Volume I: 114-166 (1546) – Polanco's Chronicon

v1_114-166latin ANNUS 1546 The Year 1546 v1_114-166latin 114. Anno 1546 ineunte, Societas, et numero personarum et locorum, in quibus residebat, auctior, sollicitudinem P. Ignatii in gubernationis ministerio augebat; sed non ideo, vel quae Romae ad aedificationem facere solitus erat omittebat, vel in missionibus nostro instituto consentaneis et ad Dei gloriam pertinentibus tepidior reddebatur. Romae quidem concionum et sacramentorum Poenitentiae et Eucharistiae necnon doctrinae Christianae fructus non poenitendus capiebatur. Baptizati sunt et judaei et tureae in domo catechumenorum non pauci. Puellae in meretricum domibus turpi exemplo male educatae et praecipicio vicinae, e faucibus daemonis sunt ereptae et in piis locis collocatae; aliquae parum honeste jam viventes, et ad poenitentiam adductae in domum Sanctae Marthae sunt receptae. Sed cum inter alias una esset, quam misere deperibat Mathias, cursorum Magister, vir acer et in pontificia domo favorem non vulgarem nactus, miras in Ignatium tragoedias excitavit; sed propter Societatem, cujus bonus odor calumniis hujusmodi laedebatur, voluit P. Ignatius ut per sententiam res decerneretur; et ita non solum a suspicionibus liberatus, sed multis etiam laudibus commendatus, os calumniantibus obstruxit. Ipse etiam Mathias, recipiscens et ex uxore ducta filium suscipiens, in amicitiam et beneficentiam odium convertit. Ex domo etiam catechumenorum sacerdos quidam ad earum gubernationem electus, qui vicinae etiam paroeciae parochus erat, delationibus et mendaciis notam inurere existimationi P. Ignatii conatus est, sed Ignatio tacente et Domino negotium relinquente, veritas ipsa aliquanto post suo lumine omnes machinationum hujus viri tenebras dissipavit; et ob alia delicta acerbissime ille mulctatus, calumniarum suarum poenas dedit. 114. At the beginning of the year 1546 the Society increased in the number of persons and places in which it was working, and it increased the care of Fr. Ignatius in the ministry of governance. But it did not increase so much either that he omitted what he was wont to do in Rome for edification, or that he was rendered less involved in the missions common to our Institute and pertaining to the glory of God. In Rome the fruit of sermons and of the sacraments of Penance and Eucharist and also of teaching Christian doctrine did not suffer in any way. Not a few Jews and Turks were baptized in the house of catechumens. Young girls trained in the homes of public prostitutes and being near the precipice, were snatched from the jaws of the devil and lodged in pious places; some still living not very morally were brought to repentance and were received into the house of St. Martha. But when among the women there was one who was ruined violently by Mathias, Master of the carriages and a sharp man having uncommon favor in the papal household, he stirred up amazing false stories against Ignatius. But because of the Society, whose good name was damaged by calumnies of this kind, Fr. Ignatius wanted the matter to be resolved by a legal declaration; and so not only was he freed from suspicions, but having been commended by many praises, he shut the mouth of the calumniators. Also Mathias himself, having a change of heart, repented and changed his hatred into friendship and good will. Concerning the house of catechumens, a certain priest was chosen to govern it who was also the pastor of the neighboring parish. With accusations and lies he tried to damage the good name of Fr. Ignatius, but Ignatius remained silent and left the matter in the hands of the Lord; but a little later truth itself by its light dissipated all the darkness of the machinations of this man; and so he was treated harshly for his other crimes and was punished for his calumnies. [1. Acta in causa Mathiae , Magistri cursorum in Curia . — Quae Dominus Theophilus aliique adversus Ignatium ejusque socios proferebant. — Quae de puellis in meretricum domibus degentibus proponenda Sanctissimo sunt.
The acts in the case of Mathias, Master of the carriages in Curia. – What the Lord Theophilus and others said against Ignatius and his companions. – What was said by the Saint about the girls living in the house of the public prostitutes.] v1_114-166latin 115. Hoc anno Romae Benedictus Palmius, acri juvenis ingenio, et qui non solum indolem ad eloquentiam et eruditionem sed ad pietatem etiam prae se ferebat, cum Bononiae se spiritualibus meditationibus exercuisset, admissus est, et cum aliis Romae probationem suam, pro illius temporis more, confecit. Doctor etiam Michael de Torres, qui magna benevolentia Patri Ignatio conjunctus fuerat, absolutis Exercitiis spiritualibus, Deo se totum consecrare statuens, quamvis in saeculari habitu, cum Gandiae Duce aliquid conferre volens, in Hispaniam se contulit. Annibal etiam de Codreto eo anno Romae fuit admissus, quamvis Bononiae in Exercitiis Societatem ingredi statuisset. Inter alia pietatis opera, duella quaedam impedita fuere, concordiae etiam conciliandae inter nobiles aliquos opera fuit data. Et quia instituti nostri ratio ut quis ad professionem admittatur solidiorem eruditionem exigit, quam quae possit ad multos sese extendere, quorum alioqui pietas, prudentia et etiam doctrina ad bene merendum de proximis in ministerio Sacramentorum, et in catechismo explicando, et etiam in gubernatione Collegiorum et aliis in rebus Societati et reipublicae Christianae perutiles esse poterant, Litterae Apostolicae in forma Brevis obtentae sunt, ut hujusmodi sacerdotes, qui coadjutores vocarentur, admitti, et viginti ex eis omnia spiritualia Societatis arma communicari possint. Reformationem etiam monasteriorum Catalauniae a Carolo Imperatore et ejus filio, Philippo Principe, exoptatam et litteris commendatam, Ignatius Romae diligenter promovit. 115. During this year in Rome, Benedict Palmius, a youth of great talent showed not only a talent for eloquence and erudition, but also for piety. When he had experienced spiritual meditations in Bologna, he was admitted to the Society, and with others he completed his probation in Rome, according to the custom of that time. Also Doctor Michael de Torres, who was very friendly with Fr. Ignatius, after having made the Spiritual Exercises decided to consecrate himself totally to God, although in a secular way, and since he wanted to arrange something with the Duke of Gandia he traveled to Spain. Also in this year Annibal de Codreto was admitted in Rome, although he had decided to enter the Society while making the Exercises in Bologna. Among the other works of piety, some wars were stopped when concord and reconciliation were established between some nobles. And because the nature of our Institute requires that anyone who is admitted to profession must have more solid learning than what can be found in many priests, in other regards the piety, prudence and doctrine of some to help their neighbors in the ministry of the Sacraments, in explaining the catechism and also in the governance of the Colleges and in other things can be very useful to the Society and the Christian republic, an Apostolic Letter in the form of a Bull was obtained so that priests of this kind, who are called coadjutors, may be admitted, and all the spiritual arms of the Society can be communicated to twenty of them. Also Ignatius promoted diligently from Rome the reformation of the monasteries in Catalonia, which was very much desired and requested by letter by the Emperor Charles and his son, Prince Philip. [2. Quae a Doctore Michaele de Torress Florentiae , Bononiae, Parmae , Barcinone, Valentiae , Gandiae agenda sunt. — Trassumpto delle carte dell’Emperador Don Carlo in favore del monasterio di San Philippo della penitentia, de verbo ad verbum, 1.° Al Marchesee di Aguilar , suo ambasciatore in Roma , Valladolid, 4 Aprilis 42; 2.° Ad Summum Pontificem Paulum III , eodem loco, die et anno. – Ignatius Hispaniarum Principi, de monasterio Sancti Philippi de poenitentia sine anno, sed 1545. – Philippus, Hispamniarum Princeps, Ignatio, de reformatione monasteriorum Catalauniae, Matriti, 22 Februarii 46 , et 18 Augusti 47. – Ignatii responsa, ejusque ad alios de hac re litterae in t. I et II, passim, Cartas de San Ignacio.
What was done by Doctor Michael de Torres in Florence, Bologna, Parma, Barcelona, Valencia and Gandia. – A word for word abstract of the letter of Emperor Charles concerning the monastery of St. Philip: first, to the Marquess di Aguilar, his ambassador in Rome, from Valladolid, April 4, 1542; second, to the Sovereign Pontiff Paul III, from the same place, day and year. – Ignatius to Philip, Prince of the Spaniards about the monastery of St. Philip, no year given but in 1545. – Philip, Prince of the Spaniards, to Ignatius, on the reformation of the monasteries in Catalonia, from Madrid, February 22, 1546, and August 18, 1547. – The answers of Ignatius, and his letters to others about this matter in volumes I and II passim, Cartas de San Ignacio.] v1_114-166latin 116. Quamvis autem quae ad Societatem et ad alia pia opera extra illam pertinebant, Romae tractarentur, applicationes redituum ecclesiasticorum et hujusmodi negotia, quae non tam spiritualia quam temporalia hominibus videri solent, Ignatius nec per se, nec per nostros Romae tractanda censebat. Unde cum ex Portugallia aliquid tale commendaretur, in eum qui Regis negotia gerebat, ab ipso Rege nostra etiam rejicienda admonuerat; spiritualia enim decere nostros, temporalia vero, licet maximi momenti, non decorum servari, si per nos gererentur, existimabat. Aliqua etiam neque externos quidem gerere permittebat, cum instituti nostri puritati minus convenire sentiebat. Sic cum Doctor Ortizius pro sua erga Societatem charitate de quadam paroecia, quae pingues admodum reditus habebat, per auctoritatem Sedis Apostolicae ita disponi cuperet, ut unus ex professis nostrae Societatis animarum gubernationi praeesset, reditus autem ad alendos scholasticos Societatis nostrae Compluti converterentur; etiamsi in magna penuria rei pecuniariae, tamen ut id peteretur a Pontifice non permisit; sed gratias agens optimi Doctoris pietati, paupertatem nostris professis diligenter esse servandam rescripsit. Imo et episcopatus tribus vel quatuor ex professa Societate oblatos nullo modo admittendos esse censuit. Cum tamen serenissimus Portugalliae Rex, quem litteris Claudius, Aethiopiae rex, urgebat, a Summo Pontifice Patriarcham in regiones illas mittendum postularet, eumque de professis Societatis esse cuperet, et nominatim P. Fabrum, cujus integritas et doctrina Regi nota erat, expeteret, atque Ignatium cum affectus significatione rogaret, ut illarum regionum saluti consuleret; non ita ab eo genere dignitatis suscipiendo, si Sedes Apostolica id juberet, Ignatius abhorrebat; quia non ad otium, honores et divitias, sed ad labores, aerumnas et mortem ipsam subeundam pro Christi religione et animarum salute id fore existimabat. Et usque adeo sibi persuaserat ad Dei honorem fore et Christianae religionis propagationem missionem hanc in Aethiopia, ut si alii eam suscipere recusarent, se ad hoc onus subeundum, si a Societate non impediretur, offerret; Patrem tamen Paschasium ut idoneum esse potius eligendum censebat. Sed haec Patriarchae institutio ac missio alias ob causas in multos annos fuit dilata. 116. Although what pertains to the Society and to other pious works outside of her are handled in Rome, the application of church revenues and similar affairs, which usually are considered by men to be not so much spiritual but rather temporal matters, Ignatius thought that these things should not be handled in Rome by himself or by our members. Therefore when such a thing was recommended from Portugal, he advised the one handling the affairs of the King that we could not accept it. For he thought that spiritual things were suitable for ours, but that temporal affairs, even if they were very important, were not fitting if they were done by us. Some things also he did not permit to be done by non-members, because he thought they were less fitting to the purity of our way of life. Thus, when Dr. Ortiz, because of his love for our Society, wanted to arrange things concerning a certain parish, which had a very rich income, through the authority of the Apostolic See in such a way that one of the professed members of our Society should assume the care of souls, but the income would be used for the support of our scholastics in Alcalá, even though they lived in great poverty, still Ignatius did not allow that it be requested from the Pontiff; but thanking the piety of the excellent Doctor, he wrote that the poverty of our professed Fathers must be carefully preserved. In fact also when the episcopacy was offered to three or four members of the professed Society, the thought that it should not in any way be accepted. However, when the serene King of Portugal, whom Claude, the King of Ethiopia by a letter urged to request from the Sovereign Pontiff that a Patriarch should be sent to those regions, and he wanted him to be from the professed priests of the Society, and he requested by name Father Faber, whose integrity and doctrine were known to the King; so he asked Ignatius with a true sign of affection that he should provide for the salvation of those regions, and Ignatius was not totally opposed to the acceptance of that kind of dignity, if the Apostolic See should command it; because he thought it would not be for leisure, honors and riches, but that it would be to endure labors, hardships and death for the religion of Christ and the salvation of souls. And he had so persuaded himself that this mission in Ethiopia would be for the honor of God and the spread of the Christian religion that, if others refused to accept it, he would offer himself to undertake this burden, if he were not impeded by the Society. However, he thought that Fr. Paschase should be chosen as more suitable. But this selection and mission of a Patriarch, for other reasons, was delayed for many years. [3. Quae a Doctore Michaele, ut supra , n. 115. — Joannes III , Portugalliae Rex , Ignatio, de Patriarchatu Aethiopiae, mense Augusto 46. — Eidem Ignatius, bis Septembri Wense 46 ; et Simoni Rodericio, eodem mense; et Doctori Michaëli de Torres.
On what pertains to Dr. Michael, see above, number 115. – John III, King of Portugal, to Ignatius, about the Patriarch of Ethiopia, August 1546. – The same to Ignatius, twice in September 1546; and to Simon Rodriguez, in the same month; and to Dr. Michael de Torres.] v1_114-166latin 117. Cum in Gandiensis Collegii dotatione, id Dux Franciscus videretur expetere, ut in ipsis Apostolicis Litteris Duces Gandiae protectores illius haberentur, non esse id ejusmodi litteris comprehendendum censuit Ignatius ; ne aliquando accideret ut Duces hac protectione ad Collegii damnum abuterentur; sed suasit potius ut Dux ipse Franciscus suis successoribus Collegium sic commendaret, ut illius protectionem, sine jurisdictione, ad ipsum fovendum ac juvandum susciperent; et hujusmodi sententiam Dux est secutus. 117. In the endowment of the College in Gandia Duke Francis wanted to require that, in the Apostolic Letter, the Dukes of Gandia would be named as its protectors, but Ignatius was opposed to that, lest at some future time it should happen that the Dukes would abuse this protection in a way that would harm the College. So he persuaded the Duke to recommend the College to his successors in such a way that they would assume its protection without legal jurisdiction, in order to promote it and to help it; and the Duke followed this advice. [4. Ignatius Duci Gandiae, item Doctori Michaëli de Torres, 9 Octobris 46.
Ignatius to the Duke of Gandia, the same to Dr. Michael de Torres, October 9, 1546.] v1_114-166latin 118. Cum res Concilii Tridentini magis incalescerent sub hujus anni initium, injunctum Ignatio a Summo Pontifice fuit, ut ex nostris aliquos, qui ut Sedis Apostolicae theologi Concilio adessent, ipse deligeret. Tres igitur, scilicet, Petrum Fabrum, Jacobum Laynez et Alphonsum Salmcronem elegit; duo posteriores cum Romae versarentur, statim Tridentum dimissi sunt; quamvis Laynez Bassani etiam hoc anno cum egregio fructu (cujus bonus odor Tridentum, itinere duorum dierum distans, perveniebat), prius quam eo se conferret, est concionatus. Sed Faber, qui in Regis Philippi curia cum aliquot sociis versabatur, et ut in amplissima messe fructus uberes capiebat, majori cum difficultate evelli ex Hispania potuit; tamen fuit obedientiae vis, ut omnia impedimenta Faber abrumperet, et in ipsis canicularibus diebus Romam ingredi non timeret; cum autem ad coeleste concilium divina Bonitas, potius quam ad Tridentinum, Fabrum suum vocaret, ipso die Vinculorum Petri, a terrenae vitae vinculis absolutus, ad vitae coelestis libertatem evolavit. 118. Since the matter of the Council of Trent was heating up more at the beginning of this year, Ignatius was ordered by the Sovereign Pontiff to select some of ours who would be present at the Council as the theologians of the Apostolic See. Therefore he chose three: Peter Faber, James Laynez and Alphonse Salmeron. Since the latter two were already in Rome, they were sent immediately to Trent. Now Laynez in this year had preached in Bassano with great fruit before he went to Trent (where his good reputation was known, since it was a journey of only two days). But Faber, who was working in the court of Prince Philip with some companions, and in a rich harvest was gathering abundant fruits, could be withdrawn from Spain with greater difficulty. But such was the power of his obedience that Faber overcame all impediments, and he was not afraid to go to Rome on the dog-days. But since the divine Goodness was calling Faber to the heavenly council rather than to the Tridentine, on the very day of the Chains of St. Peter [August 1], being freed from the bonds of this earthly life, he flew away to the freedom of heavenly life. [5. Ignatius Hispaniarum Principi, 17 Februarii 46 ; idem Doctori Ortizio eodem die; idem ad Societatem universam de Fabri obitu.
Ignatius to the Prince of the Spaniards, February 17, 1546; the same to Dr. Ortiz on the same day; the same to the whole Society on the death of Faber.] v1_114-166latin 119. Quamvis Dominus Andreas Lipomanus, Prior Sanctissimae Trinitatis, mediam partem fructuum sui prioratus auctoritate Apostolica reservasset, ratio tamen gratitudinis exposcere videbatur ut illi libera dispositio fructuum omnium relinqueretur, et id suo ac Societatis nomine, per litteras Societatis ipsius sigillo obsignatas, Ignatius transmisit. Duodecim nihilominus ex nostris, suis sumptibus Prior in Collegio Patavino alere constituit et praestitit. 119. Although Reverend Andreas Lipomanus, the Prior of Holy Trinity, by Apostolic authority had set aside half of the fruit of priority, still the nature of gratitude seemed to require that the liberal distribution of all the fruits should be left to him, and Ignatius transmitted it in his own name and that of the Society by a letter signed with the seal of the Society itself. Nevertheless, the Prior established and provided, from his own resources, for the support of twelve of our men in the College at Padua. [6. Publicum instrumentum resignationis Prioratus Lambertarum a Domino Aridrea Lipomano factae in favorem Societatis pro Collegio Patavino, 12 Junii 45. – Ignatius Andreae Lipomano, 22 Februarii 46.
The official document of the resignation of the Prior of the Lambertians made by Reverend Andreas Lipomanus in favor of the Society for the College in Padua, June 12, 1545. – Ignatius to Andreas Lipomanus, February 22, 1546.] v1_114-166latin 120. Hoc ipso anno cum in Collegio Patavino Theologica studia Patres Andreas Frusius ac Hieronymus Otellus et ego absolvissemus, quarta Septembris inde Venetias et postmodum Bononiam pervenimus, unde duo Romam perrexerunt; unus autem, postquam aliquandiu ibidem subsistens et concionibus ac confessionibus et aliis piis operibus dare operam coepisset, ad alia quaedam loca ex obedientia missus, et eisdem muneribus functus non sine fructu Pistorium tandem pervenit. Id enim egerat Episcopus cum P. Ignatio et obtinuerat, qui alicujus Societatis opera, in iis quae ad se et dioecesim pertinerent, uti peroptabat. In meditationibus ergo spiritualibus cum se Episcopus exercuisset, rogaretque ut de sui officii ratione aliquid ei conscriberetur, id effectum est; et vir alioqui valde bonus, ferventior effectus, ad praedicandum (quod Episcopis parum usitatum id temporis erat) et ad caetera sui officii munera diligenter obeunda se composuit. In civitate autem concionibus populum et monialium quaedam monasteria, Exercitiis autem spiritualibus sacerdotes aliquos excolere coepit. Erat ea in civitate congregatio quaedam, in qua, juxta Episcopi sententiam, optimi civitatis viri continebantur, quorum hic scopus erat ut in omnibus pietatis operibus se exercerent, et singulis diebus ante coenam in oratorium convenientes horam unam partim exhortationi, partim orationi vacabant. In hac ergo congregatione cum concionaretur, et eos instruere atque exhortari coepisset, illi qui sibi proficere videbantur, id ignorante prorsus sacerdote nostro, in Rectorem suae congregationis eum elegerunt; et cum bona pars eorum in Episcopi domum convenisset, ac eumdem intercessorem effecissent, instituerunt ut eorum curam susciperet. Tantumdem Episcopus rogabat. Sed noster rem Domino commendaturum se recipiens, postridie respondit se sub obedientia P. Ignatii vivere, ad quem omnia rejiciebat. Scripsit autem diligenter congregatio P. Ignatio, sed res ejusmodi non erat, quae Societatis sacerdotibus conveniret; aliquandiu tamen cum consolatione et fructu ipsorum suam illis operam tara in exhortationibus, quam in confessionibus praestitit. Compluribus nihilominus in locis concionabatur et aliquando bis et ter eodem die. Canonici etiam cathedralis ecclesiae ut sibi etiam aliquando concionaretur, petierunt. Agebatur autem de domo vel Collegio Pistorii erigendo; tantumdem et Prati, quod oppidum non ignobile est, decimo a Florentia et Pistorio milliario, ubi prius in platea, deinde in templo maximo idem concionatus est; sed in aliis etiam Pistoriensis dioecesis pagis, cum fructu incolarum, qui frequentes concionibus aderant, est versatus. Erantque Pistorii nonnulli, qui Deo et proximorum saluti praesertim in India se totos impendere cuperent. 120. In this year when we had finished our theological studies at the College in Padua, Fathers Andreas Fusius and Jerome Otellus and I went to Venice and after that to Bologna, and from there two went to Rome. But one of them, [7. Videtur fuisse Polancus, ut patet ex anno 47. (Nota in margine mss. apposita) – Polancum fuisse certum est ex litteris infra memorandis.
