Chapter 6

v1_chapter6latin CAPUT SEXTUM CHAPTER VI v1_chapter6latin DE PROFECTIONE IGNATII PARISIOS, ET DE HIS QUAE IBI SUNT GESTA ON THE DEPARTURE OF IGNATIUS FOR PARIS, AND ON WHAT TOOK PLACE THERE v1_chapter6latin Non displicebat Ignatio quod Compluti et Salmanticae in carceribus occasionem aliquam pro Christi honore, quem sitiebat, et animarum auxilio patiendi haberet; imo, quod in ipso erat, haec quantulacumque crucis participatio tam ei jucunda erat, ut cum aliqui pii viri, eum Salmanticae in carcere invisentes, compati se ipsi significarent, omnes carceres et catenas ejus urbis minus graves futuras, quam ipse paratus esset, imo optaret, pro Christi honore pati, affirmaret. Et ita nec procuratorem nec advocatum habere aut Compluti aut Salmanticae voluit; sed partim quod impediebatur ne libere, ut diximus, proximis juvandis vacaret, partim quod studiis dare operam seriam propter occupationes erga proximos non poterat, ad celebrem Universitatem Parisiensem ire, etiam dum in carcere inclusus esset, cogitaverat. Cum enim gallicam linguam non teneret, minus cum proximis ibi occupandus videbatur. Praeterea etiam in illa Academia, eo tempore satis florente, atque omnium nationum scholasticis abundanti, aliquos socios, ad Dei opus promovendum et proximos juvandos, se facile habiturum sperabat; et ita, postquam aliquandiu eggressus e carcere Salmanticae versatus est, sociis quatuor praedictis in Hispania relictis (quos si commoditas Parisiis se offerret, evocaturus eo erat) Barcinonam solus se contulit, inde iter in Galliam suscepturus. It was not displeasing to Ignatius that at Alcalá and Salamanca in the prisons he had some occasion of suffering for the honor of Christ, which he thirsted for, and for the help of souls. Indeed, he said that this small participation in the cross was so pleasing to him that, when some pious men, while visiting him in prison at Salamanca, said that they felt sorry for him, he told them that all the prisons and chains of that city were less burdensome than what he was prepared, indeed what he desired, to suffer for the honor of Christ. And so he did not want to have either an agent or a lawyer in Alcalá and Salamanca; but partially because he could not freely, as we said, spend his time helping others, and partly because he could not devote himself seriously to his studies because of his dealing with others, he considered going to the famous University of Paris, even while he was shut up in prison. For, since he did not know French, it seemed that he would be less occupied there in helping others. Moreover, also at that Academy, which was flourishing at the time, and attended by students from all nations, he hoped that he could easily find companions, who would dedicate themselves to the work of God and helping their neighbors. And so, after his release from prison he remained for a while in Salamanca, and then, leaving his four previously mentioned companions in Spain (whom he was going to summon to Paris, if circumstances permitted), he set out alone for Barcelona, and from there he undertook the journey to France. v1_chapter6latin Cum autem dissuaderent amici hanc profectionem quod bellum inter Imperatorem et Galliae regem etiam tunc gereretur. et in itinere hoc quibusdam gravissima pericula et incommoda accidissent, eum tamen a suo proposito minime revocarunt. Praedicta vero Isabella Rosell et alii pii homines cum pecunia ipsum juvare vellent, per trapezitas eam Parisios mitti permisit, ipse vero pedes initio anni 1528 mensem Januarium itineri impendens, initio Februarii Lutetiam Parisiorum pervenit ; et cum quiete vellet studiis dare operam , sine mendicitatis distractione, pecunia ex Hispania sibi transmissa ad sumptus necessarios uti coepit; et quia animadvertebat in tumultuario illo studio, ex aliorum consilio non admodum probando suscepto, nec in latina lingua, nec in aliis disciplinis, quibus simul et per quoddam compendium dederat operam, se solidam eruditionem consecutum esse, cum nihil imperfectum ei placeret, studia sua denuo a grammatica exorsus est, et ut exactius eam teneret, annum fere cum dimidio in Collegio Montis-Acuti eidem impendit, scilicet usque ad Octobrem anni 1529, quo cursum artium more illius Universitatis inchoavit. Inde autem sententia P. Ignatii fuit, cum aliorum curam habuit, et constitutionibus eam expressit, ut nostri prius solida fundamenta litterarum humaniorum jacerent quam ad alias superiores facultates ascenderent: et compendia in nostris non probavit, sed ut exacte et plene studiis operam darent. Serio autem ipse Philosophiae tres annos cum dimidio studuit (quo spatio temporis tunc cursus Parisiis absolvebatur) idque in Collegio Sanctae Barbarae; nec parum in ea, licet inter multa et gravia impedimenta, diligentia et labore ipsius superata, profecit. Cujus testimonium, examen et promotio ad magisterium praebuerunt: ejus enim praeceptor M. Pefla ad id urgebat, nec Ignatius detrectavit, ut