Ignatius to the dispersed Companions in Italy, June 1; Polanco to Laynez, May 18, 1542.] v1_36-47latin 37. Eodem mense Aprili anni 1542, in Pataviniensi universitate, quarta domus Societatis initium habuit. Cum enim Pater Ignatius Andream Frusium et me, studiorum absolvendorum gratia, eo destinasset, et Hieronymus Otellus, jam tunc eruditus et valde pius juvenis, nobis statim adhaesisset, et Stephanus Baroellus, ex Lusitania rediens, additus nobis fuisset, firmam ibi habitationem (quamvis primo anno in conductitia domo) habere coepimus: ubi praeter id quod studiis impendebatur temporis, Andreae Frusii, jam Sacerdotis, sancto exemplo et opera non pauci juvari in spiritu coeperunt. 37. In the same month of April 1542, at the University of Padua, the fourth house of the Society was established. For since Fr. Ignatius had determined to send Andreas Frusius and myself there to finish our studies, and Jerome Otellus, already at the time a very learned and pious young man had immediately joined us, and Stephen Baroellus, who had just returned from Portugal were added to our number, so we began to have a permanent dwelling there (although in the first year we were in a rented house). There in addition to the time dedicated to studies, by the holy example and efforts of Andreas Frusius, who was already a priest, not a few people began to be helped in the spirit. [2. Ignatius Simoni Roderico, 18 Martii, et Sociis in Italia disperses, 1 Junii 42.
Ignatius to Simon Rodriguez, March 18, and to the dispersed Companions in Italy, June 1, 1542.] v1_36-47latin 38. Qui profecti erant anno superiori Nuncii Apostolici in Hiberniam, cum, post multa et maris et anglorum pericula, in Scotiam et inde in Hiberniam, secundo die quadragesimae tra jecissent, triginta et quatuor ibidem dies tantum versati sunt. Ea enim vastitas in rebus tam ad Religionem Christianam, quam ad politicam vivendi formam, pertinentibus, ibi deprehensa est; ea trepidatio principum saecularium, qui a Rege Henrico, ad se admittendum ut supremum in spiritualibus et temporalibus post Christum caput, citati erant; ut nec Nuncios videre aut alloqui, minus utique securitatem eis polliceri, ne ad reditum quidem, vellent ; cumque etiam eo tempore, quo ibi manserunt , ab uno in alium locum fugiendum eis fuerit, ut ex manibus quorumdam anglorum, qui, pretio oblato, eos capere nitebantur, evaderent, et qui eos excipere ausi essent, in manifestum vitae et fortunarum discrimen , ut laesae majestatis rei, se conjicerent, visum illis est in Domino diutius ea in insula manendum non esse ; cum praesertim in mandatis id accepissent, ut si, vel in ingrediendo vel in manendo, securos se non esse intelligerent, in Italiam redirent. Paucis ergo illis diebus, quibusdam viris Confessionis et Communionis Sacramenta, singulari eorum consolatione et fructu, ministrarunt, et indulgentiam plenariam sunt impertiti, ac cum quibusdam dispensandi facultatem gratis vel modica expensa, quae in reparationem templorum, vel viduarum aut virginum pauperum subventionem et alia pia opera converteretur, exercuerunt; et tandem summa hominum admiratione et aedificatione, magno sui desiderio relicto, et patientia egregie probata, cum nec cibi, nec potus, nec lecti, nec securitatis ulla suppeteret commoditas, in Scotiam redierunt. Cumque de rege adeundo et negotio Religionis catholicae in ejus regno promovendo agere coepissent, et per factionem multorum nobilium et potentium, qui a fide sincera discesserant, ostium sibi praecludi ad profectum ejus gentis viderent, in Galliam trajicientes, et Dieppam, Normanniae portum, appellentes, Parisios pervenerunt. Ibi novas litteras in formam Brevis, quibus sibi Nunciorum Apostolicorum officium in regno Scotiae demandabatur, accipiunt. Sed cum, prudenti consilio, prius Summum Pontificem esse admonendum de statu religionis in regno censuissent, quam legationis hujus novae munere fungerentur, ex Urbe responsum acceperunt, ut Scotia omissa, in Italiam redirent. Relicto ergo inter nostros Parisiis Francisco Zapata, ut studiis daret operam, pedestri itineri humiles Nuncii se dedunt, et tanquam exploratores Lugduni in carcerem conjecti, deinde a Cardinalibus Turnonensi et Gaditano agniti, et liberi dimissi, ac equis donati, Romam redierunt. 38. Concerning those who had gone to Ireland the previous year as Apostolic Nuncios, when, after many dangers from the sea and the English they reached Scotland and from there to Ireland on the second day of Lent, they stayed there for only thirty-four days. For a devastation in things pertaining both to the Christian religion and to the political form of life was perceived there; there was trepidation among the secular rulers, who were being forced by King Henry to confess that he is the supreme head after Christ in spiritual and temporal matters. Accordingly, they would not meet or talk to the Nuncios, nor could they promise them any safety. And since also during the time they stayed there, they had to flee from one place to another in order to escape the hands of some Englishmen who, having been offered a reward, were trying to capture them. And those who dared to receive them put themselves into a manifest danger of losing life and fortune, since they were opposing the will of the king. So it seemed to them in the Lord that they should not remain any longer on the island, since they had received specifically in their orders that if, either in entering or remaining there, they knew that they were not safe, they were to return to Italy. Therefore, for a few days, they administered the Sacraments of Confession and Communion to some people with their singular consolation and fruit, and they granted a plenary indulgence, and for some they exercised the power of dispensation freely or for a modest fee, which was applied to the repair of churches, or to the support of widows and poor virgins and other pious works. At length, with great admiration and edification of the people, having left behind much good will towards them, and when their patience had been tested strongly, and when they had no provision either of food, or of drink, or of a bed or of security, they returned to Scotland. And when they began to consider visiting the King and to promote the activity of the Catholic religion in his kingdom, they saw that by the faction of nobles and officials, who had abandoned the true faith, the door was closed to them in order to help the people, they crossed over to France, and after landing in Dieppe, a port in Normandy, they went on to Paris. There they received a new letter in the form of a Brief, in which the office of Apostolic Nuncios is entrusted to them in the kingdom of Scotland. But since, after considering the matter prudently, they thought that the Sovereign Pontiff should be informed about the state of religion in the kingdom before they performed the function of a new legation, they received a response from the City that, bypassing Scotland, they should return to Italy. Therefore, having left Francisco Zapata with our community in Paris, so that he might dedicate himself to studies, the humble Nuncios traveled on foot. In Lyons they were thrown into prison as spies, but then they were recognized by Cardinals Turnonensi and Gaditano, [3. Sic; clarius et Melius Orlandini: Nicolao Gaddio, seu potius de Gaddi. De tota hac Hibernica missione vide nova quaedam in HOGAN Ibernia Ignatiana.
