Volume I: 86-113 (1545) – Polanco's Chronicon

v1_86-113latin ANNUS 1545 The Year 1545 v1_86-113latin 86. Anno 45, cum adjecisset animum idem Prior ad Collegium non tantum Patavii sed etiam Venetiis erigendum, in signatura publica obtentum fuit ut prioratus ille (cujus fructus ad mille quingentos aureos ascendebat, et nunc supra duo millia reddit) in duas partes divideretur, ut altera in dotationem Patavini, altera vero in Veneti dotationem converteretur. Eodem etiam anno aliqui reditus ecclesiastici in Collegii Valentini sustentationem, opera P. Hieronymi Domenech fuerunt applicati. Et quidem unio prioratus, sine ulla compositione, ex liberali, tate Pontificis fuit expedita. Magna erat et gratia et auctoritas P. Ignatii apud Summum Pontificem ; unde aliqua negotia magni momenti ad religionis promotionem et quietem regni Portugalliae pertinentia, ad Inquisitionis Officium, et concordiam inter Pontificem et Regem ipsum, quam turbaverat Cardinalis de Viseo dictus, alia etiam, quae princeps Hispaniarum Philippus suis litteris commendaverat, non minus feliciter quam pie fuerunt expedita. 86. In the year 1545 when the same Prior had decided on the establishment of a College not only in Padua but also in Venice, public approval was obtained that the benefice (whose income had risen to fifteen hundred gold pieces, and now was producing more than two thousand) should be divided into two parts, so that one part would go to the College in Padua and the other to Venice. Also in the same year some ecclesiastical incomes were applied, through the work of Fr. Jerome Domenech, to the support of the College in Valencia. And the whole benefice, without any conditions, was obtained from the generosity of the Sovereign Pontiff. The favor and authority of Fr. Ignatius with the Sovereign Pontiff was considerable; hence some affairs of great importance pertaining to the advancement of religion and peace in the kingdom of Portugal, to the office of the Inquisition, and concord between the Pontiff and the King himself, which the said Cardinal de Viseo had disturbed, and also some other things, which Philip, Prince of the Spaniards, had recommended by his letters, were taken care of not only happily but also in a pious manner. [1. Ignatius, ut supra, ad n. 85; Miron Ignation. 7 Martii 45; Joannes III, Portugalliae Rex, Ignatio, de Inquisitionis tribunal, 13 August 45.
Ignatius, as above in n. 85; Miron to Ignatius, March 7, 1545; John III, King of Portugal, to Ignatius, on the tribunal of the Inquisition, August 13, 1545.] v1_86-113latin 87. Romae interim, in templo nostro et alibi, lectiones Sacrae Scripturae et praedicatio verbi Dei, ad populi aedificationem, exercebantur; Judaeorum conversioni vacabatur, et pium illud opus Sanctae Marthae (ubi fere quadraginta foeminae jam admissae fuerant) illis in initiis a P. Ignatio spirituali et etiam corporali cibo fuit sustentandum. Curatum est tamen ab eo, ut instituta congregatio piorum hominum hanc curam suscipiens, onere adeo gravi Societatem nostram liberaret. Supra triginta jam erant in romana nostra domo, sed sic omnes in pietatis operibus occupati, ut nihil prorsus otii eis relinqueretur. Augebat onus, quod piae quaedam ac devotae mulieres id cum Summo Pontifice egerant et obtinuerant, ut sub obedientia P. Ignatii viverent; id quidem praedicto Patri non expedire videbatur; cum enim Societas in his, quae ad commune bonum pertinent, occupari ex instituto suo debeat, hujusmodi occupatione majora bona impediri cernebantur. Videtur tamen Dei providentia id initio permisisse, ut hujus oneris molestia per experientiam Societati innotesceret, quo majori cum diligentia in posterum hujusmodi occupationi ostium (ut factum est et suo loco dicemus) occluderetur. Admittebantur novitii, et tam domi nostrae quam foris in peregrinationibus et hospitalium ministerio exercebantur. Inter caetcros quidam Guilielmus Postellus, natione gallus, et eruditione (praesertim Mathematices et linguarum multarum) satis clarus, est ad probationem admissus. Sed cum spiritu, ut ipsi videbatur, prophetiae, ut autem Ignatius et alii de Societate judicabant, erroris multa sentiret, diceret ac scriberet, quae nec vera, nec ad aedificationem et unionem cum Societate fovendam, facere viderentur, frustra remediis multis tentatis, dimissus est. Vir alioqui pius et moribus bonis praeditus, si humilius et ad sobrietatem sapere, et suum judicium in obsequium fidei ac obedientiae captivare didicisset. Confessiones virorum plurimae, et inter eos, primariae auctoritatis, et etiam foeminarum audiebantur. Exercitia vero spiritualia non paucis nec exiguo cum fructu proponebantur. Utebatur autem P. Ignatius et ad praedicta, et ad concordiam inter multos conciliandam, opera P. Salmeronis, ac P. Hieronymi Domenech, qui praecedenti et hoc anno Romae fuerunt, et aliorum, qui apud ipsum in domo professa versabantur; cujus commoditati hoc anno hortus cum habitationibus ecclesiae contiguis accessit (mortuo eo qui ad vitam suam eas retinuerat), et salubriorem et paulo latiorem habitationem effecit. Missi sunt etiam hoc anno aliqui, qui Patavini collegii, et alii ex variis nationibus, qui Valentini, numerum augerent. Sedet litterae illae, quibus in forma Brevis, nostris facultas amplissima ad sacramenta Confessionis et Communionis administranda, et verbum Dei praedicandum, et alia nonnulla perutilia conceduntur, fuerunt impetratae, ut armis spiritualibus instructa Societas proximis juvandis utilius operam suam impenderet. 87. Meanwhile in Rome, in our church and elsewhere, lectures on Holy Scripture and preaching of the word of God were offered for the edification of the people. They worked for the conversion of Jews, and that pious work of St. Martha (which now cared for almost forty women) was supported in its beginning by Fr. Ignatius with both spiritual and bodily food. However, it was provided for by him that a congregation of pious persons should be established to take care of this work, so that it would free our Society from this heavy burden. At this time there were more than thirty men in our Roman house, but all were so occupied with pious works that they had no time to rest. The burden increased, because some pious and devout women obtained permission from the Sovereign Pontiff that they should live under obedience to Fr. Ignatius; but this did not seem to be expedient to the aforesaid Father. For since the Society from its Institute must be occupied with those things that pertain to the common good, with an occupation of this kind the greater goods were perceived to be impeded. However, it seems that in the beginning this was permitted by the providence of God, so that the problem of this burden would be made known to the Society by experience, and so that in the future with greater diligence the door to this occupation would be closed (as actually happened, and we will explain it in the proper place). Novices were admitted and they were tested both in our house and outside in pilgrimages and in working in hospitals. Among others, there was a certain William Postello, a Frenchman, and quite advanced in erudition (especially in mathematics and many languages), who was admitted to probation. And with a spirit, as he thought of prophecy, but as Ignatius and other members of the Society judged otherwise, he felt, said and wrote many errors, which seemed not to be true nor to foster edification and union with the Society; so after many attempts in vain to correct him, he was dismissed. He was a man otherwise pious and endowed with good morals, who should have been more humble and subjected himself in obedience to the faith. Many confessions of men were heard, and among them were men of great authority and also of women. But the Spiritual Exercises were given to not a few men with great fruit. However, Fr. Ignatius made use of the assistance of Fr. Salmeron and of Fr. Jerome Domenech, for the above mentioned works and also to establish peace among many persons; they were in Rome in 1544 and also this year, and he also made use of the help of others who were staying with him in the professed house. In this year, as an improvement for the professed house a garden with dwellings next to the church was added (because of the death of the man who kept it until his death), and this meant a more suitable and somewhat larger dwelling space. Also in this year some were sent, who increased the number at the College in Padua, and others from various nations who went to Valencia. But also a letter was obtained, by which in the form of a Bull, ample faculties to administer the Sacraments of Confession and Communion, to preach the word of God, and to give some other very useful faculties were granted to our members, so that, being equipped with spiritual arms, the Society could dedicate its efforts more fruitfully to the work of helping others. [2. Elisabetha Roser Ignatio, 1 Octobris, et 6 Novembris 42 ; et 10 Decembris 1547; ejus et Franciscae Cruyllas supplicatio ad Pontificem ut emittere Societatis vota permitterentur; plura ipsius Roser et cognatorum ejus scripta circa bonorum abdicationem; et tandem Polanci et Ignatii litterae tum ad ipsam Dominam Roser tum de ejus rebus ad alios, et publica instrumenta, quae exhibet tomus I operis Cartas de San Ignacio. — Guilielmi Postelli, voti inscriptio, nuncupatioque et ejus ratio. Acta quaedam in causa Guilielmi Postelli, et inter ea judicium de ejus doctrina latum a Patribus Alphonso Salmerone, Jacobo L’hoostio et Elpidio Ugoletti, 10 Martii 1545; ejusdem litterae ad Patrem Jacobum Laynez , Praepositum Generalera Societatis, datae Lugduni in Altoviti Bankierii domo, 9 Aprilis 1562. De Postellio praeter opera in Cartas y otros escritos del B. P. Pedro Fabro, t. I , pag. 239, enumerata, non inutile erit legere Thesim quam Facultati Litterarum Parisiensi proponebat O. WEILL, de Gulielmi Postelli vita et indole, Lutetiae Parisiorum , 1892. — De aedibus, quas successive habitare Ignatio ejusque sociis Romae contigit, variorum commentaria. Earum locationis, emptionis, etc., instrumenta tum publica tum privata . — Ignatius Fabro, 16 Julii; Jaio, 12 Decembris ; et Xaverio , 17 Decembris 45, binas.
