to please you, as your bodily ills are great, nor would they let you
bear external work. So I am content that you should return to Portugal, to your
native air, which is better for your health, and, as you desire, without any charge.
Meanwhile, it is suitable to your charity, that as you have hitherto served the
Society in outward cares and efforts, so now, during the remainder of the life that
God our Lord may grant you, you should protect it by your prayers and earnest
wishes for the honour and service of God, and the help of souls, through its
means. And in this intention I grant what you desire, that you may see to your
own salvation without any other burden or obligations. - And according to what
I have said, I think that San Fins x would be very suitable for you, where I believe
you would have all the advantages you can desire — air, water, and scenery. And
while you will have there the leisure you wish for your spiritual comfort, you will
be able to do good in the places all round whenever you desire. So you may
remove thither, and I will write to the Provincial of Portugal that all comfort in
temporal things may be provided for you, so that you may want nothing ; and for
your own person, you are to do as it shall seem good to you, in our Lord, no one
imposing on you any penance or mortification, or moving you from one place to
another. And thus I think the wish you have expressed not to be at the discretion
of others is quite satisfied. As to what you say about evil reports, which have
been sent from Portugal, and which you ask me to communicate to you, I hold
it better, in my opinion, not to dwell on such things, but rather to bury all that is
past, if there is something to be said on either side ; for it brings little satisfaction,
when a Father hears of his sons what he does not wish to hear, or the sons of
the Father. I can tell you this, that I have been informed from Portugal that
everybody there loves you much, and let that suffice on that point.
Rome, December 9, 1552.2
When. Ignatius wrote this, he knew nothing of the proceedings of Gomez.
The account given by Torres immediately afterwards, changed his mind

' 1 San Fins was a country house belonging to the College of Coimbra, at the extremity of
Portugal, near Valenca de Mino.
2 Cartas de..San Ignacio, t. iii. p. 148.

Simon is summoned to Rome — 1553. 485

considerably on the subject of his last letter. He wrote, therefore, again ;on
the 17th, that Rodriguez was not to go to San Fins, but to some place, to be
settled by the Provincial in Portugal, who was to consult with three or four
Fathers, and then announce his decision, which Rodriguez was to receive
as if it came from Ignatius himself. These Fathers might choose for Simon's
residence any place they thought suitable, whether one of the houses of the
Society or not. He also charged the Provincial Miron to dismiss. from. the
Society, or send to Rome, any one who would not comply with the new
order of things.
Some time after, Ignatius thought proper to send for Simon Rodriguez
to Rome; as, after what had passed, he could not be of any use in the
Peninsula. The letter which summoned him runs thus : —
Master Simon Rodriguez, Beloved Son in our Lord, — After I had received,
read, and considered your letters of February 10, and of March 23 and 26, and
April 12, and many more, which I received from where you are; and because
I feel and acknowledge that it is desirable for the greater peace and spiritual
comfort in the Lord of those of our Society who remain in Portugal, and also
that we may consult on the common subjects which concern the whole Society,
and which cannot be discussed except in conversation, I have resolved, in our
Lord, to give you a little bodily trouble by a journey to Rome. And so, as it is
a matter of importance, I command you to come in virtue of obedience, on behalf
of Christ our Lord, whether by water or land, as you find it more easy ; and this
must be as soon as possible ; therefore, in eight days from the receiving this,
set out on your journey, and do not delay. I pray God that He may lead and
accompany you, and may give to all the grace always to know and to do His
holy will. Rome, May 20, 1553.1
Ignatius wrote a second letter on the same day gently insisting on the
reasons for the journey, and removing any objections that stood in the way.
Again on the 12 th of July he wrote : —
Son Master Simon, trust to me, that your soul and mine when you come here
will find comfort in our Lord, and that all that we both wish, for the greater glory
of our Lord, will be happily accomplished. Meanwhile, hold fast to what we see,
with much devotion ; and if you do not find much, yet God our Lord will give you
more, if you strive to accomplish this journey. Remember, that when I had yet
no authority over your actions, you did what I desired of you, and went to
Portugal with all readiness, though you had the quartan ague at that time, and

Cartas.de San Ignacio, t. iii. p. 211.

486

Life of St. Ignatius Loyola.

you got well; then how much more now, when you have not such a serious
illness. Son, Master Simon, set out immediately, and doubt not that health of body
and soul will refresh us here, to the greater honour of God. Only have confidence
in me, and you will remain satisfied in our Lord.
Rome, July 12, 1553.1
Whether Simon then showed signs of open resistance or no, St.

POPE JULIUS III. (DEL MONTE).
Ignatius wrote an order to Miron to expel Rodriguez should he refuse.
However, he did obey, and came to Rome. He arrived in the July of 1554,
and insisted on his cause being gone into. He appeared before a com
mission of four Fathers, all approved by himself, who found him guilty
of several faults against obedience. And though St. Ignatius, who had

1 Cartas de San Ignacio, t. iii. p. 243.

Godhino appointed Rector of Coimbra— 1552. 487
treated him with the greatest kindness, remitted the penance imposed on
him, he wished to appeal to the Pope and the Cardinal Protector. Anxious
to screen the reputation of F. Simon, Ignatius gladly accepted his pro
posal to go on a pilgrimage to the Holy Land. These incidents gave
occasion for the treatise,1 in the form of a letter, on obedience, which Ignatius
wrote on March 26, 1553, to the members of the College of Coimbra. He
wrote also to the Superiors, bidding them expel the recalcitrant there
without delay ; and Francis Xavier, on the other side of the globe, know
ing nothing of what had happened, wrote to the same effect and at the
same time. All these occurrences made Ignatius resolve to call Xavier,
whom he destined to be his successor, from his spiritual labours in the East.
There were other reasons also, which he detailed in a long and affectionate
letter, which Xavier never received, for he was already dead.
The removal of Miron was a grief to the great Archbishop of Valencia,
Saint Thomas de Villanueva. He wrote to Ignatius that he and Domenech
had been eminently successful in his diocese, and begged to have one of
them again, or others like them. The Archbishop lived and died very
poor, having given away almost all the large revenues of his episcopate
for the love and service of Christ.
Emmanuel Godhino was made Rector of the College of Coimbra when
Rodriguez left it. There were then one hundred and forty Jesuits within
its walls, the greater part scholastics. Father Godhino dismissed many of
them, and others, refusing to submit, went away. In all this affair there
had been, perhaps, relaxation of discipline and departure from the rules
of the Order strictly interpreted, but no moral offence that the world
would blame; nevertheless, the conscience of Godhino was wounded.
He thought he had perhaps been too severe in the acts which caused
these young men to withdraw. At any rate, much scandal had been
given, and all these occurrences had probably impaired the usefulness of
the Society in the world's opinion. Godhino resolved that he would take
upon himself the reparation: he went through the streets in the guise
of a penitent, lashing his bared shoulders with a whip, asking pardon
of God, and of those whom he or his Community had offended. He then
returned to the College, and repeated the same penance in the presence
of the scholastics. They, moved by his example, asked leave to follow it.
On the next day, after long meditation on the passion of our Lord, the young
men went in procession through the streets, like the flagellants of earlier
times. Then they knelt before the altar of the Church of the Misericordia,

1 He had written a much shorter, but similar one, to Gandia, in the July of 1547.

488

Life of St. Ignatius Loyola.

while Father Godhino addressed the people, who filled the church, and
asked their forgiveness, if they thought the College had been censurable.
After this, they returned to their home, its original austerity, and grave
studies; and Coimbra from that time assumed the first place among the
religious establishments of the Peninsula, which it continued to hold until
the Company was suppressed.1

1 Martin Navarro, a man of high character, who knew the College seven years, writes of it —
"One thing appears to me miraculous; and it is this — more than a hundred students of the
Society were assembled there, instructed at the expense of the King ; all young, all full of life
and ardour, permitted to go out at all times, and to communicate with persons of all sorts and
conditions ; they were as likely to find temptations to sin as encouragements to virtue ; moreover,
the inhabitants were almost all secretly hostile to them. Yet I have never, during the space of
seven years, heard one single person, openly or in a whisper, seriously or in jest, say one single
word unfavourable to these students. I must repeat that all this appears to me miraculous, for
no one has ever before seen so great a number of young men living in perfect liberty amidst
people ill-disposed towards them, of whom not one has ever given occasion for a word of reproach."

PRIVATE CHAPEL OF THE BORGIA PALACE, GANDIA.— See p. 440.

BOOK IV.

TLbe Xast J^ears ano XDeatb of 5_natius-
jss'-isss.

SITE OF DEATH AND BURIAL OF
ST, FRANCIS XAVIER.

ISLAND OF SAN CHIAN, CHINA.

BOOK IV.
THE LAST YEARS AND DEATH OF IGNATIUS— -1551-1556.

CHAPTER I.
1 external work— 155 1.
IN the year 155 1 another eminent servant of Christ, destined like Ignatius
for great things, entered the ecclesiastical state. St. Philip Neri, then
thirty-six years old, received deacon's orders in the Church of St. John
Lateran. He had formed three years before a small community at San
Girolamo della Carita. The modern Oratorians give a charming descrip
tion of their earliest Fathers : — " These servants of God dwelt in that house
with great charity, without any kind of particular customs, or any rule,
save that of the love and reverence they bore to one another. They had no
Superior, but observed only the order of seniority; and so they lived a
tranquil and almost a heavenly life, rivalling each other in the service of the
Church, and in ministering to theif neighbours." They were in number
about fifteen, " simple persons and poor, but full of life and piety." Philip
had the utmost veneration for Ignatius— he said he had learned from him the
491

492 Life of St. Ignatius Loyola.

art of mental prayer.1 He introduced at Rome the devotion of the Quarant'
Ore, which on the first Sunday of Advent is commenced at the Pope's
Chapel, and thence goes on at one Church or other throughout the year.
Ignatius adopted this observance for his Society in the latter part of his life.
There was much similarity in the characters of these two Saints. Both
placed charity foremost among Christian duties. Philip Neri, like Ignatius,
was a great lover of cleanliness, and held dirt in abomination; he often
quoted the saying of St. Bernard, "-Poverty has ever had charms for me, but
dirt never." With the Jesuits this was always a rule. Baronius applauded
it; the martyr Campion, in his description of a perfect priest, includes
" thorough ablutions " among the duties of every day. There was never
theless an outward contrast between these two holy men : the demeanour
of Loyola was full of a noble gravity; Neri. would hop and skip in
the streets, and when he was asked to show his library brought out
a jest-book. He said he did these things that people might not fancy him
a Saint. These differences did not hinder a close intimacy. It was a
popular saying that the Jesuits wore no buttons on their cassocks because
Philip Neri, talking in his familiar earnestness with Ignatius, had pulled
them all off; and he often said that the face of Ignatius frequently seemed
to him shining with a divine light. Ribadeneira was not satisfied with any
pictures of the Saint. He believed that no portrait could ever resemble
him, because human art could not convey the heavenly beauty of his
expressive countenance. Father Tarugi, the future Cardinal, said the same
thing; he thought he must be a saint, because the language of his eyes
was supernatural. He was very intimate with St. Ignatius.
The letters which came sometimes from Xavier and his companions in
the East were lent to Philip Neri, and read aloud to his Congregation.
All Rome was interested in these reports; they detailed frequent successes,
an immense amount of conversions, sometimes disappointment in the
support he received from the civil power, without which no missionary
projects have ever been fully or lastingly realised. Even this at length
failed him completely, for neither King Joam, with all his profession of
piety, nor his officers in the East, seemed to care much for Christianity, if it
did not include commercial advantages. This indifference Xavier seems not
for a long while to have appreciated, for he was thrown into agonies of grief
and indignation, as he tells his friend Gaspar Barz.e, when the Governor
of Malacca broke air his promises. And thinking that God called him to
depend on His Alrhighty aid alone, Xavier then formed that resolve of
1 Memorie storiche della Congreg. dell' Oratorio, Giov. Marciano, Naples, 169/, t. i. p. 88.

Death of St. Francis Xavier — 1552. 493

wonderful heroism which he announces to Father Perez at Malacca : — " If
any way is opened to me, you shall find me either in a prison in Canton,
or in the Emperor, palace at Pekin." For it was death for a Christian to
enter China ; and yet Xavier thought to move the Emperor himself.
All his letters were full of the most ardent affection for Ignatius and
the brethren he had left. In 1550 he wrote: — "I beg and conjure you,
in God's name, my dear Brothers, to speak to me of all our companions,
and of each one in particular; for having no hope of seeing them again
in this life, face to face, I desire at least to associate with them in spirit."
At another time — "I cannot cease to speak of the Society when once I
begin.1 If ever I forget thee, Society of Jesus, may my right hand be
given over to oblivion." And he thanks Ignatius, with the most touching
gratitude, for his expressions of affection. During the last year there
were some hopes that they might meet again, for Ignatius desired him to
return to Europe, and meant, though he did not write it, that Xavier
should succeed him as head of the Society. But the recall, which was
despatched at last, came too late : the work of Xavier was done.
He died of fever on the island of San Chian (Chang-chuang) on December
2, 1552, within sight of China, for which he offered his life. He knew that
it was forfeited by law in any attempt to enter the kingdom. He was a
true martyr, though not in the sense that he expected; and he died, like
his illustrious Father and teacher, with none to give him the Last Sacra
ments. His own last Mass was his last Communion; his own prayers,
and the answer God sent into his heart, his final preparation for the
passage into eternity.
The apostolate which Xavier accomplished or began in India, has been
differently represented as one or other prejudice influenced those who
wrote. But one unquestionable benefit he conferred upon the world, he
left for its admiration a character the most noble, lovable, and generous;
a life not only eminent and extraordinary, but so irreproachable, that not
a shadow of blame has ever rested on it, even in the narrative of hostile
biographers, professedly writing with the wish to disparage or deny his
work. Considering what hostility he often had to encounter from the
Christians who should have assisted him, and the commercial and political
complications which opposed frequent impediments to his most cherished
plans, it is remarkable that no trace of imperfection, no slight imprudence,

. * " Si oblitus unquam fuero tui, Societas Jesu, oblivioni detur dextera mea." Words recalled
by those of Father Southwell, the English martyr— " Divulsum ab illo corpore, in quo posita
sunt mea vita, meus amor, totum cor meum, omnesque affectus "—" Separated from that Sdciety
which has my life, my love, my whole heart, and all my affections."

494 LIFE 0F St. Ignatius Loyola.
no failure of judgment in unprecedented circumstances, can be discovered ;
and the pages which profess to censure, afford to any impartial mind
nothing but matter for praise. He was, like Ignatius, a rare instance of
Christian perfection, such as has been seen only in the Catholic Church.
One important vocation to the Society had been effected or completed
through the letters of Xavier; they fell into the hands of Nadal. More than
ten years passed after the failure of Loyola's attempt to reach his heart at
Paris, before he sought counsel from a holy hermit named Antony, then
living where Nadal's family resided, in Majorca. It was given, in a very
simple recommendation, to devote at least a few minutes every day to
mental prayer. From this practice Nadal advanced to form a wish of
associating some other persons with himself, that they might give their
lives to preaching, and reforming the world. One of Xavier's letters, re
counting his great labours among the heathen population of India, copied
and shown from one person to another, reached Majorca, and it alluded also
to the new Society founded by Ignatius, and now recognised by the Pope.
Nadal saw it; he remembered Xavier and exclaimed, "This is indeed a
great work ! " And he resolved immediately to set off for Rome, not to join
Ignatius, but to receive from him information or advice which he might
make use of in his own independent schemes. Lainez and Domenech were
at that time, 1545, in Rome; they proposed to him to go through the
" Exercises." Nadal complained of this, as if it were an attempt to draw
him into the Society. He represented to Ignatius that he did not desire
to belong to it, and thought he had not the endowments needful for such
a life. Ignatius advised the " Exercises ; " the rest must come from above.
" If God inspired you," he said, " with the wish to belong to our Society,
He knows in what way your powers could be made useful." Nadal followed
this advice : he entered on the " Exercises " under the guidance of Domenech ;
he doubted and struggled till he came to that part which is called the
Meditation on Two Standards; then his heart was pierced, and his whole
soul stirred up. One night, while he was watching in prayer and anxiety,
the Lord sent a ray of light and comfort into his mind. His own pen has
recorded, that, on November 23, being the eighteenth day of the " Exercises,"
he resolved, in the name of the most Holy Trinity, to follow the rules of
the Gospel and vowed to enter the Company of Jesus. Nadal became a
highly useful member. He was employed by Ignatius in different places,
in offices of authority, not always without being suspected of extreme rigour.
And on one occasion, the accusation reached Ignatius in such a shape, that
he summoned Nadal to Rome, and caused an investigation to be made by

Departure of Oviedo for Abyssinia — 1553. 495

forty Fathers, who decided that Nadal was substantially in the right, but
had been too harsh and hard with those under him.
The pious monk, Paul Giustiniano, who was called " il gran Giustiniano,"
a Camaldolese, knew Ignatius intimately, and when Ribadeneira afterwards,
in 1 56 1, saw him at his Monastery de la Frate, near Perugia, where he was
Prior, he spoke with tender reverence of the Saint's virtues and sanctity,
and exhorted the Order to persevere in the paths he had traced out.
The remonstrances of Ignatius on the subject of Abyssinia had at last
prevailed on King Joam to send out the Bishop and coadjutors so long
talked of.
In September 1553, Oviedo and Carneiro, summoned from Gandia, and
chosen for coadjutors, left Rome for Lisbon with some other bishops.
There they were to find Nunez, who bore the title of Patriarch. They
had as fellow-travellers Lainez and the large staff of the College he was to
found at Genoa. When these two set out from their spiritual father's house
for a perpetual banishment, some of their companions— Luis Goncalez,
Minister of Santa Maria della Strada, Olave and Ribadeneira, then at the
Roman College— certain that they would meet no more in this world,
obtained leave to accompany them a little way beyond the walls. They
prolonged their parting— loth to leave the travellers, whose farewell had
all the dignity of martyrdom and the solemnity of the grave — till long
after the hour fixed for their return, and they did not reach their homes
till late in the evening. Ignatius was highly displeased. He severely
reproved Goncalez, whose position in the house obliged him to set a good
example. " I do not know," he said, " why I do not send you away so
far that you will never see me again ; " a reproof which pierced Gonzalez to
the heart. Ignatius sent him for some days to the Roman College, and
imposed a fast on all three. Poor Goncalez on his way in the dark got
among some excavations in the Piazza Altieri, and " only missed one hole
to fall into another." When he got to the Roman College, he found his
two companions had finished their supper, so he had to fast for the rest,
Ignatius sent by Nunez a long letter, detailing all the strongest argu
ments for the union of all Christians under, the Pope,, which was
intended for the Emperor Claudius.1 Nunez, after all, never assumed the
authority of Patriarch. When he arrived at Goa, he found that one
John Bermudes had declared himself Patriarch, saying that he was the
true man, and that Pope Paul III. had entrusted Ethiopia to him ; he had
long worn the dress of a Bishop, and exercised patriarchal jurisdiction.
1 Cartas.de San Ignacio, t. iv. p. 68.

496 Lifk of St. Ignatius Loyola.
Nunez wrote to ask that he might return home, but Ignatius bade him
remain, in hopes of some opening for greater usefulness. It was soon proved
that the good dispositions of Claudius were as imaginary as most of his
other attributes. He had little respect for Portugal, and less for Chris
tianity. The Emperor very shortly after fell in a battle with the Arabs.
There was not much to be done. Nunez, accepting the place of retreat
and subordination as humbly as he had received the office of command,
remained in the College of Goa, waiting for leave to return, or for orders
to proceed, distinguished only from the rest by being the most gentle,
poor, and submissive of its inmates. But he had done already the work
intended for him, and about two years after God called him to Himself.
The Blessed Alessandro Sauli, the Apostle-bishop of Corsica, had done
much for its population, but a great deal yet remained to be done. He
had been removed before half of the people had ever heard the message
of salvation, and of those whom he had personally evangelised, many, or
the most partr retained but little of his lessons, beyond an affectionate
remembrance. In 1553 the Genoese Republic applied for priests to the
Pope. He desired Ignatius to send two of his Order as missionaries.
The two chosen were Silvestro Landini, the novice from Margrado, with
whom Ignatius had been so much displeased, and Manuel de Montemayor.
They found the island barbarous, its faith only nominally Christian.
Charles V, when his deputies presented themselves to offer the allegiance
of its inhabitants, had received them with contempt.1 The Corsican clergy
wore no distinctive dress, nor were their lives better than those of the
laity. Some among them did not know how to say Mass or hear Confes
sions. The peasants had forgotten even how to make the Sign of the
Cross. Superstition, sorcery, polygamy, were not at all their worst
offences; murders were frequent; revenge an honourable duty. Some
Franciscan monks were established there, but as yet had been able to do
very little for the population.
The foreign priests went through the island preaching and converting.
Their success was great. This awakened jealousies. The priest who held
the office of Grand Vicar resented the double offence of their intrusion into.
his domains, and of the censure implied by their doctrine on his scandalous
life. Others doubtless shared these feelings. He wrote to Rome such

1 The story goes that the deputies addressed him as follows— " Sire, the inhabitants of the
island of Corsica give themselves to your Majesty ; " while Charles V. replied — "And I give them
to the devil." This retort of the grave and silent monarch seems not very probable.

Jesuit mission to Corsica — 1552— 1553. 497

complaints of the arrogance, severity, and presumption of the strangers,
that many Cardinals believed there must be some foundation for these
accusations, and Cardinal Cervini made a formal remonstrance in this
sense to Ignatius. He, in consequence, ordered Sebastian Romeo, who
had long lived in the house and obtained his perfect confidence, to assume
the dress of a private gentleman and to set off for Corsica. There he was
not to make himself known to the Fathers, but observe their ways of acting
when they did not know they were watched. Romeo went, and remained
in the island long enough to procure plentiful testimonies to the worth
and great success of Silvestro and Manuel. He brought to Rome letters
from the Governor of Corsica, from magistrates, from the Provincial of the
Franciscans, and some private persons, all praising the missionaries. The
Cardinals, well satisfied, expressed to Ignatius their regret that they had
been deceived.
All the histories of these times relate frequent instances of the rapacity
and violence of the pirates of the Mediterranean. During the reign of
Pope Julius II., the elder Barbarossa had the incredible audacity to attack
the castle of Fondi, in order to carry off the beautiful Veronica, Lady of
Correggio, whose fame had reached the ears of Saladin. She only saved
herself from being transported to the seraglio at Constantinople by
mounting a swift horse which carried her into the interior of the country,
whither the pirates dared not follow. Forty years had brought no relief
to the Christians, and since the sons of the Potter of Lesbos, in the early
part of the century, first established the supremacy of the Crescent over
its waters, till now, when the last Barbarossa triumphed mercilessly on all
sides, and led numbers of helpless Christians into slavery, no attempt to
subdue the Turks had been of much effect. The expedition of Juan de
Vega had left a fortress at Tunis in the possession of Spaniards, but it
did no other important good : piracy was hardly diminished, commerce
almost paralysed, and the coasts of Italy exposed to the most daring attacks.
They had small protection from the Christian sovereigns.
Charles, at the height of his authority, monarch of the most powerful and
most extensive empire that ever obeyed one man, was forced to waste his
strength against France, ever the deadly foe of the House of Hapsburg.
He became weaker for every victory, and could not hinder Henri II. from
conniving with the Infidels who landed on his coasts, plundered his subjects,
and carried them into slavery, where they were often driven to renounce
their faith. While all this went on from bad to worse, Ignatius set his
mind to work, and devised a plan which could not fail to reverse this
deplorable state of things ; one that seemed a reflex of the old crusading
2 I

498 Life of St. Ignatius Loyola.
spirit, but guided now by experience and better knowledge to measures
which would have had almost the certainty of success. The state of
affairs was very desperate ; for the Prince of Salerno, leader and instigator
of the Neapolitan revolts, had recently fled into France, and there persuaded
Henri II. to march against Spain. As Henri was too feeble to do this
without assistance, he applied to his old ally Suleiman, and induced him
to send Dragut with one hundred and fifty galleys, who landed in Calabria,
and carried off large booty. But after long waiting in the gulf of Naples
for the French fleet, which arrived too late, Dragut retired without doing
anything further.
Loyola, before he communicated with the Emperor, desired the opinion
of Nadal, who was sent in 1552 from Sicily to Spain and Portugal;
and Polanco wrote a long detail of the scheme in the name of Ignatius,
which he prefaces by saying that he asks Nadal's advice, because he is
not entirely assured of his own judgment in the matter; otherwise, he
would ask counsel from no one, but repair at once to the Empero'r, and
devote the rest of his life, in spite of all impediments, to the carrying, out
this great object. Polanco wrote a second letter on the same day, Aug. 6,
going more fully into the reasons ; and suggesting how the expenses could
be met. The frequent alliances of Francois I. with the Turk was one
point which was brought out strongly in that letter. Perhaps Nadal dis
couraged the scheme at that moment. Time proved that it was absolutely
necessary, but the accomplishment came too late for Ignatius to witness it.
Saint Pius V. united at last with Spain and Venice; the Mediterranean
was made safe; but Palestine remained in the power of the Mussulman.
Genelli believes that Ignatius desisted because he became aware of the
designs of Providence on this wonderful country, and knew the hour of its
restoration to Christian masters was not yet at hand. The evils of piracy
were soon felt personally by Loyola himself. In 1554, one of his Society,
a Frenchman named Jean Godan, was sent from Gandia to Italy, and near
the coast of Sicily his vessel, cast ashore in a storm, fell into the hands
of some Algerine pirates, who carried him with all the crew into Africa.
Ignatius seems to have been greatly distressed ; he applied to the Viceroy,
Juan de Vega, to procure a release; he bade the Superiors of the Order
who were in Sicily to offer a ransom, and make the utmost exertions for
their brother's restoration; they were desired every week to inform him what
was doing. Unluckily the Algerines became aware of this great anxiety,
and raised their demands accordingly; they negotiated too long; poor
Godan died in captivity.
When Joam, King of Portugal, chose Miron for his confessor, he also

The Portuguese Inquisition and St. Ignatius — 1555. 499

proposed to place him, along with another of the Company, at the head of the
Inquisition. Miron referred to Ignatius, who forbade them to accept such
an office. " For," said he, " the mission of our Society is to succour our
neighbour, in teaching and in confession; but all conspicuous offices and
places, such as commonly lead to bishoprics, are contrary to its object."
Moreover, he would not let its members have the power of putting heretics
to death ; their business was to console these unhappy people with Christian
tenderness ; and, in the spirit of humility, to prefer these quiet duties to
any that belonged to higher stations.
King Joam persisted, and renewed his request through Miron. Ignatius
was then disposed to yield. Doubtless he meant to make it a labour of
charity rather than of terror, and would have modelled the Inquisition
of Lisbon after that of Rome, by far the most just and most merciful
of any. He wrote to Miron on June 24, 1555 : —
I have received your letter of March 4. As to the charge of the Inquisition, in
which his Highness intends to employ us, provided that it is not contrary to our
Institute, I should be very much inclined to undertake it. This affair, however, re
quires much consideration. But both on account of the dignity, which accompanies
it, of the time it will demand, and above all, because of the authority it gives to
apprehend and to condemn, I fear much it is not a thing that is compatible with
our way of acting. We shall consider the question here. For besides the learned
men who ordinarily live in Rome, there are here at present Masters Lainez,
Salmeron, and Bobadilla, and we shall all see what can be done to serve his High
ness and for the greater glory of God our Lord, and let you know our opinion.1
Ignatius gave his judgment in a second letter to Father Miron on
July 20 of the same year : —
By your letter of May 4, I learnt the wish of his Highness, that we should
assume the charge of the Inquisition, under the Cardinal Infante, as the one who
held that post is dead, provided it is not inconsistent with our Institute. I learnt,
too, what answer you gave his Highness. The matter does truly deserve great con
sideration, and is one in which there are strong reasons for and against, and there
fore, besides considering it myself and recommending the matter to God our Lord,
I charged six others — namely, Master Lainez, Master Salmeron, Master Bobadilla,
the Doctors Olave and Madrid, and Master Polanco, to say Mass three days with
this intention, to consider, and consult together on this affair, having heard what
Luis Goncalez had to say, and marked what you have yourself written to me from
Portugal, to treat the subject with him, and then give me their opinion in writing.

1 Cartas de San Ignacio, t. v. p. 232.

500 Life of St. Ignatius Loyola.
We have at last decided, in our Lord, to remit the affair to his Highness, and do
what he may consider useful to the service of God our Lord. For since this charge
is not opposed to our Institute, we ought not to refuse to labour in a matter which
concerns so nearly the service of God and the purity of religion in that kingdom.
He then goes on to indicate the way of proceeding, so that all should
be done by order of the Pope : —
If we assume the office (he says) we shall make some proposals to the King,
which, without any damage to the result he desires, will place the Company in
a position to fulfil this holy work in a more beneficial and edifying manner.1
Some unknown cause stopped the negotiation, and the Society remained
exempt from any share in the power of the Inquisition. "Woriiber,"
says Genelli, " sie sich nur Gliick wiinschen kann " — " Whereupon they
cannot but congratulate themselves." But since Ignatius approved the
establishment of some sort of Inquisition, it is fit to remind the reader
that other ideas than those commonly conjured up by that word, now hateful
to men's ears, would have accompanied his suggestion to Pope Julius. The
inquiry which it proposed was not necessarily harsh, nor beyond legal
control — it only meant the investigation of certain actions, words or
writings, which, in Spain and Portugal, excited alarm on account of the
conspiracies perpetually suspected and often discovered among the Jews
and Moors; in Italy, because the German innovations had now penetrated
everywhere. And let it be remembered that the innovators were quite
as intolerant as the Catholic Church. Luther and Calvin,2 and their
imitators, punished and suppressed despotically wherever they dared.
There perhaps was not anywhere so much freedom as in Rome itself —
certainly no other sovereign in Europe allowed such personal attacks
as we find against the Popes among the Italian poets, after the revival
of literature and up to the eighteenth century. The Inquisition of Spain, in
its original state, was almost wholly political; an arbitrary and rigorous
effort of self-protection on the part of Ferdinand and Isabella. It was
directed by Philip against heresies, and doubtless often with excessive

1 Cartas de San Ignacio, t. v. p. 255.
2 The Protestant Robertson observes : — " Luther, Calvin, Cranmer, and Knox inflicted, as
far as they had power and opportunity, the same punishments which were denounced against their
own disciples by the Church of Rome." Hallam is of the same opinion, except only as to Luther,
whom he thinks less barbarous than the rest. But Calvin's cruelties were as atrocious and intoler
able as those_ attributed to any Catholic Inquisition, though_ they have been smoothed over and
almost concealed by nearly all his Protestant biographers. Guizot, from whom we might have
expected candour, has even less than some Presbyterian writers.

The Inquisition and popular approval in Spain. 501
cruelty; but the times were cruel, and we cannot judge the legislators
of those days by any standard that would now be appl .able. They knew
no way of protecting their faith and country without terror, and this
was so entirely in accordance with the national mind, that the Inquisition
was at almost all times highly popular in the Peninsula. We know really
little of its history. The relation of Llorente is unworthy of credit,
and his unpardonable destruction of its archives makes all investigation
hopeless. We can only conclude, from various sources, that probably the number
of punishments was insignificant compared with what has been stated,
and the time short during which these terrible laws were rigorously
enforced. The despotic monarch was then supported by a fierce and
superstitious people ; and other jealousies than those of religion instigated
the eagerness of the Spaniards to destroy or drive out the Jews and ,
Moors. During the war of the Comuneros, when the rebels were asked
what was their complaint against the nobles, they answered, " They
outrage our wives and daughters, they will not pay their debts, and they
keep the Moors and fews in the country for their own convenience;" and
doubtless these strangers were willing to buy from the grandees the
liberty to remain, with money extorted from the lower classes, who
struggled at disadvantage against the wealth and commercial adroitness
of the Infidel. It was well known that the Jews frequently passed
themselves off as Christians, in order to obtain the emoluments of office,
even of offices in the Church. Stories of bishops, even of an archbishop,
discovered to be secretly unconverted Jews, crucifying in their horrible
orgies innocent children, and still worse atrocities, exasperated* the popular
indignation into madness; nor did the Spaniards hesitate about inflicting
death at the stake. When the plague broke out at Valencia, while Ignatius
was yet a soldier, the townsmen believed certain sinners among them
had brought down a judgment on the city from Heaven. They clamoured
round the courts of justice, that these men, five in number, should be
taken and burnt alive. The Alcalde was forced to yield, and could only
save the poor wretches from the worst part of the sentence by secretly
ordering that they should be strangled before the fire was lighted. In
Spain the dread of heresy seems to have been perpetually reviving, even
to an extravagant excess. St. Francis Borgia, who had given up so much
that he might serve the Church, and when his life had been witnessed in
Spain for many years, was accused after Ignatius' death of introducing
heresies into the kingdom, and it gave him some trouble to procure a full
vindication.

502 Life of St. Ignatius Loyola.

Gongora, the graceful poet, the generous and amiable nobleman, laments
in one of his sonnets that at an auto-da-fe he had seen
Only one living man to feed the fire.
And when Archbishop Sandoval countermanded one of these solemnities,
the people of Seville, disappointed and angry, made a disturbance in the
streets. The Inquisition was in fact accepted in the Peninsula as a protection.
The Popes always interfered to moderate its judgments; they had recom
mended greater leniency to Isabella, Ferdinand, and Philip ; they demanded
also that the accused should be allowed to appeal to Rome, and there,
it is asserted, they invariably received a milder sentence than had been
given in Spain. But in Rome, if the compassion was greater, the vigilance
was certainly not less. Ignatius himself was an instance of this, and his
Order profited in no small degree, and in many places, by the investigations
sometimes forced on him, sometimes invited, which were carried on by
the Inquisition, and always ended honourably for the Society. He had
indeed reason to be grateful to the Inquisition ; and his personal experience
might have made him willing to accept its direction, as King Joam proposed
to him; as a means of doing good. It is somewhat surprising to find that
one of the three, Father Foscarari, Master of the Sacred Palace, who,
by the Pope's order, examined the " Spiritual Exercises " of Ignatius,
before he gave his sanction to their use, was afterwards summoned by
Caraffa before the Inquisition ; and that Cardinal Morone was actually for
more than two years its prisoner — a remarkable instance of the rapid
spread of liberal investigation, or of the alarm and jealousy it excited.
Despotic government, especially if irresponsible, may easily beget cruelty
and deceit, vices readily found under an arbitrary rule and amongst a
terrified people. But cruelty and falsehood, when practised by Catholics,
ought never to be confounded with Catholic principles.
In Rome, for obvious reasons, the Pope has never been an absolute
sovereign ; in the days of St. Ignatius, and since then, he has always been
a good man. The Inquisitors of Rome were a Court of learned divines,
acute critics, high authorities on literature, ready to allow tacitly a con
siderable license to men of genius who did not infringe on certain points
as to which the Pontiffs were susceptible. If their jurisdiction was not what
now appears to us humane and reasonable, it was at least in accordance
with the spirit and general opinion of the times. The prisoners of the
Holy Office, for a long time past at least, probably from the beginning,
were kindly treated. The revolutionists, who in 1848 professed to throw

CHAPEL OF CONFRATERNITY OF THE OBELISK AND SACRISTY. THE PIGNA.
BLESSED SACRAMENT.

PALACE OF THE ROTA.

EXTERIOR OF ST. PETER'S, ROME, TIME OF ST. IGNATIUS.— See Appendix.

