Volume I: 48-67 (1543) – Polanco's Chronicon

v1_48-67latin ANNUS 1543 The Year 1543 v1_48-67latin 48. Anno Domini 1543 ineunte, Romae, praeter consueta et Instituto nostro germana ministeria, concionandi, sacramenta Confessionis et Communionis ministrandi, catechismum docendi, spiritualia Exercitia tradendi, inter discordes pacem conciliandi, et alia hujusmodi pietatis opera exercendi, erga catechumenos charitas eminuit. Domi quidem nostrae quamplures, ex judaismo ad Christi religionem conversi, et ali et institui solebant. Sed cum opera aliquorum ex his jam Christo renatis, qui inter judaeos clari habebantur, alii subinde atque alii ad Christum accederent, et impetrata, per Ignatium, Summi Pontificis concessione, ut qui ex judaeis converterentur suis bonis temporalibus (ut prius) minime privarentur, major hujusmodi hominum numerus accessurus ad fidem crederetur, nec domus nostra tam multis instituendis, et ad tempus hospitio excipiendis sine gravi incommodo posset sufficere, de domo propria catechumenis instituenda agere Ignatius coepit; et hoc anno pium id opus inchoatum, et sinagogis Italiae, pro ipsarum facultate, aliquid contribuentibus, sub Julio III dotatum est. Orphanorum etiam puerorum domus, et alia puellarum adjuvante P. Ignatio, fuit erecta ; sicut et virginum, quas miserabiles vocant, et opus est in urbe pernobile. Sed et sanctum illud decretumInnocentii III: “Cum infirmitas corporalis,, , ut per Litteras Apostolicas Pauli III instauraretur (in desuetudinem enim abierat) curatum est. Ut scilicet aegrotantes, corporis medici non invisere pergerent, nisi prius animae medici per confessionem infirmum a peccatis expiarent. 48. At the beginning of 1543 in Rome, besides the usual ministries of our Institute — administering the Sacraments of Confession and Communion, teaching catechism, giving the Spiritual Exercises, establishing peace where there is discord, and performing other works of piety like these, the charity towards catechumens was outstanding. Indeed, in our house many converts from Judaism to the religion of Christ were wont to be supported and instructed. But since the works of some of those already reborn in Christ, who among the Jews were considered distinguished, some immediately came over to Christ. A concession was sought by Ignatius from the Sovereign Pontiff that those who were converted from Judaism should not be deprived of their temporal goods (as in the past). He believed that a greater number of these persons in this way would embrace the faith. And since he thought that our house could not suffice for the instruction of so many and to care for them for some time without a grave inconvenience, Ignatius began to instruct the catechumens in their own home. And in this year this new pious work was supported by Julius III, and the synagogues of Italy, according to their ability, also contributed something. With the help of Fr. Ignatius a home for orphaned boys was established, and another one for girls; and also one for virgins, whom they call miserable, and this work was very well known in the city. But the holy decree of Innocent III, “Cum infirmitas corporis” was reaffirmed by an Apostolic Letter of Paul III (because it had fallen into disuse). The point of the document is that physicians of the body are not to visit the sick, unless first the physicians of the soul through confession have cleansed the infirm of their sins. [1. Ignatius Xaverio, 24 Julii 43; missa haec fuit epistola, aliquo addito, 3 Januarii sequentis anni 1544. – Legisperitorum judicium de renovation Decretalis Cum infirmitas corporalis, Romae, 30 Martii, 43.
Ignatius to Xavier, July 24, 1543; this letter was sent, with some additions, on January 3 of the following year 1544. – The judgment of the canon lawyers on the restoration of the Decree Cum infirmitas corporis, Rome, March 30, 1543.] v1_48-67latin 49. Quod ad universam attinet Societatem, cum multos divina Bonitas ad ipsius institutum vocaret, et in dies latius ejus ministerio, ad animas ubique juvandas uti dignaretur, Summo Pontifici fuit propositum ut, restrictione illa numeri (quam ad probationem sapienter initio fecerat) ablata, libere nostrum vitae institutum confirmaret et quosvis ad eam admittendi, qui a Deo vocati viderentur, facultatem praeberet. Fecit id libenter in plena signatura fe. re. Paulus III, et hujus confirmationis Litterae Apostolicae sub plumbo, 12 die datae, ex ejus decreto sunt expeditae. Hoc etiam anno, praeter Ecclesiam Sanctae Mariae de Strada, quae sub finem anni quadragesimi Societati data fuerat, Ecclesia Sancti Andreae della Frata (quae fere deserta erat, et ideo ut templum ibi esse desineret Pontifex statuerat) quae situm percommodum, utpote conjunctum horto Sanctae Mariae, habebat, Societati addita fuit; et eodem anno habitatio domus nostrae professae aedificari ex eleemosynis coepta est. 49. Concerning what pertains to the whole Society, since the divine Goodness was calling many to its Institute, and daily he deigned to use her ministry more and more to help souls everywhere, it was proposed to the Sovereign Pontiff that, having removed the restriction of our numbers (which he had wisely done at the beginning in order to test us), he should willingly confirm our way of life and give us the permission of admitting all those who seemed to have been called by God. Paul III did that with pleasure, and the Apostolic Letter of this confirmation was executed, signed and sealed by him on the 12th day. Also in this year besides the church of Sancta Maria de Strada, which had been given to the Society at the end of 1540, the church of St. Andrew della Frata (which was almost deserted, and so the Pontiff decided that it had ceased to be a church), which was situated in an excellent location, since it was next to the garden of Holy Mary, was given over to the Society. And in the same year the dwelling of our professed Fathers began to be built from the alms received. [2. Sociis in Hispania degentibus, Romae, ex commisione P. Mtri. Ignatii, 43.
