Chapter 7

v1_chapter7latin CAPUT SEPTIMUM CHAPTER VII v1_chapter7latin DE SOCIIS AB IGNATIO PARISIIS CONGREGATIS, ET EJUS ATQUE ILLORUM IN ITALIAM ADVENTU ON THE COMPANIONS ASSEMBLED BY IGNATIUS IN PARIS, AND ON HIS AND THEIR ARRIVAL IN ITALY v1_chapter7latin Quamvis studiis daret operam Ignatius, officiis et suavi ac simul pia familiaritate ingeniosos aliquos et eruditos juvenes ad pietatem allicere et ad perfectum Dei obsequium atque animarum auxilium eos comparare nitebatur. Ex ejus autem filiis, e quibus prima nostra Societas coaluit, primogenitus fuit Magister Petrus Faber, sabaudus, quem cum vidisset in latinis et graecis litteris et etiam in Philosophia prae caeteris eminere, adeo ut Magister ejus, cognomine Pefla, cum de textu Aristotelis quidquam dubitasset, non habere quem consuleret nisi Petrum Fabrum, discipulum suum, fateretur (forte propter graecae linguae peritiam), hunc, inquam, alioqui pauperem, officiis charitatis Ignatius primo demeruit ; et quia in eodem erat cubiculo cum ipso, ejusdem opera in repetendis lectionibus utebatur. Hunc ergo ad confessionem generalem totius vitae faciendam initio est exhortatus, et ut octavo quoque die confiteretur et communicaret, et conscientiam suam quotidie examinaret. Quarto demum anno, exercitia spiritualia eidem, jam artium cursu absoluto, proposuit, quibus exactissime cum operam dedisset, profunde admodum in sui ipsius et Dei cognitionem penetravit, et miram pacem est assecutus, cum prius velut fluctibus quibusdam ejus animus jactaretur. Et ita decrevit se totum Deo mancipare et Ignatii institutum sequi. Although Ignatius was dedicated to his studies, he strove by pleasant and pious familiarity to attract some talented and learned young men to a life of piety and to prepare them for perfect service of God and the help of souls. But of his sons, among whom were the first in our Society, the eldest was Master Peter Faber, a Savoyard. When he met him he shone above others in Latin and Greek and also in Philosophy, so much so that his teacher, whose name was Peña, when he had some doubt about a text of Aristotle, confessed that he would not consult anyone else but his disciple (perhaps because of his knowledge of the Greek language). Ignatius, by his works of charity, won this poor man over as his first permanent companion; and because they lived in the same room, he sought his help in repeating the lectures. Therefore, in the beginning Ignatius exhorted him to make a general confession of his whole life, and that he should go to confession and receive Communion every week, and examine his conscience daily. Then in the fourth year, since he had now completed the course in liberal arts, Ignatius proposed to him the spiritual exercises. After he had made them carefully, he obtained a very profound knowledge of himself and of God, and so he acquired great peace of mind, since before that his mind was tossed about like waves in the sea. And so he decided to dedicate himself totally to God and to follow the institute of Ignatius. v1_chapter7latin Erat ejusdem cubiculi et studii socius Magister Franciscus Xavier, nec minus familiaris Ignatio, sed in rebus spiritualibus non ei admodum addictus, vir nobilis, natione navarrus. Hunc autem cum artium cursum absolvisset et in quodam Collegio eumdem praelecturus esset, alio beneficii genere obstrinxit Ignatius, discipulos, qui ipsum legentem audirent, quaerendo et ad eum adducendo; sed postea, eodem fere tempore quo Faber, ad spiritualia exercitia et ipse adductus, Deo se consecrare et Ignatium sequi secundus constituit. A companion of the same room and studies was Master Francis Xavier, no less friendly with Ignatius, a nobleman from Navarre, but he was not much interested in spiritual things. This man, when he had finished the course of liberal arts in one College and was about to give lectures there, Ignatius won over in a different way, since he sought out and brought students to him, who would attend his lectures. But afterwards, at almost the same time as Faber, he got him to make the spiritual exercises, and so he consecrated himself to God and was the second person who resolved to follow Ignatius. v1_chapter7latin Venerat aliquanto prius ex Hispania Jacobus Laynez, qui Compluti artium curriculum emensus cum laude doctrinae non mediocri, et