Sic; it is said clearer and better by Orlandini: Nicolao Gaddio, or rather, de Gaddio. On this whole Irish mission see a new account in Hogan, Ibernia Ignatiana.] and being set free they were given horses and returned to Rome. v1_36-47latin 39. Qui in Germania missi sunt, non uno in loco versabantur ; P. Claudius Ratisbonae omnem movebat lapidem ut fructum aliquem in honorem Domini ferret. Episcopum invisens sui officii crebro admonebat; Canonicorum congregationem ad optima quaeque hortabatur. Hunc et illum, privatis in domibus, etiam saecularibus, per colloquia privata et per spiritualia Exercitia juvare studebat; apud Senatum etiam egregiam exhortationem habuit. Semen verbi Dei aliquando tei ram bonam, quae fructum referret, inveniebat; sed cum haereticum concionatorem, qui civibus erat carissimus, summa cum diligentia suggestu privare niteretur, cumque reformationis nomen ecclesiasticis multis esset odiosum, et Claudium ejus auctorem existimarent, in summa offensione multorum, imo in inimicitiam etiam quorumdam incurrit. Et cum undique crux et pericula imminerent, mirum quanta animi consolatione suum operarium Christus perfunderet. Et minitantibus quibusdam, quod in Danubium essent ipsum projecturi, respondit, quod tam facile per aquam in coelum ire quam terram poterat. Tentabant alii hominem veneno de medio tollere, alii ex urbe relegare ; multi tamen catholici et boni viri, et inter alios Episcopus, eum amabant, et quod se malis strenue opponebat laetabantur. Et vitae suae exemplo et sancta conversatione, privatisque colloquis, non poenitendum, in patientia, fructum afferebat. Suscepit Septembri mense Pauli epistolam ad Galatas satis frequenti omnium ordinum ac statuum auditorio explicare, quam avide admodum audire perseverarunt, et ne eam pro more aliorum, intermitteret Novembri mense propter vindemiam, multi ex primariis petiverunt et impetraverunt. 39. Those sent to Germany were not all in one place. In Regensburg Fr. Claude moved every stone in order to produce some fruit in honor of the Lord. While visiting the Bishop, he admonished him often concerning his office. He exhorted the assembly of canons to live well. He strove to help this one and that one in private homes, and also in homes of laymen, by private conversations and the Spiritual Exercises. He also presented an excellent exhortation before the senate. The seed of the word of God sometimes found good soil and produced fruit; but when he urged with great diligence that a heretical preacher, who was dear to the citizens, should be removed from his pulpit, and since the name of the reformation was odious to many ecclesiastics, and they thought that Claude was its author, he very much offended many citizens and he incurred the enmity of some of them. And when on all sides the cross and dangers threatened him, Christ flooded his workman with amazing consolation of soul. To certain individuals threatening to throw him into the Danube River, he responded that he could just as easily go to heaven by water as he could by land. Some tried to poison him, while others wanted to ban him from the city; however, many Catholic and good men, and among them the Bishop, loved him, and they rejoiced that he vigorously opposed those evil men. And by the example of his life, by his holy conversation, by private lectures he did not relent, and being patient he gathered fruit. In September he began to explain the letter of Paul to the Galatians with a large number of listeners of all classes and states in life. They were very eager to listen to him and many of the important people pleaded with him not to cancel the lectures during the month of November, as others usually do, because it is time for the harvest. [4. Jaius Ignatio, Ratisbonae, 10 Augusti 42.
Jay to Ignatius, from Regensburg, August 10, 1542.] v1_36-47latin 40. Interea P. Bobadilla Oeniponti, ubi Ferdinandus, Romanorum Rex, tunc agebat, et ejus filii, in ministerio sacramentorum Confessionis et Eucharistiae, licet corpore infirmus, et in colloquiis cum primariis multis viris se exercebat. Viennam deinde cum curia migrasset, regem Ferdinandum est alloquutus, et cum animi laetitia ab eo exceptus, et ut prolixe secum ageret de rebus ad pietatem pertinentibus invitatus; non admissa apud Nuncium habitatione commodissima, in hospitali pauperum domo maluit divertere. Et cum magno principum virorum favore, partim concionibus publicis, partim confessionibus, partim lectionibus epistolae ad Romanos, partim catechumenis, ex turearum vel judaeorum perfidia ad Christi fidem accedentibus, instruendis, partim spiritualibus negotiis cum rege tractandis (a quo etiam pro nostris Ratisbonae periclitantibus regium favorem obtinuit) occupabatur. 40. Meanwhile Fr. Bobadilla was in Innsbruck, where Ferdinand, the King of the Romans, and his children were staying, and he was occupied with the ministry of the Sacraments of Confession and Communion, even though he was ill, and also with conversations with many important men. Then he went to Vienna with the court; he spoke to King Ferdinand, and having been received by him with a joyful heart, he was invited by him to speak at length about matters pertaining to piety; he did not stay in the comfortable house with the Nuncio, but preferred to live in the hospital for the poor. With the great favor of important men, he was occupied partly with public sermons, partly with confessions, partly with lectures on the letter to the Romans, partly with instructing catechumens who came over to the Catholic faith from the unbelief of Turks and Jews, partly treating spiritual matters with the King (from whom also he obtained royal favor for our members who were in danger in Regensburg). [5. Bobadilla Codacio, Oeniponti, 1 Maii; idem Codacio et Laynio, Viennae, 24 et 28 Janii 42.