eo testimonio sui profectus, cum opus esset, uti posset. Deinde in studium Theologiae usque ad finem anni 1535 incubuit, idque tam serio, ut ad lectiones antelucanas hiemis tempore cum magno incommodo, ad monasterium religiosorum Sancti Dominici accederet. Itaque, quamvis doctrina coelitus infusa altius ejus mentem penetraverat, et ita tenacius memoriae ipsius inhaesit, acquisita nihilominus eruditio ei non parum contulit. However, since friends advised against journey, because a war was then raging between the Emperor and the King of France, and on this trip serious dangers and misfortunes had happened to some persons, still in no way did they move him from his plan. But the above mentioned Isabel Roser and some other devout men wanted to help him with money, so he permitted them to send it to Paris through money-changers. In the beginning of the year 1528, in January, he started on his trip, and at the beginning of February he arrived at Paris. And since he wanted to devote himself quietly to his studies, without the distraction of begging, he began to use the money sent to him from Spain for his necessary support. And because he realized that, in his previous disorderly studies, taken on by the advice of others that was not well thought out, he had not obtained solid erudition, either in Latin or in the other disciplines which he had studied at the same time and in a cursory way, since nothing imperfect pleased him, he started his study of grammar all over again, and in order to learn it more thoroughly, he spent a year and half on it at the College of Montague, that is, until October of 1529, when he began the course of the liberal arts according to the plan of that University. Because of this experience the thinking of Father Ignatius was, when he had the care of others, and he expressed it in the Constitutions, that our members should acquire a solid foundation in the liberal arts before they moved on to the higher faculties. And he did not approve of short cuts for our members, but that they should devote themselves to their studies completely and accurately. Then he seriously studied philosophy for three and a half years (the course at that time in Paris required that much time), and he did it at the College of St. Barbara. And he made no little progress in it, although it was accomplished in the midst of many serious impediments, which he overcame with diligence and dedication. His examination and promotion to the office of a teacher gave testimony to this. For his instructor, M. Peña, urged this, and Ignatius did not refuse it, so that he could use this testimony of his proficiency, if it were sometime necessary. Then he was engaged in the study of Theology until the end of 1535, and he did it so zealously, that he attended lectures, with great difficulty, during the winter before daybreak at the monastery of the religious of St. Dominic. Therefore, although the heavenly doctrine infused from on high penetrated his mind, and so inhered more closely to his mind, nevertheless his acquired erudition contributed no less to his mental powers. v1_chapter6latin Sed id notatu dignum est, quanto cum labore octo fere annos Parisiis in praedictis studiis perseveraverit, et quantum constantiae Dominus ad varia incommoda superanda praebuerit. Nam in primis cum paupertate certandum ei fuit; pecunia etenim, quae illi ex Hispania fuerat transmissa, citius quam oportuerat cum destituit. Cum enim cuidam amico servandam bonam ejus partem dedisset, expendit eam ille in suos usus ; et ita repetenti Ignatio non illam reddere potuit , et ad mendicitatem ipsi familiarem redire coegit : et quidem in hospitali Sancti Jacobi ( quod remotissimum erat ab Universitate ) dormire ipsum oportebat, et bis quotidie veniebat ac redibat ad Collegium. Et quia fores hospitalis serius mane aperiebantur, et tempestive noctu claudebantur, ad lectiones mane jam inchoatas accedere et ante easdem absolutas vespere ad hospitale redire cogebatur. Accedebat ad hoc incommodum quod ad victum necessaria mendicando quaerenda ipsi erant : sic enim Domino placuit, et in paupertate et in patientia suum servum Ignatium exercere. Nec propterea illi amico succcnsebat, qui pecuniam ejus interverterat; imo cum in Hispaniam ille profecturus, Rotomagum venisset, et antequam navigare inciperet, in morbum incidens, destitutus ab aliis humanis auxiliis esset, memor charitatis P. Ignatii, ei in qua necessitate simul cum vitae periculo versaretur, per litteras significavit. Ignatius itaque, itineri se committens, iter fere trium dierum (distat enim Rotomagum Parisiis fere triginta leucis ) non solum nudis pedibus, sed sine ullo cibo et potu, itinere hoc confecto, amicum illum invisit, qui statim, Deo adjuvante, melius habere coepit, et charitate ac labore P. Ignatii pro medicina usus esse Dominus ad hominis illius auxilium visus est. Recreato igitur eo ac sublevato, et suis sociis in Hispania