Chapter 5

v1_chapter5latin CAPUT QUINTEM CHAPTER V v1_chapter5latin DE STUDIIS, SOCIIS, CARCERIBUS, ET DE INCOMMODIS, QUAE IN HISPANIA PERTULIT IGNATIUS ON THE STUDIES, COMPANIONS, PRISONS, AND ON THE MISFORTUNES, WHICH IGNATIUS ENCOUNTERED IN SPAIN v1_chapter5latin Cum Barcinonam Ignatius pervenisset, ibidem aliquandiu haerere constituit. Diu ille multumque cogitaverat, postquam Hierosolymis subsistere non potuerat, quam vitae rationem in posterum ad majorem Dei gloriam sequi deberet: et cum desiderio proximos juvandi semper accensus esset, et pro Christi nomine pati multa optaret, dubitaverat num religionem aliquam ingredi, an liber Dei obsequiis vacaret, et aliquos sibi socios, qui in proximis etiam juvandis similem operam navarent, deligere deberet. Et si religionem aliquam esset ingressurus, non de reformata, sed de dissoluta aliqua, in qua et multum pati et de ea benemereri, ad perfectiora juvando, posset. cogitabat. Sed tandem liberum manere et sic se totum Deo mancipare gratius Deo fore statuit; et studia litterarum in omnem eventum sibi prosequenda esse, ut apud proximos, sine admiratione hominum, quae a Domino acceperat, ad animarum auxilium convertere liceret. Delegit autem Barcinonam ut humanioribus litteris daret operam, cum ibi matrona quaedam dives, nomine Isabella Rosell, necessaria ad victum, quidam vero vir pius, ludi magister, nomine Ardebolus, suam operam in Htteris docendis, ipsi offerrent. Huic ergo studio non mediocrem sibi ipsi vim inferens cum dare operam coepisset, etiam, meliuscule valens, castigationes corporis propter itinera et valetudinem infirmam bona ex parte intermissas resumpsit ille quidem, sed ad saccum non judicavit esse redeundum. Vilibus vestibus, et calceis etiam, utebatur, sed soleas perforans et paulatim discerpens, ut plantis terram attingeret, a superiori parte tectos pedes habebat. Spiritualia etiam exercitia quibusdam proponebat, nec colloquia spiritualia et Christianae doctrinae explicationem omnino intermisit; orationis tamen tempus minuit, ut illud studiis prolixius impenderet. Sed cum primis grammaticae rudimentis daret operam, tam multi spirituales conceptus ei occurrebant, et mentem ipsius occupabant, ut vel parum caperet, vel saltem parum retineret, ex his quae ad grammaticam pertinebant. Cum autem id ipse observasset, nec tantum aetati provectae, aut consuetudini et affectui ad spiritualia tractanda, sed tentationi etiam daemonis id adseriberet, qui studia impedire ad Dei honorem suscepta nitebatur; ut eam tentationem superaret, hanc rationem inivit: suum preceptorem in templum vocat, rem omnem ipsi narrat, et genibus ante ipsum provolutus, offert ei seipsum ad biennium vel totum illud tempus, quod latinae linguae addiscendae necessarium esset, et suam operam ac obedientiam promittens, rogat ut sui curam gerat, nec verbis tantum, sed verberibus etiam, si opus esset, ut minimum ex suis pueris, castiget. Hac ergo sui oblatione humiliter et fortiter facta Deo et praeceptori propter Deum, tentationem hanc superavit, et duobus annis tantum in hoc studio profecit, ut jam et magistro et aliis, quos consuluit, ad studia superiora maturuisse videretur. Hic addam, licet aliquot post annis acciderit, quod cum Parisiis simili tentatione a studiis impediretur, simili modo cursus philosophici magistro se offerens, eam superavit; et quia spiritualia colloquia, quae domi de Deo cum Petro Fabro perjucunde habere solitus erat, eadem studia impediebant, pactum cum eo inivit, ad tempus ne de rebus divinis inter se loquerentur. Docebat divina nimirum Bonitas Ignatium, etiam dum sancta cum intentione errabat, ut suos aliquando futuros discipulos errare non sineiet; et ita in constitutionibus, studiorum tempore mentales orationes (ut in eis cernitur) moderatus est: et studia, ob Dei honorem suscepta, pro oratione esse debere magna ex parte censuit; sic etiam cum in Christiana doctrina docenda et aliis occupationibus ad proximi auxilium pertinentibus, quae tempus prolixius requirebant, occupabatur, tempus orationis contrahebat, missam tamen singulis diebus audiebat, nec conscientiae examina omittebat, et aliquam horam orationi opportunam impendebat, et ita deinde suos id observare debere existimavit. When he arrived at Barcelona he decided to remain there for some time. Since he was not able to stay in Jerusalem, he thought long and hard about what way of life he should follow in the future for the greater glory of God. And since he was always inflamed with the desire of helping his neighbors, and he wished to suffer many things for the name of Christ, he wondered whether he should enter a religious order, or remain free to dedicate himself to the service of God, and find some companions who also wanted to devote themselves to helping their neighbors. And he thought if he entered a religious order, it would not be a reformed one but a lax order in which he could suffer many things and so be helped to lead a more perfect life. But finally he decided to remain free and so to dedicate himself totally to the service of God. In any event, he thought he should pursue literary studies so that he could transmit to others, without the admiration of men, what he had received from the Lord for the help of souls. But he chose Barcelona in order to devote himself to humane letters, because there a certain rich lady, whose name was Isabella Rosell offered him the things necessary to live, and a certain pious man, a teacher by the name of Ardebolus, offered to help him