ad magisterium promotus fuerat, et partim ut litteris daret operam, partim ut Ignatium conveniret, de quo multa Compluti audierat, Parisios se contulerat ; et ipso in hospitio, paulo postquam ex equo descendisset, incidit in eum Ignatius, et opportunis quibusdam consiliis, etiam ad res temporales pertinentibus, eum sibi non parum conciliavit. Ipse autem Laynez Magistrum Alphonsum Salmeroncm ad Ignatium adduxit, qui etiam Compluti latinae et graecae linguae et Philosophiae operam dederat; et cum amicitia eidem Jacobo Laynez esset conjunctus, ilineris in Galliam etiam socius fuit: uterque autem eodem fere tempore, quo duo praedicti, exercitiis a P. Ignatio susceptis, ejus institutum in Dei servitio sequi deliberarunt. A short time before this James Laynez had come from Spain. He had completed the course of liberal arts at Alcalá with no little praise of his learning, and had been promoted to be a teacher. Then he went to Paris, partly to study and partly to meet Ignatius, about whom he had heard many things in Alcalá. And in the hospice, a short time after he arrived by horse, Ignatius met him, and with some good advice, pertaining also to temporal things, he made a favorable impression on him. Then Laynez introduced Master Alphonse Salmeron to Ignatius, who also had studied Latin, Greek and Philosophy at Alcalá, and since he was joined together in friendship with Laynez, he was his companion on the journey to France. And both of them, almost at the same time as the two men just mentioned, made the exercises under Father Ignatius, and determined to follow his institute in the service of God. v1_chapter7latin Circa idem tempus venit ex Hispania Nicolaus Bobadilla, qui etiam cursum philosophicum absolverat, et aliquid etiam ejus facultatis Vallisoleti legerat. Et cum Parisios ad studia persequenda venisset, et tenuis esset fortunae, ad Ignatium venit, a quo fama erat multos studiosos ad honestam conditionem inveniendam juvari. Providit ergo illi Ignatius, et curavit ut studendi in ea Universitate commoditatem haberet : et cum ipse etiam colloquis Ignatii adjutus et exercitiis excultus esset, nuncium rebus saecularibus remittere et Ignatium sequi et ipse statuit. About the same time Nicolas Bobadilla came from Spain, who also had completed the course of Philosophy, and also had studied for a time at Vallisoleti. And when he came to Paris to pursue his studies, and was short on money, he came to Ignatius, about whom it was well known that he would help many students to find suitable living conditions. Therefore, Ignatius provided for him, and saw to it that as a student at the University he would have accommodations; and when he also was helped by his conversation with Ignatius and had made the exercises, he decided to say goodbye to worldly things and to follow Ignatius. v1_chapter7latin Magister Claudius Jajus postea ingressus est, et Magister Paschasius Broetius cum Magistro Joanne Codurio, et hi duo per Magistrum Fabrum, qui Sacerdos Parisiis effectus magnum sui odorem spargebat, Ignatio ultimis illis annis se adjunxerunt, quemadmodum et Magister Simon Rodericus, post quinque vel sex prius enumeratos, Ignatio adhaesit ; qui antequam Ignatium cognosceret, vir desideriorum erat; et colloquiis et familiaritate Ignatii adductus, ejusdem instituti rationem sequi decrevit. Praeter hos, qui socii in religionis institutione P. Ignatio postea fuerunt, alios etiam Dominus per Ignatium moverat, ut se totos divino obsequio manciparent, ex quibus alii quidem ad saecularia redierunt, alii in vitae integritate liberi tamen perseverarunt, alii varias religiones, franciscanorum, dominicanorum et carthusiensium sunt ingressi, et in eis cum optima aedificatione perseverarunt. Duo vel tres alii ipsum institutum Ignatii sequi constituerant, sed cum animadverterent nihil adhuc illi certo constitutum esse, quod ad vivendi modum attinet (quamvis enim Ignatius et socii divinis obsequiis et proximorum se mancipaverant, nihil dum de religione instituenda cogitaverant), hanc animi suspensionem non ferentes, religionem Sancti Francisci sunt ingressi duo saltem ex eis; et constat quod alter eorum magno cum fructu in ea est religione versatus. Tertius, cui Caceres cognomen fuit (quemadmodum illi jam dicto in Hispania) perfectionis propositum abjecit, nec tamen hoc