THE AUTOBIOGRAPHY

 OF

 St. Ignatius

 EDITED BY

 J. F. X. O'CONOR, S. J. 

 NEW YORK, CINCINNATI, CHICAGO

 BENZIGER BROTHERS

 Printers to the Holy Apostolic See

 1900

 _Imprimatur. _

 MICHAEL AUGUSTINE, ARCHBISHOP OF NEW YORK. 

 _Nihil obstat. _

 EDWARDUS I. PURBRICK, S. J. , _Præpositus Provincialis Provinciæ Marylandiæ Neo-Eboracensis_. 

 JACOBUS J. CASEY, S. J. , _Censor Deputatus_. 

NEW YORK, Dec. 14, 1899. 

 COPYRIGHT, 1900, BY BENZIGER BROTHERS. 

[Illustration: ST. IGNATIUS RECEIVING ST. FRANCIS BORGIA. ]

[Illustration: ST. IGNATIUS LOYOLA. ]

[Illustration: THE FIRST VOWS AT MONTMARTRE OF ST. IGNATIUS ANDCOMPANIONS. FATHER FABER CELEBRATING MASS. ]

[Illustration: ST. IGNATIUS CONVERSING WITH ST. FRANCIS XAVIER AT THEUNIVERSITY OF PARIS. ]

[Illustration: ST. IGNATIUS AT THE HOLY SACRIFICE. Painted by Rubens. ]

Editor's Preface

This account of the life of St. Ignatius, dictated by himself, isconsidered by the Bollandists the most valuable record of the greatFounder of the Society of Jesus. The editors of the _Stimmen Aus MariaLaach_, the German review, as well as those of the English magazine, _The Month_, tell us that it, more than any other work, gives aninsight into the spiritual life of St. Ignatius. Few works inascetical literature, except the writings of St. Teresa and St. Augustine, impart such a knowledge of the soul. 

To understand fully the Spiritual Exercises, we should know somethingof the man who wrote them. In this life of St. Ignatius, told in hisown words, we acquire an intimate knowledge of the author of theExercises. We discern the Saint's natural disposition, which was thefoundation of his spiritual character. We learn of his conversion, histrials, the obstacles in his way, the heroism with which heaccomplished his great mission. 

This autobiography of St. Ignatius is the groundwork of all the greatlives of him that have been written. 

Bartoli draws from it, Genelli develops it, the recent magnificentworks of Father Clair, S. J. , and of Stewart Rose are amplifications ofthis simple story of the life of St. Ignatius. 

The Saint in his narrative always refers to himself in the thirdperson, and this mode of speech has here been retained. Many personswho have neither the time, nor, perhaps, the inclination, to readlarger works, will read, we trust, with pleasure and profit thisautobiography. 

Ignatius, as he lay wounded in his brother's house, read the lives ofthe saints to while away the time. Touched by grace, he cried, "WhatSt. Francis and St. Dominic have done, that, by God's grace, I willdo. " May this little book, in like manner, inspire its readers withthe desire of imitating St. Ignatius. 

 THE EDITOR. 

 EASTER, 1900. COLLEGE OF ST. FRANCIS XAVIER, NEW YORK. 

_Preface of Father Louis Gonzalez, S. J. , to the "Acts of St. Ignatius, " received from the lips of the Saint and translated intoLatin by Father Hannibal Codretto, S. J. _

Preface of the Writer

Jesus, Mary. In the year 1553, one Friday morning, August 4, the eveof the feast of Our Lady of the Snows, while St. Ignatius was in thegarden, I began to give him an account of my soul, and, among otherthings, I spoke to him of how I was tempted by vain glory. Thespiritual advice he gave me was this: "Refer everything that you do toGod; strive to offer Him all the good you find in yourself, acknowledging that this comes from God, and thank Him for it. " Theadvice given to me on this occasion was so consoling to me that Icould not refrain from tears. St. Ignatius then related to me that fortwo years he had struggled against vain glory; so much so, indeed, that when he was about to embark for Jerusalem at Barcelona he did notdare to tell any one where he was going. He told me, moreover, thatsince that time his soul had experienced great peace in regard to thismatter. 

An hour or two later we went to dinner, and, while Master Polancus andI were dining with him, St. Ignatius said that Master Natalis andothers of the Society had often asked him to give a narrative of hislife, but he had never as yet decided to do so. On this occasion, however, after I had spoken to him, he reflected upon it alone. He wasfavorably inclined toward it. From the way he spoke, it was evidentGod had enlightened him. He had resolved to manifest the main pointsof his interior life up to the present, and had concluded that I wasthe one to whom he would make these things known. 

At that time St. Ignatius was in very feeble health. He did notpromise himself one day of life, but, on the contrary, if any one wereto say, "I shall do that within two weeks or a week, " St. Ignatius wasaccustomed to say: "How is that? Do you think you are going to livethat long?" However, on this occasion, he said he hoped to live threeor four months to finish the narrative. The next day when I asked himwhen he wished to begin, he answered that I should remind him everyday until he had an opportunity for it. As he could not find time, partly on account of his many occupations, he told me to remind him ofit every Sunday. In the following September he called me, and began torelate his whole life clearly and distinctly with all theaccompanying circumstances. Afterward, in the same month, he called methree or four times, and told me the history of his life up to thetime of his dwelling at Manresa. The method followed by St. Ignatiusis so clear that he places vividly before our eyes the events of thepast. 

It was not necessary to ask him anything, as nothing important wasomitted. I began to write down certain points immediately, and Iafterward filled out the details. I endeavored to write nothing that Idid not hear from him. So closely did I adhere to his very words thatafterward I was unable to explain the meaning of some of them. Thisnarrative I wrote, as I have indicated above, up to September, 1553. From that time until the 18th of October, 1554, when Father Nataliscame, St. Ignatius did not continue the narrative, but pleaded excuseon account of infirmities or other business, saying to me, "When suchand such a business is settled, remind me of it. " When that work wasdone, I recalled it to his memory. He replied, "Now I have that otheraffair on hand; when it is finished remind me. "

Father Natalis was overjoyed that a beginning had been made, and toldme to urge St. Ignatius to complete it, often saying to me, "In noother way can you do more good to the Society, for this isfundamentally the Society. " He himself spoke to St. Ignatius about it, and I was told to remind him of it when the work in regard to thefounding of the college was finished. And when it was over, and thebusiness with Prester John settled and the courier had departed, wecontinued the history on the 9th of March, 1555. About this time PopeJulius became ill, and died on the 23d of the same month. Thenarrative was then postponed until the election of the new Pope, whodied soon after his election. Our work remained untouched until PopePaul mounted the papal throne. On account of the great heat and manyoccupations, the biography did not make much progress until the 21stof September, when there was question of sending me to Spain. And sohe appointed the morning of the 22d for a meeting in the red tower. After saying Mass I went to him to ask him if it were the time. Hetold me to go and wait for him in the red tower. Supposing that Ishould have to wait a long while, I delayed on the porch, talking witha brother who asked me about something. When St. Ignatius came hereprimanded me because, contrary to obedience, I had not waited forhim in the appointed place, and he would not do anything that day. Then we urged him very earnestly to continue. So he came to the redtower, and, according to his custom, dictated while walking. 

While taking these notes I tried to see his face, and kept drawingnear to him. He said to me, "Keep your rule. " And as I approachedagain, and looked at him a second and a third time, he repeated whathe had said and then went away. Finally, after some time, he returnedto the red tower to complete the dictation. As I was about starting onmy journey, and St. Ignatius spoke to me the day before my departure, I could not write out the narrative in full at Rome. At Genoa where Iwent I had no Spanish secretary, so I dictated in Latin the points Ihad brought with me, and finished the writing at Genoa in December, 1555. 

Contents

 Page

 EDITOR'S PREFACE 5

 PREFACE OF THE WRITER 9

 CHAPTER I

 His Military Life--He is wounded at the Siege of Pampeluna--His Cure--Spiritual Reading--The Apparition--The Gift of Chastity--His Longing for the Journey to Jerusalem and for a Holier Life 19

 CHAPTER II

 Ignatius leaves his Native Land--What he did at Montserrat and Manresa 30

 CHAPTER III

 Scruples--Heavenly Favors--Journey to Barcelona 47

 CHAPTER IV

 His Journey to Rome, Venice, Jerusalem, and the Holy Land 66

 CHAPTER V

 The Arrival in Apulia, Venice, Ferrara, and Genoa--He is apprehended as a Spy--He is despised as a Fool--His Studies at Barcelona and Alcala 78

 CHAPTER VI

 The Prisons at Alcala and Salamanca 93

 CHAPTER VII

 His Studies in Paris, and Other Incidents of his Life 111

 CHAPTER VIII

 His Arrival in his Native Land and the Virtues practised there--His Journey into Spain and Italy--The Famous Apparition and his Life in the Same Place 129

 APPENDIX

 St. Ignatius and his Work for Education 145

 Authors 155

 The Educational Plan of St. Ignatius 156

The Autobiography of St. Ignatius

The Account of his Life dictated to Father Gonzalez by St. Ignatius

CHAPTER I

HIS MILITARY LIFE--HE IS WOUNDED AT THE SIEGE OF PAMPELUNA--HISCURE--SPIRITUAL READING--THE APPARITION--THE GIFT OF CHASTITY--HISLONGING FOR THE JOURNEY TO JERUSALEM AND FOR A HOLIER LIFE

Up to his twenty-sixth year the heart of Ignatius was enthralled bythe vanities of the world. His special delight was in the militarylife, and he seemed led by a strong and empty desire of gaining forhimself a great name. The citadel of Pampeluna was held in siege bythe French. All the other soldiers were unanimous in wishing tosurrender on condition of freedom to leave, since it was impossible tohold out any longer; but Ignatius so persuaded the commander, that, against the views of all the other nobles, he decided to hold thecitadel against the enemy. 

When the day of assault came, Ignatius made his confession to one ofthe nobles, his companion in arms. The soldier also made his toIgnatius. After the walls were destroyed, Ignatius stood fightingbravely until a cannon ball of the enemy broke one of his legs andseriously injured the other. 

When he fell, the citadel was surrendered. When the French tookpossession of the town, they showed great admiration for Ignatius. After twelve or fifteen days at Pampeluna, where he received the bestcare from the physicians of the French army, he was borne on a litterto Loyola. His recovery was very slow, and doctors and surgeons weresummoned from all parts for a consultation. They decided that the legshould be broken again, that the bones, which had knit badly, might beproperly reset; for they had not been properly set in the beginning, or else had been so jostled on the journey that a cure was impossible. He submitted to have his flesh cut again. During the operation, as inall he suffered before and after, he uttered no word and gave no signof suffering save that of tightly clenching his fists. 

In the meantime his strength was failing. He could take no food, andshowed other symptoms of approaching death. On the feast of St. Johnthe doctors gave up hope of his recovery, and he was advised to makehis confession. Having received the sacraments on the eve of thefeasts of Sts. Peter and Paul, toward evening the doctors said that ifby the middle of the night there were no change for the better, hewould surely die. He had great devotion to St. Peter, and it sohappened by the goodness of God that in the middle of the night hebegan to grow better. 

His recovery was so rapid that in a few days he was out of danger. Asthe bones of his leg settled and pressed upon each other, one boneprotruded below the knee. The result was that one leg was shorter thanthe other, and the bone causing a lump there, made the leg seem quitedeformed. As he could not bear this, since he intended to live a lifeat court, he asked the doctors whether the bone could be cut away. They replied that it could, but it would cause him more suffering thanall that had preceded, as everything was healed, and they would needspace in order to cut it. He determined, however, to undergo thistorture. 

His elder brother looked on with astonishment and admiration. He saidhe could never have had the fortitude to suffer the pain which thesick man bore with his usual patience. When the flesh and the bonethat protruded were cut away, means were taken to prevent the leg frombecoming shorter than the other. For this purpose, in spite of sharpand constant pain, the leg was kept stretched for many days. Finallythe Lord gave him health. He came out of the danger safe and strongwith the exception that he could not easily stand on his leg, but wasforced to lie in bed. 

As Ignatius had a love for fiction, when he found himself out ofdanger he asked for some romances to pass away the time. In thathouse there was no book of the kind. They gave him, instead, "The Lifeof Christ, " by Rudolph, the Carthusian, and another book called the"Flowers of the Saints, " both in Spanish. By frequent reading of thesebooks he began to get some love for spiritual things. This reading ledhis mind to meditate on holy things, yet sometimes it wandered tothoughts which he had been accustomed to dwell upon before. 

Among these there was one thought which, above the others, so filledhis heart that he became, as it were, immersed and absorbed in it. Unconsciously, it engaged his attention for three and four hours at atime. He pictured to himself what he should do in honor of anillustrious lady, how he should journey to the city where she was, inwhat words he would address her, and what bright and pleasant sayingshe would make use of, what manner of warlike exploits he shouldperform to please her. He was so carried away by this thought that hedid not even perceive how far beyond his power it was to do what heproposed, for she was a lady exceedingly illustrious and of thehighest nobility. 