Bobadilla to Codacius, from Innsbruck, May 1; the same to Codacius and Laynez, from Vienna, June 24 and 29, 1542.] v1_36-47latin 41. At P. Faber, qui duos secum ex Hispania sacerdotes adduxerat, ut Societatis institutum sequerentur, cum, per Sabaudiam transiens, semel in quodam oppido (cujus necessitas gravis eum invitaverat) cum fructu praedicasset, ne visa quidem patria, prope quam iter erat faciendum, Spiram magnis itineribus pervenit. Ibi autem messis illum copiosa excepit; et cessante, quae in initio perstrepebat, cleri obmurmuratione, populi vero erga eum devotione crescente, fructum Domino consuetis ministeriis colligere studebat. Concionatorem quemdam suspectum, eleemosynas conferens in ejus monasterium, et cum eo de rebus in quibus conveniebant (non de aliis) colloquens, sibi devinxit. Spem majorem se concepisse de reformatione Germaniae testatur, quod clerum minus dissolutum, et plebem ad res ecclesiasticas propensiorem, et opera pietatis majori cum fructu exercitari, catholicis majorem fidem adhiberi, Praelatis majorem obedientiam videat; Episcopum Spirensem crescere in reformandae suae dioecesis desideriis, vicarium vero (qui Exercitiis spiritualibus anno praecedente instructus fuerat) vel officium se relicturum, vel concubinarios reformandos esse, affirmabat. Suos vero socios postquam in spiritualibus exacte exercuit, cum in peregrinationem more Societatis misisset, egregie probati et cum magna accessione spiritualis profectus, ad eum redierunt. Alter eorum cum magna pericula latronum, bestiarum silvestrium, pestis, famis, defectus somni et alios labores tulisset, fructum peregrinationis sic extollebat, ut propter omnia creata, se illam omissam nolle, adseveraret. Ad Archiepiscopum moguntinum se etiam conjulit, et de iis, quae ad religionem pertinent, cum illo nonnulla gravia conferens, quaedam, quae ad rem admodum faciebant, sunt constituta. In monasterio carmelitarum quemdam monachum in spiritualibus exercuit, et ab haeresi revocavit eum Dominus; et dum pacem cum omnibus servare curat, etiam rumores et erga se malevolentiam hominum extinxit. 41. But Fr. Faber, who had brought two priests with him from Spain, who were embracing the Institute of the Society, when he was passing through Sabaudia, on one occasion in a certain town (whose grave necessity had invited him) he preached there with great fruit, and then after a long journey he arrived in Spires. But there an abundant harvest was waiting for him; and when the murmuring of the clergy stopped, which in the beginning was very loud, the devotion of the people towards him increased and he began to gather fruit for the Lord with the usual ministries. He won over a suspect preacher by speaking with him about things on which they agreed (but not about others). He says that he had more hope for the reform of Germany, because he sees that the clergy are less dissolute, the people more disposed to ecclesiastical things, and that the works of piety are done with more fruit, that more faith is found in Catholics, and more obedience to the Bishops. And he said that the Bishop of Spires increased in his desire to reform his diocese, but that the vicar (who had made the Spiritual Exercises the previous year) would either leave his office or have to reform the priests living in concubinage. But after he instructed his companions exactly in the Spiritual Exercises, when he sent them on a pilgrimage in the customary way of the Society, having been well tested and made great progress spiritually, they returned to him. One of them, since he had experienced great dangers from thieves, wild animals, plague, hunger, lack of sleep and other troubles, asserted strongly that he would not have wanted to miss that for the whole created world. He also went to see the Archbishop of Mainz, and after speaking with him about some serious things pertaining to religion, certain things were decided, which would remedy the situation. In a monastery of the Carmelites he gave the Exercises to one of the monks, and the Lord turned him away from heresy. And while he strove to be at peace with all, he also put an end to the rumors and the ill-will of men towards him. [6. Faber Ignatio, Barcinone, 1 Martii; Lugduni, 22 ejusdem mensis; Spirae, 16 et 27 Aprilis, 24 Augusti, et 28 Septembris; Maguntiae, 7 Novembris et 22 Decembris 42; idem Patribus Societatis Romae degentibus, Aschaffenburgi, 5 Januarii 43.
Faber to Ignatius, from Barcelona, March 1; from Lyons, March 22; from Spires, April 26 and 27, August 24, and September 28; from Mainz, November 7 and December 22, 1542; Faber to the Fathers of the Society living in Rome, from Aschaffenburg, January 5, 1543.] v1_36-47latin 42. Hoc anno 1542 nostri, qui sexdecim numero Parisiis versabantur, et studiis simulquc pietatis opeiibus vacabant, bona ex parte sparsi sunt. Cum enim Franciscus, Galliae Rex, bellum Carolo V imperatori movere constituisset, Julio mense edictum in Universitate parisiensi promulgatum est ut, scilicet, quicumque Carolo subditi essent, intra octo dies sub poena mortis et confiscationis bonorum ex ejus regno egrederentur. Cum autem primus praeses Parlamenti a scholasticis consultus, et Cardinales etiam Borbonius et Medonius, nihil securitatis nec dilationis pollicerentur, relictis aliis quibus per edictum Parisiis manere licebat, cum septem fratribus hispanis P. Hieronymus Domenech, pedes et propere admodum in Belgas profectus, cum id temporis exercitus Martini Ros, qui auspiciis Francisci regis militabat, Lovanium invadere diceretur, suos Brusellas deduxit. Sed exercitu abscedente, Lovanium sub autumni initium nostri convenerunt; et studia philosophiae Parisiis coepta persequentes, collegio Lovaniensi principium dederunt. 42. In this year of 1542 our members, sixteen of whom were living in Paris and were busy with their studies and at the same time with works of piety, were for the most part dispersed. For, since Francis, the King of France, had declared war on the Emperor, Charles V, in July an edict was promulgated at the University of Paris that all subjects of Charles should leave his kingdom within eight days under punishment of death and confiscation of their goods. But since the first presider of the Parliament was consulted by the scholastics, and also Cardinals Borbonius and Medonius, [7. Antonius de Medon.
Antonio de Medon.] and they received no promise of security or of delay, they left the others who were not included in the edict, and with the seven Spanish brothers Fr. Jerome Domenech departed very quickly on foot for Belgium. Since at that time the army of Martin Ros, [8. Martinus van Rosem.
Martin van Rosem.] who was fighting under the command of King Francis, was said to be about to invade Louvain, he took our members to Brussels. But when the army withdrew, ours gathered together in Louvain, and continuing the study of philosophy begun in Paris, they enrolled in the College in Louvain. [9. Vita Mss. Patris Cornelii Wischaven; Joannes Hieronymus Domenech Ignatio Antuerpiae, 7 Augusti 42.