Father Spee's Christian Charity. 505
open the Inquisition to a curious and indignant world, were obliged to collect
from cemeteries and old iron shops the bones, chains, and instruments of tor
ture which many a traveller looked upon with pious horror; quite forgetting
that he might, if he were a North Briton, have seen similar and thoroughly
genuine relics in his own country, not older than the time familiar to
English imaginations in the pages of Scott as " Sixty Years Since." And
it is wise to remember that the Duke of York of the last generation was
the person who, as Bishop of Osnaburg, first caused the use of torture to
be made illegal in Hanover; moreover, that burning alive, and with all
aggravations of cruelty, has been practised, discussed, and approved by
men speaking the English language not unfrequently up to very recent
times. It is honourable to the sons of Ignatius that the first Churchman, nearly
the first writer,1 who dared to lift up a voice against the burning of witches
was the Jesuit Father Frederic Spee, stationed in Franconia. He was the
author of some religious poems, printed with the title of " Trutz Nachtigall,"
which were said to have initiated the modern German literature, by show
ing to the nation the unsuspected resources of its noble language. He had
the miserable duty of preparing for their dreadful punishment the poor
wretches condemned to the stake. Some of these were children of six years
old, or even younger ! When the Archbishop of Mainz asked him why his
hair was grey while his face looked not more than thirty years old, he
answered, "It is because I have had to accompany two hundred unhappy
creatures to the stake in the few years I have lived here; and I believe
they were all innocent ! " Spee printed in 163 1 his "Cautio Criminalis,"
urging greater precautions against condemning suspected persons without
proof. Yet he dared neither deny the crime nor protest against the capital
punishment. He did enough, however, to deserve that Gorres should call
him "one of the greatest benefactors of humanity." Another Jesuit, Pere
Adam, was for a long while almost the xmly persevering and successful
protector of the Huguenots at Sedan. None knew better than those humane
and acute men the two-sidedness of Christian charity, and that religious
toleration, like all other liberty, never was, never can be, other than a
compromise.2 If the Inquisition of Torquemada has passed away, and its re-establish-

1 It is supposed that Weier, a German Protestant physician, preceded Spee by a few months.
2 The wise and merciful instructions given, in 1657, by Pope Alexander VII. to the Roman
Inquisition — which make one shudder to see what tyrannous cruelty had been once exercised
against the unhappy women accused of witchcraft — relate to that crime only, and make it almost
evident that mere heresy was not in question,

506

Life of St. Ignatius Loyola.

ment has become impossible, it is well also to remember that the passions
of men, excited by differences of creed or race, are now, as ever, rampant
and difficult to control; and that persecutions and cruel injustice may and
do exist even in our own times, among other than southern populations, and
under religious systems which are not Catholic.

PASCHASE BROET, ONE OF THE FIRST COMPANIONS OF
ST. IGNATIUS.

CHAPTER II.
THE COLLEGES OF THE SOCIETY.
TN 1 5 50 -the Roman : College began an existence, at first impeded by
J- jealous opposition, discouraged by want of funds and room, then rapidly
progressing, and becoming at last, according to the hopes of Ignatius, a
place whither all European nations sent their sons, and where numbers were
prepared for the priesthood. Many of these attached themselves to his Order.
Ignatius had said at first, " We must navigate against wind and tempest —
es menester navegar contra el viento y la tempestad;" but the College
soon floated into smooth waters. Father le Pelletier was the first Rector.
On February 16, he, with thirteen scholastics from the professed house,
removed into a small residence hired by Ignatius at the foot of the Capitol.
The classes, opened there, were soon so fully attended that they required
a larger house. Our Saint found one near the Minerva, belonging to the
Frangipani ; he took it, and St. Francis Borgia enabled him to start it by a
gift of 6000 gold crowns. Ignatius offered to call the College by the
name of the founder; this Borgia refused. As the external teaching was
gratuitous, it withdrew some pupils from other schools. This caused
resentment and jealousies in the city; and one day some masters, whose
scholars had deserted them, made their way into the College, and attacked
with great fury one of the Jesuit professors. This incident caused Ignatius
to write to the Rectors of Colleges a letter worthy to be given here : —
The devil commonly takes pains to impede those things that work most
against him for the benefit of souls, as we find by experience here in Rome, in
the new College, and observe also in other Colleges in Italy and Sicily, and,
indeed, on all sides. Here a great zeal has seized some schoolmasters, so much,
that one day lately, some came to the College and joined the audience of
Master Joaquin, and found fault with him publicly, though they were in the
wrong, and caused great scandal; so that the Cardinal of San Giacomo, our
protector, put them in prison. This very week, two boys being missed from
their fathers' houses, the mothers came to our chapel during the Mass, cried
out and made an extraordinary disturbance there, and also in the College, and
507

508 Life of St. Ignatius Loyola.
at the house of some of the Cardinals, as we heard from some of them, saying
we had made the College on purpose to steal away people's sons, and that we
kept theirs, and other things of like kind ; though, in fact, neither of these (boys)
had entered either our College or our house. I thought it right to mention
these things, as a warning that your Reverence may be the better prepared for
similar accidents.
Therefore, if any schoolmasters should come and say that the masters of
the College are ignorant, let them confess with humility that they are more
ignorant than they would wish to be, although they try to serve God and their
neighbours with the small talent that the great Father of families has bestowed
on them; and finall)', let them modestly excuse their presumption. Let them
take care also not to admit any pupil to our schools without the assent of their
parents, with an eye to the public good, because the harm done by the dis
turbance and alienation of minds would be greater than the benefit in receiving
them; and there will be no lack of ways to aid the laudable desires of those
who wish to enter, sending them to other places, or as God may instruct you.
Jamtary 23, 1552.'
In the College there were professors of philosophy and humanities, but it
was not till three years later that it possessed a chair of scholastic theology,
first filled by Martin Olave. Ignatius appreciating thoroughly the excellence
of the methods used by the University of Paris, employed in his new
College only professors educated there — Cialart ; Des Freux, who explained
the Scriptures ; Ruggieri, Roilet, and Balthazar de Torres. Father Quintin
Cialart, won by the instructions of Adrianenssens at Louvain, replaced Le
Pelletier as Rector in the Roman College ; many others succeeded him
during the next six years. Quintin removed to Tournai, where Bernard
Olivier much wanted him. When he left the College at Rome, Cialart
assembled the inmates to receive his parting instructions. They were
these : — " 1st, Practise carefully the virtue of holy obedience ; 2nd, preserve
the utmost reverence for Father Ignatius ; lastly, all your life long ask of
God that He may be pleased to give you the true spirit of the Society."
Cialart possessed this spirit in an eminent degree. His charity was ever
vigilant; he often at night carried out relief to some miserable family
who would have felt wounded if their distress were known to their neigh
bours. If he heard of dissensions, he applied himself at once to make
peace ; he sometimes invited persons to meet each other at dinner who had
been long estranged, and so led them to become friends. If he found in
the street a ragged boy, who seemed capable of being taught, he took

1 Cartas de San Ignacio, t. iii. p. 34.

Father Cialart, Rector of the Roman College — 1553. 509
him, ¦ and put him into some way of learning a trade. When Cialart
heard that his sister had fallen into great poverty, he knelt down and
thanked God for this blessing. But he sent her, at the same time, a large
sum of money. He once undertook a penance, that was to last a year,
because an impious wretch had thrown the Sacred Host on the ground
and stamped on it. In the summer of 1556 the plague was rife in Belgium.
Cialart nursed the sick, administered the dying, caught the plague, and
then shut himself up to die alone. But Bernard Olivier, just then returned to
Tournai, insisted on seeing him, gave him the Last Sacraments, and caught
the disease from his friend. Cialart died two days before St. Ignatius.
Olivier recovered partly from the plague, under the care of the Carthusians,
but he died in less than a month after. The Saint demanded extreme
tenderness of conduct towards his scholars everywhere, because, without
strong love, he was not sure that the strictness with which the rules of
such an establishment must be enforced, would not result in a harshness
that might estrange the hearts of the pupils ; and this was contrary to the
fundamental principle of the Order — "that they must always govern by
love." A year or two before he died, he spoke of the Rector at that time,
Martin Olave, and said that he hoped he would be retained after his death.
" For you will not easily," said he, " find another so affectionate." But
in the year following his death a change was thought necessary, and
Nadal took Martin's place.
When Polanco, charged with the expenses of building the Roman
College, found his funds exhausted, and had nothing more to pay the
workmen, Ignatius* shut himself up to pray. Then he called Lainez, Madrid,
and Polanco, and said : — " Though I am not a prophet, nor the son of a
prophet, I am persuaded the Lord will not abandon us. Do you, Polanco,
keep on the College six months longer, and I will take care of it afterwards."
It was evening when this happened; but soon afterwards two persons
sent him a large sum of money, not knowing of his embarrassments. And
during these six months, so many gifts came in that the Fathers were not
only well maintained, but they paid off all their debts. Olave wrote to Riba
deneira, then in Flanders, that what was happening in Rome convinced him
their Father Ignatius was truly a Saint: for his people took all this for
miraculous. Ignatius actually made a purchase for the College amounting
to 50,000 crowns, while it was still very poor; and this sum was soon after
presented to them.
From its commencement the College rapidly increased. The pupils of the
Jesuits, it was said, everywhere learnt more in six months than others in two

510 Life of St. Ignatius Loyola.
years. Even Protestants withdrew their sons from other schools to place
them with the new teachers. Instead of seeking scholars, they were obliged
to be cautious in accepting those who presented themselves. In the pre
ceding year the Rector of Louvain, Adrian Adrianenssens, had received a
student of the University against the wishes of his master, who was highly
incensed, and attacked the Company without measure. Ignatius blamed
Adrian, and bade him ask pardon of the Louvainois.
Another case, in which he was personally concerned, gave him occasion
to prohibit generally all such admissions. In 1553, a young man named
Octavius Ceesar entered the Company in Sicily, without the consent of his
father; yet apparently not very much to his displeasure, since after the
son's admission he gave the consent asked for. The youth's father was
secretary to the Duke of Monte Leone. St. Ignatius summoned Octavius to
Rome, in accordance with his usual rule of expatriation; the father changed
his mind, followed his son, and appealed to Julius III. He declared that the
young man had acted against his wishes, and demanded an investigation.
His mother, too, arrived at Rome. With the impassioned nature of her
countrywomen, she ran from house to house, complaining of having received
a great injury, and exciting pity by her tears. Cardinal Caraffa, moved
by her entreaties, and perhaps by his own dislike of the Society, ordered
our Saint, on pain of censure, to restore the son to his parents. But since
the truth had not yet been fully shown, and Octavius had been led by no
persuasion, but through a strong vocation to enter the Company, Ignatius
thought it his duty, to disobey. He appealed to the Pope, who, when in
formed how the thing had really happened, cancelled the sentence of Caraffa,
and decided that the reception of Octavius had been entirely legal. He also
named a commission of Cardinals, who should judge of any such cases in
future. In the following spring, Ignatius addressed this circular to all the
Rectors of Colleges : —
As it is our intention that young persons should be instructed and trained in our
Colleges and the schools belonging to them, in learning and virtue, and that thus
good edification may be given to their parents in this way, as well as by the other
exercises of charity — that is to say, by Confessions, preaching, and those other things
which the Company is wont to practise; it has appeared to us fitting, in the Lord,
to order all of you, and strictly enjoin you, on behalf of God our Lord, that no
youths who may be still under the care of parents or guardians be admitted into
our Society, either in any College, or by sending them elsewhere, without the will
and consent of those who have the charge of them ; and much less ought they to
exhort or persuade such scholars to enter our Order. For though it be in itself
a thing permitted and praiseworthy to help those who are arrived at years of

Bernard Olivier enters the Society. 5 1 1

discretion, and also to exhort them to a state of perfection, that is, to Religion,
yet in our schools to exhort in this way, or to receive any one, we consider not
advisable, for the greater service of God and the universal good, which we must
aim at, rather than that of individuals, as reason demands. And to make known
to you this our order and decree, we have written to all the Colleges to the same
effect. We recommend ourselves much to your prayers.
Rome, March 3, 1554.1
It was particularly among the impressionable minds of Italy that such
a declaration as this was necessary. It had its full effect in allaying the
fear entertained by parents lest their sons should be persuaded by the
Jesuits to join them ; in Perugia, more particularly, the result was imme
diately visible in the large number of boys who were sent at once to the
schools of the Society.
Bernard Olivier, the son of a worthy burgess of Auson, in Lorraine,
had distinguished himself in the University of Louvain. He was destined
by his parents for the Church, but preferred liberty and adventure. His
father, disappointed and angry, told him he should have no assistance from
him, even if he fell into the greatest distress. Bernard answered carelessly,
" That matters little, I will contrive not to beg at your door." In his
mother's heart lodged more compassion ; she gave him some money, and
he set off for Rome. There he offered his services to a notary, and like
another Whittington won the promise of his master's daughter. For the
notary, appreciating his talent for writing, his intelligence and honesty,
lavished affection on him. Shortly after, Bernard was called on to defend the
Franciscan Fathers against a Cardinal-archbishop who had attacked their
privileges. He . did this with so much cleverness that the notary told
him he should be his heir, and the husband of his only child. But a
dangerous illness changed all Bernard's fortunes ; for one of the companions
of St. Ignatius attended him, and he rose from his bed resolved to join the
Order. Ignatius did not at once consent to his request, and would not
promise him admission. At last, Bernard, impatient to leave the patron
whose friendly intentions he had disappointed, went to the house of the
Fathers and told the doorkeeper he would never return home again.
Ignatius, who liked energy, was propitiated by this presumption, and
allowed him to enter the novitiate. Bernard in time became the Father
Minister of the house. His docility and renunciation of self were the

1 Cartas de San Ignacio, t. iv. p. 89.

512 Life of St. Ignatius Loyola.
admiration of all. He was placed afterwards over the new Roman College,
but his health failed ; and he was bidden to try the effects of his native air.
He presented himself at his father's house at Auson, and meeting him at
the door, asked alms and hospitality. The father refused harshly ; he had
not recognised his son. " But," said the suppliant, " I know your son
Bernard, who left you in search of adventures, and I can give you news of
him." Then he was brought into the house, and told his own history,
without discovering himself. At last the old man exclaimed, " Why, it
is Bernard himself," and wept for joy. They were a happy family that day ;
the neighbours all came to bid the wanderer welcome. He commenced the
work bf his apostolate at once, and exhorted or instructed all the country
round, till he was sent to Brussels to prepare the mission of Ribadeneira.
The system established by Ignatius for his Colleges was, speaking
generally, that of all Catholic schools at that time, and particularly that of
Paris, both in literature and in. philosophy and theology. . He added some
directions which concern the moral education of the young men. Some
little information on the subject is given by the Saint himself in answer to
a person who had inquired respecting the day-pupils, who did not reside
in the house : —
i. Every one, whether rich or poor, is admitted to the lessons or exercises
in classics and literature, out of pure charity, without any remuneration being
accepted. 2. Those who are under guardians are received from their hands ; and if the
youths are judged fit to continue their studies, they must be examined as to
whether they will be obedient to their masters, in matters appertaining to learning
and morals, will be quiet, abstain from bad words, and observe due decorum in
everything. Then if they agree to this, their names are inscribed in a book, and
are seen to that they may be carefully taught and become good, as if they were
members of the household.
3. It is customary, as much as possible, to make them hear Mass every day,
and the Catechism ; and a sermon, when there is one, every Sunday and festival ;
also to confess every month ; and they are trained to' recommend themselves to
God ; and finally, they have a careful education in classics and religion.
4. For the little ones who cannot be ruled by words only, a corrector is to be
kept at the expense of the College, on the spot, to keep the young ones in
awe; and if the master orders it, punishes them, though they are to be beaten
only when nothing else will do ; and if even this does not suffice, the incorrigible
are dismissed.
5. As for the teaching in the classes or various schools, according to their
capacity, they are taught literature, Latin, Greek, and even Hebrew, if they have
the ability; and when there is a suitable number of persons already advanced in.
these studies, and that it is not more convenient to send them elsewhere, they

VIGNA DI SANTA BALBINA, COUNTRY HOUSE OF THE ROMAN COLLEGE, ROME.

2 K

St. Ignatius' idea about expurgated classics. 515
learn also logic and philosophy, and the Society provides lecturers, who go
through the course of arts, and finally that of theology; as they do at Paris.
And these not only give lectures, but exercise all the scholars in composition and
disputes, and various conferences, which perhaps are more useful than lectures.1
Ignatius considered that education is chiefly an affair of experience and
tradition. He abstained from theorising, and took the systems that existed
ready to his hand, trusting for success to the spirit and perseverance with
which they were carried into execution. But he maintained, above all
things, this great principle, that the intellectual teaching should be sub
ordinate to the training of the moral and religious character ; and the
Society have ever kept this particularly in view. They endeavoured also
to improve and enlarge constantly their scholastic system, both as to the
matter and the manner, of teaching. The plan, which has always been
retained in its chief features, unites all advantages. It can only be under
stood and judged by experience, but it partakes fully of that character which
St. Ignatius applied to the Society generally; it bends to the exigencies
of time and place, instead of requiring that these should be accommodated
to itself. Ignatius dreaded that the reading of classic authors might introduce
into young minds a paganism of taste and morals. He thought long and
deeply on the subject, as we find from a letter written- by him to some
unknown person, who must have been a prelate or Cardinal, and about
the year 15 50: —
I now write to salute your Lordship, praying the Holy Spirit to enrich you
greatly in these festival days with His spiritual treasures, and also to communicate
therewith a desire that our Lord has given me these many years past, concerning
which it would be very grateful to me to learn your opinion, which also may
assist not slightly in its execution. . . . Seeing that young people are so disposed
to receive and retain first impressions, whether good or bad, and that the first
images that are offered to them ... are of so much • importance for all the rest
of their lives ; and considering also that books, especially classics as they are
commonly ta,ught to boys, as Terence, Virgil, and others, contain amongst many
things useful to be learnt; and not useless, but profitable rather for life, some
other things very profane and unsuitable, and injurious .even if only heard . . . and
so much the more, if these are placed before them, and inculcated in books
which they hear and in which they study, habitually having them in their hands.
This considered, it has seemed to me, as it does still seem, that it would be very
expedient if we were to remove from these classic works all the parts that are
unedifying or noxious, and replace them by others of a better sort, or, without

1 Cartas de San- Ignacio, t. ii. p. 555.

516 Life of St. Ignatius Loyola.

adding anything, leave only what is profitable, taking away the rest. And this
appears to me. up to these last years most desirable for the good Christian life
and good training of youth ; but not being aware how it could be done, I have
not gone beyond the wish. Now, seeing that our Lord continues thus, ever
increasing this His work in our Company, by the means of His servants, not
only with Colleges, but also with Universities, of which there are already two
under the direction of our Society, at Gandia and Messina, it seems as if
this matter has become much easier to carry into effect, at least in those
places where the Company has authority. But in this I should like much
to hear your opinion, because if it appears to you, as to us, as I have said
before, much may be done for the glory of our Lord God, as hereafter I will
explain.1 This plan was realised afterwards, and with the happiest results. In
attempting its adaptation, however, it is needful, says Genelli, to bear in
mind the wise maxim of Ignatius, that the best things are not best at all
times and in all places. He indicated Terence particularly as one of the
authors to be expurgated for the benefit of his scholars, which was
sometimes done, we are told, by the substitution of conjugal for profane
love. The drama generally was encouraged by the Society, and some
plays by Jesuit poets are extant, which, if written in a living language,
would raise their authors to a high place in modern literature. The
elegant tastes which Ignatius had brought from the Court of Germaine de
Foix revived in his directions for his young pupils. They cultivated music
and acting, poetry and declamation ; they bad frequently assauts d 'esprit,
and at Rome he brought to these a distinguished audience; the disputes
lasted many days ; they were occasionally printed. . The professors made
harangues at the opening of these performances ; . the theatricals came at
the close. It is a somewhat strong instance of the approbation with
which dramatic performances were favoured in those times in the highest
quarters, that when Paul III. had visited some years previously the ducal
family of Este at Ferrara, a part of the entertainment was the performance
of the "Adelphi" by daughters and sons of Ercole and Ren^e; Princess
Anna, then fifteen years old, personating the hero. Leonora d'Este, after
wards, made illustrious by the loves and misfortunes of Tasso, was one of
the younger actors.
The Colonna family had long been powerful and earnest friends of
the Society of Jesus. Ignatius was greatly grieved at the scandal which

1 Cartas de San Ignacio, t. ii. p. 446.

Visit of St. Ignatius to Alvito — 1552. 517
was given to the world by the quarrels of Ascanio Colonna and his wife
Juana de Aragon, which ended at last in an open separation, and he
resolved to make an extraordinary effort to reconcile them. St. Ignatius
had already written a long and earnest letter but full of respect to Dona
Juana, giving her twenty-six reasons why she should end the quarrel by
trusting herself to her husband loyally and going to live with him. In
the November of 1552 he set out with Polanco to visit the Duchess, who
was at Alvito, a village just across the frontiers of the kingdom of Naples :
she was nearest at hand, and probably the more ' reasonable of the two,
and he would begin with her. Juana received him cordially, and his errand
seemed perfectly successful, for the divergent spouses lived together again
in outward harmony for some time. But then "persons interfered," it
was said, and their discord became worse than before. Juana preserved
her reverence for Ignatius, and after his death gave the Society a house
on the Quirinal, called the Casa Sant' Andrea. Borgia placed the novices
there under Ribadeneira. She was an accomplished and beautiful woman,
friend and sister-in-law of that Vittoria Colonna so often mentioned among
the patrons of literature in Italy in those times. Spite of the weather,
St. Ignatius walked on, lame though he was, through wind and rain,
through ice and snow, and made the journey one long mission, preaching
and hearing confessions at Alvito and Ceprano, and even in the hostels
on the way. He exhorted the people, roused the clergy, and left in many
places traces of his passage. The Cardinal of Burgos was at Alvito, and
aided in these reforms.
On their journey home, Polanco, always liable to attacks of ague and
fever, became very ill. Ignatius wrapped him in his own cloak, and with
a real which had been given them in alms, procured a horse for him
to ride on.
St. Ignatius, in a Latin letter addressed to the Margravine of Berg,
says : —
As for myself, He to whom all the innermost heart is known, Who Himself
gave me this longing for the salvation and perfection of souls, knows what inward
affection I have for all Germany and Flanders, and particularly for the inhabitants
of Berg, and other subjects of your Excellency ; so much, that as soon as He
grants me opportunity and power, I will do for them whatever I am able.
The German College was founded soon after, in 1552. Ignatius designed
it to train secular priests for Germany, where the scandalous and careless
lives of the clergy had in effect made them the chief promoters of heresy in

5 18 Life of St. Ignatius Loyola.
doctrine. He could spare but few members of his Society, to send thither ;
besides, in the then state of men's minds, furiously prejudiced against the
Holy See, they were less likely to be easily influenced by priests of the
Society of Jesus, who were pledged to the Papal service in a peculiar
manner. Germany had few resources at this time; the ancient Catholic
teaching had nearly died out. Except at Cologne and at Ingoldstadt, where
John Eck had preserved the ancient traditions, the clergy and their methods
were treated with contempt, and those of Luther and the Protestants had
- superseded them.
The regular Orders were obnoxious to the people in some places, in
many others the secular priests were ignorant and despised. Ignatius had
long sought for a remedy, when, in 1552, Cardinal Morone, who had been
the Papal Legate in Germany, and well knew the state of things, conversing
on these subjects with the Saint, but ignorant of his views, told him he ought
to bring some young Germans to Rome to educate them for the Church.
Ignatius agreed with his ideas, and adopted them at once. They agreed
that the Pope must be immediately consulted. Morone undertook to
speak to him, and he procured also the interest of Cardinal Cervini, who
had much influence with Julius III. There seemed a difficulty at first on
the score of means ; the Papal treasury was exhausted ; the two Cardinals
represented that many of the Sacred College would contribute. The Pope
promised his support, if the Cardinals would give theirs. A consistory was
assembled; thirty-three Cardinals approved the undertaking and promised
assistance. Morone urged the claims and the utility of the intended College
in an eloquent discourse; most of the persons present were already
favourable. Some even desired to fix a sum which each should give yearly ;
but this the Pope disapproved. He promised his own donation in these
terms : — " As it becomes us to set the example in an undertaking so holy,
pious, and praiseworthy, we will contribute yearly 500 golden crowns."
The planning and directing of the new College were left with Ignatius and
his Company; he was enjoined to draw up its code of regulations. He
set about the work with his wonted activity. On July 29, 1552, he
sent an outline of the statutes he proposed to Cardinal Carpi, then at
Viterbo. He wrote also at some length to Le Jay, on the next day, July 30, to
beg him, Canisius, and the other Jesuits in Vienna to look out for students ;
but Le Jay could hardly have received the letter, for he died on August 6.
Ribadeneira was summoned from Palermo to open the German College. He
met on the way with an accident which delayed his arrival. At Valineto, a
village eight leagues from Rome, he was lodged for the night in an upper

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3. Royal Palace

Opening of the German College, October 28, 1552. 521
room approached by a very steep stair. Next morning he rose before
daylight to set off on his journey, and in the dark stumbled and fell down
stairs, from the second floor to the ground. He was taken up sense
less, but after another, day and night he was able to reach Rome.
Ignatius had heard of the disaster, and wenf to meet him full of
solicitude and love. When the German College was fairly begun, and
twenty-four youths ready to enter it, Ignatius procured them a house
hear to Sta. Maria della Strada. It was formally opened on the feast of St.
Simon and St. Jude. Ribadeneira preached in St. Eustachio before several
Cardinals on that day. In this, as in many other inestimable reforms,
the world owes gratitude to Ignatius; for when Lainez, long before,
proposed the establishing of such Colleges to the prelates assembled
at the Council of Trent, his suggestion received little encouragement.
The necessity of a higher and much more careful education of the clergy,
which would ensure them a large amount of learning, without taking
them wholly from that intercourse with the world which is desirable for
men destined to work in it, was not yet sufficiently understood. Some
time later Cardinal Morone, President of the Council, revived the idea, and
warmly recommended it. He was able then to enforce his arguments by
the example of the German College, already three years in operation
at Rome. Ignatius wished England and Ireland to share in the privileges of these
Germans, and when Reginald Pole went thither in the reign of Mary, he
wrote to offer to " receive at Rome or at the German College some young
men, who speak the languages of those countries, and who were of good
character. We shall take care that they are well educated, in order that
when they return home they may be able by word and example to be of
benefit to the public." — June 2, 1555. The Pope's Bull, instituting the new
College, was given on August 31, and the Rector received the privilege of
granting Doctors' Degrees. Ignatius named as the first Rector, Father Andre
des Freux, who had been employed some time as secretary-general of the
Society ; for there were but few Germans then in the Society.
On November 21 the young men first arrived from Germany, bound
themselves by promise in writing to remain ever true to the faith of their
fathers, and obedient to the Pope. They attended the lectures of the
Roman College; but as philosophy and theology had not yet been taught
there, Ignatius asked permission from the Pope to erect professorships for
these, which was readily granted ; and hence began that eminence of the
Roman College which has never diminished while the Jesuits have taught
there.

522 Life of St. Ignatius Loyola.
In 1553 Ignatius wrote to Morone thus : —
Since the arrival of your Reverence, which we desire so much, is delayed longer
than we expected, it seems to me I ought to give you some account by letters of
your German College. . . . Their habitation, up to this time, is in two houses near
our College ; though we are seeking larger ones, as the number increases, and will
increase daily. There are twenty German youths, besides a Rector of our Society,
and two others, whom we keep with them for their spiritual help and government.
They are exemplary and learned men. Besides these, there are other four in the
College, who serve in external things for a salary, and do their duty very well.
Among the twenty youths, many are well grounded in the liberal arts. They are
practising themselves till the October of this year, either in languages, or logic and
philosophy, which they studied before in Louvain or Cologne or Vienna, and will
then be fit to learn theology. The others will continue to study languages or
philosophy, as may be suitable. In modesty and Christian manners they give a
very good example, and we hope by their lives and their teaching they will be good
labourers in the vineyard of God our Lord. We have already given, them several
preceptors in Latin, Greek, and Hebrew, and also prepared some in logic and
physics. That they may accommodate their teaching to the greater or less
capacity of the pupils, the classes are put in competition one with another.
The course of the liberal arts is finished in three years, in the manner of Paris.
and Louvain, and other renowned Universities. For scholastic theology and the
Sacred Scriptures- we shall this October appoint several lecturers, and these, like
the others,- are the best we have been able to find in all our Society, robbing
the other Colleges, because we judge this to be the greatest and most universal
good, for the glory of God our Lord.
Rome, Feb. 25, 1553'.1
And three centuries later, Theiner, known not to have been always
friendly to the Jesuits, said, speaking of Germany : — " I never cease
admiring the incredible efforts of the Fathers in perfecting establishments
for clerical education, and still more the magnificent results with which
these have been rewarded."
In 1544, Paul IV. granted permission for three Colleges of the
Society of Jesus to be established in the East. An Archconfraternity
of the Holy Sepulchre was to be constituted at -the same time. These
powers were obtained by the entreaties of a pious Spanish nobleman,
Pedro de Zarate, of Bermeo, Commander of the Military Order of the Holy

1 Cartas de San Ignacio, t. iii. p. 177.

Efforts to found a College at Jerusalem — 1554-56. 523

Sepulchre at Jerusalem; and the hopes of Loyola revived. He never
relinquished his strong solicitude for the Holy Land, which had attracted
him so forcibly in his early years. Even when the will of Providence had
shown him that he must fix himself at Rome, he did not renounce the
cherished visions of his youth. He longed now, with all his former earnest
ness, for the conversion of the Infidels, the liberation of the Holy Places
from Mahometan rule, and that union of all Christian sects in Palestine
with the chair of St. Peter which was indispensable for their holding any
strong or dignified position in the presence of Islamism. Polanco wrote
about this time to Father Bernard Olivier at Louvain : —
No one has been sent yet to Jerusalem, but three Colleges are to be founded
by authority of the Pope — one at Jerusalem, which is to be the head, one in the
island of Cyprus, and one at Constantinople. Some of our Religious will go
there when the time comes; many are asking earnestly to be despatched on
this mission. During these last months the Pope has sent a Patriarch to the
Nestorians, and he declared in the Consistory on this occasion that he wished
also to send some of our Society. But since it has been found that a com
munication between them and ourselves can be made through India, it is resolved
to succour them from that side. It is probable that they, as well as other Eastern
sects, will fraternise with us more readily when we have a College at Jerusalem ;
for these heretics come from all quarters to the tomb of our Saviour.
Unfortunately, Zarate found little sympathy amongst the wealthy and
noble; those who were willing and able to promote such works wanted a
College for their own town or country ; but with little encouragement he
proceeded to Spain, carrying with him the powers of the Holy See, and
letters from St. Ignatius, to Philip, then King of Naples, to the King of
Portugal, and to St. Francis Borgia, whose interest would be useful at the
Spanish Court. Salmeron counselled his Superior to send Simon Rodriguez,
recently recalled from Portugal, to Jerusalem, whither he had always longed
to go : there he might wait the opportunity of establishing the College. It
seems there was no want of affection or confidence in Ignatius for his
early friend, since he agreed to this; and Simon actually went as far as
Venice, where he became extremely ill, and had to relinquish his mission.
He recovered, however, and returned to Portugal. The subject of these
establishments in the East was revived before Ignatius' death ; but nothing
was ever effected.
The steadfast patron of the Society, Joam, King of Portugal, died in
the year 1553. Ignatius bade all his people say masses or prayers for

524.

Life of St. Ignatius Loyola.

his soul, and for his Queen and children. The Society of Jesu.s lost
no worldly advantage in this change ; it continued prosperous and highly
valued in Portugal and Spain, in spite of fierce hostilities, so long as it
had a legal existence.

NICOLAS DE BOBADILLA, ONE OF THE FIRST
COMPANIONS OF ST. IGNATIUS.

MUNICH CATHEDRAL, RESTORED.

CHAPTER III.

PROGRESS IN GERMANY— 1552.
THE time had now arrived when, by Ignatius' decision, Canisius and his
companions were to remove to Vienna. Duke Albert, the University,
and the town of Ingoldstadt, all saw their departure with regret. The
Fathers started on their journey on foot, according to their custom. They
reached Vienna in March 15 52. Two others were there before them, sent by
Ignatius from Rome. They opened a numerous school immediately, with
excellent success. King Ferdinand dreaded lest some of these useful
labourers should be taken from him. He begged Ignatius not to think of
it The answer was, "that he had indeed been advised to recall one at
least to send elsewhere, but that he was inclined rather to increase than
525

526 Life of St. Ignatius Loyola.
diminish the religious staff of Vienna. The Society was truly not numerous
enough to supply the Colleges which asked for them, but he would set
these aside for awhile, and none should be withdrawn without Ferdinand's
consent." Canisius, moved by the woful condition of Germany, where,
over large districts, religion was well-nigh extinct, and many knew nothing
about the articles of their hereditary faith till they heard them attacked
and misrepresented by Protestants, asked Ignatius to order every priest
in the Society to offer Mass once a month, that God might turn the light
of Catholic truth towards this people, and all those who were not priests
to pray for the same intention. Ignatius liked a request so accordant with
the spirit of his Society, and answered by an encyclical letter, to the effect
indicated by Canisius, concluding thus, "wherever the Society exists,, no
province shall be exempt from this charitable duty, even at the most distant
limits of the Indies."
Next year Duke Albert again addressed himself to the Pope and to
Ignatius, asking for Canisius and some others of the Society for the College
which he was at last about to commence. He referred our Saint for all
details to his private secretary Schwickhard, whom he sent to Rome to
transact this affair. Ignatius gave him the Bull of Paul III. and the
statutes of the German College in Rome — flourishing at that time, and
successful in its training of young candidates for ordination. Yet it had
recently seemed on the verge of failure, and but for the great energy of
Ignatius, ever unsubdued in what he saw was a good cause, the house
would have been closed. In a year or two from its commencement, this
College, which had received such large promises of assistance, and which
had gone on hitherto with excellent results to the young scholars, fell into
great poverty. Many Cardinals and others, who at first helped liberally,
now suspended their contributions; for the state of the Catholic world
was more and more troubled, that of Rome deplorable in a high degree.
Pope Julius wondered that God could permit him to be so afflicted. In
the winter of 1554 the College was desperately poor. Ignatius had been
frequently advised to close "it. Otto Truchses, its patron, and the warm
friend of Ignatius, told him it would be better to cease the struggle against
misfortune. The war now furnished him . with an honourable opportunity
of laying the burden down. " If any one is tired of it," said Ignatius,
" I will take his share upori myself. I would sell myself, if I had nothing
else to. dispose of, rather than desert, these Germans." In a short time
the aspect of affairs had brightened. King Ferdinand, moved by -such
perseverance; promised 400 gulden yearly, and other donations- poured in.

St. Ignatius' solicitude for England. 527
There was rejoicing, in Rome the winter of 1 544 : the English Parlia
ment had formally petitioned that the kingdom should be again united to the
Church, and Cardinal Pole, the most dignified and conciliatory of ambassadors,
was sent to announce the ready affection with which Julius III. accepted
the return of his erring children. For a while England was again Catholic,
and but for the short rule of Mary, the hatred entertained for her hus
band, and the illegitimate birth of Elizabeth, which threw her on Protestant
support, this better state of things might have continued, and the world
would have seen, perhaps, the problem of constitutional freedom and Catholic
piety carried into action, which is now only the distant hope and consolation
of generous minds.
Reginald Pole had naturally attracted the esteem and affection of St.
Ignatius. The son of the heroic martyr, Blessed Margaret Pole, a scholar,
a theologian, a man of the highest character, he was in the forefront of
the Catholic reaction. And when, in 1553, his royal cousin, Mary Tudor,
mounted the throne, he went to aid her in the work of restoration.
Ignatius had written to him on August 7, that year, a letter in which he
warmly acknowledges the constant kindness Which the Cardinal had shown
to him and his. " I can never weary," he adds, " of congratulating you, and
of thanking our Lord God, who has deigned to open this door for the
return of England to the bosom of Holy Church, and to the purity of
our holy religion and the Catholic faith. We are all the more hopeful
because we know for certain that the cause of her errors was the wickedness
of her princes, but not of her people; and the Divine Mercy will hear
the holy desires, so long fruitless, of your Reverence, and of all whom
God, our Lord, has preserved, and who have not bent the knee," &c. He
adds that "not only does he say Mass and pray for the Legate, and for
the return of England to the faith, but that he has ordered all his brethren
at home and abroad, and even in India, to do so till the need lasts." 1
In the letter of congratulation to Cardinal Pole on the reconciliation of
England, full of gratitude for what had been done, St. Ignatius proposed
that some young Englishmen should be sent to the German College, to
be trained up for work in their native land. And in a circular letter to
the Society, he told how Julius III. had read Mary's letter of union five
times over before the Cardinals in Consistory, weeping for joy all the time.
When Charles V., with Ferdinand, his brother, fulfilling the treaty of
Passau, had assembled in 1555 another Diet of Augsburg, in the hope, per-

1 Cartas de San Ignacio, t. iii. p. 263.

528 Life of St. Ignatius Loyola.

petually reviving and disappointed, of restoring peace, he did not at first con
vince Julius that he ought to send a Nuncio thither. But at last Morone was
commissioned to go and enforce the observation of the decrees of the Council
of Trent. He arrived towards the end of February, and in March the
news of the Pope's death recalled him to Rome.
The Diet, many months after, resulted in the " Religionsfried," obtained
by so many concessions to the Protestants, that Ferdinand shuddered, it
was said, in signing it, and Paul IV., by that time seated on the throne,
was highly displeased, and sent Delfini to remonstrate. But the Diet- of
Ratisbon, which followed, only confirmed the Protestant- victory. It was
a promise of toleration after all ; but toleration means putting up with an
evil which it is impossible at the time to remedy. Sometimes it is pro
ductive of good, at others it makes the evil all but irremediable.
Ferdinand now prepared a lasting victory, " desiring earnestly," he said,
" to spread this holy Order over all his States." He wrote on October 20,
1554, to ask Ignatius to send twelve of his Society to found a College at
Prague, and promised "to receive them with all his royal favour." He
desired that two at least should be professors of theology. On November 22
following, Ignatius replied that he had sent so lately fifty of his Society to
various missions and colleges that he could supply no more for a year, but
he would furnish the King with the twelve subjects whom he asked for during
the following year. Whereupon Ferdinand wrote again to Ignatius the next
year, saying that he felt no common joy, for he now entertained considerable
hope "that God had chosen this admirable and blameless Order to work
much good in these last times, and show this mercy to Christendom." He
adds that he had instructed Canisius, who had recently arrived at Prague,
to examine the locality, and what way and manner the College would be
founded and maintained.1
In Prague there was a monastery nearly deserted, belonging to some
Dominican friars. The few Fathers who remained there were willing to
exchange it for a convent of St. Agnes of the Sisters of St. Clare, which
was then empty, and the Jesuits were put in possession of the Dominican
house. Ferdinand charged Ignatius to pursue this affair. The Saint had
chosen some of his Society, and was about to send them, when for some
unknown reason an order given by the Pope forbade them to depart. The
prohibition was soon recalled, and they left Rome for Prague about the 12th
of February 1556. Paul IV. was fond of long speeches, and addressed them,
when they went to take leave, with much amplitude. As it was Lent, and
1 See Cartas de San Ignacio, t. iv. pp. 484, 532, 534.