with his learning. Therefore, putting no little effort into his studies when he began to work at them, also, when his health improved he resumed the chastisements of the body, which he had omitted for the most part because of his travels and his weak health; but he judged that he should not return to wearing the sackcloth. So he put on some old clothes and also footwear, but he put holes in the bottom of his sandals so that the bottom of his feet would be on the ground, while he had the upper part of his feet covered. He also gave the spiritual exercises to some people, and he did not completely give up spiritual conversations and the explanation of Christian doctrine. But he did diminish the time for prayer so that he could spend more time on his studies. But when he was devoting his time to the first principles of grammar, so many spiritual thoughts occurred to him, and occupied his mind, that he grasped very little, or at least retained very little of the things pertaining to grammar. But when he became aware of this, he attributed it not just to his advanced age, or his habit and affection for spiritual things, but to a temptation of the devil, who was trying to hinder his studies undertaken for the honor of God. So in order to overcome this temptation, he decided on the following plan: he calls his teacher to the church, he explains the whole matter to him, and falling on his knees before him, he offers himself to him for two years or for the entire time necessary to learn the Latin language, and promising dedication and obedience, he asks him to direct him, and not just with words but also with beatings, if it should be necessary, just as he does to the least of his boy students. Therefore, having made this oblation of himself, made humbly and firmly to God and to his teacher for the sake of God, he overcame the temptation, and in two years he made so much progress in his studies that now it seemed to his teacher and to others that he was ready for higher studies. I will add here, although it happened some years later, that when he was hindered in his studies at Paris by a similar temptation, in a similar way he offered himself to his teacher of philosophy, and he again overcame it. And because the spiritual conversations, which he was accustomed to have at home very pleasantly with Peter Faber, were a hindrance to the same studies, he entered into an agreement with him that for a time they would not speak to each other about divine things. Certainly the divine Goodness taught Ignatius, even when he erred with a good intention, so that he would not allow his future disciples to err; and so in the Constitutions, he kept within bounds mental prayers during the time assigned for study (as can be seen in them). And he thought that studies, undertaken for the honor of God, should take the place of prayer to a great extent. Thus also when he was occupied with teaching Christian doctrine and in other things pertaining to the help of his neighbor, he limited the time for prayer, but he did attend Mass every day. He did not omit examinations of conscience, and at the proper time he spent an hour in mental prayer, and so then he thought that his disciples should observe this rule. v1_chapter5latin Nec omittendum est quod cum esset Barcinone, quibusdam id suadentibus et approbante confessario, quemdam Erasmi libellum, cujus erat titulus Enchiridion militis Christiani legit, quod et pius esse et ornata lingua scriptus diceretur. Observabat nihilominus Ignatius intepescere in se devotionis ac pietatis ex hac lectione fervorem, et ita librum abjecit, et postea Erasmi spiritu adhuc magis cognito, prohibuit ne in Societate ejus auctoris liber ullus legeretur; quamvis enim aliqua ab ipso scripta essent, quae nihil mali continerent, timebat ne propter haec nostri auctori afficerentur, et in rebus male scriptis eidem fidem haberent. Placebat autem ei mirum in modum libellus ille aureus, qui Joannes Gerson De imitatione Christi dicitur, et ab aliis eum legi pergratum habebat. It should not be omitted that when he was at Barcelona, with the encouragement of others and with the approval of his confessor, he read a little book of Erasmus, whose title was “Handbook of a Christian Soldier” (Enchiridion militis christiani), which was said to be pious and written in beautiful language. Nevertheless Ignatius perceived that, because of this reading, his fervor of devotion and piety was becoming lukewarm, and so he threw away the book, and afterwards, when the spirit of Erasmus was better known, he forbade that any book by this author should be read by members of the Society. For, although there were some things written by him that contained nothing evil, he feared lest because of these our members would be influenced by the author and so would put faith in works badly written by him. But in a wonderful way that little golden book pleased him, The Imitation of Christ, which was written by John Gerson (sic) and he recommended highly that it be read by others. v1_chapter5latin Antequam Barcinona recederet, aliqui socii, qui ejus instituti rationem sequi volebant, Ignatio adhaeserunt; nam ut diximus, ad proximos ad virtutem et per se et per alios inflammandos ac juvandos jam ab initio propensus erat. Horum unus Callixtus dicebatur, qui, Ignatio adjuvante, Hierosolymam transierat, et in reditu eidem sese conjungere ad ejus vitae institutum sequendum decrevit. Alter fuit quidam cognomine Artiaga, qui postea promotus ad Episcopatum in India occidentali, ibi mortem obiit. Tertius cognomine Caceres dicebatur, qui proregi Catalauniae inserviebat, alius ab eo ejusdem cognominis, qui Parisiis amicum se Ignatio exhibebat. Quartus deinde se adjunxit, juvenis quidam natione gallus; sed haec societas, ut primis partubus interdum accidere solet, conservata non est, nec multo post, recedente ex Hispania Ignatio, alii alio se converterunt. Before he departed from Barcelona, some companions, who wanted to follow his way of life, joined Ignatius. For, as we have said, from the very beginning he was inclined to enkindle and to strive for virtue both for himself and for others. One of these was called Callixtus who, with the help of Ignatius, [1. Auctore, aiunt communiter Vitae S. Ignatii scriptores.