Elizabeth Roser to Igantius, October 1, and November 6, 1542; and December 10, 1547; her petition and that of Frances Cruyllas to the Pontiff to take vows in the Society of Jesus were granted; there are many writings of Roser and her friends about the abdication of their goods; and finally the letters of Polanco and of Ignatius both to Miss Roser and about her relations with others, and public documents, are found in volume I of the work, Cartas de San Ignacio. — The pronouncing of the vow and the reason for it of William Postello. Certain facts in the case of William Postello, and among them the judgment made about his doctrine by Fathers Alphonse Salmeron, James L’Hoost and Elpidius Ugoletti, March 10, 1545; the letter of the same to Fr. James Laynez, Superior General of the Society, from Lyons in the house of Altovit Banklerius, April 9, 1562. On Postello, besides the works listed in Cartas y otros escritos del B. P. Pedro Fabro, vol. I, page 239, it will be not useless to read Thesim quam Facultati Literarum Parisiensi proponebat by O. Weill, and de Gulielmi Postelli vita et indole, Paris, 1892. – On the buildings which Ignatius and companions occupied in Rome, there are various accounts. There are both public and private documents about their location, cost, etc. – Ignatius to Faber, July 16; to Jay, December 12; and to Xavier, December 17, 1545.] v1_86-113latin 88. Venit et Romam hoc anno P. Jacobus Laynez; et prius Venetiis et Patavii aliqua ad Dei gloriam per cum sunt gesta. Sed et Bassani, quod oppidum est sub dominio veneto non ignobile, ubi haereses pullulare ob Germaniam vicinam coeperant, quadragesimo tempore est concionatus, et non solum dum praesens esset, religionis causam strenue defendit, sed eodem inde recedente, memores concionum ejus auditores, haereticorum ora obstruebant; ut alia interim omittam, quae ex ejus concionibus ad morum reformationem magno cum fructu emanare sunt solita. Concionari autem in templo Sti. Laurentii in Damaso mane, et aliquid ex Scripturis interpretari a prandio coepit; cum eadem in templo nostro P. Salmeron eodem tempore praestaret. Jam tunc non deerant qui nostris ad praelationes admittendas negotium facesserent. Urbanus enim, Labacensis Episcopus, hoc tempore Patrem Laynez in coadjutorem ac successorem in episcopatu expetiit, cui tamen omnis spes ejus rei est adempta. Cum autem Prior Sanctissimae Trinitatis de erigendo Venetiis collegio, ut dictum est, esset sollicitus, hoc ipso anno situm quemdam, cum ecclesia et domo, opportunum nactus, ut exsecutioni pium opus mandaretur instare coepit. 88. This year Fr. James Laynez also came to Rome; and before that some things were done for the glory of God by him in Venice and Padua. But also in Bassano, which is a well-known town under the control of Venice, where heresies began to sprout up because of its proximity to Germany, Faber preached during Lent, and not only while he was present did he strongly defend the cause of religion, but even after his departure, his hearers remembered his sermons and closed the mouths of heretics. And I will omit mentioning other things which were wont to result with great fruit from his sermons for the reformation of morals. He began to preach at the church of St. Laurence, and to give a lecture on the Scriptures after lunch; at the same time in our own church Fr. Salmeron was doing the same thing. Then there were not lacking those who were negotiating to have our men appointed as Prelates. For Urban, the Bishop of Colonna, at this time wanted to have Fr. Laynez named as his coadjutor and successor in the episcopacy, but all hope of this was taken away from him. But when the Prior of Holy Trinity was approached about establishing a College in Venice, as was said above, in this year a suitable place, with a church and a house, presented itself so that he began to take measures to make this pious work a reality. v1_86-113latin 89. Erat jam a tribus fere annis Concilium Trident inum indictum, et sub finem hujus anni 1545 tandem est inchoatum; cum autem Summo Pontifici et primariis Cardinalibus Romanae Curiae eruditio et pietas Patrum Jacobi Laynez et Alphonsi Salmeronis satis nota esset, uterque, hoc ipso anno vertente, Tridentum, ut theologi Summi Pontificis, missi sunt. 89. The planning for the Council of Trent had been going on for almost three years, and at the end of this year 1545 it was finally started. Now since the erudition and piety of Fathers James Laynez and Alphonse Salmeron were well known to the Sovereign Pontiff and to the distinguished Cardinals of the Roman Curia, both of them, towards the end of this year, were sent to Trent as theologians of the Sovereign Pontiff. v1_86-113latin 90. Faventiae interim P. Paschasius pro virili parte proximis juvandis vacabat, initio quidem pauperes aegrotantes, qui multi erant in ea civitate, singulis hebdomadis visitabat; et cum animadverteret, nec spiritualibus nec etiam in corporalibus subsidiis eorum indigentiae provideri, bona cum venia Vicarii, agere cum multis piis viris de congregatione quadam instituenda, quae Societas Charitatis diceretur, coepit; et ea coalescente, vivendi formulam et modum exercendae pietatis, scripto brevi comprehensa dedit. Erat autem eorum officium aegrotos pauperes ac miserabiles totius urbis inquirere atque invisere, et primo quidem eos ad confessionem et communionem exhortari, deinde de rebus ad victum eorum necessariis, qaamdiu duraret aegritudo, et de medico etiam ac medicinis providere. Aliis praeterea utriusquesexus personis, per sacramentum Confessionis, multum ejus industria contulit. Et quia semina quaedam lutheranae doctrinae a quibusdam concionatoribus, et praesertim a Bernardino Ochino jacta in ea civitate fuerant, magna vigilantia curavit ne in tabernis artificum, prout mos erat, de hujusmodi sectariorum doctrinis pestilentibus disputaretur, sed prorsus eorum memoria aboleretur. In templo autem Conversarum initio quadragesimae catechismum explicare coepit; quasdam etiam regulas et vivendi spiritualiter formulam eisdem Conversis in scriptis dedit et ut observarent curavit. Unde illae, licet nullo ligatae voto, sine ulla proprietate et religiose vivebant. Post Pascha vero ut memoriter addiscerent et fidei articulos, et legis praecepta, ac septem misericordiae spiritualis ac corporalis opera, et alia, quae ad spiritus profectum pertinent, curavit. In septem etiam scholis puerorum eumdem catechismum docuit, et ut memoriter addiscerent cum ipsorum, tum parentum, magna aedificatione, effecit; hanc enim esse doctrinam asserebant, quam pueri addiscere ubique deberent. Cernebatur autem in pueris magna morum emendatio; et cum jurandi et blasphemiae abusus in eis permagnus fuisset, non solum est emendatus, sed si quando, ex prava consuetudine, tale quid excidisset, seipsos accusantes et poenitentiam petentes ad Paschasium veniebant; erant autem fere quadringenti hujusmodi pueri. Virum quemdam qui, relicta uxore, quatuor annos concubinam domi tenuerat, ad uxorem suam reduxit, et concubinam etiam ad virum suum, qui, vicem uxori reddendo, concubinam aliam tenuerat. Aliis etiam hujusmodi concubinariis praestitit operam utilem. Societatem autem Charitatis, singulis mensibus ad confessionem et communionem ut socii omnes accederent curando, in Domino juvit. Inter confessiones, quas in urbe audivit, generales plurimae fuerunt; unde magna vitae emendatio in ea est consequuta. Aliquae meretrices, ejus opera a turpe vitae genere recedentes, in monasterium Conversarum sunt admissae. Exhortationem autem ex Evangelii expositione deductam singulis Dominicis diebus, non poenitendo cum fructu auditorum, qui ad templum Conversarum accedebant, habuit. Crebro hospitalia invisebat, tum ut aegrotantium confessiones audiret, eos consolaretur et ad patientiam armaret, tum ut mi nistros hospitalium ad majorem sollicitudinem charitatemque aegrotis praestandam hortaretur. Cum autem Faventiae sicut et in aliis Aemiliae locis, odia et factiones, et quidem aliquae tam inveteratae essent, ut supra centum annos durassent, unde crebro homicidia consequebantur, et alia gravia mala, de remedio cogitans concordiae inter aliquas primarias familias ineundae, cum aliquibus viris idoneis et qui auctoritate ad hoc opus valerent, agere coepit. Et aspirante Dei bonitate et gratia, supra centum homines in cathedrali ecclesia, magna cum solemnitate, sibi invicem conciliavit, et ut condonarent mutuo alii aliis homicidia, injurias et damna ex hujusmodi odiis procedentia, perfecit; quo peracto, exhortationem addidit, qua ea bona, quae ex pace, et mala, quae ex discordia procedebant, est persecutus. Inter alias etiam familias idem curabat. Cum autem quosdam esse audivisset qui nec Purgatorium esse credebant, nec Sanctos orabant, nec jejunia ecclesiae observabant, id correctionibus fraternis et veritatis familiari demonstratione effecit, ut Sanctae Matris Ecclesiae doctrinae inhaerere statuerent. Praecepta ibidem decalogi, multis hominibus saecularibus habita diebus Dominicis exhortatione, ad vitam Christianis dignam ducendam, adjecit. 90. In the meantime, at Faenza Fr. Paschase for his part was busy helping others; in the beginning every week he visited the poor sick people, of whom there were many in the city. And when he noted that their needs were not being provided for, either with spiritual or with bodily assistance, with the approval of the Vicar, he began to work with many devout men to establish a congregation, which was called the Society of Charity. And when this was agreed to, he gave them a formula of living and the manner of exercising piety, which was contained in a short written document. Their duty was to seek out and to visit the poor and miserable sick people of the whole city, and first of all to exhort them to go to Confession and receive Communion, and then to provide for the things necessary for their support, for as long as the sickness lasted, and also to get a doctor for them and medicines. Moreover, by his efforts he contributed much to other persons of both sexes through the Sacrament of Confession. And because some seeds of Lutheranism had been scattered around in that city by certain preachers, and especially by Bernardine Ochino, he provided with great diligence that in the taverns of workmen, as was the custom, there should be no discussion about the noxious teachings of these sectarians, but rather that all mention of them should be avoided. But in the church of the reformed women at the beginning of Lent he began to explain the catechism; also to the same women he gave in writing some rules and a formula for living a spiritual life and he took care to see that they were observed. Hence those women, although not bound by a vow, were living a religious life. But after Easter he took care that they should know by memory the articles of the faith, the precepts of the law, the seven spiritual and corporal works of mercy, and other things that pertain to spiritual growth. Also in seven schools for boys he taught the same catechism, and he saw to it that they memorized the catechism, to the great edification both of themselves and of their parents. For they said that his is the teaching, which boys everywhere should learn. A great amendment of morals was perceived in the boys; and since the abuse of swearing and blasphemy had been very common among them, not only was that corrected, but if occasionally, because of a bad habit, something like that occurred, accusing themselves and seeking a penance they came to Paschase; there were about four hundred boys whom he influenced. He returned a certain man to his wife who, having left his wife, had a concubine in his house for four years, and he also returned a concubine to her husband, who had obtained another concubine to take the place of his wife. He also remedied the situation of others living in concubinage. In the Lord he assisted the Society of Charity by seeing to it that each month all the members went to Confession and received Communion. Concerning the Confessions which he heard in the city, many were general; and so the result was a great amendment of life in it. Some harlots, after abandoning a sinful way of life through his efforts, were admitted into the monastery of the reformed women. Every Sunday he gave an exhortation based on the explanation of the Gospel, and this was done to the benefit of the hearers, who came to the church of the reformed women. Often he visited the hospitals, both to hear the confessions of the sick people, to console them and to help their patience, and to exhort the attendants in the hospitals to show more care and charity towards the sick. Now since in Faenza, as in other places of Emilia, there existed hatred and factions, and some of them so old that they had continued for a hundred years, and as a result homicides were committed, and other grave evils, he was thinking about establishing concord between these leading families, so he began to deal with some suitable men who would have authority to bring this about. And aided by the goodness and grace of God, in the cathedral he reconciled among themselves, with great solemnity, over a hundred men, and he brought it about that they forgave each other for the homicides, injuries and harms that had been caused by these hatreds; after this, he added an exhortation in which he pointed out the good things that flow from peace, and the evils that flow from discord. He also accomplished the same thing with some other families. But when he heard that there were some who do not believe in the existence of Purgatory, and do not pray to the saints, and do not observe the fasts of the Church, he brought it about by fraternal correction and by friendly demonstration that they resolved to follow the teaching of holy Mother Church. In the same place, he added the precepts of the Decalogue in an exhortation given on Sundays to large crowds of people to help them lead a life worthy of Christians. [3. Paschasius Broet Xaverio, Faventiae 1 Martii; et Ignatio, 1 Novembris 45.