It seems it was Polanco, as is clear from the year 1547. (From a note in the margin of the manuscript.) – It is certain that it was Polanco from the letter quoted below.] after staying there for some time began to help with sermons and confessions and other pious works, but under obedience he was sent to some other places, and having performed those tasks not without fruit finally arrived in Pistoia. For the Bishop had arranged this with Fr. Ignatius and obtained it, since he very much desired the works of a member of the Society in the things pertaining to himself and to the diocese. Therefore, when the Bishop had exercised himself in spiritual meditations, and asked that something be composed for him concerning the nature of his office, this was done; and this man otherwise very good, having been made more fervent, decided to start preaching (which was not common for Bishops at that time) and to perform carefully the other duties of his office. Then in the city he began to cultivate carefully with his sermons the people and the convents of nuns, and to train some priests in the Spiritual Exercises. In this city there was a congregation in which, in the opinion of the Bishop, some excellent men of the city were involved, whose purpose it was that they would exercise themselves in all works of piety, and every day before dinner, gathered together in the chapel, they spent one hour partly listening to an exhortation and partly in prayer. Therefore when he preached in this congregation, and he began to instruct and exhort them, those who seemed to be in charge, while our priest did not know what was going on, elected him to be the Rector of their congregation; and when most of them gathered together in the house of the Bishop, they sought his intercession, and they convinced him to embrace their cause. So the Bishop agreed to this. But our member commended himself to the Lord, and he responded that he lived under obedience to Fr. Ignatius, to whom he referred everything. So the congregation wrote a careful letter to Fr. Ignatius, but this matter was not of such a nature that it was suitable for priests of the Society. However, for some time with their consolation and fruit he assisted them both with exhortations and with hearing their confessions. Nevertheless he preached in several places and sometimes two or three times on the same day. Also the canons of the cathedral asked that he preach also to them occasionally. But there was discussion about establishing a house or College in Pistoia; the same was proposed for Prata, which is not a small town about ten miles from Florence and Pistoia, where he preached first in the street and then in the largest church. But he was also active in other small towns of the diocese of Pistoia, with fruit for the inhabitants, who attended the sermons in large numbers. And there were some men in Pistoia, who wanted to dedicate themselves totally to God and the salvation of their neighbor, especially in India. [8. Polancus Ignatio, Patavii, 25 Junii; Bononiae , 8 Octobris ; Pistorii, 19 Novembris, et Pisis, 15 Decembris 46; idem Andrea e de Frusis, Pistorii, 25 Novembris ejusdem anni.
Polanco to Ignatius, from Padua, June 25; from Bologna, October 8; from Pistoia, November 19, and from Pisa, December 15, 1546; the same to Andreas de Frusis, from Pistoia, November 25, 1546.] v1_114-166latin 121. Cum autem Florentiae Dux, Cosmus, significasset cuidam Societatis amico gratum sibi futurum, si Societas nostra Collegium aliquod Florentiae haberet, Pisas se contulit sacerdos ille, ut Ducis mentem propius intelligeret; et cum confirmasset Dux quod prius dixerat, Florentiam ille ivit, et inter alia quae ipsi ostensa fuerunt, locum quemdam cum suo templo prae caeteris probavit. Accidit autem ut tum piis quibusdam hominibus ageret de puellarum, quae plurimae Florentiae esse dicebantur, quae nec ad ingressum monasterii, nec ad matrimonium dotem haberent, unde id consequebatur ut multae inspirationes et desideria sancta exsecutionem non haberent, et, quod gravius est, ut propter paupertatem suis corporibus abuterentur. Actum est ergo quaenam ratio ad hujus mali remedium iniri posset, et tandem visum est utilissimum fore si locus aliquis, ad eum modum quo Romae miserabilium puellarum monasterium institutum est, erigeretur, ubi tamdiu puellae hujusmodi in officio et disciplina continerentur, donec vel in matrimonio, vel in monasteriis collocarentur. Cum ergo animasset hujusmodi homines post concionem habitam in quodam monasterio, et rationem hujus operis instituendi proposuisset, non defuerunt qui jam tunc in hoc opus et favorem et suarum facultatum partem offerrent; et coram illo fuit qui domum offerret, fuit qui praedium, fuit etiam matrona quaedam, quae et suam operam intra domum illam et mille ducatos obtulit; ab aliis etiam alia oblata fuerunt, et ita hoc opus in multarum puellarum auxilium coaluit et crevit. Concionatus etiam est Florentiae et deinde Pistorium rediit. 121. Since the Duke of Florence, Cosmus, told one of his friends that he would be pleased, if our Society had a College in Florence, that priest went to Pisa in order to understand the mind of the Duke more precisely. And when the Duke confirmed what he had said before, he went back to Florence, and among other places that were shown to him, he approved of one place with its church before all the others. But it happened that he spoke with some men about the plight of young girls, of whom there were said to be many in Florence, who did not have a dowry either for entrance into a convent or for a marriage, from which the result was that they had no hope of fulfilling their holy desires, and what is worse, because of their poverty they abused their bodies. Therefore there was a question about how to bring about a remedy of this evil, and finally it seemed best if a certain place were established, like the way in which in Rome a convent had been established for fallen women, where girls of this kind were kept in a safe place until they could be placed either in a convent or in a marriage. Therefore when he had addressed these men after his sermon given in a certain monastery, and had given the reasons for establishing this work, there were not lacking those who offered their agreement and their help for this work. And there was one man who offered him a house, another who offered a piece of land, and also a respectable lady, who offered both her assistance and a thousand ducats; other things were also offered by others, and so this work for the assistance of many young girls took root and grew. He also preached in Florence and then he returned to Pistoia. [9. Ut supra ad n. 120.
As above at number 120.] v1_114-166latin 122. Antequam Patavio hi tres egrederentur, inter studia spiritualibus Exercitationibus quosdam exercuerunt; et alius, ex eodem Collegio juvenibus quibusdam, in villa quadam vicina studentibus, eadem exercitia cum proposuisset, complures ex illis nostrum institutum sequi decreverunt. 122. Before these three left Pistoia, while doing their studies they gave the Spiritual Exercises to some men; and another man from the same College gave the same Exercises to some young men in a villa nearby, and several of them decided to enter our Institute. v1_114-166latin 123. Inter eos qui Parmae utiliter semen verbi Dei acceperunt, unus fuit P. Franciscus Palmius, qui nunc Bononiae in paroecia Sanctae Luciae multis juvandis dabat operam, et tres vel quatuor de Societate a P. Ignatio mitti constanter postulabat; cum enim non pauci utriusque sexus homines aliquos ex primis patribus Societatis concionantes audivissent, vel apud eos peccata confitendo profecissent, initium aliquod Collegii, ubi liimiter nostri residerent, expetebant. In Exercitiis etiam spiritualibus aliqui exerceri et de statu vitae suae aliquid constituere cupiebant. Urgebat etiam Domina Violante Gozzadina, nobilis et magnae pietatis matrona. Missus est ergo primo vere P. Alphonsus Salmeron, ut antequam se Tridentum conferret, ibidem in quadragesima concionaretur; nec solum mane sed aliquando etiam a prandio in monasteriis monialium concionabatur, et tam multis confessionibus vacare necesse ei erat, ut vix concioni parandae tempus suppeteret. Sed et scholasticis mittendis multorum benignitas nihil defuturum pollicebatur: confessionum frequentia inducta est, quamvis id temporis, ut nova, ita detractionibus quibusdam obnoxia esset; et post Pascha usque ad octavam conciones protrahendae fuerunt. Die autem Martis sequentis Patavium versus, ut inde Tridentum pergeret, profectus est; nec solum desiderio Societatis commotos animos, sed et messem valde copiosam et paratam venturis reliquit; et Bononiae multo latius bonus odor Societatis patere coepit. Demum ad festum sequens Ascensionis Domini P. Hieronymus Domenech, cum aliquot ex nostris scholasticis Bononiam perveniens, ejus Collegii, vel congregationis nostrorum prima fundamenta jecit. P. Franciscus Palmius nondum Societatem ingressus erat, sed egregii operarii officio fungebatur, et Societatis more cum alio sacerdote proximis juvandis vacabat; et post conciones P. Salmeronis ad bis centum ascendebat eorum, qui singulis mensibus communicabant, numerus, et octavo quoque die fere triginta. Victum ex eleemosynis ipse nostris curabat; et ita Bononiae apud Sanctae Luciae templum nostri habitare coeperunt, ubi Pater Hieronymus tam concionibus quam confessionibus dabat operam; et quamvis a Vicario Episcopi ad ecclesiam Sancti Petronii invitaretur, maluit tamen in templo Sanctae Luciae, ubi coeperat, conciones prosequi, quarum fructum uberiorem ibi sperabat. Eodem tamen Vicario petente et praesente, coepit in monasteriis monialium concionari, cum ipsius Vicarii consolatione et approbatione non vulgari, in cujus obedientia monasteria illa erant. Spiritualia Exercitia nobilibus quibusdam personis ea petentibus proposita fuerunt, quae ex valde remota urbis parte ad ipsum veniebant, et deinde octavo quoque die ex eis quaedam ad sacramenta Confessionis et Communionis accedebant; tamque erant ardentia multarum desideria ut ne male quidem habenti parcerent, unde et ejus aegritudo protracta est. Fuit qui a trigesimo sexto milliario ad confessionem generalem instituendam venerat, quam, pi imae hebdomadae Exercitiis praemissis, fecit. Hoc etiam boni ex concionibus consequutum est, quod, praeter morem, aliorum ordinum rcligiosi diebus dominicis et festis concionari in suis monasteriis coeperunt. Aliqui etiam post Exercitia animum ad Societatem adjecerunt. Curatum est praeterea ut ex illis matronis, quae in spiritu profecerant, congregatio quaedam, ad monasterium Conversarum instituendum, erigeretur; et seorsum etiam aliqui nobiles viri ad hoc ipsum convenerunt; et aliquae jam mulieres ad ingressum in praedictum locum, turpi genere vitae relicto, cum supellectili suarum domorum ac bonis suis se paratas obtulerunt. Ipso die natalis Domini quingenti fere ad communionem accesserunt; et cum animadverterent eleemosynas oblatas non admitti, aedificationem non minimam inde coeperunt. 123. Among those who accepted the word of God fruitfully at Parma, there was Fr. Francis Palmius, who now in Bologna in the parish of St. Lucy was helping many people, and he was constantly asking that three or four members of the Society be sent there by Fr. Ignatius. For since not a few men and women had heard some of our first Fathers preaching, or had had progress after confessing their sins to them, they were hoping for the beginning of a College, so that ours would reside there permanently. Some also wanted to make the Spiritual Exercises and so make a determination about the state of their life. Lady Violante Gozzadina, a noble matron of great piety, was also urging this. Therefore, as the first one Fr. Alphonse Salmeron was sent, so that before he went to Trent he would preach there during Lent. And he preached not only in the mornings, but also at times after lunch in the convents of nuns, and he had to hear so many confessions that he hardly had time to prepare his sermons. But the generosity of many was a promise that nothing would be lacking to care for the scholastics who were to be sent. Also the frequency of confession was introduced, although at the time, because it was something new, it was opposed by some; and after Easter the sermons were continued during the octave. But on the following Tuesday he traveled to Padua and from there to Trent. But he left minds not only animated with a desire for the Society, but also a very abundant harvest prepared for those about to come. And the good name of the Society began to spread out much farther than Bologna. At length, on the following feast of the Ascension of the Lord, Fr. Jerome Domenech, with some of our scholastics, arrived in Bologna and laid the first foundations of its College and our community. Fr. Francis Palmius had not yet entered the Society, but he was an excellent worker, and according to the way of the Society he was busy with another priest helping his neighbors. And after the sermons of Fr. Salmeron the number increased to two hundred of those who communicated once a month, and to about thirty of those who did so weekly. He provided food for ours from donations; and so ours began to live in Bologna at the church of St. Lucy, where Fr. Jerome was helping with sermons and confessions. And although he was invited by the Vicar of the Bishop to the church of St. Petronius, still he preferred to continue giving his sermons in the church of St. Lucy, where he had begun, since he hoped for a more abundant fruit there. However, at the request and presence of the same Vicar he began to preach in the convents of nuns, with the grateful consolation and approval of the Vicar, who was the superior of those convents. The Spiritual Exercises were given to some noble persons who asked for them; they came from very distant parts of the city, and then some of them received the sacraments of Confession and Communion every week. The desires of many were so ardent that they did not spare even a sick person, so that his sickness was protracted. There was one man who traveled thirty-six miles to make his general confession, which he did after making the first week of the Exercises. There was also this good result of his sermons, namely, that, contrary to the local custom, the religious of some of the orders began to preach on Sundays and feast days in their monasteries. Also some, after making the Exercises, joined the Society. Moreover, it was decided that by the good women, who had made progress in the spirit, a congregation should be formed with the purpose of establishing a monastery for converted fallen women. And separately also some noble men reached an agreement about the same thing. And immediately some women, having abandoned their evil way of life, presented themselves as ready to enter into this residence. On the very day of the Lord’s birth almost five hundred people came for communion; and when they saw that donations of money would not be accepted, they were greatly edified. [10. Salmeron Ignatio, a. 46.
Salmeron to Ignatius in 1546.] v1_114-166latin 124. Venit his diebus Bononiam P. Paschasius, qui hunc annum Faventiae exegerat, ut inviseret P. Hieronymum; non tamen ab occupationibus spiritualibus liber fuit; multum enim temporis confessionibus audiendis fuit ei impendendum; et deinde ad suam missionem rediit. Cum autem novus esset Vicarius eo missus, in scriptis quae tam Faventiae quam in dioecesi ejus reformatione indigebant, dedit; novum etiam gubernatorem et hortatus est et rogavit ut diligentiam ad usuras et blasphemiarum abusum et alia vitia exterminanda adhiberet, qui non solum benigne Paschasium audivit, sed etiam quae suggessit exsequi coepit. Rogatu praedicti Vicarii, qui sacerdotes in magna ignorantia versari deprehendit, lectionem casuum conscientiae quotidie faciendam suscepit; nec interim exhortationes apud Conversas et Charitatis Congregationem, de qua supra actum est, omittebat. Inter duas familias dissidentes, inter quas gravissima odia Faventiae exarserant, sic pacem ineundam curavit, ut de ea coram notario et testibus constaret. Inter alias duas familias factiose et inter se decertantes, tantumdem facere tentavit, et cum ea in re duos vel tres menses laborasset, nihil tunc effectum est; sed paulo post, Deo corda ipsorum movente, ad pacem redierunt. Scholasticis etiam plurimis divinae legis praecepta declaravit, et ea, quae praecedente anno inchoaverat in hospitalibus, et scholis puerorum, et aliis pietatis operibus, est proscquutus. Vicarius autem cum magna sollicitudine his defectibus corrigendis, de quibus a Paschasio fuerat admonitus, dabat operam. Ab eodem missus est in pagum, Bagnacavallo dictum, ut ad reformationem satis necessariam res disponeret. Cum autem mulier quaedam, natione turea, Faventiam venisset, curavit eam inter Conversas collocandam ut catechismum Christianum doceri posset, et deinde baptizari; quod et factum est. Comitatus est etiam Vicarium ad visitationem omnium paroeciarum ac monasteriorum sibi subditorum, nec sine egregio reformationis fructu ea in re laboratum est; et tantumdem in dioecesi extra Faventiam est effectum; nam et in ecclesiis et pro earum ministris, reformatione magna indigentibus, multa sunt salubriter instituta. 124. In these days Fr. Paschase, who was spending the year in Faenza, came to Bologna to visit Fr. Jerome; however, he was not freed from spiritual duties, for he had to spend much time hearing confessions, and then he returned to his mission. But since a new Vicar was sent there, he put in writing what was necessary for the reformation both of Faenza and his diocese. He also exhorted and asked the new governor to use diligence in eliminating usury, blasphemy and other vices; he not only listened kindly to Paschase, but he also began to do what he suggested. At the request of the said Vicar, who knew that the priests suffered from great ignorance, he began giving daily lectures on matters of conscience. And at the same time he did not omit his exhortations to the converted women and to the Congregation of Charity, which were mentioned above. Between two fighting families, among whom there was intense hatred in Faenza, he took care to establish peace in such a way that it was confirmed before a notary and other witnesses. Among two other families fighting fiercely with each other, he attempted to do the same thing, and when he had worked at it for two or three months, still he had no success; but shortly thereafter, after God changed their hearts, they established peace with each other. He also explained the precepts of the divine law to many students, and he continued what he had started the previous year in the hospitals and the schools for young boys and other works of piety. But the Vicar with great solicitude worked to correct these defects about which he had been admonished by Paschase. He was sent by him to a village, called Bagnacavallo, to arrange things for the necessary reformation. But when a certain woman, by birth a Turk, came to Faenza, he saw to it that she was placed among the converted women so that she could be taught the Christian catechism and then be baptized; and that was done. He accompanied the Vicar in a visitation of all the parishes and monasteries under his authority, and he worked at this not without significant fruit of reformation; and the same thing was done in the diocese outside of Faenza, for many things were instituted wholesomely both in the churches and for their ministries, which were in great need of reformation. [11. Paschasius Ignatio, Faventiae, 1 Martii et 1 Novembris 46.
Paschase to Ignatius, from Faenza, March 1 and November 1, 1546.] v1_114-166latin 125. Videbatur P. Ignatius non parum exoptare ut in praecipuis quibusdam Italiae locis aliqua Collegia, ubi nostri litteris darent operam (non ubi alios docerent) instituerentur. Unde cum Roma Tridentum versus mitterentur Patres Laynez et Salmeron, id curavit Laynez per quemdam Philosophiae professorem in Universitate Pisana, quae a Duce Florentiae Cosmo fuerat instituta, scilicet, ut in ea saltem quatuor aut quinque scholasticis domus et victus daretur; cujus negotii curam Secretarius Ducis, qui Universitatis erat praefectus, admodum libenter suscepit. Sed et Duci gratus erat nostrorum adventus in Universitatem illam; eo tamen tempore res alium effectum non est sortita. Etiam Ferrariae, cum illae transirent praedicti Patres, a quodam Societatis amico, ac Duci Herculi familiari, idem tentatum est; sed necessarium videbatur, quo aliqua congregatio nostrorum ibi coalesceret, ut aliquis ex Patribus, qui suis concionibus animum Ducis disponeret, eo se conferret. 125. Fr. Ignatius seemed in no small way to desire that in the principal places of Italy where our members were studying (not where they were teaching others) some Colleges should be established. Hence when Fathers Laynez and Salmeron were sent from Rome to Trent, Laynez arranged through a professor of Philosophy at the University of Pisa, which had been established by Cosmo, the Duke of Florence, that a house and support should be provided for four or five scholastics; the secretary of the Duke, who was the prefect of the University, very kindly agreed to take care of this. And the arrival of our men at that University was pleasing to the Duke; however at that time the matter did not result in more than that. Also at Ferrara, when the aforesaid Fathers passed through there, the same thing was attempted by a friend of the Society, and someone close to Hercules, the Duke; but it seemed necessary, before a community of ours could be established, that one of the Fathers should go there, who with his sermons would favorably influence the mind of the Duke. v1_114-166latin 126. Versabatur jam ab initio hujus anni Tridenti P. Claudius Jaius, et postquam ejus legationis socius a Cardinali Augustano revocatus est, coepit ipse Claudius ad congregationes generales admitti; semper etiam particularibus, quae crebro fiebant, intererat; qua in re et in familiaribus colloquiis cum Praelatis compluribus de rebus in Concilio tractandis, non parum occupabatur. Pervenerunt tandem Tridentum 18 Maii Patres Laynez et Salmeron, postquam Veneti is et aliis in locis concionando et alia ministeria Societatis obeundo, pro more suo, se exercuissent. Post ultimam autem P. Salmeronis concionem Bassani habitam, qua auditores ad crebram Communionem hortatus est, supra centum hanc piam consuetudinem inchoarunt. Tridentum cum pervenissent, non solum P. Claudium magna in gratia Praelatorum et optimum Societatis odorem spargentem invenerunt, sed et ipsi a Legatis de Monte et Sancta Cruce, qui postea Pontifices fuerunt, et ab aliis Patribus Concilii humaniter et amanter sunt excepti. Et cum a Cardinali Sanctae Crucis habitatio et reliqua victui necessaria libenter offerrentur, habitationem, quam P. Claudius in aede Sanctae Elisabeth praeparaverat, ut ad nostri ministerii munia exercenda aptiorem, praetulerunt. Eodem et Claudius se transferre cupiens, a Tridentino Cardinali, qui Ratisbonae tunc erat, veniam impetrare conatus est. Dederat illi quidem Cardinalis facultatem concionandi, antequam Tridento discederet, et ad Sacramenta ministranda suam integram potestatem, quam etiam aliis, quos idoneos judicaret, posset impertiri, et strenue hanc facultatem exercuerat in quadragesima, et praecipue in hebdomada sancta; cumque die Jovis Tridentinus Cardinalis in pauperes charitatem vellet exercere, Claudium sibi adesse voluit, et secreto quodam in cubiculo, nudo capite, pauperibus, quibus convivium paraverat, inservivit, et post prandium aquam manibus idem Cardinalis infudit, et unicuique vestem novam dedit, et crumenam cum aureo nummo; et cum brevem exhortationem ipsis fecisset, cum solo deinde Claudio cibum ipse cepit, et de rebus spiritualibus cum ipso est collocutus. 126. From the beginning of this year Fr. Claude Jay was occupied at Trent, and after the companion of his legation was recalled by Cardinal Augustine, Claude began to be admitted to the general congregations. He was also present at the committee meetings which took place often; and he was also very busy with familiar conversations with many Prelates dealing with matters that had to be treated in the Council. At length Fathers Laynez and Salmeron arrived in Trent on May 18, after preaching in Venice and performing other ministries of the Society, which they always did according to their way of acting. But after the last sermon given by Fr. Salmeron in Bassano, in which he exhorted his hearers to receive Communion frequently, over a hundred people adopted this pious custom. When they arrived in Trent, they found not only Fr. Claude to be in great favor among the Prelates and the good name of the Society widespread, but they were kindly and warmly accepted by the Legates de Monte and Santa Cruz, who later became Pontiffs, and by the other Fathers of the Council. And when a dwelling and the other things necessary for support were generously offered to them by Cardinal Santa Cruz, they preferred the dwelling which Fr. Claude had prepared for them in the building of St. Elizabeth, since it was more suitable for carrying out the tasks of our ministry. Claude wanted to move to the same place, and he tried to gain the permission from the Cardinal of Trent, who at the time was in Regensburg. Indeed, before he left Trent the Cardinal gave him the faculty of preaching, and the full power of administering the Sacraments, which he could impart to others whom he judged to be qualified. And he exercised this faculty vigorously in Lent, and especially during Holy Week. Since the Cardinal of Trent wanted to practice charity for the poor on Thursdays, he also wanted Claude to be with him, and in a separate room, bare headed, he waited on the poor for whom he had prepared a meal, and after the meal he poured water on their hands, and to each one he gave some clothing and a purse with some gold coins; and after he had given them a brief exhortation, then he took some food alone with Claude, and spoke with him about spiritual matters. [12. Laynez, Salmeron et Jaius Ignatio, Tridenti, 4 Junii 46.