saeculum, quod dilexit, eum admodum suaviter tractavit. Magis tamen mirandum videtur, et peculiari Dei providentiae adseribendum quod praedicti novem conservati fuerint, quam quod alii recesserint. After that Master Claude Jay entered the picture, and also Master Paschase Broët along with Master John Codure, and these two were joined to Ignatius in the last years through the help of Master Faber who, having been ordained in Paris, spread around a good report about Ignatius. Then there was Simon Rodrigues, who joined Ignatius after the five or six mentioned above; before he met Ignatius he was an ambitious man, but being attracted by the conversation and friendship of Ignatius, he decided to follow the plan of the same institute. Besides these, who later were companions with Father Ignatius in the formation of a religious order, the Lord had also moved others through Ignatius to dedicate themselves totally to the service of God. Of these, some returned to a worldly life, others persevered in integrity of life as private persons, while others entered various religious orders, such as the Franciscans, the Dominicans, the Carthusians, and they persevered in them with edification. Two or three others decided to follow the way of life of Ignatius, but when they realized that, at the time, nothing certain had been established, which pertains to the way of living (for although Ignatius and his companions had dedicated themselves to the service of God and of neighbor, at the time they had given no thought to establishing a religious order), not being able to endure this uncertainty, at least two of them entered the Franciscan Order; and it is certain that one of them lived in that order with great fruit. The third man, whose name was Caceres (who has already been mentioned when he was in Spain), rejected the plan of striving for perfection, but this world, which he loved, did not treat him very well. But it is even more amazing, and to be attributed to the special providence of God, that the nine mentioned above remained with Ignatius than that some left him. v1_chapter7latin Ratio autem quam in eis conservandis Ignatius tenuit, haec fuit: In primis votum simplex omnes emiserunt se totos divinis obsequiis in perpetua paupertate dedicandi, et proximorum salutem procurandi, et ad condictum tempus Hierosolymam proficiscendi: quod si intra annum transire non potuissent, vel eo pervenientibus manere in Terra Sancta non licuisset, aut re ibi Domino commendata, se quod cupiebant de juvandis infidelibus et vita pro Christi honore impendenda consequi non posse invenissent, tunc demum se praesentaturos voverunt Summo Pontifici, Christi Vicario, ut illos eo mitteret et impenderet pro suo arbitrio, ubi ad Dei gloriam proximis prodesse magis possent; et haec quidem vota anno 1534, ipso die Assumptionis B. Virginis , in templo Sanctae Mariae Montis Martyrum emiserunt: et 1535 ac 1536, eodem die et loco, eadem renovarunt, quamvis primo non omnes: postremo ex his annis reliqui, qui jam ad Societatem accesserant, etiam interfuerunt. Now the reason why Ignatius was able to keep them was this: In the first place, all took a simple vow to dedicate themselves to the service of God perpetually in poverty, and to work for the salvation of their neighbors, and at a fixed time to go to Jerusalem. But if, within a year, they were not able to go, or if they arrived there and were not permitted to remain in the Holy Land, or having commended the matter to God, they found that they could not do what they wanted to do to help the infidels and spend their life for the honor of God, then they vowed to present themselves to the Sovereign Pontiff, the Vicar of Christ, so that he would send and use them as he wished, where they could be of more help to their neighbors for the glory of God. They took these vows in 1534, on the feast of the Assumption of the Blessed Virgin, in the Church of Holy Mary on Montmartre; and they renewed the same vows in 1535 and 1536 on the same day and in the same place, although at first not all of them did it; finally, after these years, the others, who had joined the Society, also took the vows. v1_chapter7latin Secunda ratio socios hos conservandi fuit mutua familiaritas et crebra horum cum illis communicatio. Nec enim eodem in loco habitabant, et nunc apud