Commonly writers on the life of St. Ignatius say that he was the “cause” of the pilgrimage.] traveled to Jerusalem, and on his return he decided to join up with Ignatius and to follow his way of life. There was a second one by the name of Arteaga, who later became a bishop in West India, where he died. [2. De hoc Arteaga vide Cartas de San Ignacio, t. I, pag. 21, notam 28; FLUVIÀ, Vida de San Ignacio, t. I, l. II, c. 8, ait: “Se le dió ( á Arteaga ) una Encomienda, y después, siendo y a confirmada la Compañía de Jesús , un obispado en la América , que ofreció dos veces á San Ignacio para alguno de sus hijos… ,, , quod haud facile fieri potuit, si , ut habet Gams, Series Episcoporum , diem supremum Mexici obiit 8 X (Octobris) 1510.
Concerning this Arteaga see Cartas de San Ignacio, vol. I, page 21, note 29; Fluviá, Vida de San Ignacio, vol. I, 1. II, c. 8, says: “He gave him (Arteaga) an offer, and after that, when the Society of Jesus had already been established, of a bishopric in America, which he offered two times to St. Ignatius for one of his sons…, which could not have been done easily, if, as Gams says in his, Series Episcoporum, he had already died on October 10, 1510.] third man was known as Caceres, who served the governor of Catalonia, but he is different from the man of the same name, who became a friend of Ignatius in Paris. [3. Hujus distinctionis non meminere qui de hoc Caceres scripserunt. Huic autem errori, si quidem error est, ansam aliquam praebuisse videntur verba Patris Ribadeneira sic in libello mss. Dialogos en que se cuentan, etc.,scribentis: “Diego de Cáceres fué hijo de un caballero, y a los principios compañero de Nuestro Padre Ignacio, de santa memoria, primero en España y después en Paris. ,,
Those who have written about this Caceres have failed to make this distinction. But it seems that the words of Father Ribadeneira gave some basis for this error, if it is an error, since he wrote in his diary, dialogos en que se cuentan, etc.: “Diego de Caceres was the son of a knight, and he was among the main companions of our Father Ignatius, of holy memory, first in Spain and afterwards in Paris.”] Then a fourth man joined him, a young man from France. But this association, as sometimes happens to beginning groups, did not last, and shortly thereafter, when Ignatius departed from Spain, the group broke up. v1_chapter5latin Ad studia Ignatii redeundo, postquam biennio praedicto, ultra scopulos grammatices progressus esset, ut philosophiae ac theologiae daret operam, Complutum cum sociis venit, et sub ingressum obvium habuit Martinum Olavium, puerum tunc ingeniosum, qui logicae operam dabat, et primus Ignatio occurrens, eleemosynam ei dedit. Eumdem Parisiis, cum philosophiam Olavius profiteretur, licet spiritu hujus saeculi ductus, longe aliter quam ipse sentiret, et novit, et est allocutus. Tandem cum theologiae doctor, et quidem inter Sorbonicos et in curia Caroli quinti, magni nominis esset, Societatem Romae est ingressus. Compluti ergo hospitium sibi in pauperum xenodochium Ignatius delegit, et victum ex mendicato quaerebat. Sed cum a quibusdam parum pie irrideretur, praefectus nosocomii, quod Altozanum vocant, qui id animadvertit et compassus est, commodius ei apud se hospitium praebuit. In parte tamen ejus domus, quae lemuribus infestabatur, cum habitationem haberet, et nocturno quodam terrore concuteretur, quem vanum esse nec ei cedendum existimabat, Deo se commendans, animo et voce daemones provocare coepit, ut si potestatem a Deo contra ipsum aliquam accepissent, eam exercerent: se quidem libenter quidquid Deo placeret passurum esse; amplius quam Deus concederet ipsos nihil posse. Et ea firmitas animi, et adstans fides ac confidentia in Deo non solum ab omni daemonis terrore tunc eum liberavit, sed in posterum ab hujusmodi nocturnis terroribus immunem, Deo adjuvante reddidit. Compluti igitur simul logicae, philosophiae et theologiae compendio quodam dare operam coepit, nec interim ab aliis eharitatis functionibus erga proximum cessabat; nam et pauperes ditiorum eleemosynis sublevandos curabat, et Christianam doctrinam magno cum spiritu explicabat: colloquiis etiam et exercitiis spiritualibus utriusque sexus homines instruebat et ad pietatem promovebat; sed multitudo occupationum hujusmodi, et spiritualis fructus, quem ex eis emanare videbat (cum multi a statu peccati mortalis egrederentur et alii ejus et sociorum opera in via Dei non parum proficerent), efficiebat ut in studiis multum proficere non posset; multi enim usque ad ejus cubiculum, cum in hospitali esset, ut aliquid ab eo audirent, accedebant, et parum temporis illi vacuum, quod studiis impenderet, relinquebant. Et hac experientia