commendato, Parisios rediit. Sed cum videret tantum sibi temporis deperire in eundo ac redeundo ab hospitali, deliberavit herum aliquem in ipsa Universitate humilis Dei servus quaerere, ut pauperes aliqui scholastici habere soliti erant, qui postquam ministeria quaedam magistris et eorum discipulis exhibebant, tempus aliquod eis supererat, quod studiis impenderent : et jam sibi velut ideam quamdam in animo formaverat, ut in ipso magistro Christum, in discipulis vero, in hoc Petrum, in alio Joannem, in aliis alios apostolos consideraret : et multum consolationis in animo suo, dum eis ministrare se cogitabat, habere solitus erat. Quamvis tamen per carthusienses et religiosos Sancti Victoris et alios amicos hanc inserviendi commoditatem quaesivit, nunquam inveniri quisquam potuit qui ejus ministerio uti vellet. But it should be noted here with what great effort he persevered in his studies for almost eight years in Paris, and how much the Lord contributed to his constancy in order to overcome various difficulties. For, in the beginning he had to struggle with poverty. For, the money that was sent to him from Spain disappeared faster than it should have. Since he had given a good part of it to a friend for safe-keeping, that man spent it for his own needs; and so when Ignatius asked him to return it, he could not do it, and he was forced to return to his familiar begging. He had to sleep in the hospice of St. James (which was very far from the University), and twice a day he walked back and forth to the College. And because the doors of the hospice in the morning were opened rather late, and closed early at night, he was forced to attend lectures in the morning after they had already begun, and to depart for the hospice in the evening before they were finished. In addition there was the inconvenience he had to seek his necessary support by begging; for thus it pleased the Lord to test his servant both in poverty and in patience. And he was not angry with his friend, who had embezzled his money. Indeed, when the latter was going to Spain he came to Rouen, and before he could sail away, he became very sick. And because he lacked all human help, remembering the charity of Father Ignatius, he wrote a letter to him telling him that he was in danger of death. Ignatius, therefore, decided to go there, which is a journey of about three days (for Rouen is about sixty miles distant from Paris), not only with bare feet, but without any food or drink. When he arrived there he visited his friend, who immediately, with the help of God, began to get better. The Lord seemed to have used for medicine, for the help of that man, the charity and efforts of Father Ignatius. Therefore when the man recovered and was restored to health, having recommended him to his companion in Spain, Ignatius returned to Paris. But when he saw that he was losing so much time in going from and returning to the hospice, the humble servant of God decided to seek a master in the University itself, as some poor students were accustomed to do who, and after they have served the teachers and their students, have some time left over to dedicate to their studies. And now he conceived in his mind a definite idea, namely, that he would see Christ in the teacher, and also in the students — in this one Peter, in that one John, and in the others the other apostles. And he was wont to have much consolation in his mind, while he thought about serving them. But although he sought through the Carthusians and the religious of Saint Victor and other friends this good occasion of serving, he could never find anyone who wanted to make use of his services. v1_chapter6latin Cum autem admonitus a quibusdam amicis esset quod hispani mercatores, qui in Belgio, Brugis et Antuerpiae, ac etiam Londini in Anglia, versabantur, scholasticis quibusdam eleemosynas largiri soliti essent, quibus in studiis possent sustentari ; hortatu quorumdam hoc iter in Belgium suscepit, quod semel cum bene successisset, secundo et tertio anno idem ab eo factum est : nec amplius necesse fuit hoc laboris assumere. Cum enim divina bonitas hanc gratiam Ignatio conferret, ut quocumque se verteret, animos eorum quibuscum agebat ad pietatem afficeret, et sibi etiam conciliaret, aliqui ex illis mercatoribus, qui copiosi et benigni erant, curam susceperunt necessarias eleemosynas Parisios singulis annis ei mittendi, quibus, simul cum aliis ex Hispania a piis hominibus transmissis, habuit unde commode substentari ipse, et alios etiam adjuvare posset. Non omittam quod cum Brugis a Ludovico Vives ad prandium fuisset invitatus, cui convivio et alii intererant, cum esset quadragesimae tempus, illata est disputatio de delectu ciborum in jejunio quadragesimali. Et cum Ludovicus sentire videretur cibos illos, partim quia illis non desint suae deliciae, et libenter eis homines vescantur, partim propter aromata, quae illis in locis in frequenti usu habentur, et alias ob