Paschase Broet to Xavier, from Faenza, March 1; and to Ignatius, November 1, 1545.] v1_86-113latin 91. Versabatur initio hujus anni 1545 Wormatiae P. Claudius, ubi Diaeta imperialis liebat. Et cum videret studia theologiae, praesertim scholasticae, in Germania propemodum extincta esse, sollicitus erat, P. Ignatio etiam ex Urbe instigante, de Collegiis in ea instituendis, ubi scholastici pauperes huic doctrinae darent operam; id enim effecerat nomen religiosorum odiosum, ut divites theologiae dare operam jam nollent. Salisburgensis autem, Aistetensis et Augustanus Episcopus ad hoc pietatis opus paratos se exhibuerunt. Cum autem urgeretur a Salisburgensi Episcopo ut Ingolstadium redii et, idque Claudius ad obedientiae arbitrium rejecisset, a Patre Ignatio quatuor ei theologi propositi fuerunt (inter quos ipse Claudius unus erat) rogatusque ut suam diceret sententiam quis eorum ad munus theologiam profitendi aptior videretur. Ille quidem respondit, quod se judicabat ad id munus parum sufficientem; si tamen ab ipso, ut superiore, id sibi injungeretur, caeca se obedient ia pariturum. De tribus aliis qui de Societate proponebantur, P. Alphonsum Salmeronem et Patrem etiam Jacobum Laynez, aptos valde se judicare, si priori juvenilis aetas apud germanos scholasticos auctoritatem non adimeret. Quamvis autem munus in universitatibus legendi Societatis nostrae professoribus non convenire censebat, in Germaniae tamen vastitate ad gloriam Dei et reductionem ejus regionis perutile id fore arbitrabatur. Cum autem Marchio dei Vasto, qui de Claudio multa dici audierat, litteris suis eum officiose invitasset, ut Mediolanum ad se veniret (Gubernator ille tunc erat Ducatus mediolanensis) ubi tum in aliis pietatis operibus messem uberem esset inventurus, tum filii sui instituendi (quem ecclesiasticum efficere statuerat) curam suscepturus; respondit Claudius se propter Christum libertatem suam in se abdicasse ut in superioris sui, ut Christi Vicarii, manus rejiceret; unde non posse se a Germania recedere, nisi ab obedientia sancta, quae ipsum eo miserat, revocaretur. Et quod ad se attinet, cum extremam Germaniae necessitatem animadvertat et operariorum paucitatem (qui tamen abundant in Italia) non se negare posse, quod libenter sanguinem ac vitam vellet, nedum sanam et Christianam Doctrinam, in tam desolata regione impendere. Cum autem Wormatiae versaretur quadragesimae tempore, diebus dominicis et aliis quibusdam, praesente Romanorum Rege, concionatus est; ultimae autem concioni, quae in die Sangtissimae Trinitatis est habita, Caesarea etiam Majestas Caroli V interfuit, quem frater Ferdinandus (cui summopere conciones hujusmodi placebant) invitavit. Cum autem antequam suggestum conscenderet, prout erat humilis et subtimidus, magis quam alias unquam esset; simul atque concionari coepit, sic a Domino animatus est, ut nunquam memor fuerit (ut ipse aiebat) quod majori cum libertate verbum Dei proposuerit; et ut affirmavit nobilis quidam ex familia Imperatoris, ab ipso, tamquam utilis et erudita valde, fuit ejus concio laudata. Ulterius in praedicationibus Progressus, Cardinalis Augustanus ad Concilium ipsum suo loco mittere statuit. Cum autem a Cardinali Farnesio eleemosynam largam accepisset, maximam ejus pattern ad fratres Colonienses sublevandos, reliquam in alia pia opera impendit. 91. At the beginning of the year 1545 Fr. Claude was busy in Worms, where the imperial Diet was being held. And when he saw that the study of theology, especially scholastic, was almost extinct in Germany, he was solicitous, at the urging also of Fr. Ignatius from the City, about establishing Colleges there, where poor students would dedicate themselves to the study of theology. For the odious name of religion had produced the effect that wealthy students did not want to study theology. But the Bishops of Salzburg, Eichstätt, and Bishop Augustine showed themselves ready for this work of piety. But since he was urged by the Bishop of Salzburg to return to Ingolstadt, and Claude had referred this to a command of obedience, four theologians were proposed to him by Fr. Ignatius (among whom Claude himself was one of them), and he was asked to give his opinion which one of them seemed to him to be more fitting for fulfilling the role of a theologian. He responded that he judged himself to be less suitable for this task, but if he were given the task by him, as the superior, he would obey with blind obedience. Concerning the other three, who were proposed from the Society, he said that he judged Fr. Alphonse Salmeron and also Fr. James Laynez to be very suitable, if the youth of the former did not reduce his authority among the German students. Although he thought that the office of teaching in universities was not suitable for members of our Society, still given the devastation of Germany he thought it would be very useful for the glory of God and the return of this region to the faith. [4. Totam hanc periodum, a verbo Quamvis ad arbitrabatur, addidit in ora paginate ipse Polancus manu.
Polanco added in his own writing at the beginning of the page this whole sentence from the word “Although” to the end.] But when Marchio del Vasto, who had heard much said about Claude, by his letter officially invited him to come to Milan (he was then the governor of the Duchy of Milan), where he was going to find an abundant harvest in other works of piety and where he was going to undertake the instruction of his son (whom he had decided to make an ecclesiastic), Claude responded that for the sake of Christ he had abdicated his own freedom and placed it in the hands of his superior, as the Vicar of Christ. Hence he said that he could not leave Germany, unless he was recalled by the holy obedience, which had sent him there. And in what pertains to himself, since he recognized the extreme need of Germany and the scarcity of workers (but who abound in Italy), he said that he could not deny that he was ready to risk his blood and life to advance good Christian doctrine in such a devastated region. But since he was active in Worms, on Sundays and other days he preached, with the King of the Romans being present; at his last sermon, which was given on the feast of the Holy Trinity, his Imperial Majesty, Charles V, was present, whom his brother Ferdinand (who was very pleased with these sermons) had invited. But before he ascended the podium, since he was humble and a little bit afraid, in fact more than he was otherwise, as soon as he began to preach, he was so inspired by the Lord, that he could not remember (as he himself said) that he had ever preached the word of God with more fluency; and as a certain noble said from the family of the Emperor, his sermon was praised by him as helpful and very erudite. Having progressed further in his sermons, Cardinal Augustine decided to send him to the Council in his place. But since he had received a large donation from Cardinal Farnese, he gave most of it to support the brothers in Cologne, and the remainder he gave to other pious works. [5. Jaius Alphonso Salmeroni, Wormatiae, 21 Januarii; idem Marchioni del Vasto, Dilingae, 27 Decembris 45.
Jay to Alphonse Salmeron, from Worms, January 21; the same to Marchio del Vasto, from Dillingen, December 27, 1545.] v1_86-113latin 92. Dilingam se conferens, antequam Tridentum accederet, italorum, gallorum et hispanorum confessionibus, et spiritualibus Exercitiis primae hebdomadae tradendis (quae confessio generalis sequebatur) utiliter admodum fuit occupatus. In Bavariae ditione aliqui cum lacrymis ab eo petierunt ut a lutheranismo ad gremium Ecclesiae per poenitentiam redeuntes admitteret. Affirmabat Cardinalis Farnesius et alii ex lectionibus et concionibus praedicti Claudii multum auctoritatis et utilitatis (quod ad Societatem attinet) emanasse. Unam praesertim ex concionibus ejus Romanorum Rex omnino latine scriptam sibi dari voluit; quod licet recusaret, quia facile quae hujusmodi sunt, typis in Germania dari solent, non id tamen negari saepius petenti potuit. Cardinalis etiam Tridentini pater, ejus exemplum filio suo Cardinali transmisit, et alii non pauci Episcopi exempla acceperunt, illumque ad suas ecclesias invitabant. 92. Moving on to Dilingen, before he got to Trent, he made good use of his time, hearing the confessions of Italian, French, and Spanish nationality and giving the first week of the Spiritual Exercises (which would finish with a general confession). In Bavarian region, some begged him in tears to admit them from Lutheranism into the Church’s good graces, making their way back by performing penances. Cardinale Farnese and others used to affirm that Claude’s lectures and sermons gave rise to the considerable reputation for authority and assistance that attaches to the Society. The Holy Roman Emperor wanted to be given one of his talks in particular, written entirely in Latin. Although Claude declined, he nevertheless could not refuse the Emperor’s repeated requests for this, since in Germany such things are typically easy to print. Also a Tridentine cardinal’s father passed on a copy to his son the cardinal, and quite a few other bishops got copies and invited Claude to their churches. [6. Jaius Ignatio, Dilingae, 21 et 23 Septembris 45.
Jay to Ignatius, from Dilengen, September 21 and 23, 1545.] v1_86-113latin 93. Dilinga missus est a Cardinali Augustano ad Aistetensem Episcopum ut quaedam ad religionem pertinentia negotia, et quidem magni momenti, cum eo conferret. Commoratus est apud eum aliquot dies non sine fructu. Cum praefuturus esset Episcopus colloquio cuidam Ratisbonae, auctoritate Imperatoris instituto, vellet qutem Claudium habere socium ad colloquium praedictum, de rebus ad religionem pertinentibus instituendum, petiit a Cardinali Augustano per unum ex suis consiliariis, ut id permitteret; sed cum Augustanus ad Concilium Tridentinum jam jam missurus esset eumdem Claudium ut procuratorem suum, simul cum doctore quodam canonico Augustano, illud Aistetensis Episcopus non obtinuit. Pervenit ergo Claudius Tridentum Decembri mense, et a Cardinali Tridentino humanissime hospitio exceptus, et rogatus ut eadem familiaritate cum ipso versaretur, et de rebus spiritualibus admoneret, qua apud reverendissimum Cardinalem Augustanum utebatur, avelli ab ejus domo non potuit. Die autem decima sexta Decembris cum Legatis Sedis Apostolicae procuratorium instrumentum exhibituri essent, evitare non potuit quin universa Cardinalis Tridentini familia ipsum cum socio comitaretur; id enim honoris Cardinali Augustano, non ipsi tribui dicebant. Legati autem benigne admodum et amanter eis responderunt, quod in procuratores eos admittebant, quamvis Episcopos tantum et eorum suffraganeos cum voto definitivo, et nullus alius procuratores admittere poterat; sed se scripturos ad Summum Pontificem receperunt. Cum etiam privatim singulos Legatorum postridie inviseret, laeto animo ab eisdem fuit exceptus. 93. From Dillingen Claude was sent by Cardinal Augustine to the Bishop of Eischstätt in order to confer with him about certain matters of great importance pertaining to religion. He stayed with him for a few days not without fruit. Now since the bishop was going to preside over a certain conference in Regensburg, convened by the authority of the Emperor, and he wanted to have Claude with him at this conference, instituted to deal with matters pertaining to religion , he asked the Cardinal through one of his assistants if he would permit that; but since Augustine had already decided to send Claude to the Council of Trent as his deputy, together with a certain doctor of canon law, the Bishop of Eischstätt did not obtain what he wanted. Therefore, Claude arrived in Trent in the month of December, and he was kindly received by the Cardinal of Trent as a guest. He was asked to show the same familiarity with him, and to admonish him concerning spiritual matters, as he was accustomed to do with the reverend Cardinal Augustine, and so he could not leave his house. However, on the sixteenth day of December, with the Legates of the Apostolic See they were going to show their official documents, and he could not prevent the whole family of the Cardinal of Trent from accompaning him along with his companion. They said this was in order to honor Cardinal Augustine, and not for his sake. But the Legates answered very kindly and in a loving manner responded to them that they were to be as representatives, although only Bishops and their suffragans had a definitive vote, and no one else could be admitted as representatives; but they received writings to the Sovereign Pontiff. When on the next day he visited each of the Legates in private, he was received by them in a friendly manner. [7. Ut supra ad n. 92.
As above in number 92.] v1_86-113latin 94. Hoc anno cum P. Bobadilla Regis curiam et castra etiam sequeretur, bello nimirum a Carolo V contra lutheranos inchoato, arma nostrae militiae, verbi Dei scilicet et sacramentorum, exercere non omisit, quibus charitatis functionibus et aegrotantium in castris, et eorum etiam qui sani sunt, multitudo, tam in spiritualibus, quam etiam in corporalibus valde solet indigere. 94. In this year when Fr. Bobadilla was following the court of the King and also the camps, since war had been declared by Charles V against the Lutherans, he did not fail to make use of the arms of our army, namely, the word of God and the Sacraments. The multitude of the sick in the camps, also of those who were healthy, were very much in need of these acts of charity, both in spiritual and in bodily matters. [8. Hic spatium quoddam vacuum relictum est, forte ut in eo aliqua de Bobadillae gestis adderentur, quae tamen non sunt addita. Perrexerat quidem librarius scribens : Cum autem Cardinalis; sed aut ipse aut Polancus super ea verba lineam ducens delevit.