doctus Ignatius, cum formam postea studiis suorum praescribere debuit, ut eo tempore quo studia erant conficienda, liberiores essent ab occupationibus erga proximos, ad sacros ordines sub linem studiorum theologiae (et non prius, ut plurimum) [esse promovendos] in constitutionibus statuit. Let us return to the studies of Ignatius. After he had progressed beyond the problems of grammar during the previous two years, he could then study philosophy and theology. With his companions he came to Alcalá, and there he met Martin Olavius, a talented young man, who was studying logic, and when he met Ignatius he gave him an alms. Later he met him in Paris when he was teaching philosophy, and although he was under the spirit of this world, his thinking was very different from his; he knew this and spoke to him about it. At length, when he became a doctor of theology and had a great name among the Sorbonne professors and the court of Charles V, at Rome he entered the Society. Therefore Ignatius chose for himself the hospice of Alcalá, a hospital for poor strangers and he obtained his food by begging. But when he was laughed at by certain impious persons, the prefect of the hospital, which they call Azotanus, noticed this and had compassion on him, so he offered him more suitable hospitality in his own home. However, in that part of the house, which was infested with ghosts, when he took up residence, he was disturbed by certain nocturnal noises, which he thought were nothing and that he should not be bothered by them. So commending himself to God, he began to call out vocally to the demons, saying that if they had received some power from God against him, they should show it; that he would willingly suffer whatever was pleasing to God, and that they could not do anything more than God allowed them to do. And that firmness of mind, plus his faith and confidence in God, not only freed him then from all terror of the devil, but ever after that it rendered him, with the help of God, immune from all nocturnal terrors of this kind. Therefore at Alcalá he began to devote himself at the same time to the study of logic, philosophy and theology, but meanwhile he did not give up his charitable works for others; for, he both worked to help the poor with the alms received from the rich, and with great enthusiasm he explained Christian doctrine. Also, with conversations and spiritual exercises he instructed people of both sexes and helped them to become more devout; but the multitude of these occupations, and the spiritual fruit, which he saw result from them (since many got out of the state of mortal sin and others made no little progress in the service of God), brought it about that he was not able to make much progress in his studies. For, many came to his room, since he was in the hospice, in order to hear something from him, and so they left him very little time to devote to his studies. And having been taught by this experience, when afterwards Ignatius had to prescribe the plan of studies for his own members, he established in the Constitutions that, during the time set aside for their studies, they should be free from activities engaged in to help others, until at the end of their studies of theology they were promoted to sacred orders (and not before that, for the most part). v1_chapter5latin Cum late spiritualis fructus et fama Ignatii Compluti patere coepisset, varias contradictiones contra eum suscitari Dominus permisit, et cum ad hoc usque tempus partem dominicae crucis aliquam, sed voluntariam et sponte sua ipse suscepisset, et in constantia spiritualis vitae altas radices (gratia ipsius adjuvante) egisset, voluit servum suum Dominus ventis persecutionum externarum pulsari atque probari. Tres igitur lites Compluti contra ipsum publica auctoritate fuerunt intentatae: prima fuit quarto mense postquam Complutum venerat, et inde ortum habuit: quod ad eum piae quaedam mulieres, cum in hospitali esset, se conferre solebant ut in spiritualibus rebus ab ipso juvarentur, et quamvis initio id suspectum quibusdam videbatur, usque adeo ut sacramenta ipsi ministrare aliqui recusarent; cum postea intellectum fuisset matronas eas magnae auctoritatis ac pietatis et extra omnem suspicionem esse, hic rumor conquievit. Sed quia ad Inquisitores Toleti commorantes delatus jam fuerat, et Complutum illi convolaverant, cum, diligenti inquisitione facta, nihil nisi pium et sanctum invenissent, causa commissa Domino Joanni de Figueroa, Archiepiscopi Toletani in civitate Complutensi Vicario, Toletum ipsi redierunt. Vicarius igitur ad Ignatii habitationem quiete accedens, examinare eum coepit; sed cum nihil invenisset, eidem tamen injunxit ut colorem vestium illarum ipse et socii mutarent, ne cum omnes ejusdem coloris vestibus uterentur (erat autem pannus crassus, ut superius diximus, caesii coloris, quo rustici uti in Hispania solent) novam aliquam sectam novo habitu inducere viderentur. Prohibuit etiam ne nudis pedibus irent. Duorum ergo vestes nigro colore, totidem alio tinctae fuerunt, una ut erat relicta est. Quamvis autem in his paruit Ignatius facile, libertas ejus animi ex eo cerni potuit quod Vicario, postquam omnia quae voluit inquisivit, dixit: “Num aliquid mali tam multiplici indagatione in nobis invenisti? „ “Nihil, inquit ille, si enim quid inventum fuisset, castigati essetis, imo etiam combusti. „ Tunc Ignatius: “Et te etiam comburerent, si errares? „ “Ita est „ , inquit ille, et recessit. When the spiritual