To the companions living in Spain, from Rome, commissioned by Fr. Ignatius in 1543.] v1_48-67latin 50. Postquam Romae aliquandiu versatus est P. Pascha sius, ex Hibernia rediens, Fulginum, Episcopo per Cardinalem Sanctae Crucis id postulante, ex obedientiae praescripto se conferens, pietatis operibus vacare coepit, et cum multos turpiter in concubinatu sordescere intelligeret, seorsim hunc et illum appellans, duodecim ab eo peccato removit, inter quos quinque conjugati erant, et aliqui duodecim annos prava foeminarum consuetudine irretiti. Ex quibus cum una eidem confiteri vellet, negavit, nisi prius illa se substruxisset ab ca domo in qua peccaverat, eam se admissurum ; concessit illa ct se velut ab angelo de coelo misso separari ab ea domo, ubi tredecim annos Deum offendisset, affirmabat. Quidam etiam Sacerdos, qui, relicto clericali habitu, et sacculari assumpto, ex quodam mechanico officio cum concubina victum publice quaerebat, reprehensus et fraterne commonitus, et foeminam dimisit, et ad statum et habitum sacerdotalem, absolutione et dispensatione curata, rediit. Docuit etiam pueros, adjunctis aliis personis, Christianam Doctrinam triginta dies. Cum autem idem Cardinalis Sanctae Crucis (postea Marcellus II Pontifex) ab Ignatio per litteras petiisset, ut aliquis de Socie tate Montem Politianum (quae ipsi patria est) ad populum illum juvandum mitteretur, idem Paschasius eo se contulit, et Doctrinam Christianam pueros per triginta dies docuit, et multorum utriusque sexus confessiones cum fructu audivit, et spi ritualibus meditationibus non paucos excoluit, ex quibus unus, qui Theologiae Parisiis operam dederat, et voto se ad ingressum in Sancti Francisci ordinem obstrinxerat (a quo sine causa legitima absolvi se curaverat) ut in eumdem ordinem, juxta voti promissionem, ingrederetur adductus est. Per idem fere tempus, Cardinali Morono petente, P. Salmeron Mutinam missus, cum ibi aliquot menses in vinea Domini laborasset, et contra sectarios ibi zizaniam seminantes strenue praedicasset, a P. Ignatio revocatus est. Curatum est etiam ab eodem Ignatio, ut decretum illud medicorum, de quo supra, in Mutinensi dioecesi, opera ejusdam Cardinalis, qui Mutinensis Episcopus erat, observaretur. 50. After Fr. Paschase had spent some time in Rome, upon his return from Ireland, he was given a command under obedience to go to Foligno, since the local Bishop had requested this through Cardinal Santa Cruz, and there he began to dedicate himself to works of piety. And when he learned that many priests there were living scandalously in concubinage, and addressing separately this one and that one, he removed twelve from the state of sin, among whom five were married, and the others for twelve years had been living in sin with a woman. When one of the women wanted to go to confession to him, he refused to hear her confession unless she moved out of the house where she had sinned; she agreed and said she would leave that house, where she had offended God for thirteen years. Also there was a certain priest who, having abandoned his clerical garb and dressed as a layman, publicly supported himself and his concubine by running a business. Having been reprimanded and fraternally admonished, he sent the woman away and, after receiving absolution and a dispensation, he returned to the priestly state and clerical dress. Fr. Paschase also taught Christian doctrine to children for thirty days. But when the same Cardinal Santa Cruz (afterwards Pope Marcellus II) petitioned Ignatius by a letter that someone from the Society should be sent to Montepulciano (which was his native land) to help the people, the same Paschase went there, and for thirty days he taught the children Christian doctrine. He heard the confession with fruit of many persons of both sexes, and he helped not a few with spiritual meditations; one of them, who had studied theology in Paris, and had bound himself by a vow to enter the order of St. Francis (from which he took care to have himself absolved without a legitimate reason), was induced to enter the same order according to the promise of his vow. At about the same time, at the request of Cardinal Morono, Fr. Salmeron was sent to Modena. When he had worked there for some months in the vineyard of the Lord and had preached vigorously against the sectarians who were sowing heresies, he was recalled by Fr. Ignatius. It was also provided for by Ignatius that the decree of the physicians, which was mentioned above, should be observed in the diocese of Modena, as a work of the same Cardinal, who was the Bishop of Modena. [3. Sociis in Hispania, ut n. 49; Broetus Ignatio, Fuligni, 6 Januarii 43; Cardinalis Sanctae Crucis Ignatio, de Patribus Salmerone et Broet, Velitris, 13 Septembris; Ignatius Cardinali Sanctae Crucis, de profectione Patris Broet Fulignum et Salmeronis Ferrariam, 16 Aprilis, 43.
To the companions in Spain, as in no. 49; Broet to Ignatius, from Foligno, January 6, 1543; Cardinal Santa Cruz to Ignatius, about Fathers Salmeron and Broet, from Velletri, September 13; Ignatius to Cardinal Santa Cruz, on the sending of Broet to Foligno and of Salmeron to Ferrara, April 16, 1543.] v1_48-67latin 51. Interim P. Laynez Venctiis coeptum opus Domini prosequebatur, et aliqui juvenes ejus instructione et admonitione, a sectariorum erroribus ad sanam mentem redeuntes, alios ad hoc ipsum adducebant. Aliqui etiam libros vel errorum vel superstitionum comburendos afferebant; multis in monasteriis, gravium virorum rogatu, qui sanguine conjunctas moniales ibi habebant, concionatus est. Nec sacramentorum Confessionis et Communionis, aut Exercitiorum spiritualium occupationes defuerunt. Et quamvis ante carnis privium relaxari vulgus plus aequo soleat, ad lectiones tamen suas potius crescere auditorum numerum, quam minui videbat. In concionibus aedificationem auxit, quum oblatam sibi pecuniam pro more recusavit, et e suggestu gratias egit, et ne quid simile offerrent admonuit, cum sibi Deus alia ratione de necessariis rebus provideret. In quadragesima frequens habuit auditorium, et spiritualis fructus, Deo praestante, augmentum pollicebatur. Cum autem Andreas Lipomanus , piorum omnium operum studiosissimus, Patri Laynez habitationem domus, quam Patavii habebat cum suo templo, prioratus scilicet Lambertarum (vulgo fratrum Alemanorum dicitur) obtulisset, ut nos, qui Patavii tunc in conductitia adhuc domo versabamur, cum majori commoditate et quiete religiosa studiis operam daremus, et alios quatuor aut quinque submitti ex urbe peteret, quibus ipse necessaria suppeditaturum recipiebat; in hujus anni aestate, ad praedictum prioratum commigravimus; et Patre Laynez Patavium etiam eodem anno veniente, et Collegii formam ea domus habere, et per ejus lectiones et conciones spiritualis fructus, cum odore bono Societatis, augeri coepit. Et paulatim sacramentorum Confessionis et Communionis frequentatio, etiam inter multos viros primarios inducta est. 51. In the meantime Fr. Laynez carried on the work of the Lord started in Venice, and some young men, brought back to a healthy mind from the errors of the sectarians by his teaching and admonition, led others to the same position. Others also brought him books either of errors or superstitions for burning. At the request of important men, he preached in many convents, which had nuns living there related by blood. Administering the Sacraments of Confession and Communion and giving the Spiritual Exercises kept him busy. And although before Lent the people are accustomed to celebrate more than they should, still he saw the number of hearers at his lectures increase rather than diminish. In his sermons he increased edification, since as usual he refused the money offered to him, and he thanked them for the offer and asked them not to repeat the offer, because God would provide for him the necessary things in other ways. During Lent he had large crowds, and the spiritual fruit, by the grace of God, continued to increase. But Andreas Lipomanus, very zealous for all pious works, offered Father Laynez a dwelling which he had in Padua along with a church, that is, the priory of the Lambertans (the common name for the German brothers), so that we, who at the time were living in a rented house, could dedicate ourselves with greater convenience and religious quiet to our studies. And he requested that four or five more should be sent from the City, for whom he would supply the necessary support. In the summer of this year we moved over to the said priory, and when Father Laynez came to Padua in the same year, our house took on the form of a College, and because of his lectures and sermons the spiritual fruit began to increase along with the good reputation of the Society. And gradually the frequentation of the Sacraments of Confession and Communion, even among many prominent men, was introduced. [4. Laynez Ignatio, Venetiis, 5 et 26 Augusti, 2 Septembris, 7 Decembris; idem Paschasio Broet, 11 Decembris 42; idem Ignatio, 11 et 25, et 9 Februarii 43.