The following space was left empty, perhaps so that something might be added concerning the activities of Bobadilla, but which were never added. The copyist continued by writing: “But since the Cardinal,” but either he or Polanco, putting a line through those words, deleted them.] v1_86-113latin 95. Coloniae nonnihil perturbationis hoc tempore nostri, qui ibidem versabantur, passi sunt; quamvis enim civitas catholica semper publice fuerit, constitutionem tamen quamdam habebat de novis congregationibus religiosorum non admittendis; unde quamvis nostrorum et vita et doctrina probaretur, ut simul et religioso modo, sicut coeperant, vivere possent, tunc non est permissum; et ideo nostrorum habitatio, non sine molestia, separanda fuit. Concionabatur tamen magno cum spiritu et gratia P. Canisius, quamvis et juvenis esset, et studia Theologiae non plene absolvisset. Cum autem Theologica facultas Universitatis Coloniensis suspicaretur quod ad aliam Universitatem, quae studiis Theologiae magis floreret, ab obedientia Canisius adduceretur, sollicite hoc anno scripsit, curavitque ut aliquandiu, ad studia absolvenda et promotionis gradum ibi assumendum, relinqueretur. Sed et Cardinalis Augustanus suo nomine cum P. Claudio ad Concilium Tridentinum mittere eumdem expetebat. Mansit nihilominus hoc anno Coloniae cum aliis paucis, qui, quamvis divisim habitarent, charitatis tamen ac obedientiae unione jungebantur, nec sine fructu spirituali ac bono odore sunt Coloniae commorati. 95. At Cologne during this time our members, who were living there, suffered some disturbances. For although the city was always officially Catholic, it has something in its constitution about not admitting new congregations of religious. Hence, although our life and doctrine was approved, so that they could live together in a religious manner, as they had begun to do, then it was not permitted. And so the dwelling of ours, not without difficulties, had to be abandoned. However, Peter Canisius was preaching with great spirit and grace, although he was quite young, and he had not fully completed his study of Theology. But since the theological faculty of the University of Cologne suspected that Canisius would be sent by obedience to another university, which was more advanced in the study of Theology, this year it wrote anxiously that he be left there for some time in order to finish his studies and to receive the degree of his promotion. But also Cardinal Augustine in his own name wanted to send him with Fr. Claude to the Council of Trent. Nevertheless he remained this year at Cologne with a few others, who, although they lived separately, were joined together by a union of charity and obedience, and they dwelt in Cologne not without spiritual fruit and a good reputation. [9. Ignatius fratribus Coloniensibus, a. 45; Leonardus Kesselius Fabro, Coloniae, 18 Januarii; eidem Canisius, 14 Aprilis: Fabri responsum Patri Alphonso Alvaro et frartri Petro Canisio, Vallisoleti, 9 Julii 45.
Ignatius to the brothers in Cologne, 1545; Leonard Kesselius to Faber, from Cologne, January 18; Canisius to Faber, April 14; response of Faber to Fr. Alphonse Alvaro and brother Peter Canisius, from Valladolid, July 9, 1545.] v1_86-113latin 96. Idem de Lovaniensibus qui pauci erant hoc tempore, disposuit, ubi pusillus grex, et exemplo vitae et piis colloquis et sacramentorum frequenti ministerio, inter studia, proximos aedificare nitebatur. 96. The same thing can be said about the small number who were in Louvain at this time, where the small flock, by the example of their life and by their pious conversations and by the frequent administration of the Sacraments, in the midst of their studies, were trying to help others. [10. Vita Patris Wischaven.
The life of Fr. Wischaven.] v1_86-113latin 97. Sed et Parisiis, post trepidationem belli, cum rediisset Mediolano P. Paulus de Achillis, aliis praefectus, numero creverunt, et in Longobardorum Collegio confessionibus audiendis et ministrando sanctissimum sacramentum Eucharistiae, et spiritualibus Exercitiis communicandis, proximo se utiles exhibentes, studia nihilominus sua prosequebantur. Qui autem tunc praecipui erant, praeter Paulum praedictum, magister Joannes Pelletarius, et Joannes Baptista Violaeus exstiterunt. 97. But also in Paris, after the anxiety of the war, when Fr. Paul de Achillis returned from Milan, ours increased in number, and while hearing confessions in the College of the Lombards, and administering the holy Sacrament of the Eucharist, and giving the Spiritual Exercises, they showed themselves to be useful to their neighbors, and still they pursued their studies. But those who were the main effective priests, besides the above-mentioned Paul, were John Pelletarius and John Baptist Violeus. [11. Vide notam ad n. 166.
See the note to number 166.] v1_86-113latin 98. Hoc anno 1545 P. Simon ex Portugallia per litteras agebat cum P. Ignatio, ut ex eo regno Romam vocaretur, et ut a Rege ad id facultas peteretur; fecit id Ignatius, sed non obtinuit; cum enim Rex ad pietatem propensissimus, principem filium suum non minus pie vellet institui, praeceptorem eidem designaverat Simonem, loco Conimbricensis Episcopi, olim concionatoris sui, qui non poterat accepto Episcopatu, a sua Ecclesia abesse. Et quamvis hujusmodi munia honorifica recusare Societas, juxta instituti sui humilitatem, debeat, et id Simon, a Rege de sua voluntate admonitus, ad P. Ignatium rejecisset, et animi sui propensionem ad humilia potius, quam ad ejusmodi munia significasset, visum est tamen Ignatio, cui Rex scripsit ea de re, principi tam benemerito de Societate et tantopere communi bono studenti, id non posse denegari. Erat interim Simon cum aliis compluribus sacerdotibus, in spirituali auxilio multorum utiliter admodum occupatus. Francisci Stradae conciones universa civitas magno cum fructu sequebatur; ex spiritualibus Exercitiis quamvis multi cum fructu non poenitendo sint egressi, in Societatem tamen pauci quidem et selecti ex illis sunt admissi; quidam alius comitis Feriae (sic) in Portugallia cum Missam primam celebraturus se exercuisset, ea celebrata, tanto animi ardore concionatus est, ut qui aderant, de re tam insperata mirum in modum aedificati fuerint; et quia theologus jam erat, operarius perutilis regno futurus sperabatur, nam Societatem ingredi jam constituerat. Tam multi in Societatem admitti petebant, ut intra duos menses fere triginta id negotium urgerent. Inter eos autem qui spiritualia Exercitia cum magno fructu susceperunt, unus fuit Ludovicus Gonzalez de Camara, filius gubernatoris insulae de la Madera nuncupatae, qui Parisiis operam litteris dederat, vir nobilitate clarus nec minus ingenio et eruditione, qui in latinis, graecis et hebraicis litteris versatus erat; alii etiam absoluto philosophiae curriculo, alii in jure canonico diu versati, inter multos electi sunt. 98. In this year of 1545 Fr. Simon by a letter from Portugal asked Fr. Ignatius that he be called back to Rome from the kingdom, and that permission for this should be requested from the King; Ignatius did that, but without success. For the King, who was very inclined to piety, wanted his eldest son to be instructed no less piously, and so he had assigned Simon as his teacher, in place of the Bishop of Coimbra, who formerly was his preacher, and since he was now the bishop, he could not be absent from his diocese. And although the Society, according to the humility of her Institute, was bound to reject honorable tasks like this, and Simon, having been told by the King about his wish in the matter, referred it to Fr. Ignatius, and had manifested the inclination of his mind to desire humble tasks rather than tasks of this kind, nevertheless it seemed to Ignatius, to whom the King had written about this matter, that he could not deny this to a prince so well disposed towards the Society and so dedicated to the common good. At the same time Simon was very usefully occupied with the spiritual assistance of many priests. The whole city attended the sermons of Francisco Strada with great fruit; although many had completed the Spiritual Exercises with no small fruit, nevertheless only a few of them were selected and admitted into the Society. Another companion in Portugal, after making the Spiritual Exercises was going to celebrate his first Mass; when he celebrated it, he preached with such ardor of soul that those who were present were very edified by such an inspired sermon. And because he was already a theologian, it was hoped that he would be a very effective worker for the kingdom, and he had already decided to enter the Society. So many sought to be admitted to the Society that within two months almost thirty applied for entrance. Now among those who made the Spiritual Exercises with great fruit was a man named Luis Gonzales de Camara, the son of the governor of the island of Madeira. He had studied liberal arts in Paris, was a man of noble birth, and was noted for his intelligence and erudition; in fact, he had mastered Latin, Greek and Hebrew. There were others also who had completed the course of philosophy, others were well versed in canon law, and these were among the many who were chosen. [12. Ignatius Regi Portugalliae, 15 Martii; Cardinali Sanctae Crucis , 15 Aprilis; Simoni Rodericio, 6 Maii et 22 Augusti, et 14 Decembris 45. Araoz Ignatio, Evorae , 6 Augustí 44, et 9 Februarii et 8 Martii, et Vallisoleti, 25 Martii 45.