causas non servire multum corporis castigationi aut temperantiae; cum observaret Ignatius dicta illa ecclesiasticae traditioni non favere, serio dicta Ludovici Vives impugnavit : ” Tu, inquit, et alii qui lautius epulari possunt, forte magnum ex hac abstinentia auxilium ad finem, quem Ecclesia intendit, non invenies; sed hominum multitudo, cui Ecclesia debet consulere, nec tam laute reficitur, habet corporis castigandi et poenitentiae subeundae occasionem „ : et alia non pauca ad rem eamdem opportune dixit. Et ipse quidem Ludovicus Vives Ignatium sanctum hominem sibi videri et alicujus religionis auctorem fore postea dixit, ut Dr. Maluenda ei familiaris postea retulit. Sed Ignatius ipse, quae a Ludovico audierat minime probans, ut quae jejuniis Ecclesiae non faverent, de spiritu ejus qualis esset dubitans, prohibuit postea ne in Societate nostra illius auctoris libri legerentur, simili ratione qua Erasmi libros, etiam nihil mali continentes, prohibuit, ut superius diximus. But when he was told by some friends that there were Spanish merchants in Belgium, Bruges and Antwerp, and also in London in England, and that they were accustomed to give alms to some students in order to support them in their studies, and having been exhorted by them he went to Belgium. When that was successful the first time, he made the same journey a second and a third year; and after that it was not necessary to undertake this effort. For, since the divine goodness conferred this grace on Ignatius that wherever he went, he moved the minds of those with whom he associated to pious living, and he won them over to himself, some of those merchants, who were wealthy and kindly, resolved to send him in Paris the necessary alms each year. With these funds, along with others sent from Spain by some devout persons, he had enough to support himself sufficiently, and also to be able to help others. I will not omit the fact that when he was invited to dinner at Bruges by Luis Vives, at which dinner others were present, since it was during the time of Lent, a discussion took place about the choice of food during the Lenten fast. And since Vives seemed to think that those foods, partly because they are not lacking in their own delight, and men are willingly nourished by them, and partly because of the aromas, which are had in them in many places, and for other reasons do not contribute much to the castigation of the body and temperance; when Ignatius observed that those statements were not in accord with church tradition, he earnestly attacked words of Luis Vives: “You,” he said, “and others who can dine splendidly, perhaps will not find much help from this abstinence for the end the Church intends, but the multitude of men, for whom the Church must be concerned, and who do not eat so splendidly, has the occasion of experiencing the castigation and penance of the body”; and he said not a few other things opportunely about the same matter. And Luis Vives said later that Ignatius seemed to him to be a holy man and would be the founder of a religious order, as Dr. Maluenda, a friend of his, reported sometime after that. But Ignatius in no way approved what he heard from Vives, that is, that he opposed the fasts of the Church. He had doubts about the spirit of his thinking, so later on he forbade that the books of this author should be read in our Society. The reason was similar to what we said above about the books of Erasmus — that even though they contained nothing bad, they were prohibited. v1_chapter6latin Ex his difficultatibus, quas studiorum tempore in victu et rebus vitae necessariis quaerendis Ignatius expertus est, hanc sententiam in animo suo statuit: expedire ut qui litteris darent operam de victu solliciti non essent; et ita in institutione Societatis, quamvis paupertatem in communi et in particulari in domibus retinendam censuisset, Collegia, in quibus nostri studiis operam darent, redditus ad eorum sustentationem habere debere sensit, et in Apostolicis litteris et constitutionibus Societatis id ita praescribi curavit. Out of these difficulties, which Ignatius experienced during the time of his studies with regard to seeking food and the other things necessary to live, he came to this conclusion in his mind: it is necessary that those who study should not be solicitous about their living arrangements. And so in his establishment of the Society, although he thought that in the houses of the Society poverty in common and in particular must be retained, the Colleges, in which our members dedicate themselves to studies must have a stable income for their support, and in the Apostolic Letters and Constitutions of the Society he took care that it was so prescribed. v1_chapter6latin Aliud impedimentum habuit ex devotionis affectu, a quo valide trahebatur, sed ut superius adnotatum est, remedium adhibuit ac moderationem, et ad tempus congruum orationem contraxit. Tria tamen non omittebat, quae