In the meantime the divine mercy was at work substituting for thesethoughts others suggested by his recent readings. While perusing thelife of Our Lord and the saints, he began to reflect, saying tohimself: "What if I should do what St. Francis did?" "What if I shouldact like St. Dominic?" He pondered over these things in his mind, andkept continually proposing to himself serious and difficult things. Heseemed to feel a certain readiness for doing them, with no otherreason except this thought: "St. Dominic did this; I, too, will doit. " "St. Francis did this; therefore I will do it. " These heroicresolutions remained for a time, and then other vain and worldlythoughts followed. This succession of thoughts occupied him for a longwhile, those about God alternating with those about the world. But inthese thoughts there was this difference. When he thought of worldlythings it gave him great pleasure, but afterward he found himself dryand sad. But when he thought of journeying to Jerusalem, and of livingonly on herbs, and practising austerities, he found pleasure not onlywhile thinking of them, but also when he had ceased. 

This difference he did not notice or value, until one day the eyes ofhis soul were opened and he began to inquire the reason of thedifference. He learned by experience that one train of thought lefthim sad, the other joyful. This was his first reasoning on spiritualmatters. Afterward, when he began the Spiritual Exercises, he wasenlightened, and understood what he afterward taught his childrenabout the discernment of spirits. When gradually he recognized thedifferent spirits by which he was moved, one, the spirit of God, theother, the devil, and when he had gained no little spiritual lightfrom the reading of pious books, he began to think more seriously ofhis past life, and how much penance he should do to expiate his pastsins. 

Amid these thoughts the holy wish to imitate saintly men came to hismind; his resolve was not more definite than to promise with the helpof divine grace that what they had done he also would do. After hisrecovery his one wish was to make a pilgrimage to Jerusalem. He fastedfrequently and scourged himself to satisfy the desire of penance thatruled in a soul filled with the spirit of God. 

The vain thoughts were gradually lessened by means of thesedesires--desires that were not a little strengthened by the followingvision. While watching one night he plainly saw the image of theBlessed Mother of God with the Infant Jesus, at the sight of which, for a considerable time, he received abundant consolation, and feltsuch contrition for his past life that he thought of nothing else. From that time until August, 1555, when this was written, he neverfelt the least motion of concupiscence. This privilege we may supposefrom this fact to have been a divine gift, although we dare not stateit, nor say anything except confirm what has been already said. Hisbrother and all in the house recognized from what appeared externallyhow great a change had taken place in his soul. 

He continued his reading meanwhile, and kept the holy resolution hehad made. At home his conversation was wholly devoted to divinethings, and helped much to the spiritual advancement of others. 

CHAPTER II

IGNATIUS LEAVES HIS NATIVE LAND--WHAT HE DID AT MONTSERRAT AND ATMANRESA

Ignatius, starting from his father's house, set out upon his journeyon horseback. About this time he began his habit of taking thediscipline every night. His brother desired to accompany him as far asOgna, and during the journey was persuaded by the Saint to pass onenight of watching at the shrine of Our Blessed Lady at Aruncuz. Havingprayed some time at the shrine for new strength for his journey, leaving his brother at Ogna at the house of their sister, to whom hepaid a short visit, he journeyed on to Navarre. Remembering that anofficial in the Duke's palace owed him some money, he collected it bysending in a written account to the treasurer, and distributed itamong persons to whom he felt indebted. A portion of the money hedevoted to the restoration of a picture of the Blessed Virgin. Thendismissing his two remaining servants, he rode forth alone fromNavarre in the direction of Montserrat, a mountain town of Cataloniain the northern part of Spain. 

It will not be amiss to recall an event that occurred during thisjourney, to show the manner in which God directed him. Although filledwith an ardent desire of serving God, yet his knowledge of spiritualthings was still very obscure. He had undertaken to performextraordinary penances, not so much with a view to satisfy for hissins as with the intention of doing something pleasing to his Lord. Hedeclared indeed that though filled with the liveliest abhorrence ofhis past sins, he could not assure himself that they were forgiven;yet in his austerities so intense was his desire to do great thingsfor Christ that he did not think of his sins. When he recalled thepenances practised by holy persons, his whole mind was bent on doingsomething to equal and even surpass them. In this holy ambition hefound his consolation, for he had no interior motive for his penances, knowing as yet very little about humility or charity or patience, forto obtain these many holy men have led austere lives. He knew stillless the value of discretion, which regulates the practice of thesevirtues. To do something great for the glory of his God, to emulatesaintly men in all that they had done before him--this was the onlyobject of Ignatius in his practices of external mortification. 

While he journeyed on, a Saracen mounted on a horse came up with him. In the course of the conversation mention was made of the BlessedVirgin. The stranger remarked that though he admitted that the Motherof Christ had conceived without detriment to her virginal purity, yethe could not believe that after the conception of her divine Son shewas still a virgin. He was so obstinate in holding this opinion, thatno amount of reasoning on the part of Ignatius could force him toabandon it. Shortly afterward the Saracen rode on, leaving the pilgrimto his own reflections. These were not of the most peaceful nature. Hewas sorely troubled as he thought over the conduct of his recentfellow-traveler, and felt that he had but poorly acquitted himself ofhis duty of honoring the Mother of God. The longer his mind thoughtupon the matter, the more his soul was filled with indignation againsthimself for having allowed the Saracen to speak as he had done of theBlessed Virgin, and for the lack of courage he fancied he had shown innot at once resenting the insult. He consequently felt impelled by astrong impulse to hasten after him and slay the miscreant for theinsulting language he had used. After much internal conflict withthese thoughts, he still remained in doubt, nor could he decide whatcourse to follow. The Saracen, who had ridden on, had mentioned to himthat it was his intention to proceed to a town not far distant fromthe highroad. At length, Ignatius, wearied by his inward struggle andnot arriving at any determination, decided to settle all his doubts inthe following novel way: he would give free rein to his horse, and if, on coming to the cross-road, his horse should turn into the path thatled to the destination of the Moor, he would pursue him and kill him;but if his horse kept to the highroad he would allow the wretch toescape. Having done as he had decided, it happened through theProvidence of God that his horse kept to the highroad, though theplace was distant only about thirty or forty yards, and the wayleading to it was very wide and easy. 

Arriving at a large village situated a short distance from Montserrat, he determined to procure a garment to wear on his journey toJerusalem. He therefore bought a piece of sackcloth, poorly woven, andfilled with prickly wooden fibres. Of this he made a garment thatreached to his feet. He bought, also, a pair of shoes of coarse stuffthat is often used in making brooms. He never wore but one shoe, andthat not for the sake of the comfort to be derived from it, butbecause, as he was in the habit of wearing a cord tied below the kneeby way of mortification, this leg would be very much swollen atnight, though he rode all day on horseback. For this reason, he felthe ought to wear a shoe on that foot. He provided himself also with apilgrim's staff and a gourd to drink from. All these he tied to hissaddle. 

Thus equipped, he continued on his way to Montserrat, pondering in hismind, as was his wont, on the great things he would do for the love ofGod. And as he had formerly read the stories of Amadeus of Gaul andother such writers, who told how the Christian knights of the pastwere accustomed to spend the entire night, preceding the day on whichthey were to receive knighthood, on guard before an altar of theBlessed Virgin, he was filled with these chivalric fancies, andresolved to prepare himself for a noble knighthood by passing a nightin vigil before an altar of Our Lady at Montserrat. He would observeall the formalities of this ceremony, neither sitting nor lying down, but alternately standing and kneeling, and there he would lay asidehis worldly dignities to assume the arms of Christ. 

When he arrived at Montserrat, he passed a long time in prayer, andwith the consent of his confessor he made in writing a generalconfession of his sins. Three whole days were employed in thisundertaking. He begged and obtained leave of his confessor to give uphis horse, and to hang up his sword and his dagger in the church, nearthe altar of the Blessed Virgin. This confessor was the first to whomhe unfolded his interior, and disclosed his resolution of devotinghimself to a spiritual life. Never before had he manifested hispurpose to anybody. 

The eve of the Annunciation of Our Blessed Lady in the year 1522 wasthe time he chose to carry out the project he had formed. Atnightfall, unobserved by any one, he approached a beggar, and takingoff his own costly garments gave them to the beggar. He then put onthe pilgrim's dress he had previously bought, and hastened to thechurch, where he threw himself on his knees before the altar of theBlessed Mother of God, and there, now kneeling, now standing, withstaff in hand, he passed the entire night. 

After receiving the Blessed Sacrament, to avoid recognition he leftthe town at daybreak. He did not go by the direct route that leads toBarcelona, as he might have met those who knew him and would honorhim, but he took a byway that led him to a town called Manresa. Herehe determined to remain a few days in the hospital and write out somenotes in his little book, which for his own consolation he carefullycarried about with him. At about a league's distance from Montserrat, he was overtaken by a man who had ridden after him at a rapid pace. This man accosted him and inquired if he had given certain garments toa poor man, as the latter had declared. Ignatius answered that it wastrue that he had given them to a beggar. On learning that the latterhad been ill-treated because he was suspected of having stolen theclothes, the eyes of Ignatius filled with tears, in pity for the poorman. 

Although he had fled so anxiously from the praise of men, he did notremain long at Manresa before many marvellous things were narrated ofhim. This fame arose from what had occurred at Montserrat. Hisreputation increased day by day. Men vied with each other in addingsome particulars about his sanctity, declaring that he had abandonedimmense revenues, and other wonderful things without much regard toreal facts. 

At Manresa he lived on the alms that he daily begged. He never atemeat nor partook of wine, though they were offered him. On Sundays, however, he never fasted, and if wine were offered him, he drank of itsparingly. In former days he had been very careful of his hair, whichhe had worn, and, indeed, not unbecomingly, in the fashionable mannerof the young men of his age; but now he determined to cease to carefor it, neither to comb it nor to cut it, and to dispense with allcovering for his head both day and night. To punish himself for thetoo great nicety which he had formerly had in the care of his handsand feet, he now resolved to neglect them. 

It was while he was living at the hospital at Manresa that thefollowing strange event took place. Very frequently on a clearmoonlight night there appeared in the courtyard before him anindistinct shape which he could not see clearly enough to tell whatit was. Yet it appeared so symmetrical and beautiful that his soul wasfilled with pleasure and joy as he gazed at it. It had something ofthe form of a serpent with glittering eyes, and yet they were noteyes. He felt an indescribable joy steal over him at the sight of thisobject. The oftener he saw it, the greater was the consolation hederived from it, and when the vision left him, his soul was filledwith sorrow and sadness. 

Up to this period he had remained in a constant state of tranquillityand consolation, without any interior knowledge of the trials thatbeset the spiritual life. But during the time that the vision lasted, sometimes for days, or a little previous to that time, his soul wasviolently agitated by a thought that brought him no little uneasiness. There flashed upon his mind the idea of the difficulty that attendedthe kind of life he had begun, and he felt as if he heard some onewhispering to him, "How can you keep up for seventy years of your lifethese practices which you have begun?" Knowing that this thought was atemptation of the evil one, he expelled it by this answer: "Can you, wretched one, promise me one hour of life?" In this manner he overcamethe temptation, and his soul was restored to peace. This was his firsttrial besides what has already been narrated, and it came upon himsuddenly one day as he was entering the church. He was accustomed tohear Mass daily, and to assist at Vespers and Compline--devotions fromwhich he derived much consolation. During Mass, he always read overthe history of the Passion, and his soul was filled with a joyfulfeeling of uninterrupted calm. 

Shortly after the temptation just spoken of, he began to experiencegreat changes in his soul. At one time he was deprived of allconsolation, so that he found no pleasure in vocal prayer, in hearingMass, or in any spiritual exercise. At another, on the contrary, hesuddenly felt as if all sorrow and desolation were taken from him, experiencing the relief of one from whose shoulders a heavy cloak hadsuddenly been lifted. On noticing all this, he was surprised, wondering what could be the import of these changes which he had neverbefore experienced, and he said to himself, "What new kind of life isthis upon which I am entering?"

At this time he became acquainted with some holy persons whomanifested great confidence in him, and gladly conversed with him; forthough he had, as yet, little knowledge of spiritual things, still hespoke with great fervor on religious subjects, and incited hishearers to make greater progress in the way of God's service. Amongthose holy persons who dwelt at Manresa, there was one lady welladvanced in years who had long been given to the service of God, andwho was so well known in many places in Spain that his CatholicMajesty, the King of Spain, had desired her presence on one occasionin order to take counsel with her about certain projects that he hadin his mind. This lady, speaking one day to our new soldier of Christ, said to him, "Would that the Lord Jesus might appear to you some day!"Ignatius, wondering at her words, understood in a literal sense, andasked her, "What would He look like if He were to show Himself to me?"

He always persevered in his custom of approaching the Sacraments ofConfession and Holy Communion every week. But herein he found a greatsource of anxiety on account of the scruples with which he wasannoyed. For though he had written out his general confession atMontserrat, and with great diligence and care had tried to make itcomplete, yet he always felt that he had forgotten something in hisconfession, and this caused him much anxiety. Even though he shouldnow confess it again, he received no consolation. He tried then tofind a spiritual person, who could give him relief in his trouble, buthe found no one. Finally, a certain doctor who had experience inspiritual things, and who was a preacher in the church, advised him towrite down anything he remembered and feared that he had notconfessed. He obeyed, and even after he had confessed these sins, hisscruples still continued to fill his soul, and he was constantlyrecalling minor details that he had not confessed. In this way he wascruelly tormented. He knew well that these scruples caused no littleharm to the spiritual life, and that it was most expedient to get ridof them, yet they continued to torture him. At times it occurred tohim that it would be well if he could have his confessor command himin the name of the Lord Jesus not again to confess anything of hispast sins; and he inwardly prayed that his confessor would give himsome such command, but he could not bring himself to ask him to doso. 