Ignatius to the King of Portugal, March 15; to Cardinal Santa Cruz, April 15; to Simon Rodriguez, May 6, August 22 and December 14, 1545. Araoz to Ignatius, from Évora, August 6, 1544, and February 9 and March 8, and from Valladolid, March 25, 1545.] v1_86-113latin 99. Cum plures sexaginta in Collegio Conimbricensi versarentur, nullum esse affirmabat P. Faber, qui non ad perseverantiam et ad progressum in dies faciendum in spiritu, optime affectus videretur, et magna cum pace et charitate fraterna, humilitate et obedientia procedere omnes expertus est. Et cum studia in ea Universitate, adductis undecumque praeceptoribus praeclaris, florerent, domestica etiam nostri Collegii studia praeclare procedebant. Cum autem novus Episcopus, Fr. Joannes Suarez, qui Regis confessarius fuit, ad pietatis opera sponte sua incitatus esset, facile ejus opera effectum est, ut virginibus, quae parentibus orbatae sunt, domus institueretur, et comparata domo, et designatis nonnullis, quae operis pii fundamenta jacerent, nostrorum opera in spiritualibus illo in initio adjuvari oportuit, donec aliis ministris idoneis id muneris committi posset. Erat autem ejusmodi institutio, ut ex ea domo vel ad honestas nuptias, vel ad monasteria monialium tandem egrederentur, et ad utrumque de dote piospiciebatur. Gubernator etiam civitatis Conimbricensis cum Rege id agebat, ut hospitalis curam nostris committeret, ut sic demum quam optime et propriae conscientiae et etiam hospitali Rex consuleret; sed quamvis nostris exercitatio hujusmodi in aegrotantium obsequiis, libere juxta institutum suscepta, conveniret, onus hoc ordinarium Gubernatoris, occupationibus plenum, nobis minime conveniebat. Peregrinationes autem ad sacram aedem Compostellanam, et de Guadalupe, et alia pia loca non omittebantur, et ex eis et hospitalium ministerio multum proficiebant. Inter alios, qui admissi sunt in Societatem, unus fuit Antonius Gomcz inter maxime ingeniosos Conimbricensis civitatis habitus, et in Philosophia et in Jure canonico satis eruditus, et qui copiosum patrimonium pietatis operibus destinavit. Fuit etiam admissus Joannes Nufiez, jam sacerdos, qui abbatia quadam relicta, et post Philosophiae, Juris Canonici et ex parte etiam Theologiae studia confecta, Societatem ingressus est; et hic fuit Patriarcha Aethiopiae, ante et post ingressum virtute clarus. Eodem etiam anno admissus fuit Emmanuel de Nobrega, sacerdos etiam et Cancellarii regni ex fratre nepos, virtute et Juris Canonici peritia valde commendatus. Accidit autem percommode nostris collegialibus ut Universitas, quae in una parte civitatis et a Collegio nostro remota, litteraria exercitia lectionum, disputationum et actuum obire solita erat, in superiorem partem et Collegio convicinam migraret; et in quavis facultate nostri inter caeteros scholasticos eruditione eminebant; nec enim litterarias exercitationes propter spirituales omittebant, nec contra; et multum ad eorum profectum contulit singulare cum P. Fabro uniuscujusque colloquium, quo et instructiores et ferventiores ad spiritualem profectum sunt relicti. Nihilominus idem Faber festis et dominicis diebus, vel in cathedrali ecclesia, vel in monasteriis monialium, vel aliis in locis concionabatur, et multorum confessiones audiens, pro more suo spiritualia etiam Exercitia quibusdam tradebat. Quod ad mortificationes fratrum attinet, frequenter admodum et cum aedificatione multorum, eorum praesertim quibus erant paulo ante noti, se exercebant. Aliqui etiam ad pagos vicinos, praedicationis et audiendarum confessionum gratia, se conferebant, ex quorum labore, valde necessario, copiosus fructus exspectabatur. 99. Since there were more than sixty in the College at Coimbra, Fr. Faber said that there was no one who did not seem to be well disposed regarding perseverance and making progress daily in the spirit, and he experienced that all were making progress with great peace and fraternal charity, with humility and obedience. And since the studies in the University, because excellent teacher had been brought there from various places, were flourishing, also the basic studies of our College were proceeding in an outstanding way. But since the new bishop, John Suarez, who was the confessor of the King, was very much inclined to works of piety, with his help it was brought about easily that a house should be established for virgins, who were without parents. And so a house was bought and with the help of some people who laid the foundations of this pious work in the beginning it had to be helped in spiritual matters by the assistance of ours, until this good work could be handed over to other suitable ministries. It was an institution of such a kind that the women finally left it for an honorable marriage or to enter a convent of nuns, and in both cases a dowry was provided. Also the governor of the city of Coimbra arranged with the King to commit the care of the hospital to ours, so that thus at last the King could care for the hospital well and in a conscientious way. But although the activity of this kind to help the sick was good for our men, and was freely accepted according to our Institute, still this ordinary responsibility of the governor, which required many workers, was in no way fitting for ours. Pilgrimages to holy places, like Santiago de Compostela, Gaudalupe and other pious places were not omitted, and our members profited much from them and from the ministry of the hospitals. Among others, who were admitted into the Society, was Antonio Gomez, considered to be among the most talented men in the city of Coimbra. He was very learned in philosophy and canon law, and he was destined to bring about an abundant harvest in works of piety. John Nuñez, already a priest, was also admitted; having left a certain abbey, and after completing his studies in philosophy, canon law, and most of theology, he entered the Society. In the same year Emmanuel Nobrega was also admitted; he was a priest and the nephew of the brother of the Chancellor of the kingdom; he was highly recommended for his virtue and his knowledge of canon law. But it happened very conveniently for our collegians that the University, which was located in one part of the city quite removed from our College, and was accustomed to be engaged in lectures and public disputations, moved to the upper part of the city and very close to our College; and in each faculty our members were outstanding in learning among the other students. They did not omit the literary exercises because of their spiritual duties, or vice versa. And the special colloquy of each one with Fr. Faber contributed much to their progress, and by it they became more directed and fervent regarding their spiritual progress. Nevertheless the same Faber on Sundays and feast days preached either in the cathedral, or in a convent of nuns, or in other places, and in addition to hearing confessions, according to his custom he gave the Spiritual Exercises also to certain persons. In what concerns the mortifications of the brothers, frequently and with the edification of many, especially of those just mentioned above, they exercised themselves in this. Some also went to the neighboring villages in order to preach and to hear confessions, and from this ministry, which was very necessary, an abundant fruit was gathered. [13. Ut supra ad n. 98, et Fabri epistola ad Ignatium, Conimbricae, 9 Januarii 45. Consule etiam Fabri Memoriale seu Ephemeridem.
As above in number 98, and the letter of Faber to Ignatius, from Coimbra, January 9, 1545. Consult also Faber’s Memoriale or his Ephemeridem.] v1_86-113latin 100. Cum autem promulgatum esset Concilium Tridentinum in regno Portugalliae, et Rex pro suo ad Religionem propagandam et ad morum reformationem affectu, suis, quos ad Concilium mittere cogitabat, ea committere vellet, quae maxime Christianae reipublicae et praecipue suis regnis convenirent, P. Simoni diligenter scripsit, ut per se cogitaret, et cum aliis de Societate conferret, de rebus, quae ipsius nomine in Concilio proponenda viderentur. Profectus est autem Valentiam, cum duobus sociis, Ludovicus Gonzalez, de quo supra, ut minus ei negotii consanguinei et amici nobiles facesserent. Sic demum res Societatis in Portugallia crescebant, ut cum hominum magna admiratione et aedificatione digitus Dei cerneretur. Cum P. Andreas de Oviedo ad Exercitia spiritualia cuidam tradenda in pagum quemdam secessisset, omnium fere, qui in eo habitabant, confessiones audivit, et ex tribus et quatuor leucis, multi, ut ei confiterentur, confluebant; nec aliter cum et socium vocabant quam sanctos homines, et ut fides per apostolos fuit seminata, sic etiam modo per apostolos renovari ajebant; hoc enim nomen vulgus, nostris impositum, etiam nunc in Portugallia retinet. Parochus illius loci non solum concubinam reliquit, sed potius se passurum affirmabat omnia extrema, quam tale quid in posterum perpetrare. In Collegio autem Conimbricensi ordo, quo procedere deberet, et officialium regulae confectae, et ad praxim datae sunt. Missus est autem P. Andreas de Oviedo, cum tribus sociis, qui partim Gandiensi Collegio, partim Complutensi, simul cum aliis initium dederunt. Prius tamen profecti fuerant hoc ipso anno quarta die Martii in Castellae regnum Patres Faber et Araoz (nec enim ante id tempus a Rege, qui libenter eorum utebatur opera in Portugallia, dimissi fuerant), litteris additis ad Principem Hispaniarum et ejus uxorem, quibus ex animo res Societatis nostrae commendabat; sed et ipsis injunxit, ut ad se crebro scriberent de iis quae occurrerent, et ubi suo favore indige. rent; et si utriusque opera in Castella necessaria non esset alterius saltem reditum in Portugalliam exposcebat, ac praesertim P. Araoz; quem quinquies uno die, quo principibus valedixit, concionari voluerunt; et in ultimo Portugalliae oppido tanta hominum commotione verbum Dei praedicavit ut multi ipsum in Castellam sequi vellent. Salmanticae desiderari a multis Societatem invenerunt, qui Collegium ibi institui peroptabant. 100. Now when the summoning of the Council of Trent was announced in the kingdom of Portugal, and the King according to his desire to propagate religion and to reform morals, to those whom he was planning to send to the Council he wanted to commit those things which were especially necessary for a Christian state and particularly to his own kingdom; so he wrote an important letter to Fr. Simon that he should think about and confer with other members of the Society, concerning the things that seemed to him should be proposed in his name to the Council. But Luis Gonzalez went to Valencia with two companions in order to confer about this with some of the nobles. Thus indeed the role of the Society in Portugal was growing, so that with the great admiration and edification of men the finger of God was apparent. When Fr. Andreas de Oviedo went to a local village to give the Spiritual Exercises to someone, he heard the confession of almost all the people who lived there, and many others flocked there from a distance of three or four miles in order to go to confession to him. And they called him and his companion nothing other than holy men, and they said that as the faith was sown by the Apostles, so also now it is being renewed by these apostles; for this common name given to our members is still used in Portugal. The pastor in that place not only abandoned his concubine, but he also said he would suffer death rather than do such a thing in the future. The daily order of the College at Coimbra, according to which it had to operate, was instituted by the officials and put into practice. But Fr. Andreas de Oviedo was sent, with three companions, who made a beginning partly for the College in Gandia, partly for the one in Alcalá, along with others. But before that, in this year Fathers Faber and Araoz had gone on March 4 to the kingdom of Castile (for before that time they had not been released by the King, who eagerly made use of their work in Portugal), bearing a letter to the King of the Spaniards and his wife, in which he heartily recommended the works of our Society. But he also ordered them to write to him often about what they were doing, and to let him know if they needed his help; and he said that if the work of both of them was not needed in Castile, he required the return to Portugal of one of them, especially the return of Fr. Araoz. On one day he wanted him to preach five times, when he was saying goodbye to various princes. And in the last town in Portugal, where he preached the word of God, there was such excitement of the people that many wanted to follow him to Castile. In Salamanca they found that the Society was desired by many, who wanted very much to have a College established there. [14. Faber Martino de Santa Cruz, Vallisoleti, 11 Septembris 45 ; idem eodem die Simoni Rodericio; Simonis Rodericii primae ordinationes et regulae in Portugallia; Araoz Ignatio, ut supra ad n. 98.