Laynez to Ignatius, from Venice, August 5 and 26, September 2, December 7; the same to Paschase Broet, December 11, 1542; the same to Ignatius, January 11 and 25, and February 9, 1543.] v1_48-67latin 52. Erat Ratisbonae initio hujus anni 1543 P. Claudius Jaius, et per primae hebdomadae Exercitia spiritualia, usque ad confessionen generalem, tam religiosos et saeculares sacerdotes, quam alios laicos juvare nitebatur, et utilis hic labor non paucis fuit; inter quos unus, qui a religione defecerat, ut ad cam rediret adductus fuit. Aliquos magna diligentia revocare ab erroribus conatus, expertus est quam sit illud B. Joannis consilium amplectendum, haereticum hominem post unam et alteram correctionem devita; quia subversus est. Sed in duobus ex his admirandum Dei judicium apparuit. Alter enim saecularis doctor, qui Senatui persuaserat communionem sub utraque specie esse accipiendam, acerbissimo dolore per duas horas cruciatus, statim est extinctus; alter, franciscanus professione, ab ecclesia malignantium in pastorem receptus et uxorem ducens, intra quindecim dies, et quidem in ea parte corporis gravissime tortus, qua votum castitatis violaverat, horrenda morte sublatus est. Adiit Episcopum Ratisbonensem Claudius (qui extra urbem erat) ut ad reformationem aliquorum malorum, ex quibus alia gravissima imminebant, hortaretur, et ut jubilaeum , quod tunc emanaverat a Sede Apostolica, promulgari taceret; quod et obtinuit. Nam aliqui Claudio familiarem promulgationem praevenientes, et post jejunia, eleemosynas et confessionem, coram omni populo in templo communicantes, exemplo suo rem cum aedificatione magna promulgarunt. Videnda fuit Ducis Bavariae, Guilielmi, in religione constantia, qui cum pessum ire Ratisbonae religionem catholicam videret, sub capitis poena suis prohibuit subditis, ne eam civitatem ingrederentur, donec resipiscerent; et cum ab adversariis fidei bellum ipsi imminere diceretur, citius, inquit ille, vitae, patriae, status dispendium faceremus, quam patiamur populum nostrum ad lutheranismum declinare. Cum autem Ratisbona transiret Nuncius Apostolicus, Episcopus Casertanus, ad diaetam, quae Nuremberga fiebat, se conferens, Claudio injunxit ut post aliquos dies se consequeretur. Sed rebus ibi brevi confectis, et diaeta dissoluta, Ingolstadium venit, ubi ea aestate in Exercitiis tradendis et exhortationibus privatis catholicos et etiam suspectos aliquos juvare non sine fructu curavit. Deinde consilio Archiepiscopi Armachani et precibus Doctorum universitatis Ingolstadiensis, publice legere coepit ut fructus latius pateret. 52. Father Claude Jay was in Regensburg at the beginning of 1543, and through the Spiritual Exercises of the First Week, up to the general confession, he endeavored to help religious and secular priests, along with some laymen, and this work was useful to not a few; one of them, who had left his religious order, was persuaded to return to it. Having attempted with great diligence to bring some back from their errors, he experienced how the counsel of St. John is to be embraced: As for a man who is factious, after admonishing him once or twice, have nothing more to do with him, knowing that such a person is perverted and sinful (Tit. 3:10-11). But in two of them the wonderful judgment of God appeared. For one, a worldly doctor, who had persuaded the senate that Communion should be received under both species, having been tormented with intense pain for two hours, then died immediately; the other, by profession a Franciscan, having been received by the church of the dissidents and having taken a wife in marriage, within fifteen days, and actually after having been gravely tormented in that part of his body with which he had broken his vow of chastity, he died a horrible death. Claude visited the Bishop of Regensburg (who was outside the city) in order to urge him to bring about the correction of some evils, and to promulgate the Jubilee, which had just come from the Apostolic See; and he obtained this. For some individuals, anticipating the promulgation favored by Claude, and after fasts, alms and confession, receiving Communion in the church in the presence of all the people, by his example promulgated the matter with great edification. The constancy in religion of William, the Duke of Bavaria, was something to be seen: when he saw that the Catholic religion in Regensburg had fallen into ruin, he forbade his subjects, under pain of death, to enter that city until they had a change of heart; and when he said that a war threatened him from the enemies of the faith, he also said he would suffer the loss of life, homeland and status rather than allow our people to fall into Lutheranism. Now when the Apostolic Nuncio, the Bishop of Caserta, was passing through Regensburg on his way to the Diet, which was being held in Nuremberg, after conferring with Claude, he ordered that he should follow after him in a few days. But when matters were settled there in a short space of time and the Diet was dissolved he went to Ingolstadt, and during the summer he was busy with giving the Exercises and with private exhortations and he worked with no little fruit at helping Catholics and also some others expected of heresy. Then at the advice of Archbishop Armachanus and at the request of the professors at the University of Ingolstadt he began to give public lectures so that the fruit would be more widespread. [5. Jaius Ignatio, Ratisbonae, 14 Junii, 18 Julii, 10 et 27 Augusti et 17 Novembris, 42.