CHAPTER III

SCRUPLES--HEAVENLY FAVORS--JOURNEY TO BARCELONA

At last his confessor, without any suggestion on the part of thepenitent, commanded him to confess nothing of his past life, exceptwhat was very clear and evident. But as he regarded everything of thepast as evident, the confessor's order did not help him at all. He wasin constant anxiety. At that time he lived in the Dominican monastery, in a little cell which the Fathers had allotted to him. He kept up hisusual custom of praying on bended knees for seven hours a day, andscourged himself three times a day and during the night. But all thisdid not remove his scruples, which had been tormenting him formonths. One day, when terribly tormented, he began to pray. During hisprayer, he cried out to God in a loud voice: "O Lord, help me, for Ifind no remedy among men, nor in any creature! If I thought I couldfind one, no labor would seem too great to me. Show me some one! OLord! where may I find one? I am willing to do anything to findrelief. "

While tortured by these thoughts, several times he was violentlytempted to cast himself out of the large window of his cell. Thiswindow was quite near the place where he was praying. But since heknew that it would be a sin to take his own life, he began to pray, "OLord, I will not do anything to offend Thee. " He repeated these wordsfrequently with his former prayer, when there came to his mind thestory of a certain holy man, who, to obtain of God some favor whichhe ardently desired, spent many days without food, until he obtainedthe favor he asked. He determined to do the same. He resolved in hisheart neither to eat nor drink until God should look upon him inmercy, or until he should find himself at the point of death; thenonly should he eat. 

This resolution was taken on a Sunday after communion, and for a wholeweek he neither ate nor drank anything; in the meantime he practisedhis usual penances, recited the Divine Office, prayed on bended kneesat the appointed times, and rose at midnight. On the following Sunday, when about to make his usual confession, as he had been in the habitof making known to his confessor everything he had done, even thesmallest detail, he told him that he had not eaten anything during thepast week. Hereupon his confessor bade him break his fast. Althoughhe felt that he still had sufficient strength to continue withoutfood, nevertheless he obeyed his confessor, and on that day and thenext he was free from scruples. On the third day, however, which wasTuesday, while standing in prayer, the remembrance of his sins cameback to him. One suggested another, until he passed in review, oneafter another, all his past sins. He then thought he ought to repeathis general confession. After these thoughts a sort of disgust seizedhim, so that he felt an inclination to give up the life he wasleading. While in this state, God was pleased to arouse him as it werefrom sleep, and to relieve him of his trouble. As he had acquired someexperience in the discernment of spirits, he profited by the lessonshe had learned of God, and began to examine how that spirit hadentered into possession of his soul; then he resolved never again tospeak of his past sins in confession. From that day he was free fromscruples, and felt certain that it was the will of our merciful Lordto deliver him from his trouble of soul. 

Besides the seven hours devoted to prayer, he spent a portion of histime in assisting souls who came to him for advice. During the rest ofthe day he gave his thoughts to God, pondering on what he had read ormeditated that day. When he retired, it often happened that wonderfulilluminations and great spiritual consolations came to him, so that heabridged the short time he had already allotted to sleep. Once whilethinking over this matter he concluded that he had given sufficienttime for conversation with God, and that moreover the whole day wasalso given to Him. Then he began to doubt whether these illuminationswere from the Good Spirit. Finally he came to the conclusion that itwould be better to give up a portion and to give sufficient time tosleep. This he did. 

While he persevered in his resolution to abstain from meat, ithappened on a certain morning after rising, that a dish of cooked meatseemed to be set before him. He appeared to see it with his eyes, although he had felt no previous craving for it. At the same time heafterward experienced within himself a certain movement of the will, urging him to eat meat. Although the remembrance of his formerresolution came to mind, he had no doubt about determining to eatmeat. When he made this known to his confessor, the latter advised himto consider whether it was a temptation or not. Pondering over it, hefelt certain that he was right. At that period God dealt with him as ateacher instructing a pupil. Was this on account of his ignorance ordulness, or because he had no one else to teach him? Or on account ofthe fixed resolve he had of serving God, with which God Himself hadinspired him, for the light given him could not possibly be greater?He was firmly convinced, both then and afterward, that God had treatedhim thus because it was the better spiritual training for him. Thefive following points will prove what he says:--

In the first place, he had a great devotion to the Blessed Trinity. Every day he prayed to each of the three Persons and to the wholeTrinity. While thus praying to the Blessed Trinity, the thought cameof how to offer fourfold prayers to the Divinity. This thought, however, caused him little or no trouble. Once, while reciting on thesteps of the monastery the little hours in honor of the BlessedVirgin, his vision carried him beyond the earth. He seemed to beholdthe Blessed Trinity in the form of a lyre or harp; this visionaffected him so much that he could not refrain from tears and sighs. On the same day he accompanied the procession from the church, buteven up to the time of dinner he could not withhold his tears, andafter dinner his joy and consolation were so great that he could speakof no subject except the Blessed Trinity. In these conversations hemade use of many different comparisons to illustrate his thoughts. Such an impression was made on him on that occasion that during hisafter life, whenever he prayed to the Blessed Trinity, he experiencedgreat devotion. 

At another time, to his great joy, God permitted him to understand howHe had created this world. This vision presented to him a whiteobject, with rays emanating from it. From this object God sent forthlight. However, he could not clearly explain this vision, nor could herecall the illuminations given to him by God on that occasion. Duringhis stay of about a year at Manresa, after he had begun to receivefrom God consolations, and fruitful lights for the direction ofothers, he gave up his former rigorous penances. At that time hetrimmed his nails and hair. During the time of his residence atManresa, while assisting at Mass, he had another vision in the churchof the monastery. At the elevation of the body of Christ Our Lord hebeheld, with the eyes of his soul, white rays descending from above. Although he cannot, after so long an interval, explain the details ofthis vision, still the manner in which Our Lord Jesus Christ ispresent in the Blessed Sacrament was clearly and vividly stamped uponhis mind. Often in prayer, and even during a long space of time, didhe see the humanity of Christ with the eyes of the soul. The formunder which this vision appeared was that of a white body, neitherlarge nor small; besides, there seemed to be no distinction of membersin His body. This vision appeared to him often at Manresa, perhapstwenty or even forty times, once at Jerusalem, and once when he was atPadua. He saw the Blessed Virgin under the same form, without anydistinction of members. These visions gave him such strength that heoften thought within himself, that even though Scripture did not bearwitness to these mysteries of faith, still, from what he had seen, itwould be his duty to lay down his life for them. 

One day he went to the Church of St. Paul, situated about a mile fromManresa. Near the road is a stream, on the bank of which he sat, andgazed at the deep waters flowing by. While seated there, the eyes ofhis soul were opened. He did not have any special vision, but his mindwas enlightened on many subjects, spiritual and intellectual. So clearwas this knowledge that from that day everything appeared to him in anew light. Such was the abundance of this light in his mind that allthe divine helps received, and all the knowledge acquired up to hissixty-second year, were not equal to it. 

From that day he seemed to be quite another man, and possessed of anew intellect. This illumination lasted a long time. While kneeling inthanksgiving for this grace, there appeared to him that object whichhe had often seen before, but had never understood. It seemed to besomething most beautiful, and, as it were, gleaming with many eyes. This is how it always appeared. There was a cross near which he waspraying, and he noticed that near the cross the vision had lost someof its former beautiful color. He understood from this that theapparition was the work of the devil, and whenever the vision appearedto him after that, as it did several times, he dispelled it with hisstaff. 

During a violent fever at Manresa, he thought he was near his death. The thought then came to his mind that he was already justified beforeGod. Calling to mind his sins, he tried to combat the thought, butcould not overcome it, and this struggle to overcome the temptationcaused him much more suffering than the fever itself. After the feverhad somewhat abated, and he was out of danger, he cried out to somenoble ladies who had come to visit him, and asked them for the love ofGod, to cry out aloud the next time they should find him near death, "O sinner!" and "Remember the sins by which you have offended God. "

On another occasion, while sailing from Valencia to Italy, in themidst of a violent storm, the rudder was broken, and he and every oneon board were convinced that the ship must founder unless help camefrom above. Then, as he examined his conscience and prepared fordeath, he had no dread on account of past sins, nor fear of eternalpunishment, but he experienced intense shame and sorrow at the thoughtof not having made a good use of the favors and graces which God hadbestowed upon him. Again, in the year 1550, he was dangerously ill, and in his own judgment and that of others he was about to die. Thistime, however, whenever he thought of death, such consolation pouredinto his soul that he wept tears of joy. He continued in this stateso long that he often had to divert his mind from the thought ofdeath, lest he should find in the thought too much consolation. 

In the beginning of another winter he became very ill, and was placedunder the care of the father of a man named Ferrera, who afterwardentered the service of Balthasar Faria. Here he was very carefullyattended. Several ladies of the highest rank were very devoted to him, and came every night to watch beside him. When he began to recover, hewas still extremely weak, and suffered from severe pains in thestomach. These two causes, together with the intense cold and theentreaties of his attendants, induced him to wear shoes, warmerclothing, and a cap. He was obliged to accept two small coats ofcoarse grayish stuff, and a small cap of the same color. During thatillness his constant wish was to speak of spiritual things, and tofind some one who could talk upon such subjects. Meanwhile the timewhich he had determined upon for his journey to Jerusalem wasapproaching. 

In the beginning of the year 1523, therefore, he set out forBarcelona. Many offered to accompany him, but he refused, as he wishedto go alone. He expected to derive great advantage from placing hiswhole trust in God alone. Several were very earnest, and insisted thatas he knew neither Latin nor Italian, he should not go alone, butshould take with him a certain companion whom they praised very much. Ignatius replied that even were he the son or brother of the Duke ofCordova, he would not take him as a companion, as he wished only threevirtues, --Faith, Hope, and Charity. If he took a companion, whenhungry he would look to his companion for food; if exhausted, hewould call on his companion for help; and so he would confide in hiscompanion, and have some affection for him: whereas he wished to placeall this confidence, hope, and affection in God alone. These wordswere not a mere expression of the lips, but they were the truesentiments of his heart. For these reasons he wished to embark notonly alone, but even without any provision for the voyage. When hearranged about his passage, the captain agreed to take him free, as hehad no money; but on condition that he should take with him as muchsailors' bread as would suffice for his sustenance. Were it not forthis condition imposed by the captain, Ignatius would have refused totake with him any provision at all. 

When he thought of procuring bread, he was much troubled withscruples. "Is this your hope and faith in God, who, you were sure, would not fail you?" The force and violence of the temptation weresuch that he was greatly distressed. Good reasons on both sidespresented themselves. Finally, in his perplexity, he determined toleave the matter to his confessor. He told him first of his greatdesire to go to Jerusalem, and to do everything for the greater gloryof God. Then he gave the reasons for not taking provisions for thevoyage. His confessor decided that he ought to beg what was necessaryand take it with him. He went to a lady of rank to ask for what heneeded. When she asked where he was going, he hesitated a little abouttelling his final destination, and replied that he was going to Italyand Rome. She was somewhat astonished at this, and replied: "To Rome?Why, as to those who go there--well, I do not like to say what theyare when they return. " She meant by this that as most of those whowent to Rome did not go through motives of piety and devotion, whenthey returned they were not much better. The reason of his not openlydeclaring that he intended to go to the holy city of Jerusalem was hisdread of yielding to vain glory. In fact, he was so much troubled bythis fear that he was afraid to make known even the place of his birthor the name of his family. When he had secured the bread, before goingon board he took care to leave behind him, on a bench on the wharf, five or six Spanish coins, which had been given to him as alms. 

[Illustration: OUR LADY OF THE WAYSIDE. Favorite Picture of St. Ignatius. ]

He was obliged to remain at Barcelona more than twenty days before theship was ready to sail. During that time, in accordance with hiscustom, in order to speak with spiritual men about his soul, he soughtthem out even though dwelling in hermitages at a long distance fromthe city. But neither then, nor during the whole time of his stayat Manresa, could he find any one who could help him to advance as hewished. He met one woman, however, who seemed to be thoroughlyacquainted with the spiritual life. She promised to pray to JesusChrist and to ask Him to appear to Ignatius in person. In consequenceof this promise, after leaving Barcelona, he gave up all anxiety aboutfinding souls advanced in the spiritual life. 

CHAPTER IV

HIS JOURNEY TO ROME, VENICE, JERUSALEM, AND THE HOLY LAND

After a voyage of five days and nights the vessel in which they setout from Barcelona reached Gaeta, and the pilgrim disembarked andstarted for Rome, although there was danger there on account of theplague. After reaching the city, he found the gates closed. He spentthe night in a damp church, and in the morning sought to enter thecity, but could not obtain permission. As no alms could be obtainedoutside of the city, he wished to go on to a neighboring village, butfor sheer weakness, the pilgrim could go no farther. On that day ithappened that a great procession came out of the city. On inquiry thepilgrim learned that the Duchess was in the throng. He approached her, told her that his malady was simply the effect of weakness, and askedpermission to enter the city to get relief. She readily consented. Hewas successful and his strength returned, and two days later heresumed his journey, reaching Rome on Palm Sunday. 

