to paper during the year of retreat spent in his lonely cell at Manresa by this much musing genius. To his thoughts and visions there he went back for authority when objections were made in later times. "So it was shown to me at Manresa," he would say. But now two things had to be done; he must fulfil his vow of pilgrimage to the Holy Land; after which he should learn as much Latin as would enable him to study and to teach religion. He left Barcelona in February, 1523; arrived in Rome during March; saw and conversed with Adrian VI., the saintly Flemish pope who for a moment occupied St. Peter's Chair; went on by way of Venice and Cyprus to Jaffa and thence to Jerusalem, where he spent six weeks; and would have settled there for life had it been permitted. It was not possible, but he never abandoned the thought of setting up a house near Mount Sion.

Returning to Spain, he followed his books at Alcalá, the university which Ximenes, the Franciscan cardinal, had established in 1500. He went about dressed in sackcloth, teaching the catechism to children, winning two or three disciples, and being narrowly watched by the Inquisition-nay, for a while imprisoned. At Salamanca, where he desired to learn philosophy, worse things befel him; the religious authorities, in their universal mistrust, put him in prison a second time, and for many days he was bound with a chain to one of his companions, until the case was decided in his favor. Ignatius did not abate one jot of heart or hope; but he took care to get attestations of orthodoxy from the Inquisition; and he made up his mind that he should suffer less molestation in Paris, at that time the chief among universities. There he arrived in February, 1528. His lodging was at the Collège Montaign, which a generation earlier (1494-95) had received Erasmus to its hard fare and somewhat elementary studies. Ignatius passed seven academic years in this centre of life and discussion, wandering on foot in vacation to Bruges or Antwerp, that he might get means of support for the ensuing terms. In 1530 he came to London. It is probable that he visited the shrine of St. Thomas at Canterbury; he may have seen and conversed with those brethren of the Charterhouse whom Henry VIII. afterwards had executed in their white habits for denying his spiritual supremacy. And he must have traveled some part of the road to Tyburn, where his follower, Campion, and many other

Jesuits, were destined to be hanged, drawn, and quartered in years to come.

To Paris in those eventful times came thronging men from all quarters and of opinions the most dissimilar. Calvin was there, brooding over his predestinarian doctrines; Servetus, too, whom he would one day have to burn for heresy in Geneva; and Rabelais, the great comic genius of infinite wit and unrestrainable humor, who looked with equal scorn upon the old believers and the heretics of yesterday. Ignatius, a man verging on forty, could not learn boys' lessons. He never acquired a good Latin style. Impatient of delay, he endeavored to grapple with half a dozen subjects at once; but his intellect was not adapted to scholarship, and though he took a creditable degree, his attitude towards knowledge was that of a ruler, not of a student. He practised the art of winning souls. His judgment, now ripe, was amazingly acute. He seems henceforth to have made scarcely one mistake in choosing friends and disciples. When he raised his piercing eyes from the ground, he looked into men's hearts. The usual persecution awaited him from Inquisitors and his own countrymen, with results not unhappy. For he conquered his enemies by a certain moderation and the reasonableness of argument, in which he now excelled, and which his Order learned from him. Ortez, the Spanish advocate of Queen Katharine, at first hostile, became his protector. He drew to himself by degrees the Savoyard, Pierre Favre, a man of talent equal to his heroic though self-effacing temperament. And with Favre's help, not until many efforts at resistance had been overcome, he made an attached follower of the Navarrese, Francis Xavier, also a Basque by descent, known to after times as the Apostle of the Indies. Other important conquests were Laynez, the Castilian, whose learning and prodigious memory astonished the Council of Trent; Salmeron of Toledo, hardly less gifted; Simon Rodriguez, a Portuguese, and Bobadilla of Palenza. All, in due course, took academical distinctions. By Ignatius they were taught the Spiritual Exercises; and so the rudiments of a new religious order were almost unconsciously formed.

On the Feast of the Assumption, August 15, 1534, the six companions, with Ignatius at their head, assembled in the Chapel of St. Denis, at Montmartre, and there, after receiving Communion, took the monastic vows of poverty and chas

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tity. They bound themselves to the pilgrimage of the Holy Land, after which they were to be at the Pope's utter disposal, and to go on missionary enterprise wherever he should send them. A meeting was arranged in Venice, the gateway of the East. Thither, when he had accomplished a journey into Spain, the founder of that "little Company" (minima societas), for so he loved to call it, went to await his comrades in January, 1537. But the pilgrimage could not take place. War had broken out between the Venetian Republic and Solyman, the Grand Turk. No vessels but those of war would put to sea; and accordingly the brethren set forth on their journey towards Rome. Ignatius had been ordained priest; he was resolved not to celebrate Mass until arriving in the Holy City. At La Storta, which is near the ruins of ancient Veii, whilst rapt in prayer, he had a remarkable vision of the Lord in which, if not earlier at Manresa, as his immediate disciples believed, the name that he should give to his Order was made known to him. He entered Rome in November, 1537, began to teach children as his custom was, and summoned the Fathers to draw up Rules for their Institute, which was done after every point had been discussed. The result he set out in five chapters of lucid exposition, which Cardinal Contarini, whose brother had befriended Ignatius in Venice, presented to Pope Paul III. On reading it, the aged pontiff exclaimed with conviction: "The finger of God is here!" But he did not approve the Order at once. Three Cardinals were appointed to examine and report. Guidiccioni of Lucca, much regarded for learning and piety, was opposed to new religious brotherhoods, and would have done away with all but four of the ancient. On a sudden he changed his views; the report was favorable; and Paul III., in 1540, by his Bull, "Regimini Militantis Ecclesiæ," established the Company of Jesus.