Life of Fr. Cornelius, Wischafen; Jerome Domenech to Ignatius, from Antwerp, August 7, 1542.] v1_36-47latin 43. Quum hoc ipso anno 1542 P. Laynez, ad promovenda quaedam pietatis opera, Venetias, ipsius reipublicae rogatu, missus a Summo Pontifice fuisset, in pluribus locis conciones et quidem aliquando bis in eodem die habuit. Sacra etiam lectione Evangelium S. Joannis ter in hebdomada interpretabatur, cui frequens admodum et ex nobilitate et ex plebe mixtum auditorium aderat. Et in eis, tum concionibus, tum praecipue lectione, contra haereses, quae pullulare ibi coepe rant, disputans, uberiorem fructum colligebat. Parata interim auctoritate majore, concionari apud Sanctum Joannem et Paulum est aggressus, cujus laboris latius etiam, in profectu multorum interno, et eleemosynis ac piorum locorum subventionibus, patuit utilitas. Sed quos verbum Dei movebat, ut progressus majores in spiritu facerent, exceptae eorum confessiones (inter quas multae generales erant) efficiebant. Cum quibusdam, qui magis idonei videbantur, per spiritualia Exercitia majorem solidioremque fructum curabat. Fuerunt qui per ea et per colloquia familiaria ab haeresum peste sanati, Ecclesiae catholicae redditi sunt. Alii consilia Christi sunt secuti; et sic in dies, in amplissima illa civitate, bonus Societatis odor spargebatur. Sed et Andreas Lipomanus (qui fere ab initio domi suae Patrem Laynez hospitio exceperat) ad res nostras propensior redditus, de collegiis Patavii et Venetiis instituendis, et cogitare, et cum eodem P. Laynez, agere coepit. 43. When in the year 1542 Fr. Laynez was sent to Venice by the Sovereign Pontiff, at the request of the republic, to promote certain works of piety, he preached sermons in many places and sometimes twice in the same day. Three times a week he gave lectures on the Gospel of St. John at which there was a large crowd both from the nobility and from the common people. Both in his sermons and in his lectures he argued against the heresies, which had begun to spring up there, and he gathered abundant fruit. In the meantime, having been provided with greater authority, he began to preach on St. John and St. Paul, and the advantage of this effort was more evident in the internal growth of many hearers and in the alms received for the support of pious works. But those whom the word of God moved, so that they would make more progress in the spiritual life, made good Confessions (among them many were general confessions). With some of them, who seemed to be more receptive, he produced greater and more solid fruit through the Spiritual Exercises. There were those who, through them and friendly conversations, having been cured from the plague of heresy, returned to the Catholic Church. Others followed the counsels of Christ; and so day by day, in that large city, the good odor of the Society was spread abroad. But also Andreas Lipomanus (who almost from the beginning received Fr. Laynez in his house as a guest), being more disposed to our affairs, began to think and to plan, with the same Fr. Laynez, about establishing colleges in Padua and Venice. [10. Laynez Ignatio, Venetiis, 5 August 42.
Laynez to Ignatius, from Venice, August 5, 1542.] v1_36-47latin 44. Sub initium hujus anni, cum P. Araoz ipso die quinquagesimae professionem in manibus P. Ignatii, primus post decem (qui Romae eam emiserant vel scripto comprehensam transmiserant) fecisset, in Hispaniam remissus, primoque vere Januam, pedes pro more Societatis, perveniens, inde Barcinonam trajecit. Ubi ei, et P. Didaco de Eguia, ipsius socio, tam copiosa se messis obtulit, ut vix minimae ejus parti colligendae pares essent. Episcopus, Pro-rex et Pro-regina, Dux Cardonae et ejus uxor, et Admirallus regni Neapolitani magnam erga Societatem benevolentiam prae se ferebant. Nobilissimos aliquos viros in spiritualibus meditationibus exercuit, cum insigni vitae mutatione. Unus eorum fuit Admirallus, qui cum domi suae salutantium importunis officiis interrumperetur, in aliam se transtulit, in qua Pro-rex dicebat velle se fungi janitoris officio, ne tam sanctum opus impediretur. Confessionibus audiendis, nec dies neque noctes sufficiebant, imo aliquando Missae Sacrificio locum non relinquebant. Concionabatur, rogatus, variis in locis frequentissimo auditorio, et cum recusasset magnam vim pecuniae sibi oblatam, populo summae aedificationi fuit. Inter aliquos nobiles, inimicitias exercentes, pacem conciliare nitebatur. Et quidam Baro, alterius factionis caput, eo adductus est, ut si uxori obligatus non fuisset, Romam (quo rursus vocabatur Araoz) ad inserviendum culinae nostrae, se venturum affirmaret. Cum multis spiritualia Exercitia traderentur, et illi rem divinam esse affirmarent, tam multi ea petebant, ut decem instructores eis satisfacturi omnino non essent. Cum lacrymis plurimorum ab ea civitate avulsus (quae cum Pontifice, de eo ad se remittendo, per litteras egit) et triremem cum socio conscendens, cum tureis et mauris quibusdam et aliis ad remigium damnatis, non inutiliter tempus navigationis expendentes, in Italiam pervenit, et sub anni finem Romam ingressus est. 44. At the beginning of this year, when Fr. Araoz had made his profession on Quinqagesima Sunday in the hands of Fr. Ignatius, the first one to do so after the ten (who had done so in Rome or had sent it in writing), he was sent back to Spain; he arrived there at the beginning of spring, on foot according to the custom of the Society, and he crossed over to Barcelona. There such an abundant harvest offered itself to him and to his companion, Fr. Didacus de Equia, that they were hardly able to gather in even a small part of it. The Bishop, the Viceroy and his wife, Duke Cardona and his wife, and the Admiral of the Kingdom of Naples [11. Bernardinus de Mendoza.
Bernardine de Mendoza.] manifested great benevolence towards the Society. Fr. Araoz introduced some nobles to the spiritual meditations, which resulted in a significant change of life. One of them was the Admiral who, since in his house he was interrupted by the troublesome duty of greeting people, moved himself to another place, in which the Viceroy said he wanted to fulfill the office of porter, so that such good work would not be hindered. Neither days nor nights were sufficient to hear all the confessions, and in fact at times they did not leave time for the Sacrifice of the Mass. When he was asked, he preached in various places to large crowds, and when re refused to accept a large amount of money offered to him, the people were very edified. He worked to establish peace among certain nobles who were at enmity with each other. And a certain man called Baro, the leader of one faction, was so impressed that, if he had not been bound to his wife, he said he would go to Rome (to which Araoz was called back) to work in our kitchen. [12. Vide CIENFUEGOS, Vida del grande S. Francisco de Borja, lib. II, cap. XV.