Jay to Ignatius, from Regensburg, June 14, July 18, August 10 and 27, and November 17, 1542.] v1_48-67latin 53. Comitabatur eumdem Nicolaus Bobadilla, Vienna veniens, ubi Regis jussu, cum Doctore quodam, qui a consiliis aliquando ipsius fuerat, genere alioqui nobili, coram sex Doctoribus disputaverat. Cum autem quinquaginta et amplius errores, in ipsius doctrina, Bobadilla damnasset, et in disputatione homines convicisset, Rex illum catenis vinctum in monasterium pro carcere conjici jussit; ubi cultello quodam exiguo se confodiens, cum non statim moreretur, conversus ad fidem catholicam et acceptis Sacramentis obiisse dicitur. Norimbergae cum praefecto sinagogae lutheranae, qui Ratisbonam depravaverat, idem familiariter egit, et de eo in viam veritatis reducendo, vel saltem a tam gravibus damnis inferendis revocando, non desperabat. Inter alios, quos per Confessionis sacramentum expiavit et Eucharistia refecit, quidam praenobilis vir fuit, qui propter peccatum publicum multos annos a Sacramentis abstinens, nec a Rege, neque ab aliis nobilibus, ut ab eo abstineret, persuaderi potuerat. Cum vero Rex Pataviensem Episcopum, Spiram, ut suo loco diaetae interesset, mitteret, coactus est Bobadilla eum comitari, quod tam apud protestantes, quam apud catholicos notus esse diceretur. Ubi suo defunctus officio Episcopus, cum rediisset ad suam dioecesim, Viennam venit Bobadilla, et a Rege multa impetravit, quae ad uberiorem fructum ex Pataviensi vinea colligendum erant necessaria. Et interim aliquos Christianos, qui apud turchas fidem abjuraverant, et circumcisi erant, absolutos Ecclesiae reconciliabit, et nobilissimos quosdam sacramentis Confessionis et Communionis refecit. 53. Nicholas Bobadilla followed him and went to Vienna, where at the command of the King he had a debate, in the presence of six professors, with a certain professor, who was of noble birth and at one time had been a counselor of the King. But when Bobadilla had refuted more than fifty errors in his teaching, and had convinced those present of this, the King ordered him to be put in chains and to be put into prison. There he stabbed himself with a small knife, but since he did not die immediately, having been converted to the Catholic faith and having received the Sacraments he died. In Nuremburg he established good relations with the head of the Lutheran synagogue, who had corrupted Regensburg, and he was not without hope of bringing him back to the way of truth, or at least of stopping him from inflicting such grave harm. Among others, whom he had reconciled through the Sacrament of Confession and strengthened with the Eucharist, there was a certain nobleman also who, because of a public sin for many years was away from the Sacraments, and could not be persuaded to receive the Sacraments either by the King or by the other nobles. But when the King sent the Bishop of Padua [6. Sic pro Passaviensem. Vide Cartas y otros escritos del B. P. Pedro Fabro, t. I, pag. 233, nota 3.
{Sic} for Passaviensem. See Cartas y otros escritos del B. P. Pedro Fabro, vol. I, page 289, note 3.] to Spires to take his place at the Diet, Bobadilla was forced to accompany him, which was said to have been noted both by Protestants and by Catholics. After the Bishop completed his task, when he returned to his diocese, Bobadilla went to Vienna, and he pleaded for many things from the King, which were necessary in order to gather more abundant fruit from the vineyard of Padua. And in the meantime, having absolved some Christians, who had denied the faith after being captured by the Turks and were circumcised, he reconciled them to the Church, and he strengthened some nobles with the Sacraments of Confession and Communion. [7. Bobadilla Ignatio, Nurembergae, 31 Januarii 43.
Bobadilla to Ignatius, from Nuremburg, January 31, 1543.] v1_48-67latin 54. Interim, hoc ipso anno 1543, P. Petrus Faber Moguntiae et Coloniae strenuam operam Ecclesiae Dei navabat. Interpretabatur Moguntiae psalmos, et confessionibus audiendis et Exercitiis spiritualibus tradendis, modo hunc, modo illum juvabat. Cum autem a lectionibus vacandum esset aliquandiu, Asscafifenburgum ad Archiepiscopum et Cardinalem Moguntinum se contulit, ut aliqua ad Dei gloriam pertinentia cum eo transigeret. A quo humanissime exceptus, et de quadam reformatione, quam facere instituerat, consultus, locum etiam habuit commode de instituti nostri ratione Praesulem informandi; quae ei quam maxime probata est. Sed Moguntiam rediturum ut lectionibus adderet conciones latinas diebus Dominicis Archiepiscopus rogavit; quod et praestitit, Deo favente; et per eas et colloquia familiaria de multis bene mereri pergebat. Sed cum Coloniam sibi eundum esse judicaret ad quaedam pietatis, et quidem magni momenti opera in religionis favorem promovenda, ibi aliquandiu commoratus, sic in illis se gessit, ut cum Bonae Nuncium Apostolicum Poggium adiens, ei rationem redderet eorum quae gerebantur (et praecipue in negotio Archiepiscopi, cui, cum male de fide sentiret, nec quisquam se opponere, nec de rebus ejus quos oportebat monere, praeter ipsum Fabrum, audebat), visum ipsi luerit nullo modo Coloniam ab eo relinquendam esse; et recepit se Cardinali Moguntino per litteras satisfacturum, ut aequo animo ejus absentiam ferret. Inter caetera, quae ibi sunt a Fabro acta ad Dei gloriam et Germaniae utilitatem, id fuit, quod Petrum Canisium, jam tunc zelum catholicae religionis contra sectarios defendendae et propagandae, cum eruditione, eloquentia et pietate insigni, conjunctum prae se ferentem, per spiritualia Exercitia Societati genuit. Ibi autem litteras a P. Ignatio accepit, ut cum sociis in Portugalliam se conferret; unde post paucos dies Antuerpiam, inde in regnum illud navigaturus, profectus est. Sed cum nulla tunc navugandi commoditas se offerret, eam exspectaturus Lovanium venit. Ubi sequenti die (non sine Dei providentia) in gravem incidit febrim; quae ipsius aegritudo multis sanitatis causa fuit. Quamvis enim debilis et morbo afflictus, cum messem sibi paratam cerneret, nec a colloquiis, nec ab audiendis confessionibus, singulari cum fructu multorum, abstinuit. Et ipsa ejus patientia non parum omnibus aedificationis praestitit. 54. In the meanwhile, in this year of 1543, Fr. Peter Faber in Mainz and Cologne rendered great assistance to the Church of God. In Mainz he explained the Psalms, and by hearing confessions and giving the Spiritual Exercises he was able to help now this man and now that one. But since he was finished from giving the lectures for some time, he went to Aschaffenburg to see the Archbishop and the Cardinal of Mainz, in order to consult with him concerning things pertaining to the glory of God. Having been received by him kindly, and having been consulted about some reform he had decided to make, he had the opportunity of informing the Prelate about the nature of our Institute; this was very much approved by him. But the Archbishop asked him to return to Mainz in order to add to his lectures sermons in Latin on Sundays, and he agreed to do this, with the help of God. Through these works and his friendly conversation he gained much favor among many people. But when he judged that he should go to Cologne in order to initiate some very important works of piety to promote our religion, after staying there for some time, he conducted himself in them in such a way that, when he went to see the Apostolic Nuncio, Poggio, in Bonn, he gave him an account of what he had done (and especially in the affairs of the Archbishop, to whom, since he felt badly about the faith, he did not allow anyone to oppose him, nor to tell him what should be done, with the exception of Faber himself), so it seemed to him that he should not leave Cologne. And he had recourse to the Cardinal of Mainz in order to make amends through his letter so that he would bear his absence kindly. Among the other things which were done there by Faber for the glory of God and the advantage of Germany was this, namely, that he became friendly with Peter Canisius, at the time already zealous in defending the Catholic religion with eloquence and remarkable piety against the sectarians, and after making the Spiritual Exercises he joined the Society. However, then he received a letter from Fr. Ignatius that he should go to Portugal with his companions; hence, after a few days he went to Antwerp so he could sail from there to Portugal. But since there was no possibility then of boarding a ship, he went to Louvain while he was waiting for one. There the next day (not without the providence of God) he came down with a severe fever; this sickness of his was for the health of many. For although he was weak and ill, when he saw that a harvest was waiting for him, he did not keep himself from counseling, nor from hearing confessions with singular fruit for many. And his patience offered no little edification to all. [8. Faber Ignatio, Aschaffenburgi, 5 Januarii; idem Canisio, Moguntiae, 21 Junii; idem Ignatio Coloniae, 27 Septembris; idem Patri Alphonso Alvaro et fratri Petro Canisio, Lovanii, 28 Novembris 43.