unum, nunc apud alium ex cis mutua cum charitate cibum capere solebant, et alii alios in rebus spiritualibus et etiam temporalibus subveniebant, et ita fovebatur et augebatur inter ipsos in Christo dilectio. Collatio etiam in rebus litterariis non nihil juvabat, qui enim in quovis talento magis abundabat, alium eodem indigentem sublevabat. The second reason for keeping these companions was their mutual friendship and their frequent communication with each other. For they did not live in the same place, and now with one, now with another they were accustomed to eat together with mutual charity, and some came to the aid of others in spiritual and also in temporal matters, and so love in Christ was fostered and increased among them. Also cooperation in literary matters helped not a little, for he who was more skilled in one area would help someone else who was deficient in it. v1_chapter7latin Tertia erat ratio orationis mentalis ac meditationis usus, cui post exercitia spiritualia suscepta dediti omnes erant. The third reason was the practice of mental prayer and meditation, to which all were dedicated after having made the spiritual exercises. v1_chapter7latin Quarta erat confessionis et communionis octavo quoque die frequentatio. His ergo rationibus, dum theologica studia absolvebant, in quibus plures eorum egregie profecerunt, animi sui propositum retinuerunt. The fourth reason was going to confession and receiving Communion every week. Therefore, for these reasons, while they were engaged in theological studies, in which several of them made great progress, they were able retain the intention of their heart. v1_chapter7latin Nulla tamen ratio efficax perinde fuisse videtur, ut divinae Bonitatis electio et providentia, quae ad tantum opus hos juvenes simul cum Ignatio, velut futuri aedificii columnas esse voluit. Nam si humana ratio consideretur, mirandum prorsus videtur quod nec ipse Ignatius nec socii praedicti, qui se totos Dei obsequio consecraverant, ad ullam ex tam multis Religionibus animum applicaverint, cum tamen ipsi nullum certum institutum, ut diximus, animo praesumpsissent, nec de his quae postea successerunt, scilicet, instituenda nova Religione, quidquam in mentem eis venisset. Sed viros alioqui sensatos et eruditos Deus in praedicta suspensione animi retinebat, quod eorum ministerio ad hanc Societatem instituendam uti vellet; et spes praedicandi infidelibus, vel moriendi por Christi fide inter ipsos, inter rationes humanas ad suspensos eos retinendos maxime conferebat. However, it seems that there was no efficacious reason, like the choice and providence of the divine Goodness, which was directing these young men along with Ignatius, like columns supporting a building, for the establishment of such a great work. For if human reason is considered, it is astonishing that neither Ignatius nor his already mentioned companions, who had consecrated themselves totally to the service of God, tried to enter any of the many religious orders available, since they had no plans, as we have said, about establishing a new order, nor did they have any thought about what happened later, namely, the establishment of the Society. But God kept these thoughtful and learned men in the said state of uncertainty, because he wanted to use their ministry for the establishment of this Society. And the hope of preaching to the infidels, or of dying for the faith of Christ among them, regarding human reasons contributed very much to keeping them together without a definite plan for the future. v1_chapter7latin Vexabatur interim acerbissimis stomachi doloribus Ignatius, nec ullum remedium medici adhibere poterant, et ita eorumdem consilio in Hispaniam ad nativum abrem, quo valetudinem recuperaret, proficisci decrevit; ubi etiam multis offendiculo fuerat, aliquid aedificationis, sua scilicet in patria, praebere cupiebat; quorumdam etiam sociorum negotia conficere, et si quem ex primis sociis invenisset, ut oportebat dispositum, sibi adjungere cogitabat. Sic ergo cum sociis rem composuit, ut ipso die Conversionis Sancti Pauli, mense Januario anni 1537, Venctias proficiscerentur, ubi eumdem Ignatium, vita comite, erant inventuri. Cum autem Magistium Petrum Fabrum caeteris tamquam patrem reliquisset, in autumno anni 1535 Parisiis profectus est, et quidem