ab initio mutationis vitae perutilia semper invenit : primum, ut conscientiam diligenter et quidem bis quotidie examinaret, nec solum defectus, sed etiam profectus observabat et inter se comparabat, ut quem progressum in via Domini fecisset posset deprehendere: alterum ut Missae Sacrificio quotidie (si fieri poterat) interesset: tertium ut singulis Dominicis diebus, praecedente confessione, communicaret; et hoc ipsum suis postea discipulis, et, cum Societati praefectus est, scholasticis nostris praescripsit; ac studia omnia sincere ad Dei honorem referre docuit ; et quamvis non minus in eis sic susceptis quam in oratione rem gratam Deo fieri scripsit et docuit, suum tamen tempus quotidie orationi dandum existimavit, prout in 4.a parte constitutionum habetur. Ignatius had another impediment from his feeling of devotion, to which he was strongly attached, but, as was noted above, he applied a remedy to this and some moderation to restrict such prayer to a suitable time. However, three things he did not omit, which from the beginning of his change of life he always found very helpful: first, that he examined his conscience diligently twice a day, and he noted not only his defects but also his advances and he compared them with each other, so that he might detect what progress he had made in the way of the Lord. Second, that he attend the sacrifice of the Mass daily (if it could be done). Third, that every Sunday, after going to confession, he would receive Communion. Afterwards he required this of his disciples, and, when he became the Superior General of the Society, he prescribed this for our scholastics. He also taught that all studies are to be undertaken sincerely for the honor of God. And although he wrote and taught that these studies assumed in this way were not less pleasing to God than prayer, still he thought that a certain amount of time should be given daily to prayer, as it is found in the fourth part of the Constitutions. v1_chapter6latin Aliud impedimentum ex adversa valetudine, quam laboribus et incommodis variis contraxerat, et quam coelum parisiense (parum ipsi salubre) auxerat, habuit. Et cum experientia disceret et orationis et studiorum profectum ea ratione impediri, diligenter deinde, cum aliis praepositus est, valetudinem eorum curavit, adeo ut in Collegiis etiam praefectum sanitatis, qui ad valetudinem eollegialium tuendam, curam adhiberet, constitui, et singulis hebdomadis relaxationem aliquam honestam studiosis concedi voluit. Iis autem, qui in morbum inciderant, vel domi vel in Collegiis, nihil de necessariis et opportunis deesse patiebatur, licet ad id vel suppellectilia vendi, vel aes alienum conflari oporteret. He had another impediment from bad health, which he had contracted by his labors and various injuries, and which the quality of air in Paris (which was not good for him) increased. And since he learned from experience that for this reason progress in prayer and studies is hindered, then when he was in charge of others he was very concerned about their health, so that in the Colleges he wanted there to be also a prefect of health, whose task it was to protect the health of the students, and he also wanted to provide for the students a certain amount of healthy relaxation each week. But for those who were in danger of death, either in a house or in the Colleges, he allowed nothing to be lacking concerning things necessary and helpful, even if to accomplish that it was necessary to sell some books or to borrow some money. v1_chapter6latin Occupationes spirituales erga proximos, antequam cursum inchoaret, illo sesquianno, quem humanioribus litteris impendit, et post illum absolutum, magis exercuit : dum autem Philosophiae vacaret, eas intermittendas censuit, non tamen omnino; nam etiam tunc, cum studia id permittebant, colloqui cum quibusdam gravibus hominibus solitus erat, ut vel ipsos juvaret, vel eorum opera alios studiosos juvenes, quos ad Dei obsequium adducere nitebatur, promoveret; et inter alios cum Doctoribus Martiali, Vagii et Moscoso, quibus etiam spiritualia exercitia tradidit, familiaritatem habuit. Et illud lepidi cum doctore Martiali Ignatio accidit. Cum in Philosophia ne Bachalaureus quidem adhuc esset Ignatius, Theologiae doctorem eum creare volebat, et hanc reddebat rationem: ” quandoquidem tu me Doctorem doces, justum est ut et tu sis Doctor „, et ita serio de eo promovendo ad Doctoratum agebat; quamvis Ignatius id non permisit. Aliis etiam quibusdam operibus pietatis, quae sine dispendio lectionum tractari poterant, dabat operam; cujusmodi erat pauperibus scholasticis, honestam aliquam conditionem quaerendo, ut et ipsi studere possent, subvenire, ac consiliis et exhortationibus studiosos adjuvare: et inde accidebat ut multorum conciliaret benevolentiam; et ad aliquos ad perfectionis statum invitandos interim animum adjiciebat. He spent more time in spiritual ministries for others before he began his course of studies, for a year and a half, which he dedicated to literary studies, and after they were completed. But when he began to study Philosophy, he thought that it should be interrupted, not however completely. For even then, when his studies permitted it, he was wont to converse with certain important men, so that he could either help them, or recommend their works to other young students, whom he was trying to lead to the service of God. And among them he became friends with Doctors Martiali, Vagli [1. Valle (FLUVIA); Vaglio (MICHEL); de Vallo (STEWART-ROSE)