B. Peter Canisius, Provincial of Upper Germany — 1556. 529
they travelled the greater part of the way on foot, they were quite exhausted
when on April 21 they arrived at Prague. Later on Canisius received
from Ignatius " the letter 1 which named him Provincial. Blessed Peter was
surprised and distressed. He wrote instantly to pray the General to remove
this burden from him; for he had no fitness, he said, to rule others.
St. Ignatius answered that he ought to bend his neck under the yoke of
obedience, and seek no escape. He must trust to God, Who had chosen
him to do great things for His honour, and Who would help him with His
especial grace. Canisius represented that he had long ago vowed never
to choose any place or any object for his own use; and that this could
hardly be made consistent with these new functions. This objection also
Ignatius set aside. "A Religious," he justly said, "can make no vow
without the assent of his Superior." So Canisius exercised the duties of
Provincial at Prague, where B. Edmund Campion was to be professor in the
College. It was prosperous from the beginning, and none belonging to the
Society better fulfilled their sacred mission.
But an act of liberality, which appeared remarkable in those times,
brought censure on B. Peter, and perhaps revived the old accusations of
heresy. On the borders of the Moldau were- living many Jews, and many
Christians separated from the Catholic Church. These were chiefly of the
sect of the Hussites. The Council of Constance was remembered by these
people with a bitterness that excited a proportionate enmity against them
among the Catholics, and the city of Prague was astonished and wrathful
when the children of these unbelievers were admitted to the free instruc
tion given at the Jesuit College. Some persons wrote threatening letters
to the Rector and professors, some attempted to frighten away the pupils.
But, like all former hostilities to the Society, this passed away, and the wise
patience of St. Ignatius, communicated to his companions, overcame opposi
tion with such forbearance and humility that no trace of irritation was left
behind. It seemed at this time necessary to form a new Province of the Order,
now widely spreading in Lower Germany, of which Belgium was part,
and Ignatius named for its Superior Father Bernard Olivier. But he had
chosen one who was already in Heaven. When our Saint heard of the
death of his friend, he sent through Polanco instructions to the three
Colleges of Louvain, Cologne, and Tournai, to choose two or three Religious
suitable for this charge : their votes as usual were to be given separately
in writing, the Fathers not consulting one. with another; then the result

1 Dated Tune 7, 1556. Cartas de San Ignacio, t. vi. p. 281.
2 L

530 Life of St. Ignatius Loyola.
was to be sent to Rome. Again death arrested the nomination : this time
the General himself was called away, and the office remained vacant for
a long while. Canisius had been summoned during the autumn of
1555 to Munich, and that winter Duke Albert wrote on Dec. 12 to
Ignatius. He asks in this letter for the professors promised to him.
The delay was not on the Saint's side, but on that of the Duke's coun
cillors. At last Ignatius sent him a copy of that part of the Constitutions
which relates to the foundation of Colleges, and said he referred all to the
Duke's decision. Albert, upon this, set himself to remove difficulties, and
on Jun. 8, 1556, Ignatius writes to the Duke's secretary, Schwickhard,
whom the Duke, two. years before, had sent to Rome to treat the subject
directly with our Saint : —
Though I could not write earlier on account of my health, I have now remitted
the Prince's letter to the Pope, by one of our brethren whom he always receives
with pleasure [possibly Lainez]. He did not read it in his presence, so I can say
nothing more on this subject, though we had already, as we were bound to do,
expressed at a proper opportunity our opinion of a Prince so pious and so earnest
in defence of the Catholic religion. We have also hastened to send- to you
the College [t/ie professors and Jesuit students] before the heats of the season
come on, for this reason among others — that an unfavourable report which
had begun to spread in Rome after the Diet of Augsburg, and that the con
jectures of some persons not among the least considerable might be silenced
by opposite facts. For all who learn that the illustrious Duke has called mem
bers of our Society to Ingoldstadt, and established a College for them there, will
at once understand how far they have been mistaken in saying and supposing, I
know not what. I also procured that the College itself should be brought before
the Pope ; and while they kissed the foot, of his Holiness, and received the
Apostolic benediction, two of our brothers, Diego Lainez and Giovanni Polanco,
who accompanied them, spoke much to his Holiness of the pious desire of the
illustrious Duke of Bavaria to protect the Catholic religion, and for that purpose to
form in Ingoldstadt a permanent seminary of clergy faithful to the Apostolic Chair.
All this seemed very agreeable to the Pope, and when he had inquired a good
deal about those sent, and had earnestly exhorted them, he ordered, as he dismissed
them, that they should have money given them for their journey. But when ours
answered that they wanted nothing besides the blessing of his Holiness, for the
illustrious Duke had provided for them so liberally, he and those around him
seemed pleased and edified. Then they were taken to pay their respects to
some of the principal Cardinals : so that enough is known of the departure of
the College of Ingoldstadt, with edification of those who hear of it, to the glory
of God.

Foundation of the College of Ingoldstadt— 1556. 531
I have nothing more to add, but to recommend the new College to your
charity and friendship, and pray His Divine and Supreme Goodness to give
us so abundantly of His grace that we may know and perfectly fulfil His most
Holy Will.
In a letter to the Duke, Ignatius, after repeating nearly the same things,
goes on to say : —
Besides the Rector, Master Thomas (Lange), a theologian, there are going two
other Doctors of Divinity, who will be professors of that science, and others, who, after
completing their course of philosophy, have taken their degree, and begun their theo
logical studies. Others will be professors of Latin and Greek, and of Hebrew if re
quired ; others are scholastics, who have made marked progress in classics, and will
prove of use to the common good. Most of them are of Upper or Lower Germany.
All have shown themselves full of zeal for the Catholic faith and of the virtues
of religious men. I offer them to your Grace for your service, for the glory .of
God, in the same spirit that I would offer myself, if my health and the necessary
business of my charge would allow me. I have impressed on them that they
should devote themselves to what is contained in the Articles, and moreover to
exert themselves as far as possible, even without any obligation, and I am convinced
that your Grace and your illustrious successors will protect and favour your
College, as you promise, so long as these brethren prove themselves serviceable for
the State. And I hope that not only their usefulness will not cease, but that it
will daily become greater according to the custom of our Company. It was very
agreeable to us that Father Canisius, by the gracious permission of the illus
trious King of the Romans, should assist at the founding of the College of
Ingoldstadt, and I have already written to him to be at Ingoldstadt as soon as
possible. And that he may be the more efficacious in promoting the success
of the new Colleges, I make him Provincial for Upper Germany, Bohemia, and
Austria. fune 9, 1556.1
The eighteen Jesuits arrived, after a month's journey on foot,
at Ingoldstadt, on the 7th of July 1556, the feast of St. Willibald.
The College was the Benjamin of Ignatius, the last he lived to
found. Not long before his death, Ignatius again recommended the most strict
fidelity in their engagements to his sons at Ingoldstadt, and his wishes on

1 Cartas de San Ignacio, t. vi. pp. 493. 495. 027-

532

Life of St. Ignatius Loyola.

both sides were fulfilled. The Dukes of Bavaria had never any cause of
complaint; and the Jesuits continued to live under their friendly protection
until the Order was suppressed. B. Canisius never ceased his labours till
his death at Fribourg in 1597.

THE CLEMENTINUM. JESUIT COLLEGE.
THE OLD BRIDGE AT PRAGUE.

BALCONY ATTACHED TO THE STUDY OF ST. IGNATIUS, THE GE5&, ROME.

CHAPTER IV.

ST. IGNATIUS' LIFE AT SANTA MARIA DELLA STRADA.

IF we could judge Ignatius by any human standard, we should say he had
now attained a full and triumphant happiness in the success of all the
great objects of his life. The " Spiritual Exercises " had received the solemn
sanction of the Pope. He had collected, formed, and consolidated the
Institute bearing the precious Name of Jesus. He saw it in action over
almost all the known world, producing inestimable fruits ; and when it had
too much of that prosperity which he "dreaded, he saw reverses borne with
such meekness, such self-renunciation, such resolute humility, that the
lesson of edification was never more forcible than when his brethren were
struggling against aggression or contempt. He had heard that one of his
Society had received in India the honour of martyrdom : Father Antonio
533

534 Life of St. Ignatius Loyola.
Criminale was killed in defending his Christian converts against the Badages
on the Pearl Coast, off the Straits of Manaar. The number of the Society
amounted to about 2000, although only thirty-five had been added to the
original ten of the Professed.
His two Colleges at Rome were now in full exercise. In about five
years a hundred priests had been formed in the Roman College, and sent
out to evangelise Europe. Two hundred came in their place. He had defied
successfully the difficulties that long impeded his German College, which
lay very near his heart. He saw other Colleges arising in distant countries,
patronised by kings and the highest persons in the Church. Three were
flourishing in Lower Germany; two in France; Portugal had seventeen
institutions belonging to the Jesuits; Castile, ten; Aragon and Andalusia
had each five ; the new Colleges at Coimbra and Alcala were already cele
brated. Twenty-eight of the Order were employed in Brazil ; one hundred
in the East Indies. Italy alone had three provinces — the northern con
tained ten Colleges, those of Venice and Padua were become eminent.
Ignatius retained the Roman province, including Naples, for himself. His
friend Juan de Vega had introduced the Jesuits into Sicily; they were pro
tected there by Charles V. and King Philip. Messina, Palermo, and several
other places had asked to have Colleges or missionaries. Even the un
manageable Corsicans were brought into a less savage state, and petitioned
that Landini and Montemayor might remain with them. Of the two German
provinces, that which included the Netherlands was not authorised by
Philip II. till so short a time before Ignatius died, that this new success was
never known to him. But at Vienna and Ingoldstadt he saw his Society
established, and exercising a beneficent influence. The Wayvode of Tran
sylvania had asked that some Jesuit missionaries might be sent him. They
were invited into Hungary and Silesia. Crommer, the historian, ambas
sador of King Sigismund at Vienna, solicited priests for Poland. This
request gave much cause for thankfulness, for at that Court the Bishops
most in favour were Laski and Vergerio, apostates, both from the Church
and their vows of celibacy. Paul IV. sent Lippomani, Bishop of Verona,
to strengthen the influence of Hosius, his Nuncio, with the King.
About ten years after the arrival of the companions in Rome, and
about eight after Ignatius had taken possession of the residence given him
by Codacio, they were enabled by some rich patrons to buy the house
adjoining theirs, whose unreasonable owner had constantly annoyed them,
kept their refectory dark, filled the courtyard with noisy animals, always
giving out that the priests wanted to drive him away. They had still
not space enough, and now hired the next house.

The Professed house enlarged. 535

When Ignatius sought a definite site for the Roman College, a gentleman
proposed taking a spot which was vacant, near their own residence. " No,"
said the Saint, "the whole of this will be wanted for the house of the
Professed, and there will be none to spare; on the contrary, two paces
more room will be wanted" — a sentence quoted as prophetic, and pro
bably suggested by a conversation with the architect Labaco, a clever
man, the father of one of the Society, whom Ignatius employed during
these latter years.
The modern House of the Gesu stands partly on the ground occupied
by the house obtained by Codacio. It encloses the three rooms, reve
rentially preserved — two of them which Ignatius inhabited are now chapels.
There, he was as poor as any member of the house. All his library was
his Bible, a Breviary, and the "Imitation of Christ." The furniture of
his room was, like that of all the others, only a wooden table, a chair,
a bed, and a candlestick.
At his scanty dinner he often received strangers, or some of his Pro
fessed-Fathers from a distance; but the meal was even then plain and
poorly served. Bobadilla, on some occasion when his portion of the ill-
cooked spinach placed on the table was small and unsavoury, said, " Modicum
venenum non nocet!" — "A little poison will not kill us." Ignatius would
allow no special dainties to be served for him. He was once angry that
the brother in charge of the refectory placed before him a bunch of grapes
when the others had none.
He would not, even for the sake of his beloved seminaries, depart
from his rule of never asking temporal favours in any shape. When a
College in Portugal begged him to procure for it a grant of some church
endowments, he referred the affair to the ambassador — " For," said he,
"we must concern ourselves with things divine and eternal, not such as
are temporal and earthly." A deposition, on oath is still extant, written
by Le Pelletier, Rector of the Roman College in 155 1, declaring that no
property belonging to the College had been given to the Professed House.
This was because adequate endowments were desirable for the support
and education of the students ; but for the Professed Fathers St. Ignatius
would not allow the smallest encroachment on that privilege of poverty
which he called the wall of defence of a Religious Order, and bade his
brethren cherish as a mother. The alms that were given him he spent
on absolute necessaries; all beyond these he gave away. When the
Rectors of two Colleges disputed about some point in which their re
spective establishments were interested, Ignatius made them exchange
places. Margaret of Austria frequently sent him two or three hundred

536 Life of St. Ignatius Loyola.
crowns. He commonly dispensed the greater part at once, keeping an
account. Near the House of the Fathers resided a woman of bad life, before
whose door the priests were forced to pass on their way into the town.
To annoy them, she swept rubbish from her house into the pathway.
Ignatius ordered Father Emerio de Bonis, who was then sacristan, to go
to her with a civil remonstrance, and entreat her to deposit her ashes
and dust elsewhere. Now Emerio was very young and shy, and a
novice in the Society, so he persuaded an elderly Father to carry the
message for him. Ignatius commended his modesty, but reproved his
disobedience. He made him stand in the refectory, and ring a bell, saying
aloud at the same time, "I will and I won't, dwell here don't," "Volo
et nolo non habitant in hac domo." The offence seems small, but the
house was sometimes disturbed by unquiet spirits, whom it was necessary
to quell or to dismiss. He was forced in this way to part with a relative
of Juan de Vega and also with Don Teutonio, son of the Duke of Braganza,
near relative of King Joam of Portugal, who gave him trouble. These
incidents no doubt partly caused him to say to Polanco, "that, if he
could wish to live longer, it would be that it might become more difficult
to admit postulants to the Society." Sometimes even the Fathers relapsed
into some fault. One had particularly tormented and resisted Ignatius,
who, when saying Mass, was heard to utter this exclamation : " Forgive
him, O Lord; forgive him, my Creator, for he knows not what he does."
And an inward voice answered him : " Leave him to me, I will avenge
you." Soon after, the Father came in consternation to Ignatius, and
besought his pardon. He had seen a vision in a church, which terrified
him into submission. He was exemplary after this, but much afflicted.
Another rebel, who was a priest, took the rather odd fancy of walking
about the house with his nightcap on, instead of the biretta; and when
Ignatius remonstrated on the indecorum, he answered, " I myself, can judge
what is decorous or not." He was sent away.
Ignatius always sought occasion to practise this virtue of obedience,
which he enjoined so constantly. Alessandro Petronio, his physician, seeing
him very weak from the Lenten fast, ordered him to have some chicken
served for his supper, though it was the Wednesday in Holy Week. Next
day he found this had been done. Petronio wondered, for he did not
expect such compliance. Ignatius said, "But one must obey." Before
this clever physician had been called in, a younger man who attended
the Saint advised extreme warmth, hot wine, an exciting diet, and keeping
the windows shut, though it was August. Ignatius knew the treatment

The Obedience of St. Ignatius. 537

and the medicines to be all wrong, but he complied, that he might set an
example of obedience to his new Order. He was almost dying, when
Alessandro was summoned by the other Fathers, and all the previous
system was reversed. Petronio treated him for an inflamed liver,
which probably was his real malady, as under this prescription he re
covered. Though now past sixty years old, infirm, and broken in health, yet he
often said that at a sign from the Pope he would take his staff and go on
foot into Spain, or embark in the first vessel he found at Ostia, without
oars, sails, or provisions, and not only willingly but with joy. A noble
man who heard this said, in surprise : " But where would be the prudence
of doing this?" "Prudence, my lord," said Ignatius, "is the virtue of
those who command, not of those who obey." He thought it an imper
fection to be too desirous to serve God in one particular way. When
Lainez spoke of his great longing to preach to the heathen masses in
India, he said : " And if I felt such a wish arising in my mind, I would
tear it out." Lainez was surprised. " Are we not obliged," said Ignatius,
" to go wherever the Pope may send us ? At his command I am equally
ready to go to any country, and prefer neither east nor west, so that if
I were inclined to any particular place, as you are, I would force my mind
in another direction till the balance was even." He had, indeed, no wish
for himself, except to be soon admitted into the Lord's presence. When
one of the Fathers spoke to him of some work for next year, "Good
Jesus ! dear brother," said Ignatius, " where do you find courage to endure
the idea of living so long ? " He was accustomed to ask his brethren these
three questions — If they were ready to obey in whatever occupation he
chose for them ? If they thought they were better fitted for one office
. than another ? If under certain circumstances they would prefer one office
to another? He expected a sincere answer to these inquiries, and that
they should express to him any particular inclination or ability which
they might possess or suppose. But the Saint was best pleased with
those brethren who, like Nadal and Manare, declared themselves to have
no preferences, and referred all entirely to his judgment.
It was remarked in him that no person seemed less agreeable to him
than another; no deficiencies or faults produced aversion in him; he was
beloved by men of opposite characters. His charity prompted this beautiful
and wise remark : " That there was not one in the house who did not in
something give him an example to imitate, or some cause to humble himself
by comparison." When he heard of a Brother saying to another, that
Ignatius was a great saint, he sent for him, reproved him sternly, told him

538 Life of St. Ignatius Loyola.
it was blasphemous to dishonour sanctity by finding it in a sinner like him,
and he made the offender eat his meals in the scullery for two weeks together.
His Confessor, Diego d'Eguia, had uttered expressions of admiration of his
great virtue, and said he wished that he might outlive Ignatius at least
a few hours, in order to be able to reveal what he knew. When this came
to the knowledge of Ignatius, he made d'Eguia do penance publicly in the
house on three successive evenings, and recite three psalms which mention
restraint of the tongue. Diego continued to say all that he dared to say,
and they believed in the house that Ignatius prayed to God to take d'Eguia
first, and that in answer to this prayer Diego's death preceded that of
our Saint by a short period.
As he approached the confines of the other world, and its light seemed
to stream upon him, his countenance appeared like that of one already
beyond the conditions of mortality; his sons said his face was a face for
Paradise. He prayed God sometimes to arrest the overflow of consolations,
that he might be more careful and humble in His service, and then he
thought God continued them in order that since he had grown so old and
useless, he might be at least fit for prayer. In saying Mass, he was all
his life interrupted by his emotion. The beginning of the Canon, " Te igitur,
clementissime Pater," particularly affected him. Once, at the " Memento of
the Living," Father Nicolas Delanoy saw above his head a bright flame, and
rushed to the altar to put it out. But the countenance of Ignatius showed
him that he was witnessing a prodigy. The Saint was so attenuated by
abstinence and fasting, that his existence appeared a wonder. The examina
tion of his body after death proved that he must have endured much pain.
He took but little nourishment ; sometimes during the whole day only a few
chestnuts. He said once, " If 1 lived on the strength of nature alone, assuredly
I should soon die."
Cardinal Carpi was used to say, in allusion to his indomitable spirit and
perseverance, " He has driven in the nail, nothing can pull it out." Yet
there was so little of an imperious nature, in him, that when directing the
persons who were chosen to hold offices of trust, he seldom gave a positive
injunction; his way. was to explain his orders in such a manner that
obedience became the spontaneous choice of those who heard him. Often
when consulted by Superiors, in the hope that he would give some special
instructions, the answer was only, "Do your duty." Those who failed in
the missions on which he sent them he consoled with a generous kindness;
he never allowed them to be discouraged, or to feel that _his favour towards
them was diminished. If he was obliged to receive _ complaint, or an
unfavourable report of any one, he would have it made in writing. " For,"

The rules of Modesty. 539
said he, "the pen writes more deliberately than the tongue speaks." If
he refused a favour, those who asked it did not leave him discontented :
he gave the reasons, if possible ; if not, his kindness averted all resentment,
and suggested some equivalent. He was very solicitous for that part of
Christian love among his Brethren which regarded their mutual edification
and correction. When there was a ruling imperfection in one who consulted
him, he bade the person examine himself frequently, and named another
in the house who should, every day before dinner and at night, ask him if
he had committed it, and a second who was to warn him when he fell into
the fault. Sometimes these admonitions were to be given in writing.
At Sta. Maria della Strada the Fathers assembled every Friday to hear or
tell each other of their imperfections. Four were appointed for this. Martin
Olave, then head of the Roman College, took the lead, and desired some
of his companions to tell him how often he had fallen into a particular fault
which he was trying to overcome.
The members of the Society were forbidden ever to visit a woman alone ;
some one was always to accompany the priest, and remain within sight,
though not within hearing. Once an aged Father transgressed this rule.
He was an excellent man, and Ignatius knew there was nothing to blame
in his intention. Nevertheless, he made the poor old priest beat himself
with a scourge, while eight of the Fathers recited the Penitential Psalms,
and this Ignatius considered an indulgent sentence. After this occurrence,
he wrote some rules for decorum and modesty, which the Minister was to
publish and enforce in the house; and Ignatius was little pleased when
he found this had not been done. He said to Ribadeneira, " I framed these
rules with great consideration, but the Ministers do not correspond by their
own care. Yet I tell you the rules have cost me much time and thought,
and that I have made prayer on this subject seven times and more, and
shed many tears." . He ordered Lainez to read these rules aloud in the
refectory, and to exhort all to keep them. He desired all to be present,
even those of the original number who were then in Rome, though these
generally were exempted on such occasions, on account of their many occu
pations. While they were listening, a loud crash was heard, reverberating
through the house. When the discourse of Lainez was ended, and they
went to see what was the matter, they found that a roof had fallen in the
garden, over a place where they were accustomed to assemble after supper,
for it was August. It must have crushed many or all of them, if it had
not been for the discourse of Lainez. When St. Ignatius saw the ruins, he
gave thanks to God, and then said to Ribadeneira, "It seems as if our
Lord designed to show that these rules are not displeasing to Him."

540 Life of St. Ignatius Loyola.
These rules of modesty descended even to minute directions, for the
head, the eye, and the voice. A novice who was exemplary in his actions,
looked about him more than Ignatius approved. He warned him by this
mild reproof: "Brother Giovanni Domenico, why do you not show by
the modesty of your eyes that modesty which God has given to your
soul?" But after this public exhortation, the rule of external decorum
was very scrupulously kept; so much so that one day the Fathers told
the Saint of their being accused of hypocrisy. " God grant such hypocrisy
may increase among us," said Ignatius; "but I know no hypocrites in
the Society, except these two," pointing to Salmeron and Bobadilla.
He was alluding to their being so much more holy than they appeared
externally. His patience was suitable to one in whom nature was subdued; and
he never moved: hand or eye spontaneously, or without a motive. The
Infirmarian once, in sewing a bandage round his throat, ran the needle
into one of his ears. Ignatius showed him the wound, and said, "Look,
brother, what you have done," as calmly as if he felt nothing. When he
was watching the building going on at Santa Balbina, from some stairs
in the vineyard,1 his lame leg failing him, he fell from the top to the
bottom. He appeared not to be hurt, and certainly took not the least
notice. . It seemed no way to discompose Jiim, though Diego de Guzman,
his companion, was persuaded that without a miracle he must have
been killed.
One day, while he was discoursing in the house of some friends on
divine ; things, the Father Minister, Codacio, came from the Gesu, and with a
troubled countenance made some communication to him. He only answered,
" It is Well," and went on conversing. When he took leave , he said,
" Do you know what I have just heard? We owe money for our house,
and the bailiffs have just come to seize our furniture." His friends were
shocked. "If they take away our beds, we can sleep on the floor," he
said; "it is good enough for poor men like us. Had I been there, I
should have made one request, and that is for some papers of mine; for
the rest, it matters little."
But Girolamo Astalli, who heard this, became security for the debt,
and next day the worthy Doctor Arce, knowing nothing of the matter, sent
to Codacio a gift of 200 scudi, which paid off the whole. Arce had offered
this sum for masses when he was very ill; Ignatius refused the money.
Besides the Saint's own rules on this point, he said it was wrong to under-
1 Possibly the staircase which still remains on the north side of the house.

CARDINAL REGINALD POLE, AFTER RAPHAEL.

St. Ignatius' severity in expelling the unfit. 543
take the saying a large number of masses for a special object. It happened
often that it was very burdensome, or almost impossible, to discharge the
obligation. Arce now sent the 200 scudi as an alms, which arrived very
opportunely. Then Ignatius ordered much prayer for him in the Society,
according to the benefactor's wish.
As the Society of Jesus grew in importance and in the Pope's favour,
Loyola found excessive caution necessary to exclude unsuitable persons,
and no relationship, no intercession of any one availed in such cases. Lainez
had two brothers in the Society. One, Martin, was exemplary ; the other,
Christopher, incurred a summary dismissal. When Ribadeneira begged
for a little money to support Christopher till he reached Spain, Ignatius
answered, " No, Pedro ; if I had all the money in the world, I would not
give a farthing to one who is expelled from a religious house for his own
fault." A disposition to obstinacy was an extreme offence in his sight.
He dismissed Francisco Marino, a Portuguese of considerable learning,
and highly useful as Minister of the Professed House, because he persisted
in showing this propensity, even after going through the "Exercises,"
which, as Nadal had predicted, failed to soften him. When Ignatius heard,
in the usual nightly report, some instances of this) he called up Francisco,
though he had already gone to bed, and made him leave the house instantly,
although he begged to stay till daybreak. Another Marino, Antonio by
name, a Spaniard, and Doctor of the University of Paris, who was
the first who ever taught philosophy at the Roman College, offended in
something of the same way, had some views of his own respecting the
Institute of which he made no secret, and which Ignatius failed to dislodge.
Marino was summarily dismissed. As it was very difficult in those times
to find any one to take his place, and there were scarcely ten professors
in the College, Luis Goncalez lamented over the loss of Marino. Ignatius
only said with a smile, " Do you go and convert him."
Before resolving on an expulsion, he always considered the matter
maturely, and usually consulted some of the other Fathers; but once
decided, he was prompt and peremptory in the act. A young man who,
though strongly tempted to withdraw from the novitiate, appeared to
him reclaimable, he had much patience with ; but being told that to all
the expostulations of the elders to whom Ignatius had sent him he only
answered that he would stay that night, but would go in the morning,
the Saint said, " Will he go to-morrow ? That shall not be, for he shall
not sleep in the house to-night." And the novice was dismissed at
that moment. Leonard Kessel was fearful lest he should be thought too
severe, when, having but fifteen subjects, he sent away half. Ignatius

544 Life of St. Ignatius Loyola.
answered that he had done right, and bade him send away the others,
and remain alone in Cologne, rather than tolerate any infringement of the
rule. If the Fathers interceded for a culprit, Ignatius said, "Would you
have received him as a member, if you had known him as we do now?
Certainly not. You must allow me then to send him away. We must
try those who are received, and if they do not bear the test they must
go. I will let you accept subjects ; you must let me dismiss them." When
he showed the house to any stranger he sometimes said, "This is our
prison, and we leave the door unlocked that we may have no prisoners."
Nevertheless it was not always a great offence in the eyes of Ignatius to
wish to leave the Society. He had patience with the weakness of human
nature upon which the devil finds it easy to work till grace has taken full
possession of the soul. Andreas, a Flemish priest, persisted in his resolve
to return home. Ignatius bade him go to the Holy House of Loreto on
his way, and gave him eight pauls, a usual but very insufficient provision.
When some of the brethren begged that he might receive more, " It is not
well," he said, " to encourage temptations in those whose return we expect."
And Andreas actually changed his mind at Loreto, and returned to ask
his readmission into the Society.
If the fault committed was not very grave, nor publicly known, Ignatius
bade the Superiors be indulgent, and often he inflicted no penalty beyond
a reprimand. In all cases, trivial or important, he showed the offender
so clearly the nature, degree, and consequences of his fault, that he was
touched to the heart. Maffei heard him once address a brother of dis
tinguished talent, but a wilful character, on whom remonstrances had long
been wasted, with such energy, and warn him of the Divine vengeance
with such zeal and force, that the offender fell at his feet. Those who
stood around called out for mercy ; the very walls of the room seemed to
tremble. But this, says Maffei, was an unusual occurrence. For his
affection for all his Brethren was so tender and earnest, that he lived
among them as a most kind father among dutiful sons. Whenever he
met them, his countenance and words were full of love ; he never suffered
any opportunity to pass of giving them pleasure; he watched over them,
and cared for all their wants like one who was their servant as well as
their master; he anticipated their requests, and made a note of what he
thought would be wanted.
But it seemed as if the resolve to quell all natural feelings made him
appear coldest to those whom he valued most. When he had shown
his recognition of their zeal and abilities by the employments he gave
them, he was more stern in reproof, less expansive in the show of affection,

Severity of St. Ignatius with Lainez and others. 545
with them than with others. So it was with Lainez ; 1 so with Nadal ;
so with Polanco, who was constantly about him, "Que era su segretario,
y sus manos, y sus pies" — "Who was his secretary, and his hands and
his feet." This Father told Ribadeneira that till Ignatius' illness became
dangerous he had not for years spoken to him with any demonstrations
of friendship. Lainez said he sometimes lifted up his wounded heart to
Heaven, and said, "O Lord, what have I done to harm the Society, that
El Santo treats me with such severity ? " And Nadal received sometimes
terrible rebukes in the refectory, that even made him shed tears. Codacio,
the generous patron and benefactor, who had done so much for the Society
at its first starting, and was afterwards made Minister of the house he
himself had obtained for them, was frequently found offending, and reproved ;
but he took it not at all to heart, and still said, " O soave Padre ! " — " O sweet
Father!" and declared that not even blows should drive him out of the
Society. Polanco in 1547, "with more zeal and charity than experience
and prudence," had tried to- press on Cosmas the Great of Tuscany certain
methods of perfection before he had. won the prince's confidence. St.
Ignatius warned him that nothing but misfortune could follow from it,
and that it gave colour to what enemies said, "that the Society wished
to rule the world." He bade him to go and serve the sick several hours
in the hospital. It was indeed only with advanced and nearly perfect
characters that Ignatius compelled himself to this apparent sternness;
with the young or untried he showed almost maternal indulgence.
There was a wall required on one side of the house, to enclose it from
the street. Ignatius ordered that the novices should take a part in
this humble labour. One of these, a youth of high birth and well known
in Rome, was ashamed of this occupation. Ignatius saw his downcast
looks, his endeavours to withdraw from observation, and said to the
master who was overlooking the work, " Do you not see, Brother, that
this novice is tempted by shame?" The master said that he had been
ordered to employ all the novices on this work. "When I give you an
order," said Ignatius, " do I deprive you of your charity and discretion ? "
Then, going up to the young man, he spoke to him as if he saw that he
was not strong enough for such labour : "Go back to the house, and do
not come here any more," he said; "this is not employment for you."
Upon this same work Lorenzo Tristano, a brother — a mason by trade —

1 Thus Ignatius ordered Polanco to write a very severe reprimand to Lainez for some faults
which would appear very pardonable in one who had added such lustre to the Society in the
Council of Trent, See Cartas de San Ignacio, t. iii. p. 137, Nov. 2, .1552.
2 M

546 Life of St. Ignatius Loyola.
was employed. He was a grave and mortified man, and so silent, that
Ignatius said that he laid more stones than he spoke words. While he was
paving a corridor of the house, Lorenzo let fall an apple which had been
given him, and which he had kept to relieve his thirst, and because he was
ashamed of being detected in such a luxury by the Saint, he pretended
to take no notice of it; but Ignatius rolled it. towards him with his stick,
which he always was obliged to use, and whenever Lorenzo tried to
escape by turning away, the Saint rolled it in' front . of him again. But he
said not a word of reproof.
A Iay^-Brother, named Giovanni Battista, very humble and -mortified, who
was serving .in the kitchen one day, and thinking as he looked into the fire
of the pains of hell, which awaited all mortal sin, and of his own offences,
thrust his hand, info the flames, and held it there till it was shockingly
burnt; but when the stench of the scorched flesh brought the Minister
into the kitchen, - Giovanni, conscious that he had done a foolish thing,
threw himself on his knees and asked pardon. The other brethren and
the General hastened to the place. Many thought that a man absurd
enough to make, himself useless in this way ought to be expelled; but
Ignatius, pitying his sufferings and the motive which had caused them,
prayed for him so earnestly all that night, that God was merciful and
sent him a speedy cure.
The Saint would sometimes give orders which had no object, but to
ascertain that the minds of his brethren were sufficiently supple and
docile: he would order the cook, and the Professor of Theology to change
places; he would summon the priests who were about to say Mass, and
bid them take off their vestments. Once he did this as the priest with
the chalice in his hands was just leaving the sacristy ; he bade , him put on
his cloak. and leave the house; the priest without a word did as he desired.
"Were you disturbed at my order?" said Ignatius. "Not in the least."
"Know then,". was the answer, "that I do. not want your services, but
wish to establish you in obedience, and be assured you have merited more
by leaving the Holy Sacrifice than if you had offered it ; for the Scriptures
tell us that obedience is better than sacrifice." J . -
To one who had asked, with more persistence than Ignatius approved,
for leave to go on a pilgrimage, he not only refused the request, but imposed
a penance on him instead. So, too, when a priest once came with his
cloak on to ask leave to go out, he said, " Go back to your room and
take off your cloak, and then come back to me and ask leave." If any one
1 1 Kings xv. 22 ; Eccl. iv. 17 ; Osee vi. 6.

PORTRAIT OF ST. IGNATIUS LOYOLA, AFTER COELLO.