equo a sociis ei dato propter morbum usus, breviter itinere confecto, in provinciam Guipuzcoac pervenit. In the meantime, Ignatius was troubled with sharp pains in the stomach, and the doctors were not able to find any remedy for this, and so at their advice he decided to return to Spain and his native climate, where he could recover his health. There also he was an obstacle for many, namely in his homeland, since he wanted to be an example of edification. He also planned to take care of business for some of his companions, and if he found some of his first companions, who were properly disposed, he thought about having them join him. Therefore, he so arranged things with his companions, that on the day of the Conversion of St. Paul, in the month of January 1537, they would travel to Venice, where they would find the same Ignatius, their life’s companion. Since he left Master Peter Faber for the others as their father, in the autumn of 1535 he left Paris, and he was using a horse given to him by his companions because of his illness; after a brief journey he arrived in the province of Guipuzcoa. v1_chapter7latin Erat tunc domus Loyolae atque Oñaz Dominus nepos Ignatii, ex fratre, qui quamvis disposuerat aliquos in via ut ejus adventum explorarent, impedire tamen non potuit quin ipse ad hospitale pauperum in oppido Azpeitiae, cui domum Loyolae vicinam diximus, pergeret, nec consanguineorum ullis precibus aut lacrymis inde abduci potuit; imo postridie per oppidum egressus eleemosynas ostiatim mendicavit, quod etiam acerbe admodum Loyolae dominus ferebat, cum suae familiae id dedecori esse putaret. Frustra iidem consanguinei ne Christianam doctrinam doceret, aut de ea praedicaret, impedire nitebantur; nec enim ipsum aut se decere id arbitrabantur, et auditores ipsum minime habiturum dicebant. Sed Ignatius, vel unico puero praesente, se non omissurum Christianae doctrinae praedicationem affirmabat, quam cum esset aggressus, tanta auditorum confluxit multitudo (inter quos et ipse Loyolae dominus erat) ut cum Ecclesia Azpeitiae capax non esset, in campum egredi Ignatius ad praedicandum debuerit; et aliqui ut commodius audirent, arbores etiam conscendebant. At that time the lord of the house of Loyola and Oñaz was the nephew of Ignatius, the son of his brother. Although he sent some men on the road to await Ignatius’s arrival, he was not able to prevent him from going to the hospital for the poor in the city of Azpeitia, which was near the Loyola castle, as we have said; even with the requests and tears of his relatives he could not be persuaded to leave the place. Indeed, on the next day he went through the city from door to door begging for alms. The lord of Loyola was very unhappy about this, because he thought it brought shame on his family. In vain the same relatives tried to stop him from teaching Christian doctrine or to preach about it. For they thought it was not fitting for him, and they said his hearers would have a bad opinion of him. But Ignatius said that he would not stop preaching about Christian doctrine, even if only one boy was present. But when he began to do this, such a crowd of listeners came to hear him (among whom there was even the lord of Loyola) that, since the church in Azpeitia could not hold them, Ignatius had to go out into a field to preach; and in order to hear him better, some of the people climbed up into the trees. v1_chapter7latin Cum igitur pariim in Ecclesia concionando, partim extra illam doctrinam Christianam proponendo, non solum satisfactionis et admirationis, sed etiam commotionis plurimum excitasset, fructus insignis ex ejus opera, Dei gratia cooperante, consecutus est: multi enim a statu peccati mortalis recesserunt et poenitentiae viam ingressi sunt; multae discordiae inter aliquos, qui inimicitias gerebant, compositae fuerunt; lex publice contra ludos lata est; et ad pauperum subventionem, ne mendicare cogerentur, necessaria prospici auctoritate publica curavit; abusum etiam quemdam valde perniciosum, qui latissime in ea provincia patebat, omnino abolere curavit. Cum enim pro more ejus regionis puellae aperto capite incedant, quod velare, donec maritis nubant, minime solent, consueverant nihilominus aliquae, vel sacerdotibus vel aliis viris in concubinatu adherentes, in illorum nomine caput