Laynez, Salmeron and Jay to Ignatius, from Trent, June 4, 1546.] v1_114-166latin 127. Cum Patres Laynez et Salmeron Legatorum jussu in congregatione theologorum sententias dixissent (agebatur autem de Justificatione) sic se divino cum auxilio gesserunt ut admirabilem apud Legatos et omnes Praelatos ac theologos et gratiam et auctoritatem sibi conciliaverint; et in primis Episcopi Hispaniae, qui prius eos non libenter videre prae se ferebant, sic erga eos affecti sunt, ut eorum praesentia non satiari posse viderentur. Multi etiam ex Praelatis sua suffragia cum nostris conferebant, et quidem in scriptis nonnulli eorum sententiam secum deferebant. 127. Since Fathers Laynez and Salmeron, by order of the Legates, expressed their views in the congregation of theologians (they were considering justification), with the help of God they conducted themselves in such a way that they gained for themselves admirable favor and authority among the Legates and all the Prelates and theologians. And above all, the Spanish Bishops, who previously did not willingly accept them, then became so well disposed towards them that they seemed not to be able to have enough of their presence. Also many of the Prelates discussed their vote with ours, and in fact some of them asked for their opinion in writing. [13. Salmeron Ignatio, Tridenti, 10 Julii 46; ejus ad eumdem schedula de Patrum Concilii animo erga Societatem, eodem anno.
Salmeron to Ignatius, from Trent, July 10, 1546; his letter to Ignatius about the attitude of the conciliar Fathers towards the Society, sent in the same year.] v1_114-166latin 128. Commendaverat P. Ignatius illis tribus ad Concilium destinatis, ut consueta Societatis ministeria, quae ad aedificationem proximorum pertinent, quoad ejus fieri posset, exercerent; et cum ex omnibus Christianorum provinciis Praelati Concilio interessent, ea ratione effectum est ut non solum doctrinam in dicendis sententiis summopere probarent, sed etiam ipsius instituti rationem et verbis et factis cognoscerent. Inde autem id consequutum est, ut cum multi Societatis ministeria suis dioecesibus pernecessaria esse animadverterent, nostrorum instituere Collegia pluribus in locis optarent. Partim ergo Patres illi in studiis et in sententiis suis publice et privatim dicendis distinebantur, partim in confessionibus diversarum personarum, et inter eos quorumdam etiam Praelatorum audiendis, partim in aegrotantibus et sanis, etiam Praelatis, cum aedificatione invisendis, partim pauperibus, qui extra urbem ex Legatorum et aliorum Praelatorum eleemosynis sustentabantur, juvandis operam suam collocabant. Vicissim enim ad sacrum coram pauperibus his dicendum, et eosdem in via Domini instruendos, et exhortationibus ut per eam incederent permovendos studebant. Plurimorum ex eis confessiones audierunt, eisdemque sanctissimam Eucharistiam ministraverunt, et non habentibus rosaria vel coronas coemebant, et vestibus indigentes vestiri ex eleemosynis etiam curabant. Cum etiam opiniones aliquas sinistras in viris non vulgaris auctoritatis, quod ad Societatem spectat, animadverterent, eosdem quid veritas habeat edocebant. Quod attinet etiam ad spiritualem profectum et ad dogmata, de quibus agebatur, utilem multis operam impendebant, orationesque pro Concilio et a pauperibus, et ab aliis fieri curabant. 128. Fr. Ignatius recommended to the three attending the Council that they should exercise the usual ministries of the Society, which pertain to the edification of neighbors, as much as possible. And since Prelates from all the provinces of Christians were present at the Council, for that reason it happened that not only did they very much approve their doctrine in giving their opinions, but also they came to know the nature of our Institute by their words and deeds. Hence the result was that many recognized that the ministries of the Society were very much needed in their own dioceses, and they wanted ours to establish Colleges in many places. Partly, therefore, those Fathers in their studies and in giving their opinions in public and in private were consulted, partly they assisted in hearing the confessions of various persons, among whom were some of the Prelates, partly they visited the sick and the healthy, including Prelates, with edification, and partly they supported poor people outside the city with the alms received from the Legates and other Prelates. For, on the other hand, they spoke about the Mass to the poor, instructed them in the way of the Lord, and by their exhortations tried to persuade them to follow that way. They heard the confession of many of them, they administered the Holy Eucharist to them; they purchased rosaries for those who did not have them, and with the alms received they also took care to buy clothes for those who needed them. And when they noted some unfavorable opinions in men of no mean authority, in what pertains to the Society, they informed them fully about the truth in this matter. And also with regard to spiritual progress and to dogma, about which they were dealing, they offered useful help to many, and they took care to obtain prayers for the Council both from the poor and from others. [14. Instruccion dada por San Ignacio a los Padres Laynez y Salmeron cuando feron al Concilio de Trento.
Instruction given by St. Ignatius to Fathers Laynez and Salmeron when they were at the Council of Trent.] v1_114-166latin 129. Hoc tempore, cum Romanorum Rex, Ferdinandus, Tergestinae Ecclesiae bonum Episcopum prospicere optaret, Patrem Claudium rogare coepit, ut Ecclesiam illam admitteret; sed Claudius se animo semper alieno ab hujusmodi dignitatibus fuisse respondit, et quidem eo magis, quo illae sublimiores essent; et qui in sui ipsius gubernatione sibi tam parum satisfaceret, multo utique minus ad aliorum spiritualem gubernationem, quae ex obligatione suscipienda esset, idoneum fore. Nec solum Ecclesiam admittere recusavit, sed orationes etiam humili affectu a P. Ignatio et aliis postulavit, ut gratiam ipsi impetrarent in vocatione sua paupertatis et obedientiae permanendi. Cumque Labacensis Episcopus, Regis Ferdinandi confessarius, Venetias evocaretur, et nomine Regis Romanorum ipsum conveniret, de consilio Legati, Cardinalis Sanctae Crucis, eo se contulit. Cum autem Labacensis, post celebratum Missae Sacrificium, Regis mentem et Tergestinae Ecclesiae necessitatem explicasset, et ut Episcopatum admitteret rogasset, quamvis satis constituerat quid respondere deberet, ad orandum tamen unius horae tempus, antequam responderet, postulavit. Deinde Episcopum conveniens, se, praemissa oratione, in conscientia sua affirmavit, sibi admittendum hoc onus non sentire, gratiasque agens Regiae Majestati, de alio, qui de Societate nostra non esset, cogitandum significavit; nam et P. Bobadilla, cum episcopatum quemdam Rex idem ei offerret, nullo modo illum admisit. Notatum fuit quod Labacensis Episcopus eo die quo Venetias, ad negotium hoc tractandum cum P. Claudio, venit, parum abfuit quin in Adriatico mari mergeretur. Sed cum res hac via Regi Romanorum non succederet, per obedientiam Pontificis negotium confici expeditius censens, et litteris et per suum oratorem id obtinere conatus est; immo jam obtinuerat; sed Ignatii diligentia et auctoritate Romae effectum est, ut Pontifex sententiam mutaret, quam et ipse Rex, rationibus Societatis melius expensis, mutavit. Quamvis autem quod frigidiuscule Concilii negotia procederent, cum Carolus Imperator armis edomandos esse quosdam Germaniae Principes, in negotio religionis et in obedientia rebelles, existimasset, P. Ignatius ex Concilio revocare Laynium, ut Florentiam veniret, constituisset, aegre id Cardinalis Sanctae Crucis et alii Praesules ferebant, cum ejus suffragium in disceptatione de Justificatione perutile fore existimarent; et ita, donec id absolveretur, profectio est dilata. Inter alios, qui Patrum illorum opera adjuti fuerunt, religiosus quidam fuit, qui cum ab octoginta milliaribus, ad eos consulendos de religione sua deserenda, venisset, longe alio animo, in sua scilicet vocatione manendi ab eis recedens, ad suum monasterium rediit. 129. During this time, when the King of the Romans, Ferdinand, wanted to provide a good bishop for the Church of Trieste, he began to ask Father Claude to accept that Church; but Claude responded that he was always opposed to accepting dignities of this kind, and especially if they were more lofty. And he said he was so little satisfied with the governance of himself that he would surely be much less suited for the spiritual governance of others, which he would have to assume out of obligation. And not only did he refuse to accept the Church, but he also humbly sought prayers from Fr. Ignatius and from others that he would receive the grace to remain in his vocation of poverty and obedience. But when the Bishop of Lublin, the confessor of King Ferdinand, was called to Venice, and in the name of the King of the Romans met with him, he went to consult with the Legate, Cardinal Santa Cruz. And when the Bishop of Lublin, after having celebrated the Sacrifice of the Mass, had explained the mind of the King and the need of the Church in Trieste, and had asked him to accept the episcopacy, although it was quite clear what he should respond, he asked for time to pray for one hour before he gave his answer. Then while meeting with the Bishop he said that in his conscience, after prayer, he felt that he could not accept this burden, and giving thanks to his Royal Majesty, he said that he should consider someone else who does not belong to our Society. Also Fr. Bobadilla, when the same King offered him an episcopacy, said he could in no way accept it. It was noted that the Bishop of Lublin, on the day on which he came to Venice to deal with this matter with Fr. Claude, almost drowned in the Adriatic Sea. But when the matter did not succeed in this way for the King of the Romans, thinking that the matter could be quickly resolved through obedience to the Pontiff, he tried to obtain it by a letter and through his ambassador; and in fact he did obtain it. But by the diligence and authority of Ignatius in Rome it was brought about that the Pontiff changed his mind, and then the King himself, having better understood the nature of the Society, also changed. Now although the business of the Council was proceeding very slowly, and since the Emperor Charles thought that some Princes of Germany should be subdued by arms because they were rebels in the matter of religion and in obedience, Fr. Ignatius decided to recall Laynez from the Council in order to go to Florence; Cardinal Santa Cruz and other Prelates were not willing to accept that, because his contribution in the debate about justification was thought to be very helpful. And so, until that was completed, his departure was delayed. Among others who were helped by those Fathers there was a certain religious who, since he had come eight hundred miles to consult with them about abandoning his religious vocation, after talking with them, returned to his monastery with a changed mentality, namely, the determination to remain in his vocation. [15. Claudius Jaius Summo Pontifici, Paulo III , de Episcopatu Tergestino, Tridenti, 22 Decembris; Ferdinandus, Romanorum Rex, de conscientia, Ignatio per Episcopum Labacensem, 20 Augusti; Jaius Ignatio, 13 Septembris, cum inserta schedula; idem Regi Romanorum, Venetiis, 25 Septembris; idem Andreae de Frusi , 4 Decembris; idem Ignatio eadem die; Cardinalis de Carpi Romanorum Regi, eadem die; Jaius Romanorum Regí, 10 Decembris. — Cardinalis Sanctae Crucis Ignatio, 5 Decembris 46.
Claude Jay to the Sovereign Pontiff, Paul III, about the episcopacy at Trieste, from Trent, December 22; Ferdinand, King of the Romans, on conscience, through the Bishop of Lublin, August 20; Jay to Ignatius, September 13, with an inserted schedule; Jay to the King of the Romans, from Venice, September 25; Jay to Andreas de Frusi, December 4; Jay to Ignatius on the same day; Cardinal de Carpi to the King of the Romans on the same day; Jay to the King of the Romans, December 10. – Cardinal Santa Cruz to Ignatius, December 5, 1546.] v1_114-166latin 130. Praebuit autem aedificationis non exiguam occasionem, is modus quem in juvandis pauperibus tenuerunt. Consultis enim Legatis et Cardinali Tridentino, catalogum omnium Praelatorum et oratorum, qui a Principibus missi fuerant, et aliorum majoris notae virorum, qui Concilio intererant, confecerunt, et cum canonicum quemdam et alium civem Tridentinum ad eleemosynas recipiendas cum approbatione eorum deputassent, singillatim omnes eos, a Legatis inchoando, adierunt; et tantum eleemosynae collegerunt, ut tunc septuaginta et sex pauperes sagis, indusiis, tibialibus et calceis induerint; qui per urbem in processionis modum incedentes, ad templum, ubi unus eorum Patrum concionabatur, et praeter populum plurimi Praelati aderant, venerunt ; et post concionem (quae magna auditorum consolatione et fructu est audita ) prandio refecti, in suam extra urbem domum redierunt. 130. However, the way in which they helped the poor offered no small occasion for edification. For, after having consulted the Legates and the Cardinal of Trent, they made a list of all the Prelates and speakers, who had been sent by the Princes, and of other important men who were present at the Council, and when they had deputed a certain canon and another citizen of Trent to receive the alms with their approval, one by one they approached all of them, beginning with the Legates. And they collected such a large amount of alms that they were able to clothe seventy-six poor people with coats, stockings, underwear and shoes. And marching through the city in the form of a procession they came to the church, where one of the Fathers preached, and besides the people many Prelates were present; and after the sermon (which was heard with great consolation and fruit of the audience), having been given a meal, they returned to their homes outside the city. v1_114-166latin 131. Quamvis publice concionandi munus, etiam petentibus quibusdam theologis religiosis non permissum est, nostris tamen est concessum. Unde P. Laynez, omnibus Dominicis diebus et festis, eo munere cum aedificatione functus est, et quidem frequenti gravissimorum hominum auditorio in templo Beatae Mariae. Ipso autem die Sancti Joannis Evangelistae P. Salmeron coram Sancti Concilii Patribus latinam habuit orationem, quae mirum in modum Praelatis grata fuit, unde scriptam eam dare necesse habuit et typis est excusa. Spiritualia Exercitia quibusdam Praelatis a P. Laynez data fuerunt, et magis atque magis quotidie ex vitae exemplo et doctrina et charitatis fructibus odor sparsus est. 131. Although the office of preaching in public was not permitted, even for the religious theologians requesting it, still it was granted to our priests. Hence Fr. Laynez performed that task with edification every Sunday and feast day, and he did it with a large audience of important men in the church of the Blessed Virgin Mary. However, on the feast day of St. John the Evangelist he gave a sermon in Latin before the Fathers of the Holy Council, which was very pleasing to the Prelates, and so he had to have it printed and given to them. The Spiritual Exercises were given by Fr. Laynez to some of the Prelates, and more and more daily the good odor was spread abroad by their good example and doctrine and works of charity. v1_114-166latin 132. Cum autem esset inter Praesules Concilii aliquis, qui validas, rationi consonas, sed tamen novas aliquas opiniones in medium adferret, P. Ignatius suam de hujusmodi opinionibus sententiam nostris significari voluit , et ea fuit, quod, etiamsi rationes hinc et inde aequales adferrentur, nunquam tamen opinionem ullam sibi in medium proferendam videri, quae declinare vel accedere ad haereticorum, aut res novas sectantium opiniones videretur; et hoc, quamdiu ab Ecclesia alterutra pars non constitueretur, esse servandum. 132. Since there was someone among the Presiders of the Council, who was presenting valid and reasonable opinions, but still somewhat new, Fr. Ignatius wished to make known his own view of these kinds of opinions; and it was this, that, even though the reasons pro and con seemed to be equal, still it seemed to him that an opinion should never be presented to the Council, which seemed to favor the opinions of the heretics or of those advancing new ideas; and this was to be observed as long as either position has not been accepted by the Church. v1_114-166latin 133. Cum redirent ex bello germanico milites complures, qui aegritudine laborantes, simul rerum, vestium et victus inopiam patiebantur, commendavit Cardinalis Sanctae Crucis hoc pietatis opus nostris; illi autem, suapte ad id munus propensi, magna cum diligentia et aedificatione inter Praelatos pecuniam collegerunt, ut vestiti (quod tempore hyemis valde necessarium erat) milites illi, post valetudinem recuperatam, in Italiam redirent. 133. When many soldiers returned from the war in Germany, there were those who were suffering from sickness and the lack of such things as food and clothing; so Cardinal Santa Cruz recommended the care of them to ours. Being very experienced in such works of piety, with great diligence and edification they collected some money from the Prelates so that those soldiers, having been given warm clothing (which was very necessary in winter), and after recovering their health, returned to Italy. v1_114-166latin 134. In decreto Justificationis conficiendo nostrorum opera Legati multum usi sunt; qui et hoc operis illis injunxerunt, scilicet, ut omnes haereses lutheranas (exceptis his quae ad peccatum originale et justificationem pertinent) in compendium redigerent; id quod ab ipsis non sine labore magno factum est. 134. In composing the decree on justification the Legates made great use of the help of ours. And they also gave them this task, namely, that they gather together in a brief summary all the Lutheran heresies (except those pertaining to original sin and justification); this was done by them not without great effort. v1_114-166latin 135. Jam tunc agebatur de Concilii translatione in aliquem Italiae locum, quia praeter bellum germanicum, afiris intemperies morborum et mortis occasionem multis praebere videbatur; prius tamen sessionem de Justificatione transigendam et tunc communi consensu Concilium transferendum visum est, quae usque ad principium sequentis anni non est celebrate. 135. Then there was some discussion about moving the Council to some place in Italy, because, besides the German war, the quality of the air seemed to be an occasion for the sickness and death for many. First, however, it seemed that the session on justification had to be completed and then by common consent the Council could be moved, but this was not accomplished until the beginning of the next year. [16. De iis quae a n. 130 dicta sunt, praeter ea, quae a Pallavicino et aliis pluribusfuse enarrantur , non sine emolumento leges commentarium tomo I, Cartas de San Ignacio insertum, pag. 484-495.
About the things which were said from number 130, besides those which are narrated extensively by Pallavicino and many others, you will find in vol. I, Cartas de San Ignacio, pp. 484-495.] v1_114-166latin 136. Inter alios Praelatos Galliarum, Tridentum venit dominus Guilielmus de Prato, Episcopus Claramontanus, qui bene animatus et erga Societatem propensus erat. Is, cum P. Claudio prius, et deinde cum P. Laynez de rebus nostri instituti conferens, de duobus Collegiis instituendis, altero quidem Parisiis, altero vero in sua dioecesi agere coepit; et cum Venetias, valetudinis gratia, et inde Patavium venisset, nostrumque Collegium vidisset, Romae etiam apud Summum Pontificem facultatem applicandi domum Episcopatus Claramontani, quae Parisiis in via Citharae, Collegio accommoda videbatur, impetrasset, omnino animi sui propositum confirmavit; et de Societate tam magnifice sentiebat ut ad Ecclesiae reformationem et consolationem ejus ministerio Christum esse multa effecturum speraret. 136. Among the other Prelates of the French, William de Prato, Bishop of Claramontanus, came to Trent, and he was very well disposed towards the Society. He conferred first with Fr. Claude, and then with Fr. Laynez about the nature of our Institute, and he began to speak about founding two Colleges, one in Paris and the other in his own diocese. And when he came to Venice for the sake of his health and from there went to Padua, and he saw our College, then in Rome he asked the Sovereign Pontiff for permission to dedicate the house of the Bishop of Claramontanus, which was in Paris on Cithara Street, for use as a College, and he totally confirmed this proposal. And he had such high regard for the Society that through her ministry he hoped that Christ would accomplish many things for the reformation and improvement of the Church. [17. Jaius Ignatio, Tridenti, 10 Martii 46.