Faber to Martin de Santa Cruz, from Valladolid, September 11, 1545; the same on the same day to Simon Rodriguez; the first directions and rules of Simon Rodriguez in Portugal; Araoz to Ignatius, as above in number 98.] v1_86-113latin 101. Cum Salmantica transirent, ibi concionatus est Pater Araoz, et tam multa spiritualia negotia se offerebant, ut parum abfuerit quin ibi quod reliquum erat quadragesimae exigerent. Inviserunt primarios Universitatis doctores, qui magna eum benevolentia operam suam Societati offerebant, et inter caeteros Fr. Alphonsus de Castro et Fr. Franciscus de Victoria. Vallisoletum tandem pervenientes, et tam a principe Philippo, quam ab Episcopis Carthaginiensi et Calagurritano (quorum animi in Societatem valde propensi erant), et aliis saecularibus et ecclesiasticis laeto animo sunt excepti; sed Nuncius Apostolicus Poggius omnem favorem exhibuit. Et hi duo Patres, cum totidem sociis, Vallisoletani Collegii viva fundamenta, ibi residendo, jacere coeperunt. Tam Princeps et ejus uxor, quam Cardinalis Toletanus, et Cobos, Commendatarius maximus legionensis, ad Societatem promovendam satis incitati erant; nullae adhuc persecutiones vel patientiae exercitationes cernebantur; nec deerant qui augere numerum Complutensium suis eleemosynis parati essent. Sententia P. Araoz haec erat, quod nihil in Hispania utilius fieri poterat, quam si ex nostris aliqui in Principis curia (cum velut fons universalis regni totius sit) degerent, et consuetis Societatis ministeriis operam navarent. Concionabatur P. Araoz, et ipse et P. Faber multis ex curia Principum in confessionibus audiendis suam operam praestiterunt. Et cum rumor bonus ex concionibus ortus increbresceret, Princeps Philippus eos alloqui voluit. Aliqui etiam ex Consilio regio eis familiariter utebantur; sed nullibi majus studium quam in ipsis Principibus ad pietatis opera juvanda inveniebant, humanissime ab eis, quotiescumque illos adibant, excepti. Si operarii viginti fuissent, occupationibus satisfacere minime potuissent, cum hinc Praelati et Domini temporales familiaribus colloquiis, inde populus concionibus, eos distineret; et quamvis concursus ac frequentia insignis esset, non minor fructus videbatur. Meretricum primariarum plurimae a peccatis recesserunt; et si Conversarum monasterium id tulisset, duplicatus earum numerus fuisset; eleemosynis earum quaedam sustentabantur, donec vel in monasteriis, vel in matrimonio collocarentur. In custodiis publicis ac hospitalibus messis non poenitenda collecta fuit; rara cujusdam testis falsi fuit compunctio, qui sponte sua judicibus significavit se falsum jurasse, quodque mallet vitae dispendium, quam animi sui facere; in capitali enim crimine versabatur. In spiritualibus autem meditationibus viri aliqui, eruditione et auctoritate non vulgari, se exercuerunt; P. Francisci Xaverii litterae tam in Portugallia, quam etiam in Castella magnopere hominum animos inflammabant et in Societatem propensos reddebant. Inter alios Pampilonensis Episcopus Collegiorum nostrorum seminaria, ab Episcopis ut propria, promovenda esse affirmabat. Se- cretarius Principis P. Fabro confitebatur; demum nec ecclesiasticus Praelatus, nec saecularis ullus erat inter nobiles, qui non benevolentia Societatem complecteretur. Inquisitores etiam amanter et familiariter cum nostris agebant; fatebaturque Pater Faber nullibi se tam copiosam messem invenisse. 101. When they went to Salamanca, Fr. Araoz preached there, and so many spiritual matters had to be taken care of that he had to spend the rest of Lent there. They visited the primary teachers of the University, who very kindly offered their help to the Society, and among others there were Fr. Alphonse de Castro and Fr. Francis de Victoria. Finally they arrived in Valladolid and they were received kindly both by Prince Philip and by the Bishops of Cartagena and Calahorra (who were very favorably disposed towards the Society) and by other officials and ecclesiastics; also Poggio, the Apostolic Nuncio, showed them every favor. And these two Fathers, with their two companions, by residing there began to lay the solid foundation for the College in Valladolid. Both the Prince and his wife, and the Cardinal of Toledo, and Cobos, the supreme Commander of the army, were very willing to promote the Society; and up to this point no persecutions or trials of patience were discerned. And those were not lacking who were prepared to increase our numbers in Alcalá by their donations. The opinion of Fr. Araoz was that nothing in Spain could be more useful than if some of ours resided in the court of the Prince (since it was like the universal fount of the whole kingdom) and performed there the usual ministries of the Society. Fr. Araoz preached, and he and Fr. Faber assisted many people in the court of Princes by hearing their confessions. And since a good report, because of the sermons, increased, Prince Philip wanted to speak to them. Also some members of the royal Council became familiar with them; but nowhere did they find more eagerness to help our works of piety than among the Princes themselves, since they were politely received by them whenever they approached them. If there had been twenty workers, they could not have fulfilled all the requests, since here Prelates and temporal Lords kept them occupied with friendly conversations, and there the people with sermons; and although the large numbers were significant, there was no lessening of the fruit. Many of the prostitutes abandoned their sinful way of life; and if the convents of reformed women had accepted them, their number would have doubled. Some of them were supported by alms, until they were placed either in a convent or in a marriage. In the pubic prisons and hospitals an excellent harvest was gathered. The compunction of one false witness was very rare, that is, of someone who confessed to the judges that he had sworn falsely, because he preferred to suffer the loss of his life rather than that of his soul, since this was a capital crime. Some men, known for their uncommon erudition and authority, engaged in spiritual meditations. For the letters of Francis Xavier, both in Portugal and Castile, greatly inflamed the minds of men and made them well-disposed towards the Society. Among others, the Bishop of Pamplona said that our Colleges should be supported by the Bishops as if they were their own. The Secretary of the Prince made his confession to Fr. Faber; indeed there was not a Prelate of the Church nor any layman among the nobles, who did not embrace the Society with benevolence. The Inquisitors also dealt kindly and familiarly with ours; and Fr. Faber confessed that nowhere had he found such an abundant harvest. [15. Faber Simoni Rodericio, Vallisoleti, 10 Novembris; Araoz Ignatio, ibidem 14 Aprilis et 29 Junii 45.
Faber to Simon Rodriguez, from Valladolid, November 10; Araoz to Ignatius, from the same place, April 14 and June 29, 1545.] v1_86-113latin 102. Cum autem Patri Araoz ex obedientia inde recedendum esset, et populo in ultima concione valediceret, tam ingratum id nuncium auditoribus fuit, ut ejus discessum per Principem impedire conarentur. Rector Collegii maximi Complutensis, Franciscus de Villanova, significavit gratum sibi fore, ut aliqui ex nostris Complutum se conferrent, ut se ad Collegium instituendum adjuvarent; cum enim doctoribus theologis, Sacrae Sripturae vacantibus, quoddam Collegium instituendum esset, doctori Medinae utilius fore videbatur, si illud in Societatis usum converteretur: eo autem se contulit Araozius ut hac de re propius quid facto opus esset cognosceret; et quamvis non coaluerit illius Collegii negotium, ut tamen aliqui scholastici Societatis adjicerentur Villanovae, benignitate magnatum quorumdam effectum est. In itinere autem, cum in oppido, de Duegnas vocato, concionaturus esset (quod et fecit mane in monasterio Sancti Augustini, et a prandio in summo templo), salse quidam monachus dixit, cum intelligeret clericum non monachum esse concionatorem: “Vel insanus est hic, vel insignis concionator. „ Et postquam eum audivit a prandio concionantem, genibus flexis manum ejus osculandam petiit. 102. Now since Fr. Araoz out of obedience had to depart from there, he said farewell to the people in his last sermon, and this news was so displeasing to the hearers that they tried, through the Prince, to prevent his departure. The Rector of the important College in Alcalá, Francis de Villanova, said that he would be pleased if some of ours would come to Alcalá to help him establish a College. For since such a College should be established by teachers and theologians versed in Holy Scripture, it seemed to doctor Medina that it would be more advantageous, if it were put into the hands of the Society. So Araoz went there in order to find out what should be done in this matter; and although he did not agree to the proposal of this College, still that some scholastics of the Society were to be attached to Villanova was arranged by the generosity of some important men. But during his journey, when he was going to preach in a town called Duegnas (which he did in the morning in the monastery of St. Augustine, and after lunch in the large church), a certain monk said wittily, when he heard that a priest, who is not a monk, was going to preach: “He is either crazy or he is an excellent preacher.” And when he had heard him preaching after lunch, on bended knees he asked to kiss his hand. [16. Ut supra ad nn. 100 et 101.
As above at numbers 100 and 101.] v1_86-113latin 103. Cum Barcinonam pervenisset, summa cum benevolentia ab Episcopo et a Pro-Rege fuit exceptus. Viri quidam Societatis studiosi, Collegium Barcinone inchoari cupiebant, et domus quaedam, jam Collegio erat destinata, cui pius quidam et eruditus vir (magister Pusalez vocabatur) moriens, librorum suorum supellectilem reliquerat, et in eadem domo duo jam sacerdotes, Societati dare nomen cupientes, residebant; quibus Episcopus confessiones audiendi facultatem communicaverat. Tam multi autem in Societatem admitti expetebant, ut etiam habito delectu, non pauci ad institutum nostrum idonei censerentur; sed inter caeteros unus erat, qui inter saeculares magno ingenio ac judicio, nec minori virtute praeditus censebatur. Videbatur Patri Araoz aliquos jam esse ex Societate in Hispaniam mittendos, ubi scopus ipsius jam perspectus, et suspiciones, quarum Societatis novitas causa fuerat, essent dissipatae. Reliquit autem in ea domo Pater Araoz, quae ad nostrorum hospitium non indecore Barcinone admissa est, tres sacerdotes Societatis candidatos, qui ex eleemosynis viverent, et utilem confessionibus audiendis operam navarent. 103. When he arrived in Barcelona he was received by the Bishop and the Viceroy with great kindness. Some men devoted to the Society wanted a College to be started in Barcelona, and a house had already been selected for the College; a certain learned man had just died (he was called Master Pusalez [17. Ipse nomen suum scribebat Puials.
He wrote his own name as Pulals.] ) and had left the collection of his books to it, and in the same house two priests were already living, who wanted to enter the Society; the local bishop had given them faculties for hearing confessions. But so many sought to be admitted to the Society that even after a careful screening not a few were thought to be suitable for our Institute; but among the others there was one who, among the lay people, was thought to be endowed great talent, judgment and virtue. It seemed to Fr. Araoz that now some of the members of the Society should be sent to Spain, where her nature was now known, and the suspicions, which had been raised by the newness of the Society, had been overcome. But Fr. Araoz remained in this house, which was kindly accepted in Barcelona as a residence for our men, plus three priests who were candidates for the Society, and who were to live from alms and to dedicate themselves to hearing confessions. [18. Joannes Puials Ignatio, Barcinone, 13 Augusti 43; Araoz Ignatio, ibidem, 31 Octobris 45; Historia mss. del Colegio de Barcelona ; GABEIEL ALVAREZ, Historia mss. de la Provincia de Aragón.
John Pulals to Ignatius, from Barcelona, August 13, 1543; Araoz to Ignatius, from Barcelona, October 31, 1545; History of the College in Barcelona; Gabriel Alvarez, Historia mss. de la Provincia de Aragon.] v1_86-113latin 104. Valentiam inde pervenit; ubi concionari tanta cum frequentia coepit, ut a prandio in platea (cum templa essent angusta) concionari oporteret; et nihilominus, quia civitas illa rebus et hominibus novis magis commovetur quam assuetis, judicabat Araozius diu non esse ibi concionatoribus haerendum; sed postquam populum excitassent, et ad profectum inflammassent, confessariis messem colligendi curam relinqui debere. 104. From there he went to Valencia, where he preached to such a large crowd that after lunch it was necessary to preach in the street (because the church was too small); and nevertheless, because that city was moved by new men more than it was accustomed to, Araoz judged that the preachers should not remain there for a long time; but after they had stirred up the people, and had inflamed them to make progress, he decided that the work of gathering the harvest should be left to the confessors. [19. Araoz Ignatio, Valentiae, 11 et 22 Decembris 45; idem Dominae Elisabethae Roser, eodem loco, die et anno.