Those whom he met at Rome knew he had no money for his journey toJerusalem. They tried to dissuade him from his undertaking, allegingthat such a journey was impossible without money. He felt assured, however, that everything needed for his voyage would be at hand whenrequired. Accordingly, on the octave of Easter, he received theblessing of Adrian VI and left Rome for Venice. He had in hispossession six or seven pieces of gold which they had given him to payhis passage from Venice as far as Jerusalem. He had taken this moneywith him from Venice only because they had convinced him that withoutit he could not reach Jerusalem. On the third day from the time he setout from Rome, he realized that this fear had come from a want ofconfidence, and was sorry he had accepted the money, and wasdeliberating about giving it away. Finally, however, he determined tospend it on those he met, who were chiefly beggars. The result wasthat when he came to Venice he had only four coins left, and thesewere necessary for his lodging that night. 

On this journey to Venice, on account of sentinels placed around thecities, he was obliged to sleep outside the walls. The dread of thepestilence was so great that one morning on rising he saw a manfleeing from him in terror. Pursuing his journey, he reached Chizoawith several others who had joined him on the road. There he learnedthat he would not be allowed to enter the city. He then proceeded withhis companions to Padua, to get the testimony of a notary that theparty was not stricken with the plague. Ignatius could not, on accountof his weakness, keep pace with the others, and was left alone in anopen field. Then Christ appeared to him, as He had appeared on formeroccasions. By this vision he was greatly strengthened and consoled. The next morning, filled with new courage, he came to the gate of thecity, and although provided with no certificate, entered unquestionedby the guard. In the same way he left the city unquestioned. Hiscompanions were surprised at this, for they had to present acertificate, which he had taken no pains to procure. At Venice theybegged their food, and slept in St. Mark's Square. Ignatius refused togo to the house of the Ambassador, and although he made no effort toget money for his voyage to Jerusalem, he felt sure nevertheless thatGod would provide him with means. 

One day he met a rich Spaniard, who asked him whither he was going, and having learned his intention, brought him to dine at his house. Here he remained for several days. From the time he left Manresa, Ignatius, while seated at table with others, had made it a practicenever to speak except to give a brief answer to questions. However, heheard all that was said, and took occasion after dinner to give theconversation a spiritual turn. His host and all his family were sofilled with admiration for him that they tried to induce him to remainwith them, and introduced him to the Doge of Venice. The latteroffered him accommodations on the government ship about to sail forCyprus. Many pilgrims had assembled at Venice to go to Jerusalem, butthe greater part hesitated through fear, as the Island of Rhodes hadfallen into the hands of the Turks. Thirteen sailed in the pilgrims'ship, which was the first to weigh anchor. The government ship carriedeight or nine. About the time of departure Ignatius was taken ill witha fever, which lasted several days. On the day of sailing he took theprescribed medicine, and asked the doctor if he could go. The doctorreplied he could if he wished the vessel to be his tomb. Neverthelesshe went on board, and after a fit of illness soon recovered. 

The licentious conduct of those on board Ignatius severely censured. The Spaniards advised him not to do this, as the rest thought ofabandoning him on an island. But the wind quickly conveyed them toCyprus. From Cyprus they went to another port called Salinae, tenleagues distant. Here he went on board the ship of the pilgrims, withno other provision than his hope in Providence. During all thatvoyage, the Lord often appeared to him, and gave him greatconsolation. The visions seemed to take the form of something large, round, and golden. The travelers reached Joppa, and seated on asses, after the custom of that region, they journeyed to Jerusalem. A nobleSpanish gentleman, named Didacus Minez, as the pilgrims came in sightof the city, recommended silence and recollection. 

All followed his suggestion, and when they saw a monk approaching witha crucifix, dismounted. On beholding the city, Ignatius was deeplyaffected, and the rest affirmed that they experienced a sort ofheavenly joy. He always felt this same devotion whenever he visitedthe holy places. He decided to remain in Jerusalem, in order to visitthe holy places often. For this purpose he had taken with him lettersof recommendation to the Father Guardian. On presenting them, he saidthat he intended to remain there to satisfy his own devotion, but saidnothing of his purpose of helping others. The Father Guardian told himhe did not see how this could be possible, as his house was not evencapable of providing for his own Religious, and he intended to sendsome away from the Holy Land. Ignatius said he wished him merely tohear his confession, since he had come to make it. The Father Guardiansaid this could be done, but he should wait for the arrival of theProvincial, who was then at Bethlehem. Relying on this promise, Ignatius began to write letters to spiritual persons at Barcelona. Hehad written some on the day before he was to depart, when he wassummoned in the name of the Father Guardian and the Provincial. Thenthe Provincial, addressing him kindly, said he had heard of his piousdetermination to remain in the holy places, and had given it seriousthought. Many others had the same desire, some had died, others hadbeen taken prisoners, and to his Order was left the work of ransomingcaptives, wherefore he should prepare himself to resume his journeywith the pilgrims on the following day. To this Ignatius answered thathis resolution was very fixed, and he did not think that anythingwould keep him from executing it. If the precept did not bind himunder pain of sin, he would not allow any fear to keep him fromcarrying out his desire. The Provincial said he had authority from theHoly See to detain those he thought fit, and to even excommunicatethose who would not obey when stopped by him, and he thought in thiscase it was better for him not to remain. When he wished to show thepontifical papers giving him power to excommunicate, Ignatius saidthere was no need, as he believed his word. If they had the authority, he would obey. 

After this, returning to where he was before, he was seized with agreat longing to visit Mount Olivet again before he departed, sincethe Divine Will would not suffer him to remain in those holy places. On that mountain is a rock from which Our Lord ascended to heaven, onwhich even now His footprints are visible. And this is what he wishedto see again. Therefore, without telling any one, and without a guide, although it was a dangerous thing to go without a Turkish guard, secretly withdrawing he went to Mount Olivet alone. As the guardswould not allow him to enter, he gave them his knife. After greatconsolation in prayer he desired to go to Bethphage. When he reachedthat place, he thought that on Mount Olivet he had not noticed theposition of the right foot of Our Lord and that of the left. He came asecond time, and gave his scissors to the guards to allow him toenter. Afterward when at the monastery it was discovered he had gonewithout a guide, a great search was made for him. Coming down fromMount Olivet he met a girdled Christian, those who are bound to wear agirdle to distinguish them from the Mussulmans; this man, pretendingto be very angry, threatened him with a large stick, and approaching, firmly grasped him by the arm. He allowed himself to be led, but thegood man once he had hold of him did not let him go. In the meantime, as he was thus led along a captive, he was visited with greatconsolation, as he seemed to see Christ walking above him. And thiscontinued until he reached the monastery. 

CHAPTER V

HIS ARRIVAL IN APULIA, VENICE, FERRARA, AND GENOA--HE IS APPREHENDEDAS A SPY--HE IS DESPISED AS A FOOL--HIS STUDIES AT BARCELONA ANDALCALA

On the following day the pilgrims took their departure, and arrivingat Cyprus, were assigned to different vessels. In the harbor of thatplace were three or four ships bound for Venice. Of these one belongedto some Turks; another was too small; but the third, the property of awealthy Venetian, was very large and strong. 

Some of the band asked the captain of this last to take the pilgrimaboard; but, finding that no pay was to be offered, he refused, inspite of the fact that many begged him and were loud in their praisesof the pilgrim. His reply was, that if the pilgrim were indeed a holyman, he might cross the sea as St. James did. 

The favor they asked was easily obtained of the captain of the smallership. 

On a certain day they set sail with a favorable wind, but towardevening a storm arose, which tossed the vessels about in differentdirections. The large ship, whose captain had refused to takeIgnatius, was driven by the tempest against the Island of Cyprus, anddashed to pieces. A like fate overtook the Turkish vessel. The smallship, however, though for a long time severely tried by wind andwaves, finally reached the shores of Apulia in safety. 

Although the winter had set in with intense cold and a heavy fall ofsnow, Ignatius had no garments save a pair of knee-breeches of a veryrough texture, leaving the legs naked, a black waistcoat open andquite ragged about his shoulders, a light cloak made of coarse hair, and a pair of shoes. He arrived at Venice about the middle of January, having spent a good part of the preceding month and all of Novemberaboard the ship which carried him from Cyprus. 

At Venice, he met a friend who had been kind to him on his way toJerusalem. From him he received alms and some cloth, which he wrappedabout his body as a protection against the intense cold. 

When Ignatius understood that God did not wish him to remain atJerusalem, he began to consider what he should do. The plan heapproved and adopted was to enter upon a course of study in order tobe better fitted to save souls. For this purpose he determined to goto Barcelona, and setting out from Venice he traveled toward Genoa. 

While praying at the principal church of Ferrara, he gave five or sixcoins to a beggar who asked an alms. To a second beggar he was equallygenerous. As soon as the beggars saw him so prodigal of his alms, theyflocked around him, until he had spent all the money that he had; sowhen others approached to ask for assistance, he excused himself onthe plea that he had nothing left. 

While proceeding from Ferrara to Genoa, he met some Spanish soldiers, who treated him kindly, and who were not a little surprised at hischoosing such a route, since by so doing he was compelled to passthrough the very midst of the armies of France and Spain. Theyentreated him therefore to take a safer road, which they would pointout to him, and to withdraw from the highway. 

Not following their counsel, however, he kept straight on until hecame to a town fortified by strong walls. Seized as a spy, the guardscast him into a small house not far from the gate, and, as iscustomary in such suspicious times, closely questioned him. On allpoints, however, he professed the greatest ignorance. Finally theysearched his clothes and shoes to see if he bore any messages, andfinding nothing, they led him into the presence of the captain. Theydeprived him of his cloak, leaving him only his waistcoat andknee-breeches. 

As he was compelled to go about in this condition, he recalled to mindthe thought of Christ led about as a captive. Although he was forcedto walk through the three principal streets of the town, he did so, not with sadness, but feeling great joy and consolation. 

In addressing others he was in the habit of saying "_you_, " employingno other word either of reverence or dignity, believing that such wasthe simplicity as well of the Apostles as of Christ Himself. 

While being conducted through the different streets, it occurred tohim that it would be well to depart somewhat from his ordinary custom, and to show greater respect to the commander of the place. Such athought was by no means the outcome of the fear of any punishmentwhich they might inflict. He felt, however, that this was atemptation; he said, "In that case I'll neither address him as aperson of dignity, nor bend the knee as a mark of respect, nor evenremove my hat in his presence. "

Having reached the residence of the commander, he was made to waitsome time in the courtyard before being summoned into his presence. Then, without manifesting the slightest degree of civility, he sopaused after each word he spoke as to be taken for a fool by thecommander, who said to his captors, "This man is an idiot; restorewhat belongs to him and send him away. "

A certain Spaniard met Ignatius coming from the house of thecommander, led him home, just as he was, and gave him food andwhatever was necessary for that night. 

The next morning he resumed his journey until toward evening, when, espied by the soldiers of a fort, he was seized and brought to thecommander of the French forces. The latter, among other things, askedwhere he came from. When Ignatius answered, "Guipuscoa, " the officersaid, "I also come from near that place;" and immediately he orderedIgnatius to be conducted within to supper and to be treated with greatkindness. 

At Genoa, he was recognized by a Cantabrian, who had spoken with himelsewhere, when in the army of his Catholic Majesty. Through hisinfluence, he was taken on a ship bound for Barcelona. He came verynear being taken captive by Andrea Dorea, who was at that time in theservice of the French, and gave chase to the vessel. 

At Barcelona, he was enabled to study through the assistance of anoble and very pious lady, Isabel Roser, and a teacher, named Ardebal. Both highly approved his plan, Ardebal promising to give himinstruction free, while Isabel generously offered to provide him witheverything necessary. 

At Manresa, there was a very holy monk, of the Order of St. Bernard, with whom Ignatius wished to remain, as well for his own personalguidance as to prepare himself to direct others. He accordinglyaccepted the offer of his two generous friends on condition that whathe sought could not be obtained at Manresa. Finding, however, that themonk had died, he returned to Barcelona and applied himself to study. In this, however, he was destined to meet with some difficulties. Inhis studies, the principles of grammar caused new spiritual thoughtsand tastes to arise so abundantly, as to render him incapable ofcommitting anything to memory, and though he strove hard, he could notdispel these thoughts. 

Noticing, however, that while praying at Mass he did not experiencesimilar thoughts, he considered this a temptation. Accordingly, afterpraying for some time, he asked his teacher to come to the Church ofBlessed Mary of the Sea, not far from the professor's house, and thereto listen to what he would tell him. Ignatius faithfully made knownthe whole state of his mind, and why he had as yet learned so little. "But, " he said, "I promise not to be wanting in attention in schoolduring these two years, provided that at Barcelona I may be able tofind bread and water. "

Such an acknowledgment was of the greatest efficacy, and he neverafter experienced that temptation. The pains of the stomach, whichafflicted him at Manresa, ceased, and, in fact, they did not troublehim from the time he set out for Jerusalem. 

While studying at Barcelona, he wished to practise his formerpenances. Accordingly, making a hole in the soles of his shoes, hetore them, little by little, until nothing but the upper portion wasleft. 

His two years of study being completed, in which, they say, he greatlyadvanced, he was advised by his master to go to Alcala to studyphilosophy, as he was deemed ready for it. 