Jay to Ignatius, from Trent, March 10, 1546.] v1_114-166latin 137. Sub hujus anni initium P. Bobadilla Coloniae versabatur, ubi praecedente anno multa ab eo ad Dei gloriam et civitatis illius utilitatem Deus egerat. Patris Canisii etiam conciones catholicae religionis in multis animis conservandae ac propagandae causa fuere. Quamvis autem catholici peroptarent ut ibi P. Bobadilla diutius haereret, ille tamen curiam Caesaream, cum Nuncio Apostolico, sequendo, utiliorem operam se posse navare Coloniensibus existimabat. Cum enim Regi Romanorum valde carus esset, et primariis ministris Caroli V ac fere toti nobilitati, curiam ejus sequenti, pergratus, quorum magna ex parte confessiones audiebat, et cum quibus religionis negotia tractabat, Coloniense capitulum litteras, tribus sigillis pro ipsorum more impressas, ei dederunt, ut ipsorum nomine Caesaream Majestatem ejusque Concilium alloqueretur. Apud Summum Pontificem etiam Coloniensium causam per litteras promovebat, qui gratam esse ipsius operam in Germania benignis litteris significavit, eumque ut pergeret, sicut coeperat, in aedificationem animarum incumbere est adhortatus. Spiram ergo, et deinde Ratisbonam, ubi Diaeta magni momenti erat celebranda, se contulit; et cum catholicis et protestantibus agens, per colloquia familiaria utrosque juvare in Domino nitebatur. Archiepiscopus Moguntinus, recenter electus, cum ipso prolixius de rebus valde gravibus, antequam ad Imperatorem Moguntiam rediret, egit; et de omnibus, ut oportuit, ad Summum Pontificem scripsit. Cum autem in Ratisbonensi Diaeta Carolus V armis subigere protestantes decrevisset, quos nec auctoritate Concilii nec sua in officio continere potuerat, cumque Summus Pontifex cum egregio exercitu italorum Ducem Octavium Farnesium, et ipsum etiam Cardinalem Alexandrum Farnesium, Legatum Apostolicum, eo misisset, castra Caesarea et simul Pontificia Bobadilla sequi debuit. Quamdiu tamen Ratisbonae fuit, praeter alia pietatis officia suum etiam librum de Christiana Conscientia dominicis et festis, bus praelegebat; eamque lectionem imperii Principes, tam ecclesiastici quam saeculares, Cardinalis etiam Augustanus Nuncius Verallus et alii Episcopi audiebant; et quia ex variis nationibus germanorum, italorum, hispanorum, gallorum constabat auditorium, latine praelegebat. Sed cum bellum coeptum est, occupari in castris Caesareis, in hispanorum aegrotantium confessionibus et aliorum Sacramentorum ministerio oportuit; et cum pontificius exercitus eo pervenit, supra modum occupatio et labor crevit ac fructus. Cardinalis Farnesius injunxit ei hospitalis italorum curam; multi enim tormentis bellicis adversariorum, quae propemodum innumera erant, vulnerati fuerunt; et ex concertationibus quotidianis messis haec abunde augebatur. Quamvis autem inter hos labores morbo etiam ipse tentaretur, nihilominus hilari animo suum officium facere nitebatur, cum hoc belli remedium unicum esse ad Germaniae reductionem intelligeret. Peste etiam laboravit, sed Deo juvante incolumis evasit; et cum Ratisbonam jam sanus rediret, in latrones incidit, qui praeterquam quod eum spoliarunt , etiam non semel percusserunt; sed, tribus italis apparentibus , dum latrones ad eos se convertunt, nudus cum solo indusio, sed sanus et laetus Ratisbonam pervenit. Agebat quidem Romanorum Rex de eo Tridentum mittendo ; aliae etiam missiones non exigui momenti sese offerebant; castra tamen sequi debuit, ubi praeterquam quod humi dormiendum erat, aliquando etiam in capite fuit vulneratus, et si galero satis crasso non fuisset ex parte defensus, de vita fuisset periclitatus. Cum autem Romanorum Rex quemdam, et quidem per equos dispositos, ad eum misisset ut Episcopatum admitteret, suam vocationem esse paupertatis respondit, nec alios suae Majestati defuturos, cui ea dignitas conferri posset. Fuit autem ejus opera in his, qui vulnerati erant, curandis, circa ea, quae ad animam et corpus pertinebant, perutilis. Unde Cardinalis Augustanus, quo tempore inter aliquos rumor de Concilii dissolutione spargi coepit, Deo se gratias agere scribebat, quod Patrem Claudium elegisset, ut ei suo nomine assisteret; si tamen id dissolvi accideret, ab eo per litteras petebat ut ad castra se conferret, ubi Cardinalis Farnesii et aliorum Praelatorum lavore, multa pietatis et devotionis opera a Bobaddla fiebant, et milites dum confitentur et timorem Dei retinent, spem faciebant quod omnia ad Dei honorem prosperum erant successum habitura. 137. At the beginning of this year Fr. Bobadilla was busy in Cologne, where in the preceding year God accomplished many things through him for the glory of God and the help of that city. Also the sermons of Fr. Canisius were the reason for the preservation of the Catholic religion in the hearts of many people. And although the Catholics very much desired that Fr. Bobadilla should remain there longer, nevertheless he, by following the imperial court along with the Apostolic Nuncio, thought that he could accomplish more useful things there than in Cologne. For since he was very dear to the King of the Romans, and very pleasing to the important ministers of Charles V and almost all the nobles in the court, and he heard the confessions of most of them and dealt with their religious affairs, the Chapter in Cologne gave him a letter marked with three seals according to their custom, so that in their name he would address the Imperial Majesty and his Council. He also promoted the cause of the people of Cologne through a letter to the Sovereign Pontiff, who signified with a kind letter that his work in Germany was very pleasing, and he exhorted him to continue, just as he had begun, to dedicate himself to the edification of souls. Therefore he went to Spires, and then to Regensburg, where a Diet of great importance was being held. And coming in contact with both Catholics and Protestants, he strove in the Lord to help both groups with friendly conversations. The Archbishop of Mainz, recently elected, spoke with him at length about very grave matters, before he returned to the Emperor in Mainz. And he wrote about all these things, as he was required to do, to the Sovereign Pontiff. But since in the Diet at Regensburg Charles V decided to subjugate the Protestants with force of arms, whom he could not control either by the authority of the Council or by his own, and since the Sovereign Pontiff had sent there with a large army of Italians Duke Octavius Farnese, and also Cardinal Alexander Farnese, the Apostolic Legate, Bobadilla had to visit the camps of the Emperor and also of the Pontiff. However, as long as he was in Regensburg, besides other works of piety on Sundays and feast days he read aloud his book on the Christian Conscience. And the imperial Princes, both ecclesiastic and lay, plus Cardinal Augustine, the Nuncio Verallus and some other Bishops listened to his reading; and because the audience was composed of officials from Germany, Italy, Spain and France, he read it in Latin. But when the war was started, he had to be occupied in the camps of the Emperor, in hearing the confessions of the sick Spaniards an in the administration of the other Sacraments. And when the army of the Pontiff arrived there, his occupation and work and fruit increased considerably. Cardinal Farnese directed him to take care of the hospitals of the Italians; for many were wounded by the cannon balls of the adversaries, which were almost innumerable; and from the daily battles this harvest increased significantly. But although he also was hindered by a sickness, nevertheless with a joyful heart he strove to do his duty, since he understood that this remedy of war was necessary for the restoration of Germany. He also suffered from the plague, but with the help of God he survived it without damage. When he was healthy he was returning to Regensburg and he was attacked by thieves; in addition to robbing him they also beat him several times, but three Italians came on the scene, and while the thieves went after them, he got away and arrived in Regensburg almost naked in his underwear, but safe and happy. Now the King of the Romans was considering sending him to Trent; also other missions of no small importance presented themselves. However, he had to frequent the camps where, besides having to sleep on the ground, once also he suffered a wound in his head, and if he had not been partly protected by a very thick cap, he would have been in danger of losing his life. But when the King of the Romans sent someone on horseback, who asked him to accept an episcopacy, he responded that his vocation was to poverty and that there was no lack of others on whom his Majesty could confer this dignity. But his work in helping the wounded was very useful concerning the things that pertained to both soul and body. Hence Cardinal Augustine, at which time a rumor began to be spread around about the disbanding of the Council, wrote that he gave thanks to God that he had chosen Fr. Claude, so that he might assist him in his name. However, if it did happen that the Council was closed, by a letter he asked him to go to the camps where, by the goodwill of Cardinal Farnese and of other Prelates, many works of piety and devotion were being done by Bobadilla, and the soldiers, while confessing their sins and keeping their fear of God, were full of hope that all things would turn out well for the greater honor of God. [18. Bobadilla Ignatio, Ratisbonae, 12 Aprilis; Claudio Jaio, 7 Maii; Doctori Torres, 16 Julii; Claudio Jaio, ex castris prope Ingolstadium, 17 Augusti; Ignatio, ibidem, 25 Augusti et 5 Septembris 46; Cardinalis Augustanus Jaio, de Concilio, Ratisbonae, 29 Aprilis ; idem eidem, ad castra invitans , Neoburgi, 20 Septembris 46.
Bobadilla to Ignatius, from Regensburg, April 12; to Claude Jay, May 7; to Dr. Torres, July 16; to Claude Jay, from the camp near Ingolstadt, August 17; to Ignatius, from the same place, August 25 and September 5, 1546; Cardinal Augustine to Jay, about the Council, from Regensburg, April 29; the same to the same, inviting him to the camp, from Nuremburg, September 29, 1546.] v1_114-166latin 138. Profectus fuerat Roma mense Septembri Doctor Michael Torres cum P. Christophoro de Mendoza, jam tunc in Societatem admissus, quamvis animi sui propositum non prius manifestaturus esset, quam alia quaedam in Hispania negotia absolvisset; et cum ejus socius in itinere febricitare coepisset, magna cum charitate et humilitate illi omnia obsequia impendebat, quae aegris solent esse necessaria. Invisit Ducem Gandiac et vehementer miratus est humilitatem profundam et abnega tionem ac puritatem illius et totius perfectionis studium. Jam pridem divina Bonitas post Imperatricis mortem, magna donorum suorum communicatione praedictum Ducem Franciscum de Borgia ornare coeperat, sed post uxoris mortem, quae hoc ipso anno mense Martio obdormierat in Domino, toto animi conatu, in perfectionis studium incumbebat; et ex eis Exercitationibus spiritualibus, quibus se ipsum ad sui contemptum et humilitatem exercitabat, libellum conscripserat, quem idem dominus Torres perutilem cuivis hominum statui, qui in spiritu proficere optarent, existimabat, et ut in lucem ederetur auctor fuit. Tanta autem reverentia et animi submissione P. Ignatii consilia amplectebatur, ut etiamsi aliter prius ipse sensisset, sine ulla difficultate judicium proprium illius sententiae submitteret. Quod non solum in Collegio Gandiensi visum est, sed etiam in alio pietatis opere, quod domina Joanna de Meneses dotare in mulierum pauperum monasterio erigendo instituerat, et Societati administrationem commendabat; sed rationibus his auditis, quas Ignatius scripsit, et aliis, quae de earum administratione proposuit, quaeque sine Societatis ministerio vel opera exerceri poterant. Dux statim Ignatii judicio acquievit ejusque consilium est amplexus. Exercitia autem spiritualia, quae ipse et alii plurimi cum singulari animae consolatione et profectu absolverant, sic suspiciebat, ut aliquam approbationem Sedis Apostolicae, ne tamquam nova quoque timerentur, curandam esse existimaret; et ab ipso P. Ignatio facultate impetrata, a Summo Pontifice obtinuit, ut quicumque se in praedictis meditationibus exerceret, deinde confessionem generalem institueret, Indulgentiam plenariam consequeretur. 138. Dr. Michael de Torres, who had already been admitted to the Society, together with Fr. Christopher de Mendoza left Rome in the month of September, although he was not going to manifest the intention of his heart before he had taken care of some affairs in Spain. And when his companion on the journey began to come down with a fever, with great charity and humility he provided for him all the help that is usually necessary for someone who is sick. He visited the Duke of Gandia and he very much admired his profound humility and self-abnegation and his purity and his striving for total perfection. Now after the death of the Empress the divine Goodness began to adorn Duke Francis Borgia with a great bestowal of his gifts, but after the death of his own wife, who in this month of March had gone to sleep in the Lord, with all the power of his soul he dedicated himself to the way of perfection. And based on the Spiritual Exercises, with which he trained himself in self-contempt and humility, he wrote a little book, which the same Dr. Torres considered to be very useful for anyone who wanted to make progress in the spirit, and he urged that it be published. However, he embraced the advice of Fr. Ignatius with such reverence and submission of his own mind that, even if previously he had thought otherwise, without any difficulty he submitted his own judgment to the decision of Ignatius. This was seen not only concerning the College in Gandia, but also in another work of piety, which the Lady Joanna de Meneses had decided to endow in the erection of a monastery for poor women, and had recommended its administration to the Society. But after having heard the reasons, which Ignatius wrote, and others, which he proposed about its administration, and according to which the work could be carried out without the help of the Society, the Duke immediately followed the judgment of Ignatius and embraced his advice. But the Spiritual Exercises, which he and many others had made with singular consolation of soul and progress, he held in such esteem that he thought approval of them should be sought from the Apostolic See, so that they would not be feared as something new. And having asked Ignatius for his permission, he obtained it from the Sovereign Pontiff, so that whoever exercised himself in such meditations, and then made a general confession would receive a plenary indulgence. v1_114-166latin 139. Antequam Romam P. Petrus Faber venisset, ut inde ad Concilium se conferret, Ducem Franciscum inviserat, et quoniam jacienda erant tunc Gandiensis Collegii fundamenta, primum lapidem in ea posuerat. Cum autem de ejus obitu certiores facti essent Gandienses, singulari animorum consolatione tamquam diem Nativitatis ejus in Jerusalem coelesti nuncium acceperunt, et eodem advocato, singularem in spiritu profectum experiebantur; et, ut scripsit P. Andreas, jam Aethiopiae Patriarcha, fuit aliquis Gandiae in rebus spiritualibus mirum in modum insignis, qui per revelationem a Domino acceptam se vidisse Fabri gloriam admirandam testatus est, et ab eodem audivisse multa de gaudio, quo fruebatur, quod per obedientiam mortem obiisset. 139. Before Fr. Peter Faber could come to Rome, so he could go from there to the Council, he visited Duke Francis, and since the foundation of the College in Gandia was then being laid, he put down the first stone for it. But when the people of Gandia were informed about his death, with singular consolation of heart they received the news as being the day of his birth in the heavenly Jerusalem, and with him as their advocate they experienced singular progress in the spirit. And, as Fr. Andreas wrote, now the Patriarch of Ethiopia was someone notable in Gandia in spiritual matters, and by a revelation received from the Lord he testified that he had seen the wonderful glory of Faber, and that he had heard from him many things about the joy he was enjoying, because he underwent death through obedience. [19. Faber Araoz, Valentiae, 10 Maii 46.
Faber to Araoz, from Valencia, May 10, 1546.] v1_114-166latin 140. Eodem anno Philosophiae cursus in Collegio Gandiensi fuit inchoatus; ejus autem lector Franciscus Onfroy, gallus, prius conclusiones in Logicis, Physicis, Metaphysicis, Moralibus et Theologicis, coram Duce et quodam Episcopo, erudi- tisque aliis et nobilibus auditoribus, per triduum sic sustinuit, ut et ingenii et doctrinae ac modestiae specimen et aedificationem quam maximam praeberet. Quae omnia, cum oratione latina ab eodem lecta, sic Duci placuerunt, ut secundas etiam positiones coram Episcopo Valentino, quem brevi exspectabat, ab eodem defendi optaret; quod in festo Sancti Francisci, in templo Sanctae Clarae, cum non minori aedificatione ac satisfactione peractum est. Auditores autem ex nostris et ingenio et singulari profectu in virtutibus conspicui erant. Augeri nostrorum numerus Gandiae Dux voluit, ut saltem duodecim studiis darent operam; et cum Valentiae P. Miron spiritualia Exercitia juvenibus quibusdam eruditis communicasset, et ex illis ad institutum Societatis aliquos adspirare videret, scripsit Gandiam ut sibi significaretur, an eo aliquos ex eis posset destinare; et Ducis hoc responsum fuit, ut diligentiam ipse adhiberet ad eos mittendos, nam ad eosdem admittendos, semper Gandiae locum futurum. Voluit praeterea ut suis expensis aliqui Compluti alerentur, et ad Archiepiscopum Toletanum Silicaeum officiosas admodum litteras dedit, rogavitque ut eam animi propensionem, quam ad benemerendum de aliquo suorum filiorum ostendisset, in Complutensium scholasticorum Societatis Jesu beneficium converteret. Has litteras Doctori Torrensi commendavit; et quia Caesaraugustae etiam aliquam Societatis congregationem cupiebat inchoari, ad Archiepiscopum ejus civitatis, suum avunculum, et ad Pro-regem Aragoniae, et alios primarios viros, ad id litteras ferendas praedicto Doctori dedit, et ut exemplo alios invitaret, domum, quam ipse Caesaraugustae habebat, ad Collegii habitationem et reditus ad aliquos collegiales sustentandos obtulit. Sed et Hispali, cum matertera sua, Ducissa Medinae Sydoniae, et cum Marchionissa de Pliego, de Collegio erigendo agere constituit; et ex reditibus suae perceptionis, quam Commendam vocant, Sancti Jacobi, quae prope Hispalim est, partem ad sustentationem nostrorum assignare statuerat; et hanc rationem inter alias assignabat, quod ubicumque reditus ipse aliquos haberet, decimam Societati persolvere cuperet; nec mirum si de rebus his externis libenter quod poterat offerebat, cum et se ipsum Societati dedere jam serio cogitare coepisset, imo et, expeditis quibusdam negotiis, id exsequi jam constituisset et P. Ignatio per P. Fabrum significassett. 140. In the same year the course in Philosophy was started in the College in Gandia. But its teacher Francis Onfroy, a Frenchman, in the beginning so defended for three days the conclusions in Logic, Physics, Metaphysics, Morals and Theology in the presence of the Duke and a Bishop, and other learned and noble hearers, that he gave an outstanding example of talent and learning and modesty. All of these things, with a prayer given in Latin by the same man, so pleased the Duke that he wanted these positions to be defended by the same man in the presence of Bishop Valentine, whom he expected to come soon. And this took place on the feast of St. Francis in the church of St. Clare with great edification and satisfaction. Our listeners were conspicuous both for their character and their singular progress in the virtues. The Duke of Gandia wanted the number of ours to be increased so that at least twelve were there as students; and when Fr. Miron gave the Spiritual Exercises to some learned youths in Valencia, and he saw that some of them wanted to join our Society, he wrote to Gandia that he should be notified whether or not he could send some of them there. This was the response of the Duke, namely, that he should manifest diligence in sending them, for there would always be a place in Gandia for admitting them. Moreover, he desired that some should be educated in Alcalá at his expense, and he sent an official letter to the Archbishop of Toledo, and he asked that he should convert that attitude of mind, which he had shown to some of his own children, to the benefit of the scholastics of the Society of Jesus in Alcalá. He gave this letter to Dr. Torres. And because he also wanted a community of the Society to be established in Saragossa, and for this purpose he gave letters to the said Doctor for the Archbishop of the city, his own uncle, and to the Viceroy of Aragon, and some other leading men, and in order to win over the others he donated the house, which he owned in Saragossa, for the operation of the College, and he also gave its income in order to support some of the students. But also in Seville he decided to arrange for the building of a College with his maternal aunt, Duchess Medina Sydonia, and with the Marchioness de Pliego. And from the income of his properties, which they call the Benefice of St. James, which is near Saragossa, he decided to assign part of it for the support of ours; and among others he gave this reason, that wherever he had some income, he wished to give a tenth of it to the Society. And it is not surprising that he willingly offered of these things what he could, since he had already begun to think seriously about devoting himself to the Society, indeed, after having taken care of some business matters, he had already decided to do that and had made this known through Fr. Faber. [20. Jacobus Miron Ignatio, Valentiae , 4 Augusti 44; 16 Junii 45; 15 Septembris et 19 Octobris 46; idem Hieronymo Domenech, 12 Novembris 46; idem Ignatio, 15 Novembris 46, ~ Araoz Ignatio, 22 Maii 46. — Franciscus Borgi a Ignatio, de spiritu et conscientia, 16 Januarii; de Collegio Gandiensi , 28 Maii; de approbandis Exercitiis., 7 Junii; idem Archiepiscopo Toletano, in commendationem Societatis, 8 Novembris 46.
James Miron to Ignatius, from Valencia, August 4, 1544; June 16, 1545; September 15 and October 19, 1546; the same to Jerome Domenech, November 12, 1546; the same to Ignatius , November 15, 1546. — Araoz to Ignatius, May 22, 1546. – Francis Borgia to Ignatius, on the spirit and conscience, January 16; about the College in Gandia, May 28; on approving the Exercises, June 7; the same to the Archbishop of Toledo, in commendation of the Society, November 8, 1546.] v1_114-166latin 141. Fervebat eo tempore Dei opus Gandiae, et P. Andreas de Oviedo in spiritualibus meditationibus aliquos viros nobiles, imo et matronas primarias exercebat; et, ut scribit, tanta erat exercitiorum hujusmodi auctoritas, ut dum iis proponebantur, alii qui eadem expectabant, se posthaberi dolerent; et simul duodecim vel quatuordecim ab eodem exercebantur, qui confessiones generales instituebant, aliqui etiam ad Societatis nostrae institutum animum applicabant. Inter alios monachus quidam, concionator et Theologiae lector, ut humiliter exerceri voluit, ita et in exercitiis multum profecit. Episcopus Segobricensis ad sustentationem collegialium se non parum beneficum exhibuit; aedilicium Dux urgebat, et hoc ipso anno absolvendum curabat. 141. At this time the work of God was glowing in Gandia, and Fr. Andreas de Oviedo was giving the Spiritual Exercises to some nobles and also to some honorable ladies; and, as he writes, the authority of these Exercises was so great that, while they were being proposed to them, others who wanted to make them also lamented because they had to wait. At the same time twelve or fourteen persons made the Exercises under him; they made general confessions, and some also wanted to enter the Institute of our Society. Among others there was a certain monk, a preacher and professor of theology, who wanted humbly to make the Exercises and so he made great progress in them. The Bishop of Segovia showed himself very generous in the support of our students; the Duke urged the erection of a building and he saw to it that it was done this year. [20. Andreas de Oviedo Ignatio, Gandiae, 18 Junii binae; 13 Octobris 46 et 20 Februarii 47.