Araoz to Ignatius, from Valencia, December 11 and 22, 1545; the same to Elizabeth Roser, from the same place and on the same day and year.] v1_86-113latin 105. Quamvis autem in curia Principis Philippi P. Faber magno cum fructu versaretur, de Germania tamen sollicitus, pluribus litteris P. Ignatio suggerebat, quantopere optaret ut Coloniae et Lovanii radices ageret Societas; et Salisburgensis Episcopus decem ex nostris Ingolstadii habere velle affirmabat. Cum autem sub linem Augusti profectus est P. Araoz, solus ipse, cum P. Mendez et sociis quibusdam non ad sacerdotium promotis, in curia mansit; Princeps enim injunxerat ne ab ea recederet, et ut nostris sicut aliis, qui curiam sequerentur, Matriti (quo recedebat) habitatio assignaretur. Concionabatur interim P. Faber variis in locis, et si non praecessissent P. Ignatii in Hispania afflictiones ac persecutiones, tam prosperum in omnibus successum suspectum sibi fore affirmabat. Accessit ad Fabri socios Pater alius, plurium enim opera necessaria erat; sed in colloquiis privatis, cum primariis curiae viris, tam status ecclesiastici quam saecularis, eximium Faber obsequium Deo praestabat. Episcopi etiam non pauci nostrorum opera in suis ecclesiis uti expetebant, et aliqui, ut Episcopus Palentinus, etiam in rebus spiritualibus ab eis exerceri cupiebant. Idem ejus confessarius, vir doctus, tanto cum fructu fecit, ut relictis omnibus, sequi Christum statuerit. Id ipsum aliis etiam eruditis et nobilibus viris accidit, qui pietatis operibus serio se dedebant, aliqui etiam ad Societatem accedebant. Itaque brevi ad novem numerus nostrorum crevit, ex quibus aliqui Vallisoleti, recedente P. Fabro, substiterunt. Quidam enim copiosi et Societati addicti homines optimam domum, et quae necessaria essent ad aliquot ex nostris in studiis alendis obtulerunt. Inter foeminas nobiles, quae magno affectu pietatis Societati favebant, fuit Leonora Mascarennias, quae cum Philippi Principis ab infantia curam habuisset, Infantis ea aestate nati, Principis filii, curam etiam suscipere debuit, et antequam cum eo Matritum proficisceretur, accersendum Fabrum curavit, rogavitque ut super Infantis caput aliquod Evangelium recitaret. Templum etiam proprium Societati ibidem a multis expetebatur, et ad illud incipiendum eleemosynas etiam offerebant. 105. Although Fr. Faber was working with great fruit in the court of Prince Philip, nevertheless being solicitous about Germany, he suggested in many letters to Fr. Ignatius how greatly he desired that the Society should plant roots in Cologne and Louvain. And the Bishop of Salzburg said that he wanted to have ten or our members in Ingolstadt. But when towards the end of August Fr. Araoz departed, Faber remained alone in the court, with Fr. Mendez and some companions, who were not yet ordained priests. For the Prince had ordered that he should not leave from there, and that a dwelling would be assigned for ours as for the others who followed the court to Madrid (to which he had moved). Meanwhile, Fr. Faber was preaching in various places, and if the afflictions and persecutions of Fr. Ignatius had not preceded him, he said that such propitious success in all things for him would have awakened suspicions. Another Father approached the companions of Faber, for the work of many was necessary; but in private conversations with important men of the court, both ecclesiastics and laymen, Faber provided outstanding service to God. Also not a few bishops wanted to have the work of our members in their churches, and some, like Bishop Palentinus, also wanted to be trained in spiritual matters by them. And his confessor, a learned man, made the Exercises with such fruit that he decided to leave all things and to follow Christ. The same thing happened also to other learned and noble men, who dedicated themselves seriously to the works of piety, and some of them entered the Society. Therefore in a short space of time the number of our increased to nine, some of whom remained in Valladolid when Fr. Faber departed from there. For some wealthy men friendly to the Society offered us an excellent house, and the things that are necessary to support some of our member in their studies. Among the noble women, who favored the Society with a great sense of devotion, there was Leonora Mascarennias who, when she had taken care of Prince Philip from infancy, also this summer had to take care of the newly born infant son of the Prince, and before she left with him for Madrid, she summoned Faber and asked him to recite something from the Gospel over the head of the infant. In the same place a church belonging to the Society was sought by many, and they offered donations to make that a reality. v1_86-113latin 106. Crevit hoc anno nostrorum numerus Compluti, domusque commodior a Francisco de Villanova accepta est. Sed et Toleti magna jam tunc multorum erant desideria instituendi Collegii, et eleemosynae ac favor a multis ad id offerebantur. 106. In this year the number of ours in Alcalá increased, and a more suitable house was received from Francis de Villanova. But also in Toledo now there was a great desire on the part of many to establish a College, and the donations and approval of many were offered for this. [20. Faber Ignatio, 6 Martii 46.
Faber to Ignatius, March 6, 1546.] v1_86-113latin 107. Pervenit Valentiam P. Andreas de Oviedo, sed statim Gandiam se contulit, ut Ducem Franciscum de Borgia inviseret; et cum jam convenisset inter eos ut simul atque aliqui Roma missi eo pervenissent, una cum illis ad Collegii institutionem rediret, denuo Valentiam se recepit. Rara admodum erat Ducis hujus in omni virtutum genere perfectio, et cum hujus anni initio impetrasset a P. Ignatio ut Collegii in oppido Gandiae instituendi curam susciperet Societas, gaudio maximo affectus est. Fuerunt autem quinque Roma missi, qui calendas Novembris Valentiam pervenerunt. Quamvis autem multa aliter Dux cogitasset, sine ulla difficultate negotium totum Patris Ignatii arbitrio reliquit. Rediit ergo Gandiam Andreas de Oviedo cum sociis 16 Novembris, et tunc fundamenta Collegii spiritualis jecerunt ; materialis sequenti anno fuerunt jacta. Coepit autem ibi concionari P. Andreas et populum bene in Societatem affectum invenit, ex quo P. Araoz ibidem verbum Dei magna cum animorum commotione praedicavit. Vacaverat ad id usque tempus Dux Franciscus aliis charitatis operibus; nam monasterium ordinis Sancti Dominici magnis sumptibus aedificaverat, et aliud Carthusiensibus, antequam de Collegio nostro aedificando ageret, etiam erigi jusserat. 107. Fr. Andreas de Oviedo arrived in Valencia, but immediately he went to Gandia to visit the Duke, Francis Borgia. And when they had agreed among themselves that as soon as some were sent from Rome and arrived there, he would work with them on the establishment of the College, then he returned to Valencia. The perfection of this Duke in every kind of virtue was very rare, and since at the beginning of this year he had asked Fr. Ignatius that the Society should undertake the task of establishing a College in the town of Gandia, he was filled with great joy. So five men were sent from Rome and they arrived in Valencia in November 1. Although the Duke was thinking about something very different, without any difficulty he left the whole matter to the decision of Fr. Ignatius. Therefore Andreas de Oviedo with his companions went to Gandia on November 16, and then the foundations of the spiritual College were laid; in the following year the material foundation was put in place. However, Fr. Andreas began to preach there, and he found the people well disposed towards the Society, and accordingly Fr. Araoz preached the word of God there with great spiritual fruit. During that time Duke Francis was busy with other works of charity. For, at great expense he built a monastery for the order of St. Dominic, and he also ordered another one to be built for the Carthusians before he began to build our College. [21. Andreas de Oviedo, Memoria para absolución, etc., seu quae a Pontifice pro Duce Gandiae impetranda sunt; idem Ignatio, Gandiae, 18 Junii; Araoz Ignatio, idem 17 Januarii 46; Ignatius Duci Gandiae, anno 45, saepius; et Ducis Gandiae ad Ignatium litterae et responsa.
Andreas de Oviedo, Memoria para absolució, etc., or the things to be asked from the Pope for the Duke of Gandia; the same to Ignatius, from Gandia, June 18; Araoz to Ignatius, from Gandia, January 17, 1546; Ignatius to the Duke of Gandia, in the year 1545 often; and the letters and responses of the Duke of Gandia to Ignatius.] v1_86-113latin 108. Hoc anno Patres Antonius Criminalis, Joannes de Beira et Nicolaus Lancillottus in Indiam secunda die Septembris pervenerunt, cum hiemare diuque versari in oppido Mozambique coacti essent. Goae P. Paulum cum externo sacerdote Didaco, novi Collegii gubernationi ac institutioni vacantem invenerunt, suaque opera sublevarunt. Erant fere sexaginta adolescentuli, intra decimum et vigesimum annum constituti, ex quibus fere viginti grammaticae dabant operam, alii legere et scribere discebant, omnes in doctrina Christiana et moribus informabantur, et ex illis unus et alter ad paroecias quasdam, ab illo Didaco ad Christum conversas, dominicis diebus se conferebant, et in vernacula eorum lingua, quae canarina dicitur, cum aedificatione magna, quae ad salutem ipsi necessaria didicerant, praedicabant; aderat nunc his, nunc illis Didacus et ad perseverantiam homines animabat. Jam tunc ibi erat et cathedralis ecclesia insignis et monasteria Patrum Praedicatorum, et alii sacerdotes privati; et complures baptismum suscipiebant, quamvis ad id usque tempus in catechismo aut orationibus non satis instituebantur; utilem ergo operam in hujusmodi ministeriis navare nostri coeperunt. 108. In this year Fathers Antonio Criminalis, John de Beira and Nicholas Lancillottus arrived in India on September 2, since they were forced to spend the winter and to stay for a long time in Mozambique. [22. Vide notam ad n. 82 positam. Undenam Polancus, et post ipsum plures harum rerum scriptores hanc Mozambiquianam hiemationem deprompsere, nescimus; quare aliis nodum hunc solvendum relinquimus. Bis Criminalem Ulyssipenonsi portu solvisse habemus in litteris Araoz.