Before setting out, however, he wished to be examined by a certaintheologian. As he also gave him the same advice, Ignatius, unaccompanied, started for Alcala. Here he began to beg and live uponalms. After ten or twelve days, this kind of life drew upon him thecontempt of a priest and of some others. They began to insult him asone who preferred to live on alms, although quite able to supporthimself. 

The superior of a new hospital, seeing him thus rudely treated, tookhim home, placed him in a room, and liberally provided for his needs. 

The time of his arrival at Barcelona was about Lent of the year 1524;and as he remained there upwards of two years, we do not find him atAlcala until the year 1526. At the latter place he spent his time instudying the works of Scotus, Albertus, Alcuin, and the Master of theSentences. He was diligent also in giving the Spiritual Exercises andexplaining the Christian doctrine, by which he gave great glory toGod, as very many were thereby led to a knowledge and taste ofspiritual things. Many, however, fell victims to various temptations, an example of which is to be seen in one who was unable to scourgehimself, because, as he fancied, his hand was held by some invisibleagent. Because of such affairs, and especially by reason of the greatcrowd of men coming to him when he explained the Christian doctrine, various rumors began to spread among the people. 

When he first came to Alcala a friendship sprang up between him andone Didacus Guya, who lived with his brother, a painter. Through thatfriendship, Ignatius was abundantly supplied with all that wasnecessary; hence he would bestow upon the poor the alms that hehimself obtained, and besides three other pilgrims stayed with him. 

One day Ignatius went to Didacus to ask for alms in order to assistsome poor people. He replied that he had no money. Opening, however, achest which belonged to him, he took from it trappings of variouscolors, candlesticks, and other objects, which he gave to Ignatius, who distributed them to the poor. 

Many rumors, as was stated above, became widespread in Alcala, andreached the ears even of the Inquisitors who were at Toledo, and who, as their host testified, styled Ignatius and his associates, Legati orIlluminati, and threatened him with capital punishment. 

The Inquisitors who had come to Alcala to investigate their actionsleft the entire affair in the hands of the Vicar Figueroa, who wasthen negotiating with the Emperor, and returned to Toledo withouthaving even once summoned them. Figueroa granted them the right tocontinue the work in which they were engaged, and the Inquisitors, after mature deliberation, discovered error neither in their doctrinesnor in their manner of life. 

They did not, however, favor their custom of dressing alike, as theywere not Religious. Ignatius replied that the wish of the Vicar wouldbe obeyed, but he added: "I do not see the fruit of theseexaminations, since but a few days ago a certain priest refused holycommunion to one, on the plea that he had communicated but eight daysbefore; and to me, indeed, he gave it very reluctantly. We would liketo know whether or not we have been guilty of any heresy?" "None, "replied Figueroa, "else you would have been led to the stake. " "Andthey would likewise have led you to the stake, " responded Ignatius, "had you been convicted of heresy. "

The dress was changed according to the wish of Figueroa, who alsodesired that the pilgrim should not go around barefooted for at leastfifteen or twenty days. This command was also obeyed. 

Four months after, Figueroa, a second time, brought the Inquisition tobear upon them, influenced, as I think, by the fact that a certainmarried woman of rank, who chanced to be singularly devoted to thepilgrim, went in disguise at daybreak to visit Ignatius at thehospital where he was staying. But even on this occasion Ignatius wasnot summoned to appear before the Inquisition; nor was any sentencepronounced against him. 

CHAPTER VI

THE PRISONS AT ALCALA AND SALAMANCA

After the space of four months, Ignatius, who did not remain at thehospital, was taken from his lodging by a public officer, who cast himinto prison, with the command not to depart until otherwise ordered. 

This took place during the summer months, and as the discipline of theprison was not very strict, an opportunity of visiting him wasafforded many persons, to whom he explained the principles ofChristian faith and the Exercises, as was his wont when enjoyingperfect freedom. 

Many persons of rank were anxious to help him, but he did not wish toavail himself of their offers. One person especially, Lady Teresa deCardena, sent frequently, offering to deliver him from prison. Hereplied in these words, "He, for whose love I am imprisoned, will freeme when it may be His good pleasure. "

He passed seventeen days in prison, --yet was totally ignorant of thecause, --when Figueroa came to question him. Among other things, heasked whether he commanded the observance of the Sabbath. 

Among those who had frequently come to see Ignatius were two persons, a mother and daughter, the latter of whom was young and beautiful. These, especially the daughter, had made great progress in thespiritual life, and although ladies of rank, had determined to make apilgrimage alone and on foot, and beg their way to the shrine ofVeronica, in the city of Jaen. 

This occasioned so great a sensation throughout the city of Alcalathat Dr. Giruellus, who was the guardian of the two women, thinkingthat Ignatius was the cause of their action, ordered him to be castinto prison. 

As the Vicar was willing to be fully informed, Ignatius said: "Thesewomen made known to me their desire of going about from place to placeto assist the poor they found in the different hospitals. I, however, disapproved of their design, on account of the daughter, who was quiteyoung and beautiful, representing to them at the same time that ifthey felt strongly urged to assist the poor, Alcala presented a broadenough field for their labors, and they could satisfy their devotionby accompanying the Blessed Sacrament as it was being carried to thesick. " When Ignatius had finished his account, Figueroa and the notarydeparted, after writing down what had taken place. 

Calisto, a companion of Ignatius, and who on recovering from a severeillness had heard of the imprisonment of Ignatius, hastened fromSegovia, where he was staying, and came to Alcala, that he, too, mightbe cast into prison. 

Ignatius advised him to go to the Vicar, who received him kindly, andpromised to send him to prison. It was necessary, he said, for him tobe detained until the return of the women. It could then be seenwhether or not their account agreed with what he and Ignatius hadstated. 

As the confinement was undermining Calisto's health, Ignatius, throughthe intervention of a professor who was a friend of his, obtained hisliberation. 

When Ignatius had been in prison forty-two days, the women returned. He was once more visited by the notary, who made known to him thecondition on which he was to regain his freedom. It was this: He andhis companions should wear the same style of clothing as the otherstudents, and refrain from preaching the truths of faith until theyhad finished four more years of study. Ignatius, indeed, had made moreprogress in his studies than the rest, yet he confessed that he hadnot been solidly grounded. And this he was always wont to say wheneverhe was questioned. 

When Ignatius heard the judgment passed upon himself and hiscompanions, he was at a loss what to do, for he saw very little chanceof advancing the salvation of souls, hindered as he was for no otherreason than that of not having completed a full course of study. 

He finally resolved to trust the entire affair to the good sense andjudgment of Fonseca, Archbishop of Toledo, whom, after leaving Alcala, he found at Valladolid. 

To the Archbishop, then, he made known everything with the utmostfidelity, and said that, although it was not a matter pertainingeither to his court or judgment, he determined to act as theArchbishop should advise. 

The Archbishop received him cordially, approving his intention ofgoing to Salamanca, and assuring him that he would find friends there. Supplying him with everything necessary for his journey, he dismissedhim. 

When sentence had been pronounced against them at Alcala, Ignatiuspromised obedience, but at the same time observed that they were toopoor to provide themselves with new clothing. Hearing this, the Vicarhimself supplied what they needed, and they set out for Alcala. 

Four of his companions had already taken up their abode at Salamanca. When he reached the city Ignatius went to church to pray, and wasrecognized by a pious lady, who, asking his name, conducted him to hiscompanions. About ten or twelve days after their arrival at Salamanca, a Dominican monk, to whom Ignatius had made his confession, pressedhim to visit the convent, as some of the Religious wished to see him. 

Ignatius accepting the invitation "in the name of the Lord, " hisconfessor thought it well for him to come to dine the Sundayfollowing, at the same time adding that many questions would be put tohim. On Sunday, therefore, as was appointed, the pilgrim came incompany with Calisto. 

When dinner was over, the Superior, together with the confessor andothers, conducted Ignatius to a chapel, and after expressing hispleasure at the good account received of him and his apostolic zeal, manifested a desire of hearing a more full and exact account of histeaching. 

He was first questioned in reference to his studies. Ignatius answeredthat he had spent more time in studying than his companions, yet heconfessed that his knowledge was not very extensive, as he had neverlaid a solid foundation. 

"Why, then, do you preach?" broke in the monk. "We do not preach, "replied Ignatius; "we are wont to talk familiarly about divine thingswith some, in much the same as after dinner we converse with ourhost. "

"About what divine things?" continued the monk; "this is the verypoint upon which we wish information. "

"About different virtues and vices, " rejoined Ignatius, "endeavoringto inculcate a love of virtue and a detestation of vice. "

"How comes it, " said the monk, "that you who are not learned shouldpresume to converse upon virtue and vice? No one is wont to engage insuch a task unless he has acquired knowledge or has been taught by theHoly Ghost. You confess ignorance of letters; it follows then that Hehas been your director. We wish to learn, therefore, what He has beenpleased to make known to you. "

Ignatius at first made no reply, as he felt such reasoning was withoutvalue. Soon, however, breaking the silence, he remarked that thereseemed no reason why he should say more upon the subject. As the monkstill pressed him, giving as a reason the fact that many were oncemore thrusting forward the erroneous doctrine of Erasmus and others, Ignatius answered, "I will add no more to what has already been said, unless questioned by those who have a right to expect an account fromme. "

Previous to the present proceedings the monk wished to know whyCalisto was so strangely clothed, for, although of tall stature, hewent about almost barelegged, holding a staff in his hand, and wearinga cloak much too short, and a hat of enormous size. The whole costumeformed a rather ludicrous picture. 

Ignatius replied that although at Alcala they were ordered to dress asthe other students, Calisto had charitably given his clothes to a poorpriest. 

The monk showed himself displeased at this, remarking, "Charity beginsat home. "

But to return to our former narrative. When the monk saw Ignatiusfixed in his resolution, "You shall remain here, " he said, "and weshall easily find a way of compelling you to make everything known. "Immediately all the monks withdrew, the subprior signifying his wishthat Ignatius should remain in the chapel. The matter was then laidbefore the judges. Both Ignatius and Calisto remained three days inthe monastery, taking their meals with the community, before anydecision of the judges was made known to them. During this time theReligious frequently visited their cells, and Ignatius never failed tospeak with them in his accustomed manner. This caused the monks to bedivided in their opinion of him, and many, indeed, showed themselvesvery kindly disposed. 

On the third day a notary came to conduct them to prison. They werenot put with the common criminals, but their place of confinement wasnevertheless very repulsive. In the centre of the cell there was apillar to which was attached a chain but a few feet in length, and soriveted to the prisoners that when either moved the other was obligedto follow him. They passed that night without any sleep. On thefollowing day, however, the report spread that they were prisoners. The people then hastened to supply them with all they needed. 

Ignatius, as may readily be supposed, lost no opportunity of speakingupon spiritual things with those who came to see them. 

They were each separately examined by a friar, to whom Ignatiusdelivered all his writings. Among these were his Spiritual Exercises, that it might be seen whether or not they contained any falsedoctrine. When asked about his other companions, he told who and wherethey were. They were arrested also, and confined in separateapartments from that in which Ignatius was placed. 

Although help was offered on this occasion, he declined to accept it. 

After a few days he was called into the presence of the judges andprofessors, who made him answer many questions, not only on hisSpiritual Exercises, but even on articles of faith, as, for example, the Trinity and the Blessed Sacrament, requiring him to explain thesemysteries. 

So clear and exact was his explanation that his examiners could notfind the least flaw in his doctrine. He was equally correct in theanswer to the friar who proposed a difficulty in Canon Law. 

In every case he said that he did not know the decision of theprofessors. 

When ordered to speak on the first commandment, he gave so full andexhaustive an explanation as to leave to his hearers no further chanceof questioning him. 

Although he had not completed his studies, he frequently showed thedifference between a mortal and a venial sin of thought. Whilespeaking about his Exercises, he was closely questioned. To theirquestions, however, he replied, "What I say is either false or true;if false, condemn it. " The doctrine remained uncondemned. 

Francis de Mendoza, afterward Cardinal of Valencia, was one of thosewho came to the prison to visit Ignatius. One day, while accompaniedwith the friar, he asked him whether the prison and chains were notinsupportable. "I shall give, " said Ignatius, "the reply made to-dayto a woman who bewailed my lot. For the love of Jesus Christ, I gladlywould wear all the handcuffs and chains that could be found inSalamanca. And if you consider this an evil, you show that as yet youare not desirous of suffering imprisonment for the love of Our Lord. "

About this time it happened that all the inmates of the prisonmanaged to escape, leaving only Ignatius and his companions. When thisbecame known it caused a reaction in their favor, and they were placedfor the time in a large building adjoining the prison. 

On the twenty-second day of their imprisonment they were summoned tohear their sentence. 

Although they were declared to be free from reproach both in theirlives and their doctrines, and were allowed to continue their work ofteaching the Christian doctrine and of speaking on spiritual subjects, yet they were forbidden to draw any distinction between mortal andvenial sin, until they should have spent four more years in study. 

Although Ignatius was unwilling to accept the sentence, because, though condemned in no respect, he was nevertheless prevented fromassisting his neighbor, he declared that he would submit as long ashe remained in Salamanca. 

Recommending the affair to God, Ignatius began to deliberate on hisfuture plan of action. He considered it a waste of time to remain atSalamanca, as the restriction laid upon him prevented him fromassisting those for whose salvation he wished to labor. 