This Pope was the last conspicuous figure among those churchmen of the Renaissance, whose abilities cannot be disputed, but who have left a burden not easily borne on the shoulders of apologists. As a young man Cardinal Farnese had been pleasure-seeking and ambitious. He lived to see Rome sacked, in 1527, by a Lutheran army, under the Constable de Bourbon. In his own pontificate, England fell away; France was breeding her Huguenot troubles; Germany appeared to be lost beyond hope; and the Spanish influence,

paramount in Milan and Naples, was making a lamentable end of Italian freedom. The old diplomatist, when he came to the Papal Chair, admitted that reform of the Church in head and members, so long promised in vain, could now be no more put off. He had serious faults, especially indulging the vice of nepotism, but he rose at last to the situation. A Council should be called, the faith upheld against innovations, and good morals be promoted.

While he was thus deliberating, under the persuasive counsels of men like Contarini and Reginald Pole, others had begun to act. From the Oratory of Divine Love, in Rome itself, a spiritual movement had been spreading over Italy. St. Cajetan founded the Theatines, in 1524, an Order with which the Jesuits were long identified in common speech. The Capuchins date from 1528; the Barnabites of Milan from 1530. And saints were once again proving that the ideals of the traditional religion had life in them still. But a definite plan, suited to the times, was needed before all things; an impulse that should work the contrary way to Luther's had yet to be given. The plan was laid down in the Exercises of St. Ignatius; the impulse discovered and applied in a formula not less ancient than monachism, nor unequal to the contest with Private Judgment. That formula was Obedience to Authority. When Luther exclaimed, "Non Serviam,"-"I will not yield "-which is the interpretation of his famous protest at the Diet of Worms, Ignatius of Loyola answered him, "Hear the Church." And the mind of the Church was to be ascertained in Rome, from the lips of St. Peter's successor.

But who should put this doctrine into execution? The Bishops were feeble or untrustworthy; the Orders had sunk in popular esteem and in England were suppressed, in Germany fighting for existence; the secular clergy had too often neglected their flocks, did not instruct the children, themselves showed a painful ignorance of their duties. Controversy was taking an entirely novel shape. And the heathen in America, in the East, who would preach the Gospel among them? From the large correspondence of Ignatius with his subjects, as with prelates and princes, nothing is more evident than that he kept these questions before him day and night. His Institution was essentially a training, teaching, preaching, and missionary Order. It accepted the Franciscan Rule of poverty

in strictest terms, yet was recruited from men of birth and soon found a home in courts royal. It took up from the Dominicans the task of public sermons, lectures, disputes; not without laying stress on elementary and distasteful work, such as children's classes, while wearing the spoils of humanism. It made a point of serving the sick in hospitals. It was not a Rule for the cloister; hence, to the scandal of many orthodox persons, it put aside choral chanting, a distinctive habit, severe watchings and fastings (though Ignatius had exceeded in these matters), and neither of set purpose nor unawares did it cultivate the poetry of sites and beauty of architecture which have thrown over monastic ruins a charm so profound. When we compare the Jesuit with his forerunners, with Fra Angelico, the Dominican painter, with St. Francis of Assisi, who has left us the "Canticle of the Sun," with St. Bruno in his silent Chartreuse, or with the numberless Benedictines who made use of plough and pen and abbot's crook, to build up or defend medieval civilization, we feel such a difference as on closing the divine song of Dante and opening a modern book of science or research.

The aim which Ignatius never lost sight of, and which his Company has pursued, is altogether practical, to do, to suffer, to argue, to convince-we may fix it in a significant word, to "direct." And if any one phrase could exhaust an activity which broke out on all sides to men's amazement, and which checked the Reformation in mid career, perhaps it would be "government by persuasion." That secret Ignatius had acquired at Manresa when anatomizing his own soul. Enthusiasm gave him power; patient and steady thought discovered the surest way to control it. This extraordinary genius reasoned like a philosopher, felt like a saint, and held his own like a man of the world with sovereigns, diplomatists, lawyers, theologians; never appealing to force (which he did not wield) and resolutely declining the titles, robes, and outward splendor which Popes or Kings would have thrust upon his lieutenants. A special vow forbade the acceptance of dignities unless by solemn command of the Holy See, and there was no Jesuit Cardinal before Toletus.

Richelieu, who knew how to govern men, praised these Constitutions at the end of the century as a masterpiece of policy. Their watchword, obedience, was made effective by