See the note given at number 82. We do not know from what source Polanco, and after him many writers about these matters, got this information about the winter spent in Mozambique; hence we are leaving it to others to solve this problem. In the letters of Araoz he says twice that Criminalis left the port of Lisbon.] At Goa they found Fr. Paul who, with the help of a diocesan priest, was taking care of the governance of the new College and they assisted him with their help. There were about sixty young students, between the ages of ten and twenty, of whom about twenty were studying grammar, while the others were learning to read and write. All were being instructed in Christian doctrine and morals, and of them a few, having been converted to Christ by Didacus, on Sundays went to some parishes, and in their own vernacular language, which is called “Canarina,” with great edification they preached about the things necessary for salvation which they had learned. Didacus was present now for these and now for those persons, and he encouraged them to persevere. Indeed there was a notable cathedral church there, and monasteries of Dominicans and of diocesan priests. Many people accepted Baptism, although up until that time they were not well instructed in the catechism and in the various prayers; therefore ours began to offer useful help in these ministries. v1_86-113latin 109. Praeter ea quae ab ipso P. Francisco Xavier scribebantur, alia ex aliis Regi Portugalliae significabantur. Rex ille qui ad Christi fidem conversus fuerat, Insulae, quae Ceylan dicitur, praefuit, quae et maxima et fertilissima est, et agris apprime temperati. Subditi vero infideles Regem suum, quod Christianus esset, veneno sustulerunt, aliumque ipsi sanguine conjunctum elegerunt; qui cum Christi fidem et ipse susciperet, timens mortem, Coccinum, ubi multi Christiani sunt, profugit. Referebat autem nobilis quidam juvenis, nomine Joannes Vaz, qui sex menses P. Franciscum Xavier comitatus fuerat, quod pedibus nudis, et trita admodum veste, et pileo ex tela nigra confecto, dictus Pater incedebat, et tamen vitae sanctitas, et in proximos charitas, eam illi auctoritatem conciliabat, ut Allea Pater, id est, magnus Pater vocaretur; et Regi cuidam tam fuit acceptus, ut publice per totum regnum edicto jusserit, ut ei Patri, quem ut fratrem habebat, sicuti sibi ipsi obedirent, et quicumque Christiani esse vellent, ut libere id exsequi possent; magnam etiam pecuniarum summam Francisco dedit in pauperum vestes et alimenta dispensandam. Quadraginta quatuor, vel quadraginta quinque ecclesias, in ora illa maritima Comurini, ubi versabatur, erigi curavit, ubi ex illis, quos secum initio ut interpretes eduxerat, tres vel quatuor ad sacerdotium promotos, cum Francisco de Mansilla, fratre nostro, reliquerat. Aliquando tria, quatuot, et etiam sex millia hominum in campum deducebat, et arborem conscendens Franciscus doctrinam salutis eis praedicabat. 109. Besides the things which were written by Fr. Francis Xavier, others also wrote about various things to the King of Portugal. A local King who had converted to Christ was the ruler of the island which is called “Ceylon,” and this island is very large and fertile, and is noted above all for its temperate climate. But the pagan subjects killed him with poison because he was a Christian, and they chose another member of his family as king. But when he also accepted the faith of Christ, fearing death, he fled to Cochin where there are many Christians. Now a noble youth, named John Vaz, who had accompanied Francis Xavier for six months, reported that the Father walked from place to place with bare feet, with a worn-out cassock and wearing a black cap, and still the holiness of his life, and his charity towards others gained for him such authority that he was called the “Allea Father,” that is, the great Father. And he was so respected by one King that he published an edict throughout his kingdom that they should obey this Father, whom he considered his brother, just as they would obey himself, and he said that whoever wanted to become a Christian could freely do so; he also gave Francis a large sum of money to provide food and clothing for the poor. He saw to it that forty-four or forty-five churches were built in that maritime region where he was preaching the Gospel. And of those whom he brought with him in the beginning, three or four had become priests, and he left them with our brother, Francis de Mansilla. Sometimes he led three, four and even six thousand people out to a field, and climbing a tree Francis preached to them the doctrine of salvation. v1_86-113latin 110. Profectus fuerat anno praecedenti P. Franciscus Xavier cum classe Gubernatoris in regnum illud , ubi Rex multos occiderat, quod Christi fidem suscepissent ( sexcentos cos fere fuisse referunt); sed cum non potuissent Regem, quem secum adducebant, in regnum illud (Jafanapatan vocant) inducere, quia oppugnatio tyranni differenda visa est, donec ex ejus manibus navem quamdam tollerent, quae ex Peru onerata veniebat et ab eo retenta fuerat, a tempestate in tyranni praedicti littora delata; Franciscus, qui aliquandiu in civitate Jafanapatan fuerat, cum non posset Comurinum redire ob adversos ventorum flatus, in civitatem, quae Sancti Thomae dicitur, vulgo Chiromandel, se recepit. Cum autem se Deo magno affectu commendasset, ut ipsius voluntatem perciperet, magna cum consolatione animae sensit placere Deo ut Malacam navigaret, et ad Macazares inde transiret, ubi duo Reges Christi fidem susceperant, et in ipsorum vernaculam linguam Christi doctrinam vertendo, ipsos in illa instrui curaret; et tam certo sibi persuadebat hanc esse Dei voluntatem, ut si non invenisset Christianorum navigium, in aliquo saracenorum vel judaeorum eo navigare constitueret. Sub finem itaque Augusti, quo tempore flatus ventorum navigantibus Malacam secundus est, eo se contulit. 110. In the previous year Francis sailed with the fleet of the Governor to that kingdom where the King had killed many people, because they had accepted the faith of Christ (they say that it was almost six hundred). But since they could not install the King, whom they had brought with them, in that kingdom (called Jafanapatan), they had to delay the removal of the tyrant until they could wrest a certain ship from his hands, which came fully loaded from Peru and had been seized by him; that was because it had been forced by a storm to land on the shore controlled by the tyrant. Francis, who was in the city of Jafanapatan for some time, since he could not return to Comorim because of the adverse wind, went to a city named for St. Thomas, but locally called “Chiromandel.” But when he commended himself to God with great affection in order to discover his will, with great consolation of soul he felt that it was pleasing to God for him to go to Malacca, and from there to go to Macazares, where two Kings had accepted the faith of Christ. There he would translate the teaching of Christ into their vernacular language and take care to instruct them in it; and he was so certain that this was the will of God that, if he were not able to find a Christian ship, he was determined to sail there in a ship of the Saracens or of the Jews. Therefore at the end of August, when the wind is favorable for sailing to Malacca, he went there. v1_86-113latin 111. Macazares, ut plus quam mille leucas Goa distant, non habent idolorum ulla templa, nec cazizes aut magistros alios errorum; solem adorant, cum illum vident, nec superstitiones alias habere dicuntur. Postquam autem Malacam appulit Franciscus, dum verti curat in linguam macazaribus vernaculam catechismum (quod sane maximo labore perfecit), solitis pietatis operibus vacabat: celebre emporium est Malaca et mercatoribus ac mercibus variis frequens; dominicis ergo diebus, in templo maximo concionabatur, quotidie autem pueros pro suo more catechismum docebat, et cum in hospitali hospitium haberet, pauperes, qui in eo versabantur, sacramentis Poenitentiae et Eucharistiae, ac Sacrificiis Missae reficiebat; aliorum etiam confessionibus sic distinebatur, ut tantae multitudini confluentium satisfacere nullo modo posset. 111. At Macazares, which is more than a thousand miles from Goa, they do not have any temples of idols, or wizards or other teachers of errors; but they do adore the sun, since they see it, and they are not said to have other superstitions. But after Francis arrived in Malacca, while he worked at translating the catechism into the vernacular language of the Macazarians (which he accomplished with great effort), he was also busy with his usual works of piety. Malacca is a famous center of trade, filled with merchants and merchandise of all kinds. Therefore on Sundays, he preached in the largest church, and daily in his usual manner he taught the boys catechism. Since he stayed in the hospital, he nourished the poor people, who were confined there, with the sacraments of Penance and the Eucharist, and with the Sacrifice of the Mass. And he was so occupied with the confessions of others that he could in no way take care of the large number of people who came to him. v1_86-113latin 112. Refert in civitate Sancti Thomae, de qua supra, incolarum communi opinione existimari Sancti Apostoli corpus ibi esse, devotum ibi templum esse erectum, et supra centum familias portugallensium ibi versari. Dum autem tempus ibi ad navigandum Malacam exspectaret, mercator quidam, qui et miles diu fuerat, nomine Joannes de Ferro, de rebus spiritualibus cum ipso agens, tantum a Deo luminis accepit, ut ad merces alias pretiosiores animum convertens, navi et bonis suis relictis, Francisco adhaeserit, in perpetua paupertate Deo servire constituens. Cum vero Malacae de adventu trium illorum, de quibus supra, rescivisset, scripsit ut ex illis duo cum Mansilla se conjungerent cumque tribus aliis canarinae gentis sacerdotibus, et tertius cum P. Paulo ad institutionem puerorum ibi maneret. Interim tamen dum ibi manserunt duo ex nostris, per interpretes juvenes canarines, in neophytorum paroeciis concionabantur. Ex his sex scholasticis, majores natu bonam indolem prae se ferebant, et inter omnes novem vel decem diversa idiomata variarum gentium inveniebantur, et non tantum in latina et lusitana, sed vernacula quisque legere et scribere noverat; unde et in ea Christianam doctrinam vertere difficile non erat; et sic Goae doceri poterant, qui ex variis provinciis infidelium ad Christi fidem suscipiendam conveniebant. Ut Principes quidam viri eo anno venerunt, quos remitti jam Christianos effectos ad suas provincias, aliquo ex nostris adjuncto, Gubernator cogitabat; venit et Dux quidam insignis, unus ex his Principibus, cum decem aliis nobilibus viris, qui, relictis uxoribus, filiis ac rebus omnibus, magno cum labore, a centum leucis et longius terrestri itinere illuc accesserant, et in Collegio quotidie in Christiano catechismo instituebantur, sicut et alii plurimi, qui vernacula sua lingua fidei nostrae doctrinam conscribebant, et quidem magna cum devotione quae ad Christianam religionem spectabant, suscipiebant. Dux ille quatuor pueros, quos securn adduxerat, penes nos reliquit; alii etiam ab aliis donati vel empti, alii sponte venientes in eo Collegio versantur. Qu, ad Portugalliae Regem etiam scribit, de regnorum illorum conversione, de quibus superiori anno intellectum fuerat, quos non per viros eruditos, sed illiterates et simplices Deus convertit. Fuit autem relictus Collegii Goensis Rector P. Nicolaus Lancillottus, et baptizandis compluribus tam saracenis quam gentilibus, catechismo praecedente, operam dabati. 112. It is reported in the city of St. Thomas, which was mentioned above, that in the common opinion of the people it is thought that the body of the Holy Apostle is there, in a church built and dedicated to him, and that more than a hundred Portuguese families attend Mass there. Now while he was waiting there for the time of a favorable wind for Malacca, a merchant who had been a soldier for a long time, named John de Ferro, while speaking with Francis about spiritual things, received such a light from God that, having turned his mind to other more precious merchandise, he abandoned his ship and goods and attached himself to Francis and vowed to serve God in perpetual poverty. But when he found out about the arrival in Malacca of those three, who were mentioned above, he wrote that two of them should remain with Mansilla and with the three other priests of the Canarina nation, and that the third one should remain there with Fr. Paul in the institution for boys. In the meantime, however, while two of ours remained there, with the help of young Canarine translators they preached in the parishes of the neophytes. Of these six students, [23. Ita in mss., et quidem manu ipsius Polanco; sed videtur mendum esse pro sexaginta, et sermonem hic fieri de sexaginta pueris, qui in Collegio Sancti Pauli Goano instituebantur.
Thus in the manuscript, and also in the hand of Polanco himself; but it seems to have been changed from sixty, and that he is talking here about sixty boys, who were being taught in the College of St. Paul in Goa.] the older ones were persons of good character, and among all of them nine or ten different languages were found, and each one knew how to read and write not just in Latin or Portuguese, but also in the vernacular language. Therefore it was not difficult to translate Christian teaching into those languages. And so those would be taught at Goa, who came from the various provinces of unbelievers and wanted to accept the faith of Christ. This year some Princes came, whom the Governor wanted to send back to their provinces after they had become Christians, and he wanted them to be accompanied by one of ours. An important Leader came, one of these Princes, with ten other nobles who, having left their wives, children and all things, with great effort arrived there after a journey of a hundred or more miles on land. And in the College they were instructed daily in the Christian catechism, like many others, and they wrote down in their own language the teaching of our faith, and with great devotion they accepted the things pertaining to the Christian religion. That Leader left in our care four boys whom he had brought with him; others were given by different persons, and others also coming of their own free will were accepted into the College. He wrote to the King of Portugal about the conversion of these kingdoms, about which he had known something the previous year, and whom God converted not through learned men, but through illiterate and simple persons. The Rector, Fr. Nicholas Lancillottus, was left at the College in Goa, and after teaching them the catechism he baptized many who were either Saracens or Gentiles. [24. Quae hucusque a n. 108 dicta sunt, excerpsit Polancus ex litteris, a 1 ad 13, quas a Menchaca congestas habes in lib. II, Epistolarum Sancti Francisci Xaverii.
The things said up to this point from number 108, Polanco quoted from the letters 1 to 13, which you will find collected together in book II, Epistolarum Sancti Francisci Xaverii.] v1_86-113latin 113. Hoc ergo anno a Societate quatuor congregationes diversis in locis fuerunt inchoatae. Una quidem in India de qua jam egimus, altera in regno Castellae, in insigni oppido Vallisoleti, tertia in regno Valentiae in oppido Gandiae, quarta in principatu Catalauniae in civitate Barcinonae, ubi tamen quodammodo sine auctoritate superioris domus coaluit, dum ab amicis paratur domus ipsa et pii quidam sacerdotes, qui nostrum institutum sequi, et sub obedientia Societatis vivere cupiebant, in praedicta domo residere et charitatis operibus, praesertim in ministeriis sacramentorum Confessionis et Communionis et Exercitiis spiritualibus tradendis, dare operam coeperunt. 113. In this year, therefore, four communities in different places were established. One in India, about which we have already spoken, the second in the kingdom of Castile, in the important city of Valladolid, the third in the kingdom of Valencia in the city of Gandia, the fourth in the republic of Catalonia in the city of Barcelona, where however without the authority of the superior a house was started, while the house itself was being prepared and some pious priests, who wanted to follow our way of life and live under the obedience of the Society, lived in the house and were helping with works of charity, especially in the administration of the sacraments of Confession and Communion and in giving the Spiritual Exercises.