He resolved, accordingly, to set out for Paris for the purpose ofthere continuing his studies. 

While studying at Barcelona, Ignatius was in doubt whether, aftercompleting his studies, he should enter some Religious Order, or gofrom place to place, according to his custom. 

He decided to enter upon the religious life. His next step was to findsome Order where the primitive fervor had not relaxed, as he felt thatthere he would be more sure of satisfying his desire of suffering andassisting others spiritually by bearing, for the love of God, anyinjury or insult to which he might be subjected. 

Even while at Salamanca these desires were ever present to him. Tothis end he directed all his studies, endeavoring at the same time topersuade others to adopt a like course, and to strengthen in theirgood resolutions those who had already embraced it. 

When he had resolved to go to Paris, he communicated his design to hiscompanions, telling them to remain where they were, until he couldfind a means of helping them in their studies. 

Many persons of rank endeavored to dissuade him from departing, butall to no purpose. 

Placing the few books he possessed upon a little ass, he took leave ofhis companions about fifteen or twenty days after they came out ofprison. 

Those who met him at Barcelona sought to deter him from going toFrance, as at that time the war between the two countries was ragingwith great fierceness. Notwithstanding the many acts of crueltyinflicted by the French upon the Spaniards, many of whom had beenimpaled, he persevered in his intention. 

CHAPTER VII

HIS STUDIES IN PARIS, AND OTHER INCIDENTS OF HIS LIFE

He left for Paris on foot and alone, and, according to his ownreckoning, arrived there toward the beginning of February, 1528. Whilein prison, the Prince of Spain was born, and from this event we candetermine the date of what preceded and followed. At Paris he livedwith some Spaniards, and attended the lectures given at the College ofMontaigu. As he had been advanced too rapidly to the higher studies, he returned to those of a lower grade, because he felt that in greatpart he lacked the proper groundwork. He therefore studied in a classwith children. When he first came to Paris, he received from amerchant twenty-five gold crowns on an order sent from Barcelona. These he put for safekeeping in the hands of one of the Spaniards withwhom he lived. This latter very soon appropriated them for his ownuse, and when called upon, could not restore them. The result was thatwhen Lent was over Ignatius found himself unprovided for, partly onaccount of the loss mentioned, and partly on account of otherexpenses. In consequence, he was forced to seek his livelihood bybegging, and to leave the house where he lived. 

Afterward he was received into the Hospital of St. James, near theChurch of the Holy Innocents. This residence proved no slighthindrance to his studies. The hospital was at a great distance fromthe college, and while he could not gain admission at night unless hereturned before the sound of the Angelus, in the morning he was notallowed to depart before daylight. He could not, in consequence, bepresent at, nor give his time to, the lectures with profit. He foundanother hindrance, also, in loss of the time needed in getting almswherewith to purchase food. 

As he had not experienced interior spiritual suffering for almost fiveyears, he mortified himself by austere fasts and penances. After hehad spent some time in this way, living in the hospital and begginghis food, he noticed that his progress in letters was not rapid. Hethen considered what course to follow. He had observed that many wholived as servants of the lecturers in the colleges had abundant timefor study. He resolved to seek some one whom he might serve in thesame way. He weighed the matter well, and not without consolationthought of it as follows: "I shall imagine that my master is Christ, and I shall call one of the students Peter, another John, and to therest I shall give the names of the remaining Apostles. Then, when mymaster gives me a command, I shall think, that Christ commands me. When any one else gives orders, I shall think that the order comesfrom St. Peter or some other Apostle. " He was very diligent in seekinga master, and spoke of the matter to a bachelor and to a Carthusianmonk, who knew many masters, and to others, but he was never able tofind one. 

Deprived of every resource, he was told by a Spanish monk that itwould be a wise step for him to go every year to Flanders, and therein two months he could procure enough for the whole year. He approvedof the plan, after recommending the matter to God. On adopting thisplan, he brought back yearly from Flanders whatever he needed for hismaintenance. Once even he passed over into England, and from therebrought greater alms than he had gathered in the previous years. 

When he first returned from Flanders he began to devote himselfearnestly to spiritual work. About the same time he gave the Exercisesto three persons, --to Peralta, to Castro, a friend who dwelt atSorbonne, and to a Cantabrian who lived in the College of St. Barbara, by name Amator. A great change was made in the lives of these men. Atonce they gave to the poor whatever they had, even their books, whilethey themselves began to live on the alms they begged, and to dwell inthe Hospital of St. James, where Ignatius had previously dwelt, andwhich he left as stated above. This incident aroused a great outcry inthe University of Paris, because the two first were very famous men. The other Spaniards at once undertook to oppose them, but unable topersuade them by any argument to return to the university, a greatcrowd went armed to the hospital and led, or rather dragged, themaway. 

On coming to the university they agreed with their captors to completetheir course of studies, and afterward to follow out theirdetermination. Castro went afterward to Spain, and after preaching fora while at Burgos, joined the Order of the Carthusians at Valencia. Peralta undertook a journey to Jerusalem on foot and after the fashionof a pilgrim. In this garb he was seized in Italy by a militaryleader, his relative, who found a pretext for bringing him before theSovereign Pontiff, from whom he obtained a command for Peralta toreturn to Spain. All these events did not occur then, but yearsafterward. Exaggerated reports arose against Ignatius at Paris, especially among the Spaniards. De Govea was wont to say that Amator, who remained in his college, had been brought by Ignatius to the vergeof insanity. He therefore made up his mind that as soon as Ignatiuscame to the College of St. Barbara, he would give him a publicwhipping as a seducer of the pupils. 

Now the Spaniard who had spent the money of Ignatius and had not paidhim, had set out to journey to Spain and fallen sick. As soon asIgnatius learned of this, he was seized with a longing to visit andhelp him, hoping by this to lead him to abandon the world and givehimself wholly to God. And indeed to accomplish this he wished to makethe journey barefooted, without food or drink. While praying for thispurpose, he felt himself seized with great fear until, entering theChurch of St. Dominic, he resolved to make the journey in this manner. The fear that it might be tempting God then left him; on the morningof the following day, upon arising, so great a fear seized him that itseemed to him that he could not even put on his clothes. In thisinterior strife he left the house and went out of the city, and thefear did not leave him till he was nine miles from Paris. At thisdistance there is a village which the inhabitants call Argenteuil, where the Holy Coat of Our Lord is said to be preserved. As he leftthis place in great trouble of spirit, a feeling of great consolationand strength filled his soul with such joy that he began to shoutaloud and to talk with God as he walked through the fields. Thatnight, having completed forty-five miles, he went to rest with abeggar in a hospital. On the next day toward nightfall he lodged in astraw-thatched cabin. On the third day he arrived on foot. Accordingto his resolve, he took neither food nor drink. Upon his arrival heconsoled the sick man, helped him on board a vessel which was about tosail for Spain, and gave him letters to his companions, Calisto, Caceres, and Artiaga, who were in Salamanca. Here we may dwell for amoment on the fate of these companions. While Ignatius was at Paris heoften sent them letters, telling them of the little hope left ofcalling them to Paris for their studies. Still he urged by letterDonna Leonora de Mascarenas to use her influence with the King ofPortugal for Calisto, that he might receive one of the burses whichthe King had established. A certain yearly aid is called a burse. Donna Leonora gave Calisto a mule and money to take him to the courtof the King of Portugal. He set out, but never reached that place. Hecame back afterward to Spain and went to India. He returned rich, tothe great surprise of all at Salamanca, who had known him in formerdays. Caceres, after returning to Segovia, his native city, began togrow unmindful of his former purpose and life. Artiaga was first madea magistrate. Afterward, when the Society was established at Rome, abishopric was given to him. He wrote to Ignatius, "I wish thisbishopric to be given to one of the Society. " But as soon as theanswer came that this was not to be done, he went to India, was madebishop, and died there a strange death. While sick it chanced that twophials of liquid were placed in water to cool, one containing amedicine ordered for him by the doctor, the other a diluted poisoncalled Sollimanus. His attendant gave him by mistake the poisoneddraught, which he drank, and thus ended his life. 

Returning to Paris Ignatius heard many rumors connecting his name withthat of Caceres and Peralta, and learned that he had been summonedbefore the judge. As he did not wish to remain in doubt, he went ofhis own accord to the Inquisitor, a Dominican friar. "I heard that Ihad been sought for, and I now present myself. " During theconversation he asked the Inquisitor to terminate the matter speedily. He had determined to begin his course in arts on the approaching feastof St. Remigius, and therefore wished all other business completed inorder to apply himself to his studies with greater profit. TheInquisitor on his part told him that it was true that certain chargeshad been made against him, but he allowed him to depart, and did notsummon him again. 

Toward the first of October, the feast of St. Remigius, he began hiscourse under the preceptor Master John Pegna, with the intention offostering the vocations of those who wished to serve God. He intendedto add others in order the more freely to give his mind to hisstudies. He followed the lectures in philosophy, and experienced thesame temptations with which he had been assailed when studying grammarat Barcelona. During the lectures he was troubled by so many spiritualthoughts that he could not listen attentively. Accordingly, as he sawhe was making but little progress in his studies, he spoke to hispreceptor and promised to attend the lectures, as long as he couldfind bread and water enough to keep him alive. After making thispromise, all these untimely devotions ceased to disturb him, and hequietly pursued his studies. He was at this period a friend of PeterFaber and Francis Xavier, whom he afterward led to the service of Godby giving them the Exercises. During the last years he was notpersecuted as at first. Speaking of this to him one day, DoctorFragus remarked that he was surprised that no one molested him. Ignatius replied: "This is owing to the fact that I do not speak onreligious topics. But when the course is completed, we shall act asformerly. "

During the course of this conversation a monk approached Doctor Fragusand begged his aid in visiting a house, in which there were manycorpses of those whom he thought died of the plague. At that time theplague was beginning to spread in Paris. Doctor Fragus and Ignatiuswished to visit the house, and procured the aid of a woman who wasvery skilful in detecting the disease. After she had entered the houseshe answered that the plague was certainly there. Ignatius, also, entered and consoled and revived a sick man he found lying there. Whenhe had touched the wounds with his hand, Ignatius departed alone. Hishand began to cause him great pain, and it seemed as if he had caughtthe disease. The fear that came upon him was so great that he wasunable to vanquish and drive it away, until with a great effort heplaced his fingers in his mouth, and for a long time kept them there, saying, "If you have the plague in your hand, you will also have it inyour mouth. " As soon as this was done, the illusion left him and thepain he had felt in his hand ceased. 

He was not allowed to enter the College of St. Barbara where he wasthen living, for all fled from him when they learned that he hadentered a house infected with the plague. He was obliged to remainseveral days outside of the college. 

At Paris it is customary for those who follow the philosophicalstudies to receive in their third year the Petra, as it is called, inorder to obtain the bachelor's degree. Now those who are very poorare unable to comply with this custom, as it costs a gold crown. WhileIgnatius was in great hesitation, he submitted the matter to thejudgment of his preceptor. The latter advised him to receive it. Hedid so, but not without a complaint on the part of some, especially ofa certain Spaniard who had taken note of the fact. 

While in Paris he suffered great pains of the stomach for severaldays. On the twenty-fifth day, for the space of an hour, a very severepain seized him, bringing with it a fever. One day the pains lastedfor sixteen or seventeen hours. At that time he had already concludedhis course, had spent some years in the study of theology, and hadcollected his companions. 

As the disease grew worse day by day, and the many remedies employedbrought no relief, the doctors said that the only one left for him wasto revisit his native land, as nothing but his native air could curehim. His companions gave him the same advice. By this time all haddetermined on their future conduct, namely, to go first to Venice, andthen to Jerusalem, where they would pass their whole life in helpingsouls. If, however, they should not be allowed to remain in Jerusalem, they were to return to Rome and offer themselves to the SovereignPontiff, Christ's Vicar, that he might use their aid as he thoughtwould be for God's glory and the salvation of souls. They also agreedto wait one year at Venice for ships to carry them to the Holy Land;but if during the year no ship were at hand, they should be absolvedfrom the vow, and go to the Sovereign Pontiff. Finally Ignatiusyielded to the advice of his companions, in order to attend to theirbusiness in Spain. It was agreed among them, that after the recoveryof his health he should settle their affairs and they should go toVenice, and there await him. 

He left Paris in the year 1535, but according to the agreement hiscompanions were to leave two years afterward on the feast of theconversion of St. Paul. However, owing to the wars, they were obligedto anticipate that time, and to set out from Paris in the month ofNovember in the year 1536. On the very eve of his departure, asIgnatius had heard that an accusation had been made against him beforethe Inquisitor, while no summons had as yet been served, he went tothat official and stated what he had heard. At the same time he toldhim that he had several companions, and that he himself was about totravel to Spain, and requested that sentence should be passed uponhim. The Inquisitor admitted that the accusation had been made, butthat he did not think it worthy of consideration. He said that hewished merely to see the writings of Ignatius, meaning the Exercises. Having seen these he approved of them very highly, and begged Ignatiusto give him a copy. Ignatius complied with his request, but insistedthat his trial be brought to an end, and that judgment be passed. Ashis request met with a refusal, he brought a notary and witnesses tothe Inquisitor's house, and received their testimony in writingconcerning his innocence of the charges. 