velare; quod eo accedere videbatur, ut concubinatus fere pro matrimonio haberetur: est ergo hic abusus sublatus. Constitutum etiam est ut ter quotidie campana ad orationem, mane, meridie et vesperi pulsaretur, et ut pro his qui in peccato mortali essent quotidie oraretur; et domus Loyolae curam ut haec non intermitterentur suscepit; qua in domo, cum tandem exoratus divertisset, concubinam etiam cuidam in ea primario viro ademit, et ad vitam honeste ducendam mulierem adjuvit. Therefore, since partly by preaching in the church, and partly by explaining Christian doctrine outside the church, he not only aroused much satisfaction and admiration, but also much excitement, and important fruit followed from his work, with the help of God’s grace. For many got out of the state of mortal sin and entered the way of penance; many discords among some, who were at enmity with one another, were dissolved. A public law against games was passed; and for assistance of the poor, so that they would not be forced to beg, he took care to provide what is necessary by the public authority. He took care to abolish completely a very pernicious abuse, which was very common in that province. For since, according to the custom of the region, young girls go about bare headed, and they were not accustomed to wear a veil until they were married, nevertheless some adopted the custom, while living in concubinage either with priests or with other men, to wear a veil in their name; and this seemed to reach the point that concubinage was considered to be almost the same as marriage; therefore, this abuse was done away with. It was also established that a bell for prayer would be rung three times daily morning, noon and evening, and that there should be prayers daily for those who are in mortal sin. And the house of Loyola was made responsible that this was not omitted. And in that house, when finally he was exhorted to visit it, he separated a concubine from the leading man, and helped the woman to adopt an upright way of life. v1_chapter7latin Et cum aliis pietatis operibus perfunctus in patria esset, unico fere mense in ea exacto, Pompejopolim in Regno Navarrae ad negotia Magistri Francisci Xavier conficienda discedere statuit. Et quamvis denuo cum consanguineis contendendum illi fuit circa modum itineris conficiendi, cum cum equitem et cum famulis deducere vellent; nihilominus quia jam convaluisse satis videbatur, paupertatis amator, pedibus iter voluit conficere ; et equum quo vectus fuerat, hospitali reliquit, quem senescentem in memoriam Ignatii liberum in pascuis, quod reliquum erat vitae, ut postea audivimus, permiserunt. In Hispania non est commoratus diu Ignatius, nec publice concionatus, cum in Italiam properaret; privatim tamen hos atque illos pro suo more adjuvabat; et cum negotia sociorum Pompejopoli, Almazani et Toleti confecisset, parentibus eorum satisfaciendo, et ut ad viaticum peregrinationis Hierosolymitanae juvarent curando, Valentiam ivit et inde Barcinonam, unde nave vectus in Italiam solus pervenit. Ex primis enim quinque, quos in Hispania jam pridem reliquerat, et ex tribus aliis qui etiam Parisiis in Hispaniam redierant, nullus ad hanc peregrinationem Hierosolymitanam et Ignatii institutum sequendum paratus fuit. And when he had performed other works of piety in his homeland, in almost exactly one month, he decided to depart for Pamplona in the kingdom of Navarre in order to take care of the business of Master Francis Xavier. And although there was a conflict with his relatives concerning the way of making his journey, since they wanted him to go on horse with some servants, nevertheless, because he had already seemed to have recovered his health sufficiently, being a lover of poverty, he wanted to make the journey on foot. So he left the horse on which he was supposed to ride at the hospital. The horse was getting old, and as far as Ignatius could remember, they set the horse free in a pasture for the rest of his life, as he told us later. Ignatius did not stay long in Spain, nor did he preach in public, since he was in a hurry to go to Italy; privately, however, in his usual manner, he helped various people; and when he had completed the business of his companions in Pamplona, Almanzani and Toledo by satisfying their parents, and taking care that they