See Cienfuegos, Vida del grande S. Francisco de Borja, book II, chapter XV.] Since the Spiritual Exercises were given to many persons, and they said it was something divine, so many sought to make them that ten retreat masters would not have been sufficient for them. Amidst the tears of many he left the city (because the Pontiff by a letter called him back to Rome) and boarded a trireme with a companion. During the time of the sailing he ministered not unprofitably to the Turks, Moors and others condemned to do the rowing, so when he arrived in Italy towards the end of the year he went on to Rome. [13. Araoz Ignatio, Barcinone, 6 et 10 Julii, 25 Septembris, 2 et 23 Octobris 42.
Araoz to Ignatius, from Barcelona, July 6 and 10, September 25, October 2 and 23, 1542.] v1_36-47latin 45. Hoc ipso anno cum Franciscus de Villanova, Roma missus in Portugalliam, adhuc valetudine laboraret, et ob aeris mutationem Complutum venisset, et litteris dare operam coepisset, viris gravissimis ejus spiritualia colloquia et Exercitia spiritualia multum contulerunt; et quamvis biennio fere sine sociis fuit, habitatio tamen nostrorum in ea Universitate ab eo ortum habuit. At in Portugallia cum Ulyssipone operariorum numerus crevisset, fructus etiam latius in dies patens crescebat. Maxima nobilitatis pars ad divi Antonii templum tam frequenter, confitendi et communicandi gratia, accedebat, ut octavo quoque die, vel qui rarius singulis id mensibus factitarent. Nec in curia Regis jam novum videbatur, quod in consuetudinem versum erat. Propter spiritualium Exercitiorum usum multi profecerunt, et aliqui in Societatem se admitti petentes, id obtinuerunt. Quinque sarracenos, qui ex Mauritania ut Christi religionem susciperent, et duos judaeos, Rex nostris instituendos domi commisit. Inter sarracenos, unus erat, qui propter nobilitatem, in pretio apud suos magno fuerat. Demum cum scholasticos duodecim, partim Roma et Parisiis missos, partim ibidem admissos, Simon in aede divi Antonii aliquandiu retinuisset, jussu Regis tandem eos Conimbriam (ubi Rex insignem universitatem erexerat, et Collegium nostrorum ei addere constituerat) mense Junio deduxit. Et conductitiam domum inhabitandam eis tradens, ac situm Collegio erigendo opportunum (prout Rex injunxerat) considerans, de bibliotheca et rebus necessariis ex benignitate regia nostros instructos relinquens, Ulyssiponem rediit. Haec ergo Conimbricensis Collegii primordia fuerunt, quod habitatio Societatis quinta fuit ; et in dies crevit magis, donec ad eam perveniret magnitudinem , quam modo videmus. Lovaniensis (de qua supra) habitatio sexta in ordine fuit, Augusto mense ejusdem anni inchoata. Evorae quidem aliam instituere domum vel Collegium Kex cogitabat, et ejus concionator, ut situm et formam aedificii construendi inspiceret, eo profectus prius fuerat; sed aliquandiu illius operis exsecutio dilata est. 45. In this year, when Francisco de Villanova, having been sent from Rome to Portugal, was still suffering from ill health and had gone to Alcalá for the sake of a change of air, he began to devote himself to studies, and his spiritual conversation and the Spiritual Exercises offered much help to some important men. And although he was there for almost two years without companions, nevertheless our dwelling at that University had its beginning with him. But in Portugal, because the number of workers increased in Lisbon, the fruit also day by day increased significantly. The greater part of the nobility came so often to the church of St. Anthony in order to go to confession and receive Communion that they came every week or at least once a month. And in the court of the King now this did not seem to be something new, since it had become a habit. Because of exposure to the Spiritual Exercises many made progress, and some, seeking to be admitted into the Society, were able to obtain that. The King committed five Moslems from Mauritania and two Jews, who wanted to become Christians, to our members to be instructed at home. Among the Moslems there was one who, because of his nobility, was held in high regard by his own. Finally, since Simon retained for some time in the building of St. Anthony twelve scholastics, partly having been sent there from Rome and Paris, partly admitted right there, by order of the King he brought them in the month of June to Coimbra (where the King had established a distinguished University, and added to it a College of ours). And giving them a rented house to live in, and considering it an opportune place for the establishment of the College (as the King had commanded), and having instructed our men about the library and the other things necessary coming from the generosity of the King, he returned to Lisbon. Therefore, these were the beginnings of the College in Coimbra, which became the fifth house of the Society; and daily it grew more, until it reached the size that we now see. The house in Louvain (mentioned above) was the sixth house to be established, and it was opened in August of the same year. Then the King thought about founding another house or College at Evora, and his preacher went there first in order to inspect the site and form of the building to be constructed; but the execution of this plan was delayed for some time. [14. Ignatius sociis per Italiam disperses, 1 Junii; Rodericius Ignatio, anno 42.