Valle (Fluvia); Vaglio (Michel); de Vallo (Stewart-Ross).] and Moscoso, to whom he also gave the spiritual exercises. And this amusing event happened to Ignatius concerning Doctor Martiali. When Ignatius had still not yet obtained the Baccalaureate in Philosophy, Martiali wanted to make him a Doctor of Theology, and he gave this reason: “Since you are teaching me, a Doctor, it is right that you should be a Doctor,” and so he seriously tried to obtain for him a Doctorate, although Ignatius would not allow it. He devoted himself to other works of piety, which he could do when there were no lectures; for example, he came to the aid of poor students who were seeking good living conditions so that they could study, and he also helped them with counsel and good advice. Therefore it came about that he gained the good will of many, and in the meantime he tried to invite some to embrace a state of perfection. v1_chapter6latin Quamdiu in hujusmodi tantum operibus versabatur, pacem cum omnibus, etiam si parum spirituales essent, retinebat. Sed antequam ingrederetur cursum artium et dum Theologiae vacaret, de multis studiosis juvenibus, et colloquiis et spiritualibus exercitiis bene mereri solitus erat, quorum aliquos ad perfectiora adduxit qui Religionem ingressi sunt. Et ita quindecim fere menses postquam Parisios pervenit, tempestas quaedam contra eum ibidem est exorta, et quidem hac occasione : quod quidam doctor, cognomine Peralta, qui postea fuit canonicus toletanus, et alius doctor cognomine Castrus burgensis, cum quibus familiariter egit statim ut Parisios venit, et tertius, qui Amator dicebatur, postquam spiritualia exercitia acceperunt, saecularibus rebus valedicere et institutum Ignatii sequi decreverunt. Abnegationis ergo causa, et praecipue ut affectum honoris conculcarent, Parisiis publice eleemosynam petere, et quidem in locis ubi cogniti erant, coeperunt: et ab horum amicis tragoedia praedicta contra Ignatium ortum habuit. Nam illi tres, etiam armata manu ab amicis ad Universitatem reducti fuerunt, et a suscepto vitae proposito destiterunt. Et ita secundus hic partus, quod ad Societatem attinebat, non evaluit, quamvis viri pii ac boni hi tres in posterum fuerint. Propter hos tamen non solum obtrectationes varias est passus Ignatius, sed et ad Inquisitorem delatus est; de quo cum ab amicis admoneretur, scilicet, coram Inquisitore litem ipsi motam esse; nihil ille commotus est, imo se admonenti ait: ” sino ut agant quod coeperunt. „ Vocatus tandem est ad Doctorem Mattheum Ori, ordinis Sancti Dominici, qui Inquisitoris officio Parisiis fungebatur, et statim comparuit Ignatius, et si opus esset et ita vellet, se carcerem ingressurum dixit; nam si quid peccasset, se corrigi velle. Admiratus est Inquisitor hanc promptitudinem, sed nihil esse opus ut carcerem ingrederetur, dixit, cum nihil, quod alicujus esset momenti, ab adversariis delatum fuisset: et ita prima haec lis fuit extincta. As long as he was engaged in these works, he was at peace with everyone, even if they were not very spiritual. But before he started the course of liberal arts, and while he was studying theology, he was accustomed to help many young students with both conversations and spiritual exercises; he led some of them to a more perfect life and they entered the religious life. Therefore, about fifteen months after he had arrived in Paris, a storm arose against him there, and this is how it happened: a certain Doctor by the name of Peralta, who later was a canonist in Toledo, and another Doctor by the name of Castrus from Burgos, with whom he became friendly as soon as he arrived in Paris, and a third man who as called Amator, after they had made the spiritual exercises they decided to say goodbye to worldly affairs and to follow the institute of Ignatius. Therefore, for the sake of self-abnegation and especially to overcome the desire for honor, they began publicly in Paris to beg for alms, and they did this in places where they were well know; and because of these friends, the before-mentioned opposition to Ignatius had its beginning. For, those three, were brought back to the University forcibly by their friends, and they abandoned their proposed new way of life. And so this second birth, which pertained to the Society, did not grow strong, although after that these three continued to be good and pious men. But