fruit and fame of Ignatius began to spread far and wide at Alcalá, the Lord permitted certain various contradictions against him to take place, and since up to this time he wanted willingly to share in some part in the cross of the Lord, and he planted deep roots in his constancy in the spiritual life (with the help of grace), the Lord wanted his servant to be ill-treated and tested by the winds of external persecutions. So three legal actions were initiated against him at Alcalá by the public authorities: first, it was in the fourth month after he had come to Alcalá, and this was the reason for it — because when he was in the hospice some pious women were accustomed to visit him in order to be helped by him in spiritual matters. And although at first it seemed to be suspect to some, so that some refused to administer the sacraments to him, when afterwards it was understood that those women of great authority and piety were beyond all suspicion, this rumor was laid to rest. But because he had already been reported to the Inquisitors residing in Toledo, and they had a meeting in Alcalá, and when, after having made a careful inquiry, they found nothing but what is pious and holy, the case was handed over to the Lord John de Figueroa, Vicar of the Archbishop of Toledo in the city of Alcalá, they returned to Toledo. Therefore this Vicar quietly visited the dwelling of Ignatius and he began to examine him. But when he had found nothing, still he ordered that he and his companions should change the color of their clothes, lest when all use clothes of the same color (it was rough grey material, as we said above, which country people in Spain were wont to wear) they seem to have established a new sect with a new habit. He also forbade them to go around barefooted. Therefore two of their garments were dyed black, the same number were given a different color, and one was left as it was. Although in this matter Ignatius easily obeyed, his freedom of mind could be observed from the fact that he said to the Vicar, after he had done all that he wished: “Did you find anything evil in your intense investigation of us?” “There is nothing,” he said, “for if something had been found, you would have been punished, and even burned.” Then Ignatius said: “And they would also burn you, if you erred?” “Yes,” he said, and then he departed. v1_chapter5latin Secunda lis intentata est illi ratione doctrinae, quae late nimis se extendebat, cum eum et socios in litteris versatos non esse constaret; at Dr. Sanchez hac de re Ignatium admonuit quod nihil contra eum esset inventum. The second case against him was by reason of his teaching, which was quite extensive, because he and his companions were not well educated; but Dr. Sanchez advised Ignatius in this matter that nothing had been found against him. v1_chapter5latin Tertius processus juridicus contra cumdem est attentatus occasione duarum piarum foeminarum, quae inter alias ab ipso aliqua spiritualia documenta acceperant, et peregrinationem in Baeticam ad sanctum sudarium, quo Christi imago ex ejus vultu expressa in civitate Giennensi servabatur (Veronicam vocant) non solum sine consilio Ignatii, sed plane etiam absente, instituerant. Nam Segoviam fuerat profectus, quod socium suum Callixtum ad mortem ibi aegrotare intelligeret, et die noctuque properans Ignatius, cum primum ad eum accessit, eodem die placuit Domino ut melius habere inciperet; et cum ibi aliquot diebus fuisset commoratus, Callixtum convalescentem relinquens, Complutum rediit, ubi omnia rumoribus et perturbatione plena contra se invenit. Publice a quibusdam dicebatur homines externos ad simplices decipiendos venisse, et culpam peregrinationis praedictae in Ignatium referebant: demum in carcerem auctoritate Vicarii conjectus est; nam apparitor ad ejus habitationem veniens: “Veni mecum „ inquit: “ut quid sentias de re quadam dicere possis. „ Et cum secreta via in carcerem eum deduxisset: “Hic maneto, „ inquit. Sed cum libera satis esset custodia, aliis, qui ibi detinebantur, Christianam doctrinam, ac praecipue decalogum, sed et spiritualia exercitia quibusdam proponere pro suo more non cessabat; et ita sexdecim diebus, aut octodecim ibidem mansit, et nihil ei prorsus a quoquam de sua causa dictum est. Et cum a nobilibus quibusdam personis advocatus et procurator oblati ei fuissent, ille gratias agens, Christum sibi advocatum fore sufficientem dicebat, pro quo etiam pati graviora paratus, imo cupidus erat. Cum autem Callixtus Segovia veniens, socium se carceris facere voluisset, eumdem liberandum (quod nondum confirmata esset valetudine) ipse Ignatius curavit. Cum post predictum tempus Vicarius Figueroa ad eum examinandum venisset, et inter coetera interrogasset an Sabbatum observari suaderet? “Sabbatis, inquit ille, peculiarem devotionem erga B. Virginem suadeo : alias observationes Sabbati ignoro, nec in patria mea judaei esse solent. „ Demum percontatus est an auctor fuisset peregrinationis praedictis mulieribus ; et sub juramento respondit nec directe nec indirecte se cuiquam tale consilium unquam dedisse. Tunc Vicarius laeto vultu et familiariter manum ejus humero imponens , ” atqui haec, inquit, causa quae te in carcerem adduxit. „ Tunc addidit Ignatius quod cum quaedam ex praedictis mulieribus, quae junior erat, propensam se diceret ut in hospitalibus vitam suam in obsequiis pauperum impenderet, se illud dissuasisse propterea quod, licet ipsa spiritualis esset, aliis offendiculi occasionem illa