give some support for the pilgrimage to Jerusalem, he went to Valentia and then to Barcelona, from where, traveling by ship, he arrived alone in Italy. For, from the first five men, whom he had left in Spain long ago, and from three others who also had returned to Spain from Paris, no one was prepared to make the journey to Jerusalem and to follow the institute of Ignatius. v1_chapter7latin Navigavit ergo et gravi tempestate jactatus, quae etiam navis armamenta confregerat, Genuam tandem pervenit, unde Bononiam pergens et in Apennino Monte extra viam errans, cum gravi periculo praecipitii, Bononiam, Deo juvante, pervenit; et cum sub ingressum ex quodam arcto ponte lapsu pedum in fossam decidisset, indeque coeno plenus egrederetur, aliis compatiendi, aliis etiam ridendi occasionem praebebat ; et in toto hoc itinere, aliquando usque ad genua et supra illa ( cum tempus esset hyemale ) per lutum ingredi oportebat. Itaque, cum alioqui molestia stomachi consueta laboraret, magna incommoda in hoc itinere eum perferre nccesse fuit: et cum in vestibus lavandis a luto commoratus, post meridiem urbem ingrederetur, per totam illam mendicans, ne liustum quidem panis invenit. Sed cum hoc modo militem suum aliquandiu Dominus probasset, in Collegio hispanorum Bononiae fuit exceptus, et potuit vestes assiccare et refici. Decreverat ipse aliquantulum Bononiae studere, interim dum socii ex Gallia ad condictum tempus veniebant; nam D.a Isabella Rosell aliquid ei pecuniae Bononiam transmiserat: sed cum nebulas ejus urbis non ferret, Venctias progressus est, ubi socios exspectavit. Therefore he sailed and having been tossed about by a huge storm, which also damaged the tackle of the ship, finally he arrived at Genoa. From there he set out for Boulogne, and losing his way in the Apennine Mountains, with a grave danger of falling into a precipice, with the help of God he arrived at Boulogne. And when he was approaching the city he lost his footing and fell from a narrow bridge into a pit; as he came out of it he was covered with mud, and he gave occasion to some people to feel sorry for him, and also to others to laugh at him. And in this whole journey, sometimes he had to walk through mud up to his knees and even more (since it was wintertime). Therefore, since he was suffering from the usual pains in his stomach, on this journey he had to endure great suffering; and since he was delayed by having to wash the mud from his clothes, he entered the city after midday, and after begging everywhere he did not receive even a piece of bread. But since the Lord had tested his soldier in this way for a long time, he was received in the College of the Spaniards in Boulogne, where he was able to dry out and repair his clothes. He decided to study for a while in Boulogne, while in the meantime his companions from France came at the appointed time. For, Isabel Roser had sent some money for him to Boulogne, but since the weather there did not agree with him, he went on to Venice, where he waited for his companions. v1_chapter7latin At novem socii Parisiis relicti, 25 Januarii juxta praescriptum ordinem ab Ignatio profecturi, hoc tempus antevertere propter bella Principum coacti sunt, et ita undecima Novembris anni 1536 Lutetia Parisiorum simul discesserunt, et toto eo et sequenti mense Decembri, magno cum incommodo propter hyemis asperitatem, iter fecerunt: et octava die Januarii sequentis anni 1537 Venctias pervenerunt. Iter autem per Lotharingiam et Germaniam tenuerunt, cum per Galliam bellorum tumultus liberum transitum non relinqueret. Sub tempus recedendi Magister Jacobus Laynez adversa valetudine laborabat, sed utcumque convaluit, ejus animi vigor vires, Deo juvante, corpori suppeditabat; et constat quod cilicio ad corpus sub indusio indutus, laborem et itineris et temporis auxit. Omnes pedites et talaribus induti tunicis incedebant, et suos libros, praecipue manuseriptos, quos studiorum tempore collegerant, sacculis inclusos humeris portabant. Tres erant inter ipsos sacerdotes : Patres scilicet Faber, Claudius et Paschasius, qui quotidie vel celebrabant, vel simul cum sex aliis non sacerdotibus, aliquo ipsorum celebrante, postquam confessi fuissent, communicabant. Ante egressum ex hospitiis, et postquam ad ea pervenissent, aliquid temporis orationi et gratiarum actioni