The prudence of St. Ignatius. 549
threw himself at his feet and did not rise at his bidding, Ignatius went
away and left him. He bade a lay-Brother sit down, which the man
was ashamed to do, for there was a gentleman present. Ignatius made
him put the chair upon his head, and remain in that way till the visitor
went. He dismissed an Infirmarian who had led an exemplary life,
though all the Fathers pleaded his cause, only for an unbecoming jest.
The poor man was sent away without his habit, or any money, to travel
1200 miles home. It was a lesson constantly repeated by Ignatius that
discretion is an excellent part of valour, and he perpetually warned those
who had a point to carry for the advantage of the Society, that when
gained, it might be of less value than the goodwill which would be lost
by an unguarded or impetuous disputant. He said there were two sorts
of labourers in the Society : the first, those who built up and did not
pull down again; the second, those that construct and destroy at the
same time, raising by their imprudence an opposition more mischievous
than their zeal could do good. He was so afraid of making enemies by
a too apparent victory, that when Martin Olave had entangled in the
meshes of an argument some monks with whom he disputed, Ignatius
forbade his returning again to the point of altercation. And he begged
him to omit entirely one discussion in a work he was going to publish,
which was likely to raise much irritation on the other side.
Father Reginald, a learned Dominican, came to see St. Ignatius on May 23,
1553, and told him wonderful things about a nun belonging to his order,
who was in a convent at Bologna, of which he had charge. She appeared
to be of great holiness, and of marvellous prayer, in which she became lost
to all external things save to the voice of obedience. She seemed to
bear also the marks of her Saviour's wounds, which the friar had himself
seen and touched. When he pressed Ignatius to say what he thought of
her, — " Of all your Reverence has told me," said the Saint, " that which
appears to me the least suspicious is her readiness to obey." When the
friar left, Ribadeneira begged Ignatius to explain his opinion. He
answered, " God works chiefly on the soul, sometimes so that His gifts
flow over even upon the body, but this rarely, and only in the case
of persons very dear to Him. The devil, as he cannot work on the
soul, often produces fictitious appearances on the body, betraying the
foolish into illusion and pride." And this proved to be the case of this
Dominican nun.
A Flemish priest, who came from France to seek admission into the
Society, thought doubtless to make himself more acceptable by relating a
wonderful vision, which he seems to have sincerely believed in as a

550 Life of St. Ignatius Loyola.

prodigy. Ignatius bade him submit himself to the judgment of six learned
doctors ; and when these decided that he was deceived,, though he entirely
acquiesced, Ignatius sent him to serve six months in a hospital, and then
for some time made him share the work of the lay-Brothers at Rome.
After this, Ignatius, fully satisfied, sent him to France as Rector of one
of the houses there. A hermit named Antonio de Mallorca, renowned for
his severe life, came to Rome and talked much with Ignatius. Nadal
asked what he thought of him. "Before three years are over," said
Ignatius, "he will leave his hermitage and his penitential life;" and so
it proved. He would have given an opposite opinion of Saint Peter de
Alcantara, whom he must certainly have seen in 1554, when this Saint came
to Rome to ask the Pope's confirmation of his Congregation of Reformed
Franciscans. For Peter was truly a saintly character, and did great
service in the world and in the Church.
The young heiress of Loyola, Dona Lorenza, the great-niece of St.
Ignatius, was much sought in marriage, and the intercession of Ignatius
was asked by the Duke of Albuquerque, and by the Duke of Najera, the son
of his early friend. He refused to interfere. But perhaps he was pleased
when after all she was betrothed to Juan, son of Francis Borgia. Another
Juan had asked the friendship of Ignatius, who wrote to him: — "I have
no claim on your benevolence, except that I am the Brother of Francis,
and a great sinner. I do not know which of those recommendations you
will think the greater."
Another time he answered a letter from the Duke of Najera,1 on the
matrimonial project, rather more at length. This was his letter : —
May the sovereign grace and eternal love of Christ our Lord aid you, and
visit you with His supreme gifts and spiritual graces.
Don Juan de Guevara gave me yesterday your letter of February 21. I will
make this single excuse for not having answered it sooner. Those who have
renounced the world to follow Jesus Christ with more perfection, ought equally to
renounce and forget all worldly matters, that they may apply themselves with burning
ardour to meditation and the pursuit of celestial things. Therefore they shun all
merely social duties, in order to expend a greater zeal On the things of God ; but
if any occasion were offered me when I might serve you for the glory of God, I
would seize it eagerly, and in proportion to my insignificance I would show you
how much I think myself bound to you and all your family, for the favours and
affection by which your departed ones have bound me to you. And so the only
thing I could do was to recommend you to our Lord ; I have always done this,
and will do so to the end. I will pray God to give the greatest possible happiness to
1 See" Cartas de San Ignacio, t. iii. p. 1 1 8.

Question of a family marriage. 551
you arid yours ; that He may defend and direct you by a special protection of His
grace, for the glory of His name.
As for the marriage about which you write to me, it is of such a nature and so
foreign to my profession, that I consider it a matter in which it is impossible for
me to interfere. And it is certain that ten or eleven years have passed without
my writing to any of the family of Loyola. For I considered that I have quitted
it and all the world once for all for Christ, and I ought not in any way to take it
up again, as if it were my own.
But if, nevertheless, you judge that it concerns the glory of God that these two
families and estates should.be united, if you think that this would serve both the
end that we should always keep in view and the interests of the two families, then
I think you should write to the lord of Ozaeta, and Martin Garcia de Loyola, my
nephews, and come to an understanding with them. From both must come the
decision, as I have explained at length to Juan (de Guevara); therefore I leave
all the affair to your better judgment.
I pray God to show us always the light of His most holy will, and to grant us,
in His infinite goodness, the grace to accomplish it entirely.
Rome, August 26, 1552.
Olivier Manare, when he was questioned by Father Leczycki (Lancisius)
as to what he had known of Ignatius, sent thirty-seven answers, some
referring to matters already detailed. We give some of the rest here : —
"When I was on the point of leaving Rome to conduct the new
colony to Loretto, I went With my companions to demand the blessing from
our holy Father, who was accompanied by his secretary, Giovanni Polanco.
I looked fixedly at him, thinking within myself that I might perhaps never
see his face again. When we had almost got to the outermost door he
sent Father Polanco, desiring me to remain to receive a message. 'As
our Father has observed,' said Polanco, 'that in your last interview you
kept your eyes too much fixed upon him, which is a proof of arrogance,
he commands as a penance that at least once every day in your examina
tion of conscience you take notice whether, in speaking to any person to
whom you owe reverence; you have looked too long in his face ; and after
your examination you are to say a Pater and an Ave, and in the weekly
letter which you are bound to send to him, you are to inform him whether
or not you have performed this.' This penance he made me persevere in
for fifteen months.
" He used to permit me, or any other recently admitted novice, and
even invite us very kindly, to sit down beside him and talk with him, as it
chanced, in the garden or elsewhere. When I was ill he deigned to visit
me, comfort me with fatherly kindness, and offered me a box full of
manna; and said to me, 'Look, I have just received this manna, Olivier,

552 Life of St. Ignatius Loyola.
from the Vice-Queen of Sicily, and I make you a present :of it to recreate
you, that you may use it under the doctor's advice.' Sometimes he sent
for me,'- and also for others, to his private table, and helped us with his
fork, and used to give us a pear or an apple, which he had deftly peeled
for us with his own hands. We used very often to hear him talking to
himself, and letting fall expressions of great humility, as, ' Poor me !
Sinner that I am ! My poor soul ! My wretched soul.! ' 1 and such like.
In speaking or writing of the Society, he used the same kind of phrases —
as, 'this poor little Society.' He never praised the Society, or praised it
very sparingly. His room was very lowly, and its furniture very mean.
He cautiously concealed his own virtues, and did not reveal the secrets
of his soul or his devotional exercises and practices to any one, and wished
them to remain unknown. Thus Father Diego d'Eguia, an aged and holy
man, exclaimed more than once, ' Oh, if I could but tell you what I know
of Master Ignatius ! Oh, if my lips were not closed, how many and what
great things I could show you ! ' for he was then or had been a short
time before confessor to Ignatius, who had commanded him, in virtue of
holy obedience, never to reveal a word on such subjects during his life
time. Although he was so very weak, and might have lived with greater
comfort in the College, he chose always to live by alms in the house of
the Professed.
" I have heard from Father Luis Goncalez how, when Ignatius was very
ill, in the time of Pope Julius III., some of the elders went to visit him,
and as they were lamenting that in case of his death, which he so longed
for, the Society would be in danger of perishing, he replied — 'The first
generation I hope are good, the second will be better, and the third will
be better still.' "
"And so I trust it will be," says Manare, "for it is clear that the
Society is now better and more perfectly formed than it ever was
before."2 . . .
" His mass occupied rather more than an hour, because he was impeded
by frequent ecstasies and tears. On this account he celebrated less
frequently, especially in public. . . .
"I have never seen any picture of the blessed Father which much
resembles him. The one which hangs in the refectory where he used
to dine is hardly like him at all; but the statue in plaster which used to

1 " Pobre de mi ! Pecador de mi I Mi pobre alma ! Mi miserable alma ! "
2 Chateaubriand, writing in our time, says, " Les Jesuites se soutinrent et se perfectionnerent
jusqu'a leur dernier mome'nt— They went on improving up to their last moment."

Olivier Manare's_ notes on St. Ignatius. 553

be exposed at the Roman College when the vows were renewed is very
like. One day, at the hour of recreation after dinner, as I was with our
Father Everard Mercurian, his Assistants,1 and some of the elder Fathers,
Brother Ludovico Jappi wished to see if I remembered the features
of Ignatius, and taking the statue I have spoken of, he dressed it up as
much like the Saint as possible, in the hall-porter's room, and disposed
it on the bed as if he were lying down to rest, with a cassock and a biretta,
and then called to me that a gentleman was waiting to see me. I went
down to see him, and Ludovico said that he was very weak, and was lying
down in the room. I went in, and when my eyes fell on the statue as I
entered the door, I cried out, ' Father Ignatius ! Father Ignatius ! '
"But the face of Ignatius, as Philip Neri of pious memory observed
to me, shone with a superhuman light, so that no resemblance could
approach to it.
" He was admirable in speech ; for it was grave, not impetuous or hasty,
but solid and efficacious, and that of a real saint. He was never heard to
say a word which seemed spoken by chance. ... None ever left him
without comfort, instruction, and contentment, even if he failed in obtaining
the purpose for which he came ; such grace was there in his words.
"The same propriety and precision were equally conspicuous in his
writings. This good breeding he desired and exacted from his subjects.
I recollect to have seen a letter to one of us, in which he severely reproves
the writing because of its blots and blunders. He says — 'I myself send
off thirty letters to-night, not one of which I have not looked over twice ;
and when I write with my own hand, which I often do to persons who
are worthy of reverence from their position, I sometimes write the letters
twice, or even three times over, that there may be no blots nor blunders
to disfigure them.' "
This fastidiousness is conformable to the principle Maldonado attributes
to the Institute, which enjoins "that everything should be done as well
as possible." "To do everything at its appointed time, and to throw one
self thoroughly into the duty of the moment, was the principle of Father
Maldonado," says his biographer. And St. Francis Xavier liked to repeat —
" Be great in little things."
" As he always resigned himself into God's hands with great indifference
of mind, so he desired greatly that his subjects should in the same manner
resign themselves into the hands of their Superiors. An act of my own,

1 Father Everard was then General. The Assistants are the General's Council, and represent .
the various " tongues " of the Order. See p. 304.

554 Life of St. Ignatius Loyola.
as I understood from Sebastiano Romeo, greatly pleased our blessed Father.
He sent for me in Rome in the year 1553, and proposed to me three
places, to one of which he purposed sending me, and exhorted me to tell
him candidly to which of them I preferred going. I replied that I had
no inclination except to obey. He encouraged me several times to tell
him, or, at least, to give him some hint of my inclination; and when I
always answered that I could not really give any other. answer, but that
I was ready to go to any place, and, if necessary, to death, under obedience,
he dismissed me kindly, and afterwards said he had been gratified by
my indifference and submission. Nevertheless, the holy Father used
willingly to follow the inclination of his subjects, provided there was
indifference and submission, and he was glad when it agreed with his
own views, because, as he said, that way of government went on better,
and was less onerous.
" At the beginning of my Rectorate of the Roman College, perceiving
that the passion of anger was again rising, which when I was a subject I
had hardly ever felt, and I thought I had subdued, I was grieved at this, and
went to Ignatius for counsel and help. He exhorted me to the contest, and
told me that indignation kept in hand, and guided by reason and the fear of
God, is a great assistance in good government : that I must therefore take
care so to hold it in, as to prevent its breaking loose, and for the rest, need
not think much of it. I have more than once heard him say that he wished
the men of our Society to devote themselves, like the Angels, wholly to the
salvation and advancement of mankind, yet at the same time continue ever
unchanging and constant.
"One whose name I have forgotten, complained that he was frequently
interrupted in union with God, and distracted by being so often called to
the door by strangers ; to which Ignatius answered : — ' Receive- those who
come to you for help or spiritual advice with great charity, but as soon
as you are called or as you go to them, make some ejaculatory prayer,
asking God to assist by your means the soul of him who sends for you ;
then direct all your thoughts and words that you may be of spiritual help to
that person, and your interruption will be no useless distraction, but a great
advantage to your own soul. . . . But if people come to bring you news,
or for useless conversation, speak to them judiciously of death or sin, of
what it is to offend God, of the judgment, of examining their conscience,
and of confession, and repeat this as often as they come. Those who want
help will return for their good, and those who do not care about their own
souls will leave you in peace, and not return.'
"Three things he used generally to recommend strongly to his sons,

St. Ignatius' views on subordination. 555
and especially to Superiors, which are great helps to religious discipline —
cleanliness in the whole house and in dress, silence, and keeping inclosure
— these, he said, were signs of a healthy discipline. He was so particular
about cleanliness, that he often visited the rooms himself, to see that the
beds were neatly made, the books arranged in order on the table, and the
floor swept, and that nothing should be seen but in its place, as the nightcap
underneath the pillow and out of sight, the broom under the bed or in
some dark corner, and the candle and shoes put away. He would not
permit any conversation, except at the hour of recreation after meals. When
he heard any over loud noise of voices or of footsteps going up or down
stairs, he immediately opened the door and called the delinquent, and
admonished him of his duty. Frequent penances were on this account
imposed by the Minister because we spoke loud or walked noisily, or banged
the doors. As to inclosure, Ignatius would not suffer the house-door to
remain open for the smallest space of time, if not necessary, nor the keys
to be left hanging in the door. . . .
" He was very attentive about order in the various offices, and, however
busy or ill he might be, he wished the Minister to inform him every day
of anything of importance, and on the following day to come for his com
mands. Consequently the management and discipline went on admirably,
and from his example the rule and custom has been established that the
Rector sends for the Minister every day.
" He was strict about subordination. One day, being Rector of the
College, I was as Rector arranging the students at the door to go out in
order to the sermon at the House of the Professed, when one of the Fathers
who happened to be present, trusting to his own authority and to his favour
with Ignatius, ordered one of our scholastics to go and clean his shoes before
he went out. Pretending not to perceive this, I gave the order for all to start.
The Father in question reported the affair to Ignatius, but the Saint in a
fatherly way pointed out to him that he ought to respect subordination, and to
allow the Rector of the College to exercise his authority without interfering.
" He would not permit the introduction of any novelty, however good
itself, without the sanction of authority. Martin Olave, though Superin
tendent of the College, who was a grave, pious, and learned man, as well
as very dear to Ignatius, having given a .new order that the lesson from
the (new) Roman breviary, which had been compiled by Cardinal Quinones,1
and was in general use in the Society, should be read during meal-time —
because usually the lesson contained the history of the Saint on that day

1 The well-known breviary of Quinones, abolished by St. Pius V.

556 Life of St. Ignatius Loyola.
commemorated — was publicly and severely censured by him at supper. For
this purpose a Brother Antonio Rion was sent from the Professed House,
who was bitter and witty in administering a reproof. This had not only
great effect in establishing better discipline, but all of us who were present
were greatly edified by the remarkable humility and tranquillity of Father
Olave, who was so distinguished a religious. It was not the thing in itself
that was reproved, — for this Ignatius desired should be continued, and the
lessons were afterwards read till the reformed Roman Martyrology was sub
stituted for them, — but because a good thing was not done in the right and
orderly way. . . .
"When he sent me to govern the new College at Loretto, he gave me
hardly any instructions how I was to conduct myself towards the Governor
of the town, the Canons, and others; and I inquired what rule I was to
observe, because the rules of the Roman College could not be acted on there,
on account of the character of the place, and the great concourse of pilgrims,
and in like manner it would be very difficult to observe the rules of the
Professed. House. He answered, ' Olivier, do as you have seen, and as
God will inspire you. Adapt the rules to the place as you best can.' I
asked to what offices I should appoint the different subjects whom he
assigned to me. He answered briefly, 'Cut your clothes according to your
cloth ; only inform me of all your arrangements.'
" But it happened once that I did something contrary to a command I had
received from him in writing. I told him that I had imagined him as
present, and had judged that he would say, ' Do as you propose. For, had
I been there, I should have bidden you to act in this way.' He answered
me that I had acted according to his wishes. 'Man,' he said, 'gives
you the office, but God must give you prudence. It is my wish that in
future you act thus, without scruple, and do what you judge to be
expedient under new circumstances, notwithstanding the letter of the
rule.' . . .
"He desired that the members of the Society should have the same
devotion in doing any work or office of charity that they have in prayer and
meditation, — this was the very spirit which actuated him, — since indeed it
is our duty to do nothing at all, except for God's love and service and for
His honour and glory. . . .
"He used often to say that an obedience which comes only from the
will, without the submission and consent of the judgment, is imperfect,
and that any member of the Society whose judgment is in opposition to
his Superiors stands on one foot only in the Society, and is very near to
a fall.

His love of poverty and his confidence in God. 557

"He was so jealous of poverty in the House of the Professed, that
sometimes when the sick required a particular sort of wine which he had
at the College, he would not allow a single flask to be brought without
giving back as much in exchange. This I have seen several times. He
measured perfection of poverty in matter of clothes not by mere cheapness,
but by durability and moderate excellence. For this reason he allowed me
when Rector to change the Roman cloth we made use of at great cost to our
health and to our purse, because when worn-out it was useless, and when
new it wore us out, as it was so heavy. He permitted us to get Flanders
cloth, called superfine, which is of moderate price and durable, and which
when worn-out is useful for repairs. . . .
"When he heard of persons of honourable condition being in poverty,
but ashamed to beg, he had regard both to their necessities and their
pride, and gave them things to do, for which he . might send them
alms under the form of payment. I know of two or three whom he
so assisted, and one of them who received more than fifty gold ducats
at once. "He had very great confidence in God, so, when it, was necessary,
he stayed at nothing, though the cost was great and his means were
slender. Whilst I was Rector of the Roman College, and we num
bered, twenty-eight inmates, the holy Father ordered me to prepare and
furnish rooms and furniture for one hundred, and this at a time when
all the money we possessed was five light gold pieces, which'1 Polanco kept
for the College and fabric. He wished to give me these, assuring me
that he had nothing else by him in the house. When I thought of the
buildings in progress at the country house at St. Balbina, and at the
College itself, I was ashamed of accepting them. However, we both
determined to obey, he in collecting money, and I in borrowing furni
ture and keeping up the College. In the midst of these proceedings,
Ignatius came to see what preparations were made for the Brothers
whom he purposed sending to us. He found a great dormitory filled
with bedsteads, chairs, and tables. When he had looked at everything,
he turned to Polanco and said, 'What, Master Polanco, are our Brethren
to be lodged here ? Are they to be exposed here to all the inclemencies
of the winter which is close at hand? Where is the ceiling? Are they
to have nothing but the tiles of the roof above them ? ' ' But, Reverend
Father/ said Polanco, 'we have no money, and we cannot borrow any
more.' ' Let the ceiling be made, Polanco,' he replied, ' and do not suffer
the Brothers to sleep without one. God will provide for His servants.'
It was a hired house, yet he willed that it should be made. Polanco

558 Life of St. Ignatius Loyola.

obeyed, for the command was positive, and he had often experienced that
the holy Father never ordered anything imprudently. The next day, as
Polanco was setting out to borrow of friends, or of the bankers, he was
met by the Archdeacon of Navarre, a Spaniard, by name Mondragon,
well known to me, who begged Polanco to accept of 500 gold crowns, and
return them by instalments as he was able. Besides this, a Portuguese,
who was Procurator of the Order of St. Jerome, brought a much
larger sum, with the same conditions. Not long afterwards these sums
were repaid out of the alms of devout persons, and all our debts were
paid off, as I believe, through the prayers and merits of our Blessed
Father. "About the same time Father Guy Roilet, Rector of the German
College, being greatly burdened by debt, went to our Blessed Father to
ask assistance. ... It was near Christmas time, and Ignatius, after
listening to the sorrowful tale, asked him with a smile if he had any
thing for the students to make merry with at the feast. Guy replied,
' O Father, we have barely bread, for the baker says he will not let us
have any more.' ' Be of good heart,' said the Saint, ' God will assist
you. Meanwhile, provide some kids 1 and other things for the young men
to feast upon, and leave the care of all to God.' Thus he dismissed him
comforted and cheerful, and on the day following Pope Julius III. sent
500 gold ducats to Ignatius, which he divided between the Roman and
German Colleges. . . .
" I have often heard, especially from Father Lainez, of his great diligence
in the examination of conscience, and in the particular examination also,
and how he used to compare one examen with another, one time with
another, and one week with another; so careful was he about his spiri
tual progress. His heart was almost always fixed on God, even when his
attention seemed otherwise directed. Very often as he was walking in
the garden I have seen him stop a little while, and raise his eyes in
contemplation. . . .
" He wished especially that religious services should be done correctly
and beautifully. Thus when the offices for Holy Week were celebrated
in our Church, he was anxious that, while keeping our customs, they
should be performed as well as possible. He therefore used to send for
those who were to take part in them, and make them rehearse several
times in his presence, noticing them very carefully, so as to correct
any slip.
1 In Rome to the present day the flesh of kids is used very much as we use lamb or veal.

His care of the Community.

559

"When he was going to send any Fathers to a distance, he used to
make them come to him the day before they started, equipped for their
journey, with their hats and staves and cloaks, to see' if anything was
wanting. This I have seen several times."

PLACE WHERE HE DIED.

-FIREPLACE OF HIS TIME.

ANTEROOM OF ST. IGNATIUS AT THE GESO, ROME.

POPE PAUL IV. (CARAFFA).

§¦

PAVLVS IV lPAPA.'. NEAPOLITAN VS

CHAPTER V.

THE POPES OF ST. IGNATIUS' LAST YEARS— 1555-1556.

JULIUS III. had died on the 23rd March 1555. He had long ago retired
as much as possible from public affairs. During the latter part of his
short reign, his time was chiefly spent in his house and gardens still seen
between Rome and the Ponte Molle. The outer world was troubled, and he
forgot it whenever it was not forced on him. He was, as a rule, exceedingly
kind to Ignatius. His favour, however, once appeared diminished, when
the Spanish bishops and priests, who resided in Rome, were incensed at
an order of Charles V. requiring that they should all obey the decree
560

Julius III. and Marcellus II. friends of the Society. 561
of the Council of Trent, which obliged them to reside at their sees and
benefices. They attributed the measure to the Jesuits, and complained
bitterly of their interference to the Pope. Julius, when in his turn he
complained to Charles that his privilege as Pope was intruded upon,
received for answer "that the decree was not the Emperor's, but made
by the Council over which the Pope himself had presided, and that he
was bound to enforce it." The Jesuits were known to approve the law
of residence ; they were in favour at the Court of Castile, and their enemies
represented to Julius that they had partly influenced Charles to give this
reply. The Pope showed such extreme displeasure that no one dared
remonstrate, not even Cardinal Carpi, till Julius received from Ferdinand,
who had become Emperor, a letter1 begging to see Ignatius on a matter
of the gravest import and secrecy. The Father was then admitted to an
audience. Julius restored him at once to more than his former kindness.
He called his Chamberlain, when Ignatius took leave, and said, " I desire
that when the Father Ignatius comes, he may be admitted immediately,
and I am to be informed, whoever may be with me at the time." And
he sent next day an alms of 500 gold crowns to the Professed House.
He had the year before given a revenue of 1500 crowns to the Roman
College. At the petition of Borgia, he gave a vacant College at Saragossa
to the Society. Once, when Ignatius went, as he frequently did, to ask
some spiritual favour, Julius added, "And have you nothing to ask me
for your temporal wants?" Ignatius answered, "No." The Pope then
commanded him, on his obedience, always to apply to him for assistance
when the House of the Professed was in difficulties, and bade the Father
who accompanied Ignatius to remind him of this.
The Conclave which assembled after the death of Julius could not give
a more unquestionable proof of their desire to see the Church piously re
formed and wisely governed than by electing Marcello Cervini for their new
Pope. He had always been exemplary in life. He had sometimes controlled
and even reproved the late Pope, whose words were not always guarded,
nor was his demeanour at all times suited to his dignity. He condemned his
family partialities, though these were moderate and stopped short of scandal ;
nor would Marcello ever allow his own relations even to enter Rome. He
promised an absolute neutrality in political matters, and with this Charles V.
was well satisfied. He made retrenchments, and caused a scheme to be
drawn out of many reforms ; but he first set himself to restore solemn wor
ship in the churches, which had but recently and imperfectly recovered from

1 See Cartas de San Ignacio, t. iv. p. 531.
2 N

562 Life of St. Ignatius Loyola.
a state of incredible neglect. When St. Ignatius waited on Pope Marcellus
to "offer him the services of his Order, the Pontiff received him with the
utmost kindness, embraced him, walked up and down the room with him,
and conversed earnestly on the best ways of spreading the faith of the
Church and restoring its discipline. He wished for these purposes to have
always, some of the Society near him, and desired that every member then
at Rome should be brought to him that he might personally know each.
He said to Ignatius, " You are soldiers ready for battle, and I mean to make
use of you." The rapid and extraordinary success which had everywhere
attended the Society made great impression on Marcellus. He said) " Since
the days of the Apostles, no man has lived to see so much result of his
exertions as Ignatius." He particularly loved Martin Olave and Lainez.
Olave he had taken with him the year before to his bishopric of Gubbio,
.and often called him "my master." Lainez had been his Confessor and
intimate ally at the Council of Trent, and now he asked that these two
should be allotted to him as Papal theologians. Ignatius was well pleased,
but would not confirm this choice himself. He referred it to the decision of
the majority of the Fathers, as it was his usual custom to do. In former
years, when Marcellus, then Cardinal of Sta. Croce, discussed with Father
Olave the best ways of reforming the Church, he insisted that nothing could
be so efficacious as to supply it with bishops and pastors from the Society of
Jesus, who were so well trained in all the knowledge that perfects both the
intellect and the soul. Olave represented to him the particular objects and
system of Ignatius, whose heart was entirely devoted to the Church, and who
was persuaded that he had restricted the Order in certain respects only to
the great increase of its utility in others. And this opinion was so strong,
he said, in Ignatius, that, after frequent controversies, he maintained it as
fully as ever. " I yield then," said the Cardinal, " to the judgment of
Ignatius, for that has more weight with me than any other argument."
But time was not granted to Marcellus to do much. And while all good
men congratulated each other, and thanked Heaven for a Pope so fitted to
heal the wounds of the Church and of Christendom, he was suddenly struck
with apoplexy, and died on the twenty-second day from his election. Of
all the reforms projected by him, that which alone survives was connected
with ecclesiastical music; and it was owing- to the sublime genius of Pales-
trina, one of whose compositions is known as the " Mass of Pope Marcellus,"
that Church music was saved from being condemned.1
His successor, Cardinal Gian-Pietro Caraffa, was of -a stern and hard

1 It was in great part a beautiful adaptation of some old Benedictine chants. On the MS. was
found written, " Adjuva me, Domine, Marcellus."

Difficulties under Paul IV. 563
character, but his election was again a proof of the conscientious temper
which now prevailed in the Consistory. He was known to be an inflexible
and peremptory reformer. He had been fervent and austere among the
Theatines ; and :when placed in the Papal Chair, he added to the Theatine
spirit that of a splendid and despotic sovereign. On the 21st of June the
ambassadors of Mary and Philip were received at Rome.
The Fathers of the Society thought that misfortune was impending over
them when Caraffa became" Pope. Ignatius himself looked grave, which
seldom happened to him ; but he retired to pray, then assured them that
they would still, find a protector on the throne. And so it proved. The
new Pope was crowned on June 5. He took the name of Paul IV. He
received- the ceremonious visit of Ignatius and some of his brethren
graciously, and some days after sent for him again, and granted some
requests which the Saint made for the Society, and for Ferdinand, King of
the Romans. He even gave" a singular mark of confidence in Loyola. The
Cardinal Saraceni, who was said to have managed everything for the Pope
during the first year of his reign, having come to him with some petition, Paul
referred Jiim to Ignatius, and confirmed his answer beforehand. Otto Truchses
said he often heard Paul speak with such admiration of the Jesuits, that he
should desire for himself no other advocate with the Pope than Ignatius.
It seems as if old hostilities must have been at work, when any signs
occurred of some diminution of this, goodwill. The fables related since of
the concealed wealth of the Jesuits perhaps already existed, for one of
the Cardinals sent a poor nobleman of Rome to Santa Maria della Strada,
desiring Ignatius to give him money, as he much wanted it. Ignatius gave
him all he had in the house, which was a very small sum, and only said,
" The Illustrissimo who sent you must have supposed us much richer than
we are. I wish that I had more for you." And one cannot but think the
sun of courtly favour did not shine on Ignatius when he was once allowed to
>¦ wait fourteen hours in the ante- room of a Cardinal, or When the house was
searched in 1556 by Papal authority for concealed arms. Paul withdrew
the yearly donation hitherto given to the German College, and many Car
dinals followed his example ; but this was no proof of enmity. The ill-fated
elevation, however, of the free lance, Carlo Caraffa, to the post of Cardinal-
nephew, brought on a war with Spain, which, among other disasters, added
to the many difficulties of Mary of England, and embittered her death.
Rome was poor and harassed, the treasury exhausted, and full of terror at
the memory, of like disasters in the siege during the days of Clement VII.
Philip II. preserved his respect for the Chair of St. Peter, and even
ordered prayers to be offered in all the churches, " that the Pope might be

564 Life of St. Ignatius Loyola.

victorious over all his enemies," while Philip's own army was advancing
to the gates of Rome.
Meanwhile, in the city, supplies began to fail. Ignatius saw that he
could not keep his beloved German College much longer; but he would not
dismiss the students— he dispersed them among . the residences and various
friends of the Society in the neighbourhood, where famine was not yet
imminent. .All except himself now despaired of the College. It turned out
that while others wanted, the people belonging to Ignatius always had
enough. Luis Goncalez said, " This seemed to be a miracle." " It would
be miraculous indeed," said Ignatius, "if God had failed, to support those
who trust in Him. Is it the first time you have seen that our supplies
always equal our wants ? For my part, I would undertake as willingly
to support a thousand as a hundred, for the one is as. easy to God as the
other." A Father said he. could not understand hy what rule Ignatius was
guided in this. "The more hopeless matters are," said Ignatius, "the more
we ought to trust in God." He explained his expectations of external aid
to Bobadilla. "But," said another, "these are uncertain resources, and
even if not, they are insufficient." "And would you not have me look
to God for anything?" said Ignatius. One day when the bell rang for
dinner there was not a morsel of bread left, or any food. At that moment
a supply was sent for the whole house. Another evening their stores
ran short of firewood, wine, and bread. Next morning a pious matron sent
them a load of wood. When this was taken in, the door by accident was left
open, and hastening to shut it, they found that flour and wine had been left.
Who sent it they never knew. Brother Giovanni della Croce, who was
¦ charged with the domestic expenses, coming one day in a time of great need
from St. John Lateran, met a man as he passed the Coliseum, who, without
saying a word, came up to him and gave him a hundred crowns of gold.
And a second time Giovanni received another mysterious donation as he went
out early in the morning to make purchases for the house. A man came
up and put into his hand a purse full of ducats. Giovanni could not see
who he was, for it was not yet daylight, and he thought this might be some
device of the evil spirit. So he went into the Church of the Minerva to
pray. But the ducats proved to be gold and not ashes, as Giovanni feared.
The Spanish ambassador, Marquis de Sarria, showed displeasure
because Ignatius had not appealed to him for relief. The Saint said to
Ribadeneira, "I will open my mind to this lord, and tell him how for
thirty years God has taught me to depend on Him alone. If the Marquis
offers us aid, I will accept it readily, but our trust is in God." His brethren
believed it had pleased God to reward this confidence by a glimpse into

¥& fh^Sr".

Wkj»i.w

CHURCH OF STA. MARIA SOPRA MINERVA, ROME.— See Appendix.

Relations with the Barnabites and Carthusians. 567
futurity. For he declared that a Pope would one day be the patron of the
German College, and adopt it as his own. Gregory XIII. fulfilled this
prophecy. But Ignatius died while the war still lasted, and the condition
of the German College continued precarious and disturbed.
The Congregation of SS. Paul and Barnabas, usually called Barnabites,
at Milan, had been most kind to Father Manuel Miona when he fell sick
there on his way to Rome. They continued in friendly relations with
Ignatius, and a few years after desired to incorporate their Society with his.
This, in the year 1552, they requested. of him, through the Blessed Alexander
Sauli, Archbishop of Genoa, then Vice-Legate at Bologna. Our Saint
answered, as he had done in similar cases before, that he highly, esteemed
the Barnabites, but that each Order had its own particular character and
aim, and that it was more for the glory of God that they should preserve
them independently. He could not indeed have - acceded to their wish,
for he had already rejected the same proposal from the Theatines . and
the Somaschi; besides, it was obviously impossible that the Jesuits, trained
by long and strict discipline and instruction to a distinct purpose, could
profitably amalgamate with men accustomed to a different tone of thought,,
many of them advanced in years, and all formed to other practices.
The Prior of the Chartreuse, Gerard Hammontanus, long continued to
send donations to the Community, and these were sometimes more acceptable
than he was himself aware of. Once, at a period of extreme necessity,
Ignatius received from him one hundred crowns. He thanked him in the
following letter : — *
May the great grace and eternal love of God and our Lord Jesus Christ enrich
and prosper your Paternity and your holy Brotherhood with a perpetual increase
of spiritual gifts. Though we have seldom written during these last years to your
Paternity, yet our union with you in prayer has been frequent, so that on both
sides we have often in that lapse of time felt that our mutual love has not vanished,
but increased. This, on our part, we find in our lively remembrance and daily
growing inclination towards you ; and on yours, not only by the letters of our
people, which relate the continual benefits that they receive from your Paternity,
but by our own experience of your generosity, which reaches us even as far as
Rome, for which we give the greatest thanks to God, the cause of all good, and to
your Paternity. For your liberality came at the right moment to help the neces
sities of this College, and this proof of your great love has exceedingly strengthened
the bond of our reciprocal friendship. May the Lord Jesus graciously reward you,
in the riches of His great goodness, for these and all other kindnesses that you have
shown His poor. The Brethren in Rome are well ; myself the Lord has visited
with a malady of six months' standing, but I am now a little better ; the rest your
Paternity will learn from our Brothers, to whom we write more particulars. We
all desire humbly to recommend ourselves to the prayers and sacrifices of your

568

Life of St. Ignatius Loyola.

Paternity, and of your honourable brethren, who are ours. Farewell in the Lord
Jesus Christ, Who is the eternal salvation and life of all. Amen.
Rome, Aug. 21, 1554.1.
The pious and liberal German Carthusian deserves that we should here
add his answer : —
Fight the good fight with the weapons of righteousness, to the right and left,
most worthy Father, whom I must ever embrace in the arms of charity. I have
received the letter of your Reverence, and I see from it that your health is in
some degree restored, and also that you are so favourable as to admit me, an
unworthy sinner, to a partnership in prayer and sacrifice with your holy Society.
I humbly desire to recommend to you myself and my Brethren. I will never
forget you, in the measure of that affection with which the Lord has inspired me
for you, long since, through Master Peter Favre, of pious memory.
The small gift that I have sent you deserves no thanks. I wish that the
unquiet times allowed me to assist you as I should desire; I now find a
sufficiently secure way to send to you, and I see the increase and perseverance
of the Community in good works begun. In order to do something and take
advantage of this opportunity, I send 500 golden florins ; but I ask neither letter
nor thanks; only prayer and silence, for I know the clerks (i.e., the Jesuits) live
on the alms of the faithful, and that they are bound to spend their superfluity
on pious purposes ; as I intend to do, by God's help, until I die, in ordef to satisfy
my conscience, so long as, against my will, I retain authority here. May I see
before I die a College of your brethren established in Cologne. I have said much
on this subject to the prelates and authorities of the town, but the magistrates
show themselves intractable. God pity us all, and keep your Paternity, with your
holy Community, as long as possible in His holy work, which you have begun,
for the welfare of the afflicted Church.
Dec. 27, 1 554.2

1 Cartas de San Ignacio, t. iv. p. 29
2 Bolland. p. 483, CD.

LORETO, TIME OF ST. IGNATIUS.

