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shutting the doors and windows so long as I remain there (in my chamber), except while I have to read, or take my food." At page 55 we find, in the second Week: "The Fifth Contemplation is the application of the senses to those (contemplations) mentioned above. After the preparatory prayer, with the three already mentioned preludes, it is eminently useful to exercise the five imaginary senses concerning the first and second contemplations in the following way, according as the subject shall bear:

The first point will be, to see in imagination all the persons, and, noting the circumstances which shall occur concerning them, to draw out what may be profitable to ourselves.

The second, by hearing as it were, what they are saying, or what it may be natural for them to say, to turn all to our own advantage.

The third, to perceive, by a certain inward taste and smell, how great is the sweetness and delightfulness of the soul imbued with divine gifts and virtues, according to the nature of the person we are considering, adapting to our selves those things which may bring us some fruit.

The fourth, by an inward touch, to handle and kiss the garments, places, footsteps, and other things connected with such persons; whence we may derive a greater increase of devotion, or of any spiritual good.

This contemplation will be terminated, like the former ones, by adding in like manner, Pater noster.'

At page 52, among other things "to be noted," is:

"The second, that the first exercise concerning the Incarnation of Christ is performed at midnight; the next at dawn; the third about the hour of mass; the fourth about the time of vespers; the fifth a little before supper, and on each of them will be spent the space of one hour; which same thing has to be observed henceforward, everywhere."

CHAPTER XIX.

Loyola's early tribulations-His inflexible Will-Obtains the critical Pledge of implicit obedience from his disciples-Bull of final recognition from the Pope.

LOYOLA's next step toward holiness was a pilgrimage to Palestine to convert the infidels. What he did in the Holy Land we do not know; his biographer tells us only that he was sent back by the Franciscan friar who exercised there the Papal authority.

On his homeward voyage, Ignatius conceived that a little. learning would perhaps help him in the task of converting heretics, and thus furnish him with an additional chance of rendering himself famous; so after his return, he attended a school at Barcelona, for two years, where, a full-grown man of thirty-four, he learned the rudiments of the Latin language, sitting upon the same bench with little boys.

Having failed to make any proselytes to his extravagances at Barcelona, he went to Alcala, and studied in the university newly erected there by Cardinal Ximenes. Here he attracted much public notice by the eccentricities of his fanatical piety. He wore a peculiar dress of coarse material, and by his fervid discourse, contrived to win over to his mode of life, four or five young men, whom he called his disciples. But he was regarded with suspicion by the authorities, who twice imprisoned him. He and his converts were ordered to resume the common garb, and to cease to expound to the people the mysteries of religion. Indignant at this, Ignatius

"Hel., Hist. Des Ord. Mon., Rel. et Mil., tome vii, p. 461.
†Ibid, tome vii, page 64.

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immediately set out for Paris, where, in the beginning of 1528, he arrived alone, his companions having deserted him. His persecutions at Alcala had taught him prudence; so that, although his attempts at notoriety in Paris, in the way of dress, manners and language, brought him before the tribunal of the Inquisition, he nevertheless had managed matters so cautiously, as to escape all punishment. Here, while contending with the difficulties of the Latin grammar,† he was ever revolving in his vast and capacious mind, some new scheme for fulfilling his desires and gratifying his pas sion for renown. But as yet he knew not what he was destined to accomplish. There seems no ground for supposing that he could already have formed the gigantic and comprehensive project of establishing, on the basis on which it now stands, his wonderful and powerful society. No; he only contrived, as he had done in Spain, to enlist some followers, over whom he could exercise an absolute control, for the furtherance of any future project. In this, his success had far exceeded his expectations. The magnanimous and heroic Xavier, the intelligent and interesting Le Fevre, the learned Lainez, the noble and daring Rodrigues, and some three or four others, acknowledged him as their chief and master.

It may at first sight, appear strange that such privileged intelligences should have submitted themselves to a comparatively ignorant ex-officer. But when it is borne in mind, that Ignatius had a definite end, toward which he advanced with steady and unhesitating steps, while his companions had no fixed plan-that he was endowed with an iron will, which

Hel., Hist. Des Ord. Mon., Rel. et Mil., tome vii, page 464.