CHAPTER VIII

HIS ARRIVAL IN HIS NATIVE LAND AND THE VIRTUES PRACTISED THERE--HISJOURNEY INTO SPAIN AND ITALY--THE FAMOUS APPARITION AND HIS LIFE INTHE SAME PLACE

After the event related in the last chapter, Ignatius mounted thelittle horse which his companions had purchased for him, and began hisjourney toward his native land. Even on the way he found his healthimproving. As soon as he arrived in the province of Guipuscoa, hisnative country, abandoning the common highway he followed a roadthrough the mountains because it was less frequented. He had advanceda short distance by this path when he saw two armed men approaching. The place was famous as the haunt of murderers. The men passed him alittle and then turning, hurried after him. He was not a littlefrightened, but still, addressing them, he learned that they were hisbrother's servants sent to meet him. For he had reason to believe thata warning of his coming was sent to his brother from Bayonne inFrance, where he had been recognized by several persons. StillIgnatius kept on in the direction he had taken, and shortly before hearrived in the town he met some priests coming to meet him. Theywished to bring him to his brother's home; but their efforts wereunavailing. He went to a public hospital, and afterward, at a suitabletime, begged for alms through the town. 

Many came to see him in the hospital. He spoke to them, and throughGod's grace gathered no little fruit. Upon his arrival, he resolved toteach the Christian doctrine to children every day. His brotherobjected to this, and assured him that no one would come. In answerIgnatius said, "One is enough for me. " However, as soon as he began toteach, many came regularly, his brother among the number. In additionto this, on Sundays and feast days, he also preached to the peoplewith great fruit, and thousands came many miles to hear him. Helabored also for the removal of many abuses, and through God's gracegood results were obtained in many cases. To give an example: By hisrepresentations to the governor he obtained an order forbiddinggambling and other disorders, under great penalties. He took meansthat the poor should be provided for publicly and regularly, and thatthrice a day, morning, noon, and evening, according to the Romancustom, a signal should be given by ringing a bell for the recital ofthe Angelus by the people. 

Although at first he enjoyed good health, he afterward fell seriouslyill. For this reason, after his recovery, he determined to depart inorder to accomplish the business which he had undertaken for hiscompanions. He resolved to set out on foot and without money. Hisbrother was grieved at this, and looked on it as a disgrace tohimself. Ignatius concluded to yield this point, and at last, towardevening, he consented to be carried to the boundary of the province incompany with his brother and relatives. 

But as soon as he had left the province, he dismounted and withoutreceiving any sustenance for the journey he set out for Pampeluna andthence to Almazonus, the birthplace of Father Laynez. Then he traveledon to Siguensa and to Toledo, and afterward from Toledo to Valencia. In all these cities, the birthplaces of his companions, he wouldreceive nothing from their parents and relations, although theyoffered him a great many things, and begged him to accept them. AtValencia he had a conversation with Castro. When ready to embark atValencia to sail to Genoa, several of his well-wishers dissuaded him, because, as they asserted, the Barbary pirates were on the sea withmany large ships. However, though they said a great deal to inspirefear, still he did not hesitate. Having gone aboard a vessel, a greatstorm arose during the voyage. This was mentioned before, whereIgnatius describes the three occasions on which he was in danger ofdeath. On this journey he suffered a great deal, as I shall nowrelate. One day after landing he wandered from his path and followed aroad which ran along the bank of a river. The road was high, while farbelow was the river deep and sluggish. The farther he advanced, thenarrower grew the road. At last he came to a spot where he couldneither go forward nor backward. He then began to advance on hands andfeet and continued thus for a long time, full of fear. For as often ashe moved it seemed to him that he would fall into the river. This wasthe greatest of all the bodily labors that he ever experienced. Atlast he escaped, but just as he was entering Bologna he fell from alittle bridge and was so wet and dirty from the mud and water as toafford much laughter to a great crowd who observed the accident. Fromhis entrance into Bologna until his departure he begged for alms, andthough he went through the whole city, he did not receive so much as afarthing. As he was ill, he rested for a while at Bologna. Thence hedirected his steps toward Venice, traveling always in the same way. AtVenice he spent his time in giving the Exercises and in otherspiritual works. Those to whom he gave the Exercises were PeterContarenus, Gaspar a Doctis, Rozes a Spaniard, and another Spaniardnamed Hozes, who, like the pilgrim, was a great friend of the bishop. Hozes at first would not make the Exercises, although he felt drawn todo so. At last he resolved to undertake the work, and on the third orfourth day he opened his mind to Ignatius. He said that he had fearedthat by the Exercises his mind might be imbued with false doctrines. Indeed, he had been persuaded by a man to be on his guard, and forthis reason he had brought along with him a book to use in case hewere imposed on. He made great progress in the Exercises, and finallyembraced that manner of life which Ignatius had established. He wasthe first of the companions of the Saint to die. 

At Venice another persecution was stirred up against Ignatius. Someasserted that he had been burned in effigy both in Spain and in Paris. The matter went so far that he was brought to trial, but obtained afavorable sentence. At the beginning of the year 1538 the ninecompanions came to Venice and were scattered about the city in varioushospitals to minister to the sick. After two or three months alljourneyed to Rome to receive the Pope's blessing before going toJerusalem. Ignatius, however, did not go to Rome on account of DoctorOrtiz and the Theatine Cardinal recently raised to that dignity. Thecompanions on their return brought the value of two or three hundredgold crowns which had been given to them as alms for their projectedjourney to Jerusalem. They would accept it only in the form of bills, and when they were unable to make the voyage to Jerusalem theyreturned it to those who had made the gift. They returned to Venicein the same manner that they had set out for Rome. They traveled onfoot and begging, divided into three parties, as they were ofdifferent nationalities. Those who were not priests were ordained atVenice, having received faculties from the Nuncio, who was then inthat city and who was afterward called Cardinal Verallus. They werepromoted to the priesthood _sub titulo paupertatis_, having made vowsof poverty and chastity. That year no ships left for the East, onaccount of the breach of the treaty between the Venetians and Turks. When, therefore, they saw their hopes deferred, they dispersed intovarious parts of the Venetian territory, with the understanding thatthey should wait one year, as they had previously resolved; when thattime had elapsed, they were to return to Rome if it was not possibleto make the voyage. Vicenza fell to the lot of Ignatius. Hiscompanions were Faber and Laynez. Outside of the city they found ahouse that had neither door nor windows. Here they lived, sleeping ona little straw which they had brought with them. Two of the threeentered the city twice daily, in the morning and evening, to ask foralms. They returned with so little that it hardly sufficed for theirnourishment. Their usual food was bread, when they could get it. Theone who chanced to remain at home did the baking. In this way theyspent forty days, intent upon nothing but prayer. 

After the forty days were over, Master John Codurus arrived, and thefour determined to begin preaching. On the same day and at the samehour, in different squares, all began to preach, having first uttereda great cry, and having waved their hats with their hands to call thepeople. These sermons caused great talk in the city, and led manycitizens to a devout life. Now the needed nourishment was supplied tothem more abundantly. While the pilgrim was at Vicenza, he had manyspiritual visions. Consolations were sent to him in great number. Thiswas especially so at Venice, while he was preparing for the priesthoodand for celebrating Mass. On all his journeys, he received greatsupernatural visitations, like those which he had been wont to receiveat Manresa. 

While still at Venice he learned that one of his companions was sickunto death at Bassanum. He was himself ill with fever, still heundertook the journey, and walked so rapidly that Faber, hiscompanion, was unable to keep up with him. On the way he received anassurance from God that his companion would not die of this illness. As soon as they arrived at Bassanum, the sick man was very muchconsoled, and not long after grew better. After this, all returned toVicenza, and there the ten tarried for a while, some going about theneighboring towns to beg for alms. 

In the year that passed, as no means could be had of journeying toJerusalem, they set out on their way to Rome, divided into three orfour parties. On the journey Ignatius experienced singular visitationsfrom God. After his reception of the priesthood, he had resolved toput off the offering of his first Mass for one year, in order toprepare himself better, and to ask the Most Blessed Virgin to placehim near her Son. One day, when he was a few miles from Rome, heentered a church to pray, and there felt his soul so moved andchanged, and saw so clearly that God the Father placed him with ChristHis Son, that he did not dare to doubt it. When Ignatius was toldthat several other details were related by Laynez, he replied:"Whatever Laynez said about the matter is true. For my part, I do notremember the particulars; but, " he added, "I know for certain thatwhen I related what happened I told nothing but the truth. " These werehis words about the vision. He referred me to Laynez to verify what henarrated. 

Once Ignatius left Rome for Monte Cassino, to give the Exercises toDoctor Ortiz, and spent forty days there. One day, at a certain hour, in a vision, he saw Hozes entering heaven. In this vision he shedabundant tears of consolation. He saw this so clearly that if he wereto say the contrary, it would seem to him as if he were telling a lie. He brought with him from Monte Cassino Francis Strada. After hisreturn to Rome, he labored for the help of souls, and gave theExercises to two different persons, one of whom dwelt near the SixtineBridge, the other near the Church of St. Mary Major. Soon the peoplebegan to persecute Ignatius and his companions. Michael was the firstof all to be troublesome and to speak wickedly of Ignatius, and hadhim summoned before the governor for trial. Ignatius showed thegovernor a letter written by the same Michael, in which he commendedIgnatius very highly. The governor examined Michael, and the resultwas that he was exiled from Rome. After him followed Mindarra andBerrera, who said that Ignatius and his companions were fugitives fromSpain, Paris, and Venice. Finally, however, in the presence of thegovernor and ambassador then at Rome, both acknowledged that they hadnothing which they could say against them with regard to theirdoctrines or their lives. The ambassador ordered this lawsuit to beabandoned. Ignatius objected, saying that he wished the sentence to bemade clear and public. This did not please the ambassador and thegovernor, nor even those who had previously taken sides with Ignatius. A few months afterward the Roman Pontiff returned. While he was atTusculum Ignatius was admitted to an audience with the Holy Father, and having given some of his reasons, he obtained what he wished. ThePope ordered sentence to be passed, and it was given in favor ofIgnatius and his companions. 

Through the labors of Ignatius and his companions, certain pious workswere established at Rome, as that of Catechumens, that of St. Martha, and that of the Orphans. Master Natalis can tell the rest. 

APPENDIX

ST. IGNATIUS AND HIS WORK FOR EDUCATION

In the kingdom of Navarre, in the north of Spain, among thosemountains whence the armorers of Toledo drew their metal and forgedfor the world their trenchant steel, in a region where the generous, passionate, valiant people seemed to have formed their character onthe austere grandeur of nature itself, St. Ignatius was born. 

The world represents him as a man of few and stern words, inappearance severe and dark, and yet a man in whom intellect is everprominent, but intellect elevated by the grandeur of a soul ofchivalry and by an exquisite delicacy of charity--this was the realcharacter of St. Ignatius. This will be seen in the brief glimpsegiven of his life and his spirit of charity, his absorbing love forsouls, in his work of founding missions, his greatness of mind andheart, in the work originated by him, and carried on by his followers, in the cause of higher education. 

His character stands prominently on the horizon of history. He cannotbe ignored, nor is his existence or his work ignored. 

His enemies have not passed him by without notice, and his friends, the friends of God, have rejoiced that, as God sent him forth to teachand produce fruit that the fruit might remain, the fruit has remained. 

St. Ignatius sends his voice down the centuries as a greatindividuality. He has spoken as a man of God, as a man of ideas, a manof energy. He has made his influence felt throughout the universe, not only in the civilized world, but in the uncivilized portion, tobring it into civilization, or to bear to it the advantages ofcivilization. 

Other great men have spoken and have sent forth their influence. Theirs has been a message to the civilized world; it has been limitedto one point of view. It has been prowess on the battlefield or on theseas, work in the ship of state or in the fields of science. ButIgnatius has not been limited to any one of these. He is the founderof a Religious Order that has sent pioneers into all these fields andforests of valor or research; he is the writer of the SpiritualExercises that have won a fame gained by but few authors; he is thefather of many saints; he is the educator of generations; he is theinspirer of scientific, literary, theological, philosophicalinvestigation, and the promoter of discoverers and of pioneermissionaries in the Old and the New World. 

Ignatius was born, in 1491, at the château of Loyola, and at fifteenyears of age he was a page in the court of King Ferdinand, and then asoldier under the Duke of Navarre, his relative. The army of Francis Ipenetrated into Navarre, and, at the siege of Pampeluna, Ignatius, Captain of Infantry, was wounded by a cannon ball. His life is givenin the preceding pages. 

I shall refer only briefly to it, and to his conversion. He was ayoung knight fond of gayety and feats of arms, and for some time afterhe received the wound he was confined to his bed while his broken legwas set; and while awaiting his slow recovery he read the lives of thesaints and of Christ, as these were the books given to him in place ofthe novels he had asked for, as no others were in the house. 

In reading the lives of the saints his heart was touched. His eyeswere opened to the vanity of life and the reality of eternitycompared with the worldliness of the life he had been leading. Inspired with enthusiasm at the lives of the saints, he said, "Whatthey have done, I can do. " The event of his life proved theearnestness of his purpose. 

He resolved to undertake a life of penance and self-denial, and, whileoccupied with these holy resolutions, he wrote in a book the principalevents of the life of Christ and His glorious Mother. It was at thistime that Our Lord sent him a vision to strengthen and console him. Hebeheld one night, as he was holding his vigils, the glorious Queen ofthe angels, who appeared to him holding in her arms her Blessed Son, enlightening him with the splendor of glory and charming him by hersweet presence. 