dabant ; mensa sobria admodum utebantur; in itinere vel de divinis rebus loquebantur, vel seorsum quisque meditabatur aut orabat. Cum aliquid inter ipsos constituendum erat, praemissa oratione et re proposita, eam partem sequebantur ad quam plurium sententia inclinaverat ; et hanc eamdem rationem deliberandi tenuerunt, donee superior anno 1541 sequenti inter eos est constitutus. But the nine companions left in Paris, who according to the time designated by Ignatius were going to depart on January 25, but because of the war of the Princes they were forced to leave earlier, and so on November 11, 1536 they left Paris together, and with great troubles because of the winter weather they made their journey through that whole month and the month of December. And they arrived at Venice on January 8 of the following year 1537. Their route had taken them through Lorraine and Germany, since the dangers of the wars prevented them from traveling through France. At the time of their departure Master James Laynez was suffering from bad health, but he regained his strength, and with the help of God his body recovered; but the heavy clothes he had to wear increased the difficulty of the journey for him and lengthened the time. All traveled by foot and were dressed in long garments, and they carried their own books in bags on their shoulders, especially the manuscripts which they had collected during the time of their studies. Among them there were three priests: Father Peter Faber, Claude and Paschase, who every day either celebrated Mass, or together with the six others who were not priests, while one of them celebrated, received Communion after they had gone to confession. Before their departure from a hospice, and after they had arrived at it, they spent some time in prayer and giving thanks. They ate very frugally, and during their journey they either spoke about divine things, or each one separately meditated and prayed. When something had to be decided by them, after prayer about the matter at hand, they followed the decision to which the majority was inclined. And they adhered to this same way of making decisions, until a superior among them was established a few years later in 1541. v1_chapter7latin Quamvis autem experti non erant iter pedestre, et hyems illa satis in illis locis erat pluviis obnoxia, adeo ut quotidie dum per Gallias incederent plueret, et quamvis per Germaniam nivibus omnia plena invenissent ; divina tamen protectione et auxilio a multis periculis et incommodis liberati, incolumes Venetias pervenerunt. Ipsi etiam milites et lutherani humanitatem eis exhibebant, et duces vel socios itineris non incommodos nostris se praebebant. Admirationi erant multis, cum novem numero et praedicto modo incedentes viderentur, et ut hoc tantum in particulari dicam, quidam alteri de illis percontanti, gallice dixit : ” Ad aliquam provinciam reformandam isti tendunt „ : et tam catholici quam haeretici consolationem et aedificationem eorum aspectu accipiebant : inter alios haereticus quidam concionator, cum ipsis conferens de suis dogmatibus, se superatum fatebatur ; et in universum, tum exemplo, tum verbo, quocumque veniebant et occasionem de rebus divinis loquendi habebant, fructum aliquem capiebant. Although they were not experienced in traveling on foot, and the winter in those places offered an abundance of rain so that it rained daily while they were passing through France, and although they encountered much snow in Germany, nevertheless being protected by divine providence and help from many dangers and misfortunes, they arrived safely in Venice. Even the soldiers and Lutherans were kind to them, and did not cause them any trouble on the journey. They were a source of admiration to all, since the nine were seen to be walking in the way already mentioned; and I will make just this comment, that one man questioned another about them and said in French: “They are going to reform some province.” Both Catholics and heretics were edified at the sight of them. Among other things, one heretical preacher, while speaking with them about his own teachings, admited that he was defeated. And in general, both by their example and by their words, wherever they went and had the opportunity to speak about divine things they were able to produce some fruit.