Chapter 8

v1_chapter8latin CAPUT OCTAVUM CHAPTER VIII v1_chapter8latin DE IIS QUAE VENETIIS ET IN ALIIS ITALIAE LOCIS AB EIS GESTA SUNT, DONEC A SPE EUNDI HIEROSOLYMAS FUERUNT EXCLUSI ON WHAT WAS DONE BY THEM IN VENICE AND IN OTHER PLACES IN ITALY, UNTIL THERE WAS NO HOPE OF THEIR GOING TO JERUSALEM v1_chapter8latin Annum fere integrum Ignatius Venetiis versatus erat, antequam socii eo pervenirent, scilicet octava die Januarii praedicti anni 37, nec exiguo cum fructu. Ibi redeuntes ex peregrinatione Hierosolymitana P. Didacum de Eguia et Stephanum, ejus fratrem, viros in Navarrae regno nobiles et valde pios, in Societatem suam admisit. Quidam etiam Theologiae licentiatus, cognomine Hoces, eidem sese adjunxerat, qui prius quidem, ne sibi imponeret Ignatius, cum ad exercitia spiritualia accederet, non paucos libros secum intulerat, ut doctrinam sibi propositam examinaret. Sed ut erat simplicis et candidi animi vir, et divini servitii cupidus, in eisdem exercitiis non solum animadvertit ab Ignatio sibi cavendum non esse, sed ejus institutum omnino sequi instituit. Proposuerat Venetis quibusdam nobilibus spiritualia exercitia idem Ignatius, et de multis aliis benemereri, prout solitus erat, ubique studebat. Hic etiam inter alios cum D. Joanne Petro Caraffa, tum sanguine, tum archiepiscopatu Theatino relicto, tum eruditione et aliis Dei donis valde illustri viro, qui cum aliis piis viris clericorum regularium ordinem (Theatinos ab ejusdem Joannis Petri archiepiscopatu vocatos) constituit (quorum institutum a Clemente VII, Pontifice maximo, approbatum fuerat) familiariter egit aliquando, et de rebus quibusdam ad novum Ordinem illum pertinentibus, cum ex charitate prudenter admonuerat ; sed non admodum libenter quae suggessisset audita fuerunt ; et quamvis nulli unquam Ignatius retulit quae illi cum praedicto D. Joanne Petro Caraffa accidissent, facile tamen ex ejus verbis intelligi poterat non levis fuisse momenti. Quidquid illud sit quod inter ipsos actum fuit, exinde ortum habuit quod nonnulli suspicabantur et dicebant ipsum scilicet Joannem Petrum Caraffam, postea Cardinalem Theatinum ac eumdem Pontificem Paulum IV, non admodum erga Ignatium affectum fuisse, quamvis illum semper, etiam dum Pontifex esset, magno honore prosequeretur. Passus etiam Venctiis fuerat Ignatius contradictionem a daemone, qui valde ipsi et ejus exercitiis infestus erat, quod ex ejus faucibus animas eripere nitebatur, excitatam. Ignatius spent almost a whole year in Venice before his companions arrived, namely, since January 8 of 1537, and not without great fruit. P. Didacum de Eguia and his brother Stephen, noble and very pious men from the kingdom of Navarre, returned there from their pilgrimage to Jerusalem, and he admitted them to the Society. Also a certain Bachelor in Theology, whose name was Hoces, joined up with him. But before that, so that Ignatius would not impose his will on him, when he undertook the spiritual exercises, he brought not a few books with him, so that he might examine the doctrine proposed to him. But since he was a man of a simple and pure heart, and wanted to serve God, in the exercises he noted not only that he had nothing to fear from Ignatius, but he resolved absolutely to follow his institute. Ignatius had given the spiritual exercises in Venice to some noble persons, and he was held in high regard by many others, as was usual, wherever he went. Here also, he became friends with Doctor John Peter Caraffa, who was very well known both because of his family, and being a Theatine Archbishop, and his learning, and for other gifts of God. He along with others established the order of clerks regular (called Theatines by the same Archbishop John Peter), and this way of life was approved by Clement VII, the Sovereign Pontiff. Out of a sense of charity and prudently he told Ignatius a number of things pertaining to the new religious Order, but what he said was not well received. And although Ignatius never told anyone what took place between himself and Doctor John Peter Caraffa, it could be understood easily from his words that it was not something of little importance. Whatever it was that took place between them, the result was that, because of it, some were of the opinion and said that he, namely John Peter Caraffa, afterwards the Theatine Cardinal and then Pope Paul IV, was not well disposed towards Ignatius, although he always treated him with great honor, when he became the Pope. At Venice Ignatius also experienced opposition stirred up by the devil; he was very hostile towards Ignatius and his exercises, because he was successful in tearing souls away from his jaws. v1_chapter8latin Fugitivum ipsum esse ex Hispania et Gallia calumniabantur, et cum res ad Legatum Pontificis, Episcopum scilicet Verallum, postea Cardinalem, esset delata, ipsemet Ignatius Legatum ursit ut, inquisitione prius habita, sententiam ferret : nec enim (quum jam Societas esset congregata) rem dissimulandam esse, aut silentio involvendam putabat; et ita a Verallo sententia lata est, quae et innocentiae testimonium et commendationem Ignatii continebat; et jam inde ab eo tempore Doctor Caspar de Doctis, qui auditoris officio apud Legatum fungebatur, affici et favere rebus Societatis nostrae coepit. Ignatius was falsely attacked as being a fugitive from Spain and France, and when the matter was referred to the Papal Legate, namely, Bishop Verallo, afterwards a Cardinal, Ignatius himself urged the Legate to make a decision, since he had already been cleared by the Inquisition. For he thought (since the Society was already being assembled) that the matter should not be neglected or left in silence. And so a sentence was released by Verallo, which contained testimony of the innocence of Ignatius and a commendation of him. Thus, from that time Doctor Gaspar de Doctis, who performed the office of auditor for the Legate, began to be well disposed and to favor the affairs of our Society. v1_chapter8latin Sic ergo res se habebant Ignatii, cum ineunte Januario, ut diximus, anni 1537, socii Venetius pervenerunt, et magna consolatione invicem alii ab aliis affecti sunt: et de profectione Hierosolymitana agi coeptum est. Prius autem Romam ire ad facultatem et benedictionem Pontificis petendam oportebat, sed nondum idoneum tempus ad romanam profectionem erat; ideo usque ad proximum ver in duo hospitalia Venetiarum, ut pauperes interim aegrotantes juvarent, divisi sunt. Quinque eorum apud Sanctos Joannem et Paulum, totidem apud hospitale incurabilium suam operam illis impenderunt. P. Petrus Faber cum bacchalaureo Hoces in confessionibus pauperum audiendis potissimum occupabatur; reliqui in corporalibus misericordiae functionibus: et tam strenue suum officium fecerunt, ut plurimos annos bonus eorum odor Venetiis duraverit. Praecipue autem Magistri Francisci Xavier fervor, et charitas, et sui ipsius victoria eminuit, adeo ut cum ad cujusdam morbo gallico laborantis plagas nausearet, ne erga proximum et carnem suam ea de causa minus amanter se haberet, et nauseam ipsam superaret, pustulum vel quid hujusmodi ex ulcere ejus in