Andreas de Oviedo to Ignatius, from Gandia, June 18; October 13, 1546 and February 20, 1547.] v1_114-166latin 142. Valentiae P. Miron condonari coepit, et cum sociis partim per colloquia familiaria, partim per proposita exercitia, partim per sacramentum Poenitentiae, non paucis utilem operam navabat. Aliqui ex eis, qui ad institutum nostrum a Domino movebantur, eruditi ac bono ingenio praediti juvenes admissi sunt. Crescebat etiam paulatim numerus nostrorum, inter quos P. Emmanuel de Saa Theologiae, Petrus Canalis et Joannes Gottanus, galli, Philosophiae cum laude ingenii operam dabant. Cum Valentia transiret Pater Faber, ad strenuam operam litteris dandam nostros hortatus, diligentiores eos effecit. Sed et P. Ignatius, dum ad se positiones Theologorum, ac Philosophorum, et compositiones eorum, qui litteris humanioribus dabant operam, mitti jubebat, ad studia haec serio capessenda multum animabat. 142. Fr. Miron began to preach in Valencia, and with his companions he helped not a few people partly by friendly conversations, partly by giving the Exercises, partly by the sacrament of Penance. Some of these, who were moved by the Lord to embrace our way of life, erudite youths endowed with good talent, were admitted. Gradually the number of ours increased, among whom there was Fr. Emmanuel de Saa, who specialized in Theology, and Peter Canalis and John Gottanus, Frenchmen, who concentrated on Philosophy. When Fr. Faber passed through Valencia, he exhorted ours to work hard at their studies and he made them more diligent. And also Fr. Ignatius, when he ordered that the positions of theologians and philosophers, and the writings of those who were studying the liberal arts, should be sent to him, he motivated them to pursue their studies seriously. v1_114-166latin 143. Fuerat Antonius Araoz usque ad principium hujus anni Valentiae, et suis concionibus per tres menses multorum animos ad spiritus profectum inflammavit, multorumque suspiciones, quas ex maledicorum colloquiis, etiam viri graves hauserant, luce veritatis dissipare curavit. Inquisitores etiam serio favere rebus nostris (postquam diligenter multa investigarunt, et ipsis plene veritas fuit perspecta) coeperunt. Et inter caeteros Archiepiscopus, vir sanctitate eximius, serio Societati favere, acres ejus commendatas habere, se ostendit. Tantumdem alii doctrina et nobilitate clari facere coeperunt. Cum autem in Regis Philippi curia pernecessariam esse Araozii operam Faber scriberet, necesse habuit Araoz aliis valedicere. Complures discedentem sequi cupiebant, quod tamen minime permisit. In curia vero Regis Catholici in concionibus cum peculiari Dei favore se exercere coepit, et quamvis confessionum et spiritualium Exercitiorum occupatio, multum utrumque occuparet, labor tamen rescribendi multorum litteris et nobilium visitationes graviores erant. Aemilianus etiam de Loyola concionari cum admiratione multorum coeperat. Et quamvis auctoritatis plurimum Faber et ipse Araoz in curia regia, nec minus gratiae haberent, non deerat qui diligenter res ipsorum exploraret, et quo tandem evaderent attente exspectaret. Apostolicus Nuncius Poggius de rebus temporalibus, quod necessarium erat, providebat; unde aliis nobilibus, qui libenter necessaria suppeditassent, occasio beneficentiae adimebatur; a quibusdam tamen magnatibus aliquid admittere cogebantur. Quae autem Deus P. Fabri ministerio, antequam ex curia recederet, in his magnatibus, qui columnae videbantur, fuit operatus, scribit Araoz esse admiranda, et in altissima existimatione eum apud omnes esse; additque: << talis ille est, ut si experimento compertum vobis esset, ut est huic pauperi, qui sine tali Fabro relinquitur, gratias ageretis Deo, quod eum vobis videre liceat. Ejus anima plena est misericordiis ejus, qui earum Pater est et Deus totius consolationis. Confessiones audiebat plurimorum nobilium ac magnatum; et ejus recessum multae lacrymae sunt consequutae >>. 143. Until the beginning of this year Angonio Araoz was in Valencia, and with his sermons for three months he inflamed the minds of many to strive for perfection, and he took care with the light of truth to dissipate the suspicions of many, which even serious men entertained because evil things were being said about us. The Inquisitors also began to favor our activities (after they had carefully investigated many things, and the truth was made clear to them). And among others the Archbishop, a man of outstanding holiness, showed that he seriously favored the Society, and he recommended our works. Others noted for their doctrine and nobility began to do the same. But when Faber wrote that the work of Araoz in the court of King Philip was very necessary, Araoz had to say goodbye to the others. Several wanted to follow him when he left, but he would not permit that. In the court of the Catholic King he began to preach with the special blessing of God, and although the work of hearing confessions and giving the Exercises kept him very busy, still the work of responding to the letters of many and taking care of the visits of nobles was even more demanding. Also Aemilian Loyola began to preach to the great admiration of many. And although Faber and Araoz had great authority in the royal court, and also good favor, there were those who diligently sought them out and carefully watched where they were going. Poggius, the Apostolic Nuncio, provided the temporal things that were necessary; hence the occasion for benevolence was removed from the other nobles, who would have willingly supplied the necessities. But they were forced to accept something from certain very important men. But what God accomplished through the ministry of Fr. Faber, before he left the court, for these important men, who were considered the pillars, Fr. Araoz writes that it is to be admired, and that he was held in the highest estimation by all. And he adds: “He is of such a nature that if you were to discover by experiment, as is the case for this poor man, what it is like to be left without this Faber, you would give thanks to God that he allowed you to see him. His soul is full of the mercies of him who is their Father and the God of all consolation. He heard the confessions of many nobles and important men; and many tears were shed after his departure.” [21. Araoz Ignatio, Valentiae , 11 Decembris; idem Bartholomaeo Ferron, ibidem, 22 Decembris, 45,.et eadem die Elisabethae Roser ; idem Ignatio , Gandiae , 16 Januarii, et Valentiae, 26 ejusdem mensis et 29; idem Ignatio , Matriti, 6 Martii; Bartholomaeo Ferron, ibidem, 3 Maii, et eadem die Ignatio; idem Fabro 21 et Ignatio 22 Maii 46.
Araoz to Ignatius, from Valencia, December 11; Araoz to Bartholomew Ferron, from Valencia, December 22, 1545, and the same day to Elizabeth Roser; the same to Ignatius, from Gandia, January 16, and from Valencia, January 26 and 29; the same to Ignatius, from Madrid, March 6; to Bartholomew Ferron, from the same place, May 3, and on the same day to Ignatius; the same to Faber, May 21 and to Ignatius, May 22, 1546.] v1_114-166latin 144. In insigni oppido Methymnae-Campi agi coeptum est de domo ibi instituenda, sed res ad aliquot annos dilata fuit. In oppido Vallisoleti P. Didacus Mendez cum paucis sociis, post curiae discessum, manserat, et messem spiritualem valde copiosam habebat. Ibidem autem Hermes ac Cornelius, Conimbrica missi, feliciter in Domino ex hac vita migrarunt. Quidam autem ex nostris cum magna ibi frequentia et fructu concionabatur, Doctor Nepos vocatus; sed hoc etiam anno, magno sui desiderio relicto, in meliorem et ipse vitam migravit. 144. In the important town of Medina del Campo there was an attempt to establish a house, but the matter was delayed for a few years. Fr. Didacus Mendez, with a few companions, remained in the city of Valladolid after his departure from the court, and he had a very abundant spiritual harvest. But in the same place Hermes and Cornelius, having been sent from Coimbra, departed from this life happily in the Lord. One of ours, called Doctor Nepos, preached there to large crowds and with great fruit; but also in this year, according to his intense desire, he also transgressed to a better life. [22. Ut supra ad n. 143. Cornelius Wischaven junior, senioris nepos, non Vallisoleti obiit, ut narrat Polancus, neque in mari , ut refert Delplace (L’établissement de la Compagnie de Jésus dans les Pays-Bas , Append. I), sed in flumine raptus et suffocatus, postquam duorum dierum iter Conimbrica Vallisoletum versus confecerat. (Vide Cartas y otros escritos del B. P. Pedro Fabro, tomo I, Append. 2, n. 20.)
As above at number 143. Cornelius Wischaven junior, nephew of the senior, did not die at Valladolid, as Polanco says, nor at sea, as Delplace reports (L’etablissement de la Compagnie de Jésus dans les Pays-Bas, Appendix I), but he was swept away and drowned in a river, after he had completed a journey of two days from Coimbra to Valladolid. (See Cartas y otros escritos del B. P. Pedro Fabro, vol. I, Appendix3, n. 20.)] v1_114-166latin 145. Cum Complutum inviseret Araoz, in Collegio, quod Majus vocant, cum applausu insigni ac fructu concionatus est; quod subsequutae Confessiones, et spiritualia Exercitia expetita, et aliae publicae mutationes ad aedificationem aptae, testata sunt. Fuit inter collegiales eos, qui, inscio P. Araoz, pedibus nudis eleemosynas cum sacco permendicaret, et propter nobilitatem et auctoritatem non solum scandalum non est scquutum, sed ad aedificationem multorum id fuit. Nostris autem complutensibus, ut domi sacellum habere possent, Domina Eleonora Mascarenias necessaria dedit, et inter caetera altare quoddam penicillo depictum, quod Princeps Philippus ei dederat, et Reginae Elisabethae olim fuerat. In palatio Confessiones generales aliquae auditae sunt. Cum autem Vice-cancellarii Aragoniae morti adesset Araoz, et multas horas cum eo (nec enim deserere ipsum voluit) exegisset, aliqui magnates, qui et ipsi interfuerant, tantum exhortationibus et aliis mediis, quibus morientem juvabat, commoti fuerunt, ut ei aliqui ex eis significaverint, cupere se in ejus manibus mori ; et cum bonus hic rumor percrebuisset, ad alios morientes juvandos magno cum studio arcessebatur. Inter alios, cum mercator quidam insignis capite muletandus esset, protestatus est ut sibi morienti adesset, alioqui, si ipsi aliter quam oporteret quicquam accideret, ut sibi Araozius imputandum sciret. Cum accidisset ut clericus quidam magno cum scandalo condonatus esset, rumor sparsus est quod de Societate nostra esset, aliis eum Ignatium esse, aliis Licentiatum affirmantibus; die autem sequenti compertum est ipsum omnino insanisse. Et paucis post diebus, ipso festo Pentecostes, cum in maximo templo Araoz concionarctur, et quidem tam frequenti auditorio, ut intra templum non posset contineri, tam abunde omnibus satisfactum est, ut non hominem sed angelum locutum esse multi dicerent; et vere digitus Dei ibi visus fuit, ut sanctus hic rumor alium praecedentem expelleret, et de nostris vesanum illum non fuisse constaret. 145. When Araoz visited Alcalá, in the College, which they call Great, he preached with notable applause and fruit. The subsequent confessions, and requests for the Spiritual Exercises, and other public movements suited for edification bore witness to this. There were among the students one who, without the knowledge of Fr. Araoz, with bare feet begged for alms with a bag, and because of his nobility and authority not only was there no scandal involved, but it led to the edification of many. Lady Eleanor Mascarenias gave the things necessary to our members in Alcalá so that they could have a house chapel, and among other things there was an altar with a certain painting, which Prince Philip had given her and formerly belonged to Queen Elizabeth. In the palace some general confessions were heard. But when Araoz was present at the death of the Vice-Chancellor of Aragon, and had spent many hours with him (for he did not want to leave him), some very important men, who were also present, were so moved by the exhortations and other things with which he helped the dying man, that some of them said to him that they wanted to die in his hands. And when this good report had been spread around, he was summoned with great intensity to help other dying people. Among others, when an important merchant suffered an injury to his head, he declared in public that Araoz should be with him as he is dying, otherwise, if something should happen to him other than what was necessary, Araoz would know that it was his fault. When it happened that a certain cleric had preached with great scandal, the rumor was spread abroad that he was one of our members, and some even said that he was Ignatius. However, on the following day it was discovered that he was totally insane. And after a few days, on the feast of Pentecost, when Araoz was preaching in the largest church, and to such a large crowd that the church could not hold them, all those present were so pleased that many said it was not a man but an angel who had spoken. And truly the finger of God was seen there, so that this holy rumor wiped out the other preceding one, and it was obvious that the insane man was not one of our members. [23. Ut supra ad n. 143 et Utterae Araoz Ignatio, Matriti datae, in Dominica Trinitatis, id est, 20 Junii 46.
As above at number 143 and the letter of Araoz to Ignatius, from Madrid, on Trinity Sunday, that is, June 20, 1546.] v1_114-166latin 146. Cum quaestio orta fuisset de conjurationibus, quae contra locustas exerceri solebant, uni ex Inquisitoribus cum Patre Araoz res est commissa, et ad Dei gloriam cessit quod ab ipsis est constitutum; nam superstitionibus exclusis, modus et forma Ecclesiae consueta observanda tradita est; et ex allatis testimoniis, quantum inde utilitatis sit consequutum constitit. Prae labore nimio (ut creditur) in gravem aegritudinem Araozius incidit, et bis in eam recidit; adeo ut, quo tempore Faber ad meliorem vitam Romae migrabat, ipse a medicis jam jam moriturus credebatur ; sed multorum orationibus ejus vita donata est. Aërem mutare coactus fuit, Principe ipso curam ipsius commendante Episcopo Pampilonensi et Gubernatori; quamdiu autem in curia aeger mansit, Nuncius Apostolicus eximia charitate pro infirmario fuit. Tanta sitis erat in multis verbum Dei ab eo audiendi, ut nec portas templorum ingredi permulti possent, nec febricitanti parcerent, ad concionandum importunis eum precibus trahendo; immo cum et ipse aegrotaret, et Comitissa de Palamos, morti propinqua, ut sibi adesset postularet; duabus noctibus illi adfuit et illo ipso die quo animam Deo reddidit. Cum Secretarius etiam Cobos in aegritudinem recidisset, sibi eum adesse, qui tamen id temporis aberat, peroptabat, ut in iis, quae ad animam pertinent, illi Secretarius esset. 146. When the question was raised about incantations, which are wont to be invoked against locusts, the matter was given to one of the Inquisitors along with Fr. Araoz, and what they decided put a stop to this for the glory of God. For, having banned all superstitions, the method of the Church to be used was introduced; and from the available testimonies, it is known that the result was very good. Because of too much work (apparently) Araoz became gravely ill, and he had two relapses, so that at the very time when Faber in Rome was passing over to a better life, he now believed the doctors that he was going to die. But because of the prayers of many his life was spared. He was forced to seek a change of air, and the Prince himself commended care of him to the Bishop of Pamplona and the Governor; but as long as he remained sick in the court, the Apostolic Nuncio with great charity took care of him. There was such thirst in many to hear the word of God from him that many could not enter the doors of the church, nor did they leave him alone when he was sick, since by their importunate prayers they forced him to preach. Indeed even when he was sick, the Countess de Palamos, who was close to death, demanded that he assist her; so he was with her two nights and on the day on which she rendered her soul to God. And when Secretary Cobos also fell sick, he very much wanted him to be with him, so that in the things pertaining to the soul the Secretary might be with him. [24. Ut supra ad n. 145.
As above at number 145.] v1_114-166latin 147. Nostri, qui Barcinone versabantur, non inutilem proximis operam navabant. Eo anno orphanorum domus albis vestibus pueros indutos ibidem habere coepit, expensis Dominae Guiomarae Grallae, quae P. Fabro confitebatur. Is autem cum Romam navigaturus esset, Barcinone ob tertianam febrim substitit, et nihilominus concionibus et Confessionibus audiendis cum fructu pro more suo vacavit. Ea vero mora in causa fuit ut aestibus mediis canicularium dierum Rojnam ingressus in extremum morbum incideret. 147. Ours, who were working in Barcelona, were doing very much to help others. In this year a house of orphans began to take care of boys dressed in white garments, paid for by Lady Guiomara Gralla, who went to confession to Fr. Faber. However, when he was about to travel to Rome, in Barcelona he contracted a fever recurring every third day, and nevertheless in his usual manner he continued to preach and to hear confessions with fruit. But this delay was the reason why he entered Rome in the middle of the dog-days in Rome and became deathly ill. [25. Faber Ignatio, Barcinone, 21 Junii 46.
Faber to Ignatius, from Barcelona, June 21, 1546.] v1_114-166latin 148. Hoc anno 1546 ex provincia Lusitaniae decem in Indiam missi sunt, sex eorum sacerdotes, inter quos fuerunt Franciscus Perez et Henricus Enriquez; sed statim alii admissi locum ipsorum suppleverunt. Urgebat missiones has Rex serenissimus, sicut et Aethiopicam; inde enim scriptum fuerat optare Regem ut novus Patriarcha ab Apostolica Sede mitteretur; negabant enim se velle in posterum babylonicam doctrinam, in qua hactenus instituti fuerant. Ut autem sacerdotes consecrare posset, aliquis ex nostris in Patriarcham esse promovendus videbatur. Sed aliter rem habuisse nec tam sincerum animum Principis Aethiopiae aut subditorum ejus fuisse experimento postea compertum est. 148. In this year of 1546 from the province of Portugal ten members were sent to India, six of them priests, among whom were Francis Perez and Henry Enriquez; but immediately others were admitted who took their place. The good King strongly encouraged these missions, like that to Ethiopia; hence it was declared that the King wanted a new Patriarch to be sent there by the Apostolic See; for they said he did not want, in the future, Babylonian doctrine to be taught there, in which until then they had been instructed. But so that he could ordain priests, it seemed that one of ours would have to be consecrated as the Patriarch. But afterwards it was discovered by experience that the situation there was different, and that the mind of the Prince of Ethiopia and his subjects was not open to this. [26. Joannes III, Portugalliae Rex, de missione Aethiopica, et Patriarchatu, mense Augusto 46; Ignatius, Regi Portugalliae, Doctori Michaëli de Torres et Simoni Rodericio, mense Octobri 46.
John III, the King of Portugal, on the Ethiopian mission and Patriarchate, August 1546; Ignatius to the King of Portugal, to Dr. Michael de Torres and to Simon Rodriquez, October 1546.] v1_114-166latin 149. Pater Simon non solum praeceptoris, sed et eonfessarii Principis officio fungebatur; qui decem annos natus, octavo quoque die, sexta feria, confitebatur, et eo pollebat judicio ut viginti annorum videretur. Erat autem messis in curia Regis copiosa; et qui eam superioribus annis perspectam habuerant non poterant insignem mutationem ac emendationem non agnoscere; quod verbi Dei praedicationi et sacramentorum Confessionis et Communionis crebrae sumptioni acceptum, referendum est; alia etiam charitatis et pietatis opera ex his consequebantur. 149. Fr. Simon performed the office not only of teacher, but also that of confessor of the Prince; being only ten year old, he went to confession weekly on Friday, and he had such good judgment that he seemed to be twenty years old. There was an abundant harvest in the court of the King; and anyone who knew what took place in previous years, could not but recognize a significant change and improvement. It should be noted that there was a big increase in the preaching of the word of God and in the reception of the Sacraments of Confession and Communion; also, other works of charity and piety flowed from these. [27. Araoz Ignatio, Fabro, Ferronio, aliisque toto hoc anno 46.
Araoz to Ignatius, Faber and Ferronio and to others during this whole year of 1546.] v1_114-166latin 150. Interim in Collegio Conimbricensi octoginta jam collegiales erant, ac praeter eos, quindecim vel sexdecim in hujusmodi Collegii necessariis servitiis occupati, et quindecim alii Confessiones audiebant; eorum autem Rector, P. Martinus de Sancta Cruce, non solum eos facilitate magna regebat, sed et aliis pietatis operibus incumbebat; inter quae illud unum fuit, quod monasterium quoddam monialium, adjutus aliquot concionibus Patris Stradae et aliorum e nostris, ad reformationem vitae egregie permovit. 150. Meanwhile, in the College at Coimbra there were already eighty students, and in addition to those, there were fifteen or sixteen persons taking care of the needs of the College, and fifteen others heard Confessions. Their Rector, Fr. Martin Santa Cruz, not only ruled them with great ease, but he was also engaged in other works of piety; among them there was this one, that he successfully brought about a reform of life in a convent of nuns, and he was helped in this by some sermons of Fr. Strada and by other members of our Institute. [28. Faber Ignatio, 9 Januarii 45.
Faber to Ignatius, January 9, 1545.] v1_114-166latin 151. In quadragesima P. Franciscus Strada verbum Dei praedicavit in diversis equidem ecclesiis; et cum jam assignati concionibus dies in singulis ecclesiis essent, magna in eas auditorum multitudo confluebat. Die autem Jovis Sancti, cum Mandatum Christi mane alio in templo praedicasset, a prandio domi de eodem praedicare debuit, et suggestum ad campum vicinum propter frequentiam auditorum educere oportuit. Sequenti autem die Veneris Sancti in cathedrali ecclesia de passione Domini praedicavit, Conimbricensi Episcopo praesente, qui eum ad concionandum invitaverat, cum alio quodam Episcopo, qui compluribus ex nostris et inter eos P. Ludovicum Gonzalez ad sacros ordines paulo ante promoverat; qui, quamdiu concio duravit, multas lacrymas effundebat. Cum autem jam absolutam esse praedicationem putarent, petiit Strada sibi Crucifixi imaginem dari; quam cum populo ostenderet, et verba quaedam ad compatiendum excitantia adjungeret, tantus fuit in universo auditorio a viris et foeminis planctus excitatus, ut per quartam horae partem, perinde ac si hominum fuisset una voluntas ac sensus, suspiriis et gemitibus ac vocibus flebilibus totum templum impleretur; adeo ut qui praesentes erant, nihil se unquam simile vidisse affirmarent, et prae dolore in multis anima a corpore velle recedere videbatur. Plurimi his praedicationibus et confessionibus a Deo commoti hoc tempore in Societatem ingressi sunt et inter eos Gaspar Franciscus, natione Flander, de quo infra, qui tunc in Philosophia promotus erat. 151. During Lent Fr. Francis Strada preached the word of God in various churches; and since there were assigned days for sermons in the churches, a large crowd of hearers flocked to them. However, on Holy Thursday, when he had preached the commandment of Christ in the morning in another church, after lunch at home he had to give the same sermon, and because of the large number of hearers, it was necessary to set up a platform in a field nearby. On the following day, Good Friday, he preached in the cathedral on the passion of Christ, in the presence of the Bishop of Coimbra who had invited him to preach, along with another Bishop, who shortly before had ordained to the priesthood several of our members, and among them was Fr. Luis Gonzalez; he shed many tears during the whole time of the sermon. Now when they thought that the sermon was finished, Strada asked that an image of the Crucified one be given to him. When he showed this to the people, and added some words in order to stir up compassion, there was such lamenting by the men and women in the whole audience that for a quarter of an hour the whole church was filled with sighs and groans and weeping. Thus, those who were present said that they had never seen anything like it, and because of the sorrow in many the soul seemed to want to leave the body. At this time many, who were moved by God by these sermons and confessions, entered the Society, and among them was Gaspar Francis, a native of Belgium, who will be mentioned later, and at the time was studying Philosophy. [29. Martinus de Sancta Cruce Fabro, 22 Octobris 45, et Ignatio sub idem fere tempus aut anni sequentis initio . — Gaspar Franciscus est egregius ille Xaverii imitator, Gaspar Barzaeus. De eo ejusque nomine haec TRIGAULT : “Patrem Franciscum , matrem Agnetem dictam ferunt. Unde factum existimo ut in Lusitania Gaspar Franciscus appellaretur more suae gentis, cognomen a parentis nomine mutuatus, tanquam peregrinum minus , et Lusitanis auribus altero cognomine familiarius „. Vita Gasparis Barsaei, Belgae, e Societate Jesu, 1. I, c. 1. DELPLACE, op, cit., ait ejus familiae cognomen fuisse Berse, quod latine dictum est Barsaetis.
