exemption from local ties, by choice of novices, distinction between "simple" and "solemn" vows, grades of fellowship in the privileges of the Order, the exceedingly small number of fully "professed" Jesuits; and by absolute rule on the part of the General (he was elected for life) with his centralized correspondence and incessant supervision. The metaphors by which these characteristics are hinted, the docility of mind which they ask of the companions, were not unknown to monastic Institutes. But the discipline had never been so perfectly adapted to form an army bent on its one supreme purpose "the greater glory of God." Doctrine in the Church was inviolable; it must be maintained against every oncomer; and the saying is justified that, while Protestants set about revolutionizing dogma, Catholics, under inspiration of their Jesuit guides, reformed morals. The second half of the sixteenth century beheld Popes who dwelt in the Vatican as if they had been monks in their cells-St. Pius V., Gregory XIII., Sixtus V., Clement VIII.-princes and emperors who set religion in the forefront of their political designs-like Philip II., Maximilian of Bavaria, the House of Austria-poets as scrupulously orthodox as Torquato Tasso, and a crowd of saints who, like St. Teresa, reformed convents and monasteries, or like St. Philip Neri, the Apostle of Rome, and St. Charles Borromeo, Archbishop of Milan, were said to have converted whole cities.

In this wonderful restoration Ignatius claims the leader's part. From 1538 until his death, in 1556, he lived at Sta. Maria della Strada, not far from the Capitol, in a little bare chamber of a mean house, constantly an invalid, going forth only to hear confessions, to preach in broken Italian, to give children their catechism, but ever occupied in governing the missions and colleges which multiplied rapidly all over Catholic Europe, and were soon established among the heathen. In sixteen years twelve provinces, including Upper and Lower Germany, Brazil, and the Indies, as well as Spain, Portugal, and Italy, received their separate bands of Jesuits; when Ignatius died, one thousand members had been enrolled, and their colleges, in which education was given without charge, amounted to one hundred. But more important than all this by far, a mould had been invented, elastic and yet definite, into which might be run the modern activities, spiritual, social, literary, and controversial, that were to distinguish the Church durirg

the next two centuries of her existence. The Company of Jesus, indeed, was dissolved, by Clement XIV., in 1773; a new world came in with the French Revolution. But the past could not be undone. The Reformation, which in 1540 threatened to drive Catholicism south of the Alps, and which was winning adherents even in Italian cities, had been once for all thrown back to northern latitudes. "At first," says Macaulay, speaking of the Debatable Lands, "the chances seemed to be decidedly in favor of Protestantism; but the victory remained with the Church of Rome." On every doubtful frontier she was successful. In the year 1600, "we find her," concludes the historian, "victorious and dominant in France, Belgium, Bavaria, Bohemia, Austria, Poland, and Hungary." He might have added in Ireland, from which the churches of America and Australia were to be largely recruited. Who had wrought this marvelous change? Friends and foes agree in ascribing it to the general staff which Ignatius had created, disciplined, and sent forth on campaign.

His sagacity in choosing captains for the Holy War was unrivalled. One figure has taken all eyes, the romantic and adventurous Francis Xavier, who, at a signal given in 1540, set out to evangelize the Far East, underwent many martyrdoms, founded churches in India and Japan, and was meditating the spiritual conquest of China when he died on the Isle of Sanchian, in December, 1552. He is the patron and bright example of modern missionary enterprise. But the life and achievements of Pierre Favre were not less remarkable. His journeys through France, Belgium, and Spain abounded in triumphs for the cause. He was the first Jesuit who entered Germany. He attended the Conference at Ratisbon in 1541, which came to no result; but he gave the Exercises to clergy. and laity of high degree, and prepared the way for the Council of Trent. Simon Rodriguez did a similar work in Portugal. The amiable and unwearied Peter Canisius (Kanis) of Nimeguen, now on the roll of saints, preached and taught so successfully in the South German, Austrian, and Bohemian countries that he is reckoned the chief instrument of their submission to Catholic doctrine. His Catechism was celebrated. When the Fathers of Trent assembled, Paul III. sent to them (1546-47), as his own theologians, the Jesuits, Laynez and Salmeron, comparatively young men, by whose vast learning,

which the simplicity of their lives enhanced, the Council was guided in its momentous and admirable debates, especially on the subject of Faith and Justification.

opening history, so

Yet a second St. Francis adorns this fertile in marked and resolute characters. This was the Duke of Gandia, who represented the Borgias in Spain and was intimately acquainted with Charles V. By the total surrender of rank, honors, and estates, he made up for the scandal associated with his family name, and his virtues entitled it to a place in the Calendar. He had, when a youth, seen Ignatius led to prison through the streets of Alcalá. His own unblemished piety was heightened by the lugubrious incident that befell him when conveying the remains of the Empress Isabella to their last resting-place. But he married happily, and it was not until his wife's decease that he joined the Order. To him the Society owes its solid establishment in Spain. He was also the principal agent in founding the German College at Rome, and the celebrated Roman College itself, which is a university attended by many hundreds of students from every province in Christendom. St. Francis Borgia, to whom the Jesuits owe their chief seats of education, as well as those magnificent edifices, the Gesù and the Church of Sant' Ignazio, became Third General of the Society on the death of Laynez, in 1565, and survived until 1572.