os proprium immisit et dcglutivit. Inde etiam ejus charitas erga leprosos et contagiosis morbis infectos reliquo vitae tempore peculiaris admodum extitit. In hoc ministerio a suo adventu usque ad mediam quadragesimam perseverarunt; tunc autem Romam profecti sunt. Sed Ignatius Venetiis substitit, quod suspicabatur fieri posse ut sua praesentia quibusdam parum esset Romae grata et sociis noceret. Inter quos erat Doctor Ortiz, qui Parisiis recedens quo tempore secundam illam tragoediam ibi excitatam esse contra Ignatium diximus, amicis commendatum reliquerat, ut Ignatii doctrinam diligenter excuterent. Therefore, that is the way things were for Ignatius, when at the beginning of January 1537, as we have said, his companions arrived in Venice, and they all experienced great consolation being with each other; then they began to prepare for the journey to Jerusalem. First of all it was necessary to go to Rome to seek the permission and blessing of the Pontiff, but it was not yet the right time for a trip to Rome; therefore, until the coming spring they were divided up into two hospitals in Venice, so that in the meantime they could help poor sick people. Five of them worked at the hospital of Saints John and Paul, and the same number worked at the hospital for the incurable. Father Peter Faber with the Bachelor Hoces were primarily occupied in hearing the confessions of the poor; the rest did corporal works of mercy, and they performed their work so well that for many years their good reputation survived in Venice. But especially the fervor and charity of Master Francis Xavier and his victory over himself stood out, so that, when he got sick at the sight of the wounds of a man suffering from the gallic disease, lest he be less kindly disposed for that reason to his neighbor and his body, and so that he might overcome his nausea, he put into his own mouth and swallowed some pus or something like it from the man’s sore. Therefore also his charity towards lepers and those infected with contagious diseases was very special for the rest of his life. They continued in this ministry from their arrival until the middle of Lent, and then they went to Rome. But Ignatius remained in Venice, because it was considered to be possible that with his presence in Rome to some it would be less pleasing and might harm his companions. Among those was Doctor Ortiz who, leaving Paris at the time, as we said raised the second accusation there against Ignatius; he also recommended to his friends that they should carefully examine the doctrine of Ignatius. v1_chapter8latin Recesserunt ergo Romam versus in plures partes divisi, terni scilicet, et semper galli cum hispanis mixti et unum ex Sacerdotibus in suo comitatu habentes, nec solum pedites, sed ex mendicato viventes iter confecerunt; et accidit aliquando magna cum pluvia viginti octo aut triginta milliaria conficere, nudis pedibus aquas, quae aliquando ad pectus usque ascendebant, transeuntes; et cibus interdum erat modicus panis mendicatus cum aqua; et jejunabant nihilominus, quia tempus erat quadragesimae. Et hilares et psalmos cantantes, et quotidie Confessionis et Communionis sacramento refecti, peculiarem Domini providentiam, tam in incommodis ferendis quam in rebus necessariis suo tempore obtinendis, experiebantur. Cum enim non male omnino induti essent, et sacculos cum suis scriptis ferrent, ubi pecuniae eos ferre homines credebant, illi etiam ipsi [ qui id credebant] eleemosynam non denegabant; ut accidit cum semel fluvium cymba transmissuri essent, nec unde naulum solverent haberent; quidam enim vir bonus dixit: “Video quod non vultis aureos vestros commutare, ideo pro vobis ego volo solvere. „ Cum autem quidam sacerdos, qui de ipsorum numero non erat sed ipsis se adjunxerat, sacium celebraret, et contra nostrorum consuetudinem in line eleemosynam postulasset, ad fluvii proximi transmittendi naulum [solvendum] pauculos obolos, nostris aegre ferentibus, accepit. At cum templum egressi ad flumen nostri pergerent, tantum eleemosynae illis sponte oblatum est, quantum ad fluvium trajiciendum opus erat: et ita oboli quos ille sacerdos in Missa emendicaverat, soli superfuerunt; quibus ei redditis, occasionem ipsum admonendi ut in Dei providentia spem constituendo, in Missa, quod parum decebat, non mendicaret, habuerunt. Et simul atque fluvium trajecerunt, quidam vir bonus omnes mensa sua excepit: inter aquas autem, et itineris, et penuriae labores, non solum sanitatem Deus conservavit, sed Magister Joannes Codurius qui prius male habebat ex pedum aegritudine, convaluit. Therefore they returned to Rome divided up into three groups; in each group the French were mixed with the Spanish and there was one priest in each group. They made the journey not only on foot, but they also lived by begging. And at times it happened that they traveled twenty-eight or thirty miles in the midst of much rain; with bare feet they passed through waters, which sometimes was waist high. At times their food was a little bread they begged which was eaten with water; and still they fasted, because it was during Lent. Happy and singing Psalms, and strengthened daily by the sacraments of confession and Communion, they experienced the special providence of God, both in bearing misfortunes and in obtaining necessary things at the right time. For, since they were dressed not completely in a shabby way, and they carried bags with their books, where men thought they were carrying money, they also (who believed that) did not refuse to give them alms. Also it happened when once they wanted to cross over a river in a boat, and they did not have the money to pay for it, a certain good man said: “I see that you do not want to spend your money, therefore I want to pay it for you.” But when a certain priest, who did not belong to their group but had joined himself up with them, celebrated the Mass, and according to our custom at the end asked for an alms, that is, a few coins in order to pay the fee to cross over the next river, while our members were distressed at this, he accepted the money. But when our members had left the church and arrived at the river, only enough money was given to them as was needed to cross the river. And so the coins that priest had obtained by begging at the Mass, remained in his possession. That being the case, they had the occasion of admonishing him that by placing hope in God’s providence he should not beg at Mass, since it was not fitting. And as soon as they had crossed over the river, a local good man invited them for a meal. And between the waters and the difficulties of the journey and their penury, God not only preserved their health, but Master Codure, who before that had pains in his feet, was restored to full health. v1_chapter8latin Cum Romam pervenissent ( quod nudis pedibus P. Jacobus Laynez ingressus est), et Doctorem Ortizium aliqui ex eis essent allocuti, non solum adversarius ipsis non fuit, ut quidam suspicabantur, sed cognita ipsorum sinceritate ex primis congressibus, omnem eis humanitatem et charitatis subsidia exhibuit. Missus is fuerat a