Martin Santa Cruz to Faber, October 22, 1545, and to Ignatius about the same time or at the beginning of the next year. – Gaspar Francis is that famous imitator of Xavier, Gaspar Barzaeus. About him and his name Trigualt says this: “They say that Fr. Francis got his name from his mother Agnes. Hence I think it happened that, in Portugal, he was called Gaspar Francis according to the custom of his people, having borrowed the surname from the name of his parent, like a pilgrim, and this was more familiar to Portuguese ears than his other surname.” Vita Gasparis Barzaei, Belgae, e Societate Jesu, 1. I. c. 1. Delplace, op. cit., says that the surname of his family was Berse, which become in Latin, Barzaeus.] v1_114-166latin 152. Coepit autem Collegium temporales reditus habere; nam quidam, cognomine Ariaga, musicus, cum ex hac vita decederet, possessionem quamdam, quae multa ducatorum millia aestimabatur, Collegio legavit. Rex etiam duo monasteria, alterum quidem ordinis Sancti Benedicti, Sancti Felicis, alterum ordinis Sancti Augustini, Sancti Joannis de Longavalle, partim Nuncii Apostolici, partim Summi Pontificis auctoritate, applicanda donavit. Cum autem ad possessionem capiendam Sancti Felicis, quidam ex nostris, Fernandez nomine, missus fuisset, coepit in eo templo in quadragesima tanta cum aedificatione et admiratione concionari, ut ultra viginti leucas bonus odor in Domino spargeretur; cumque eo duo sacerdotes ad Confessiones audiendas missi essent, egregium et ipsi fructum collegerunt, et subditi monasterii gratias agebant Deo, quod in nostrorum manus venire concessum ipsis fuisset. Pauculi quidam monachi, qui sine observantia ordinis sui ibidem degebant, per Exercitia spiritualia ad reformationem adducebantur; et unus eorum ad Collegium ad dies aliquot deductus, sic profecit, ut de anteacta vita graviter dolens, ad vitam in communi et sub obedientia exigendam fuerit paratissimus. Ad locum etiam alterius monasterii P. Morales, missus cum socio confessario, concionatus est eis et Confessiones excepit; et ipsi etiam [monasterii accolae] benedicebant Deum, quod in potestatem Societatis nostrae ipsos deduxisset. Monialium etiam varia monasteria Conimbricae, et unum etiam prope urbem exstans, magnos in spiritu progressus fecerunt, et communem vitam ac sub obedientia ducere constituerunt. Concordiae etiam inter aliquos dissidentes conciliatae fuerunt. Aedificium autem Collegii voluit Rex ut ex reditibus jam dictis fieret; nam ad nostrorum sustentationem, prout coeperat, necessaria ipse sup. peditare volebat. 152. Now the College began to have some financial income; now a certain man by the name of Ariaga, a musician, when he departed from this life, left as a legacy to the College a certain possession, which was worth many thousands of ducats. The King also turned over two monasteries to us, one of the of the order of St. Benedict, St. Felix, the other of the order of St. Augustine, St. John of Longavalle, partly under the authority of the Apostolic Nuncio, partly under the authority of the Sovereign Pontiff. But when it came to taking possession of St. Felix, one of our members, Fernandez by name, was sent there, and during Lent he began to preach there with such edification and praise that the good odor in the Lord spread out more than twenty miles; and when two priests were sent there to hear Confessions, they gathered noteworthy fruit, and the members of the monastery gave thanks to God that it had been granted to them to fall into our hands. A few of the monks, who lived there without observing the rules of their order were brought to reformation by making the Spiritual Exercises, and one of them having been brought to the College for a few days, made such progress that he seriously repented of his former life and was ready to live in his community under obedience. Fr. Morales, having been sent with a fellow confessor, preached to them and heard their Confessions; and they also [the residents of the monastery] praised God because they had been placed under the authority of our Society. Also various convents of nuns in Coimbra, and one existing near the city, made great progress in the spirit and resolved to lead a common life under obedience. Peace among some mutual enemies was also established. The King wanted the building of the College to have the already mentioned income; for he wanted to supply what was necessary for our support, as he had already planned to do. [30. Ignatius Simoni Rodericio sub finem hujus anni 46. – Publica instrumenta donationis, Litterae Apostolicae annexionis Monasteriorum Sancti Benedicti de San Fins et Sancti Joannis de Longavares.
Ignatius to Simon Rodriguez at the end of this year 1546. – Public documents of the donation and the Apostolic Letter regarding the annexation of the monasteries of St. Benedict of St. Felix and of St. John Longavalle.] v1_114-166latin 153. Cum autem P. Strada gravissima amissas aegritudine, quae prope ad sepulcrum eum deduxerat, vires recuperasset, in peregrinationem ad templum Sancti Jacobi in Compostella a Patre Simone missus est, ita ut in pauperum hospitalibus diverteret, et ex mendicato pro more peregrinantium viveret, et nihilominus praedicationi et aliis instituti nostri ministeriis, cum socio sacerdote, vacaret. Ad civitatem ergo, quae a portu nomen habet, cum pervenisset, magna cum charitate ab Episcopo exceptus est, nec recusare potuit, quin ad victum necessaria, quamdiu ibi versatus est, ei ejusque socio Episcopus subministraret. Postridie quam venerat, primam habuit concionem in campo quodam e regione cujusdam templi, quo major pars civitatis in solemni processione se contulerat; usque adeo autem hominibus praedicatio placuit, eorumque animos permovit, et avidos audiendi verbum Dei fecit, ut cum in posterum ter et quater in uno die concionaretur, minimum auditorium trium millium hominum fuerit, et saepe multo frequentius. Duos ibi menses haerere eum oportuit, in continuis et perutilibus occupationibus, tam populo quam religiosis utriusque sexus, qui aperte fatebantur, se novos animos novaque sui profectus desideria in se experiri. Canonici etiam, et alii clerici, magno cum fervore, suae salutis ac profectus media ab eo audire studebant; et multi se ipsos promptos offerebant, ad ea omnia facienda, quae ipsis suaderet. Aliqui omnino constituerunt religionem ingredi, quorum quidam in Conimbricensi Collegio admissi sunt; unus eorum erat adolescens, canonicus ejus civitatis, qui alios etiam ecclesiasticos reditus habebat; qui cum se Conimbricam insalutatis parentibus conferret, illi qui magnam in eo spem sitam habebant, aliquos miserunt , qui juvenem consequuti in civitatem Portus reduxerunt; cum autem ante hospitalis portam, in quo nostri habitabant, deduceretur, et eo ingredi permissus esset, ad cubiculum unius ex patribus confugiens, suis significavit se inde non recessurum; cumque eo pater et alii primarii civitatis viri venissent, multisque modis Religionis ingressum dissuaderent , et inter caetera quartum praeceptum de honorandis parentibus objicerent, ille respondens primum praeceptum esse de Deo super omnia amando, stabilis in animi proposito permansit; accessit ad eum mater multis cum lacrymis; misit et fratres ipsius aliasque personas et litteras; et cum frustra omnia tentarent, vestes quasdam sericias, quas habebat, petierunt ; quod ille perlibenter audiens, omnibus se vestibus usque ad calceos expoliavit, et ad eos misit, famuli cujusdam, qui ei inserviebat, vestibus utens; et si ei permissum fuisset, publice per urbem eleemosynam petiisset. Magna fuit et commotio et mutatio a Deo facta in illa urbe; alii enim in paupertate perpetua vivere, alii eremiticam et ab hominibus separatam vitam ducere, alii peregrinari constituebant; Confessiones autem erant tam crebrae, ut cum tertius Conimbrica confessarius missus esset, et quartus se illis in eadem civitate adjunxisset, ab aurora usque ad noctem satisfacere accedentibus non poterant, cum tamen in monasteriis et aliis ecclesiis multae Confessiones praeter morem audirentur. Pax inter varios discordes fuit conciliata; odia antiqua cessarunt; restitutiones factae; visitata hospitalia, et aegrotantes sacramento Poenitentiae et eleemosynis, quas ostiatim per urbem petebant, sunt adjuti; custodiam etiam publicam invisentes nostri, spirituali et temporali subsidio, in ea detentos consolati sunt; licet enim jam dudum quadragesima transacta fuisset, nullus ibi confessus luerat, et aliqui sine eo Sacramento moriebantur; sed nec toto anno sacrum aut verbum Dei audierant, nec erat qui de Deo mentionem ullam faceret; coeperunt ergo et eis concionari, et eorumdem negotiis expediendis dare operam, et eleemosynas etiam multis, qui valde destituti erant, providerunt, et inita ratio est ut Missae sacrificium audirent et aquam benedictam haberent. Situs quidam Stradae donatus est, et curatis ad id eleemosynis, ibi sacellum fuit institutum, ubi non solum qui in custodiis sunt, sed et alii, quod loco sit eminentiori, sanctissimum Christi Corpus videre possint; et quamvis aliqui sacerdotes ad tempus unius anni sacrum ibi facturos receperant, quia Strada id in perpetuo fieri optabat, ab Episcopo obtinuit ut peculiari in anno salario ad sacramenta administranda sacellanus institueretur; sed et eleemosynis et sacris imaginibus sacellum ornandum curavit; et tres honestos cives administratores ad id relinquens, ut, in subventionem detentorum in custodia, eleemosynas peterent, valedixit et carceri et aliis monasteriis, ubi concionari solitus erat; et apud omnes tantum sui desiderium relinquebat, ut essent qui peregrinantem sequi vellent, et quidem multis cum lacrymis; redire tamen ad propria omnes coegit. Et suam peregrinationem sequutus, ubique ad verbum Dei excipiendum avidissimos auditores invenit, eosque in Domino sacra doctrina refecit. Archiepiscopus Bracarensis serio ipsi injunxit ut quidquid ad bonam gubernationem archiepiscopatus conferre animadverteret, ipsi suggereret, omnia se facturum promittens; injunxitque etiam a prandio ut omnes ad concionem audiendam venirent; itaque brevi temporis spatio ecclesia cathedralis, quae magna quidem est, auditoribus tamen tota repleta fuit; et cum duas horas esset Strada concionatus, tanta cum aedificatione et tam avide audiebatur, ut cum finiendum erat, tunc incipere audientibus videretur. Noluit suum hospitium, scilicet hospitale pauperum, deserere; at Archiepiscopus omnino voluit necessaria eis et tam large subministrare, ut aliis peregrinis de Societate, qui tunc eo pervenerant, aliis etiam pauperibus, sufficeret. Ibi cum bis terve concionatus esset, Galliciam perrexit, quo ipsius fama jam pervenerat. Unde in civitate, Redondella nuncupata, ubi concionari coepit, qui ei praeerat, campanula per civitatem circum acta, omnes ad praedicationem venire jussit; quare ibi valde lrequens auditorium, et quidem multis cum lacrymis ac devotione habuit. Cum vero a clerico quodam divite, sed, ut videbatur, dissolutiori quam par esset, hospitio esset exceptus, usque adeo ex ejus colloquiis hospes commotus est, ut terrenis rebus valediceret, et religionem ingredi omnino constitueret. Accidit autem ut aliqui peregrini Societatis, per civitatem Portus, Conimbricam redirent, et in hospitali pauperibus inservirent; unum eorum cum de Societate esse aliqui honesti viri cognovissent, summa cum reverentia, genibus obvoluti, rogabant pro Patris Stradac reditu, quem si non obtinerent, ad Summum Pontificem se ituros asserebant; sed P. Simon libenter eis concessit, rogante etiam Episcopo, ut per mensem et amplius apud eos in reditu Strada maneret. Inde Conimbricam rediens, everrendi domum officium, ejus autem socius inserviendi coco acceperunt, quod multo illis magis quam civium portuensium veneratio placebat. Inter ea quae in portuensi civitate utiliter gesta sunt, congregatio fuit quaedam ad omnia pietatis opera instituta, cui qui nomen dant, singulis diebus dominicis congregantur, tum ad rationem reddendam eorum, quae pie ab ipsis in proximorum auxilium gesta sunt, tum quo prospiciant ut alia in posterum, quae necessaria videntur, fiant. Haec peregrinatio P. Stradae magnam in regno Portugalliae instituti nostri notitiam dedit, et ejus actiones finem ipsum instituti declararunt; unde ubique magna cum admiratione loqui de eo coeperunt; et tam serio omnia charitatis opera exercere, nullumque temporale commodum , sed solam Dei gloriam et proximorum utilitatem quaerere, ut novum valde, ita et admirandum videbatur. Aliqui Episcopi et Praelati magno studio aliquos de Societate expetere coeperunt, ad suas dioeceses vel loca in spiritu juvanda , alii etiam temporalibus bonis Collegium promovere, aut novas congregationes instituere cupiebant. Rex autem impense admodum et favere et adjuvare nostros pergebat. 153. When Fr. Strada had recovered the strength he lost during a grave illness, which almost brought him to his grave, he was sent on a pilgrimage to the shrine of Santiago de Compostela by Fr. Simon so that he would spend time in the hospitals of the poor, live from begging as the pilgrims do, and nevertheless with his priest companion he dedicated himself to preaching and the other ministries of our Institute. Therefore, when he arrived in a city, which has its name from a port, he was received by the Bishop with great charity, and he could not refuse to accept from the Bishop for himself and his companion things necessary for his support as long as he stayed there. The day after he arrived he gave his first sermon in a field near a certain church, to which a large part of the city had come in a solemn procession. His preaching so pleased the people, it so moved their minds, it made them so eager to hear the word of God that, when in the days after that he preached three or four times, there was an audience of at least three thousand people, and often more than that. He had to remain there for two months, in constant and very useful occupations both for the people and for the religious of both sexes, who openly confessed that they experienced in themselves a new way of thinking and a new desire for their own perfection. The canons also, and the other clergy, were eager to hear from him the way to obtain their own salvation and perfection; and many said they were ready to do everything he urged them to do. Some decided definitely to enter the religious life, and of them some were admitted to the College in Coimbra. One of them was a youth, a canon of the city, who also had other ecclesiastical incomes. And when he went to Coimbra without saying goodbye to his parents they, who had placed great hope in him, sent some men to follow the youth and to bring him back to Porto. But when he was brought to the door of the hospital where ours were staying, and was allowed to enter it, fleeing to the room of one of our Fathers, he notified the men that he would not depart from there. And when his father and other important men of the city came there, and in many ways tried to dissuade him from entering the religious life, and among other things raised the objection of the Fourth Commandment to honor one’s parents, he responded that the First Commandment is to love God above all things, and so he remained firm in the intention of his mind. His mother approached him with many tears; and then she sent his brothers and some other persons and letters. And when they had tried everything in vain, they asked him to return some silk clothes that he had. Listening to this very willingly, he took off all his clothes, including his shoes, and he sent them to them, and he used the clothes of one of his servants. And if he had been permitted to do it, he would have begged for alms publicly throughout the city. Great excitement and change was produced by God in that city, for some had decided to live in perpetual poverty, other to separate themselves from men and to lead the life of a hermit, others to go on a pilgrimage. There were so many Confessions that when a third confessor was sent to Coimbra, and a fourth had joined them in the same city, from morning until the night they could not take care of all who came to them; also, contrary to the local custom, many Confessions were heard in the monasteries and in the other churches. Peace was established between various enemies; old hatreds ceased; restitutions were made; hospitals were visited, and the sick were helped with the sacrament of Penance and alms, which they sought from door to door in the city. While ours were visiting the public prisons, they consoled those detained there with spiritual and temporal assistance. For although now for a long time Lent was over with, no one there had gone to confession, and some were dying without this Sacrament. And for a whole year they had not heard the holy word of God, nor was there anyone who spoke about God. Therefore they began to preach to them and to give assistance in caring for their affairs, and they gave alms to many who were very destitute. The reason was given why they should take part in the sacrifice of the Mass and make use of holy water. A building was given to Strada, and having collected alms for it, he set up a chapel there; there not only those who were in prison, but also others, because it is in a higher place, could see the most holy Body of Christ. And although some priests had received the faculty to celebrate Mass there for one year, because Strada wanted it to continue perpetually, he obtained from the Bishop that a chaplain should be appointed, with a special salary each year, in order to administer the sacraments. He also took care from the alms received to adorn the chapel with sacred images. And he left three honest citizens in order to take care of it, so that, in order to help those detained in prison, they should ask for alms. Then he said farewell to the prison and to the other monasteries, where he was accustomed to preach; and among all of them he left such a desire for his presence that there were those who wanted to follow him on his journey, and they expressed this with many tears; however, he forced all of them to return to their own homes. And with regard to his traveling, everywhere he found hearers eager to receive the word of God, and he refreshed them in the Lord with sacred doctrine. The Archbishop of Braga seriously asked him that, whatever he thought would contribute to the good governance of the archdiocese, he should make known to him, and he promised that he would do all of it. After lunch he also ordered that all should come to hear his sermon. Therefore in a short space of time the large cathedral was completely filled. And when Strada had preached for two hours, he was listened to with such edification and so avidly that, when he reached the ending, it seemed to the audience that he was just beginning. He did not want to leave his hospice, that is, the hospital of the poor. But the Archbishop absolutely wanted to provide them with the necessities with such abundance that they sufficed for the travelers of the Society, who arrived there at that time, and also for the poor. After he had preached there two or three times, he went on to Galicia, where his fame had already preceded him. Hence when he began to preach in a city called Redondela, the man in charge, having rung the bells throughout the city, directed all to come to the sermon. Therefore he had a very large audience with many tears and much devotion. When he had accepted hospitality from a rich cleric, but, as it appeared, a man who was more dissolute than is proper, his host was so moved by his conversation that he said farewell to earthly things and decided definitely to enter a religious order. It happened that some travelers of the Society returned to Coimbra and were taking care of the poor in the hospital. When some good men discovered that one of them belonged to the Society, with great reverence and on bended knees he asked for the return of Fr. Strada, and if they did not obtain that, they said that they were going to go to the Sovereign Pontiff. But Fr. Simon willingly conceded to them, also at the request of the Bishop, that on his return Fr. Strada would remain with them for a month or more. Hence on returning to Coimbra, they accepted the task of sweeping the house, while his companion served as cook, which pleased them much more than the veneration of the people of Porto. Among the things that were done usefully in the city of Porto, a congregation was established for all works of piety, and those who belong to it gather together every Sunday, both to give an account of what has been done by them piously in order to help others, and to plan what things should be done in the future, which seem to be necessary. This journey of Fr. Strada in the kingdom of Portugal gave great publicity to our Institute, and his actions declared the purpose itself of our Institute; hence everywhere they began to speak about it with great admiration. And he began seriously to perform all works of charity, and to seek no temporal recompense, but only the glory of God and the advantage of neighbors that it seemed to be totally new and admirable. Some Bishops and Prelates with great eagerness began to wish for some members of the Society to come to help their dioceses in the spirit, others also sought to improve the College with temporal gifts or to start some new congregations. The King very eagerly continued to favor and help our members. v1_114-166latin 154. Erant ex collegialibus aliqui qui, studio se ipsos vincendi et abnegandi, tam multa tentabant, ut fraeno prorsus indigerent; cum eorum unus, peregrinando , quamdam ecclesiam esset ingressus, in qua magna hominum turba cantibus et saltationibus saecularibus irreverenter operam dabat, in editum locum ascendens silentium eis indixit; cum autem illi tacuissent , coepit concionari supra illa verba Sancti Matthaei : Domus mea domus orationis vocabitur, et cum pauca dicere coepisset, vir quidam nigri coloris ad eum accedens, jussit ut taceret; cum ille diceret se Dei verba loqui, unde aequum non erat ut taceret, tunc ille alapas nescio quot impegit, quibus vehementer laetatus, ac Deum benedicens pro ea gratia, ejus, qui percusserat, pedes osculari voluit et manum; cumque ine diceret: nonne igitur videtis ebrium esse hominem?, respondit se quidem ebrium non esse, sed intelligere quantum ipsi boni cum alapis contulisset, quod ipse nesciebat, et cum non cessaret a concionando, extra templum illum audire voluerunt, ubi cum aedificatione eis aliquandiu est concionatus. 154. There were some among our students who, with a desire of overcoming and denying themselves, attempted so many things that they needed some restraint. For example, when one of them, being on a pilgrimage, entered a certain church, in which a large crowd of people was irreverently engaged in worldly songs and dances, he climbed to a high place and motioned to them for silence. Now when they were silent, he began to preach on these words of St. Matthew: My house shall be called a house of prayer, and when he started to say a few things, a certain man of dark color approached him and ordered him to keep quiet. When he said he was speaking the words of God, and therefore it was not right for him to remain silent, the man struck him with I know not how many blows; our student rejoiced very much at this, and blessing God for this grace, he wanted to kiss the feet and hand of the one who struck him. And when the latter said: “Don’t you see that this man is drunk?”, he replied that he was not drunk, but that he understood how much good he had received with those blows. And since he did not stop preaching, they wanted to listen to him outside the church, where he preached to them with edification for a long time. v1_114-166latin 155. Com plurimi in Societatem admissi; ast multo pluribus id est negatum. Coepit votorum renovatio multis cum lacrymis Conimbricae fieri. Venit illis diebus saracenus quidam nobilis, et equitum Dux (alcaydes hujusmodi vocant), quem et aliae inter suos honorificae conditiones opperiebantur, sed cum Dominus cor ejus fidei lumine illustrasset, velut cervus sagitta percussus, conquiescere nullo modo potuerat, et ex Africa in Portugalliam trajecerat. Cum autem Rex eum Patri Simoni commcndasset, brevi catechismum Christianum edoctus, et a Ceutae Episcopo baptizatus est, et ad Conimbricense Collegium missus, ut exemplis et colloquiis nostrorum, et aliquid etiam amplius addiscendo, altiores in eo fides Christiana radices ageret; et magnam de suo profectu exspectationem excitabat. Hoc tempore Portugallia provincia Societatis effecta est, et primus omnium Provincialis in ea, et in tota Societate, Pater Simon fuit institutus. 155. Very many were admitted to the Society, but many more were denied entrance. The renovation of vows with many tears took place at Coimbra. In those days a certain noble Saracen came to them, a captain of cavalry (they call such men alcaydes), who among his own claimed another title of honor, but when the Lord illuminated his heart with the light of faith, like a deer hit with an arrow, he could not remain still, and he crossed over from Africa to Portugal. But when the King sent him to Fr. Simon, having been taught the Christian catechism in a short space of time, he was baptized by the Bishop of Ceuta. And having been sent to our College in Coimbra so that he might learn from the example and conversation of ours something more, Christian faith planted deeper roots in him; and he aroused great expectations for his perfection. At this time the Portuguese province of the Society was established, and Fr. Simon installed as the first Provincial in it, and in the whole Society. [31. Martinus de Sancta Cruce Fabro et Ignatio, ut ad n. 151, Ignatius Simoni Rodericio, 25 Octobris 46. – Ignatio ex Portugallia missae schedulae, quibus fratres, suo fere quisque modo, vota se, signato nomine , renovare exprimebant.