To her he ascribes the inspiration of the Spiritual Exercises, and hisOrder, imitating its founder, has shown the most unbounded affectionand devoted filial love toward the Virgin Mother of Christ. 

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At Alcala St. Ignatius studied, and there won for the Society ofJesus, Laynez, Salmeron, and Babadilla. He afterward founded there acollege where Vasquez, Suarez, and St. Francis Borgia expounded theHoly Scriptures. St. Ignatius sent Father de Torres to Salamanca tofound the famous college where the illustrious professors, Cardinal deLugo, Francis Suarez, Maldonatus, Gregory of Valencia, Francis Ribera, and many other illustrious men were professors. 

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At the University of Paris, in 1534, on the 14th of March, St. Ignatius received the degree of Master of Arts and Doctor ofPhilosophy, having received the degree of Bachelor of Arts two yearsbefore. The University of Paris had the honor of having as pupils St. Ignatius, St. Francis Xavier, Peter Faber, Claude le Jay, SimonRodriguez, John Codura, Paschasius, Brouet, Martin Olave, all honoredwith the academic degree. 

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Among the earlier colleges founded by St. Ignatius were thefollowing:--

In 1542 the College of Coimbra, in Portugal, arose. In 1546 St. Francis Borgia founded the College of Gandia. In 1556 the College ofIngolstadt was founded. In 1552 a college was founded at Vienna, andin 1556 one at Prague. In 1553 the Roman College was fully founded. And in 1568 the colleges at Lima, Peru. 

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The German College founded in Rome by St. Ignatius produced manyremarkable men. 

From it came 1 pope, Gregory XV, 24 cardinals, 6 electors of theEmpire, 19 princes, 21 archbishops, 121 titular bishops, 100 bishopsin _partibus infidelium_, 6 abbots or generals of religious orders, 11 martyrs of faith, 13 martyrs of charity, and 55 others, conspicuousfor piety and learning. 

This was at the end of the eighteenth century. In our own time in oneclassroom Father Cardella counted seventeen different orders of alldifferent nationalities present at the lectures of theology in theRoman College. 

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The Roman College was the type of the Jesuit College. It was begun byFrancis Borgia, in 1551, at the foot of the Capitol in Rome, withfourteen members of the Order and Father John Peltier, a Frenchman, asSuperior. 

The professors taught rhetoric and three languages, --Hebrew, Greek, and Latin. There were present there at a given time 2107 students, 300in theology. The most eminent professors filled the chairs:theologians like Suarez and Vasquez; commentators such as Cornelius àLapide and Maldonatus; founders of national history schools, asMariana and Pallavicini; Clavius, reformer of the Gregorian Calendar;Kircher, universal in the exact sciences, while the other collegesthroughout the world remained provided with their own required forcesand maintained their own prestige. 

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From this college came forth distinguished men in every line ofintellectual life, and general eminence, men of elevated thought andof noble and generous minds. In particular three characterscame--young men that were to fill with admiration of their greatnessthe succeeding century. 

Stanislaus Kostka, a Polish noble who died at seventeen years of age;Aloysius Gonzaga, an Italian prince of twenty-three; and JohnBerchmans, a Flemish townsman of twenty-two. 

Among some of the famous men educated by the Jesuits we find Bossuet, Corneille, Molière, Tasso, Fontenelle, Diderot, Voltaire, andBourdaloue, himself a Jesuit. 

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When Père Porée replied to the remark that he was not one of the greatpoets, he said, "At least you may grant that I have been able to makesome of them. " A few others were Descartes, Buffon, Justus Lipsius, Muratori the historian, Calderon, and Vico, the author of "Ideas ofHistory, " Richelieu, Tilly, Malesherbes, Don John of Austria, Luxembourg, Esterhazy, Choiseul, St. Francis de Sales, Lambertini, afterward Benedict XIV, the most learned of the popes, and the presentPontiff, Pope Leo XIII, renowned for his learning and wisdom. 

Nearly all the Jesuit writers had been Jesuit professors, with almostno exception, and nearly all had taught humanities, belles-lettres, and rhetoric. Father Southwell in 1676 numbers 2240 authors, andFather de Backer in 1876 counts 11, 100. 

AUTHORS

We find some remarkable authors among the Jesuit writers. Foremostcome the Bollandists, renowned throughout the world for theirmonumental work, the "Acta Sanctorum. " Similar gigantic works werecarried on by Fathers de Backer, Sommervogel, and Pachtler. In thevarious branches of learning we need mention a few of the greaterwriters. 

In astronomy, we find Ricci, Perry, De Vico, Secchi, Curley, Sestini. 

In mathematics, Hagen, Algué. 

In naval tactics, "The Jesuit's Book. "

In archæology, Garucci, Marchi, the master of De Rossi. 

In Oriental languages, Strassmaier, Harvas, Maas, Van den Gheyn. 

In theology, Suarez, Vasquez, Toletus, Maldonatus, Franzelin. 

In philosophy, Cominbricenses, Liberatore. 

In moral philosophy, Busenbaum, Gury, Toledo, Ballerini, Layman, Lehmkuhl, Genicot. 

In asceticism, Alvarez de Paz, Gaudier, Rodriguez, Scaramelli, Grou. 

The Spiritual Exercises comprise a whole library. Father Watragan haswritten a work merely to record the editions and commentaries on theseExercises. 

THE EDUCATIONAL PLAN OF ST. IGNATIUS

St. Ignatius had gathered about him a body of picked men. The RomanCollege, the type of colleges of Jesuit education, would have for itsprofessors only those who had been doctors of the University ofParis. 

The outline of the course of education was given by St. Ignatius. Itwas completed and developed by Aquaviva. The work was still moreperfected by Father Laynez, of whom it is said, --

"St. Ignatius praised him not only on account of other great merits, but particularly for devising and arranging the system of colleges. "

As to the number of students found under a unified method of thoroughteaching, it will be interesting to take them in review. 

In Rome in 1584, the twenty colleges attending classes in the RomanCollege numbered 2108 students, in Poland there were 10, 000 young menchiefly of the nobility, at Rome 2000, at La Flèche 1700. In theseventeenth century at the College of Louis le Grand, in Paris, thenumber varied between 2000 and 3000. In 1627 the Province of Paris hadin fourteen colleges 13, 195 students. 

The papal seminaries under Gregory XIII, at Vienna, Dillengen, Fulda, Prague, Grätz, Olmütz, Wilna, as well as in Japan, were directed bythe Fathers, as also that of Pius V and of St. Charles Borromeo atMilan. 

Taking an average, there were more than two hundred thousand studentsbeing educated in these educational institutions. 

A comparison could be made on this basis of the work done by the Orderand that which is accomplished by Oxford. 

If Oxford spends annually a revenue of $2, 500, 000 to supply facilitiesfor higher education to two thousand of the nobility and gentry, howmuch would be required to educate a quarter of a millionstudents, --not two thousand, but two hundred and fifty thousand?

The fundamental principles in the educational institute of St. Ignatius were these:--

First, solidity and thoroughness. 

The first condition of all higher studies as well as of lower studieswas such that, as St. Ignatius said, "It was useless to begin at thetop, as the edifice without a good foundation would never stand. "

Let literature and philosophy be gone through with satisfactorily, andthen theology may be approached. 

Literature must come first of all. St. Ignatius provides for law andmedicine, but by professors of law and medicine outside of the Order;but no professors of the Order were sent for work outside of Jesuitinstitutions. If the younger men were sent abroad, the youngergeneration would be deprived of that type; and if eminent men weresent forth without a permanent Jesuit College, the work would not bethat of the Order, but of scattered individuals, and would soonperish. 

In the cause of education St. Ignatius had placed in his charter thewatchwords "Defence and Advance. " As a leader of a military type hehad gathered about him the flower of youth and of mature age, fromcollege and university, from doctor's chair and prince's throne, andin fifteen years from the foundation of the Order left one hundredcolleges and houses in Portugal, Spain, Italy, Sicily, Germany, France, Brazil, and the East Indies. Xavier traveled from India andCeylon, in the west, to Malucca, Japan, and the coast of China on theeast. Wherever the energy and activity of Apostolic zeal penetrated itwas with the purpose, and usually the result, of permanent Apostolicwork in the foundation of educational institutions. Father de Backersays, --

"Wherever a Jesuit set his foot, wherever there was founded a house, acollege, a mission, there too came apostles of another class, wholabored, who taught, who wrote. "

This is true even to our day where in the Rocky Mountains, beside themission house of Spokane Falls, rises the Jesuit College of Spokane. 

Sixty years later than the time of St. Ignatius there were 272colleges, and in 150 years the collegiate and university houses ofeducation numbered 769. 

"Looking at these seven hundred institutions of secondary and superioreducation, " says Father Thomas Hughes in his work on Loyola, "in theirscope of legislative executive power we find they were not so much aplurality of institutions as a single one. 

"If we look at the 92 colleges in France, although the University ofParis was in one quarter of the city, and in that sense materiallyone, --although including 50 colleges, --yet in the formal and essentialbond these 92 Jesuit colleges were vastly more of a unit as anidentical educational power than any faculty existing. No faculty atParis, Rome, Salamanca, or Oxford ever preserved the control over its50, 20, or 8 colleges that each Provincial exercised over his 10, 20, or 30 colleges, or the general of the Order over the 700 colleges, with 22, 126 members in the Order. "

At the present day we find the Jesuit colleges in almost every part ofthe known world. In Rome and in China, in South Africa and NorthAmerica, in the Philippine Islands as well as in Ceylon and Egypt, inAustralia and Cuba, as well as in Syria and the city of New York. 

We may glance briefly at the colleges scattered over the world, containing to-day 52, 692 Jesuit pupils. 

This is a larger number than those taught at Oxford and Cambridge andGlasgow and Harvard or Yale or Princeton or in Paris and Edinburgh. 

In the Jesuit College at Rome there are 2082 students. 

 In Brazil, 757 Naples, 960 Denver, 100 Sicily, 376 Turin, 516 California, 850 Rocky Mountains, 72 Venice, 520 Mangalore (India), 483 Austria, 1746 Egypt, 500 Toulouse, 1581 Madura, 1800 Aragon, 1414 Manila Philippine Islands, Municipal Atheneum, 1123 Normal School, 680 Chili and Paraguay, 4913 Castile, 2073 Cuba, Havana, and Cienfuegos, 397 Colombia, 766 Portugal, 560 Belgium, 6658 Bengal, 983 Ceylon, 35 Galicia, 474 Germany, 3443 Holland, 613 France, 3384 China, 122 Lyons, 2191 Syria, 608 Mexico, 684 Toledo, 782 Ecuador and Peru, 820 England, 1454 Zambesi, 64 Ireland, 883 Australia, 447 New York and Maryland, 2815 Jamaica, West Indies, 60 Missouri, 2061 B. Honduras, 2122 Canada, 511 New Orleans, 504

Thus the total number of students--studying with professors of theSociety of Jesus under one university system in all parts of the knownworld--is 52, 692. 

There has been no going back. Fifty years ago, when the groundwork ofrebuilding the 700 institutions that had been destroyed by thesuppression had to be commenced all over again, there were but 15, 000, to-day there are 52, 692. 

St. Ignatius was born in 1491. The first College of Coimbra wasfounded in 1542. From 1542 to 1773 is a period of 231 years. Thesuppression lasted from 1773 to 1814 (41 years). The new workcontinued from 1814 to 1899, a period of 85 years. 

Among the colleges founded in the chief cities of the world are LoyolaCollege, at Loyola in Spain; St. Omer's College, in Belgium, the linkbetween Europe and America; Stonyhurst College, in England; ClongoesWood, Ireland; Mangalore, in India, the only first-grade college inthe district; Melbourne, Australia; St. Ignatius College, California, the pioneer of Pacific coast missions and of the Rocky Mountains; atKansas City the only boarding college in the far West; St. Ignatius, at Cleveland, Ohio, one of the latest Western colleges; Spring HillCollege, at Mobile, Alabama; Georgetown College, at Washington, D. C. ;Holy Cross College, at Worcester, Massachusetts; St. John's College, at Fordham, New York; St. Francis Xavier's College, in New York City. 

In the proportion mentioned above, in the same period (that is, aperiod of 231 years), there will be in the Jesuit colleges 263, 690pupils. 

St. Ignatius died July 31, 1556. He was sixty-five years of age. Atthe age of thirty he hung up his sword at Montserrat, and, with readymind and heart and pen, in thirty-five years he achieved the giganticwork of the founding and developing the Order. The educational workwas projected and advanced in a brief period of fifteen years, from1542 to 1556. 

He was a man of prudence and deliberation, and of unswerving decision. 

Vigilant and patient, whenever he appeared account had to be taken ofthe man; and so with his Order, whenever it appears it is to berecognized either by foes to oppose it or friends to love it andforward its work. It has its churches--its missions--its colleges. Inits churches it is faithful to the teaching of Christ and His Church, loyal ever to the Vicar of Christ; in its missions, unbounded in zealand personal self-sacrifice; in its colleges, it aims ever at thesolid and thorough training of complete Christian education. Ignatiusof Loyola made his Order to go on without him, and it goes on just ashe made it. 

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 PRINTED BY BENZIGER BROTHERS, NEW YORK