___.

THE CHARTREUSE, PARIS, TIME OF ST. IGNATIUS.

CHAPTER VI.
PARIS AND BELGIUM— 1555-1 556.
ALL attacks personal to Ignatius himself had ceased long before his death ;
- but his Society, in accordance with his prayer, was never to be at
perfect peace.1 At Paris, the Sorbonne issued a complaint. The Bishop and
the University furnished the matter of it, partly invented, partly inaccurate,
and perversely given. They published a decree which was sent to Rome.
Some of the most weighty Fathers of the Society counselled Ignatius
to answer it. But he, following a higher guidance, said to them : " My
Brothers, remember what Christ said to His disciples when He left the
world, ' I- give you My peace, I leave you My peace.' 2 Take this now
to yourselves. We must neither write nor do anything that may create
bitterness. There are cases in which it is better to be silent than to
speak. We need not use the pen to defend ourselves, when truth will
assert itself on our behalf. The authority of the theologians of Paris is
great certainly, and we must respect it ; but it need not disturb us. We
shall find means, if necessary, which I do not expect, to heal this injury,
milder and less dangerous than what you propose." He comforted his
distant and persecuted sons in France with his letters, full of wisdom and
paternal care. He gave them such courage that they all declared they

1 Genelli remarks that in each country the hostility excited against the Jesuits showed itself
in the same manner, and formed a sort of historic tradition, preserved even to our days.
5 John xiv. 27. 569

570 Life of St. Ignatius Loyola.
would die, if necessary, but never relinquish those labours for the saving
of souls which had drawn these attacks upon them.
And what St. Ignatius foresaw happened. For when, in 1555, the
Cardinal of Lorraine came again to Rome, he was accompanied by four of the
most distinguished theologians in Paris — Jerome de la Sanchiere, afterwards
made a Cardinal, Despence, Benoit, and Brichanteau.1 On the petition of
our Saint a conference was held in the palace of the Cardinal. The Paris
Doctors were answered by Lainez, Olave, Polanco, and Andre des Freux,
himself a Frenchman. Olave was a Doctor of the Sorbonne. He was the
chief speaker on his own side. Benoit was the accuser of the Company.
The answers of Olave are still extant. They appeared conclusive to the
audience ; and when the Cardinal desired them to give their opinion, they
said the decree had been drawn up without sufficient consideration. Benoit
excused his conduct and the decree on the ground of misinformation.
The Jesuits passed over his conduct, but showed that the decree was
refuted by the Institute itself. Benoit joined the others in commending
Ignatius for not having appealed to the Pope or any Cardinals. Moreover,
the Saint obtained statements such as he needed from some of the sovereign
personages who had been friendly to his Society.
He wrote thus to the Duke of Ferrara : —
Since your Excellency has been from the beginning so zealous a protector of
our small Society, you will not wonder that we have recourse to you in a matter
which concerns the obstacles that impede us in our labours for God; for even
if we had not known by experience the goodwill of your Excellency, the interest
you take in such things, as becomes a truly Christian prince, would encourage
us to ask aid and protection from you, for the greater glory of the Divine Majesty.
Our Brother, Master John Pelletier, is charged to communicate several things
to you, on the subject of the hindrances which have arisen at Paris against
our Society, which has been introduced and, till now, settled there for the glory
of God and the salvation of souls. We humbly, therefore, pray your Excellency
to take the trouble, if you think it suitable for the glory of God — which is our
object, of writing to the Most Christian King. Many seek by evil reports to
destroy his goodwill towards us; though I trust that, in the Divine goodness,
the hostility in that city will help to prove the truth respecting this enterprise
which God our Lord has Himself begun by such feeble instruments, and that it
will happen to us as formerly at Rome, when your Excellency deigned to add
your help to that of Divine Providence in our favour.
March 9, 1555.2

1 Jerome de la Sanchiere, a. Cistercian ; Crispin de Brichanteau, a Religious of St. Denis.
2 Cartas de San Ignacio, t. v. p. 117. The answer of Olave (or Lainez?) is at p. 494.

Testimonies to the Society from Italy and Spain. 571
He wrote also to all the Superiors of the Company, to ask the
authorities of the places where they lived, or the princes, ecclesiastical or
secular, to give testimony of their lives, doctrine, and Institute. In a
short time, certificates poured in on all sides, expressed in terms the most
honourable to the Society. At Ferrara the Inquisitor Papino attests that
the Rector Le Pelletier, as well as the Religious under him, have conducted
themselves with so much piety and discretion, that not a single word against
them has reached him, and in the professorships and other public offices
have been so exemplary and shown so much tact and ability, that they
have greatly benefited the students of the University both as to morals
and learning. A second testimony from that place came from the Rector
of the University of Ferrara and thirty-two professors. It was addressed
directly to the University of Paris, and more expressly to the Superiors
of the Faculty of Theology. After a high eulogy of the Company, they
say, "that the school and Order of Jesus, like every other body, should
be judged by its works, and that these are worthy of all admiration. They
teach the humanities without payment, and at the same time train their
pupils in good principles. They preach, they explain the Sacred Scriptures,
they neglect nothing that belongs to our holy religion; and all the while
they visit the hospitals and console the sick. For these reasons it would
be better to call them into places where they have never yet been, than
to expel them from any." Fra Egidio Foscarari, Bishop of Modena, said
that the Society of Jesus had made such an impression on the inhabitants
of Modena and other towns, by their pure life, their Christian piety, their
lessons and their example, that all under their direction made daily
advances in virtue. He declared that he did not say this for the mere
desire of giving praise, which was far from him, but to bear witness for
the glory of God to what he had seen and proved. It was Foscarari, when
Master of the Sacred Palace, who had approved the Book of Exercises.
In the statement sent by the Archbishop of Florence, along with his
colleagues, the Vicar-General and Inquisitor, he declared, among other
subjects of commendation, "that the Jesuits are greatly disposed towards
all Orders recognised by holy Church, and strive, as far as possible, to
keep peace, and true unity among them."
We need: not go into the testimony sent from Spain and Portugal,
particularly from the Universities of Valladolid, Lisbon, and Coimbra, nor
of two letters from the King of Portugal to the Pope. All speak of the
Society with the highest esteem. At Louvain the University also declared
for the Jesuits. So that the Sorbonne now stood entirely alone, and those
who had the right to give a judgment had, almost all over Europe, decided

572 Life of St. Ignatius Loyola.

against it. This must secretly have been a triumph for St. Ignatius, but
he said nothing.
He had no need to make any further use of these attestations ; for the
intrigues of his enemies at Paris melted away as he had foreseen. But
the censures of the Sorbonne were condemned . in another quarter. The
Inquisition at Saragossa drew up an edict with all possible consideration
for that College. "Since some evil rumours had got abroad," it said,
" that a foreign University had reported the . Company of Jesus to be
dangerous to the faith, injurious to the peace and tranquillity of the
Church, and damaging to the religious Orders previously existing, the
Inquisition has declared these rumours false, and offensive to the Apostolic
Chair; and ordered, on pain of excommunication, that all writings on this
subject should be given up, all ill-disposed . persons reported within three
days to the Inquisition, and an absolute silence has been enjoined for the
future in this matter." Finally, the effects of the unwise attack of the
Sorbonne were the reverse of what they intended, for it hastened the
establishment of two Colleges of the Company in France. The College
in Paris prospered so remarkably that the Protestant Languet, envoy of
the Duke of Saxe, writing to his Court in 1571, says "the Jesuits, .throw
all the other professors into the shade, and are gradually bringing the
Sorbonnists into disrepute." And when the College of Billom asked aid
from the Cardinals of Lorraine and Tournon, they added to their answer
these words:1 "Oh, fortunate that you are, whom the Divine Majesty
has allowed to live at the same time with these men ! . . . Take hold of
that which is granted you. Embrace this Society of Jesus Christ, and
adhere to its example and its instructions. We will endeavour, both for
your sake and because it is our own duty, that France shall never lose
this precious gift of God." "The opposition of the University, aided by
the clergy of Paris, the Mendicant Orders, and Eustache de Bellay, their
Bishop, was t6 no effect," says De Boulay, writing, on behalf of the
University; "for the Society of Jesus, one can hardly describe how,
flourished and increased so rapidly, that it seemed all at once and every
where to be received with almost universal welcome."
A few months before the death of Ignatius, Luis de Granada, defending
the Society against Melchior Cano, wrote to one of the Fathers : —
I well know that it is the way of our Lord to sweeten the waters with saltj
to restore sight to the eyes with clay, to increase the children of Israel by the
1 Words more complimentary than musical : "O vos beatos, quos divina Majestas, temporibus
his, horum virorum dono dignata est ! "

Accusations against the German College. 575

persecution of Pharaoh, and Christians by the attacks of tyrants. And this new
opposition, striving to destroy the Society, is found to become an occasion to
exercise it in humility, make it more and more pious, exemplary, circumspect,
devoted, and hence rise to greater credit and higher favour with the world. So
the means invented by this friar to oppress your Reverences will be used by God
to lift you up ; and instead of proving, as he says, that you are working for
Antichrist, he will prove to have been working for you.
About this time, 1555, a scholar expelled from the German College for
misconduct revenged himself by representations injurious to the house.
The discipline, he said, was harsh, and the food insufficient. The enemies
of Loyola took up these statements and made the most of them. Canisius
wrote to Ignatius, who answered in a letter containing these words : —
Respecting the report that the German College has not been successful, I
do not know who, except the evil spirit, could have stated it; the truth is, that
by Divine help it has prospered to our wishes. All through these unfortunate
times the pupils want nothing that is needful for their maintenance, or for their
advance in virtue and knowledge. There are now thirty scholars in the College,
in different classes, according to their different studies, and they give us
cause to hope that they will distinguish themselves to the glory of God. It is
our most pressing wish to increase the number of the good ones. A bad subject
was received along with the others, and has been dismissed. You will see to
the finding and sending us some promising scholars. They are treated here, we
think, so gently, that we are astonished that any one should say the discipline or
the duties are too severe. Twice in the week they go for recreation into the
country. They are not educated with the smallest harshness, but, on the contrary,
with much indulgence, if they will only live in an edifying manner.
These country recreations were latterly always taken in the vigna
adjoining the Church of Santa Balbina.1 Two days every week the pupils
of the German College went there, whom the people called " gamberi cotti,"
"boiled lobsters," because of their red cassocks; two other days those
of the Roman College; the rest of the week was for the novices and
students of the Gesu. Once Ribadeneira was the Father sent in charge
of them, and he incurred a grave reproof from Ignatius. They were
playing at a game common in all times, standing in a circle and throwing
an orange one to another. Whoever let the orange fall was to pay a forfeit.
Some one proposed that the forfeit should be to say an Ave Maria. This
Ribadeneira might certainly have forbidden as savouring of irreverence;
but he did not, and Ignatius was greatly displeased.
1 Not far from the Porta Latina.

576 Life of St. Ignatius Loyola.
The last College which Ignatius established in Italy was that of Loreto.
He sent thither Olivier Manare, with three or four others, in the same year.
Before they set off they made the usual pilgrimage pf the Seven Churches.
Several students of the Roman College accompanied them. Sebastiano Romeo,
who took Father Manare's place as Rector, sent some bread and a flask of
wine for their long walk, whereat Ignatius was greatly displeased, and gave
them all a penance. Sebastian excused himself because others had done the
same. St. Ignatius answered, " Then it was wrong, and must be put a stop to."
St. Philip Neri was less scrupulous, and would not withdraw his permission
to this effect, though some reproached him for it. Ignatius considered it a
bad example, and unbefitting one of his Order, unless they had been poorly,
which was not the case. Another point that he adhered to particularly
was, that they should kneel in their church without support, and the Father
Minister was enjoined to observe that they did this.
At Loreto Manare was as successful as the Jesuits were accustomed to
be everywhere, but the house was at first disturbed by extraordinary
noises, and marvellous signs of being haunted by demons, who not only
hindered the inhabitants from sleeping, but annoyed them many ways
when in bed, so that Manare or some other priest used to walk up and
down the corridor all through the night to comfort the terrified men. In
the middle of dinner, one day, a young Englishman, called Thomas, was
struck so violently on his side that he turned pale and fell backwards.
The story resembles many told by Gorres, and repeated up to our own
times. Little novelty of invention is shown by these malicious spirits, and
they were not dispersed, it seems, at Loreto by any prayers or exorcisms,
till a letter came from Ignatius assuring his brethren their torments would
soon cease ; and this at once happened.
They combated the demon in other guise with less difficulty, and they
taught in all the country round Loreto. Fathers Manare and Montemayor
went to Macerata during the Carnival, and preached during the last few
days, with exposition of the Blessed Sacrament, as was the Jesuit custom.
They collected large congregations in the churches, and though they could
not prevent the performance of a very unedifying comedy, which was in
preparation, still such numbers thronged the confessionals, that the Fathers,
though busy from early morn till late at night, had to send many away
unheard. Ignatius was very solicitous about the official establishment of his
Order in Belgium. The- illustrious Louis de Blois, who was an intimate
friend of Father Adriaenssens, had paid a signal compliment to the Jesuits
by asking them to assist him in reforming his abbey of Liessies. Father

toO

PALACE, LORETO.
( The upper storey served as the first home of the Society in that town. )

Ribadeneira arrives in Belgium — 1555. 579
Goisson, afterwards Rector of the Roman College, was sent to give the
"Exercises" there. Louis de Blois, whose character, birth, and interest
with Charles V. gave him great weight, King Ferdinand, Cardinal Pole,
and Dominic Soto, united their efforts to those of the Jesuits themselves to
obtain for them a legal settlement in Flanders. The Regent, still guided
by Zwichen and hostile interests, referred their application to the University
of Louvain. Louis wrote a long letter and very laudatory of the Society to
Zwichen. "I trust that my wish," said he, "that these Fathers-may.be
able to found Colleges in Belgium, as they have done in other parts of the
Christian world, would be greatly for God's honour and the good of souls,
but I fear we are yet unworthy to receive this blessing from the Lord." 1
The abdication of Charles V. had now removed all authority from the
Queen Regent, and Philip was known to incline to the Society of Jesus ;
but Zwichen still held a high place in the royal council. Ignatius resolved
to send Ribadeneira into Belgium. He was then twenty-seven years of
age; he had not taken the vows of the Professed, but he was an extra
ordinary preacher; and Ignatius hoped that the reputation of his great
talents would excite a wish to hear him in the Court of Brussels — all which
happened as he had expected.
Pedro started on October 22, 1555, with a young Florentine, Francesco
Ghiraldo. He writes to Ignatius six weeks later : —
My very reverend Father in Jesus Christ,— May the infinite grace, and ever
lasting love of Jesus Christ for ever be our aid. Amen.
Last Saturday, the 7th of this month, we arrived "at Louvain, by our Lord's
goodness, brother Ghiraldo and I, strong and in good health, though somewhat
tired by the journey, during which our Lord, ever good and merciful to us, because
we were fulfilling your paternal orders, treated us like spoiled children; for we
had fine weather, good roads, and good companions when we wanted them. "He
saved us from many dangers and some unpleasant company. God be for ever
praised and blessed.
At Louvain we had much consolation in the society of our Brothers, especially
of Father Bernard Olivier, who expected us impatiently. The following Sunday
he preached in French extremely well before a large audience in the Church of
St. Michel. I was much pleased with his sermon. The same day I went to hear
a Latin discourse by an important personage who is accustomed to preach, and
it seems to me that it would need much patience to go a second time. There
is so much devotion in this place, so many sermons and preachers, that it is
astonishing, and makes one thank God. Last Sunday, the Feast of the Immaculate
Conception, at least five or six hundred persons approached the Holy Table, in
1 Cartas de San Ignacio, t. vi. p. 583.

580 Life of St. Ignatius Loyola.
the principal church 1 alone, and there were more than thirty" sermons in Flemish,
French, or Latin. So I am told it will surprise people less to hear me preach in
Latin than in the days of Strada, for then no one preached in that language. . . ¦
Yesterday we consulted with Master Bernard and Master Adrian 2 on the orders
you had given me, and we agreed that Master Adrian should speak to the Rector
of the University, who is full of goodwill to the Society, and to some other
friends, so that I may be invited to preach next Sunday. ... I am told, too,
the Spaniards who are studying at the' University want me to preach in our own
language. If I am asked, I shall not refuse; for I should like to practise
speaking in Castilian, and I may thus attract the attention of the Spaniards at
Brussels. At Louvain, Father Master Bernard tells me that the Senor Pedro de Zarate
thinks we had better do nothing till the Emperor is gone, and Father Araoz,
or some other Spanish Father, has arrived here; . . . but we agreed, Master
Bernard, Master Adrian, and myself, that I should return with Master Bernard
to Brussels, to lay the matter before the Don Pedro de Zarate and Alexis
Fontana, . . . and then return to Louvain. So yesterday evening we repaired
to Brussels. We went directly to the ' Don Alexis Fontana, and asked three
things : if the Emperor was returning to Spain ? ... if the King of England
(Philip II.) was going to that country? . . and how we could obtain leave
to preach in some church, as your Paternity desires, seeing that this city is in
the jurisdiction of the Bishop of Cambrai? . . . He answered that he thought
the Emperor would go, that he had even said he expected to keep Christmas
in Spain. But no one could tell the exact time; . . . but that the matter was
delayed, and the Queen of England had countermanded the fleet which she had
made ready to escort the Emperor.
He told us, secondly, that it was believed the King would go to England,
but not to stay long . . . because, having to govern Flanders, he could not
absent himself so soon.
The question of the preaching was postponed till next day, when he
and Bernard were to meet the Sefior Zarate at Fontana's house. Then
the letter goes on to give the result of this second meeting. Zarate and Fon
tana think no advance can be made while the Emperor remains, as Philip,
though nominally sovereign in Flanders, can do nothing without his assent ;
and as to the permission to preach, they dread the Bishop of Cambrai, and
still more the Emperor's sister, Maria, the Queen of Hungary.
It is thought certain that in a few days (the Emperor) will give Spain and
Sicily to his son Philip, as he has already given him Flanders; and then the
King, being master of everything, will do as he thinks proper. ... We have

1 St. Pierre.
2 Father Adriaenssens.

Ribadeneira's sermons at Louvain and Brussels, 1555-56. 581
determined, therefore, to return to Louvain, Master Bernard and I; and, when
the time is come, these gentlemen will give us warning. . . .
There seems to be much agitation in the Court, and discussion of grave
matters ; so that we had better follow the instructions you gave me, to be guided
by our friends who know the Court.
We recommend ourselves to the prayers of the Fathers Lainez, Polanco,
Madrid, and all the rest. The unworthy son in Christ of your Paternity,
Pedro de Ribadeneira.
Brussels, December n, 1555.
St. Ignatius depended much on the effect which Ribadeneira's eloquence
and his elegant Latinity would produce at Louvain and at Brussels. Bernard
Olivier related to him how his wishes were completely satisfied : —
From the first a larger audience collected round his pulpit than any Latin
sermon had ever attracted before ; the second and third time it was larger still.
The old preachers themselves were among the most eager to hear him. A famous
Doctor, named Amerot, who also preaches in Latin with great success, always comes
with his pupils. He made a formal visit to our preacher along with his cortege.
A worthy Spanish religious of the Order of St. Dominic, lately giving a sermon,
in another church, an hour before Father Ribadeneira commenced his own, made,
as he ended, a eulogy on the Latin orations of his colleague, and invited all his
auditors to accompany him to hear him, which they did.
The same friar, and several of different Orders, and several Spanish noble
men, have visited him here. A theologian has asked us two or three times, on
behalf of the faculty, for a copy of his sermons. Some wish they should be
printed ; some earnestly beg me to explain to them in writing the art with which
he composes and recites his discourses; many observe him with the utmost
attention, in order to imitate him.
Another letter says : —
The satisfaction Ribadeneira gives is greater than I can describe. . . . The
Regent of the Falcon l invited the Father to his table, where were the principal
masters of the Colleges, all eager to exchange a few words with him, so that if one
wanted to speak separately to him the others complained. ... In short, they give
him such marks of goodwill and friendship, that Father Ribadeneira and his
companion, Master Adrian, were astonished. The same Regent offered to receive
gratis as many young men as we wished to send to the schools of Louvain,
adding that he would consider this a great favour. He insisted on giving Master
Ribadeneira the key of his College, and of his own apartments, so that he might
visit him as often as he pleased. After supper almost all the masters accompanied
him home, carrying torches in their hands. . . . To-day a bachelor in theology
told me that all the University was talking of these discourses ; all, down to the

One of the Halls, of which the head was called Regent.

582 Life of St. Ignatius Loyola.
youngest scholar, spoke of them with enthusiasm ; the learned praised' him, eliam
usque ad miraculum. - . .
. But precious, far beyond praises, were the results that followed in the
lives of many of his hearers. The Chancellor Ruard more than once
thanked him for the spirit of piety thus kindled and the reforms accom
plished. And, as Ignatius hoped, the report of his wonderful eloquence
reached Brussels, and the imperial secretary, was desired to invite him,
through Zarate, to preach before the Court.
He preached (at Brussels) on the Epiphany, in one of the churches which .the
Spaniards commonly attend. The great Lords of the Court, all the King's Council,
and many more were there ; and, if we may believe Zarate, even the Bishop of
Triestej the most famous of the Court preachers, never had so large and brilliant
an audience. All were pleased with the substance and style of the sermon, arid the
utterance, action, and dignity bf. the preacher. - The King's confessor could not
sufficiently praise the doctrine and unction. Zarate and Fontana stayed after the
service to speak with those gentlemen, and told ns everybody had been charmed
with it and greatly edified. . Now, Sefior Zarate had before been mortally alarmed
lest Father Ribadeneira should hot answer the general expectation. He had "told
us anxiously and several times over that he must prepare himself well, for he would
be heard by fastidious ears. He afterwards told me the discourse was every way
excellent ;. so also said these Lords when we went to wait on them in your name.
The Father has received numberless marks of esteem and friendship from them.
... Of your reverend Paternity the useless servant, Bernard.
Louvain, fanuary 11, 1556.
The Count of Feria, Don Gomez de Figueroa y Cordova, afterwards Duke
of Feria,1 the most powerful nobleman at Court, offered Pedro a lodging in
his house, treated him as a son, and assisted his- efforts to procure an
establishment of the Order as a personal affair.
Don Lopez d'Alvarado wrote, some months later : — "As for the goodness,
piety, zeal, and good example of Father Master Ribadeneira, it is better
to say nothing than .say too little upon such an extraordinary subject.
The King loves him much, and Ruy Gomez, and others of the Council; but
the Count de Feria, and Don Alonzo d'Aguilar, his brother, cannot exist
an hour out of his sight." The letter is dated Pisa, November 10, 1556.
Ruy Gomez, Camerero Mayor and confidential friend of King Philip/
was the husband of the Princess of Eboli, well remembered by the readers
of Schiller. Figueroa was brother to Antonio de Cordova, who had already
entered the Society. His mother, Marchioness de Priego, daughter of the
1 He married, at the English Court, Jane Dormer. See her Life in the Quarterly Series.

RIBADENEIRA.
(From authentic Portrait.)

Death of Quintin Chialart — 1556. 585
Duke of Alva, protected it in Spain. He procured for Pedro an audience
of the King. Pedro delivered a letter from Ignatius. The King received it
graciously, and promised an answer.
But Zwichen was still influential, and he dreaded an Order expressly
devoted to the Pope, for the war between Philip and Paul IV. still seemed
unappeasable. Ribadeneira, doubtless counselled by Figueroa, sent a
memorial declaring that the Society of Jesus was wholly unconnected with
politics. The King fell ill. Pedro returned to Louvain and resumed his
Latin orations. Bernard Olivier went to Tournai, where his brothers in
religion, Fathers Quintin Chialart and Antoine Bouclet, were greatly
esteemed. The plague broke out in Tournai. The Jesuits, after their
custom, attended the sick, gave the Sacraments to the dying, and Quintin
soon caught the disease and died. Bernard replaced him. He also caught
the plague and died. The Fathers of the Chartreux took the utmost care
of him during his illness. They were in all times and places the faithful
friends of the Society.
Ribadeneira, after the departure of Bernard for Tournai, writes, June 21,
1556, to Ignatius — "As to myself, I have preached before a larger audience
than ever, including the principal persons in the University." He says
some have told him that the last sermon particularly has done great good,
and that many of the hearers have resolved to confess and communicate
every week. "I have been asked to teach the theologians the art of
preaching, and to print my sermons." But as he is obliged to remain
chiefly at Brussels, to push on this affair of the Colleges, he fears the
impression will not last long. "At Louvain there are some very learned
Spaniards, who have taken such an affection for the Society that they wish
to enter it; . . . one particularly, Master Ledesma, has surprising merit.
. . . Meanwhile he entreats me to recommend him to your prayers, for
he has so great an esteem for your Paternity, that he never ceases
thanking God for having sent such a man into the world."
Ledesma was a remarkable person. He was accounted one of the glories
of the University of Louvain. He had seen the lives of many Jesuits,
their zeal, humility, and charity. He was witness of the holiness of their
conversation. When Pedro arrived, he sought him immediately, and asked
endless questions concerning Ignatius. They were answered in the spirit
of loving admiration which overflowed in the heart of Ribadeneira towards
his Father; but when Ledesma saw the Constitutions, he was impressed
with deep reverence for the sagacity, genius, and piety contained in them,
and gave thanks to God. He was withheld for some time from entering
the Society by the fear of being controlled in the labours of his pen, for

586 Life of St. Ignatius Loyola.
he meditated a great work on science and theology. Pedro sbbwed him
that in the Order of Jesus all talents were cherished and employed, and
Ledesma entered the novitiate at Rome a few months later.
Even then he was not quite satisfied that he should be able to persevere.
He had doubts about the vow of celibacy ; he thought obedience too difficult ;
and till he thoroughly learned its application in the rule of Ignatius, he
frequently relapsed into hesitation. But when once entered, he became
as eminent for piety as he was for learning. The Fathers called him the
master of masters, and Lainez thought him superior to all the other pro
fessors in the Roman College ; yef he was remarkable for his attachment to
the small devotions, comihonly esteemed chiefly as aids to the ignorant — short
prayers, ejaculations, pious pictures, and the like. He would look on nothing
as insignificant that concerned the worship of the Creator ; and in composing
he wrote at the top of every page the names of Jesus and Mary. His admira
tion was great of Ignatius and of the Order. " I revere in it," he said, " not
a few miracles, but many ; not particular, but general ; not of some, but of all ;
not occasional, but continued." For he thought miraculous the charity that
united all as in one family ; the blameless and pure lives of so many men,
some very young ; the devotion that seemed to be inspired by the mere entering
into the Society, so that even the novices are sent on pilgrimages ; the eminent
humility of many among them who were noble, learned, highly honoured in
the world; their gift of moving hearts, even by- the countenance, and not by
the voice only; the wonderful conversions that followed the use df the
" Spiritual Exercises," and the fact that these had been composed by Ignatius
when he was yet a new and untrained man ; the fervour and copiousness of
the young Jesuits in their domestic sermons, often preached extempore.
When Ledesma was placed over the Roman College, fie said he cared
little for any scholars who were lukewarm in Religion, whatever their
attainments might be; and no books, even purely scientific, pleased him;
if wanting wholly in. the leaven of piety. He took pains to discourage all
particular friendships among the students, thinking these impeded the
flow of a general charity and goodwill; he condescended to the youngest
scholars, and composed for them books suited to children; he cared also
for the young men sent to the College as professors, and so directed them,
that each was under the guidance of some older and experienced Father,
and their instructions were so timed as to leave them at leisure for the
fulfilment of all the obligations of their rule. And so great was the venera
tion all felt for him, that he rarely had need to exercise his authority. He
acted out the principles of Ignatius with supreme success until his death,
during the Jubilee of Gregory XIII., in 1575.

Ledesma enters the Society — his life and death. 587
Ribadeneira "at Brussels was constantly employed in exhorting and
conversing with the nobles of Philip's Court, explaining the Constitutions
of the Society and Jesuit ways of life. For then, as ever since, misrepre
sentations were at work. Many did not know, and some refused to know,
what the Jesuits were, what they aimed at, what they did. It was often
a pleasant thing to make these explanations in the Spanish Court, for
Spain was a religious nation, willing to be moved and convinced. Among
the Flemings there was more disposition to the new doctrines. Zwichen,
the most important of all Pedro's opponents, had no leaning to these, but
dreaded in the Jesuits a political engine of which the Pope might hereafter
make use "against King Philip, and which might become a source of jealous
discontent among the clergy at home. But when Ribadeneira could
persuade any to examine and understand the Institute of Ignatius, they
were sure to pass from inquiry to admiration. Those who saw the
Jives of the Jesuits; their simple and self-denying habits, their energy
in doing good, their cheerful patience in bearing wrong; the clear and
prompt intelligence, the decision and perseverance with which they worked
out their aims,, — the highest that can be proposed for any human aspiration,
" The exquisite sense of all that they call Honour," 1 — needed no vindication
of their motives.
But there was still some political doubt, and both St. Ignatius and
Ribadeneira took pains to explain how the Jesuits are everywhere obliged
to keep aloof from party contests, and decline all secular interference.
This part , of their rule was of frequent application, for many princes and
magistrates desired to profit by their sagacity and influence. They were
enjoined always to have the loyalty of true sons towards the State which
then gave them shelter ; and in the last year of Ignatius' life, when another
siege of Rome was expected, the Jesuits, Fathers and Novices, assisted
with their hands in fortifying the city against King Philip. .Salmeron
was one of the first to carry his pickaxe and mattock to the walls.
When Ribadeneira was sent to Belgium in October 1555, Ignatius bade
him avoid complaining of the Pope, Paul IV, and to speak only of the
good dispositions he had shown on some occasions. Ribadeneira answered,
" He did not see how he could put a favourable interpretation on some
of his actions." "Then," said Ignatius, "you must say nothing at all,
and speak only of Pope Marcellus, who showed us so much affection." St.
Ignatius sent, by the saintly Bishop of St. Asaph, Thomas Goldwell, a
letter of introduction to his good friend, Cardinal Pole, for Ribadeneira.

Montesquieu.

588 Life of St. Ignatius Loyola.
On April 3, 1556, St. Ignatius wrote to Ribadeneira, then at the Court
of Philip at Brussels : —
From Cologne we are asked with much importunity to send persons who
will aid the common good of that city, in preaching and explaining the Holy
Scriptures, and in other literature. For although it remains firm in the Catholic
religion, it contains many who publicly sow evil doctrines, and few good; and
as they write to us, there is no one who teaches anything of theology. And
though I hope to have a larger number of persons to make a beginning of the
College which they desire to have there, in the meanwhile I wish that, having
read this, within three or four days you go to Cologne, unless his Majesty
or the Count Ruy Gomez have ordered otherwise, and that there you shall
employ yourself in preaching in Latin, or lecturing on something from the Sacred
Scriptures, as seems most advisable for the edification of the town.1
Ribadeneira did not get after all to Cologne, as he wrote to St. Ignatius
on June 21, for he was obliged to profit by the presence of Mary of Hungary.
But St. Ignatius did not live to see the royal permission in favour of the
Society in Belgium. Philip at last, on August 20, 1556, published a decree
legalising the houses of the Jesuits in the Low Countries. Ribadeneira
was not the only one who attributed this to the intercession of the Saint
before the Throne of God. For the King's verbal consent was given just
three days after the death of St. Ignatius.
The project of Zarate for Jerusalem still occupied him. A letter from
Ignatius shows that King Philip charged some commissioners to examine
the proposal, and the Saint believed he was inclined to favour it. But the
affair dragged, on. When Philip went to Flanders, the indefatigable Zarate
followed him. Ignatius was then very ill. Only a few weeks before his
death he wrote to Zarate that some Religious had asked him to renounce
formally the right given him by Pope Julius III. to found a College at
Jerusalem. But a person had left by will a rent of five hundred ducats
yearly for the College in Jerusalem, and he did not think that this
renunciation could be reasonably asked. " Besides," continues Ignatius,
" as no one knows what God our Lord may work by the unworthy means
of this small Society, it appears not consistent either with reason or
according to the Spirit bf God to shut the door against a College in the
Holy Land. And if I were to make the renunciation de facto, this would
not, as it appears to me, bind the Company hereafter. But I think I
could not do so with a safe conscience, though I see small prospect now
that a College will be founded there during my life. And it may more

1 Cartas de San Ignacio, t. vi. p. 219.

The Society authorised in the Low Countries — 1556. 589
easily happen that such a one should never exist than that I should bind
myself by a promise not to allow it."
The last words were prophetic. His successors made no use of the
Papal grant. Not many days after he had written them, he exchanged
his longing for that earthly Jerusalem which his soul ever yearned after,
for the full enjoyment of the Heavenly Sion.
Ruy Gomez continued to befriend the Society, and after Ignatius' death he
wrote to Ribadeneira from Greenwich, whither he had come on a mission from
King Philip, " that he was always watching an opportunity, but could not yet
persuade the Queen or Cardinal Pole that the wisest thing they could do
would be to summon the new Order to the help of religion in England and
Ireland." " I shall pursue this business," says Ruy Gomez, " so long as I have
any hopes of the Cardinal. He is a worthy man, but too moderate, and I do
not believe that moderation, though it is said to resemble temperance, will carry
us to Paradise. Pedro de Zarate will tell you the same thing." He recommends
Ribadeneira still to wait at Brussels ; " and," he writes, " if you cannot endure
this, buy two pounds weight of patience in the shop of Pedro de Zarate." 1
Zarate indeed must have needed all he had, for the long efforts with
which he pursued his favourite object ended in nothing but the good done,
let us hope, to his own soul.

1 Ribadeneira at last visited England in November 1558, when the Duke de Feria was sent
by Philip to the Queen, then dangerously ill. She died a few days after their arrival. Elizabeth
did not at first persecute the Church, and Ribadeneira, safe under the protection of the ambassador,
did all he could to maintain the faith, without other impediment than that of his own health, during
the winter. He returned to Brussels on March 17, 1559.

SAN BARTOLOMEO IN .SOLA. TEMPLE OF HERCULES. ST. MARIA IR COSMED.N. PONTE ROTTO.
VIEW FROM PONTE QUATTRO CAPI, ROME.

THE BLESSED CANDLE HELD BY ST. IGNATIUS AT
his death. — See Appendix.

CHAPTER VII.
THE END— THE COMPANIONS— THE CROWN— 1554-1622.
IN the summer of 1554, the health of Ignatius,1 which had always been
variable, began to give much cause for disquiet. His occupations were
now too onerous for him ; those about him advised him to take some one to
help him in the business of his charge. He had been formerly so earnest
in asking to be relieved of his charge, that they wondered why he refused.
Probably he considered it more trouble to direct another person than to act
himself. Soon after he recalled this refusal. Polanco wrote in Nov. 15 54
to Domenech, then Provincial of Sicily : —
Father Nadal was anxiously waited for by our Father, and by us more par
ticularly, who are the General's consultors for the general business of the
Society ; because on the one hand the multiplicity of affairs, from the increase of
our Society, and on the other, the many and, so to speak, constant sufferings of
our Father, which keep him almost always in his bed, and this last year particu
larly, make us want more help and relief for him than he has yet had. Therefore
we represented to him that it seemed desirable he should choose some one who

1 Ignatius wrote to St. Francis Borgia on August 20, 1554, that for two months he had not
left his bed four hours out of the twenty-four. - 59°

Cardinal-archbishop Quiroga and Ignatius. 591
would take over his place and powers in our Society ; and he bade all of us priests
who were now in Rome to assemble, so that each might offer the Mass for three
days, and pray and receive information one from another, if they required it, and
then should write the name of the person chosen by them on a slip of paper.
And the lay Brothers also assembled, and chose among the priests four who should
vote for them. On All-Saints Day we met, thirty-four in number, and found that
thirty-one or thirty-two voted for Father Master Nadal, and our Father confirmed
the choice. And the Father Nadal entered excellently well on his functions, and
lightened much the burden which our Father had to bear.1
Nadal did not wish to have any special title when he became the
Father's substitute, and in a few months Ignatius was so far recovered that
he could dispense with his services at home, and sent him back to Spain.
It was said that another motive was Ignatius' displeasure at Nadal's pro
posing alterations in the rules for the Colleges. He thought enough time
was not given for prayer, and wished an additional hour daily allotted for
that purpose. Novelties were intolerable to Ignatius. He had in former
years noticed, moreover, that tenderness to the weak was not Nadal's
characteristic. In March following he named Father Pezzano to be Pro
curator of the Professed House in Rome, where, for all temporal matters,
he supplied the place of the General.
It was one of the favours granted to Ignatius towards the close of his
life, that he was first acquainted, and afterwards intimate, with that successor
of the enemy of the Society at Toledo, who was to do them as much good
as the last Archbishop had done harm. The new Cardinal-archbishop,
Gaspar de Quiroga, came to Rome. " I was united in the closest friendship
with Father Ignatius," said he afterwards; "I have ever found him most
truly humble, gentle and patient, full of charity and of zeal for the glory
of God and the good of men's souls, and under all circumstances, pleasant
or grievous, fortunate or adverse, I have always seen the same cheerful
and pious gravity of demeanour, so that the habitual peace and calmness
of his mind was manifest on his features." Quiroga, in speaking of his
appearance, said that his countenance seemed radiant with a divine beauty,
as of one inspired, so that he never was satisfied with gazing on him.
His Religious describe him at this time as emaciated in body, but his
face retaining the remarkable expression and brightness of earlier life. His

1 Father Nadal arrived in Rome on Sept. 4. See Letter to Domenech from St. Ignatius,
Nov. 8, 1554, Cartas de San Ignacio, t. iv. p. 367. In a letter of Ignatius to Juan de Vega, Viceroy
of Sicily, on December 5 of this year (1554), he says : " I have had abundant occasions of great
gratitude to God for the trials I have had during the most part of the time I have been in bed.
Now, praised be God, I feel much better." And on December 28 he wrote to St. Francis Borgia:
" I am in better health than I have been for a year." Idem, pp. 388, 397.