Carolo V ad Pontificem ob negotium matrimonii Catherinae, reginae Angliae, quam rex Henricus repudiaverat. Is ergo praedictos Ignatii socios ad summum Pontificem Paulum III adducendos, et ad pedum oscula admittendos curavit: et cum in more haberet Pontifex ut inter prandendum disputantes, praesertim theologos, audiret, primo illo die quo nostri ad ejus conspectum deducti fuerant, disputantes eos audire voluit; et peculiari animi consolatione se affectum, eis auditis, ostendit, et intellecto eorum desiderio ac voto Hierosolymas eundi, facultatem ac benedictionem benigne eis dedit, cum eleemosyna sexaginta aureorum. Alii autem ejus curiae viri, ac praecipue hispani, alios 150 aureos ad iter hicrosolymitanum adjunxerunt, quos tamen ipsi Romae attingere noluerunt, sed per trapezitam totam eam summan 210 aureorum Venetias miserunt. A Cardinali etiam tituli Sanctorum Quatuor, Summo Poenitentiario, facultatem obtinuerunt ut sine beneficio vel patrimonio ad titulum paupertatis voluntariae et sufficientis doctrinae possent ad sacros ordines promoveri. When they arrived at Rome (which Father James Laynez entered on bare feet), and some of them had spoken to Doctor Ortiz, not only was he not their enemy, as some suspected him to be, but aware of their sincerity from his first meetings, he showed great kindness and charity towards them. He had been sent by Charles V to the Pontiff because of the question about the marriage of Catherine, the Queen of England, which King Henry had repudiated. Therefore he introduced the companions of Ignatius to the Sovereign Pontiff, Paul III, and he saw to it that they were allowed to kiss his feet. And since the Pontiff had the custom that while he was eating, he liked to hear debates, especially among theologians, on the first day when our members were introduced to him, he wanted to listen to them debating. With a special consolation of mind he showed himself affected while listening to them. When he learned about their desire and vow of going to Jerusalem, he kindly gave them his permission and his blessing, along with an alms of sixty gold coins. Then some other men in the curia, and especially the Spaniards, added another 150 gold coins for the trip to Jerusalem. They did not want to hold on to them in Rome, so through a money-changer they sent the whole sum of 210 gold coins to Venice. From the Cardinal also, with the title of the Four Saints, the Supreme Penitentiary, they obtained the permission that they could be promoted to Holy Orders, without a benefice or patrimony, but under the title of voluntary poverty and sufficient learning. v1_chapter8latin Venetias ergo socii cum rediissent, et de profectione hierosolymitana, cujus tempus jam imminebat, agerent, Deo aliquid melius providente, eo anno accidit ut nulla navis cum peregrinis ad Terram Sanctam transiret; quod sane multis retro annis non acciderat, nec sequentibus accidit. Et humana quidem causa haec fuit; quod Veneti id temporis cum summo Pontifice et Carolo V Imperatore arma contra regem Turcharum Solymanum sumpserant; sed Divina Sapientia hos decem vel undecim viros qui Ipsius obsequio se totos devoverant, ad aliud opus insignius, quodque latius pateret ad Ipsius cultum et animarum auxilium, reservabat. Explicaverant in suo voto, Parisiis non semel emisso (ut diximus), quod si intra unum annum Hierosolymas transire non possent, non amplius eo voto tenerentur, sed ad pedes Summi Pontificis ut Christi Vicarii se conferrent, ut ab ipso quovis gentium ipsi videretur, mitterentur; et ita nulla dispensatione voti postulata nec itinere confecto, praedicta ratione Uberi fuerunt. Expectandus tamen erat annus, ab eo tempore, quo Venetias venerant, computandus juxta praedicti voti tenorem, et ita in dominio Venetorum sibi manendum esse usque ad praedictum tempus constituerunt. Therefore, when the companions returned to Venice, and they were contemplating the journey to Jerusalem, whose time was now imminent, God provided something better, because that year it happened that no ship with pilgrims set sail for the Holy Land; this had not happened for many years before that, nor did it happen in the following years. The human reason for this was the following: because the Venetians at the time with the Sovereign Pontiff and the Emperor Charles V had taken up arms against Suleiman, the King of the Turks. But divine providence set aside these ten or eleven men, who had devoted themselves totally to his service, for another more important work, which was much greater for his worship and for the help of souls. They had stated in their vow, taken more than once in Paris (as we have said), that, if within one year they were not able to go to Jerusalem, they would no longer be bound by the vow, and they would place themselves at the feet of the Sovereign Pontiff as the Vicar of Christ to be sent by him anywhere in the world; and so, not needing a dispensation from their vow and not having made the pilgrimage, they were free because of the reason stated above. But they had to wait a full year from the time they had arrived in Venice, estimated according to the terms of the vow, and so they agreed that they had to stay in the territory of the Venetians until the year was up. v1_chapter8latin Ad Hospitalium ergo ministeria, usque ad mensis Junii finem, cum magna aedificatione redierunt. Interim dum se ad sacerdotium praeparabant, die Sancti Joannis Baptistae juxta facultatem acceptam Romae ad ordines sacros tum Ignatius, tum reliqui sex, qui sacerdotes non erant, promoti sunt; prius tamen in manibus Legati Sedis Apostolicae Veralli votum paupertatis perpetuae et castitatis emiserant ut ad titulum paupertatis promoveri possent, et quemadmodum Cardinalis Sanctorum Quatuor facultatem gratis dederat. Ita juxta illam Arbensis Episcopus gratis omnino sacros ordinis contulit, idque tanta cum animi sui consolatione, ut talem se numquam sensisse in conferendis ordinibus testaretur. Nec statim tamen ministerium hospitalium reliquerunt, sed cum in eo usque ad julii mensis tinem perseverassent, et animadverterent tempus sibi non superesse, quantum satis esse videbatur, ut se ad Misae sacrificium Domino offerendum praepararent, hoc inierunt consilium ut quod reliquum erat hujus anni variis in locis ditionis venetae exigerent, ubi sibi ipsis per orationem et meditationem magis vacarent, et in eleemosynis emendicandis et concionibus cum exiguo vel nullo studio in plateis ad populum habendis, propriae mortificationi in primis, deinde etiam proximorum utilitati, quoad ejus fieri posset, operam darent, et his humilitatis et charitatis functionibus ad primitias suscepti ordinis Deo offerendas se praepararent. Beatus ergo Ignatius cum Patribus Fabro et Laynez Vincentium, PP. Franciscus Xavier et Salmeron Montem Celesium, PP. Codurius et Hocius Tarvisium, PP. Claudius et Simon Bassanum, et demum PP. Paschasius et Bobadilla Veronam profecti sunt. Cum ergo P. Ignatius cum sociis Vincentium venisset, in domo quadam deserta prope urbem, quae et fenestris et portis carebat, hospitium sibi delegerunt, et nonnihil straminis lectum cis prae