Faber to Ignatius, from Aschaffenburg, January 5; the same to Canisius, from Mainz, June 21; the same to Ignatius, from Cologne, September 27; the same to Father Alphonse Alvaro and brother Peter Canisius, from Louvain, November 28, 1543.] v1_48-67latin 55. Lovanii unde, paulo ante veris initium, P. Hieronymus Domenech cum duobus sociis, Romam pedes profectus est, substiterunt Franciscus Strada et Andreas de Oviedo, nunc Aetiopiae Patriarcha, qui anno 41 Societatem Romae ingressus, deinde Parisios studii gratia missus, cum aliis hispanis Lovanium se contulerat. Coepit autem Strada, dum litteris dabant operam, de juvandis per Exercitia spiritualia et per conversationem proximis cogitare; et ut facilior esset cum aliis hujusmodi communicatio, Universitatis Cancellarium, virum gravissimum et doctissimum, nec minus pium, Ruardum Taber, aggressus est. Qui cum Stradam audivisset, inter frequentes occupationes suas, tres horas singulis diebus eidem, ut una quidem instrueretur, duabus aliis sese exerceret, promisit ; et id tanto cum fructu praestitit ut expectationem et votum Stradae superaverit. Convenit quemdam Sacerdotem praeterea, Cornelium Uviscalem nomine, admirandae puritatis, qui exemplo vitae et severissimis corporis sui castigationibus, et magno zelo animas juvandi, confessionibus audiendis dabat operam, multosque juvenes ac virgines etiam ad perfectioris vitae desiderium promovens, monachorum et monialium monasteria replebat; et cum ei objiceretur, quare cum alios ad religiosos ordines subeundos juvaret, ipse extra religionem maneret, respondit, pluris se facere si multos introducat ac foris ipse maneat, quam si ipse ingressus, multos foris relinqueret. Hic ergo, cum in Stradam incidisset et instituti nostri rationem intellexisset, summa animi laetitia Societati se adjunxit, et ejus in inferiori Germania filius primogenitus fuit. Hunc secutus est Petrus Faber, qui et ipse Theologiae Lovanii dabat operam. Cum autem magnum jam ostium aperiri coepisset, litteras a P. Ignatio acceperunt, quibus ad recessum ex ea Universitate primo quoque tempore urgebantur, et ut Strada cum Andrea et Joanne, P. Fabri socio, in Portugalliam se conferrent. Relictis ergo prompte occupationibus, quibus utiliter vacabant, utilius obedientiam sectantes, in Zelandiam se conferunt, ut cum primis navibus in Portugalliam trajicerent ; sed partim ventis reluctantibus, partim per aegritudinem Joannis impediti, vel potius Deo aliquid melius providente ut cum comitatu majore postea proficiscerentur, exclusi a spe navigationis Lovanium redire coacti sunt. Quod accidit paulo antequam P. Faber, ad eamdem navigationem Antuerpiam properans, exclusus ab ea (ut dictum est) Lovanium et ipse venit. Quamvis autem ejusdem aegritudo et Joannis jam dicti satis negotii facesserent, Exercitia tamen spiritualia quibusdam gravibus viris Strada proposuit; inter quos fuit Theodoricus Hesius, vir gravis, et haereticae pravitatis Inquisitor, qui olim Pontifici Adriano secretarius et etiam confessarius fuit. Hic autem singulari cum fructu et exactissime se exercens, magna cum resignatione, vitae suae statum arbitrio P. Fabri subjecit. Qui tamen, habita ratione aetatis et qualitatis personae, non existimavit ei statum vitae esse mutandum, sed potius et facultates et officia in Dei gloriam et proximorum aedificationem convertenda. Et affirmabat Hcsius propter mundum universum se privari exercitiorum fructu noluisse. Cum etiam monasterium quoddam Sanctae Clarae aliquot vitae religiosae documenta sibi a Strada praescribi peteret, scripsit ille et ad eas misit quae judicabat (si bene observarentur) ad perfectionem consequendam satis fore; ex quibus etiam ad alias virgines , quibus communicari poterant, fructus redundaturus credebatur. Et jam tunc viri graves Collegium nostrorum ab Imperatore Carolo institui debere affirmabant. Quum autem qui praeerat Collegio theologorum, quod Pontificis dicebatur, peteret ut Franciscus Strada latinam exhortationem in suo Collegio haberet, negaretque ille sui esse muneris docendi officium, in tali praesertim loco, usurpare; eum ipse praesidens (sic enim vocant superiorem) ad P. Fabrum venisset, et id ab eo impetrasset, concionem habuit Strada apud illos, tanta cum admiratione et commotione auditorum , ut prorsus ad conciones prosequendas diebus dominicis et festis, sancta quadam illorum instantia coactus fuerit. Et ita, crescente numero doctorum, magistrorum, religiosorum et aliorum auditorum, ter locum mutare debuit, ut in alium ampliorem concionaturus se transferret; et ita usque ad navigationis tempus, scilicet initium sequentis anni, odor optimus Societatis Lovanii sparsus, et magna in multis vitae mutatio, additis praesertim ad conciones exercitiis, est consecuta. 55. A little before the beginning of spring, Fr. Jerome Domenech with two companions left Louvain and traveled on foot to Rome. They were replaced by Francisco Strada and Andreas de Oviedo, now the Patriarch of Ethiopia, who had entered the Society at Rome in 1541; then having been sent to Paris to study, he transferred to Louvain with the other Spaniards. But while they were studying he began to think about helping others with the Spiritual Exercises and with conversation. And so that communication of this kind with others might be easier he approached the Chancellor of the University, Ruardus Taber, [9. Sic; scribitur tamen a plerisque Tapper.