592 Life of St. Ignatius Loyola.
body was not bent,, though his wounded leg was very sensitive to touch,
and he limped, yet his slow gait concealed this, and prevented it appearing
ungainly. His weakness obliged him frequently to transact business lying
on. his bed. His bald forehead was lofty and broad, and without a wrinkle ;
his eyelids were suffering from his constant tears, his eyes were sunken,
his hair and beard grey, his whole look "amiably grave, and gravely
amjable." But before his death, for some two years, relief from work
and from his acute pains,- filled out his face, and gave him an air of better
health.1 In spite of his great debility, he wished not to be spared in any way
not absolutely indispensable. Once a Father, seeing him much fatigued
by a visit to the Pope, would not speak to him on some affairs of the Society
till next day. Ignatius was displeased, and reproved him so sternly, that
the poor man did not venture into his presence for a week. When the
Pope sent him home from the Vatican on a mule, he used to return by
the Trastevere to avoid notice.
During these last months Alessandro Petronio, his friend and skilful
physician, was very ill. Ignatius went to his house, and found him asleep.
He went softly to his bedside, stayed but a minute, and then left the room
without speaking. As he shut the door, the invalid woke up, and calling
to his wife Felicita, asked her, "What was that bright light which had
filled the room ? " When she told him there was no light, only the presence
of Ignatius, he was greatly rejoiced. Shortly after he recovered.
This, the last supernatural incident related in the life of Ignatius,
reminds us to recall what has been said before, that his children as a body

1 No portrait has come down to us of the Saint, painted, at all events, during his religious life.
A certain painter of note, Morga (sic), tried once by stratagem to paint him while he was ill, a
short time before he died, but could not succeed. Giacomo Bassano is said to have taken him for his
model in a picture of Moses, when he was in that great painter's neighbourhood, nursing Le Jay.
Monsignor Alexander Crivelli is said to have employed an. artist to take the Saint's portrait by
stealth while he kept Ignatius in conversation. But nothing is known of either of these works.
After the Saint's death, Jacopino del Ponte, who had known Ignatius intimately, painted him as
he lay in his bier, and from memory removed the marks of death. A cast, moreover, was taken
in plaster, while a second was made in wax. Several painters made portraits from these, but none
of them gave any satisfaction. In 1584, Ribadeneira, then at Madrid, annoyed at the grotesque
portraits which were being produced, called in the royal painter, Alonso Sanchez de Coello, and
begged him to try and paint a fresh portrait with the aid of a bust made by a skilful sculptor, a
brother of the Society, and of the wax cast. Father Ribadeneira used to spend six hours a day
with Coello, helping him by suggestions ; and Cardinal Quiroga, the Archbishop of Toledo, the old
friend of the Saint, and many others who had known him, declared that it was a perfect resem
blance. But even Ribadeneira himself had to admit that this picture, which is at the residence
of the Jesuit Fathers at Madrid, had not that grace and sweetness of the original which no human
art could seize. Yet Coello was called the Velasquez of Philip II. 's Court. See Stirling's Spanish
Painters, 1848, v. i. p. 231, seq. See p. 547.

St. Ignatius' will and testament". 593

hesitated to claim for him a power of working prodigies; and he would
certainly have greatly resented such an attribute. All the remarkable
circumstances of this kind that it has been thought right to detail may be
set aside, if the reader so insists; the true sign and wonder recognised
by all in St. Ignatius, and which no one can fail to appreciate, is that of a
most noble, extraordinary, and saintly character, and of an admirable work.
Such incidents help us not only to form a picture of the times, which would
be very incomplete without them, but to realise the " communion of Saints,"
that familiar and frequent mingling, so to speak, of the material and spiritual
world, which makes the incomparable happiness of those who are in the
Catholic Church. But it is an entirely sober and reasoning happiness,
and the individual manifestations which have been here described form no
necessary part of her faith. We have the authority of a Jesuit of our day
for this assurance. " The Church seems to act , fearlessly on the principle
that these things are to be mistrusted until they are proved to be from
God ; they are disregarded, discouraged, made light of, hindered, forbidden,
without scruple ; and then, when they prove themselves, by ¦ their effects,
to be genuine and divine, they are not, after all, to be made much of."
And this was the rule of Ignatius himself.
About a year before he died, the Saint one day called a Father named
Giovanni Filippo Viti, under-secretary with Polanco, and said, " Write my
ideas on obedience, which I wish to leave as my will and testament to
the Society ; " and he dictated these sentences : —
1. On my first entrance into Religion, and at all times after, I ought
to entirely resign myself into the hands of the Lprd my God and of him who
governs me in His place.
2. I ought to desire to be ruled by a Superior who endeavours to
subjugate my judgment and my understanding.
'3. In all things wherein there is no sin I ought to do the will of my
Superior, and not my own.
4. There are three sorts of obedience : the first, when an obligation
is imposed upon me in virtue of holy obedience — and this is good; the
second, the simple command of the Superior, and this is better ; the third,
when I do a thing without waiting for an express command, because I
know that it will please my Superior — and this, is far the best of all.
5. I ought not to think whether he is the highest, the middlemost, or
lowest ; but bend all my devotion to obey, and consider it of first im
portance that he rules in the place of God, otherwise you strike a blow at
the virtue of obedience. 2 P

594 Life of St. Ignatius Loyola.

6. When it seems to me that I am commanded by my Superior to do a
thing against which my conscience revolts as sinful, and my Superior judges
otherwise, I ought to believe him rather than myself, unless I am otherwise
constrained by evident reasons. If I cannot persuade my mind and give
up my feeling and opinion about it, I must impart my doubts to two or three
persons of discretion, and abide by their decision. If I refuse to do this,
I am very far from having attained the perfection and the virtues required
by a Religious Life.
7. In a word, I ought not to be my own, but His who created me, and
his too who holds the place of Godj yielding myself to be moulded in
his hands like so much wax ; and whether as to writing or receiving letters,
conversing with persons, or keeping silence, being with this person or that,
and the like, I should place all my devotion and promptitude in doing
whatever is required of me.
8. I ought to be like a corpse, which has neither will nor understand
ing ; or like a little crucifix, which can be turned about at the will of him
who holds it ; or like a staff in the hands of an old man, who uses it where
it can best aid him, or puts it where it may best please him. Thus ought I
to be ready for anything in which my Order requires my help, and refuse
nothing which is ordered.
9. I must not ask, much less beg, the Superior to send me to any
place, or appoint me to any one office. I am only permitted to acquaint him
with my intentions or desires, but with entire abandonment of myself to
him, and a disposition to approve whatever he determines.
10. Nevertheless, in unimportant matters, such as going to the Stations,1
praying for any particular grace, and the like, we may ask permission, if
only one is ready to consider that to be best which is either permitted or
refused. 11. So, with regard to poverty, I must consider nothing as my own.
But as to the things which I use, I must let myself be treated like a
statue, which makes no resistance nor opposition to him who takes aught
away from it.2
These rules, which have been so often quoted and reviled, describe only
what is required in all religious associations. The sixth is a full answer
to the assertion that the Jesuits bind themselves to commit any crime at
the bidding of their Superior. It is in accord with the third rule, " He must
obey in everything wherein there is no sin." The rules of obedience are

1 The Seven Churches ; or the Stations, held in the various churches of Rome during the year.
¦ Bartoli, Vita di S. Ignazio, 1. iii. § 24.

St. Ignatius resigns his government to a commission. 595
not more strict here than those of other Religious Orders. The figures
used, of an old man's stick, a corpse,' a statue, are all applied by saints
who founded other Communities. Ignatius only borrowed from them.
The winter of 1555 was tempestuous. Nadal and Goncalez were called
for in Spain. Ignatius bade them embark without fear, for they would
have a fortunate voyage. It was noticed that the weather, which was
stormy when they sailed from Genoa, cleared upf and remained propitious
as long as they were on the seas.
As the summer of 1556 advanced, the maladies of Ignatius became
so much worse that those about him saw he had not long to live. He
himself knew it, and wrote to Dofia Leonora Mascarenhas, who had asked
him to pray for her foster-son, Philip II., that he had always remembered
that prince daily in his prayers, since he became king, adding, " I trust in
His Divine Majesty that, during the few days which remain to me, I shall
do so also more and more."
He said once to the priests about him : — " Three things I have especi
ally desired, and, thanks be to God,. I have seen them all granted to me:
that the Society should be established by the Pope's confirmation; that
the book of the ' Spiritual Exercises ' should receive the approbation of the
Holy See; and that the Constitutions should be completed, and observed
by the Order everywhere." Those who heard him, understood what this
meant. He would not allow Father Ahtoine Vinck, who had been very
zealous in the setting up of Colleges in Sicily, to come to Rome to be
received among the Professed, though it was unusual for those vows to
be made anywhere but in that city. Ignatius charged the Provincial
Domenech to receive the vows from Vinck, in order, he said, that he might
not be long absent from Catania. But others had come from greater
distances, and it was believed that our Saint knew that there would not be
time for the journey before his own death.
Some time after this he transferred the functions of his office to a com
mission formed of Polanco, Christopher Madrid, who, though not Professed,
nor hardly more than a Scholastic, yet had great weight in the Society,
and Nadal, recently recalled from Spain. Rome was full of the noise of
arms, and sick with fear of Alva, who was at its gates ; and St. Ignatius
retired to the house he had bought for the Society near Santa Balbina.
It was newly repaired, and the walls not yet dry. The summer heats were
excessive that year ; the Saint became worse, and after two or three days
of fever he caused himself to be carried back to Sta. Maria della Strada.
He wished doubtless to be again near his Brethren and his beloved
scholastics; it would not signify much to him that Rome was full of

596 Life of St. Ignatius Loyola.
distress and terror, —the people anticipated that their city would be again
taken and sacked. But Philip, while he made war on the Pope, professed
a humble reverence for him, and waited till Paul IV. saw that his situation
was desperate, and proposed terms of peace.
Polanco describes the last moments of Ignatius in a Circular Letter,
addressed to the Provincials, dated August 6, 1556 : —
The peace of Christ. I announce hereby to your . Reverence, , and to all
the brethren who are under you, that it has pleased God t0 ca^} to Himself our
blessed Father Master Ignatius, early on Friday, the last day of July. On the
eve of St. Peter's chains, those chains, were broken which bound him in the
flesh, and he was placed in the liberty of the elect.
God has heard -at last the longings of His holy servant. For though he bore
his pilgrimage and its labours with great patience and fortitude, yet he desired
for many years past to see and praise, in' the. heavenly country, his , Creator
and Lord, Whose Divine providence has left him to -us. hitherto, that his, work
in this our least Society, as it had been begun by' him, might the better progress
by his example, prudence, authority, and prayers 
Since your Reverence will wish to hear somewhat more in detail of the last
agony of our Father, now in gldry, you must know that it was very tranquil, and it did
not last an hour before we perceived that he had ceased to live. We had many in
the house who were sick, and among them Father Master Lainez and Juan de.
Mendoza, and some more, who were dangerously ill. Our Father also had, a
trifling illness, and suffered four or five days from a fever, but very slightly ; it was
even doubtful if there were still any fever or not, though he was then, as at former
times, extremely weak. In this condition he sent for me on Wednesday, and
desired me to tell Dr. Torres to attend him as he did the other patients;
for as we had not thought his indisposition serious, the others were taken more
care of than himself. Torres therefore did so, and another famous physi
cian, a friend of- ours, Master Alessandro, also- visited him every day. - The
next day (Thursday) he asked for me about the twentieth hour. [this would 'be
about four in the afternoon], and when he had sent the infirmarian out of the room,
said it would be well that I should go to St. Peter's, to inform his Holiness
that he was near the end, and had no longer hardly any hope of life; that
he begged his Holiness' blessing for himself and Master Lainez, who was also
in danger, and that if God our Lord granted them the mercy of being summoned
to Heaven, they would there pray for his Holiness, as they had done daily
on earth. I answered him, "Father, the physicians see no danger in this
illness, and I myself hope that God will preserve your Reverence yet some
years for His service. Do you find yourself so ill as this ? " : He answered
me, "So,, ill that nothing remains for me but to give up my soul." Still I
showed I hoped, as I really did, that he would live longer, _nd I said I would
do what he desired, and asked him if the matter could wait till Friday, because
I wanted to send letters that evening to Spain, by Genoa, and the post went out
on Thursday. He answered, " I had rather it were done to-day than to-morrow,

FUNERAL OF ST. IGNATIUS IN SANTA MAKIA DELLA STRADA.
(From .Engraving by Adrian Collaert.)

POLANCO'S ACCOUNT OF THE DEATH OF St. IGNATIUS — '1556. 599
and the sooner the better. But do what you think best ; I leave myself entirely
in your hands." To be able to say from the judgment of the physicians if
they thought he was in danger, that very evening I begged the principal
of them, Master Alessandro Petronio, to tell me. candidly if our Father were
in danger, because he had charged me to announce this to the Pope. He
answered me, "To-day I can say nothing about his danger; I will tell you
to-morrow." Under these circumstances, and as the Father had left it to me, I thought
it best in human prudence to wait till the Friday, to hear the opinion of the
physician. On that same Thursday, at one in the evening [nine o'clock, modem
time], Dr. Madrid and I were present at the supper of our Father. He ate
as well as he usually did, and conversed with us, so that I went to bed
without suspecting any danger from this illness. In the morning, at sunrise, we
found our Father was dying, and I went immediately in all haste to the Vatican.
The Pope manifested great griefj and gave him the fullest benediction that he
could, with all possible affection.
And so he gave up his soul most peacefully to its Creator, in the presence of
Father Doctor Madrid and of Master Andr£ des Freux, before the second hour
after sunrise.
We were all struck by the humility of the holy man. He was sure that
he was about to die, as is clear from what he had manifested on the previous
day. Never do I recollect hearing him affirm that anything was going to
happen with evidence of certainty, save on this occasion, and when, a year ago,
he promised that Providence would come to the help of Rome, a promise fully
realised. He did not wish to summon us in order that he might bestow on us
his blessing, nor to name his successor, nor to set his seal to the Constitu
tions, nor give any other indication, such as in like cases some of God's
saints are wont to afford. But as he thought so humbly of himself, and did
not wish the Society to ground its confidence on any other but God, he left
this world in the ordinary way. And perhaps he had obtained the favour from
God, Whose glory alone he had before his eyes, that no wonders should appear
at his death, just as in life he loved to conceal the hidden gifts of God, save a
few which he was bound to make known for our edification.
Divine Wisdom sometimes shows forth in His servants miracles evident
to the senses, that those of little faith and capacity may be nerved by them.
Sometimes, too, in place of miracles, He manifests the effects of great and
solid virtues, and sure evidences of His grace for the good of those whose eyes
are opened by the light of faith and of other spiritual gifts. And Providence
would seem to have employed this second method with regard to the head of the
Society, as He does with- its members all the world over, showing by the spiritual
movement, by the conversions, and religious progress, through the means of such
feeble instruments, in so many parts of the globe, whether inside or outside the
Society, that the "finger of God is here."
Bafe ter return to our subject. When our Father, was dead, we thought right to
embalm him as well as we could, and it caused greater wonder and edification
that we -found his stomach and intestines were empty and shrivelled' up, whence

600 Life of St. Ignatius Loyola.
the physicians judged his abstinence to have been great in former times, and
his fortitude also, since with such weakness he worked so hard and with such
bright and constant serenity. In examining the liver, -they found three small
stones, evidences of his austere life, and which testified how true was what the
good old man Diego d'Eguia said; that certainly our Father for long time past
was kept alive by a miracle. I, at least, cannot guess how, with a liver so
diseased, he could have lived in a natural way, if God our Lord had not made
up for this organic defect, and kept him alive, as he was necessary to our
Society. We deferred the interment of his holy remains till Saturday after Vespers.
The concourse of the pious, and their devotion, was great, though he remained
in the room where he had died. Some kissed his hand, some his feet, or touched
his body with their chaplets, along with our own Fathers. We did all we could
to keep off those who wanted to carry off pieces of his biretta or clothes.
They took away shoe-strings or night-caps and other things used by him, though
we gave nothing, nor even allowed this, when we were aware of it. Some
painters made likenesses or casts of him, which he had never permitted during
his lifetihie, though many had asked leave. In the sanctuary, on the Gospel
side of our own Church, we made a little grave, in which his body was
deposited, in a coffin, after we had said the office as customary. A great
stone was placed over it, which can be removed whenever it is necessary..
There his body will remain temporarily till another destination shall seem
proper for it.
Doctor Olave went to the Pope to announce the decease, and his Holiness,
who had shown his liking for the Society, through all the stages of his career,
offered hirriselfto.be a good Father, &c. Some of the most influential Cardinals
did the same, as well as many other friends who offered themselves liberally to
the Society. Praised be God our Lord, for He is our strength and hope. We.
have all offered the holy Sacrifice three days for our Father, though some of us were
impelled by a pious wish to ask his prayers, rather than to pray for him to God our
Lord. Nevertheless, all that reason counsels ought to be done everywhere, both
with regard to the three days' Masses, which need not all be for the dead, and
to the prayers of our lay Brothers.
We have not found any closed box or desk, except some little chests in which
those who waited on him kept a few clothes of his, some blessed beads, and Agnus
Dei, which he used to give away.
The circular then goes on to give details about the progress of the Society, its
Superiors, and the election of Father Lainez.1
Rome, August 6, 1556.
¦Fortunately the diligent researches of Father Le§zychi (Lancisius) have
left us further and interesting details of Ignatius' death. The Saint had been

, ' The original, in Archives of the Province S.J. of Toledo, was given for the first time in full
in the Cartas de San Ignacio, t. vi. p. 360, from which the above is translated.

lilKlfM

ALTAR AND SHRINE OF ST. IGNATIUS, IN THE CHURCH OF THE GESU, ROME.

Brother Cannicari's further details. 603

to confession and to Holy Communion on the Tuesday previous, July 28.
Brother Tommaso Cannicari, the infirmarian, who watched by the Saint's
bedside all the Thursday night, tells us, " Ignatius talked and acted just
as usual till midnight." From that time he became quieter, and did not
call for the Brother as often as before, but frequently he cried to Heaven,
"Ay Dios ! "— " O God ! " At daybreak two medical men and three Fathers,
who were also physicians, came to see the sick man. They felt his pulse,
and found that he was exceedingly weak, but they had no idea that he was
near his end. They bade Brother Tommaso to beat up two fresh eggs,
and cook them for the invalid. While the infirmarian was getting them
ready, Father Cristobal Madrid arrived. He touched Ignatius, and recog
nised that he was on the point of death. He sent off the infirmarian in all
haste to call Father Pedro Riera, Prefect of the Church, and the Saint's
confessor. Tommaso went at once, but he could not find Riera, and when
he came back he found that Ignatius had died meantime. The Fathers
privileged to be present besides Father Madrid were Fathers des Freux
and Torres. With them was Francis Tarugi, then a saintly courtier and
intimate friend of St. Ignatius, one day to become the spiritual child of St.
Philip Neri, and finally to ennoble the College of Cardinals by his virtue.2
A blessed candle 2 was held in the Saint's hands, and with the Holy
name of Jesus on his lips he passed quietly away. Cannicari only then
learnt that Riera had been sent for to give the last Sacraments. Ignatius
died in about seven minutes from the time the Fathers entered the room.
The illness was the deadly perniciosa — the malaria fever of Rome. Father
Madrid reverently bound up the jaw of his deceased Father, and the
body was vested in a chasuble.
The Fathers wept for him with a tender reverence, and a regret for
the delightful intercourse which was ever full of charity and edification ;
but they fully believed that his race was run, his mission accomplished,
and that he was henceforward to guide and intercede for his Society
in Heaven. Poor Lainez, who was confined to his bed, and whose life was despaired
of, read in the faces of the Fathers who came to see him the news which
they wished to conceal from him. " Is he dead, is our holy Father dead ? "
-he asked; and when they owned to the sad truth, he lifted up his eyes
and hands to heaven, and with impassioned words implored his friend and
1 Memorie della Congreg. dell' Oratorio, Giovanni Marchiano, Naples, 1692, t. i. p. 264.
3 This candle was enclosed in a crystal, which formed the upright of a candlestick of which the
rest was of silver gilt. It used to be kept in the infirmary of the Jesuits' residence at Brussels, and
was placed in the hands of the dying.

604 Life of St. Ignatius Loyola.
Father to take him to himself. But Ignatius had far other wishes. Lainez
at once got better, and lived to be elected General in his place.
The remains of the Saint were translated in 1587 to the new Church of
the Gesu, which the princely liberality of Cardinal Alexander Farnese built
in place of Santa Maria della Strada. After . the solemn canonisation of
1622 the body was transferred to the gorgeous ' chapel designed-' by the
architect,' painter, and master of perspective, the lay-Brother Pozzi.. Few
works exist of a time of lavish splendour and debased art wherein all
the characteristics of the period are more fully developed.
Four others of the first associates of Ignatius survived him. Of Rodriguez
we have spoken already. Salmeron and Bobadilla were absent from Rome
when he died. Lainez was chosen by the unanimous voice of the Society
to take the place of Vicar-General until, another General could be named;
and this, from the troubled state of Rome, was deferred for two years.
Lainez afterwards, in 1558, became the second ^General. Profoundly learned, .
marvellous for his memory and his eloquence," calm by nature, but on fire
with zeal, and -long living in the closest intimacy with Ignatius,, he was his
worthy successor, and carried on the Society of Jesus in the full aim and
spirit of its founder. He was again Papal theologian at ¦ the Council of
Trent, and spread his brilliant reputation for argument and oratory in France
at the conference of Passy, where Theodore Beza disputed with him in the
presence of Catharine de' Medici and all the French Court ; and if he con
vinced few who were not of his own opinion already, it was much that he
made no new enemies, and parted courteously from Beza and the Protestants
who accompanied him.
Paul IV. renewed the attempt to make Lainez Cardinal, and desirous
to attach him closely to his own person, ordered him to take up his
residence in the Vatican. Lainez obeyed for one night, and then returned
to Sta. Maria; and Paul desisted from imposing upon him these unwelcome
honours. Lainez died in 1 565, during the Papacy of Pius IV.
Broet, as the eldest of the Professed Fathers, presided at the election of
Lainez. It was a common saying of his that all his life he had- been asking
of God the grace of humility, but he had not yet attained it. Once travelling,
as usual, on foot from Billom to Paris, he came to a village where several
men were thrashing grain. They mocked his- mean attire, and heaped abuse
on him. Possibly they were sectaries, irritated by his clerical dress. He
stood slightly leaning on his staff, till they seemed to have said their say :
then rejoined, with a pleasant countenance, " God bless you, my children, and
show you all goodness."
He lived to see five Colleges for the Jesuits founded in France. His

F|IWffiWliiVf — - -m --::-: '^j^"' ""^ "^^— - ^j vafc.-^ .-g.: ~

CANONISATION OF ST. IGNATIUS IN ST. PETER S, ROME,
(From ancient authorities.)

Lainez, Broet, Salmeron, and Rodriguez. 607
death was suitable to such a life. When the plague was rife in Paris, he
attended the sick, refused to leave the Hotel de Clermont, sent away the
Community, and he himself remained with two lay-Brothers, one of whom
shortly after died. Then Broet caught the disease, shut himself up, not
allowing the lay-Brother to attend him, and died quite alone on September
14, 1562. He had first written on a paper, left conspicuous on his table,
a notice that he had touched certain objects in the house which might
communicate the infection.
The lay-Brother sent word to Billom that the Provincial was ill, and
Ponce Cogordan, who was his socius, came immediately; but he found only a
silent house : the lay-Brother too had caught the plague, and both were dead.
Salmeron continued to reside at Naples, eminently successful, esteemed,
and persecuted ; and it is odd to see how the type of persecution is carried
on in Jesuit history from the beginning. Salmeron was accused of causing
an old lady to leave the Company a large fortune, and a song was sung
about the streets — Che il Padre Salmerone
E davvero un gran briccone.
But it came out after a time that the whole story and its details were alike
an invention of the enemy. Then he was accused of becoming one of the
Illuminati; a disciple of Bernard Ochino, and a declared heretic. He lived
down all these calumnies, but they must have sometimes harassed him.
In old age he was summoned to Rome to preach in Advent before Pope
Gregory XIII. ; and this was his last absence from Naples, and his last
appearance in the pulpit. He died soon after, in 1585, uttering the words,
"Laetatur anima mea," thankful doubtless to escape from the opposition
which he knew must follow the Society through all time.
Bobadilla, the .youngest of the ten, outlived the others, and lived on in
Sicily and Naples, useful and judicious in directing the establishments there.
St. Ignatius used to call him the "hypocrite," because he hid such sterling
goodness under so careless an exterior. But owing to his active life he fell
away strangely from the spirit of the Order, and after the election of Lainez
as Vicar-General claimed for himself and the surviving first companions of
St. Ignatius the right to share authority with the Vicar in the Society. But
in spite of this outburst of his fiery temper, years and experience calmed
his judgment, and he never slackened in his work till at a great age he
came to die at Loreto on September 23, 1580. Simon Rodriguez had -
gone before him, dying in the Jesuit Professed House at Lisbon, on
July 15, 1579.

608 Life of St. Ignatius Loyola.
We are unwilling to close these few words respecting the earliest
companions of Ignatius without some mention of Ribadeneira, long the
torment and the favourite of the Community, then one of its most brilliant
and useful members, treated by Ignatius with an indulgence that makes one
think the master was thankful for a pupil towards whom he could relax
something of his habitual self-repression without reproach. When Pedro
came to Rome, two years after his beloved patron's death, having failed in
the attempt to obtain an introduction for the Jesuits into England, he was sent
to Palermo, received there with the love and reverence he had deserved in
former times, and witnessed the murder of the Jesuit Father, Venusti, whose
assassin took refuge in the College of the Jesuits, and was helped by them
to fly into some foreign country, where it was said he ended his days in true
repentance. In 1565 the death of Lainez summoned all the Provincials and
Assistants to Rome. His successor, St. Francis Borgia, named Ribadeneira
Rector of the Roman College. When he entered on his office, he made,
in the presence of all the inmates assembled in the refectory, a humble
acknowledgment of his own unfaithfulness to the graces bestowed upon him.
He kissed the feet of all ; and then, kneeling down before the Crucifix and
throwing back his mantle, he scourged himself during many minutes. After
this extremely uncomfortable inauguration, we can well understand that
the energy and devotedness of the teachers were responded to by the
docility of the scholars; and it was not unintelligible praise that Lord
Bacon bestowed when he said some years later, "As for education, look
at the Jesuits, there is no training beyond that."
When Pedro's health obliged him at Father Everard Mercurian's order to
return to his native country, he had a mother who longed to see him once
more. The day when he landed at Barcelona she expired at Seville. He had
still relations living, from whom he had not, like St. Francis Xavier, thought
it necessary to estrange himself; Alonso, a younger brother, and two sisters,
one of whom, Isabella, a nun at St. Clement's in Toledo, seems to have been
an unhappy person. Her brother consoled her with pious affection. There
were lawsuits and money difficulties in the family, and Pedro, as the eldest son,
did what he could to remove them. But the unfailing destiny of persecu
tion and trouble kept the Society in Spain then, as elsewhere and always,
meeting malicious attacks, and warding them off with charity. Dionisio
Vasquez, who had broken Pedro's leg when they were both children, and had
since entered the Society, endeavoured now to divide the Spanish Colleges
from Rome ; -Melchior Cano renewed his old hostility ; the " Ifiigistas " were
again called Alumbrados, concealed heretics and enemies of the King of
Spain; even Cardinal Quiroga, who seemed personally as much attached

Ribadeneira's - later life— 1609-1622. 609
to Ribadeneira as he had been to Ignatius, allowed three Jesuits to be
imprisoned by the Inquisition. The determination to separate the Company
in Spain from the jurisdiction of the General in Rome, was almost declared
by the Court, and the Inquisition, and was supported by a small and turbulent
party among the Jesuits themselves. Sixtus V. was not a Pope to tolerate
dictation or encroachment ; and Acquaviva showed him good reasons why
he should insist on the cause of the Society being judged by the Vatican
itself. The General bade his subjects submit themselves personally to the
Inquisition, but not their Constitutions and Rules. The prisoners were
at last liberated; still the King was bent on reducing the Jesuits under
his sole authority. The Inquisition interfered With their writings and their
missions in foreign countries, but Ribadeneira said that no persecution
they had ever suffered so much alarmed him as when Philip II. prevailed on
Clement VIII. to make Francisco Toledo a Cardinal. He was in every way
worthy, but the precedent was only the more dangerous. Then came the
courtly favour shown to Herman de Mendoza, who at last procured for
himself the bishopric of Cuzco, in Peru ; but there returning to the Order
from which he had shaken himself free, became again a fervent Jesuit,
living in their house and conforming to their rules. Then followed the
book of Molina on " freewill and grace," which was the pretence or cause
of such long and bitter controversy, not quelled by the Congregations " De
Auxiliis" held at Rome during five years,' and concluded without any
conclusion by Paul V, who left both parties free to maintain their own
opinions. Then, finally, the Life of his dear Father, which Ribadeneira
had written, was attacked by Litho1 Misenus with true Calvinistic
virulence; and after this came repose and consolation. The latter part
of Pedro's career was made delightful by the canonisation of St.
Ignatius, which he saw nearly completed; and he closed his literary
labours by the "Flos Sanctorum,"2 which was everywhere welcomed
and applauded, and his "Confessions," not printed till after his death
in 161 1. He was the last survivor of those who were contemporaries of
the Saint. One of the greatest consolations of his closing days had been
no doubt to witness at Madrid the splendid festivities which welcomed the
Brief of Paul III., who on July 27, 1609, decreed to Pedro's dearest Father,
Ignatius Loyola, the honours of a Beatus. To obtain this had been the
aim of all Ribadeneira's efforts since the death of the Saint, and this success
cheered him, in his broken health, during his two remaining years on earth.

Stenius or Stein.
2 Lives of Saints, written in the form of sermons. 2 _

6io

Life of St. Ignatius Loyola.

Thirteen years later, with three other Spaniards, with St. Theresa, and
St. Isidore, and St. Francis Xavier, his well-loved brother in arms, the
highest honours of the Church Catholic were decreed to St. Ignatius de
Loyola, in the Vatican Basilica, on March 12, 1622, by Pope Gregory XV.
And the splendours of that ceremonial in St. Peter's were reflected with
almost equal magnificence in every Catholic capital of Europe, and even in
the far-off Indies, East and West — scenes, all of them, of the triumphs of
the humble soldier, through that Society, in which he ever lives as its
founder and father.

APPENDIX.

Title-page. — Vignette.
Lovola.

Device of the Loyolas over the door of^the Santa Casa of
Aymer Vallance.

Page 4.— La SANTA Casa, Loyola, birthplace of St. Ignatius, showing the cloister
attached to the wall of the college which encloses and masks it. The house
was given to the Society, under agreement of May 4, 168 1, by the Marquis de
Alcanices, descendant of St. Ignatius, on the condition that it should remain as
it was. H- C- Brewer-
page y.  AZPEITIA, with distant view of Loyola. In the church to the right— the
parish church— of which the Loyolas were the patrons, is, the font in which
St. Ignatius was baptized.- The small building on the hillside to the left of the
steeple is a chapel which St. Ignatius used to salute as he passed with a " Salve
Regina," and this practice is maintained to this day. H. C. Brewer.
Pace 13 —LOYOLA. General view of the church and college. The Santa Casa is to
* the spectator's left, adjoining the church. Only a portion of the low roof can be
seen over the wall which masks it. The upper portion of the wing to the right
was only completed in 1888. Louis Wam-
Paee 18 —The Santa Casa. A loophole for a small culverin can be seen in the
basement. The last window to the right lights the room in which the Saint lay
during his illness. Beneath it, on the next floor, is the chapel, and the place
of his birth. Louis Wa"U
Page 19.— Pamplona. General view from the east. H. C. Brewer.
Page 2 1.— PAMPLONA. Bridge over the Arga. View from the west. Louis Wain.
Pare- 3..-BASILICA, Pamplona. Built upon the portion of the ancient bastion of the
S citadel, where St. Ignatius wasVmnded, and of the ditch into which he fell
when his leg was broken. It is near the gate of San Nicolas. £™«^
made on the spot.
PaPe V -INTERIOR OF THE HERMITAGE OF S. DlSMAS, Montserrat, the cell of Fr-
* Chanones, O.S.B., who heard St. Ignatius' general confession, and w.tn whom
hes'yed'on his visit to the sanctuary. The walls and roof of the chapel in
which the Saint made his confession still exist. After Labor*. H. C. Brewer.
General view from the east. Louis Wain.

page 33.—ABBEY and Church, Montserrat.

Pap 37._ Abbey and Church, Montserrat, from the south.

Louis Wain.