aetate et forma praebere poterat. Post examen nihilominus usque ad quadraginta et duos dies in custodia mansit, donec praedictae mulieres redirent. Tunc dimissus fuit, et sententia illi lecta est, qua ejus quidem innocentia continebatur, sed diffinire quidquam de rebus dubiis in ecclesia, ad quatuor annos prohibebatur, donec in studiis Theologiae magis versatus esset, et ut induerentur ipse et socii more aliorum scholasticorum. Tunc Ignatius: “Nobis ergo, inquit, vestimenta piaebete, si nos eis indui vultis. „ Fecit id Vicarius, et quamvis solitus non erat Ignatius de arcanis fidei quidquam definire, sententiam tamen Vicarii minime probavit, quia libertatem docendi Christianam doctrinam restringere videbatur; et vigesimo post egressum ex carcere die (cum septem menses Compluti fuisset, et ibi inter dictas occupationes Logicam et Philosophiam et duos vel tres libros sententiarum compendio quodam degustasset), ad Archiepiscopum Toletanum qui Vallisoleti versabatur, cognomine Fonseca, se simul cum sociis contulit. Nam ad proximorum utilitatem impedimento sibi fore sententiam praedictam existimavit. Exceptus autem fuit perhumaniter ab Archicpiscopo Toletano, et re cum eodem collata, quoniam majori cum quiete Salmanticae quam Compluti videbatur studia sua prosequuturus, et ob id Ignatii animus eo inclinaret, viatico ab ipso Archiepiscopo adjutus, Salmanticam venit. The third judicial process against him was initiated because of two pious women, who among others had received some spiritual writings from him, and they had undertaken a pilgrimage to Baetis to see the holy shroud, which contained an image of the face of Christ, was kept (they call it the Veronica); they did this not only without the approval of Ignatius, but also when he was absent from the city. For, he had gone to Segovia, because he heard that his companion Callixtus was sick there and near death. Ignatius hastened there for a day and a night, and when he arrived, on the same day it pleased the Lord that his friend should begin to feel better. After he had spent a few days there, he left the convalescing Callixtus and returned to Alcalá, where he found all things full of rumors and disturbances against him. Publicly it was said by some that foreign men had come to deceive the simple, and they blamed Ignatius for the mistake of the before-mentioned pilgrimage. Then by the authority of the Vicar he was put in prison; for, a public official came to his dwelling: “Come with me,” he said, “so you can explain what you hold about a certain matter.” And when he had brought him to the prison by a secret way: “Remain here,” he said. But since his custody was quite lax, he did not cease in his usual way to propose Christian teaching, and especially the Decalogue and some spiritual exercises to the other prisoners who were detained there. And so he remained in that place for sixteen or eighteen days, and absolutely nothing was said to him by anyone about his case. And when a lawyer and an agent were offered to him by some noble persons, he thanked them and he said that Christ would be a sufficient lawyer for him, for whom he was prepared to suffer graver things, and that he even desired to do that. Now when Callixtus arrived from Segovia, he wanted to be his companion in prison, but Ignatius saw to it that he remained free (because he had not yet recovered his full health). When after the eighteen days the Vicar Figueroa came to examine him, among other things he asked Ignatius whether he urged that the Sabbath should be observed. “On the Sabbath,” he said, “I recommend a special devotion to the Blessed Virgin; I ignore other observances of the Sabbath, and Jews are not accustomed to be in my fatherland.” Finally, he was asked whether he was the author of the pilgrimage of the women mentioned above; and under an oath he replied that he had never, either directly or indirectly, given anyone such advice. Then the Vicar with a smile and in a friendly way placed his hand on Ignatius’s shoulder, and said, “But this is the reason why you were put in prison.” Then Ignatius added that, since one of the mentioned women, who was quite young, said that she wanted to spend her life in the hospitals in order to serve the poor, he dissuaded her because, although she was a spiritual person, because of her age and appearance she could be an occasion of sin for others. Nevertheless, after this examination he remained in custody for forty-two days, until the said women returned from the pilgrimage. Then he was released, and the decision was read to him in which indeed his innocence was stated, but he was forbidden to define anything concerning doubtful things in the Church for four years, until he was more accomplished in the study of Theology, and until he and his companions were trained in the ways of the other scholastics. Then Ignatius said: “Therefore please give us the clothes, if you want us to wear them.” The Vicar did that, and although Ignatius was not accustomed to define anything concerning questionable matters of faith, still he did not approve the opinion of the Vicar, because he seemed to restrict the freedom of teaching Christian doctrine. And on the twentieth day after his release from prison (since he was in Alcalá for seven months, and among his said occupations there he had studied Logic and Philosophy and read two or three books of the Sentences in a compendium), he together with his companions went to see the Archbishop of Toledo, whose