bebat; victum ex mendicato Faber et Laynez quotidie bis urbem ingressi emendicabant, et quidem initio vix tantum panis quantum sustentationi eorum sufficeret afferebant. Sedebat ad sarcinas Ignatius, et coqui officio, si quid erat quod coqueretur, fungebatur. Et licebat eis abunde patientiam exercere et orationi vacare quadraginta diebus quos ibi exegerunt, cum alioqui valetudinarii fere omnes essent. Therefore they returned to the ministry of the hospitals, with great edification, until the end of June. In the meantime, while they prepared themselves for the priesthood, both Ignatius and the six others who were not priests received Holy Orders on the feast of St. John the Baptist according to the permission received in Rome. But first they made a vow of perpetual poverty and chastity in the presence of the Legate of the Apostolic See, Verallo, so that they could be ordained under the title of poverty, and this was as the Cardinal of the Four Saints had graciously given permission. Accordingly, the Bishop of Arbe very willingly conferred Holy Orders, and he did it with such consolation that he said he had never experienced such joy in conferring Holy Orders. And they did not immediately leave their ministry of the hospitals, but they continued doing it until the end of July, and said that they did not have the time, which seemed to them to be sufficient, so that they could prepare themselves to offer to the Lord the sacrifice of the Mass. So they decided that they would spend the rest of the year in various places under the control of Venice, where they could spend more time for themselves in prayer and meditation, and in begging alms, and preaching on the streets to the people. They dedicated themselves first of all to their own mortification, then also to the help of others, insofar as that could be done, and with these works of humility and charity they prepared themselves for their offering of their first Mass to God. Therefore blessed Ignatius with Fathers Faber and Laynez went to Vicenza, Fathers Francis Xavier and Salmeron to Mount Celestia, Fathers Codure and Hoces to Treviso, Fathers Claude and Simon to Bassano, and finally Fathers Paschase and Bobadilla to Verona. Therefore when Father Ignatius arrived at Vicenza, he found an empty house near the city, which lacked windows and doors, and for a bed they had a little straw. Daily Faber and Laynez went into the city to beg for food, and at first they brought back scarcely enough bread sufficient to sustain them. Ignatius watched over their bags and performed the office of cook, if there was anything to cook. And they were able to exercise great patience and to spend a lot of time in prayer during the forty days they remained there, since almost all of them suffered from ill health. v1_chapter8latin Cum autem P. Joannes Coduri Vincentiam etiam novus hospes advenisset, decreverunt omnes simul qui quatuor jam erant, in variis urbis locis concionari ; et quamvis linguae italicae satis essent eo tempore imperiti, ea ut poterant suos conceptus explicabant, et civitas non verba sed spiritum et salutarem doctrinam considerans, et proficere, et eisdem affici, et ita meliuscule nostros tractare coepit ; et opportune; nam et P. Ignatius et P. Laynez febricitare coeperant. Qui aliis in locis versabantur, dum his similia et agere et pati pergunt, P. Simon Bassani in tam gravem morbum inciderat, ut ad mortem vicinam res tendere videretur. Renunciatur ergo Ignatio adhuc valetudinario, imo et febricitanti licet leviter, ut si vivum vellet videre Simonem, ad eum Bassanum properaret. Relicto igitur in hospitali P. Laynez Vincendae, et posthabita suae valetudinis cura, Bassanum ire Ignatius constituit, et adjuncto socio P. Fabro, tam alacriter postridie triginta milliaria Bassanum usque confecit, ut vix Faber eum praeeuntem consequi posset. Dum autem erat in ipso itinere, Simonem Deo commendans, edoctus est ab Ipso quod moriturus non esset Simon ex eo morbo ; et ita id P. Fabro socio renunciavit, qui haec retulit. Erat Simon in heremitorio quodam extra Bassanum sub titulo Sancti Viti, quod heremita quidam, Frater Antonius nomine, qui magnae existimationis et multis Dei donis praeditus, licet non litteris, habebatur. Et hoc heremitorium temporis successu Societati applicatum, et ab ipsa demum capuccinis donatum fuit. Simul atque igitur ad Simonem accessit Ignatius, et jam ad extrema redactum salutavit, et in Domino complexus est, statim ipse melius habere coepit, et, ut creditum est tam ab ipso Simone quam a Fabro, placuit Domino ejus vitam orationibus ac desideriis Ignatii donare. In eodem heremitorio accidit ut vir quidam spiritualis (ipsum fratrem Antonium hunc fuisse creditur, quia ejus nomem nostri non retulerunt) in suscipionem veniret quod quidam ex nostris qui ibidem erat (hunc autem vel Ignatium vel Fabrum fuisse creditur) imperfectus esset ; forte quod aliqua exteriora vir austerus in eo adnotasset, quae ipsi liberiora Addebantur; sed cum vir praedictus oraret, et magno affectu devotionis mens ejus Deo adhaereret, fuit illi in spiritu ostensus ille, de cujus imperfectione non bene sentiebat, cum animo et zelo apostolico : et hoc quidam ex nostris qui multo post tempore in eodem heremitorio fuit, intellexit et retulit. But when Father Codure came to Vicenza, all four together decided to preach in various parts of the city; and although at the time they were not well versed in the Italian language, they explained their ideas to the best of their ability, and the city, considering not their words but their spirit and salutary teaching, began to assist them, to be influenced by them and to treat them much better. And this was very fortunate, because both Ignatius and Laynez began to come down with a fever. Those who were in other places began to suffer similar things, and Father Simon at Basssano became so sick that he seemed to be close to death. So it was made known to Ignatius, who was still suffering from a light fever that, if he wanted to see Simon still alive, he should rush to see him in Bassano. Therefore, having left Laynez in the hospital in Vicenza, and without thought of his own health, Ignatius decided to go to Bassano, and having been joined by Father Faber, the next day he covered the thirty miles to Bassano so quickly that Faber was hardly able to keep up with him. But while he was on the way, commending Simon to God, he was told by Him that Simon would not die from this illness. And so he told this to his companion, Father Faber, who gave us this report. Simon was in a certain hermitage outside of Bassano called Saint Vitus, which a hermit by the name of Brother Anthony took care of; he was held in high esteem and was endowed with many gifts of God, but he was not a learned man. In the course of time this hermitage was given to the Society, and later it was turned over to the Capuchins. Therefore, as soon as Ignatius approached Simon, he greeted him in his failing state and embraced him in the Lord; immediately he began to get better, and, as both Simon and Faber believed, it pleased God to continue his life because of the