612 Appendix.

Page 41. — Old Cloisters, and Ruined Church of the Vigil of St. Ignatius,
WITH ITS DOORWAY, Montserrat. This was the church in which St. Ignatius
made his vigil before Our Lady. It was abandoned for the new church which
was built in 1562, now standing. The old church was blown up by the French
in 1 8 12. H. C. Brewer.
Page 45. — CROSS of Tort, Manresa. One of three crosses of the fourteenth century
on the old highroad to Barcelona. Upon this one is inscribed, " Here St.
Ignatius had a vision of the Blessed Trinity, 1522." ' The sexfoil cross was blown
down from off its shaft by a storm, and was placed in the entrance to the Sacra
Cueva. H. C. Brewer.
Page 48. — Our Lady of Villadordis, Manresa — Villa-hordeorum — so-called from
the rich barley crops — about a mile and a quarter from the town. An ancient
pilgrimage, from before the fifth -century, to a statue of Our Lady — the health
of the weak. The stone on which the Saint knelt at the portal is still reverently
preserved. Close by is the farm where St. Ignatius left as a souvenir his girdle
of gladioles, with a promise that the owner should never know wealth or poverty
— a promise fulfilled to this day. The relic is kept by them at Navarcles, a
few miles off. H. C. Brewer.
Page 49.— General View of Manresa. H. C. Brewer.
Page 53. — La Santa Cueva, Manresa. Exterior. The cave of St. Ignatius is in
the four last bays of the long fagade to the left. The four windows to the
right are of the gallery leading to the cave from the aisle of the church, which
occupies the rest of the facade. Above, to the left, is the House of the Third
Probation, to the right of the clerestory of the church. A still loftier building
now rises over this, 1 89 1, a house for retreats. The rich carvings have reference
to the Book of the Exercises. The property came to the Society of Jesus ip 1 603.
In 1645 the church was begun, but it was not finished before the expulsion of
the Society from Spain, and was only reopened for worship in 1843. H. C. Brewer.
Page 56.— Sacra Cueva, Manresa. Interior, showing the marble' altar which repre
sents St. Ignatius writing the Exercises, by the Manresan sculptor, Francis
Grau. The door to the right of the altar leads to a little sacristy, and thence
by a corkscrew stair to the House of the Third Probation above. The original
opening to the left is blocked by a wall. H. C. Brewer.
Page 60. — Statue of Our Lady and Child, Dominican Church, Manresa.
Formerly over entrance to Dominican house ; afterwards taken into the church.
It was broken in pieces by the revolutionists of 1835, and since restored.
Page 65. — High Altar of El Seo, Manresa. The principal church of Manresa,
called El Seo, is still much in the same state in which it was at the time of
St. Ignatius. Local tradition says that he visited this church, St. Dominic's, and
the Carmelites every day during his stay. The building is a fine example of
fourteenth-century Gothic work, and contains a splendid high altar, with an
ancient Retablo and a statue of Our Lady de la Alba. Under the high altar is
a crypt. H. W. Brewer.
Page 71. — Capilla del Rapto, Chapel of the Rapture, Hospice of Santa Lucia,
Manresa. In the foreground, the old church of Santa Lucia, with holy water
stoup used by the Saint. Within the arch, to the left, is the site of room of St.
Ignatius, which looked out on the chapel, and where he had his marvellous trance
now represented by a statue of the Saint. A chapel was built over it in the
seventeenth century, within the walls of the ruined hospice. It was restored in
1833. The present Gothic structure was completed and consecrated on August

Appendix. 613

31, 1885. The date of the rapture, as given by Father Fita, was from April
5-12, 1522. H. C. Brewer.
Page 72. — Crucifix of St. Ignatius, Manresa, now in the possession of the Jesuit
College, Manresa. St. Ignatius gave it to Juan Pascual on his return from
Jerusalem, and it was kept at the Jesuit Church of Belen, Barcelona, till the
suppression of the Society. H. C. Brewer.
Page 75. — Port of Barcelona, in the time of St. Ignatius. The actual place of
embarcation was on the shore above the wall and tower projecting into the
water. After Br aun' s " Civitales orbis terrarum ;" an engraving of 1550 in
the Bodleian. H. C. Brewer.
Page 79. — Adrian VI. From an engraving in the Hope Collection, Oxford.
Page 81. — Piazza San Marco, Venice, Arcades of the Procuratie Vecchie, the palace
of the nine procurators of the Republic, the next in authority after the Doge.
It was built in the close of the fifteenth century. The Procuratie Nuove, on the
opposite side of the Piazza, were begun in 1 5 84. H. C. Brewer.
Page 87. — Mosque of the Ascension, Mount of Olivet. Built over the traditional
site of the Ascension of our Blessed Lord.- H. C. Brewer.
Page 91. — Hermitage de la Trinidad, Montserrat. Louis Wain.
Page 97. — SANTA Maria DEL Mar, Barcelona. Principal entrance. It is one of the
most ancient religious foundations in the city. Formerly _on the seashore,
hence its name. The present building is of the fourteenth century. H. C. B.
Page 103. — Puerta Nueva, New Gate, Barcelona. It was near the cathedral, but is
now destroyed. From Laborde. Louis Wain.
Page 115. — Front View of the Santa Cueva, Holy Cave, Manresa, showing the
building enclosing the cave, the corridor leading to it, and the church, with the
House of the Third Probation. The natural rock shows the lines of the fissures,
of which the Santa Cueva is but a portion. Louis Wain.
Page 124. — College de Montaigu, Paris. Courtyard. Site now occupied by the
Bibliotheque Ste. Genevieve. From an old engraving of 1779- H- C- Brewer.
Page 129. — University Buildings, Salamanca. Erected from the designs of the
eminent architect, R. Gil de Hontafion. v H. C. Brewer.
Page 134. — Old College, Ste. Barbe. Gateway and courtyard. Site now occupied
by the new college. From a sketch made immediately before the destruction in
1830. H. W. Brewer.
Page 135. — Saint Jacques de Compostella, Paris. The building was destroyed
about 1810. Restored by H. W. Brewer from an etching by Israel Silvestre,
and a lithograph by Pernot in " Le Vieux Paris." H. W. Brewer.
Page 141.— The Quartier Latin, Paris, in the time of St. Ignatius. Restored by
H. W. Brewer from Oliver Truchet, 1550; Sebastian Munster, 1550 {wrongly
dated 1500); Belforest, 1575; Vassalieu {or Nicolai), 1550; and others.
Page 149.— Antwerp, time of St. Ignatius;. The house of be Cuellar, wherethe Saint
stayed, was at the corner of Long New Street and Lombard Street, nearly oppo
site the church of St. Jacques. Behind it was the convent and church of St.
Clave. The cathedral was completed at the time of St. Ignatius' visit, but a fire a
few years afterwards destroyed the roof and central lantern, which are here re
stored. The Bourse was probably in construction, and was finished during his
lifetime St. Gertrude, with its lofty spire, was destroyed at the time of the
French Revolution. The chief authorities employed for the restoration by Mr.
H W Brewer are Aitzinger, Someren and Ravestein, Hollar, and the old plan
of Antwerp of 1565. H- W- Brewer-

6 14 Appendix.

Page 154. — Charterhouse, London. The little doorway in the illustration is in
what is called the " Wash House Court," which contained the cells and work
shops of the lay-brothers. The door opens into a monastic workshop which has
entirely escaped modernisation. Six of the Brothers gave their lives for the
faith on Tyburn. From a sketch on the spot by H. W. Brewer.
Page 155. — Austin Friars and Broad Street, London, in the time of St. Ignatius.
The house of the Spanish ambassador formed a portion of the monastery
(see Chapuis' letters), and it was called, after the' Reformation, " Winchester
House," from which was derived the names of Great and Little Winchester
Streets. The Spanish colony in London was situated in this neighbourhood —
in fact, it was the locality of foreigners of all nationalities. After the Reforma
tion the Priory Church was handed over to the Dutch, and the Hospital Church
of St. Anthony, shown in the immediate foreground, was given to the French
Protestants. Restored by H. W. Brewer, after Van Wyndgard's View of London,
circ. 1522 ; Aggas' Map of London, circ. 1560 ; Vischer's Views of London, an.
1 61 6 ; and unpublished drawings in the Guildhall Library.
Page 165. — Church of Austin Friars, London, in 1890. The nave of the church
alone is standing, and is used as a Dutch place of worship. The choir and
transepts were converted into stables by the Marquis of Winchester of Eliza
beth's days, and were pulled down after the fall of the beautiful central
spire. Prom a sketch made on the spot by H. W. Brewer expressly for this
work.
Page 166. — House of Xavier, Navarre, in which Francis Xavier was born. It is a
few miles from the French frontier, in the extreme west of Navarre, four miles
east of the town of Sanguesa. It was given to the family by Thibaut, King of
Navarre, in 1252. H. C. Brewer.
Page 171. — College of* BEAUVAIS, Paris. The only old college chapel left in Paris.
St. Francis Xavier was lecturing in the college in 1536, Bobadilla being one of
his pupils. It was founded in 1365 by Jean de Dormans, Bishop of Beauvais,
and the chapel was built by his nephew, Miles de Dormans. Frotn a sketch of
H. W. Brewer ; and from Guilhermy, " Itineraire ArchMogique de Paris."
Page 176. — Chapel of Les Martyrs, or Le Martyre, Montmartre, Paris. A
priory dependent on the Abbey of Montmartre, now destroyed. A convent
chapel is built over the site in the Rue Marie Antoinette. Traditional scene
of the martyrdom of St. Denys and his companions, and the place wherein St.
Ignatius and his companions took their first vows. The altar at which the vows
were made was situated in a chapel below the choir. Restored by H. W. Brewer
from Lenoir.
Page 1 79. — Les Jacobins, the Dominican House, Paris. The Ecole de St. Thomas,
which formed part of the convent, was the school of divinity frequented by St.
Ignatius and his companions. The Dominicans got the name of Jacobins be
cause the house was in the Rue St. Jacques. The library of the Dominican
Novitiate in the Rue St. Honore" was occupied by the club of the extreme demo
cratic party in France during the Revolution, and from it the club took its name
of Jacobin. Restored by H. W. Brewer from Israel Silvestre, Lenoir, Violet le
Due, Sr'C.
Page 185. — Notre Dame des Champs, Paris, now destroyed, but a new church is
built on the old site. It was formerly an Abbey Church of the Benedictines of
Marmontier, and was called Notre Dame des Vignes. It was, however, given
over by its original possessors in 1604 to the Carmelite nuns of St. Theresa's
reform. After Per not and Israel Silvestre. H. W. Brewer.
Page 189. — Doorway of Cathedral, Valencia, called Puerta de Palau. The four
teen heads on the corbels are said to represent the seven couples who were
married after Valencia was delivered from the Moors. H. C. Brewer.

Appendix. 6i>

Page 193.— Facade of the Church of Loyola. h. W. Brewer.
Page 199.— Gate of the Cid, Valencia, now destroyed. From an engraving in
Comte LaboraVs "Espagne." £ouis Wain.
Page 204.— Charterhouse of Val de Cristo, founded by Don Martin, the second
son of Peter, King of Aragon. It was finished in 1385. The prince in a dream
had seen the horrors of the last day, and to propitiate God, chose this spot,
which, being surrounded by lofty crags, was supposed to be like Jehosaphat,
wherein to build a Charterhouse. It is now used as a paper manufactory. H. W. Brewer.
Page 209. — Church of SS. Giovanni e Paulo, Venice. The adjoining hospital was
one of the two wherein St. Ignatius and his companions served the sick and poor.
The Scuola di San Marco, to the left of engraving, now forms part of the old
hospital, which is at the back of the Scuola. H. C. Brewer.
Page 215. — Paul III., after Titian. From an engraving by Philip Galle.
Page 220. — S. Giacomo, Piazza Navona, Rome. Formerly the Spanish hospice, in
which St. Ignatius stayed on his second visit to Rome, was attached to this
church. From Letarouille. H. W. Brewer.
rage 225. — The Piazza de' Signori, Vicenza, where St. Ignatius and his companions
preached. The Palazzo del Consiglio on the left, with its graceful arcades, is
one of Palladio's earliest works. Opposite to it is the Loggia del Delegato, also
by Palladio. Both are subsequent to St. Ignatius' time. The Duomo, whose
cupola is seen in the background, is earlier. H. W. Brewer.
Page 229. — Albaneta or. Albanetta, a dependency of the Abbey of Monte Cassino,
whither the monks used to go for change of air or deeper retirement. It is half
a mile down the mountain, and to the west of the monastery. It was founded
early in the eleventh century, and in 148 1 was the Novitiate of Montecassino.
Tradition says that St. Thomas of Aquin stayed there. The cell occupied by
St. Ignatius was turned into a chapel. Cardinal Capecelatro, in his Vita di
San Filippo Neri, vol. i. 1. 1, cap. 2, p. 81, thinks that St. Philip must hive
been attracted there by the silence and by the beauty of the position. It is
now confiscated, and in ruins. Louis Wain.
Page 233. — Chapel of La Storta, near Rome. On the highroad from Rome to
the north, some eight miles from the city. From a sketch on the spot made
expressly for this work. Louis Wain.
Page 236. — Monte Cassino. Celebrated Benedictine abbey. Drawing made on the
spot expressly for this work. Louis Wain.
Page 240. — Ruins of Refectory, Albaneta. From a water-colour sketch made
specially for this work. H. C. Brewer.
Page 241. — Venetian Palace, Rome. Scene of the first interview of Paul III.. and
the companions of St. Ignatius. View also shows the old church of St. Mark,
one of the few Gothic churches in Rome. Paul II. (Barbo) began the palace
while yet a cardinal, and finished it when Pope in 1464. He came to live
there, and it was inhabited by Paul III. and other Popes till the time of Paul V.
The Churqh of St. Mark served as a Papal chapel. It was afterwards given to
the Republic of Venice, and thus passed into the hands of Austria, to whom it
now belongs. H. W. Brewer.
Page 247. — TORRE del Melangolo, Rome. House once occupied by St. Ignatius,
and in which he bade farewell to St. Francis Xavier. From drawings made on
the spot expressly for this work.
Page 253. — S. Maria Maggiore, Rome, time of St. Ignatius, showing the two tem-
pietti — one containing the altar of St. Gregory, with the Madonna di S. Luca

616 Appendix.

to the left, and that of the Relics to the right, — the. ancient high altar and.
ambones. Restored by H. W. Brewer from " Basilica S. Maria Majoris,"
Paulus de Angelis, Rome, 1621.
Page2$a.. — Altar of the Crib, Santa Maria Maggiore, Rome, at the time of St.
Ignatius. The chapel, the work of Innocent III. and Honorius III., was moved
bodily by Fontana, at Sixtus V.'s order, to its present place under the altar Of
the Blessed Sacrament. Restored by H. W. Brewer from Fontana's " Tras-
portazione del Obelisco e Basilica di Santa Maria Maggiore."
Page 265. — Castle of the Popes at Tivoli. It was built by Calixtus III., and
was frequently used as a summer residence by his successors. Alexander VI.
strengthened the fortifications. Paul III. spent the summer of 1539 there.
From a water-colour drawing made on the spot expressly for this work. Louis Wain.
Page 271. — S. PiETRO in Montorio. Franciscan missionary-house. The church,
erected by Constantine, was rebuilt by Ferdinand the Catholic from designs of
Baccio Pintelli, 1500. From sketch made for this work. H. C. Brewer.
Page 272. — Ponte Sisto, Rome. The bridge designed by Baccio Pintelli, 1473.
From a water-colour drawing made expressly for this work. Louis Wain.
Page 277. — Old St. Paul's outside the Walls, Rome, time of St. Ignatius. The
altar where the .Saint and his companions took their vows was against two columns
to the left of the high altar, at the left-hand side of the drawing, where the Blessed
Sacrament was then reserved. The high altar was surrounded by twenty
columns, mostly of porphyry, which were destroyed by Sixtus V. in 1588, about
which time the Ambones and paschal candlestick- were also removed. The
picture of Our Lady, formerly on the' altar of the vows, is now in the Chapel of
the Crucifix. Restored by H. W. Brewer, after Ciampini, Vetera Monumenta ;
Bunsen, Die Basiliken des Christlichen Roms, Gutersohn and Knap's illustrations ;
Nicolai, Basilica di S. Paolo\ 1815 ; Rossini, Basilica di San Paolo, 1823.
Page 282. — -Our Lady of Sorrows. The print or drawing was given by Marina de
Loyola in 1595, when she was eighty years old, to the Jesuit College at Sara
gossa. It was richly framed, and on great feasts solemnly exposed on the altar
of St. Ignatius in the College Church. It is supposed to be the one lately given
by the' Cardinal-Archbishop of Saragossa to the Jesuit Novitiate at Veruela.
Bolland, p. 533.
Page 283. — The Old Cathedral — S^ Viei'le — Coimbra.
Page 284. — St. Francis Xavier. The traditional portrait of the Saint. From
engraving by Pitteri.
Page 291. — Coimbra, time of St. Ignatius. From Braun's " Civitates illustres."
Page 295. — The Castle, Ferrara. The ancient palace of the Dukes— the family of
Este. Erected 1385, after the designs of Bertolino Ploti da Novara.
Page 307. — House of the Pine Cone, Bruges. H. W. Brewer.
Page 308. — Tivoli. The cypresses belong to the extensive Villa d'Este, built by Car
dinal Ludovico d'Este. The ancient campanile of the cathedral rises to the
left. The celebrated falls are on the other side of the town. From a sketch
made for this work. Louis Wain.
Page 311. — Stirling Castle. Scene of audience given by King James V. of Scot
land to Fathers Broet and Salmeron. For five centuries the residence of the
Scottish sovereigns. H. C. Brewer.
Page 315. — Island of Iona, visited by Broet and Salmeron. The cemetery aroupd
the ruined cathedral and Abbey Church was the burial-place of many of the
Scottish, Irish, and Norwegian kings. H. C. Brewer.

Appendix. '617

Page 319. — Shrine of St, Dominic, Church of St. Dominic, Bologna. This white
marble shrine was begun in 1267, and is the work of the leading sculptors of
the period. One of. the two angels kneeling at either side of the tomb is said
to be by Michael Angelo. H. W. Brewer.
Page 320. — Signature of St. Ignatius. From the Bollandists.
Page 323. — VILLA MECENATE. The municipality in 1548 persuaded St. Ignatius to
open a college in the Villa Mecenate — so called from the supposed ruins of the
Villa of Maecenas — next to the church of the Madonna del Passo. The Cascatelle
or Falls of the Anio are seen in front. In 1 7 1 2 the Society built a new college
on another site. H. W. Brewer.
Page 331. — The Basilica of St. John Lateran, Rome. The church was rebuilt
by Clement V., 1305-13 1 6, but the columns and apse are of earlier date. The
bronze columns of the screen right and left of the altar were removed to the
Blessed Sacrament altar, probably by Borromini, in 1644. The tomb of
Martin V., in front of the high altar, occupies the site of the ancient choir. The
chapel of the relics where St. Ignatius said Mass appears to have been a
chapel in a crypt under the high altar. Restored by H. W. Brewer after
Ciampini, De Sacris CEdificiis, t. iii., c. 2, p. 4; tab. i., iii., v., pp. 17-26;
Severinus, De Septem Ecclesiis ; Letarouille, Edifices de Rome Moderne, 1 840-50 ;
Bunsen, Die Basiliken des Christlichen Roms, 1 843.
Page 347.— CASTEL MADAMA. A village near Tivoli, with castle built by the Orsini.
In 1538 it was given as a dower to Margaret of Austria. Her stately palace,
built in 1550, still exists. The village, like the Piazza Madama in Rome, took
its name from her. It, was formerly called St. Angelo. From a water-colour
drawing made on the spot expressly for this work. H. W. Brewer ;
Page 351.— RATISBON. The building at the end of the street, with lofty tower, is the
Rathhaus, in which the Diets were held. From a drawing made on the spot by
H. W. Brewer.
Page 353.— Cathedral and Ruins of Palace, Worms, before 1870, in which
the Diet was held. The ruins were swept away in that year. H. W. Brewer.
Page 358.— Church of St. Laurence and Hangman's Bridge, Nuremberg.
From drawing made on the spot by H. W. Brewer.
Page 361.— Mayence, in the time of St. Ignatius. H. W. Brewer.
Page 367.— COLOGNE, time of St. Ignatius. Restored from Nuremberg Chronicle, and
sketches by H. W. Brewer.
Page 372.— NANTUA. General view. On the slope to the right between the town
and the hill stood the castle, now destroyed. H. C. Brewer.
pa(re ,7 , — DOORWAY OF ABBEY CHURCH, Nantua. It now serves for the parish
* church. H.C. Brewer.
page 377.— Rome, with buildings erected by the Society of Jesus. From engraving
by Cornelius Galle in " Vita S. /g/talii," 1610.
Page 184 — ST ANTONIO, Padua, commonly called II Santo. This church, containing
the shrine of S Antony of Padua, probably designed by Niccolo Pisano, was
begun in 1256. The domes were not built till 1457. H. W. Brewer.
Pase ,8s —THE Old Sorbonne, Paris. The building was destroyed in the seven -
teenth centurv to make wav for the existing college. From a drawing by Pernot,
copied from a view of 1 S5o. H. W. Brewer.
Paee ?8o -StI Germain des Pr£s, Paris, time of St. Ignatius. The church exists
(1801) entire except the towers attached to the transepts. The abbey buildings,
which were designed by Pierre de Montereau, architect of the Sainte Chapelle,

618 Appendix.

who was buried in the Lady Chapel, are now destroyed, as is also the Lady
Chapel itself. As the latter was an isolated building, it was probably used by
the Jesuit Fathers. It is shown in the view to the right of the great Abbey
Church. See pp. 136, 404. Restored by H, W. Brewer, after Olivier Truschet
and Germain Hoyer, 1550; the Vassalieu {or Nicolai) plan, 1609; Lenoir,
" Statistique Monumentale," and other ancient views and drawings.
Page 395. — The Two Cathedrals at Salamanca. Of these two churches, the
earlier was built in the twelfth century, and the later in the commencement of
the sixteenth century. The former is a cross-church with a dome over the
crossing. The more modern cathedral is a work of the celebrated Spanish
architect, Juan Gil. de Hontafion, and was being completed when St. Ignatius
was a student at Salamanca University. H. W. Brewer.
Page 404. — The Hospice of Santa Lucia, Manresa. Exterior. The ancient hos--
pice, dating back to the tenth century, where the Saint stayed on two occasions
— on his arrival, and during a dangerous illness. At the first door, the old
entrance to the hospice, is the stone seat w here St. Ignatius taught Catechism to
the young, and instructed the ignorant. The larger door leads into the mediaeval
church of Santa Lucia. Beyond it is the church of the Jesuit College, founded
in the seventeenth century. H. W. Brewer.
Page 405 — Borgia Palace, Gandia. Exterior. General view. H. C. Brewer.
Page 409. — Cardinal Gaspar Contarini. From engraving in British Museum.
Page 414. — Margaret of Austria. See p. 322. From engraving by Jacob
Houbraken, in the British Museum.
Page 421.— Cathedral, Ferrara, the Porta Maggiore. A twelfth-century doorway,
with a thirteenth-century statue of the Madonna above it, to which the people
of this town paid great devotion. H. W. Brewer.
Page 423. — Louvain, time of St. Ignatius, showing the old church of St. Michael,
built over one of the gates, in which Strada, Ribadeneira, and Bellarmine
preached. A new church took its place, which is still standing. From old
view.
Page 429. — Marcellus II. (Cervini). From an engraving in the Hope Collection,
Oxford.
Page 432. — Paul III., Cardinal Alexander Farnese, and Octavius Farnese.
From unfinished painting by Titian in the Museo Nazionale, Naples, painted in
*545-
Page 438. — Portion of Exterior of the Borgia Palace, Gandia. H. C. Brewer.
Page 442. — St. Francis Borgia. From engraving after the portrait in the Borgia
Palace, Gandia.
Page 448. — Blessed Peter Canisius. After an early engraving.
Page 460. — Ingoldstadt. The first college of the Society in Germany was estab
lished near the gate shown in this view. The towers of the great minster church
are seen rising over the city wall. From a drawing made on the spot by
H. W. Brewer.
Page 461. — Lainez. From an engraving by John Galle, in the possession of the
Bollandists.
Page 465. — Palermo, showing the west end of the cathedral and the Archbishop's
Palace. A bridge connects the cathedral with a lofty tower. View from a street
called the "Passage of the Arches," because it passes under the arches by
which the two buildings are joined. H. W. Brewer.

Appendix. 619

Page 468. — Trent. From Braun's " Civitates orbis terrarum."
Page 476. — Salmeron. From an engraving of John Galle, in the possession of the
Bollandists,
Page 481. — Alcala. University buildings erected by Cardinal Ximenes de Cisneros,
from the designs of Rodrigo Gil de Hontafion. The cord of St. Francis reminds
us of the Order to which the founder belonged. H. C. Brewer.
Page 486. — Pope Julius III. (Del Monte). From engraving by Galle.
Page 491. — San-Chian, island of Macao, on which St. Francis Xavier died. His death
took place on spot to the left marked by a cross, and he was temporarily buried
on the summit of the hill above.
Page 503. — Exterior of St. Peter's, Rome, circ. 1540, showing the quadriporticus.
of Constantine and the east front of the basilica as they existed at the time of
St. Ignatius' second visit to Rome, with the transepts of Michael Angelo in the
course of erection in the background. On the south stands the chapel of the
arch-confraternity of the Blessed Sacrament, built by Paul III. . On the north the
consistory of the Rota, with the pigna or pine-cone, from the top of the mole of
Hadrian, in the centre (now in the Belvidere of the Vatican). Restored by H.
W. Brewer, from Ciampini, Alpheranus, Bunsen, and others.
Page 503. — Father Paschase Broet. From engravingby Philip Galle, inpossession
of the Bollandists.
Page 512. — SANTA BALBINA. Vigna of Rome. House purchased by St. Ignatius for
the students and professors at the Roman College. Still existing (1891) to the
south-east of the baths of Caracalla. From a drawing made expressly for this
work. Louis Wain.
Page 519. — Lisbon, time of St. Ignatius. From Braun's " Civitates illustres.''
Page 524. — Nicolas de Bobadilla. From engraving by Philip Galle, in the
possession of the Bollandists.
Page 525. — MUNICH. The centre of the old town and the church — now cathedral —
of Our Lady. The domes of the two towers restored. H. W. Brewer.
Page S32- — Prague. Showing "The Clementinum" or College of the Society, a
building erected on the site of the first college. From original drawing by
H. W. Brewer.
Page 533. — Study of St. Ignatius at the Gesu, formerly part of the house of
Santa Maria della Strada. The balcony is that on which the Saint used to
sit at night gazing up at the heavens. From sketch made on the spot. Louis Wain.
Page 541.  Cardinal Pole. From engraving by Nicholas de Larmesin, after paint
ing by Raphael in Windsor Castle.
Page 546.  Portrait of St. Ignatius. From painting by Coello, in the house of
the Society of Jesus at Madrid, See p. 592, n. 1.
Pao-e 559.  Anteroom of St. Ignatius at the Gesu, formerly part of the house of
Santa Maria della Strada. The old fireplace is fastened up. The door to the
left, made since the Saint's time, entered his bedroom at the place where his
bed stood when he died. From drawings made on the spot. Louis Wain.
Page 561.  Paul IV. (Caraffa). From engraving by Philip Galle.
Page 56S-_Sta. Maria Sopra Minerva, Church of the Dominican Fathers, Rome.
The modern decorative paintings are omitted. H. W. Brewer.

620 Appendix.

Page 568. — Loreto. Town in the time of St. Ignatius. From Braun's "Civitates
orbis terrarum."
Page 569. — The Chartreuse, Paris, now destroyed. This view shows the vast
cloisters and little houses of the monks bordering it. From Pernot and Israel
Silvestre. H. W. Brewer.
Page 572. — One of the Hermitages, Montserrat. Louis Wain.
Page 577. — Papal Palace, Loreto. Only a small portion of the arcades was built in
the days of St. Ignatius. The upper storey of the building to the right of the
engraving served as the college of the Society whose members were to be con
fessors to the pilgrims in the basilica. It was begun by Julius II. in 1 5 10 from
the designs of Bramante, but the work was completed only in the reign of Bene
dict XIV. H. W. Brewer.
Page 583. — Pedro Ribadeneira. From anonymous engraving in the possession of
the Bollandists.
Page 589. — View from the'Bridge de' Quattro Capi, Rome. The view embraces
a portion of Rome little changed at the time of the sketch from the days of St.
Ignatius. After a sketch made for this work. H. W. Brewer.
Page 590. — Candle of St. Ignatius. The candle which he held in his hand at his
death. It was afterwards enclosed in a candlestick which bore the inscription,
" The remains of the candle of ' all graces ' with which our Blessed Father
Ignatius gave up his soul to God." Reproduced from the copperplate of the
Bollandists, kindly lent for this work.
Page 597. — Funeral of St. Ignatius. From engraving by Cornelius Galle,
Antwerp, 16 10, after painting executed at Madrid under the direction of
Father Ribadeneira.
Page 601. — Altar and Shrine of St. Ignatius, Gesu, Rome. Erected from
designs of Andrea Pozzi, S.J. ; completed in 1699. H. W. Brewer.
Page 604. — Canonisation of St. Ignatius. Scene in St. Peter's on March 12,
1622. The Baldacchino here shown is the one erected prior to that at present
existing. From an ancient engraving, and Bonanni's "Templum Vaticanum."
H. W. Brewer.

INDEX.

Abad, Sant' Antonio, Church of, 293
Abbayda, Lords of, 203
Abyssinia, 407
Achille, Paolo, 375, 386
Acquaviva, 267, 609
Adam, Pere, 505
Adrian VI., 15, 16, 27, 78, 260
Adrianenssens, Adrian, 345, 370, 5 10, 576,
580
Africa, 466
Agostino, Piedmontese Friar, 249, 250, 252,
253, 254, 255
Aguilar, Marquis de, 239
Aguillera, Gonsalvo d', 145
Alarcio, Martin, 192
Albaneta, Novitiate of, 239
Albert, Duke of Bavaria, 448, 451, 452, 526,
53°
Albret, Henri d', 19
Albret, Jean d', 12, 19
Albuquerque, Duke of, 550
Alcal_, 108, io^'fio, 112, 114, 117, 118,
120, 122, 123, 126, 128, 132, 152, 160,
172, 190, 203, 246, 251, 252, 301, 393,
394. 477
Alcantara, Fr. Diego de, 102
Alcuin, 136
Almario, Francis, 192
Almazan, 172, 197
Alonso, Alvaro, 363
Alphonso, a lay-brother, 326
Alphonso II., d'Este, Duke of Ferrara, 454
Alva, Duke of, 119, 475> 595
Alvito, 321, 517
Alzaga, Simona de, 196
Amador, 140, 145
Amerot, Doctor, 581
Amiens, 181, 389
Amigant, Andres, 68, 70
Ancona, 213, 393
Angelis, d', Baldoino, 339
Angelo, Michael (Buonarotti), 383

Angelo, Sant, 124, 324
Angels, Convent of, 101, 103
Antezana, no
Antonio, Father, 223, 224
Antwerp, 139, 146.
Apennines, 199
Aquilar, Alonso d', 582
Ara Coeli, in Rome, 259
Arabaesa, Balasar d', 190
Aragon, 11, 12, 35
Aragon, Juan de, 323, 363, 369
Aragon, Juana de, wife of Ascanio Colonna,
321,517
Aragon, Pedro de, 394
Aranzaga, Our Lady of, 31
Araoz, Antonio, 108, 190, 255, 256, 263, 289,
298, 336, 342, 343. 363, 364, 394, 398,
419, 422, 440, 442
Araoz, Dofia Magdalena de, 22
Arbrojo, Convent of, 198
Arce, Andres de, no, 540
Archinto, Filippo, 411
Ardebalo, Geronimo, 94, 95, 108
Ardres, 27
Arevalo, in Castile, 5
Argenteuil, 144
Arras, 387, 389
Arriaga, Juan de, 160
Arrovira, Miguel, 258, 259
Arteaga, Jeande,y Avendano, 105, 128, 170
Artega, 117
Artenga, 160
Astalli, Girolamo, 540
Auger, Emond, 341
Augsburg, 431, 451
Augsburg, Confession of, 183, 184
Augsburg, Convocation of, 183 ?i.
Augustine, St., 161
Austin Friars, 153
Austria, 184
Avellaneda, Diego, 255
Avignon, 385

62i2

Index.

Avila, 1 6

Bertrancourt, 181

Avila, Fr. Juan de, 346, 348

Berulle, Ven., 177

Azdoitia, 1, 2, 3;" 4

Bethlehem; 85; 228 -

Azevedo, D', 173

Bethphage, 86
Azpeitia, 3, 4, 5, 11, 189, 190, 191, 195,
196,
Beza, Theodore, 604
197, 255, 256
Billom, 604, 607
Azpilcueta, Juan de, 170, 197
Billom, College of, 572
Biscay, 12, 197
Badia, Tommaso, Cardinal of San Silvestro,
Bisignano, in Calabria, 272
,263
-
Blois, Louis de, Abbot, O.S.B., 370, 576, 579
Bagnorea, in Tuscany, 283
Blois, Palace of, 181
Balbina, Vigna di Santa, 242, 399, 575
,59.
-Bobadilla, Nicolas, 123, 173, 175, 176, 222,
Balda, Marina Saenz de Licona y, 4
229, '236, 243, 262, 272, 276, 284, 289,
Barbaran, 419
328,, 330, 357, 359, 407, 415, 419, 431,
Barbarossa, 198, 359, 365, 497
535, 564, 604, 607
Barbe, St., College of, 140, 149, 150,
1 5 r,
Bojadors, Isabel de, 100
167, 178, 387
Bologna, 184, 199, 228, 229, 236, 246, 290,
Barcelona, Bishop of, 74
380, 400, 429, 448, 549
Barcelona, 3;, 36, 39, 43, 44, 61, 69, 7c
, 72,
Bonis, Emerio de, 536
73, 74, 77, 85, 95, 101, 102, 105,
106,
Borelli, Brother, 346
108, 117, 132, 133, 138, 139, 149,
152,
Borgia, St. Francis, 5, 118, 119, 346, 387,
159, 161, 201, 202, 255, 256, 397,
399,
398, 400, 608
400, 419, 429, 432, 497
Borgia, Leonora, 259 ,
Barma, Fr., 457
Bosch, Johan, 420
Barnez, Fr., 137
Bouclet, Antoine, 585
Baroelo, Stefano, 280
Brandenburg, Albert von, Cardinal, 364
Barrera, 250, 255
Bravo, Juan, 17
Bartoli, 30, 51, 121, 166, 262
Brescia, 272
Barzee, Gaspar, 492
Brichanteau, Crispin de, 571
Basle, 208
Bridget, St., 276
Bassano, Giacomo, 222, 223, 224, 375,
592
Broet, Paschase, 181, 208, 222, 229, 260,
Bastida, 196
262, 270, 276, 283, .308, 309, 310, 313,
Bathi, Giuliano, 214
317, 318, 393, 402, 407, 408, 453, 468,
Battista, Giovanni, 546
604
Bavaria, Wilhelm, Duke of, 357, 360
Brogelmans, Fr., 339
Bayonne, 189
Bruges, 139, 145, 146
Beauvais, College of, .174
Bruno, St., 25
Beccatelli, 357
Bruslart, 402
Bedyll, 154
Brussels, 387
Beer, Dom, 154
Budd, 137
Beira, Juan, Canon, 397
Buoncompagno, Jacopo, 463
Belem, 43
Burgos, 25, 28, 131, 145, 256, 456
Belgium, 208
Busleiden, Jerome, 137
Bellarmine, Card-, 259, 317
Bustamante, Bartolome-, 456
Bellay, Eustace de, Archbp. of Paris, ,
[02
Butzer, 355, 356, 366, 369
Belloc, 105
Buzella, 173,
Bellosane de Amyot, Jacques, Abbe", 472
Benedict, St., 38, 39
Cabrera, Luis Enriquez de, Marque's de
Benet, Dr., 159
Alcafiizas, 30
Beneventa, Mencia de, 477
Caceres, Diego, 105, 117, 128, 170
Benoit, 570
Cacres, R., S.J., 262
Bermudes, John, 495
Caderousse, 386
Bernard, St., 63, 177
Cadiz, 114
Bernardino, Fra, 234
Caesar, Octavius, 510
Bertano, Peter, Bishop of Fano, 435
Caires, Don Gonzalo de, 118
Index

623

Calabriaj 498
Calabria, Duke of, 6
Calixto, 106, no, 117, 118, 126, 127, 128, 169
Calvin, 178, 181, 230, 231, 232, 266,453, 500
Cambridge, 126, 135, 152
Cancellariis, Alexander de, 344
Canielles, Michael, 96
Canilla, La, 159
Canisius, B. Peter, 177, 352, 365, 366, 371,
372, 424, 431, 447, 452, 459, 525, 529,
53°, 53i, 532, 575
Canisius, Theodore, 343
Cano, Melchior, 394, 399, 400, 572
Capaccio, Bishop of, 428
Caracciolo, Galeazzo, nephew of Paul IV.,
287
Caraffa, Gian-Pietro, Cardinal, 562, 563.
See Pope Paul IV.
Caraffa, Cardinal, 202, 212, 213, 217, 218,
240, 245, 345, 502, 510
Cardenas, 121
Cardenero, river, 47, 51, 63
Cardona, Bishop of Vich, 71
Cardona, B. Catarina de, 417
Cardona, Duke of, 72
Cardoner, 51, 63
Carlos, 11
Carlstadt, 208
Carneiro, 397, 408, 495
Carpi, Cardinal, 217, 239, 317, 376, 380, 415,
420, 518
Carrasco, Don Miguel, 117
Carthusians, 422
Casa, Doctor, 597
Casalini, Don Girolamo, 236
Casalini, Isabella, 236
Castel Madama, 320
Castello, Lorenzo di, 375
Castile, 5, 6, n, 15, 16, 18, 19, 172, 198,
203, 561
Castile, Henry of, 3
Castilla, Sancho de, 456
Castillo, Pedro de, 250
Castro, De, 139, 140, 145, 197
Castro, Leonora de, ,118, 119
Catalina, Queen of Portugal, 198
Catalonia, 46, 100, 105, 118, 119, 422
Catarino, 424
Catharine, Queen, 6, 140, 212
Cavalla, 70
Cavera, Geronima, 46
Cazador, Archbishop of Barcelona, 201
Cepilla, Dona, 74, 159, 160, 161
Ceprano, 517
Cervantes, 9, 125

Cervera, 32
Cervini, Marcello, 424, 428,. 497
Cervino, Cardinal, 317, 561, 562
Chanones, Juan, 40, 68
Charles II., 30
Charles V., 12, 15, 19, 27, 51, 89, 108, 118,
119, 120, 133, 140, 152, 183, 184, 198,
205, 212, 219, 239, 249, 268, 355, 356,
380, 387, 428, 429, 43i, 435, 454, 476,
497, 56i, 579
Charles VIII., King of France, 5
Charterhouse, London, 153
Chateaubriand, Countess of, 19
Chatillon, Rome, de, 399
Chiapa, 170
Chiarlart,, Quintin, 508, 585
Chioggia, 78
Ciruelos, Don Pedro, 120
Cisneros, Abbot of Montserrat, 57
Civita Vecchia, 289 '
Clair, Fr., S.J., 243, 244
Clare,. St., 172
Claudius, Emperor, 496
Clement VII., 124, 152, 563
Clermont, College of, 137
Clermont, Guillaume, Bishop of, 402
Codacio, 243, 256, 269, 330, 332, 376, 464,
535
Codret, Hannibal, 401
Codure, Jean, S. J., 175, 181, 213, 222, 227,
229, 235, 243, 258, 262, 263, 270, 274,
276, 279, 309
Coello, Alsonso Sanchez de, 572
Cogordan, Ponce, 387, 402
Coimbra, College of, 293, 294, 385, 397, 486
Cologne, 184, 424, 431, 529, 588
Cologne, Charter House of, 365
Colonna, Pompeo, Cardinal, Viceroy of
Naples, 284
Colonna, Ascanio, 321, 516
Colonna, Vittoria, 230, 231, 287
Comarca, near Rome, 247
Compostella, St. Jacques de, 15, 139, 140,
397-
Constance, 208, 211, 423
Contarini, Cardinal, 252, 263, 264, 287
Contarini, Gasparo, Card., 214, 217, 218,
219, 239, 355, 356, 4°o
Contarini, Marco Antonio, 214
Conversini, Monsignor, Governor of Rome,
250, 251, 255
Cordoba, Dofia Aldonza, 161
Cordova, 203
Cordova, Antonio de, 346, 459
Cordova, Don Martin de, 109

624

Index.