name was Fonseca and who was staying at Valisoleti. He was received very kindly by the Archbishop of Toledo, and having explained his situation to him, since it seemed to him that he could pursue his studies with greater peace at Salamanca than at Alcalá, and because of that the mind of Ignatius was inclined to go there, and having received some financial assistance from the Archbishop, he went to Salamanca. v1_chapter5latin Cum duodecim dies ibi exegisset, et pro more suo, occasione eleemosynae quam petebat a primariis et aliis personis, ad virtutem sectandam et vitia fugienda eos hortaretur, nova contra eum tragedia excitata est [ quae ] ex zelo religiosorum Sancti Dominici, bono quidem, sed qui ulterius quam ad eos pertinebat ea in re progressus est, ortum habuit. Conlitebatur P. Ignatius cuidam religioso ejusdem ordinis in celebri eorum monasterio Sancti Stephani: cum autem is qui vices Prioris absentis gerebat, et alii religiosi, multa de Ignatio circumferri audientes, alloqui eumdem et audire optarent, ejus confessarius ad prandium Ignatium invitavit, et cum apud eos simul cum Callixto socio cibum coepisset, Vicarius Prioris jam praedictus cum confessario et uno vel altero religioso seorsum ductum Ignatium interrogat de doctrina ipsius, quandoquidem ipsum concionari audiebat, et dilemma hoc proposuit: ” Vel ea quae concionaris didicisti, vel a Spiritu Sancto tibi infusa fuerunt. Sed cum litteris operam non dederis, non didicisti; ergo a Spiritu Sancto accepisti „ ; et ad hoc tamquam ad rem absurdam videbatur Ignatium deduxisse. Initio quidem colloquii dixerat Ignatius se non concionari, sed familiariter quae ad Christianam doctrinam pertinent, rudibus se explicare, et ad virtutes sectandas et vitia fugienda hortari. Sed cum animadvertit Vicarium, praedicto dilcmmate usum, superioris officium (quod non habebat) exercere, seipsum colligens: “Satis est, inquit, Pater. „ Talem enim interrogandi modum audiens, non judicabat se ei, cui non tenebatur, rationem reddere debere. Et cum urgeret religiosus ille ut responderet: ” Non mihi videtur, inquit, expedire ( cum alioqui non tenear ), rerum mearum majorem tibi rationem reddere. „ “At, inquit ille, reddes alii, cui teneberis. „ Et ne permitteretur egredi monasterium curavit: et dum ad superiores eum defert, triduo in suo monasterio Ignatium cum socio retinuit. Quo tempore, cum multi ex monachis ad ejus cubiculum venirent, de Deo multa cum cis loquebatur, et quidem eorum multis quae dicebat probabantur. Post triduum hoc in carcerem, Vicarii Episcopi Salmanticensis jussu, cum Callixto deductus, non cum aliis, sed seorsum, in tetra quadam parte air ceris et inhabitata constituitur, et altero utriusque pede ejusdem catenae duobus ramis constricto, noctem illam, dormire ob incommoditatem loci non permissi, pervigiles ac Deum laudantes transegerunt. Postridie autem amici, quos paucis illis diebus Ignatius sibi conciliaverat Salmanticae, et stragula et alia ad victum necessaria eo miserunt; et cum multi ad cum visendum confluerent, eis de virtutibus et vitiis pro more suo multa dicere pergebat. Alii etiam socii in carcerem sunt conjecti. Vicarius autem Episcopi, cognomine Frias, alios ab aliis sejungens, exercitia spiritualia, quae tradebat Ignatius, ab eo postulavit, et tribus vel quatuor aliis doctis viris, ea ostendit, ante quos eo deducto, non solum de his, quae in exercitiis continebantur, sed de Sanctissima Trinitate, de Incarnatione, Eucharistia, et aliis theologicis quaestionibus difficilibus multa ab eo interrogarunt. Ille autem se eruditum non esse praefatus, ac protestans, si qua in re minus bene sentiret, sensui sanctae Matris Ecclesiae se submittere, tam apposite nihilominus et ad rem, cunctis interrogatoribus respondit, ut non reprehendendi sed admirandi occasionem examinatores habuerint. Quaestionem etiam juris canonici proposuerunt; de qua, licet profiteretur se jurisperitorum ignorare sententias, egregie tamen respondit. Demum ut explicaret primum Decalogi praeceptum, prout solebat apud alios auditores, jussus, cum ea de re saepius tractasset, copiosius et tam recte disseruit, ut illi finem interrogandi sibi faciendum censerent. Auxit etiam Ignatio auctoritatem et probitatis existimationem, quod cum nocte quadam alii, qui in custodia detinebantur, eam effregissent et evasissent, solus ille cum sociis aperto carcero cggrcdi noluerat. Post 22 ergo diem a custodia liberi dimissi sunt; sententiam tamen prius de ipso latam ei significarunt, quae innocentem quidem ipsum cum sociis, et bonam ipsorum doctrinam esse declarabat, et docere pro sua consuetudine permittebat; sed ne diffinirent quod esset peccatum mortale, quod veniale, quod ad cogitationes attinet, addebat. Et cum judicibus videretur non parvo honore Ignatium ab ipsis esse affectum, interrogaverunt an ea sententia placeret. Negavit Ignatius placere sibi. Tunc unus ex judicibus qui magis ei favebat: “Quid, inquit, tibi displicet in hac sententia? „ “Quia, inquit, cum nihil falsum in scriptis vel dictis meis inveniatis, quod attinet ad discernendum mortale a veniali, mihi tamen ea in parte silentium imponitis et se potius Salmantica recessurum quam ut ei staret sententiae affirmavit; et ita id, licet dissuadentibus viris gravibus, qui Salmanticae retinere Ignatium cupiebant, fecit. When he had been there for twelve days, and in his customary way, on the occasion of the alms which he sought from some prominent persons, he exhorted them to strive for virtue and to avoid