Martin Santa Cruz to Faber and Ignatius, as at number 151; Ignatius to Simon Rodriguez, October 25, 1546. – The paper sent from Portugal to Ignatius, in which the brothers, each one in his own way, signed his name and said he wanted to renew his vows.] v1_114-166latin 156. Hoc ipso anno, Cardinali Carpensi Societatis protectore id petente, in Siciliam primus de Societate P. Jacobus Lhoost missus est cum Vicario Agrigentini Episcopatus, qui praedicto Cardinali commendatus erat. Drepanum igitur cum se contulisset, pueros Christianam doctrinam docere coepit, et corumdem confessiones saepius audire, quamvis publice confiteri eo in loco homines erubescerent, ut de re nova et insolita. Invisebat hospitalia, aegrotantes ad confessionem inducendo; et tam eorum quam aliorum multas confessiones audivit. Hortabatur mancipia quaedam Christianorum ut Christianam Religionem susciperent, nec frustra cum omnibus id tentavit. Simul cum Vicario reformationi monialium studebat, quae cum proprio et sine disciplina religiosa vivebant; et tam concionibus quam confessionibus et particularibus colloquiis id efficere nitebatur. Unum ex his monasteriis, proprietate abjecta, ad reformationem est adductum. Cum etiam in visitatione dioecesis Vicarium comitaretur, se in concionibus exercebat, et in hospitalibus ad rectam vivendi formam pauperes et instruere et exhortari nitebatur. Accidit autem ut in domo quadam saracenorum, postquam senis aegrotantis confessionem audisset, saracenis persuaderet, ut ad Christi fidem converterentur; fatebantur illi quidem se non posse ad vitam aeternam sine Christi fide pervenire, sed se nondum ad baptismum esse dispositos affirmabant. 156. In this year, at the request of Cardinal Carpensi, the protector of the Society, Fr. James Lhoost was the first member of the Society to be sent to Sicily with Vicar Argentini of the Episcopacy, who had been recommended by the Cardinal. Therefore when he went to Trapani, he began to teach the boys Christian doctrine, and to hear their confessions often, although in this place the people were embarrassed to go to confession publicly, since it was something new and unusual. He visited the hospitals, while urging the sick to go to confession; and he heard many confessions, not only of them but of many others. He exhorted some slaves of the Christians to accept the Christian religion, and his effort was not in vain with all of them. Together with the Vicar he worked hard for the reformation of some nuns, who lived on their own and without religious discipline; and he strove to bring that about by his sermons, and confessions and with particular conversations. One of these convents, having abandoned its purpose, was fully reformed. Also when in the visitation of the diocese he accompanied the Vicar, he gave sermons, and in the hospitals he strove to instruct and exhort the poor to adopt a correct way of living. But it did happen in a house of the Saracens, after he had heard the confession of an old sick man, that he tried to persuade the Saracens to convert to the faith of Christ; they confessed that they could not arrive at eternal life without the faith of Christ, but they said that they were not yet ready for baptism. v1_114-166latin 157. Inde Xacham venit, et occasione aegrotantium invisendorum, circumstantes ad vitam Christianis dignam exhortabatur. Et trium monasteriorum reformationi operam cum ipso Vicario dedit; et quia coeperat confessiones quarumdam monialium audire, bonum reformationis successum sperabat. In primis enim privatim singulas ad vitam sine proprio ducendam hortabatur. In examinandis etiam sacerdotibus, injungente Vicario, non parum laboravit; eosdemque ad vitam Christianam, et bonam sui officii exsecutionem, aliosquc ad Sacramenta suscipienda hortatus est. Eadem variis in locis, tam in clero, quam in monasteriis curabat ; et integrum aliud monasterium in reformationem omnino adduxit; aliud, quod magnum erat, non totum sed ex parte reformare valuit, nonnullis tantum monialibus quidquid proprii habebant relinquentibus. Cum etiam in alio monasterio magnae discordiae profectum ejus impedirent, Abbatissae persuasit ut officio suo se abdicaret; omnium pax consequuta, et puellae saectdares ex monasterio exclusae, et cura cuidam viro data recipiendi, distribuendi, et vendendi, quae suo labore moniales conficiebant, et, clausura observata, ad egregiam reformationem sunt adductae. Bibonam etiam cum venisset, similia curavit, et quando totum monasterium non admittebat reformationem, aliquam unam vel alteram hortabatur, ut, quod proprium habebat in manus Abbatissae resignando, reformationi initium daret; quod bonum habuit successum. 157. From there he went to Xacham, [32. Sie pro Sciacca, urbe ad oram Siciliae meridionalem.
This word means Sciacca, a city on the southwest shore of Sicily.] and on the occasion of visiting some sick people he exhorted the bystanders to embrace a life worthy of Christians. And with the help of the Vicar he brought about the reform of three convents; and because he began to hear the confessions of some of the nuns, he had hope for the success of their reformation. For, first of all, in private conversations he exhorted them to embrace a life without their own proper possessions. Also, at the direction of the Vicar, he worked hard at examining the priests; so he exhorted them to lead a good Christian life, to faithfully perform their office and to urge others to receive the Sacraments. In various places he did the same thing, both for the clergy and for the convents. He brought one whole monastery to complete reform; another one, which was quite large, he was not able to reform completely, since only some of the nuns were willing to relinquish their own private property. Also when in another convent serious disagreements prevented their progress, he persuaded the Abbess to abdicate her office; peace among all followed, and the secular girls having been removed from the convent, and when the job was given to a certain man to receive, distribute and sell what the nuns produced by their own work, and, with the cloister now established, they were brought to an excellent reformation. Also when he came to Bibbona he arranged similar results, and since the whole convent did not accept reformation, he exhorted this one and that one that, by turning over to the Abbess her personal property, she should begin her own reformation, and this was quite successful. v1_114-166latin 158. Duobus in locis nostri in India hoc anno residebant, imae scilicet et in maritima ora Comurini; si tamen ii secundi residere potius quam discurrere per varia ejus provinciae loca dicendi sunt. Reliquerat inde recedens P. Franciscus Xavier socium Franciscum de Mansilla, cum alio sacerdote hispano et tribus ex indigenis ad sacerdotium promotis. Accesserunt iis hoc anno 1546 P. Antonius Criminalis et Joannes de Beira qui magno cum fructu animarum, ad Dei gloriam ibidem versati sunt; multi quidem eorum ministerio Christi fidem susceperunt aut in eadem sunt confirmati. Duo tamen ex eis ad Molucas insulas a P. Francisco Xaverio sunt evocati, sed alii in eorum locum , eodem anno ex Portugallia venientes, sunt transmissi. Regio horrida est et sterilis; vescuntur lacte, oryza, carne ac piscibus; panem et vinum non habent; hominum ferocia ingenia, et mutuo in se invicem saevientia, efficiebant ut nostri in perpetuo periculo ac labore viverent; sed cum ad Dei obsequium cedere suam operam viderent, caetera aequo animo ferebant. Duo Principes Silani Goae baptizati, de quorum reditu magna regni illius ad Christi fidem reductio sperabatur, obierunt. Et ad Christianos illius provinciae instituendos cum quinque viri religiosi ordinis Sancti Francisci et alii sacerdotes saeculares se contulissent, nostrorum opera non fuit necessaria. Mortuorum Principum consanguineus quidam, Rex regionis, quae Candia dicitur, Christi religionem eo tempore susceperat, quem magna regni pars sequuta est. 158. In this year ours resided in India in two places, namely, in Goa and on the coast of Comurim. However, that is so if those in the second place are said to have resided rather than to have traveled through the various places of that province. Departing from there, Fr. Francis Xavier left his companion Francis de Mansilla, with another Spanish priest and three natives who had been advanced to the priesthood. In this year of 1546 Fathers Antonio Criminalis and John Beira were added to them, and they labored there with great fruit of souls for the glory of God. Indeed, through their ministry many accepted the faith of Christ or were confirmed in it. However, two of them were summoned to the Molucca Islands, but others coming from Portugal in this year were sent to take their place. The region is wild and barren; they eat milk, rice, meat and fish; they do not have bread and wine; the ferocity of the people, and their cruelty to each other, had the result that ours lived in constant danger; but since they saw that their work was dedicated to the service of God, they endured the other things cheerfully. Two Princes of the Silani having been baptized in Goa, concerning whose reconciliation a great return of that kingdom to the faith of Christ was hoped, died. And when five religious of the order of St. Francis and other priests went there to instruct the Christians of that province, the works of our members were not necessary. A certain relative of the dead Princes, the King of the region, which is called Candia, at that time accepted the religion of Christ, and a large part of the kingdom followed him. v1_114-166latin 159. Secundus locus, ubi nostri firmius residebant, Collegium Goense fuit, cujus curam P. Nicolaus Lancillotus, magno labore, patientia, prudentia atque charitate, simul cum onere pueros docendi, suscepit; qui pueri quidem ex utroque parente indo, non autem, ex utroque vel altero lusitano esse debebant; qui enim ex matre inda et lusitano patre nascuntur, experientia docuerat quod non essent ad linem hujus Collegii idonei. Quamvis autem indigenae,quamdiu inculti relinquebantur, velut pecora campi, aut potius ut ferae silvarum se gerebant; cum institutione bona erudiri coeperunt, optima ingenia habere comperti sunt, unde non solum interpretum officium in variis linguis, sed etiam concionatorum, aliquando cum fructu facturi sperabantur. Missarum et vespertini officii cantus, magna cum consolatione spirituali auditorum, singulis diebus festis, eorumdem neophytorum optime instructolum opera, in templo personabat. Cum autem in ea insula Goae, quaedam idolorum templa diruerentur, eorum reditus huic Collegio alendo fuerunt applicati; sed et Rex duo millia ducatorum annui reditus eidem assignari jussit. Et ex sexaginta pueris, qui in Collegio tunc alebantur, media pars latinum sermonem addiscere incipiebat, et ex eis aliqui bonos fecerant progressus. Non erat autem nomine Societatis admissum hoc Collegium; sed ad pueros indos instituendos, et Collegii curam habendam, aliquot ex nostris ibi manentes, compluribus etiam catechumenis docendis, ac singulis dominicis diebus baptizandis operam dabant, ut et Christianorum veterum confessionibus , et quidem multis generalibus, audiendis aliisque piis exercitationibus. Sed partim laboribus nimiis, partim ob calidissimam illius coeli temperiem ( sunt enim sub torrida zona), Nicolaus in febrim incidit et multum sanguinis exspuere incipiens, in suspicionem phthisis venit. Sublevatus tandem eorum opera, qui eodem hoc anno ex Portugallia profecti erant, munus gubernationis illius relinquere non est coactus. Sentiebat tamen ad fructum ulteriorem ex illis regionibus in horreum Domini referendum, et ut nostri intemperiem aëris commodius ferre possent, domos ac Collegia Societatis pluribus in locis esse constituenda, ut sic juvenes illarum nationum erudiri in scientia ac pietate possent, qui ad aestum regionum aptiores, in illa Domini excolenda vinea latissime patenti, laborare possent; et ad hoc ipsum cum in doctrina, sanctitate, simul et aetate maturi essent, in Societatem admitti debere, si quos Deus vocaret, arbitrabatur; unde et onus illius Collegii totum, a Societate subeundum, augendumque numerum juvenum instituendorum existimabat. 159. The second place where ours lived permanently was the College in Goa, and Fr. Nicholas Lancillotus was in charge of it, which he did with great effort, patience, prudence and charity, together with the task of teaching the boys. Now these boys had to be from both Indian parents, but not from both Portuguese or from half Portuguese and half Indian parents. For those who are born from an Indian mother and a Portuguese father, they learned from experience, are not suited for the purpose of this College. Although the native boys, as long as they remained untrained, acted like the cattle in a field, or rather, like wild animals of the forest, when they began to be raised with good instruction they were found to have excellent talent, so that they could not only perform the office of interpreters in various languages, but also of preachers, and sometimes with good fruit. The singing of Masses and Vespers, with great spiritual consolation of the audience, on each feast day, because of the excellent training of the same neophytes, resounded throughout the church. Now since in the island of Goa certain temples of idols had been destroyed, their income was applied to the support of the College; and the King ordered that an annual income of two thousand ducats should be assigned to the same. And of the sixty boys, who then were being supported in the College, half of them began to learn Latin, and some of them made good progress. However, this College was not run in the name of the Society; but some of our members remained there to teach the Indian boys and to take care of the College; they also assisted in the teaching of many catechumens and in performing baptisms on Sundays, and they heard the confessions of older Christians, and many of them were general confessions. But partly from too much work, partly from the very hot climate (for they are in the tropical area), Nicholas was overcome with a fever, and beginning to spit much blood, he seemed to have contracted pulmonary tuberculosis. However, being helped by the assistance of those who came this year from Portugal, he was not forced to give up his office of governing. In order to produce more fruit in those regions in the storehouse of the Lord, and so that ours could bear the inclement weather more easily, he thought that houses and Colleges of the Society should be established in several place, so that the youth of those places could be educated in knowledge and piety who, being more suited to the heat of the regions, they could work in cultivating that vineyard of the Lord. And when for this purpose they were mature in doctrine, holiness and age, it was thought that they should be admitted to the Society, if God were to call them. Hence he thought that the whole burden of this College should be borne by the Society, and that the number of youths to be trained should be increased. v1_114-166latin 160. Interim dum his in locis haec aguntur, P. Franciscus Xavier, cum socio illo, qui mercium ac navis venditae totam pecuniam pauperibus in oppido Sancti Thomae erogaverat, Malacae aliquandiu versatus, ad Macazares inde solvere voluit; sed urbis ejus praefectus cum significaret se sacerdotem quemdam, virum religione praestantem, cum quibusdam aliis lusitanis, in magna et bene instructa navi, Macazarem versus misisse, ut illis opem ferrent in rebus omnibus necessariis, qui Christi sacris erant recenter initiati, admonuit ut tantisper Malacae se contineret, dum navis illa rediret, et de statu in quo illae insulae essent, renunciaret. Secutus Pater Franciscus praefecti consilium, tres ibi menses cum dimidio commoratus est; quo tempore partim concionibus, partim confessionibus audiendis (praecipue pauperum in hospitali decumbentium, in quo ipse hospitium habebat), partim pueros, nd Christi fidem recens conversos, doctrina Christiana imbuebat; tum pacem inter multos milites et cives non paucos, inter se acerbis odiis dissidentes, conciliavit. Post solis occasum singulis diebus universam urbem lustrabat, tintinnabulum manu gestans, cujus sonitu excitatos cives admonebat, ut pro iis, qui in Purgatorio cruciabantur, Dei clementiam implorarent; aderantque ipsi non pauci pueri, ex his quibus pietatis elementa tradere solitus erat. Sed cum jam subsideret illa ventorum motio, quae ab insula Macazarc redeuntibus erat opportuna, nec tamen quidquam rescivisset de iis, quae a sacerdote et militibus ibi acta fuerant, ad aliam Regis Portugalliae arcem, quae inter Molucas insulas sita erat, in insula de Tornate, et nomine communi Maluco dicebatur, se contulit. Duae sunt ibi insulae, quae intervallo sexaginta leucarum inter se distant; harum altera, Ambueno vulgo dicta, ambitum fere triginta leucarum habet, et satis est frequens hominibus, et septem Christianorum oppida jam tunc continebat. Eo veniens Franciscus infantes ac pueros nondum baptizatos, aqua sacri baptismatis abluit; ex quibus cum multi mortem statim obierint, visum est quod eos in hac vita Dominus detinuerit, donec viam salutis eis per baptismum aperiret. Postquam haec omnia loca lustrasset, invectae sunt in portum octo lusitanorum naves, et spatio trium mensium, quo illic constiterunt, innumeris occupationibus Franciscum distinebant; nam et concionibus omnes ad pietatem excitabat, et eorum confessiones audiebat, aegrotos visitabat, et morientibus assistens, ut bene se ad transitum ab hac vita compararent, disponebat; quod tamen longe difficillimum esse asserit iis, qui legi divinae, viventes, minime paruerunt ; nam eo majori diffidentia divinae misericordiae moriebantur, quo, dum sani essent, majori confidentia in diuturnis llagitiis volutati fuerant nec ullo modo ab cis evocari se sinebant. Inter multos milites pacem ineundam curavit, in quo vitio plerumque milites esse solent. 160. In the meantime, while these things were going on in these places, Fr. Francis Xavier, along with the companion who had turned over his goods and all the money for the sold ship to the poor in the town of St. Thomas, having spent some time in Malacca, wanted to go from there to Macazares. But when the mayor of this city said that there was a priest, a man noted for his piety, with some other Portuguese men, who was coming to Macazares in a large and well equipped ship, in order to bring them help in all things necessary for those who had recently accepted the faith of Christ, he advised him to remain in Malacca until the ship returned, and that he should give up the idea of going to those islands. Fr. Francis followed the advice of the mayor, and so he remained there for three and a half months. During this time he occupied himself partly with giving sermons, partly with hearing confessions (especially of the poor lying in the hospital, where he was staying). Partly he trained in Christian doctrine the boys who were recently converted to the Christian faith; also he established peace between many soldiers and not a few citizens, who were fighting with each other out of hatred. Each day after sunset he walked through the whole city ringing a bell with his hand, and by its sound he reminded the citizens that they should implore the mercy of God for those who were suffering in Purgatory; not a few boys gathered around him, to whom he was wont to communicate the basic principles of piety. But when the power of the wind subsided, which was opportune for those departing from the island of Macazares, and when he had learned nothing about the things which were done there by a priest and the soldiers, he went to another fortress of the King of Portugal, which was located in the Molucca Islands, the island of Ternate, which was called Maluco by the local people. There are two islands there, which are about sixty miles apart; one of these, locally called Ambueno, has a circumference of about thirty miles; it has a large population, and then contained seven towns of Christians. When Francis arrived there he baptized the children who had not yet been baptized; since many of them died almost immediately, it seemed that God had kept them alive, until he could open the way of salvation for them through Baptism. After he had visited all these places, eight Portuguese ships arrived in the port, and during the next three months, while they were there, they kept Francis busy with many things to do. For, he moved all to piety by his sermons, and he heard their confessions, visited the sick, and helped the dying, and so he prepared them well for their passing from this life. However, what he said was most difficult was dealing with those who, while living, paid no attention to the divine law; for they died with greater diffidence in the divine mercy according as, while they were healthy, they had placed more confidence in their daily crimes and did not allow themselves in any way to be drawn away from them. He was able to establish peace among many soldiers, who for the most part are accustomed to practice the opposite vice. v1_114-166latin 161. Hinc classis in Indiam profecta est; ipse vero cum socio Malucum se contulit. Juxta quam arcem, ad sexaginta etiam leucas, alia est insula, quae ab incolis Omoro dicitur, in quaolim ingens hominum multitudo baptismum susceperat, sed post mortem sacerdotum, qui eos in Religione instituerant, omni praesidio doctrinae fuerunt destituti. Est autem regio illa periculis plena propter gentis perfidiam et varia venenorum genera, quae solent in cibo et potu commiscere. Id autem impedimento fuerat quominus alii sacerdotes, qui Christianis prospicerent, illuc navigarent. Franciscus vero, etiam cum vitae suae periculo, illis consulendum ratus, primo quoque tempore eo proficisci decrevit ; et in Deo totam spem conjiciens, nihilominus experiebatur illorum verborum Christi: Qui voluerit animam suam salvam facere, perdet eam , et qui perdiderit animam suam propter me, inveniet eam, vim atque sententiam oratione quidem esse explicatu facillimam, sed re non perinde facilem; cum enim casus incidit ut pro Deo vitam exponas, nescio quomodo fit, ut quod paulo ante praeceptum praecipuum videbatur, obscuritate magna involvatur; et tunc, inquit ille, ne doctissimi quidem vim tam praeclarae sententiae consequuntur, nisi Domini clementia eos erudiendos susceperit. Amici hominem obnixe rogabant ne in terram adeo periculis obnoxiam navigaret; postquam autem nec predibus, nec lacrymis se proficere videbant, perutilibus quibusdam remediis contra venena Fransciscum munire nitebantur, quae ille nullo modo admisit; ne antidotis onustus, timore etiam, quo carebat, oneraretur, cumque vitae suae praesidia in Dei clementia collocasset, cavendum sibi existimavit, ne ipsi, alia remedia requirenti, fidei fructus minuerentur. Itaque gratias eis agens pro omnibus remediis, orationes tantum eorum ad Deum expetivit. Prius tamen quam Maluco recederet, tres ibi menses exegit. Est autem ea civitas cum arce a portugallcnsibus habitata, quibus inde ad reliquas insulas, quae aromata ea praebent (quae clavum vocant), facilis patet aditus. Eo autem trimestri pro more suo concionibus dedit operam, tam dominicis quam festis diebus; et a prandio quotidie neophytos Christianam doctrinam docebat; explicabat autem eam publice diebus dominicis et festis item a prandio. Fuit autem tam copiosus puerorum ac puellarum, virorum etiam ac mulierum, concursus et qui doctrinae explicationem consequutus est fructus, ut nec agricolas, nec piscatores, nec alios, quocumque te converteres, aliud quam orationem dominicam, Ave Maria, Credo, Salve, opera misericordiae, et hujusmodi cantare videres. Cumque paucis his diebus summopere animos hominum sibi devinxisset, ad insulas Mauri (sic enim Omoro interpretamur) perrexit, in quibus complura loca Christianorum erant; at quod procul ab India sitae sunt, et quia sacerdotem quemdam, ipsis missum, de medio sustulerant, jam pridem visitati non fuerant. 