prayers and requests of Ignatius. In the same hermitage it happened that a spiritual man (it is believed that it was Brother Anthony, because our priests did not record his name) became sick because one of our members, who was in the same place, was sick (it is thought that this was Ignatius or Faber); but when he prayed, and his mind was attached to God with great affection of devotion, that man was shown to him in the spirit to be a man of apostolic zeal, about whose sickness he was mistaken. And one of our members, who was in the hermitage much later, learned about this and recorded it. v1_chapter8latin Cum igitur praedicti Patres aliquandiu se praeparassent, omnes Vincendam venerunt, ut ibi prima sacrificia Deo offerrent ; et cum prius aegre admodum tres ex nostris, ut diximus, se ibi sustentarent, tunc undecim congregati abundanter necessaria in ea urbe inveniebant, vel eis offerebantur. Alii ergo, praeter Ignatium, suas primitias Deo obtulerunt (nam ipse distulit ut Romae, diuturna praeparatione praemissa, ad praesepe Domini in templo Sanctae Mariae Majoris Sacrificium hoc offerret). Congregati etiam ad id fuerant ut quid de profectione Hierosolymitana agendum esset, deliberarent. Exclusi ergo a spe illius, et anno quo ex voto tenebantur transacto, se liberos esse cernentes, decreverunt per varias urbes ac praecipue Universitates Italiae sese dividere, ut aliquot menses adhuc in cis exigerent, antequam Romam convenirent, et Pontificis arbitrio, quod ad missiones attinet, se subjicerent. Id etiam in animo habebant, ut in Universitatibus praedictis, dum pietatis functionibus vacant, viderent num aliquos socios sui instituti Dominus ipsis vellet adjungere. Ipse ergo Ignatius cum Fabro et Laynez Romam recta venit, Paschasius et Simon Senas, Xavier et Salmeron Bononiam, Claudius et Bobadilla Ferrariam, Codurius et Hozius Patavium venerunt ; et omnes quidem cum fructu in praedictis locis versati sunt, sed qui Patavium venerant, prius aliquid patiendi quam agendi locum habuerunt. Nam suffragandis Episcopi zelo (ut credendum est) bono, sed parum perspectos habens hos Dei servos, statim eos in carcerem et quidem in vincula ferrea conjiciendos curavit, ubi noctem unam cum summa laetitia uterque (sed nominatim Hozius) transegerunt. Postridie tamen suffragancus, suspicionibus luce veritatis dissipatis, non solum liberos eos dimisit, sed omni favore opportuno ad juvandas animas cos instruxit; et ita illi, et exhortationibus et audiendis confessionibus multis tam nobilium quam plebeiorum ad se confluentium ab aurora usque ad vesperam vacabant. Et per eos placuit Domino multorum animas juvare. Therefore, when the Fathers had prepared themselves for quite a long time, they all came to Vicenza and there they offered to God their first Masses. And since three of our members, as we have said, had hardly been able to support themselves there, then when the eleven were gathered together, they found all they needed in the city, or it was given to them. Therefore, all the others, besides Ignatius, offered to God their first Masses (for he postponed his so that, after a lengthy preparation, he could offer the sacrifice in Rome at the manger of the Lord in the Basilica of Saint Mary Major). They were gathered together also in order to deliberate on what should be done about the pilgrimage to Jerusalem. Therefore, since there was no hope of going there, and the year included in their vow being now over, they considered themselves to be free, and so they decided to divide up into groups to go to various cities and especially Universities of Italy. The reason was to spend some months there before gathering in Rome and submitting themselves to the judgment of the Pontiff with regard to the missions. And they also had the intention that, in the mentioned Universities, while were performing acts of piety, the Lord would deign to add some companions to their way of life. Therefore Ignatius with Faber and Laynez went directly to Rome, Paschase and Simon to Siena, Xavier and Salmeron to Bologna, Claude and Bobadilla to Padua, Codure and Hosius to Padua. And all worked with fruit in the before mentioned places, but those who went to Padua had to suffer something before they could do anything. For the suffragan Bishop with holy (as is to be believed) zeal, but with very little knowledge of these servants of God, placed them immediately in prison and had them bound with iron chains, and there both of them (and especially Hosius) spent one night in a state of great joy. However, the next day the suffragan, when his suspicions were removed by the light of truth, not only set them free, but provided them with all the assistance they needed for the help of souls. And so they were occupied in preaching and hearing many confessions both of nobles and the common people flocking to them from morning until evening. And through them it pleased the Lord to help many souls. v1_chapter8latin Sed in morbum incidens bacchalaureus Hozius, demum ad Dominum migravit, et consummatus in brevi, suorum laborum praemium mature admodum a Domino accepit; et cum vir esset aspectu parum venusto, et colore subnigro, tanta pulchritudo in ejus vultu post mortem apparuit, ut P. Joanni Codurio, ejus socio, ipsum intuenti, velut angeli vultus videretur, et vix ejus aspectu satiari posset. Cum autem eodem tempore quo ejus mors accidit, P. Ignatius ad Montem Cassinum (qua occasione paulo post dicetur) venisset, et cum, de quo acceperat quod aegrotaret, Domino commendaret, de ejusdem morte a Domino certior factus, et de beatitudine ipsi collata, luit, et cum deinde ad sacrificium Missae offerendum accederet, ipso in initio, cum in confessione generali diceret: “Confiteor etc., et omnibus sanctis,, admiranda visio mentalis sanctorum est ei oblata, inter quos animam Hozii magno decore fulgentem, Deo revelante, agnovit; et tanta spirituali consolatione ejus animus luit perlusus, ut aliquandiu a devotionis lacrvmis se non potuerit, non uno sed multis diebus, continere. But the Bachelor Hosius fell very sick and then departed to the Lord, and having achieved much in a short space of time, prematurely he received from the Lord the reward of his labors. And since he was not a man with a handsome face, and with a dark color, after his death such beauty appeared in his face that it seemed to Father John Codure, his companion, as he looked at him to be like the face of an angel, and he could hardly stop looking at him. But because, at the same time as his death occurred, Father Ignatius was at Monte Casino (why he was there will be stated later), and since, having been informed of his illness, he had commended him to the Lord, he was informed by the Lord about his death and that he had entered into beatitude. Then when he began to offer the sacrifice of the Mass, in the very beginning when he said in the general confession, “Confiteor etc.,…et omnibus sanctis,” a wonderful vision of the saints was given to him, among whom he recognized, by a revelation of God, the soul of Hozius shining with great beauty. And his mind was filled with such spiritual