Ignatius to the companions dispersed in Italy, June 1; Rodriguez to Ignatius in 1542.] v1_36-47latin 46. P. Franciscus Xaverius cum classe Pro-regis in Indiam pervenit sexta die Maii anno Domini 1542, cum in itinere, quod sex mensibus fere confici solet, plus quam integrum annum consumpsissent. Sed id in causa fuit, quod in oppido atque arce portugallensium, quod Mozambique dicitur, classis hyemare et sex menses haerere coacta est ; quo tempore, licet aegrotantium, qui plurimi, et morientium, qui 80 fuere, multitudo satis negotii facesseret P. Francisco, qui eorum curam cum sociis susceperat, concionandi tamen officium dominicis diebus (prout navigationis reliquo tempore fecerat) non omisit; et praesente Prorege cum admodum frequenti auditorio, id ita fecit, ut in confessionibus praedicationis fructum colligeret. Cum profecturus esset ex Mozambique in Indiam, nongentas leucas inde distantem, Pro-rex, et multos aegrotantes ibi relinqueret, rogavit Franciscus ut sociis curam eorum committeret, ipse vero secum veniret. Quod et fecit, et prope Melindem cum Pro-rege navigans, rex illius urbis, ad navim officii gratia (amicus enim lusitanorum erat) venit; et quoniam in ea urbe mercatores lusitani saepe versantur, pro morientibus Christianis quasi coemeterium extra eam habent, et pulchram crucem lapideam et inauratam ibi constituerant ; et cum quemdam in navi mortuum sepelire vellet, magna laetitia affectus est, crucem quasi victricem, inter tot sarracenorum millia, conspiciens. Probabant autem infideles illi maxime pietatem, quam Christiani in defunctos exercent. Quidam autem ex primariis ejus civitatis percontabatur illum an Christiani frequentes ad orandum in sua templa convenirent ; et conquerebatur quod, cum in ea civitate 17 essent loca orationi designata (mezquitas sarraceni vocabant) tantum apud eos devotio refriguisset ut, desertis aliis, ad duas vel tres tantum pauci quidam convenirent : et cum peccatis ille hoc adscriberet, aliam esse causam Franciscus asseruit, quod scilicet Deo infidelium orationes minime placerent. Quidam erat ibidem sarracenus ex iis, quos Cazizes, quasi doctores inter nos, vocant, qui affirmabat, si Mahometus intta biennium non veniret ad eos consolandos, se non amplius ei crediturum. Inde in insulam Cocotoram, quae fere 30 in ambitu leucas habet, classis appulit. Sterilis ea erat, nec triticum, nec oryzam, nec milium, imo nec fructus ullos habens, sed pecora, ex quorum lacte victitant, et palmas, ex quorum casicis panem conficiunt. Gloriantur se Christianos esse, et a Sancto Thoma apostolo institutos. In singulis oppidis Cazizem unum habent, quasi apud nos parochum. Sed cum inter illos nec libri, nec legendi, nec scribendi peritia ulla sit, tamen memoriter orationes quasdam tenent; et quater in die, scilicet media nocte, mane, post meridiem, et sub vesperam, ad sua templa conveniunt, et bacillorum ictibus (ut nos in hebdomada sancta) suos vocant et orationes pronuntiant, quas ipsimet non intelligunt ; Chaldaici idiomatis esse videbantur. Bis eo se contulit Franciscus, et quia baptismi nullam notitiam habebant, multos pueros baptizavit; quorum parentes ea de re magnopere laeti, et de sua paupertate, quod habebant, hilari animo offerentes, rogaverunt Franciscum ut apud se maneret, omnesque se baptismum accepturos promittebant. Cum autem ipse, tam paratam messem videns, vellet ibi manere, Pro-rex, qui timebat ne tureae (qui saepe eo se conferunt) captum eum alio abducerent, id non permisit; fecundiorem alibi partem vineae Domini promittens. Interfuit vespertino officio, in quo horam integram, crebro incensum adolendo, et semper tamen aliquid orando impendunt. Duplicem singulis annis quadragesimam jejunio arctissimo (cum nec lacte, nec carne, nec pisci bus, jejunantes utantur) celebrant. Et Cazizes dicti uxores more graecorum ducunt. Cum tandem sexta Maii (ut dictum est) in Indiam pervenisset, maxima navi et ditissima prope portum pereunte, ferme omnes homines incolumes evaserunt. 46. Fr. Francis Xavier arrived with the fleet of the Viceroy in India on the sixth day of May in the year of the Lord 1542, since the journey, which usually can be made in about six months, took more than a whole year. The reason for this was that in the town and fortress of the Portuguese, which is called Mozambique, the fleet was forced to spend the winter and remain there for six months. During this time, although the large number of sick people, and of those dying, who numbered about 80, kept Fr. Francis very busy, nevertheless he did not omit the duty of preaching on Sundays (as he always did while they were at sea); for this the Viceroy was present along with quite a large audience, and he did it in such a way that he gathered the fruit of his preaching in hearing their confessions. When the Viceroy was about to depart from Mozambique for India, a distance of about 900 leagues, and was going to leave many sick men there, Francis asked that he commit the care of them to his companions, but that he would go with him. He did that, and while sailing near Melinda with the Viceroy, the king of that city came to the ship as a sign of courtesy (because he was a friend of the Portuguese). And because in that city Portuguese merchants often do business, outside of it they have a cemetery for dead Christians, and there they had set up a stone cross with gold inlays. And since he wanted to bury a man who had died on the ship, he was very happy to see as it were a cross of victory in the midst of so many thousands of Moslems. But those infidels very much approved the piety which Christians showed for their dead. However, one of the officials of the city questioned him as to whether Christians gather often in their church in order to pray; and he complained that, since in the city there were 17 places designated for prayer (the Moslems call them mezquitas), devotion among them had cooled to such an extent that, while the others were deserted, only a few people gathered in two or three of them. And when he attributed this to sins, Francis said there is another cause, namely, that the prayers of infidels in no way are pleasing to God. There was a certain Moslem there, from among those whom they call Cazizes, [15. Kacis, mot arabe, signifie vieillard ou ancient; dans un sens chrétien, il veut dire évéque ou prétre. (Nous devons cette note et plusieurs autres à notre digne et savant ami. M. Dubeux, professeur à l’École des langues orientales.) PAGÉS, Lettres de Saint François Xavier, t. I, pag. 54. – MENCHALA scribit Cecis, Cacices. Quid Xaverius scripserit nescimus; quamvis enim in ejus litteris hispanice editis legamus Caciques, verbum hoc non ex hispana aut lusitana, quam scripsit Xaverius epistola, sed ex Latina versione desumptum suspicamur.
Kacis, an Arabian word, signifies old or ancient; in a Christian sense it means a bishop or priest. (We owe this note and many others to our worthy and learned friend, M. Dubeux, professor at l’Ecole des langues orientales.) Pagés, Lettres de Saint François Xavier, vol. I, page 54. – Menchaca writes Cecis, Cacices. We do not know what Xavier wrote; for although we read in his letters published in Spanish, Caciques, we suspect that this word was taken not from the Spanish or Portuguese letter, which Xavier wrote, but from the Latin version.] which is equivalent to our doctor, who said: if Mohammed does not come to console us within two years, I will no longer believe in him. After that the fleet arrived at the island of Cocos, which is about thirty miles long. The island was barren, having neither wheat, nor rice, nor millet, but flocks upon whose milk they live, and palm trees from which they make a certain kind of bread. They glory in the fact that they are Christians, having been evangelized by the Apostle, St. Thomas. In each town they have one Caziz, just as we have a parish. But since among them there are no books, nor any skill in reading and writing, still they know certain prayers by memory; and four times each day, that is, midnight, morning, noon and evening they gather in their churches, by the pounding of wood (as we do in Holy Week) they call their families and recite the prayers, which they do not understand; the prayers seem to be in the Chaldaic language. Francis went there two times, and because they knew nothing about baptism, he baptized many children; their parents greatly rejoiced at this, and from their poverty offering what they had with a joyful heart, they asked Francis to stay with them, and all promised that they would accept baptism. However, since he, seeing such a ripe harvest, wanted to remain there, the Viceroy, fearing that the Turks (who often visited the place) would capture him and take him away, did not permit that and promised him a more abundant part of the Lord’s vineyard elsewhere. He was present at the evening Vespers, at which they spent a whole hour, often burning incense but constantly saying some prayers. They celebrate two forty-day periods of Lent each year while keeping a strict fast (during it they eat neither milk, nor meat, nor fish). And the men of the Caziz have a wife like the Greeks. At last, when he arrived in India on the sixth of May (as was said above), the ship entered the port and almost all the passengers got off safely. [16. Xaverius Societati Romam, Goae, 18 Septembris, 43.