Cordova, Gonsalvo of, 10, n

Eguia, Diego d', no, 203, 204, 384,385,

Cordova, Raymond de, io

538, 552

Cornibus, Pierre a, '387

Eguia, Estaban d', no, 199, 203

Corsica, 496

Eguia, Nicola d', 1 10

Corufia, 397

Eichstadt, 448

Cosmas the Great, of Tuscany, 545

Eleanor, Queen of France, 206

Cosmo, Cardinal de, 184

Elia, a convert Jew, 375

Coster, Francis, 342, 343

Elizabeth, Queen of England, 589

Cranmer, 318

England, 139

Crescenzi, Cardinal, 413, 472, 476

Enico, 5

Criminali, Antonio, 384, 534

Enriquez, Don Fadrique, 16

Cristo, Val de, 145

Enriquez, Dona Teresa, 121

Croce, Geronimo, 321

Equibar, Juan, 190

Croce, Giovanni della, Brother, 564

Erasmus, 95, 96, 127

Croce, Jacopo, 344

' Ercole II., 453

Croce, Lucio, 321

Ercole, Duke of Ferrara, 248, 255

Croce, Maddalena della, 335

Ernest of Brunswick, 431

Croce, Mgr., Bishop of Tivoli, 32 1

Escobar, Marina de, 422

Crommer, 534

Esparre, Andre- de Foix de 1', 19

Cromwell, Thomas, 153, 154

Espeville, Charles d1, 230

Cuellar, Juan de, 146

Este, Cardinal d', 436

Cueva, Cardinal de la, 267, 320, 455

Este, Ercole d', 229, 230, 231, 419

Cupis, Cardinal de, 243, 250, 251, 253

Estepa, 105

Cuvillon, Jean, 424

Ethiopia, 419

Cyprus, 83, 88

Eudes, Ven., 177

Cyril, St., 179

Eulalia, St., Chapel of, 99

Evora, Henry, Bishop of, 406

Dandalo, 436

Exercises, Spiritual, 24, 52, 57, 62, 68, 85,

Delanoy, Nicolas, 375, 538

101, 128, 131, 132, 140, 143, J64, 174,

Delis, Margarita, 422

175, 182, 183, 190, 202, 203, .204, 239,

Delz, Laurent, 387, 392, 393

244, 248, 268, 274, 282, 283, 300, 302,

Denis, St., 175, 178.

306

Despence, 570

Deza, Alonso, no

Faenza, 317, 318

Deza, Jope, no

Famagosta, 83, 84

Diana, Princess, 430, 435

Fannio, Faventino, 453

Diaz, 385, 386, 387

Farnese, Alessandro, Cardinal, 268, 269, 372,

Dieppe, 314

381, 383, 405, 436, 463

Diet of Augsburg, 527

Farnese, Alessandro, General, 381

Diet of Ratisbon, 528

Farnese, Orazio, 430, 435

Dismas, St., 40

Farnese, Ottavio, 258, 320, 381, 431, 436

Doctis, Gaspar de, 252

Farnese, Pier Luigi, 435

Domenech, Geronimo, 369, 385 ,386, 387, 392

Favre, Dom George, 167

Domenech, Jerome, 52, 279

Favre, Peter, 52, 119, 149, 166, 167, 168,

Dominic, St., 24, 236

169, 170-177, 181, 189, 203, 205, 206,

Doria, Andrea, 93

208, 220, 221, 223, 229, 232, 236, 239,

Dragut, 498

' 243, 262, 272, 273, 274, 276, 279, 280,

Du Boulay, 402

283, 320, 355, 357, 363, 364, 366, 369,

Duchatepu, Lambert, 369

370, 386, 392, 397, 398, 399, 424

Duenas, Castile, 6

Ferdinand of Aragon, 5, 6

Du Prat, 402, 424

Ferdinand I., of Naples, 6, n, 93

Ferdinand, King of the Romans, 184, 359,

EBOLI, Princess of, 417

431, 451, 526, 528, 415

Eck, John, 360, 518

Ferdinand, King of Spain, 5, 6, 11, 12, 35,

Edward, St., the Confessor, 153

70,197,198,561

Index.

62:

Ferrar, Francis, Doctor, 420, 421
Ferrara, 89, 152, 228, 229, 230, 231, 235,
246, 419, 453, 571
Ferrara, Duchess of, 145
Ferrara, Duke of, 570
Ferrer, Vincent, St., 281
Fer-ri, Pietro, 432
Figueroa y Cordova, Don Gomez de, Count
of Feria, 582, 589
Figueroa, Juan Rodriguez de, 117, 118, 120,
126, 246, 252
Filonardi,Ennio, Cardinal of St. Angelp,283
Flanders, 1 19, 136, 139, 140, 145, 146, 177, 420
Florence, 184, 464
Florent, 271
Floris, Nicolas, 448
Foix, Germaine de, 6, 198
Fonesca, Antonio, 16
Fonesca, Don Alonso de, 123, 138
Fontana, Alexis, 256, 580, 582
Foscarari, Egidio Fra, Bishop of Modena,
474, 502, 571
Frago, Dr., 149
France, 153, 206, 227, 549, 569
Franceschi, Alessandro, Bishop of Forli,
348
Francis I., 89, 108, 133, 137, 178, 184, 205,249
Francis Borgia, St., 5, 24, 40, 123, 259, 383,
422, 439, 453, 454, 483, 501, 561
Francis of Sales, St., 57, 177
Francis Xavier, St., 9, no,. 152, 167, 16*9,
171, 172, 176, 182, 189, 207, 212, 220,
221, 228, 236, 243, 250, 262, 263, 270
273, 276, 289, 290, 293, 340, 386, 406
407,486,492, 553
Francois I., 356, 387, 429
Frascati, 255
Frederick III., Emperor of Germany, 5
Frederic, Count Palatine, 183
Fregoso, Archbishop of Salerno, 214
Fre.x, Andre- des, 599
Freux, Father Antoine des, 57, 342, 374
375, 445, 521, 570
Frias, Grand Vicar, 128, 137
Gaddi, 314
Gaeta, n, 77
Gaetano, S. de Tiene, 202, 212, 214
Galland, 178
Galvanelli, Andrea, 336
Gandia, 118, 119, 172, 400
Garcia, Padre, 9, 29, 31
Garzia, Don Martin, 22
Garzonio, Quirino, 243, 250, 251, 252, 253
Genelli, 6, 177, 228, 569

Geneva, 166, 255, 299, 453
Genevieve, St., 135, 174
Genoa, n, 89, 90, 93,"i98, 199
Gentilly, 163
Germaine, Queen, 11, 17
German College, 517
Germanus, Bishop of Capua, 235
Germany, 114, 152, 153, 157, 169, 177, 178,
183, 184, 208, 219
Gerona, 107
Geronimo, San, 99
Gesu, The, 535
Ghiberti, Bishop of Verona, 214, 218
Ghinucci, Cardinal, 263, 217
Ghiraldo, Francesco, 579
Giacomo dei Spagnuoli, San, Hospital of,
219, 235
Giovanni di Mercato, San, Church of, 379
Giron, Pedro de, 15
Giustiniano, Paul, 495
Godan, Jean, 498
Godhino, Emmanuel, 486
Goisson, Ursmar, 579
Goldwell, Bishop, 587
Gomez, Father, 483
Gomez, Ruy, 417, 582, 589
Goncalez, Gil, 173
Gongalez, Dofia Catarina, 174
Goncalez, Luis, 6, 21, 29, 63, 64, 67, 78, 110,
122, 126, 132, 182, 198, 227, 232, 331,
343,446,458, 551,564, 595
Gonzaga, 435, 436
Gonzaga, Giulia, Duchess of Palliano, 287
Gonzaga, Lucrezia, Countess of Mirandola,
283
Gonzaga, Don Martin, 222
Goudanus, 448, 452. See Floris.
Gourgues, Robert de, 22
Gouvea, Diego, 140, 149, 150, 151, 288, 289
Gralla,. Francisco, 160
Gralla, Guiomar de, no
Gralla, La, 160, 161
Gralla, Mosen, 161
Granada, 6, 119, 456
Granada, Luis de, 572
Granvella, Cardinal, 475
Granvella, Chancellor, 355, 356
Greene, Dom Thomas, 154
Greenwood, Brother William, 154
Gregory, St., 62
Gregory the Great, Pope, 267
Gregory XIII., 607
Gregory XIV., 266, 567
Gregory XV., 610
Gritti, Andrea, Doges 83
2 R

626

Index.

Gropelli, Gasparo, 223

Jean-pied-de-port, 12

Gropper, Archdeacon, 355, 366, 372

Jehosaphat, 197

Gruet, Jacques, 453

Jerome, St., 52, 228, 236

Guadalupe, Our Lady of, 120

Jerusalem, 25, 73, 83, 84, 85, 87, 89, 90, 105,
Guevara, Don Juan de, 550, 551
145, 175, 212, 220, 239
Guevara, Dona Maria de, 5
Jesus, Society of, 30, 71, 84, 109, 146, 169,
Guicciardini, 26
203, 206, 224, 229, 239, 240, 271, 279,
Guidiccioni, Bartolomeo, of Lucca,.264
267
281, 288, 290, 293, 296, 299, 300, 302,
Guipuscoa, 3, 4, 93, 190
3°3, 3°4, 306, 314, 317, 545, 549, 55i,
Guise, Cardinal, 401, 468
556, 562, 569, 571, 572
Gumaya, 196
Joachim, Elector of Brandenburg, 355
Joam, Don, 149
Hammontanus, Gerard, Prior of
the
Joam III., King of Portugal, 152, 288, 289,
Chartreuse, 371, 383, 567, 568
293, 294, 397, 405, 468, 488, 492, 523
Haro, Conde de, 17
Joan of Arc, 177
Hassan, Muley, 198
Joanna, Queen, 6, n
Henri II., 145, 429, 453, 497
John Frederic, Duke of Saxony, 431
Henry VIII., 27, 146, 152, 153, 169,
174,
John and Paul, Hospital of SS., 204, 212,
212, 308, 310, 313
39,4
Hervet, 424
Johnson, Dom Thomas, 1 54
Home, Brother William, 154
Josa, Isabel de, 1O0
Hosius, 534
Juana, Dona, of Ducal family of Cardona,
Hoste, Jacques 1', 466
417
Hozes, Diego, 203, 212, 222, 229, 235, •
240
Juana la Loca, Queen, 198
Howell, 192
Juanita, Princess, 198
Huss, 475
Julius II., 59
Hussites, 529
Julius III. (del Monte), 306, 399, 424, 428,
459, 461, 467, 551, 558, 561
Ignatius, St., de Loyola, passim
Justo, San, 114, 117
Iguelada, 36
Incurables, Hospital of, 212
Kempis, Thomas a, 96
Inds, Dona, 3, 44, 45, 46, 72, 96
Kessel, Leonard, 462, 543
India, 171, 243, 289,293
Kopp, 178
Ingoldstadt, 360, 446, 452, 529, 531
Inigo, 5, 6, 9, 10, 11, 12, 22, 24, 26, 72
,89,
Labaco, 535
189, 251
Lainez, Christopher, 543
Innocent VIII., 5, 259
Lainez, Diego, 48, 67, 123, 172, 173, 175, 182,
Inquisition, no, 114, 117, 120, 122, 227,499
197, 202, 211, 221, 223, 236, 239, 243,
Iona, 310
250, 262, 270, 272, 273, 274, 276, 279,
Ireland, 289,, 308, 310, 313, 314, 317, 31
8
280, 318, 329, 335, 374, 375, 380, 386,
Isaac, the Jew, 340
392, 407, 424, 426, 428, 430, 463, 466,
Isabella, 5, 6, 9, 119, 172, 268
473, 530, ,537, 539, 545, 558, 562, 570,
Ischia, Isle of, 284
596, 603, 604
Isidore, St., 609
Lainez, Martin, 282, 543
Italy, 10, 74, 169, 184, 185, 195, 197,
198,
Lancisius, Fr., 551, 600
219, 255, 263, 289, 313, 576
Landini, Silvestro, 330
Itzarrais, 29
Lando, Pietro, Doge of Venice, 373
Lange, Thomas, 531
Jaen, 120
Laski, 534
Jaffa, 84
Lasso, Diego, 459
James V., 310, 314
•
' Lasso, Jacopo, 415
Jay, Claude Le, 175, 179, 208, 221, 222,
229,
La Storta, 232, 251, 267
230, 231, 235, 255, 262^272,276,283,
Lateran Basilica, 333
317, 318, 357, 360, 371, 372,398,
4°7,
Laurent, Thomas, 187
415, 419, 424, 425, 447, 451, 518 , .
,
Lautrec,. 26
Index.

627

..

Laybach, 451
Ledesma, 585, 586, 587
Legillon, 370
Leivin, Valentine, Inquisitor, 181
Leo X., 27, 137, 214, 259
Lepanto, 69
Le Pelletier, 453, 535
Lerida, 12
Lerma, Duke of, 119
Lippomani, Andrea, 374
Lippomano, Luigi, 214, 435, 472, 534
Liege, George of, Bishop of Austria,
372
Lisan, 103
Lisbon, 290, 571, 607
Llobregat, 46
Llorente, 501
Loarte, Gaspar, 343
Lombard, Peter, m
Lombards, College of the, Paris, 386
London, 153, 154, 157
Lopez, Gil, 4
Lorenzo in Damaso, St., Church of, 375
Loreto, College of, 576
Loreto, Santa Casa of, 35
Loreto, 213, 243, 393, 607
Lorraine, 208
Louis le Grand, College of Paris, 402
Louis XII., King of France, 6, 10
Louvain, 27, 137, 369, 37°, 387, 388, 392,
431, 57i, 579
Louvre, 181
Loyola, 3, 4, 5, 22, 24-29, 31, 52, 69, 85, in,
¦114, 123, 143, ifi8, 169, 170, 173, 181-
183, 236, 239, 253, 254, 256, 264, 268,
271, 272, 274, 289, 307, 551, 563
Loyola, Beltram Yanez de Ofiaz y, 4
Loyola, Castle of, 3, 23, 25, 189, 256
Loyola, Dofia Lorenzo de, 550
Loyola, Martin de, 30, 190, 191, 197, 258,
55i
Loyola, Millan de, 190, 256, 369, 387
Lucca, 427
Lucia, Santa,, Church of, 290
Lucy, St., Hospital of, 45, 51, 67, 69, 71
Lull, Play de, 103
Luther, 27, 51, 114, 178, 183, 184, 249, 284,
500
Luzena, Juan, 122
Lyons, 314
Maddalena, Priory of La, 374
Madera, Juan, 140, 143
Madonna del Passo, 320
Madrid, 398

Madrid, Christobal, 595, 599, 603
Maffei, 5, 68, 163, 218
Maffei, Cardinal, 446
Maffei, Secretary of Paul III., 415
Maffeo, Bernardine, 427
Magdalen, St., Hospital of, 190
Magdalena, Dona, 191
Mainz, 364, 365, 392
Majorca, 174
Maldonado, S.J., 181, 553
Mallorca, Antonio de, 550
Manare, Olivier, 337, 344, 345, 369, 551,
552, 556, 576
Manduro, Pascual, 256
Manresa, 44, 46, 48, 51, 57, 58, 59, 63, 64,
67, 68, 69, 72, 80, 84, 94, 100, 102, 105,
139, 179, 223, 230, 275
Manriquez, Don Antonio, Duke of Najera,
3-5
Manson, Francisca, 146
Marot, 231
Marcos, Lopez, 457
Margaret of Austria, 320
Margaret of France, 181
Margaret, Queen of Navarre, 178
Margaret of Austria, daughter of Charles
V., 258, 320, 415, 535
Margaret, widow of the Duke of Savoy, 27
Margrado," 328
Maria Maggiore, Santa, Chapel of, Rome,
225, 258
Maria, Queen of Portugal, 398
Maria della Strada, Sta., Church and House,
383 ¦ .
Maria, Princess, , daughter of Charles V.,
363, 369
Maria de Montseratto, Sta., Church of, 244
Maria delle Grazie, Santa, 376
Maria del Mar, Santa, 73, 99
Maria della Strada, Santa, 270, 272, 280,
263, 340, 595, 604
Mariani, 31, 140
Marianne of Austria, 38
Marillac, 402
Marino, Antonio, 543
Marino, Francisco, 543
Martha House, 376
Martial, 152
Martin, Don, 23, 26, 28, 157
Mary, Queen of England, 563
Mary, Queen of Hungary, 370, 580
Mascarenhas, Dona Leonora, 121, 169, 197,
398
Mascarenhas, Pedro, 289, 291
Matteo, 170, 275

628

Index.

Mattia, Postmaster, 411,412, 419

Moriscoes, 35, 62

Maturin, St., 162

Morone, Bishop of Modena, afterwards

Maurice, of Saxony, 474

Cardinal, 355, 365, 431, 502, 518, 528

Maximilian, Emperor, 1 1, 27

Muderra, Francis, 253, -255

Mazzi, Lorenzo, 338

Muhlberg, 430, 431

Meaux, 206

Munich, 530

Medeiros, Gongalvo, 291
Munster, 184
Medici, Cardinal de, 184 '
Murcia, 456
Medici, Catherine de, 184, 604
Medici, Cosmo de, 476
Nadal, 174, 341, 347, 463, 494, 498,
545,
Medina, 456
55°, 59i, 595
Medina del Campo, 16
Najera, 12
Mediterranean, 70, 175
Najera, Duke of, 5, 10, 12, 20, 25, 550
Melanchthon, 183, 184, 333, 347, 356, 369,
, Naples, 10, 11, 202, 231, 240, 284, 287,
288,
- 474
289, 417, 452
Mendoza, Christobal, 374, 393
Naples, Queen of, 11, 198
Mendoza, Diego, 327, 374
' Narbonne, Vicomte de, 6
Mendoza, Francisco de, 131
Naval, Jerome, 314
Mendoza, Herman de, 609
Navarra, Pedro de, 456
Mendoza, Juan de, 596
Navarre, 12, 17, 19, 170
Mendoza, Lope de, 122, 123
Navarrette, 28, 31, 157
Mendoza, Luis de, 320
Navarro, Martin, 488
Menese, 397
Navarro, Michaele, 321
Mercurian, Everard, Fr., S.J., 67, 553
Navarro, Miguel, 172, '250, 251, 254
Messina, 447, 463
Naveros, Don Jorge, 120
Mexia, Don Alonso de, 117
Navigero, 101
Mexico, 170
Ne'rac, 178
Me"ziibres, 27
Neri, St. Philip, 576
Milan, 26
Newman, Cardinal, 135
Milano, Giovanni, 336
Nice, 244, 245, 249, 255
Miona, Manuel, Fr., 174, 202, 445, 464, 567
Nicholas, V., 259
Miraflores, 24
Nicholas, St. du Port, 208
Mirepoix, 39
Nigusanti, Vincenzio, Bishop of Arba,
221
Miron, Diego, 417, 442, 458, 483, 498
Notre Dame des Champs, Church of,
179
Modena, 318, 319
Nozon, 12
Moldau, 529
Nunez, Diego, 34, 397, 408
Molinos, 114
Nunez, Juan, 466, 495
Mondragon, Archdeacon of Navarre, 558
Nuremberg, 184, 359
Monreale, 463
Nuremberg, -Diet of, 260
Monselice, 221
Montaigu, College de, 138,' 139, 140, 178
OBANOS, in Navarre, 197
Monte-Cassino, Abbey of, 235, 239, 240
Ochino, Bernardino, 231, 284, 317, 318
Monte, Cardinal del, 412. See Julius III.
Olave, Martin, S.J., 109, 399, 472, 500,
549,
Monte, Euganei, 221
554, 555, 562, 570
Montefiascone, 320
Olier, 177
Monteleone, Duke of, 288
Olives, Mount of, 86
Montemayor, Manuel de, 496
Olivier, Bernard, 509, 511, 529, 579, 580
,581
Montepulciano, 283, 317
Ofia, Abbot of, 5
Monterey, 456
Onate, 31, 455
Montfort, 474
Ofiaz, Lope de, 2, 4, 22
Montmartre, 136, 175, 177, 179
Onfroy, Francois, 441
Montmartre, Abbess of, 177
Ori, Matteo, Dominican Inquisitor,
'45,
Montserrat, Our Lady of, 36, 39, 40, 70
246, 252, 454
Montserrat, 39, 43, 44, 51, 57, 59, 69, 157,
Oriola, Maria de, 196
256
Orlandini, 208, 297, 317
Index.

629

Orleans, Duke of, 184
Orsini, Camillo, 436
Ortiz, Dr., 140, 212, 22b, 239, 240, 243, 247,
266, 357, 363, 394
Osorio, Dona Leonora, 376, 411
Ostia, 217
Otelli, Girolamo, 432
Oviedo, Andres, 367, 387, 340, 441, 446, 495
Oxford, 135, 152
Pacheco, Cardinal, Bp. of Jaen, 424, 427
Pacheco, Dona Maria, 17
Padilla, Juan de, 15, 16, 17
Padua, 78, 79, 152, 221, 229, 235, 243, 374,
468
Palatine, Frederick, Count, 355
Palencia, 173
Palermo, College, S.J. of, 375, 464
Palestine, 28, 68, 70, 80, 107, 168, 169, 173,
175, 177, 203, 205, 220, 221, 227
Palladio, Blasio, Bishop of Foligno, 317
Palma, Benedetto, 298
Palmio, Benedetto, 342, 379, 401, 422
Pamplona, 10, 12, 19, 20, 22, 27, 162, 207, 327
Paolo, Brother Giovanni, 328
Papino, Inquisitor, 571
Para, Hernando de, 1 10
, Paris, 6, 33, 64, 134, 136-140, 143-149, 157,
160-163, 167-170, 172, 173, 175, 177,
178, 181, 182, 183, 189, 197, 202, 205,
206, 207, 208, 212, 220, 222, 239, 246,
248, 250, 252, 255, 314, 453, 569, 570,
571, 572,604,607
Paris, Archbishop of, 388
Paris, College in, 572
Parma, 26, 270, 283, 435, 472
Paschase, 175, 402, 409
, Pascual, Ines, 44, 70, 84, 94, loo, 102, 106,
138, 160, 161, 176, 416
.Pascual, Jean, 44, 73, 96, 99, 138, 256
Pascual, Juan, 100, 102, 107, 161
Passau, 431
Passo, Madonna del, Tivoli, 320
Passy, 604
Paul III., 205, 214, 217, 218, 219, 220, 236,
249, 260, 263, 264, 267, 279, 288, 306,
308, 313, 314, 318, 320, 321, 356, 363,
380, 398, 411, 418, 424, 429, 43?
Paul IV., 355, 522, 534, 563, 596
Paul V., 609
Pauland Barnabas, SS.,Congregationof, 567
Paul, St., 22, 63, 1 58, 240
Paul, St. Vincent de, 177
Pelletier, John, 570, 574
Pelletier, le, 327

Pena, 15b, 151, 152, 160, 167
Peralta, 140, 145, 182
Perez, Juan, 4
Perez, Martin, 198, 239, 493
Perpinis, Gabriel, 31
Perugia, 511
Pescara, Marchese di, 290"
Peter, St., 22, 23, 185
Peter, St., of Alcantara, 550
Peter's, St., Rome, 596
Petronio, Alessandro, 536, 592, 596, 599
Pezzano, 591
Pfug, 355
Philip II., 123, 125, 197, 363, 398, 457, 500,
564, 579, 58o, 596
Philip IV., 30
Philip, Archduke, 6, 11, 12, 119
Philip Neri, St., 491
Philip of Hesse, 355
Philip, Prince, 259
Piacenza, 435
Piazza Navona, 220
Picard, Francois, 387
Picardy, 705
Pierson, Brother William, 1 54
Pietro, San, in Montorio, 279, 280, 295
Pietro, San, in Vanello, 223
Piglino, 435, 472
Pimental, Bernardino, 398
Pinna, Fr., 399
Piombino, 476
Pisa, 452, 468
Pistorius, 355, 369
Pius V., St., 498
Pius IV., 604
Plasencia, 456
Poggi, Cardinal, 478
Poggi, Nuncio, 366
Polanco, 422, 451, 455, 464, 517, 53°
Polanco, Juan, 267, 298, 306, 545, 551, 557,
558, 59o
Pole,. Cardinal Reginald, 214, 217, 287, 356,
359,424, 521, 527
Poleto, Fra Antonio, 424
Ponte-Sisto, 279
Pont, Eleuthere du, 379
Porto Fino, Bay of, 1 1
Portugal, 18, 171, 173, 236, 240, 293, 294
Portugal, King of, 206, 231, 289
Portundo, Don Rodrigo, 93
Postel, 388, 389
Pozzi, Andrea, 604
Prague, 528, 529
Prague, Jerome of, 475
Provence, 205

630

Index.

Pucci, Antonio, Cardinal Penitentiary,

221

Romeo, Sebastia'no, 497, 554, 576

Puerta Nueva, 100

Ronquillo, 15

Pujol, Canon Antonio, 73, 94, 102
Roser, Dona Isabel, 73, 74, 133,
158,
159,
Pujol, Ine"s, Archbishop of Tarragona,
73
161, 201, 244, 252, 416, 417,
418,
419,
Puzzuoli, n
420
Rossem, Van, 387
Quadrado, Pedro, 146
Rouen, 143, 144
Quiroga, Caspar de, Cardinal, 478, 591,
592,
Roviralto, Fernando, 5 1
608
Ruard, Chancellor Tapper, 370
Rabelais, 178
SaA, Calixto, 105
Rainolda of Arnheim, 177
Sadoleto, 214
Ratisbon, 355, 358
Saez, Martin, in
Ravenna, 212, 213, 392
Saenz, 4
Reding, Brother Thomas, 154
Salamanca, 123, 125, 126, 131, 132
133
144,
Reggio, 26, 317
169, 170, 246, 250, 399, 400
Reginald, Fr., Dominican, 549
Salerno, Prince of, 498
Remi, St., 157
Salmeron, Alonso, 52, 123, 172,
175,
176,
Remigius, St., 145
182, 197, 221, 229, 243, 250,
260,
263,
Remius, 424
271, 273, 276, 288, 308, 309,
313,
3'4,
Renee, Duchess of Ferrara, 145, 453
317, 318, 319, 327, 374, 388,
393,
399,
Renee, of France, 181, 230, 231, 232
407, 424, 426, 430, 447,
473,
604,
Requesens, Don Juan, 74
607
Requesens, Onade, 100
Salte, Brother Robert, 1 54
Rhodes, 70, 83
Salzburg, Archbishop of, 360
Ribadeneira, Pedro de, 21,26, 151, 202,
232,
Sanchez, Alonso, 114
243, 268, 269, 270, 271, 280, 281,
322,
San Chian, 493
334, 379, 381, 382, 385, 392, 464,
518,
Sanchiere, Jerome de la, 570
545, 549, 564, 575, 579, 580, 581,
589,
San Lucar, 456
609
Santa Cruz, Martin de, S.J., 256
Ribera, 102
Santiago di Compostella, 3
Riera, Pedro, 603
Saraceni, Cardinal, 563
Rio Seco, 17
Saragossa, 12, 118, 256,456
Rion, Antonio, Brother, 556
Saragossa, College at, 561
Robert, Archbishop of Armagh, 308, 3
H
Sarria, Marquis de, 564
Rocaberti, Dofia Ana, 74
Sarsona, Antonio di, 243
Rocaberti, Sefiora Cepilla, 74, yj} 160
Sauli, Alexander, B., Archbishop of Geneva,
Rocca, Prince della, 288
496, 567 ;
Rodis, Miguel, 107
Savelli, Cardinal, 391
Rodriguez, Simon, 171, 173. 175, 176,
177,
Savona, 11
206, 207, 208, 213, 221, 223, 224,
227,
Schorich, Peter, 448, 451
228, 229, 230, 235, 236, 243, 255,
262,
Schwickhard, 530
272, 276, 283, 289, 293, 294, 397,
405,
Scotland, 310, 313, 314
480, 523, 607
Scriven, Brother Thomas, 154
Roilet, Guy, Fr., S.J., 558
Sebastian, St., 3
Roman College, 507, 608
Sega, Cardinal, 298
Rome, 64, 67, 74, 77, 78, 120, 123, 140
145,
Segorbe, 145, 197
153, 169, 175, 184, 185, 189, 190,
195,
Segovia, 15, 16, 105, 118, 170,' 197, 320
202, 205, 212, 213, 214, 217, 230,
232,
Seguier, 402
236, 239, 240, 243, 244, 245, 246,
249,
Seine, 135, 168
250, 251, 252, 255, 263, 267, 268,
272,
Serapion, Abbot, 57
273, 274, 276, 279, 282, 288, 289,
290,
Seripandi, 424
299, 3°3, 3°4, 308, 3°9, 3io, 314,
3i8,
Servet, 175, 453
319, 320, 545, 550, 554, 558, 561,
562,
Seville, 25, 1 14, 456
563, 564, 567, 568, 569, 57°
Sextus V., 609
Index.

631

Sfondrato, 435
Siculo, Giorgio, 453
Siena, 229, 246, 272, 289
Siena, Archbishop of, 283, 287
Sigismund, King of Poland, 534'
Siliceo, Juan, Cardinal, Archbishop of
Toledo, 400, 478
Silva, Miguel da, 405
Silveira, 397
Silvio, Pietro, 337
Simoneta, 217
Sixtus IV., 259
Sixtus V., 258, 267, 276
Sleidan, 474
Smalkald, League of, 184
Soldevilla, Antonio, 337
Sorbonne,. 140, 143, 178, 205, 265, 388, 404,
569, 57i, 572
Soto Dominic, 264, 424
Souza, Admiral de, 290
Spee, Frederic, 505
Stella, Father, 196
Stephen, St., 126
Stirling Castle, 310
Strada, Antonio, 99
Strada, Francisco, 52, 240, 268, 283, 317,
335,369,387, 394,445, 556
Suarez, 123
Suleyman, Sultan, 70, 184, 221, 222, 498
Syria, 84, 221
Tarugi, 492, 603
Tasso, Torquato, 462
Tavera, Cardinal, Archbishop of Toledo,
398, 399
Teodosio, Fra, a Franciscan, 175
Teresa, St., 119, 609
Teutonio, Don, 536
Texeda, 441
Theatines, 212
Theiner, 522
Thomas de Villanueva, St, 486
Thomas, St., of Canterbury, 153, 177
Thomas, St., of Aquin, 177
Tivoli, 246, 263, 320, 321
Toledo, 15, 17, 19, 114, 117, 119, 123, 140,
145, 172, 197, 256, 268, 545
Toledo, Pedro de, 284, 287, 288
Tolentino, 213, 393
Tommaso di Modena, 356
Torano, Giovanni di, 412
Tordesillas, 16, 17, 198
Torre di Melangolo, Rome, 243, 256, 268,
290
Torres, Francis, 181

Torres, Miguel, 267, 399, 411, 412, 418, 420,
427, 483
Tort, Cross of, 51, 64
Tosa, Dona Isabel de, 161
Tournai, 529
Tournon, De, 314, 356
Trent, 423, 472
Trent, Council of, 109, 112, 184, 306, 314,
401, 423, 545, 561, 562
Treviso, 222
Trevisoni, Marco Antonio, 80
Trinchies, Signqr, 320
Tristano, Lorenzo, 545, 546
Trivino, Count de, 12
Truchses, Otto, 360, 424, 526, 563
Tunis, 154, 198, 467
Tyndall, 366
J
Uffizi, Sant', 120
Ugoletti, 393
Utrecht, 15, 27
Vado, Maria del, 119
Val de Cristo, Carthusian Monastery of,
145, 197
Valdez, 287
Valencia, 6, n, 131, 189, 197, 198, 239, 397,
41.7, 456
Valladolid, 15, 16, 17, 122, 123, 173. 219,
256, 398, 400, 419, 456, 571
Vallo, De, 152
Vanucci, Francesco, 376
Vasquez, Dionisio, 268, 608
Vega, Juan de, 376, 399, 424, 463, 466
: Veillard, Peter, 166
Velasco, Don Inigo de, 16, 17
Velasquez, Luisa, 119
Venice, 78, 79, 80, 83, 88, 175, 201, 202,
203, 204, 211, 212, 218, 219, 221, 222,
227, 228, 229, 246, 248, 250, 251, 252
Veralli, Monsignor, 221, 227
Verdelay, Padre Maestro, 1 1 1
Vergerio, 534
Verona, 222, 448
Veronica, St., Shrine of, 120
Vicenza, Bishop of, 246
Vicenza, 221, 222, 223, 228, 267
Vienna, Bishop of, 218
Vienna, 184, 431, 451, 525
Villadordis, Our Lady of, 48, 58
Villach, 476
Villalar, 17
Villalobos, Caterina de, 268, 269, 270
Villanova, 477
Villanueva, Francisco de, 52, 393, 394, 397

632

Index.

Villaret^ i66j 167, 363
Villiers de 1' Isle, Adam, 69
Villila, 12
Vinck, 390
Vinck, Antoine, 595
Viola, Fr. John Baptist, 279, 387, 388, 402,
472
Viperani, Bishop, 244
Virgil, 211
Viseu, 173
Vitefbo, 386
Viti, Giovanni Filippo, 593
Vito, San, 223, 224
Vives, Luis, 146
Voltaire, 178
Wartburg, 27
Waucop, 314, 424
Weid, Herman von, Prince-Archbishop of
Cologne, 366, 369, 372

Wertwein, Christopher, 459
Westminster, 153
Westphalia, 184
Wilhelm, Duke of Bavaria, 446
Wishaven, Cornelius, 369, 370
Worms, 273
Worms, Diet of, 51, 371
Xavier, 170, 171
Xavier, D'Aznarez y, 190
Xavier, Catharine, no
Xavier, Don Juan, 171. See FRANCIS.
Ximenes, Cardinal, 12, 15, 20, 108, 120, 137
Zahorowski, Jerome, 391
Zapata, Francis, 309, 310, 314, 317 >
Zarate, Pedro de, 522, 580, 582, 588, 589..
Zerbini, Giulia, 283
Zwichen, 579, 585
Zwingli, 178

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