Once for all, I promise my readers that I am not going to trouble them with the narrative of all the miraculous legends related concerning Loyola. They are, in most instances, so absurd, as to be beneath the dignity of history. Let the two following suffice as specimens. It is said that the devil, determined to prevent his learning Latin, so confused his intellect, that he found it impossible to remember the conjugation of the verb amo; whereupon he scourged himself unmercifully every day, until by that means the evil spirit was overcome; after which, the saint was soon able to repeat amo in all its tenses. Again, when Ignatius was in Venice, on his way to the Holy Land, it is said that a wealthy senator of that city, Travisini by name, while luxuriously reclining on his bed of down, was informed by an angel that the servant of God was lying upon the hard stones under the portico of his palace. Whereupon the senator immediately arose and went to the door, where he found Ignatius,

neither poverty nor imprisonment, nor even the world's contempt, could overcome-that, above all, he had the art to flatter their respective passions, and to win their affections by using all his influence to promote their interests, it is less surprising that he should have gained an immense influence over those inexperienced and ingenuous young men, on whose generous natures, the idea of devoting their lives to the welfare of mankind, had already made a deep impression. Loyola's courage and ambition were strongly stimulated by the acquisition of disciples so willing and devoted-so efficient for his purpose, so attached to his person; and he began to consider how he might turn their devotion to the best

account.

After some conferences with his companions, he assembled them all on the day of the Assumption, 16th August, 1534, in the church of the Abbey of Montmartre, where, after Peter Le Fevre had celebrated mass, they each took a solemn vow to go to the Holy Land and preach the gospel to the Infidels. Ignatius, satisfied for the present with these pledges, left Paris, in order, as he asserted, to recruit his health by breathing his native air at Loyola before setting out on his arduous mission, and doubtless also to find solitude and leisure in which to meditate and devise means for realizing his ambitious hopes. His disciples remained in Paris to terminate their theological studies, and he commanded them to meet him again at Venice, in the beginning of 1537, enjoining them, meanwhile, if any one should ask them what religion they professed, to answer that they belonged to the Society of Jesus, since they were Christ's soldiers.

Our saint preceded them to Venice, where he again encountered some difficulties and a little persecution; but he endured all with unflinching patience. He became acquainted with Pierra Caraffa, (afterward Pope Paul IV). This harsh and remarkable man had renounced the bishopric of Theata, to become the companion of the meek and gentle Saint Gajetan of Tyenne, and with his assistance had founded the religious order of the Theatines. The members of this fraternity endeavored by exemplary living, devotion to their clerical

• Negroni expounds the word societas "quasi dicas cohortem aut centuriam que ad pugnam cum hostibus spiritualibus conserendam conscripta est."

duties of preaching and administering the sacraments, and ministering to the sick, to correct the evils produced throughout all Christendom by the scandalous and immoral conduct of the regular and secular clergy. To Caraffa, who had already acquired great influence, Ignatius attached himself, became an inmate of the convent he had founded, served patiently and devotedly in the hospital which he directed, and shortly became Caraffa's intimate friend. This fixed at once the hitherto aimless ambition of Loyola. He conceived the idea of achieving power and fame, if not as the founder of a new order, at least as the remodeler of one already existing. With this design he submitted to Caraffa a plan of reform for his Order, and strongly urged its adoption. But Caraffa, who perhaps suspected his motive, rejected his proposal, and offered to admit him as a brother of the order as it stood. This, however, did not suit Ignatius, whose proud nature could never have submitted to play even the second part, much less that of an insignificant member in a society over which another had all power and authority. He therefore declined the honor, and at once determined to found a new religious community of his own. Aware, however, of the difficulties he might have to overcome, he resolved to proceed with the utmost caution.

Being under a vow to go to convert the Infidels in the Holy Land, he gave out that to this work alone were the lives of himself and his companions to be devoted. Accordingly as soon as they arrived in Venice he sent them to Rome to beg the Pope's blessing on their enterprise, as he said; and also, no doubt, to exhibit them to the Roman court as the embryo of a new religious order. The reason assigned by his historians for his not going to Rome along with them is, that he feared that his presence there might be prejudicial to them. It is just as likely that he was afraid, lest beneath his cloak of ostentatious humility, the discerning eye of Pope Paul might detect his unbounded ambition.

At Rome his disciples were favorably received, the Pontiff bestowed the desired benediction, and they returned to Venice, whence they were to sail for Palestine.

Here Ignatius prevailed upon them to take vows of perpetual chastity and poverty, and then, under pretext of the war which was raging at the time between the Emperor and

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