Xavier to the Society in Rome, from Goa, September 18, 1543.] v1_36-47latin 47. Goam perveniens, in xenodochio aegrotantium confessiones audire et sanctum Eucharistiae sacramentum impertiri coepit. Sanos matutinis horis ad se confluentes audiebat. Post meridiem ad publicam custodiam se conferebat, ut ibi detentos, (praemissa instructione ad generalem confessionem recte instituendam) sacramento Poenitentiae expurgaret. Quo pio opere absoluto, prope xenodochium, heremitorium quoddam B. Virgini dicatum, ad pueros docendos orationes consuetas, decalogum, et apostolorum symbolum, accessit. Superabat tercentum numerus eorum, qui cum singulari fructu conveniebant: voluit autem Episcopus ut in aliis ecclesiis idem fieret. In eodem hospitali, cum magna Goensium aedificatione manens, diebus dominicis et festis in heremitorio praedicto concionabatur. Et a prandio Christianis ab infidelitate conversis (qui tam frequentes conveniebant, ut ecclesia eos non capere posset), unum fidei articulum singulis concionibus declarabat; quibus absolutis, orationem dominicam, salutationem angelicam, symbolum et decem praecepta eos docebat. Diebus dominicis extra urbem ad hospitale leprosorum et elephantia laborantium (Sancti Lazari vocatum) ibat ut Missae sacrificium celebraret; et omnes, qui in illa domo versabantur, Confessionis et Communionis sacramento reficiebat ac recreabat. Et cum etiam verbum Dei eisdem praedicasset, sibi amicissimos relinquens, a Pro-rege in regionem quamdam (ducentis leucis inde distantem, caput Comorim vocant) missus est. Regio haec nullas lusitanorum habitationes habet, quod mira sterilitate et paupertate laborat. Ante octo annos multi Christianam Religionem acceperant, sed praeter nomen Christianorum nihil aliud, quod ad fidem pertineat, habere videbantur; cum nec esset qui Missae sacrificium apud eos diceret, nec qui ea, quae credenda, agenda vel oranda sunt, Christianos doceret. Cum ergo tres ejus linguae homines Goae a pueritia institutos, et ex eis duos ad Evangelii ordinem promotos, secum duceret, statim ac ad eos pagos veniebat, in primis omnes eorum pueros, qui nondum Baptismi sacramentum acceperant ( quorum erat ingens multitudo ) sacro fonte baptismi abluit, qui nec officii quidem dicendi, nec cibum capiendi, nec dormiendi, locum relinquebant, dum urgent opportune et importune ut eos doceat quae Christi sunt, adeo ut fateatur se tunc cognoscere coepisse, quod talium est regnum Dei; cumque tam piam petitionem non sibi videretur nisi impie rejicere, coepit eos docere se signare cruce in confessione Patris et Filii et Spiritus Sancti, deinde symbolum apostolorum, postmodum Ave Maria; dum eos docet, magna in eis ingenia, si non deessent qui ca excolerent in Christo, deprehendit. Cum autem in vicum quemdam gentilium, in quo nullus erat Christianus, pervenisset ( dum enim vicini populi converterentur, id recusavit ille, quod subditus esset domino cuidam gentili, cui talis religionis mutatio non placebat), accidit, ut mulier quaedam jam triduum partus doloribus teneretur, et de ejus vita spes omnis esset abjecta ; ad ejus domum cum uno e sociis se contulit, et coepit confidenter invocare Christi nomen, nihil cogitans quod terra aliena esse videretur, cum Domini sit terra et plenitudo ejus; incoepit ergo symbolum recitare, quod ejus socius vernacula lingua ei declaraverat, unde fidei articulos mulier credidit; et cum ab ea peteret Franciscus an vellet esse Christiana, se velle affirmavit; tum Evangeliis recitatis eam baptizavit; et absoluto baptismo, statim peperit, quae in Christo crediderat et speraverat. Postmodum maritum ejus, filios et filias, inter quos erat infans, qui fuit eodem die natus, cum reliquis domesticis baptizavit; cum autem et fama percrebuisset per oppidum, adivit primarios ejus incolas et in Dei nomine cos hortatus est, ut in Jesum Christum, filium ejus, crederent, in quo uno oportet nos salvos fieri. Cum autem illi sint sub facultate sui principis, et Christianam Religionem admittere non auderent, convenit Franciscus quemdam illius principis alumnum, qui ad redditus domini sui recuperandos eo venerat; ille, quamvis rem valde bonam esse diceret Christianum esse, et oppidanis facultatem daret eam religionem profitendi, noluit tamen ipse bonum consilium sequi, quod aliis proponebat. Primores tamen hujus loci viri baptismum, cum suis domibus, susceperunt; et tunc demum ad reliquum vulgus se convertens, et natu majores et minores baptizavit. Inde pergens Jutucorinum ( qui locus ex praecipuis est illius maritimae regionis) ab ejus incolis amanter, cum sociis, exceptus est. Ex piscatione victitant; sed cum sarraceni eos vexarent, et navigia eorum abstulissent, Pro-rex, qui magno affectu charitatis novos hos Christianos prosequitur, classem instruxit et sari acenos istos consecutus, ac plurimis eorum occisis, et reliquis in lugam versis, omnia navigia cis eripuit, et quae Christianis ademerant, eisdem restituit; aliis autem pauperibus, qui navigia non habebant (ex quibus tamen ipsi victum sibi parant) ea dedit, quae a sarracenis coeperat. Ea victoria ne vestigium quidem sarracenorum in tota illa regione relictum fuit; et cum primores inter ipsos periissent, reliqui ne mutire quidem audent. Cum autem Pro-rex hos Christianos, quos in Christo genuit, pro liliis habeat, de eis transferendis in quamdam insulam, et rege Christiano illis imponendo, qui in justitia eos contineat, cogitare coepit. Admonet idem P. Franciscus coeptum esse Goae aedificari Collegium cum suo templo ad puerorum institutionem, ut quae ibi didicerint Christianae Religionis documenta, suis in provinciis vernaculo idiomate docere possint; et ad cos regendos docendosque operam Societatis nostrae desiderari. 