consolation that for a long time he could not restrain his tears of devotion, and that continued not for one but for many days. v1_chapter8latin Ferrariae, PP. Claudius et Bobadilla confessionibus praecipue et piis etiam exhortationibus pauperum ministerio in hospitali vacabant, et dux Hercules eos aliquoties audivit, et alteri eorum peccata confessus est, et de ejus manu communicavit; suam etiam operam in omnibus obtulit, et inter caetera, si Hierosolymas proficiscerentur, omnes expensas necessarias se facturum promisit. Sed cum haec profectio, ut diximus, cessassct, hac ducis liberalitate frui nostros non oportuit; imo eleemosynam illam 210 aureorum ad hanc peregrinationem Romae curatam, ei amico, qui eam procuraverat, Venetiis remittendam nostri censuerunt, ut ipse in pios usus eam converteret. Nec enim illa uti nostri voluerunt ad alium usum quam ipsis donata fuerat. Ipse etiam dux cum contradictionem contra nostros excitatam audisset, suo testimonio et litteris ad suum legatum in curia romana et ad alios missis, quam bene de Societate sentiret quamque ei afficeretur ostendit. At Ferrara, Fathers Claude and Bobadilla were busy especially with confessions and also pious exhortations in their ministry to the poor in the hospital. The ruler Hercules listened to them several times and then went to confession to one of them and received Communion from him; he offered them his help in all things, and among others, he promised to take care of all their necessary expenses, if they made the journey to Jerusalem. But since, as we have said, they were not going to make that journey, ours were not able to accept this generosity of the ruler. Indeed our members thought that the alms of 210 gold pieces for the journey given to them in Rome should be returned to the friend in Venice, so that he could convert it into pious uses. For ours did not want to use it for any other purpose than that for which it was given. Also the ruler himself, when he heard about accusations raised against us, sent his own testimony and letters to his ambassador at the Roman Curia and to others, and thus he showed how well he thought about the Society and what affection he had for it. v1_chapter8latin Bononiae, tum in plateis praedicando, auditoribus pileo advocatis, tum etiam confessionibus assidue audiendis et Christiana doctrina docenda, optimum odorem, qui plurimos annos duravit et instituendi ibidem Collegii occasio fuit, sparserunt. At Bologna, both by preaching in the streets and by constantly hearing confessions and teaching Christian doctrine they gained an excellent reputation, which lasted for many years and was the occasion of starting a College in that place. v1_chapter8latin Eadem autem Senis a nostris acta fuerunt; sed in pauperum ministerio et puerorum institutione potissimum utilem et gratam operam ei civitati navarunt. The same things were done by ours in Siena; but in the service of the poor and in the instruction of boys they rendered useful and grateful assistance to that city. v1_chapter8latin Romae ex eo tempore nostri habitare caeperunt, nec inde Societas recessit. Initio autem, ex praescripto Pontificis, cujus obsequiis se nostri offerebant, PP. Faber et Laynez in academia, quam Sapientiam vocant, prior Scripturam sacram, posterior scholasticam Theologiam docuit; Ignatius vero pietatis operibus variis eodem tempore vacabat; nec omittam quod cum Romae appropinquarent, et ad templum quoddam Ignatius orationis gratia divertisset, singulari quadam a Domino illustratione et spirituali consolatione fuit affectus. Toto quidem eo tempore quo se post Sacerdotium ad primum sacrum praeparabat, eximiam a Domino devotionem ac spiritualem visitationem acceperat (quod studiorum tempore minus crebra et vehemens in ipso fuerat); sed in praedicto templo prope urbem. Patrem aeternum Christo Societatem commendantem ct quasi in manus ejus tradentem in spiritu vidit: ipse autem Christus Dominus, qui crucem ferre videbatur, benignum vultum Ignatio ostendens, “Ego inquit, vobis propitius ero„; et ita confirmata est P. Ignatii sententia de nomine Jesu nostrae Societati imponendo, quam prius tenuerat, ut sequenti capite dicetur, eo quod dignatus esset Dominus Jesus ejus protectionem suscipere peculiarem. Compluribus et quidem gravibus viris exercitia spiritualia Romae proposuit, inter quos fuit Lactantius Ptolomeus, Doctor Ignatius Lopez medicus, et etiam Cardinalis Contarenus, vir eruditione, pietate atque auctoritate clarus, qui magistrum affectuum se invenisse Patrem Ignatium agnoscebat, et sua ipse manu exercitia spiritualia descripsit. Cum autem Doctorem Ortizium prius colloquiis spiritualibus sibi devinxisset, ut eidem exercitia spiritualia commodius proponeret, ne occupationes et amicorum familiaritas eum impediret, ad Montem Cassinum cum eo se contulit, ubi egregie praedictus Doctor in eis profecit, et perpetuam, dum vixit, benevolentiam ac beneficentiam Societati exhibuit, quamvis propter corpus obesum et ad labores Societatis parum idoneum, eam ingressus non est. In reditu autem a Monte Cassino obvium habuit Franciscum Stradam, qui Neapolim ad conditionem aliquam militarem quaerendam pergebat, cum a familia Cardinalis Theatini cum aliis hispanis dimissus esset, in qua P. Ignatio notus fuerat; et ita secum illum Romam reduxit, ubi omnino Societati se dedit ; quod et alii quidam juvenes bonae indolis Romae fecerunt. At that time our members began to live in Rome and the Society has never left it. But in the beginning, by a command of the Pontiff, for whose service ours had offered themselves, Fathers Faber and Laynez taught at the Academy which they call Sapientia: the former taught Holy Scripture and the latter scholastic Theology. But at the same time Ignatius was occupied with various works of piety. I will not fail to mention that when they approached Rome, and Ignatius stopped at a certain church in order to pray, he was graced by the Lord with a special enlightenment and spiritual consolation. Indeed, during the whole time after his ordination he was preparing himself for his first Mass, and he received from the Lord extraordinary devotion and spiritual consolation (which during the time of his studies was less frequent and not so strong); but in the before mentioned church near the city, he saw in the spirit the eternal Father commending the Society to Christ, and as it were putting it into his hands. But Christ the Lord himself, who was seen carrying his cross, showed a benign face to Ignatius and said, “I will be propitious to you”; and so the thinking of Father Ignatius was confirmed about giving the name of Jesus to our Society. Previously he had thought about this, as will be explained in the following chapter, because the Lord Jesus had deigned to give it his special protection. In Rome Ignatius gave the spiritual exercises to many important men, among whom was Lactantius Ptolomeus, Dr. Ignatius Lopez, a physician, and also Cardinal Contarini, a man famous for his learning, piety and authority. He acknowledged that he found Father Ignatius to be a teacher of affections, and he made a copy of the