Sic, but by many it is written as Tapper.] a serious, learned and very pious man. When he had listened to Strada, even though he had many occupations, he promised to give him three hours each day, so that during one he would be instructed, and for the other two he would make the Exercises. And he did that with such fruit that he surpassed the expectation and wishes of Strada. Moreover, he got to know a certain priest, whose name was Cornelius Uviscalen. [10. Ita; sed nomen suum scribebat ipse Cornelius, ut in autographis ejus litteris videtur, hoc modo: Wisschaven. Nos autem, communiorem usum secuti, in Cartas y otros escritos del B. P. Fabro, ubi frequenter de eo sermo fit, Vishaven fere semper scripsimus.
Sic, but Cornelius himself wrote his name, as is seen in his hand written letters, in this way: Wisschaven. But we follow the more common usage in the Cartas y otros escritos del B. P. Fabro, where he is often mentioned, and have almost always written it as Vishaven.] He was a man of admirable purity, who by the example of his life and the severe castigation of his body, and great zeal for helping souls, dedicated himself to hearing confessions, and attracting many young men and virgins to the desire of a more perfect life, he was filling the monasteries with monks and nuns. And when he was asked why, since he helped others to enter religious orders, he himself did not become a religious, he replied that he could do more if he encouraged many to enter and he remained outside, than if he himself entered and so would leave many outside. Therefore this man, when he had met Strada and learned about the nature of our way of life, with great joy of heart entered the Society, and became her first born son in Lower Germany. Peter Faber followed him, [11. de Hallis.
de Hallis.] who also studied theology at Louvain. However, when now a large door began to be opened, they received a letter from Fr. Ignatius, in which they were told to leave the University as soon as possible, and that Strada with Andreas and John, [12. Dominus Joannes de Aragon (hispanice: Mosen Juan de Aragon) B. Petri Fabri ex Hispania socius.
Lord John of Aragon (Spanish: Mosen Juan de Aragon), a companion from Spain, to Blessed Peter Faber.] the companion of Fr. Faber, should go to Portugal. Therefore, they promptly left their occupation, in which they were usefully employed, and exercising obedience more usefully, they went to Zeeland, so that they could sail to Portugal in the first ship available. But being hindered partly by a lack of wind, partly by the illness of John, or rather with God providing something better so that later they might go with a larger group, since there was no hope of sailing, they were forced to return to Louvain. This happened shortly before Fr. Faber, hastening to Antwerp for the same navigation, not being able to do it (as has been said), returned to Louvain. But although his illness and that of John caused them lots of trouble, nevertheless Strada gave the Spiritual Exercises to some important men; among them was Theodore Hesius, an important man, and an Inquisitor of heretical perversity, who formerly was the secretary and also the confessor for Pope Adrian. This man made the Exercises exactly and with singular fruit, and so with great resignation he placed the state of his life in the hands of Fr. Faber. He, however, considering his age and personal qualities, thought that his state in life should not be changed, but rather that his abilities and position should be more directed to the glory of God and the edification of his neighbor. And Hesius said that for the whole world he would not want to be deprived of the fruit of the Exercises. Also, when the convent of Santa Clara asked that some rules of the religious life should be prescribed for them by Strada, he wrote them and sent to them what he judged (if they were well observed) would be sufficient in order to obtain perfection. The fruit of this was then sent to other nuns with whom they were in communication. Then some important men said that a College of ours should be established by the Emperor Charles. Now when the man in charge of the College of Theologians, which was called Pontifical, asked that Francisco Strada should give a Latin exhortation in his College, and he said that he could not lay claim to the office of teaching, especially in such a place, then that president (for that is what they called the superior) went to see Fr. Faber and from him he got what he wanted. So Strada gave the sermon with such admiration and feeling on the part of the hearers that he was forced by their holy insistence to give more sermons on Sundays and feast days. And so, as the number increased of doctors, teachers, religious and other hearers, he had to change the location three times, so that it would accommodate the larger crowd. Thus until the time of their sailing, that is, at the beginning of the following year, the good odor of the Society was spread in Louvain, and a great change in the lives of many persons was the result, especially with the addition of the Exercises to the sermons. [13. Vita mss. Patris Cornelii Vischaven; Franciscus Strada Ignatio, 14 Augusti 43.
See the manuscript of the life of Fr. Cornelius Vischaven; Francisco Strada to Ignatius, from Louvain, August 14, 1543.] v1_48-67latin 56. Interea qui Parisiis versabamur ex nostris, revocare ad se eos qui Lovanium se contulerant (salvum conductum Prius impetrando) nitebantur, et eos invitabant; sed cum Pater Ignatius, eorum animos exploraturus, peteret an parati essent obedire, si Parisiis adhuc litteris dare operam, licet ex mendicato vivendo, juberentur, aut si in Portugalliam, vel Romam vel alio terra marique eundum esset illis; unanimi consensu responderunt, se alacri animo quovis terrarum, etiam in Indiam, nudis, si oporteret, pedibus et mendicando, ituros; et si manendum esset et necessariis sumptibus carerent, se etiam ad victum mendicandum, et ut possent in studiis perseverandum, fore promptissimos; memores quod suam libertatem Domino per sanctam obedientiam obtulissent. Quum sacerdos quidam juvenis, gallus, in spiritualibus Exercitiis Societatem ingredi statuisset, Patriarcha Aquileiae, Nuncius Apostolicus, eum ad Ignatium perducendum (cum a parentibus recedere oporteret) in suo comitatu accepit. Cum autem in Scotia aliquandiu haereret, sacramenta Confessionis et Communionis cum aedificatione ministrare coepit. Quod et Parisiis a nostris semper factum est, et spiritualia Exercitia cum magno fructu quibusdam proposita. 56. Meanwhile, those who were living in Paris wanted to recall those who had gone to Louvain (first having obtained a safe conduct for them), and they invited them to return. But when Fr. Ignatius, wanting to test their thinking, asked whether they were prepared to be obedient, if they were ordered to continue their studies in Paris, even though they would have to live by begging, or if they had to go to Portugal, or to Rome, or to some other place by land or by sea; they responded unanimously that they were ready to go anywhere on earth, even to India, and if it were necessary, on foot and by begging. And they said if they had to remain there and lacked the necessary support, they would beg for their food, and that they were ready to persevere in their studies; they were aware of the fact that they had offered their freedom to the Lord through holy obedience. When a certain young priest, a Frenchman, determined during the Spiritual Exercises to enter the Society, the Patriarch Aquileia, the Apostolic Nuncio, accepted him in his retinue so he could bring him to Ignatius (since he had to be separated from his parents). But since he remained in Scotland for some time, he began to administer the sacraments of Confession and Communion with edification. This was always done by ours in Paris, and the Spiritual Exercises were given to some persons with great fruit. [14. Hucusque ab initio, paucissimis exceptis, est manus Patris Polanco. Alia sequitur, quae paragraphos numeris non distinxit. Eas tamen nos uniformitatis et claritatis ergo distinguemus.