One happiness, not always granted to eminent men, was in store for Ignatius-a biographer devoted yet well-informed and sincere, who had lived long on affectionate terms with him, and was perhaps the human being he loved best. Pedro Ribadeneira had been a page of Cardinal Allesandro Farnese, nephew of Paul III., and ran away from him to the house of the Jesuits. The lad's youthful exploits brighten the record like a pleasant comedy; but he grew up to be a preacher of renown; he did much to win a footing for the Society in Flanders; and his portrait of the saint will always be a classic. Ribadeneira lived to see Ignatius publicly ranked among the Blessed by Paul V., in 1609. Thirteen years afterwards, on March 12, 1622, Pope Gregory XV. canonized Loyola, together with Francis Xavier, the Spanish rustic Isidore, Philip Neri, and Teresa of Jesus. It was an emphatic testimony to the vicissitudes of a long war in which Catholic tradition, at

first nearly done to death, had risen to a new life and a fresh

series of triumphs.

But neither St. Ignatius nor his biographer can well have anticipated how the future would run. It was Calvin who, in his Institutio (1552), fastened the name of Jesuit on this latest of religious Orders. And from the side of Calvin it has been most fiercely attacked. The French Huguenots, his immediate offspring, were put down; but their place was filled by St. Cyran, the Arnaulds, and the Jansenists; their spirit found its revenge in the Provincial Letters of Pascal, published exactly one hundred years after Ignatius had left the field. As missionaries, explorers, friends of the American Indians, founders of a Commonwealth in Paraguay, the Jesuits had faced every peril, shown a boundless daring, and a humanity as noble. In king's houses, acting as royal confessors, they were not to be envied. They just escaped the charge, offered to Loyola, of the Portuguese Inquisition. Their success in controversy, their skill as teachers, which Bacon admired, could not fail to raise up enemies outside the Church; their great influence within it proved a danger to themselves. That England or Holland should regard them as born foes to the established religion, and treat them accordingly, was to be expected. But the blows which broke and scattered their Society were dealt. by Catholic Kings and Ministers in Portugal, Spain, France, and Austria. Their suppression was reluctantly signed by Clement XIV., in the Bull "Dominus ac Redemptor," which annulled the approbations of Paul III, Julius III., and the Council of Trent. They shared the fate of the Templars. The Great Company, said its adversaries, was at an end; the last of the Crusaders had seen its day. Yet a restoration was awaiting it; and in 1814, under Pius VII., a fresh cycle opened of labor, missions, teachings, trials, and persecutions, as if the Spiritual Exercises had been written yesterday, and the Society of Jesus, like the Church whose fortunes it had shared and so often advanced, could never die.

HER LADYSHIP.

BY KATHARINE TYNAN.

CHAPTER X.

NINE PARTS OF A MAN.

ASTLE STREET, Ardnagowan, climbs a steep hill to the height on which the old castle frowns and is visible to the surrounding country-side. Ardnagowan is a town on the two banks of a river, with a steep ascent to hills on either side. Some of the streets are so steep that you climb them by steps, three at a time. But Castle Street slopes more gradually than these.

It is from the nature of the ascent a very dark street. The houses show three stories above the shop-fronts and have the usual dinginess of the houses in an old Irish country town. And Ardnagowan is very old, having been a Norman settlement, indeed, hundreds of years ago.

For the same reason it presents some curious and interesting features. There are the ramparts, which were built to keep out the native Irish, the ramparts, fallen half in ruins now, with their look-out towers dropped away inside like an empty shell. There is the gable of a beautiful monastery church, built by those Normans who were very princes of churchbuilders, although a rapacious and marauding crew of free adventurers. Some features in the house building, often hidden behind walls as dull and ugly as those of Castle Street, owe their existence also to the Norman settlement. For instance, the courtyards. A good many of those dingy houses look into ancient courtyards at the back, some of which have kept their ancient greenness and freshness; while others have become in time mere common rubbish heaps, and the houses which lie secluded beyond them abodes for the very poor.

Number 43 was as dingy as any of its neighbors, dingier even, because the contents of its shop-windows did not brighten them up as did the wares in some of the others. There can