47. Upon arriving in Goa, he began to hear confessions in a hospital for sick strangers and to give them the Sacrament of the Holy Eucharist. He heard the confessions of the healthy coming to him in the morning hours. In the afternoon he visited the local jail in order to cleanse the prisoners there with the Sacrament of Penance (after instructing them on how to make a good general confession). When this good work was done, he went to a nearby hospital for strangers, a kind of hermitage dedicated to the Bl. Virgin, to teach the children the usual prayers, the Ten Commandments and the Apostles’ Creed. There were more than three hundred of those who came together with singular fruit; and the Bishop wanted the same thing to be done in other churches. He remained in the same hospital to the great edification of the Goans, and on Sundays and feast days he preached in the hermitage mentioned above. And after lunch he explained one article of the faith in each of his sermons to the Christians converted from unbelief (who came together in such numbers that the church could not hold all of them); when that was finished, he taught them the Lord’s Prayer, the angelic greeting, the Creed and the Ten Commandments. On Sundays he went outside the city to a hospital for lepers and those suffering from elephantiasis (called St. Lazarus) to celebrate the Sacrifice of the Mass. And he strengthened and refreshed all those in the house with the Sacraments of Confession and Communion. When he had preached the word of God to them, leaving them with a friendly attitude towards himself, he was sent by the Viceroy to another region (about two hundred miles away from there and called Cape Comorim). This place has no dwellings of Portuguese, because it suffers from very great barrenness and poverty. Eight years before, many had accepted the Christian religion, but besides the name of Christians they seemed to have nothing else that pertains to the faith, since there was no one to offer the sacrifice of the Mass for them, or to teach the Christians what to believe, what to do and how to pray. Therefore, since he brought with him three men speaking their language, who had been instructed at Goa since childhood, and two of them had been made catechists, as soon as he came to their villages, first of all he baptized all of their children who had not yet received the Sacrament of Baptism (there was a huge number of them). They did not leave him time either to pray his Breviary, or to eat, or to sleep, since they pleaded with him constantly to teach them about Christ, so that he confessed that he began then to know that the kingdom of God is made of such people. Since it seemed to him to be nothing but impiety to reject such pious requests, he began to teach them to make the sign of the Cross in the confession of the Father and of the Son and of the Holy Spirit, then the Apostles’ Creed, and after that the Hail Mary. While he was teaching them he observed great talent in them, which would be very manifest if they had someone to teach them about Christ. But when he came to a certain village of the pagans, in which there was no Christian (for while the neighboring people had converted, this one did not, because it was subject to a certain pagan lord who did not approve of such a change of religion), it happened that a certain woman had now been suffering from the pains of childbirth for three days, and all hope of her survival had been abandoned. Xavier went to this house with one of his companions and he began to invoke the name of Christ with confidence, with no thought that he was on foreign soil, since the earth is the Lord’s and the fullness thereof. Therefore he began to recite the Creed, which his companion translated into the local language, and so the woman believed the articles of faith. And when Francis asked her if she wanted to be a Christian, she said that she did desire it; then, after quoting from the Gospels he baptized her; after her baptism, the woman who believed and hoped in Christ gave birth to the child. After that he baptized her husband, their sons and daughters, among whom was the infant just born and the remaining members of the household. However, since his fame spread throughout the area, he visited the main villages and exhorted them in the name of God to believe in Jesus Christ, his Son, in whom alone it is necessary for us to be saved. But since they were under the power of their prince, and so did not dare to accept the Christian religion, Francis consulted a certain official of that prince, who had come there to recover some property for his superior. Although he said it was a very good thing to be a Christian, and he would give permission to the people to benefit from that religion, he himself refused to follow the good advice he gave to others. However, the leading men of this place, with their households, did receive Baptism; and then at last going to the rest of the people, he baptized both the young and the old. Going on from there to Jutucorinum (which is one of the main places in that maritime region) he, along with his companions, was received kindly by the inhabitants. They make their living from fishing; but since the Moslems harass them, and had taken away their boats, the Viceroy, who treated these new Christians with great affection of charity, assembled a fleet and pursued those Moslems. After many of them were killed, and the others had fled, he seized all the boats from them, and those that had been taken from the Christians he restored to them. But to the other poor people, who did not have boats (but with which they get food for themselves) he gave the ones he had taken from the Moslems. By that victory not a trace of the Moslems was left in that whole region; and since the leaders among them had perished, the rest do not dare to make a sound. But since the Viceroy considered these Christians to be like his children whom he generated in Christ, he began to think about moving them to a certain island and putting them under a Christian King, who would rule over them justly. The same Fr. Francis urged that a College with its own church should be built in Goa for the instruction of young boys, so that what they learned there about the Christian religion, they could teach in their own provinces in the vernacular language. And it was his desire that it be a work of our Society to bring them together and to teach them. [17. Xaverius Ignatio, 21 et 23 Octobris 42. Ad res hoc anno gestas declarandas faciunt etiam sequential: Ignatii supplicatio ad Cardinalem Sanctorum Quatuor, de absolvendo sacerdote quodam ab irregularitatibus, 19 Julii; litterae Marchionissae de Pescara ad Ignatium, de Patre Araoz, Viterbi datae 21 Januarii; et Henrici, Portugalliae Principis, Ignatio, de Inquisitionis sacro tribuaali in Lusitania, 29 Maii, 42.
Xavier to Ignatius, October 21 and 28, 1542. To explain the things done in this year consult the following: the petition of Ignatius to the Cardinal of the Four Saints, about absolving a certain priest from irregularities, July 19; the letter of the Marchioness de Pescara to Ignatius, about Fr. Araoz, from Viterbo, January 21; and the letter of Henry, King of Portugal, to Ignatius, about the holy tribunal of the Inquisition in Portugal, May 29, 1542.]