spiritual exercises with his own hand. But since he had won over to himself Dr. Ortiz by his spiritual conversations, in order to propose to him the spiritual exercises more suitably, lest his occupations and many friend impede him, Ignatius went with him to Monte Casino, where the Doctor made wonderful progress in them. After that, for as long as he lived, he showed perpetual benevolence and beneficence to the Society, although because of his obese body and being less apt for the works of the Society, he did not enter and become a member. In his return from Monte Casino he met Francisco Strada, who was on his way to Naples in order to seek some military position, since along with other Spaniards he had been dismissed from the family of Cardinal Theatine, where Ignatius had met him. And so he brought him back to Rome with himself, where he gave himself completely to the Society; some other young men of good reputation in Rome did the same thing. v1_chapter8latin Anno 1538 post quadragesimam jam omnes socii Romam convenerant, et domum quamdam prope monasterium Sanctissimae Trinitatis, quam propter Dei amorem civis Romanus, Quirinus Garzonius, eis habitandam dederat, aliquandiu tenuerunt, ubi ex mendicato vivebant; et pene omnes eodem tempore in diversis Ecclesiis concionari Romae coeperunt. Ignatius hispanice in templo Sanctae Mariae Montis Serrati, prope Curiam Sabellam, P. Faber apud Sanctum Laurentium in Damaso italiee, sicut et alii, scilicet Claudius apud Sanctum Ludovicum (et quidem is cum satisfactione non mediocri, quemadmodum et Laynez apud Sanctum Salvatorem in Lauro) ei Salmeron apud Sanctam Luciam, Simon apud Sanctum Angelum , Bobadilla apud Sanctum Celsum; et praeterquam quod quisque in animi sui abnegatione proficiebat, dum fere omnes in italica lingua concionari nitebantur, fructus etiam spiritualis, et major Societatis notitia inde sequebatur. Ignatio multi magnae auctoritatis viri et magna cum aedificatione assidui aderant. In the year 1538 all the companions convened in Rome, and for some time they occupied a house near the monastery of the Holy Trinity, which for the love of God a Roman citizen, Quirinus Garzonius, had given them as their dwelling. They stayed there and supported themselves by begging, and at the same time almost all began to preach in various churches in Rome: Ignatius in Spanish in the church of Holy Mary of Montserrat, near the Sabellian Curia; Faber at Saint Laurence in Italian, like the others, for example, Claude at the church of St. Louis (and he did it with no little success, just like Laynez at the church of the Holy Savior), and Salmeron at the church of St. Lucy, Simon at Holy Angels and Bobadilla at Saint Celsus. In addition to the fact that each one progressed in self-abnegation, while nearly all tried to preach in Italian, spiritual fruit and greater knowledge of the Society resulted from this. Many men of great authority and with great edification constantly visited Ignatius. v1_chapter8latin Audivi ego a Doctore Ortizio quod se felicem ducebat quod nullam ejus concionem amisisset. Doctor Arce, etiam theologus, dicebat neminem se audivisse concionantem tam viriliter quam Ignatium , qui velut potestatem habens, etc., eo fungi officio videbatur. Doctrina etiam Christiana doceri coepta est, et aliqui ludimagistri suos scholasticos, ut Christianam doctrinam audirent , ad nostros adducebant. Multi etiam crebro confiteri et communicare coeperunt, quod ad illud usque tempus inusitatum erat; sed nostrorum exhortationes et exempla paulatim homines invitarunt. I heard from Dr. Ortiz that he considered himself happy because he had missed none of his sermons. Doctor Arce, also a theologian, said that he had heard no one preach as vigorously as Ignatius, since he seemed to preach like one having authority, etc. Christian doctrine also began to be taught, and some schoolmasters brought their students to us in order to learn about Christian doctrine. Many also began to confess and receive communion frequently, which up until that time was unusual; but the exhortations and example of our members gradually attracted people. v1_chapter8latin Adjuvit etiam Ignatius multa praeclara pietatis opera, quae paulatim Romae coaluerunt, ut puerorum orphanorum, puellarum derelictarum, conversarum, quas Sanctae Marthae vocant , et catechumenorum ; de quibus aliqua inferius dicentur Ignatius also initiated many excellent works of piety, which grew gradually in Rome, such as that of orphaned boys, of abandoned girls, of converted women, which they call the house of St. Martha, and of catechumens; more will be said about these things below. v1_chapter8latin Eo anno, scilicet, 153S, et primis mensibus sequentis, magna annonae penuria, cum alia Italiae loca, tum Romam ipsam premebat, et multi pauperes mortui fame et frigore in publicis viis inveniebantur. Domum tunc habebat Societas prope turrim (quam vulgo de la Marangola vocant) ad quam pauperes aliquos ex his, quos desertos in viis inveniebant, adducere nostri coeperant, et ex eleemosynis, quas sibi postulabant, cum eis partiebantur ; lectulos etiam providere hujusmodi pauperibus domi conabantur ; sed hoc pietatis opus eo paulatim progressum est, ut ad centum, et deinde ad ducentos et trecentos et fere ad quater centum numerus eorum ascendbret, quibus praeter tectum et ignem, quotquot lectos habere potuerunt, in usum debiliorum providerunt; pro robustioribus stramina praepararunt. In that year, that is, in 1538 and in the first months of the following year, there was a great lack of grain, which affected other places in Italy and also Rome, so many poor people died from hunger and the cold and were found lying in the public streets. At the time the Society had a house near the tower (which they call commonly de la Marangola) to which ours began to bring some poor people whom from among those they found abandoned in the streets, and they shared with them the alms which they solicited. They also tried to supply beds at the house for these poor people. But this work of piety gradually increased to such an extent that the number of people involved increased to a hundred, and then to two hundred and three hundred and almost four hundred, for whom, besides a roof and warmth, they provided as many beds as they could for those who were weak; they provided straw for those who were stronger. v1_chapter8latin Deinde ordinate et quantum satis erat, cibus singulis dabatur, et ne spirituale etiam deesset auxilium, in magna quadam aula congregatis, quidam ex nostris Christianae doctrinae cibo eos reficiebat; et usque adeo piorum ac primariorum hominum devotio ad hoc opus charitatis promovendum creverat, ut non solum eleemosynam ad hos pauperes alendos praeberent, sed ipsimet aliquando noctu cum facibus, quas propriis manibus ferebant, domum nostram veniebant, ut hoc charitatis opus, quod pauperibus impendebatur, viderent; et fuit qui, cum ad manum non haberet aliud quod daret, suis vestibus se exuens, in eleemosynam eas dedit; et hoc opus eo usque fuit continuatum, donec in hospitalibus ratio inita admittendi et alendi hujusmodi