From the beginning up to this point, with very few exceptions, the text is in the handwriting of Fr. Polanco. What follows is not marked with numbers for the paragraphs. Therefore, for the sake of clarity and uniformity, we will give them numbers.] v1_48-67latin 57. Cum Antonius Araoz Romae aliquandiu fuisset in consuetis Societatis ministeriis occupatus, sub hujus anni 43 finem in Hispaniam cum quinque sociis remissus est; sed in itinere tempus sine fructu spirituali elabi non est passus; nam Prati, Capezzanii, Pistoriis et Lucae partim concionibus, partim ministerio sacramentorum, partim piis colloquiis, quamvis defatigati pedestri itinere, multos in Domino juverunt; et inter eos haereticus quidam Lucae ad sanam mentem rediit. Prope Saonam navim invenerunt, quae, cum jam in Hispaniam appelleret, vi tempestatis eo redierat, ut videretur ad eos excipiendos in Saonam delatam esse; multi ex ea, tam ex nautis quam ex vectoribus Patri Antonio confessi sunt, ex quibus nonnulli annis plurimis a confessione abstinuerant; restitutiones etiam aliquae factae sunt, et dux ipse navis, cum uno die videret 28 nautas communicantes, aedificationis multum accepit. Saonae etiam cum vocatus esset, in confessionibus audiendis et exhortationibus lucem ac Domini manum est expertus; et demum, propitio eodem Domino, Barcinonam pervenit. 57. After Antonio Araoz at Rome had been occupied for some time in the usual ministries of the Society, towards the end of this year of 1543 he was sent back to Spain with five companions; but on the journey the time was not passed without some spiritual fruit. For in Prato, Capezzani, Pistoia and Lucca, even though they were tired from the journey on foot, they helped many in the Lord partly with sermons, partly with the administration of the Sacraments, partly with pious conversations; among those helped a certain heretic in Lucca returned to a healthy state of mind. Near Savona they found a ship which, while it was on its way to Spain had returned there because of a storm and to see about taking on more passengers. Many on board, both sailors and passengers, went to confession to Fr. Antonio, and among them some had not been to confession for many years. Some restitutions were also made, and the captain of the ship, when on one day he saw 28 sailors receive Communion, was very edified. When he was asked at Savona, he experienced the light and hand of the Lord in hearing confessions and preaching; and finally, by the grace of God, he arrived in Barcelona. [15. Araoz, Hieronymo Domenech aut Alphonso Salmeroni, sine loco et die, sed extra Urbem, anni 43; idem Ignatio, Sanctae Mariae de Capeçana, 24 Novembris; Savonae, 21 Decembris 43, et Barcinone, 3 Februarii 44; Joanna de Aragon Ignatio, de Patre Araoz. 1 Decembris 43.
Araoz to Jerome Domenech or Alphonse Salmeron, without the place and day, but outside the City, in 1543; the same to Ignatius, from Sancta Maria de Capeçana, November 24; from Savona, December 21, 1543, and from Barcelona, February 3, 1544; Joanna de Aragon to Ignatius, about Fr. Araox, December 1, 1543.] v1_48-67latin 58. In Portugallia interim res Societatis et per cam Dei gloria et animarum utilitas crescebat; hujus anni initio 1543 P. Simon Conimbriam jussu Regis se contulit, ut situm Collegio extruendo idoneum eligeret, et in edito quodam loco Societatis persalubrem et ad studentium commoditatem amoenum admodum invenit. Jam mense ipso Januario collegiales viginti et quinque in conductitia domo versabantur, sed rex ad centum ex eis commode excipiendos domum exaedificari voluit; et omnia necessaria interim regia liberalitas nostris suppeditabat. Praeter hos, sex erant operarii, qui vineam illam Domini excolebant. Quidam ex Castella eo anno in Portugalliam venerat, ut fratrem suum, qui admissus in Societate fuerat, ab ea revocaret; sed cum prius institutum nostrum expenderet ac vehementer probaret, simul cum nepote, quem secum adduxerat, fratrem secutus est, et uterque egregius est concionator; tertius etiam eorum frater eos secutus est, ut in memoria reduceretur illud Saulis, quando, relicto regio ornatu, simul cum caeteris coram Samuelc prophetavit. Messis tam copiosa erat in regia, quando Almerini versabantur, ut nec die nec nocte otiosos esse operarios pateretur. 58. In the meantime, in Portugal the work of the Society and through it the glory of God and the salvation of souls increased. At the beginning of this year 1543 Fr. Simon went to Coimbra by command of the King in order to choose a suitable site for the construction of a College, and on a high place of the city he found a very healthy and splendid piece of land for the students. Already in the month of January twenty-five students were living in a rented house, but the king wanted a house to be built to accommodate a hundred of them; in the meantime the royal generosity provided for us everything necessary. Besides these, there were six workmen, who took care of the vineyard of the Lord. In that year one man from Castile came to Portugal in order to get back his brother, who had been admitted to the Society. But when he had examined our way of life and strongly approved of it, together with his nephew, whom he had brought with him, he followed his brother, and both of them became excellent preachers; their third brother also followed them, and this reminds us of Saul, when, after taking off his royal clothes, together with others he prophesied in the presence of Samuel (1Sam. 10:10). [16. Ingressus est Societatem hoc anno in Portugallia P. Melchior Nuñez Barreto, quem secuti postea sunt ejus fratres Joannes et Alphonsus. Eis tamen non omnia convenient adjuncta, de quibus hic est sermo.