because of them Ignatius suffered not only various hostile remarks, but he was also reported to the Inquisitor. When he was told about this by his friends, that is, that a case against him was lodged with the Inquisitor, he was not at all disturbed, and in fact he said to the one warning him: “I want them to continue what they have started.” Finally, he was summoned to appear before Doctor Matthew Ori, of the order of St. Dominic, who held the office of Inquisitor in Paris, and Ignatius appeared immediately, and if it was necessary and the official so desired, he said he would go to prison; for, if he had erred in any way, he wanted to be corrected. The Inquisitor was astonished at seeing this promptitude, but he said it was not necessary for him to go to prison, because nothing of any importance against him had been given by his adversaries; and so this first legal battle was over. v1_chapter6latin Sub finem autem studiorum, cum in Hispaniam Ignatius profecturus esset, ad eumdem Inquisitorem secundo delatus est, et quidem eo tempore, quo rex Franciscus, 1535, multos haereticos Parisiis comburi jusserat, cum sacramentarii sese prodere in eo regno ac potissimum Parisiis coepissent. Ex his autem non paucos, qui ad viam veritatis se reduci sinebant, Ignatius ad Inquisitorem adduxerat, ut ab eo absolverentur. Hoc ergo tempore a suis adversariis Ignatius, et potissimum propter exercitia spiritualia, quasi suspectae doctrinae reus apud Inquisitorem agebatur: ubique enim daemoni molesta erant, quod multos ex ejus manibus ereptos ad Dei servitium traducebant. Cum autem Inquisitor exercitiorum librum manuscriptum postulasset, non solum in eis nihil reprehendendum invenit, sed ad suum etiam usum exemplum eorum cum consensu Ignatii sibi descripsit; sicque adversarii a prosequenda causa destiterunt. Sed Ignatius, cum tempora illa suspecta esse animadverteret, et jam socios (de quibus infra) congregatos haberet, cumque ipsemet in Hispaniam esset profecturus, litem hanc pendentem sibi relinquendam non esse, nec supersedendum, sed ad sententiam usque procedendum sentiebat. Recusante autem Doctore Ori, quia nihil quod alicujus esset momenti ab adversariis allatum luisset, instabat nihilominus precibus Ignatius et suis et aliorum ut sententiam ferret; at eum ille ob rationem jam dictam in recusando perseveraret, hoc consilium Ignatius inivit: quemdam publicum notarium, et duos vel tres magistros, ut testes secum adducens, ad Inquisitorem venit, et ab eo testimonium publicum postulat, quo quid de ipso sentiat, testetur. Tunc multa in commendationem Ignatii Inquisitor dixit, quae notarius coram praedictis testibus descripsit, et ex eis instrumentum confecit. But at the completion of his studies, when Ignatius was about to leave for Spain, for a second time he was reported to the same Inquisitor, and this happened at the time when King Francis, in 1535, had ordered many heretics in Paris to be burned, since the Sacramentarians began to appear in his kingdom and especially in Paris. But of these Ignatius brought not a few, who allowed themselves to be brought back to the way of truth, to the Inquisitor so that they could be absolved by him. Therefore, at this time Ignatius was accused before the Inquisitor by his enemies, and especially because of the spiritual exercises, of being guilty of questionable doctrine: for everywhere the devils were annoyed, because they were losing many souls taken from their hands and converted to the service of God. However, when the Inquisitor asked for a copy of the book of the exercises, not only did he not find anything in them to be reprimanded, but with the consent of Ignatius he had a copy made of it for his own use. So his adversaries no longer pursued the case against him. But Ignatius, when he saw he was under suspicion, and already had gathered together some companions (more about this later), and when he was about to travel back to Spain, he thought that this case pending against him should not remain that way, but should be concluded with a definite decision. But when Doctor Ori refused to do this, since nothing of any importance had been brought against him by his adversaries, nevertheless Ignatius, by his own requests and those of others, urged him to pass a judgment on the case. But since he refused to do that, for the reason already given, Ignatius decided to do the following: bringing with him a notary public and two or three teachers as witnesses, he went to the Inquisitor, he asked him to make a public statement in which he would testify to what he thought about the case of Ignatius. Then the Inquisitor said many things in praise of Ignatius, which the notary wrote down in the presence of the said witnesses, and with that he had an official document. v1_chapter6latin Hujusmodi ergo controversiae in initio et fine studiorum fuerunt; nam media, ut diximus, habuit quietiora, quod ipse suis studiis potius quam aliis juvandis