vices. Then a new problem was raised up against him, which had its origin from the zeal of some religious of St. Dominic; their zeal was sincere, but in this matter it went beyond things pertaining to them. Father Ignatius went to confession to a religious of the same order in their famous monastery of St. Stephen. But when he who was taking the place of the absent Prior, and some other religious, hearing many things circulating around about Ignatius, they wanted to speak to him and listen to him. His confessor invited Ignatius to lunch. And when, along with his companion Callixtus, he began to eat with them, the same Prior with the confessor and one or two other religious, having taken Ignatius aside in private, asked him about his teaching, since he heard that he was preaching, and so he proposed this dilemma: “Either you learned what you are preaching, of it was infused into you by the Holy Spirit. But since you have not devoted yourself to study, you did not learn it; therefore you received it from the Holy Spirit”; and it seemed to reduce Ignatius in this matter as being in an absurd position. But at the beginning of the conversation Ignatius had said that he did not speak in public, but in a familiar way he explained to ordinary people things that pertain to Christian doctrine and he exhorted them to practice virtue and to avoid vices. But when he pointed out that the Vicar, by using the stated dilemma, was exercising the office of a superior (which he did not have), gathering himself together, he said: “That is enough, Father.” For, listening to this kind of interrogation, he judged that he was not bound to give an account of himself to someone without authority. And when the religious urged him to respond, Ignatius said: “It seems to me that it is not necessary to say anything more to you about my affairs (since indeed I am not bound to). “But,” he said, “you will give an account to another to whom you are subject.” And he directed that he was not allowed to leave the monastery; and while he deferred him to the superiors, he kept Ignatius with his companion in the monastery for three days. During this time, since many of the monks came to his room, he spoke about many things concerning God with them, and actually what he said was approved by many of them. After these three days in prison, by command of the Vicar of the Bishop of Salamanca, he was brought with Callixtus, not with others but separately, and he was placed in a foul and uninhabited part of the prison. The feet of both of them were bound with chains, and that night they were not able to sleep because of the unsuitability of the place, so they spent the night watching and praising God. However, the next day the friends, whom Ignatius had met during his few days in Salamanca, sent him a mattress and some things necessary for nourishment; and since many people came to see him, he continued to say many things, in his usual manner, about virtues and vices. Also other companions in the prison were brought together. But the Vicar of the bishop, whose name was Frias, separating some from others, demanded from him the spiritual exercises that Ignatius was using, and he showed them to three or four other learned men. Then he was brought before them and they asked him many questions not only about the things contained in the exercises, but also about the Holy Trinity, about the Incarnation, the Eucharist and other difficult theological questions. But he told them he was not a learned man, and protesting, he responded to all the interrogators that, if in some matters he had not expressed himself well, he would submit himself completely to the mind of holy Mother Church. The result was that the examiners had occasion not of reprehending but of admiring him. They also proposed a question from canon law; concerning this matter, although he claimed that he did not know the opinions of the canon lawyers, nevertheless he responded excellently. Finally, commanded to explain the First Commandment, as he was accustomed to do among his hearers, since he had often spoken about that matter, he spoke so extensively and correctly that they thought it was time to put an end to the interrogation. The authority and estimation of his probity was also increased, because on a certain night those held in the prison broke out and fled, while only he with his companions refused to leave the open prison. Therefore after the twenty-second day they were set free from custody; but they reminded him of the sentence previously passed against him, which declared that he and his companions were innocent, and that their teaching was good, and he was allowed to teach as he always did; but it added that they could not define what is a mortal sin, what is venial, and what pertains to various thoughts. And when it seemed to the judges that Ignatius had been treated by them with no little honor, they asked him whether this decision pleased him. Ignatius said that he was not pleased. Then one of the judges, who was more favorable to him said: “What displeases you in his decision?” “Because,” he said,” since you have found nothing false in my writings or words, which are concerned with discerning mortal from venial sins, nevertheless you impose silence on me in this regard”; and he said he would leave Salamanca rather than abide by that decision. And that is what he did, although important men tried to change his mind, since they wanted Ignatius to remain in Salamanca.