pauperes fuit; et ultra tria hominum millia eorum, qui paupertate premebantur, in hujusmodi locis sustentata fuerunt, donec anno 39 collectis frugibus, caritas annonae sese remisit. Nec id solum Ignatii pietas et industria curavit; sed pene res eo adducta fuerat ut ageretur serio de ratione aliqua invenienda ad pauperes in posterum alendos, quamvis quorumdam humana prudentia, ne hoc pium opus stabiliretur, impedivit. Alias etiam multas eleemosynas privatis hominibus fieri Ignatius curavit, cum illi saepius pecuniarum summae non modicae dispensandae pauperibus darentur, quamvis eo videretur intentio eorum ferri, qui pecuniam dabant, ut domus nostra ex parte sublevaretur; sincerius id fore existimans, ne unum quidem obolum domi relinquebat, sed universas hujusmodi summas externis pauperibus dividebat. Then in an orderly manner and doing as much as they could, food was given to each one, and lest spiritual help be lacking, gathering them together in a large room some of our Fathers refreshed them with the food of Christian doctrine. And the devotion of pious and important people so increased in order to support this work of charity that not only did they give alms in order to care for these poor people, but they themselves sometimes at night came to our house carrying torches in their own hands so that they might see this work of charity that was being done for these poor people. There was one man who, since he did not have any money to give, took off his clothes and gave them as an alms; and this work was continued until in the hospitals there was sufficient room to admit and care for these poor people. More than three thousand persons, who were suffering from poverty, were supported in these places until in the year 1539 when there was an increase of food and this work of charity was discontinued. The piety and diligence of Ignatius provided not only for this work; but the work almost went so far that serious thought was given to find some way to help the poor in the future, although the human prudence of some persons opposed making this pious work something permanent. At another time, Ignatius provided many alms for private individuals, since often large sums of money were given to him to be distributed to the poor, although the intention seemed to be of those who gave the money, that our house should be helped by part of it. But thinking that it would be much better that not even one coin should remain in the house, he gave all of these sums of money to the poor outside the house. v1_chapter8latin In hospitalibus etiam tam spiritualia quam corporalia auxilia aegrotantibus impendebantur ; nam ex his qui domi cum P. Ignatio manebant, tam ex sociis antiquioribus quam ex aliis, qui se nostris adjungere incipiebant, aliqui aegrotantibus pauperibus externa ministeria impendebant, aliqui autem et concionabantur et eorum confessiones audiebant ; in monasteriis etiam variis monialium, fructum spiritualem ex hujusmodi ministeriis capiebant; sed in privatis hominibus sacramentorum et spiritualium exercitiorum fructus uberior et solidior erat. In the hospitals also both spiritual and corporal helps were provided for the sick. For, of those who remained at home with Father Ignatius, both of his first companions and of others, who had begun to join our way of life, some provided external services to the sick poor, while others preached and heard their confessions. In the various convents of nuns, they gathered spiritual fruit from ministries of this kind. But in private persons the fruit of the sacraments and of the spiritual exercises was more abundant and permanent. v1_chapter8latin Et inter caeteros, qui hoc tempore hac ratione a Domino vocati fuerunt, Petrus Codacius fuit, vir copiosus in ecclesiasticis redditibus et hofloratus, qui Laudensis natione et Sacerdos, se totum Deo impendere, et ad ejus honorem Societatem, in Marthae potissimum ministeriis, juvare constituit; et ita non solum nostros sustentandi ex mendicatis eleemosynis curam suscepit, sed Ecclesiae nostris Romae obtinendae et domus aedificandae auctor luit. Quamvis et colloquiis spiritualibus et confessionibus audiendis, de proximis ipse benemereri non omittebat ; sed illud ut beneficium non exiguum nostri agnoverunt, quod omnem mendicandi sollicitudinem patres illi in ipsum rejicientes, spiritualibus functionibus magis expediti ac liberi vacare poterant. Among others, who at this time and in this way were called by the Lord, was Peter Codacius, a man wealthy with ecclesiastical benefices and honors. Being a native of Lodi and a priest, he resolved to dedicate himself totally to God and for his honor to help the Society, especially in the ministries of Martha. And so he not only assumed the care of supporting our members from begged alms, but he was also the author of obtaining a Church for us in Rome and of building a house. Although both in spiritual conversations and in hearing confessions he did not omit helping his neighbors; but our members acknowledged this as no small benefit that the Fathers, by leaving all the care of begging to him, they could more easily and freely spend their time doing spiritual works. [1. Quae hucusque narravit Polancus, confirmari, amplificari, elucidari possunt iis, quae in processibus Beatificationis et Canonizationis Sancti Ignatii, Manresano praesertim et Barcinonensi, continentur. Plura enim ex iis metere adhuc poterit diligens investigator, praeter ea quae habent ORLANDINUS in Historia Societatis, lib. I: PINE in Actis Sanctorum, mense Julio , de Sancto Ignatio, et alii, etiam recentiores, qui vitam lgnaii scripserunt. Nec praetermittenda sunt Acta quaedam P. N. Ignati i de Loyola a P. LUDOVICO CONSALVO ex ejusdem ore Sancti excepta, Memoriale B. P. PETRI FABRI, Commentarius, de origine et progressu Societatis, P. SIMONIS RODERICII, et Epistola P. JACOBI LAYNEZ Bononiae data 17.a Junii , 1547. — Consuli etiam possunt non sine fructu ea, quae speciatim de Ignatii in Hispaniam profectione operose, ut ait Menchaca, disputat Possinus in Indiculo exegetico ad novas Epistolas Sancti Francisci Xaverii.
The things Polanco has narrated so far can be confirmed, amplified and clarified by the things contained in the processes of the beatification and canonization of Saint Ignatius, especially at Manresa and Barcelona. For the diligent investigator can harvest many things from them, in addition to what Orlandus has in his Historia Societatis, book 1; Pine in Actis Sanctorum, mense Julio, de Sancto Ignatio, and others, even more recent authors, who have written a life of Ignatius. Also not to be omitted are Acta quaedam P. N. Ignatii de Loyola by Fr. Lewis Consalvo, quoted from the mouth of the same Saint, Memoriale by B. P. Peter Faber, Commentarius de origine et progressu Societatis by P. Simon Rodriquez, and Epistola by P. James Laynez, Bologna, June 17, 1547. – Not without fruit these works can also be consulted, which especially deal with the works of Ignatii in Hispaniam profectione, as Menchaca says, but Possinus disputes this in Indiculo exegetico ad novas Epistolas Sancti Francisci Xaverii.]