161. From here the fleet went to India, but he went to Molucca with his companion. Near this island, sixty miles distant, there is another island, which is called Omoro by the inhabitants; there some time ago a large number of people had received Baptism, but after the death of the priests, who had converted them, they were deprived of all teaching of the faith. That region is full of dangers because of the treachery of the people and various kinds of poisons, which they are wont to mix into food and drink. This was the reason why other priests, who look out for the Christians, did not go there. Francis, however, even with danger to his life, after having learned about them, decided to go there as soon as possible. And placing his whole trust in God, he sensed the truth of the words of Christ: Whoever would save his life will lose it; and whoever loses his life for my sake, he will save it. It may be easy to explain the power and meaning of these words, but it is not easy to put them into practice. For when the situation occurs that you expose your life for God, I do not know how it comes about that what before seemed to be a clear precept, is not involved in great obscurity; and then, he said, not even the very learned deduce the power of such a clear precept, unless he accepts them to be taught by the mercy of God. Friends asked Francis insistently not to travel to a place so full of dangers; but after they saw that they were not successful either with requests or with tears, they wanted to arm Francis with certain remedies against the poisons, which he did not accept, lest being burdened with the antidotes, he would also be burdened with fear, which he did not have. And since he placed the protection of his life in the mercy of God, he thought that he would have to fear lest for him, now using other means, the fruit of his faith would be diminished. Therefore, thanking them for all their remedies, he asked only for their prayers to God. Now before he left Molucca, he spent three months there. This city has a Portuguese fortress, from which the access to the other islands is easy, where various spices are to be found. During those three months, according to his way of doing things, he preached often, both on Sundays and on feast days, and daily after lunch he taught catechism to the Christian neophytes; but he explained it publicly on Sundays and feast days also after the noon meal. But there was such a large number of boys and girls, of men and women, which was the fruit of his explanation of church teaching that you would see neither farmers nor fishermen nor any others, whatever way you looked, who were not singing the Lord’s Prayer, the Hail Mary, the Creed, the Hail Holy Queen and doing works of mercy. When in these few days he had very much won over the minds of the people, he went to the islands of Mauri (for that is how we interpret Omoro), where there were many villages of Christians; but because they were situated far from India, and because they had killed a certain priest sent to them, for some time they had not been visited. v1_114-166latin 162. Tribus igitur mensibus ibidem P. Franciscus commoratus est, quo tempore multos infantes ac pueros baptizavit, omnes insulas illas post loca Christianorum perlustravit, multumque consolationis spiritualis et attulit illis, et ipse invicem accepit. Propter assidua bella, quae inter se gerunt, periculose admodum in illis insulis habitatur; gens barbara satis est; scripturis carent, unde nec legere, nec scribere norunt; his, quos oderunt, facile venenum propinant; regio ipsa alioqui aspera est, et ad iter faciendum perdifficilis, rebus ad victum corporis necessariis destituta ; neque enim noverunt quid sit triticum, vel vinum uvarum, nec carnes, aut pecora ulla habent , praeter raros quosdam porcos domesticos, nam apros silvae multos habent; multa ex illis locis aquis ad bibendum idoneis carent; oryzae copiosus est proventus; abundant etiam arboribus , quae cibum ipsis et potum praebent, et ex cortice etiam vestitum; contra morbos omnino prorsus antidoto carent, cum tamen morborum plurimas causas habeant; unde Franciscus aiebat, multo melius insulas sperandi in Detent, quam insulas Mauri vocari posse; unde spiritualium consolationum plenas ipse sibi invenit. Natio quaedam est inter illos, quam Javaros vocant, qui suam felicitatem in eo constituunt, ut quoscumque possint occidant; referuntque quod suis etiam filiis non parcant, nec conjugibus, si alios quos occidant non habeant; saeviunt autem maxime in Christianos. Earum insularum una est, quae fere semper tremit, atque ignem multumque cinerem evomit; aiunt incolae ignem maximum, qui sub terra est, petras ipsas, quae subtus sunt, comburere ( quod rationi consonum videtur, cum accidat saepe ab inferioribus, saxa ignita ad arborum magnitudinem torqueri); et cum ventus grandior spirat, tantum cineris ex illo molite descendit, ut homines, qui in inferioribus locis agros colunt, tam pleni cinere domos redeant, ut tantum oculi, nares et os in cis appareant, ut potius daemonum, quam hominum speciem prae se ferant. Referebant etiam incolae apros ab hoc cinere et excaecari et occidi, quos postmodum mortuos inveniunt; sed et in ora maritima, flantibus eisdem ventis, pisces multi mortui inveniuntur , eo quod aquam cum eo cinere mixtam bibant. Cumque Franciscum interrogarent, quidnam illud esset, respondebat infernum esse, quo eorum animae, qui idola adorabant, detrudebantur. Dumque ipso die Sancti Michaëlis, Missam Franciscus celebraret, tam fortiter terra contremuit, ut timeret ne altare subverteretur. 162. Therefore, Fr. Francis stayed there for three months, during which time he baptized many infants and young children; he visited all those islands, looking for the locations of the Christians, and he both brought them much spiritual consolation and he himself received it from them. Because of the constant wars raged among themselves, it was very dangerous to dwell in those islands; they are a quite barbarous people; they have no books, so they can neither read nor write. To those whom they hate, they easily give poison to drink; in other respects the region is harsh, and it is very difficult to make a journey, since it is destitute of the things necessary to support the body. They know nothing about wheat, or grapes for wine, or meat; they do not have domestic animals, except for a few pigs, for there are many wild ones in the forest. Many of the places lack clean drinking water, but they do have an abundance of rice; also they have a lot of trees that provide them with food and drink, and they make clothes out of the bark. They are totally lacking in any remedies for illnesses, even though they have many causes of sickness. Hence Francis said it would be much better for the islands to be called Hope in God, rather than Mauri. There is a certain race of people among them, which they call Javaros, who place their happiness in the fact that they kill whomever they can. It is said that they do not spare their own sons, or their own wives, if the others whom they kill do not have them; but they are especially fierce against Christians. There is one of these islands that almost always trembles, and it erupts fire and much ash; the inhabitants say that a huge fire, which is under the earth, burns up the stones themselves, which are below ground (this seems to be reasonable, since it often happens there that glowing stones the size of trees are moved); and when a strong wind blows, so much ash comes down from that mountain that the people, who are cultivating the fields in lower places, return home so full of ashes that only their eyes, nose and mouth can be seen, so that they look more like demons than human beings. The inhabitants also reported that the pigs are blinded and killed by these ashes, because afterwards they find them dead. But on the seashore, when the same winds are blowing, many dead fish are found, because they take in the water mixed with these ashes. And when they asked Francis what the reason was for that, he replied that it was hell, where their souls, which were adoring idols, were being held. And while Francis was celebrating Mass on the feast day of St. Michael, the earth shook so strongly that he feared lest the altar be overthrown. v1_114-166latin 163. Hoc in itinere, quo a promontorio Comurini Malacam versus Franciscus navigavit, magna ex tempestatibus, et ex hostibus non exigua, pericula passus est; quorum illud maximum fuit, quod cum in magna navi, et ventis vehementibus incitata, in vada deferrentur, sic leucam unam confecerunt, ut gubernaculum infima parte semper arenam raderet; et si vel in latentes scopulos, vel in vada inaequalia navis incidisset, quod jam jam futurum existimabant, fracta navi, haud dubie omnes interiissent. In Deo solo spes omnium defixa tunc erat, et ita eumdem adjutorem experti sunt, ut qui pro ipsius amore pericula aggreditur, ut Franciscus aiebat, re ipsa comprehendit, omnia imperio et nutu Dei administrari; nec tamen mortis timor cum Christi solatiis, quae etiam in duris rebus confert, est comparandus; nec mors illis, quos Christus consolatur, venit formidanda. Et cum perfuncti periculis, eorum magnitudinem oratione consequi non possint, relinquitur tamen in mente tanti beneficii memoria altius impressa, incitatque ac roborat ut nullo labore, propter Christum suscepto, frangantur, sed ad perpetuam ipsius venerationem et obsequium confirmentur. Censebat autem P. Franciscus meliorem praedicandi Christum opportunitatem in Malucis, quam in India esse, unde eo evocandos operarios Societatis ex ipsa India existimabat. Regio illa insulis innumerabilibus distincta est, ut scribit, et an aliqua illius pars continens sit, non esse exploratum; omnes tamen fere insulas cultoribus frequentes esse, qui facile Christi religioni se consecrarent, si essent qui ad eam eos adducerent; et si in arce Maluci aliquod instituti nostri Collegium fieret, pene innumeros ad Christi religionem adjungi posse existimans, dare operam deeievit, ut in ina extrema mundi regione, domus una Societatis aedificaretur Ethnici, vel gentiles, plures sunt quam Mahometi sectatores, et ab eis odiis acerbis dissidenti mahometani enim ethnicos cogere nituntur, ut vel Mahometi sectam sequantur, vel mahometanis serviant; illi cum et libertatem ament, et Mahometi nomen habeant invisum, valde repugnant. Ad Christi religionem multo sunt propensiores; a septuaginta ante id tempus annis, in. colae illarum regionum Mahometum sequi coeperunt, quorumdam casichium opera, qui ex Meca, Arabiae urbe, profecti erant, et ex gentilibus magnam multitudinem ad Mahometi perfidiam pertraxerunt; sed valde rudes sunt in his, quae ad sectam istam pertinent, unde eo facilius ab ea possent ad Christianam Religfbnem transferri. Homines colore fusco sunt; et quaedam sunt insulae, quarum incolae vescuntur humanis carnibus, et hoc fit, cum bella gerunt, et aliqui in pugna cadunt; si autem quis morbo confectus intereat, a reliquo corpore abstinent, manus vero et postremas pedum partes abscisas in deliciis habent. Eo usque immanitas progreditur, ut si alicui sit convivium lautius apparandum, postulet a vicino, cui pater est natu grandis, ut eum sibi tradat jugulandum, ac invitatis apponendum; sed ne gratis id fiat, conditionem apponit, ut et ipse qui fecit, vicissim patrem suum, postquam senio confectus fuerit, et ille similes epulas vicinis adornare voluerit, tradat. Et intra mensem eo se velle pergere Franciscus scribit, quod acceperit incolas cupere ab immanibus sceleribus ad Christianam pietatem se convertere. Tanta etiam apud ipsos effraenatae libidinis sunt portenta, ut omnis oratio ea reformidet. Sunt autem illae insulae mira coeli temperie, proceris ac densis arboribus consitae, crebris pluviis fecundatae; oppida autem tam ardua et tam excelsis in locis sita, ut incolis ad hostium impetum depellendum nullis moenibus sit opus; equorum usus nullus apud illos esse potest; terrae motus ibi frequentes sunt, et magni, et ipsa fremitus magnitudo incredibilem horrorem incutit; complures insulae ex his ignem longius emittunt, tanto cum clangore, ut nulla tormenta aenea, cum globos jaculantur, similem edant; ac ingentia saxa eminus suo impetu jaciunt; et tanquam inferni quaedam imago a Deo proposita, tamen sceleratos homines a peccatis non revocat. Sunt etiam illae insulae inter se linguis dissidentes, imo in eadem insula hoc oppidum diverso idiomate ab illo utitur. Malacae tamen idioma in illis regionibus satis est usitatum; ideo, cum ibi versaretur Franciscus, in eam linguam Symbolum Apostolorum cum brevi illius expositione, et alias orationes, ac legis praecepta vertenda curavit; quo facilius, de divinis rebus cum illis sermonem habens, intelligeretur. In insula Ambueno nuncupata, vidit Franciscus caprum haedos proprio lacte nutrientem, quod quidem ubere unico, quod habent prope genitalia, gestabat; et suis ipse manibus lac emulsit, cum rem alioqui non crederet; et quidam nobilis lusitanus caprum illum in Lusitaniam mittebat. 163. In this journey, when he sailed from the promontory of Comurim to Molucca, he experienced great dangers from storms and also from enemies; the greatest of these dangers was that they were in a large ship, and when a strong wind came up they sailed to shallow waters; they moved slowly for about a mile while the rudder of the ship was always scratching the sand. And if the ship should hit hidden rocks, or encounter too shallow water, which they now thought would happen, the ship would be wrecked and without doubt all would perish. Then the hope of all was placed in God alone, and they so experienced his help that the one who faces dangers for the love of him, as Francis said, really begins to understand that all things are controlled by the power and will of God. However, the fear of death cannot be compared with the consolations of Christ, which he also confers in difficult situations; nor is death to be feared by those whom Christ consoles. And when they have been exposed to dangers, they cannot understand their magnitude with prayer, but the memory of such a benefit remains deeply impressed on the mind; it is strengthened so that they are not discouraged by any work which has been undertaken for the sake of Christ, but they are confirmed in their perpetual veneration of him and their service. However, Francis thought that there was a better opportunity of preaching Christ in Molucca than in India, and so he thought that priests of the Society should be summoned there from India. That region is characterized by countless islands, as he writes, and whether some part of it may be a continent has not been explored. But almost all the islands are well inhabited, and they would easily accept the religion of Christ, if there were those who would bring it to them. And if there were a College of our Institute in the stronghold of the Moluccas, thinking that almost countless people could be added to the religion of Christ, he decided to bring it about that a house of the Society should be established in that remote region of the world. There are more pagans or Gentiles than followers of Mohammed, and they are opposed to the latter with bitter hatred. For the Mohammedans try to force the pagans either to accept the sect of Mohammed or to be subject to the Mohammedans. But since they love their freedom, and hate the name of Mohammed, they are very much opposed to him. They are much more disposed to the religion of Christ. About seventy years before this time the inhabitants of these regions began to follow Mohammed, which resulted from the work of some Imams, who arrived there from Mecca, a city in Arabia, and they attracted a large multitude from the Gentiles to the perfidy of Mohammed. But they are very ignorant in the things pertaining to this sect, and so they can more easily be converted from it to the Christian religion. The people have a dark skin; and there are some islands whose inhabitants eat human flesh, and this happens when they wage wars, and some fall in battle. But if someone contracts a disease and dies, they do not eat the rest of the body, but they cut off the hands and the extreme part of the feet and consider them a delicacy. And their barbarity goes to such an extent that, if a banquet is being splendidly prepared for someone, he asks his neighbor, whose father is very old, that he turn him over to be killed and to be served as food for the guests. But so that this is not done gratis he adds a condition, namely, that in turn he will hand over his own father, after he has become too old, and he can prepare similar food for his guests. And Francis writes that within a month he wants to go there, because he wants to convert those people from their savage crimes to Christian piety. Also there is such excesses of unchecked libido among them that much prayer is necessary to overcome it. However, those islands enjoy a wonderful climate, being covered with large, tall trees, and made fertile with frequent rain. But the towns are located in such difficult and high places that walls are not necessary in order to ward off the attacks of enemies. There cannot be any use for horses for them; there earthquakes are frequent and severe, and the magnitude of the trembling causes unbelievable horror. Several of these islands send forth fire at a great distance, with such a loud noise, that the shooting of cannon balls does not compare with it; and they send forth huge rocks with great force; and although a certain image of hell is made known by God, still it does not turn wicked men away from their sins. Those islands also differ among themselves in the languages used, in fact on the same island this town uses a language different from that one. However, the language of Molucca in quite common in those regions; therefore, when Francis was in those places he would translate the Apostles’ Creed with its brief explanation into that language, and other prayers and the Ten Commandments. In this way he was more easily understood, when he spoke to them about divine things. In the island called Ambueno, Francis saw a she-goat feeding her young with her own milk, and she did this with on teat, which they have next to the genitals; and he drew out milk with his own hands, since otherwise he would not have believed it; then one of the Portuguese nobles sent the she-goat back to Portugal. v1_114-166latin 164. Mercator quidam lusitanus, qui a sinarum regione opulentissima venerat, dicebat a viro gravi et honesto ex ea gente interrogatum fuisse, an christiani suillis carnibus vescerentur, cumque respondisset Christianos illas non aspernari, se tamen libenter auditurum qua de causa id interrogaret, tandem sinam dixisse tuebat, esse nationem in media regione illorum, montibus inclusam, et moribus ac vitae instituto dissimilem, a suillis carnibus abstinentem et multos dies festos solemni ritu celebrantem. Dubitabat Franciscus an Christiani essent, quales aethiopes sunt, qui legis veteris umbras amplectuntur, an potius illi judaei, de quorum statu ambigitur; nam mahometanos non esse claris indiciis constabat. Quod Christiani essent ex his, qui a Sancto Thoma fidem acceperunt, suspicandi causa erat; quia non pauci referebant Apostolum regionem sinarum penetrasse et magnam illic multitudinem ad Christum adduxisse, et Ecclesia graeca, antequam lusitani in Indiam se conferrent, ad complura loca Episcopos mittere solita erat, qui Christianos a Sancto Thoma conversos et ab eis descendentes instruerent. 164. A Portuguese merchant, who had come from the rich region of China, said that he was asked by an important and good man of that nation whether Christians eat pork meat, and when he responded that Christians do not reject eating that meat, but that he would gladly like to know why he asked that question. Then he said he was talking about China and that there is a nation in the middle of it, surrounded by mountains, different from the surrounding life and customs, which abstains from pork and celebrates many feast days with solemn rites. Francis doubted about whether or not they might be Christians, like the Ethiopians, who embrace some aspects of the old law, or perhaps Jews, about whose status there is some uncertainty; and there were clear indications that they were not Mohammedans. But there was reason to suspect that they were Christians descended from those who were converted to the faith by St. Thomas, because not a few reported that the Apostle had entered the region of China and had brought a large multitude to Christ, and the Greek Church, before the Portuguese came to India, was accustomed to send Bishops to many places, where they instructed the Christians converted by St. Thomas and those descended from them. v1_114-166latin 165. Curavit hoc anno idem P. Franciscus, per litteras ad Portugalliae Regem datas, ut et concionatores in ea loca mitteret, ubi arces et portugallensium populi versantur, nisi a Christi fide eos, temporum tractu, degenerare defectu doctrinae vellet, et ut Sanctae Inquisitionis officium in India constitueret, ne multi qui ex perfidia saracenorum, vel judaeorum ad fidem Christi conversi essent, ad mores pristinos ex parte redirent. Facultatem etiam absolvendi in casibus in bulla Coenae reservatis, et dispensandi in votis, etiam adeundi limina Apostolorum et Sancti Jacobi in Compostella templum, pernecessariam esse, partim ipse, partim Lancillotus affirmant. 165. In this year Fr. Francis urged, through letters sent to the King of Portugal, that he should send preachers to the places where the Portuguese fortresses and people were living, unless, in the course of time, he wanted those people to fall away from the faith of Christ because of the lack of teaching; and he also urged that an office of the Holy Inquisition should be established in India, lest the many, who had been converted to the faith of Christ from the perfidy of the Saracens or of the Jews, should return in various way to their former way of life. Partly he himself, and partly Lancillotus, say that it is very necessary for them to have the faculty of absolving in the cases reserved in the Bull Coenae, so they can dispense from vows, and also from the vow of making a pilgrimage to the shrine of the Apostles and to the shrine of Santiago de Compostela. [33. De iis, quae a n. 158 narrat a sunt, vide quas toto hoc anno 46 et initio sequentis litteras seripsit Xaveritis , necnon et quadrimestres Lusitaniae.
On the things which are narrated from number 158, see the letters that Xavier wrote during the whole year of 1546 and the beginning of 1547, and also the quarterly letters to Portugal.] v1_114-166latin 166. Quamvis hoc anno latius patere, et nostrae Societatis et nostrorum in varia loca Europae et Indiae missorum fructus coepit; duo solum Collegia inchoata fuerunt, ut superius est dictum, unum Bononiae, et alterum Pinciae, vel, ut dici solet Vallisoleti. 166. During this year the fruit of the Society began to spread out farther, both that of our Society and of ours in various places of Europe and of the missions in India. Only two Colleges were started, as was reported above, one in Bologna and the other in Valladolid. [34. Nihil hoc anno de sociis, qui Parisiis commorabantur, habet Polancus ; nihil Orlandinus ; nec nos documenta ad eos spectantia reperimus, praeter unum, quod ininime praetermittendum videtur : exemplum, scilicet, litterarum, quas dedit Ignatius charissimis in Christo Paulo Antonio d’Achillis, Joanni Baptista e de Violis, Petra Antonia de Salvaticis et Joanni Pelletario, Parisiis degentibus, de usu facultatum hominibus Societatis concessarum, mense Junio hujus anni 46. — Ad hunc etiam annuffl spectant, praeter ea , quae in Cartas de San Ignacio et Cartas y otros escritos del B.P. Pedro Fabro edita sunt, sequentia nondum edita. Litterae Joannis III, Regis Portugalliae, ad Ignatium , de Inquisitione, 13 Augusti 45 et 6 Maii 46; Ignatii ad Araozium de reditu dominae Elisabethae Roser Roma Barcinonem; Cardinalis Augustam, de Concilio, ad Jaium, Ratisbonae 29 Aprilis 46, et aliae quibus eumdem Jaium ad castra invitat, Neoburgi , 20 Septembris 46.
Polanco says nothing this year about the companions who were living in Paris; nothing about the Netherlands; nor do we find any documents regarding them, except one, which should not be passed over; the example, namely, of letters which Ignatius sent charissimis in Christo Paulo Antonio d’Achillis, Joanni Baptistae de Violis, Petro Antonio de Salvatricis et Joanni Pelletario, Parisiis degentibus, on the use of faculties given to the Society in June 1546. – Also to this year belong, besides those that are published in Cartas de San Ignacio and Cartas y otros escritos del B. P. Pedro Fabro, and the following not yet published: the letters of John III, King of Portugal, to Ignatius on the Inquisition, August 13, 1545 and May 6, 1546; the letter of Ignatius to Araoz about the return of Lady Elizabeth Roser from Rome to Barcelona; the letter of Cardinal Augustine on the Council to Jay, from Regensburg, April 29, 1546, and others in which he invites the same Jay to the camps, from Nuremburg, September 20, 1546.]