vacaret. Cum tamen ex condiscipulis in artium curriculo aliquos, bona indole praeditos, ad profectum in virtutibus ac spiritu excitaret, et dum illi devotioni vacant, minus assidui quam magister voluisset, in exercitationibus scholasticis essent; frustra admonito Ignatio, rem magister ille ad sui Collegii praesidem (primarium Parisiis vocant) defert, et ab hoc homine suam classem perturbari conqueritur. Primarius tunc erat Doctor Govea, Lusitanus, vir alioqui antiquae fidei et probitatis, sed cujus animus propter illum, quem superius diximus, Amatorem), exasperatus contra Ignatium fuerat, et ideo nimium credulus. Verbis magistri praedicti publicum supplicium de Ignatio sumere (aulam Parisiis vocant) decrevit: cum enim facinus aliquod insigne in Collegiis Parisiensibus perpetratur, in aulam cum magistris, cum toto Collegio conveniunt; deinde ordine suo, a primario et magistris, collegialibus spectantibus, reus denudatus, virgis caeditur acerbissime et ignominiose. Cum hoc supplicium sibi parari Ignatius intellexisset, quamvis carne repugnante, animo alacri, et propter Christum hoc et multo graviora ferre paratus, imo et cupidus, ad Collegium Sanctae Barbarae se confert. Sed cum, eo ingresso et foribus clausis, campanae pulsu evocati collegiales jam essent, venit in mentem Ignatio hanc ignominiam suam ad multos juvenes, qui ejus opera profecerant et ad perfectiora aspirabant, nocumenti plurimum esse allaturam: itaque Doctorem Goveam in cubiculo adhuc existentem adiens, se libenter, quod ad se attinet, supplicium illud subiturum ait, sed timere se ne spiritualis fructus et Dei honor detrimentum ex eo patiatur ; proinde ut videret ipse quid facto esset opus, fune bonus Doctor a Deo valide compunctus, Ignatium in aulim deducit, et coram omnibus, qui longe aliud exspectabant, genua coram Ignatio flectens, profusis etiam lacrymis, veniam ab eo postulat; et sanctum virum illum esse, ad suam mortificationem propensum, sed zelo honoris Dei ad ipsum alloquendum fuisse commotum, collegialibus declarat. Et exinde rebus Ignatii affectus in posterum adeo fuit, ut ipsemet Regi Portugalliae auctor fuerit aliquos Ignatii socios in Indiam mittendi, ut inferius dicetur. These controversies, therefore, happened at the beginning and the end of his studies. For, as we have said, he had some more restful times, because he devoted himself to his studies rather than to helping others. However, since among his disciples in the study of the liberal arts he had strongly motivated some, endowed with good will, to make progress in virtue and the spiritual life, and while they were occupied with devotions, in their studies they were less assiduous than the teacher required. When Ignatius was warned about this in vain, that teacher referred the matter to the president of his College (in Paris he is called the Principal), and he claimed that his class was being disturbed by this man. The Principal at the time was Doctor Govea, a Lusitanian, a man of the ancient faith and probity, who was hostile towards Ignatius because of that man Amator, whom we mentioned above, and therefore he was too credulous. Because of the words of the above-mentioned teacher, he decreed that Ignatius should be subjected to the public punishment (in Paris it is called the aula). For when a notable bad deed is performed in the Parisian Colleges, they gather together in the “aula” or courtyard with the teachers and the whole College; and then the guilty person is stripped and beaten severely and ignominiously with rods, in the presence of all the students. When Ignatius learned that this punishment was being prepared for him, although the flesh rebelled, his heart was cheerful, and he was ready for Christ to suffer this and much greater things, and he even desired it, so he went to the College of Saint Barbara. But when he entered and the doors were closed and all the students had gathered together after the bell was rung, the thought came to Ignatius that this ignominy for him would bring much damage to the many young men who had made the exercises and were striving to be more perfect. Therefore he went to see Doctor Govea, who was still in his office, and said that he would willingly, as far as he himself was concerned, undergo this punishment; but he feared that because of it spiritual fruit and the honor of God would be damaged. Then the good Doctor, being truly full of remorse, brought Ignatius to the courtyard and, in the presence of all, who were expecting something very different, knelt before Ignatius and with an abundance of tears asked for his forgiveness. And he says to the students that he is a holy man, inclined towards his own mortification, and out of zeal for the honor of God he had been moved to speak to him. And after that, he was so well disposed towards Ignatius that he himself was behind the fact that the King of Portugal sent some companions of Ignatius to India, as will be explained below.