In this year Fr. Melchior Nuñez Barreto entered the Society in Portugal, and later his brothers John and Alphonse followed him. However not all the details mentioned here happened to them.] The harvest was so abundant in the palace, when they were at Almerini, that the workers were not allowed any rest either during the day or the night. [17. Simon Rodericus Ignatio, Ulyssipone, 8 Julii; Xaverius Ignatio in postscriptis alterius epistolae Goae datae 20 Septembris (Pagés habet Décembre) 42.
Simon Rodriguez to Ignatius, from Lisbon, July 8; Xavier to Ignatius in the postscript of the second letter from Goa, September 29 (Pagés has December) 1542.] v1_48-67latin 59. Cum autem de regis Joannis filia Philippo Hispaniarum principi in uxorem danda constitutum esset, Regi suggessit Simon ad Dei gloriam fore, si ex nostris aliquis cum praedicta filia in Castellam mitteretur; cujus opera radices agere in eo regno Societas posset. Quod consilium cum Regi mirum in modum placuisset, injunxit Simoni ut ab Ignatio unum vel alterum ex primis patribus ad id impetraret; et id in causa fuit, ut P. Faber, quamvis satis utiliter in Germania occupatus, obedientiam, de qua supra scriptum est, in Portugalliam navigandi acceperit; quem cum aegritudo prius, deinde Summi Pontificis per Nuncium Apostolicum jussio, detineret, missus est P. Antonius Araoz: sed uterque anno sequenti tandem in Portugalliam pervenit. 59. Now when it was decided to give the daughter of King John in marriage to King Philip of Spain, Simon suggested to the King that it would be to the glory of God, if one of ours were sent with the said daughter to Castile; this is the basic reason why the Society could function in that kingdom. Since this advice was very pleasing to the King, he directed Simon to seek from Ignatius for this purpose one or other of the first Fathers. And this is the reason why Fr. Faber, although he was very usefully occupied in Germany, received the command, which was mentioned above, to sail to Portugal. But since his illness first of all, and then the command of the Sovereign Pontiff through the Apostolic Nuncio detained him, Fr. Antonio Araoz was sent; but in the following year both of them arrived in Portugal. [18. Ignatius Regi Portugalliae, 8 Martii; Faber Petri Alphonso Alvaro et fratri Petro Canisio, Lovanii, 28 Novembris; idem ibidem, Ignatio, 6 Decembris 43; idem ibidem, Simoni Rodericio, 8 Januarii 44.
Ignatius to the King of Portugal, March 8; Faber to Fr. Alphonse Alvaro and brother Peter Canisius, from Louvain, November 28; the same from the same place to Ignatius, December 6, 1543; the same from the same place to Simon Rodriguez, January 8, 1544.] v1_48-67latin 60. Cum ad regem Joanncm legatus ex India veniret, vir quidam primariae auctoritatis, hortatus est Rex Simonem ut illum adiret, et ad Christianam Religionem convertere niteretur, quem cum convenisset aliquoties et ipse domum nostram interdum inviserit, Deo propitio, Christi fidem amplexus est, et de eo sperabant fructum copiosum gentis suae consecuturum. 60. When a legate came from India to King John, a man of great authority, the King urged Simon to approach him and to try to convert him to the Christian Religion; after he had met with him several times and he had also visited our house occasionally, by the grace of God, he embraced faith in Christ, and they hoped through him to obtain abundant fruit among his countrymen. v1_48-67latin 61. Conimbricae interim, per praedicationes et sacramenta Confessionis et Communionis, fructus in dies augebatur; et cum Rex, dum Collegium aedificabatur (ad quod virum industrium miserat, ut nostris sollicitudinem adimeret) alias domos nostris coemendo habitationem auxisset, aliquos ad Societatem vocavit Deus, et inter alios duo nobilitate sanguinis praeclari, sed multo magis pietatis, admissi sunt; scilicet Gonzalus de Silveira, quem postea martyrii corona Deus in regno Monomotapae ornavit; qui Comitis de Silveira filius erat, maturi et alacris judicii juvenis viginti et duo annos tunc natus, qui humilitate sua et crucis Christi amore, et nostris aedificationi fuit, et externos exemplo suo non parum commovit. Hunc secutus est Rodericus de Meneses, gubernatoris Ulyssiponae filius ; quorum ingressus cum parentes perturbasset, qui eo in regno erant clarissimi, juvenum tamen constantia facile turbas omnes compressit. Exercebantur autem novitii peregrinationibus et humilitatis exercitiis post spirituales meditationes consuetas, et sic in Domino probati id temporis proficiebant. Inter eos, qui tunc admissi sunt, fuit et Melchior Carnero, et Melchior Nufiez et Ludovicus de Grana, qui in Societate magnum Deo obsequium praestiterunt. Inter alios P. Pontius, quamvis studiis daret operam, cum Sacerdos esset, strenue se in confessionibus et pietatis operibus exercens, non paucas peccatrices mulieres ad poenitentiam adducere, et alios dissidentes reconciliare curavit. Huic autem foeminarum errantium reductioni ut monasteria quaedam pararentur, et in eisdem exciperentur, multum operae posuit P. Simon, et instructionem, ut in spiritu proficerent, eisdem praescripsit. Ad ministeria domestica, quae scholasticos nostros plus aequo distinebant, quinque vel sex fratres Coadjutores sunt admissi. 61. In the meantime at Coimbra, through preaching and the Sacraments of Confession and Communion, the good fruit increased daily. And when the King, while the College was being built (for which he sent a diligent man to care for our needs) by buying some other houses increased the size of our dwelling, God called others to the Society, and among them two were admitted, distinguished for their noble blood but even more for their piety. They were Gonzalus de Silveira, whom later God rewarded with the crown of martyrdom in the kingdom of Monomotapa. He was the son of Count de Silveira, a twenty-one year old young man of mature and quick judgment, who by his humility and love of the cross of Christ was a source of admiration for us and who influenced externs considerably by his example. Roderick de Meneses, son of the governor of Lisbon, followed him. Since their entrance upset their parents, who were famous in the kingdom, still the constancy of the youths easily overcame all opposition. The novices were tested with pilgrimages and exercises of humility after the usual spiritual meditations, and so having been tested in the Lord in time they made progress. Among those who were admitted then were Melchior Carnero, Melchior Nuñez and Louis de Grana, who rendered great service to God in the Society. Among others was Fr. Pontius who, although he was engaged in studies, because he was a priest he spent much time in hearing confessions and doing works of piety. He was successful in converting not a few sinful women and in reconciling some dissidents. But Fr. Simon worked very hard so that some dwellings might be prepared for the rehabilitation of these sinful women and that they might be taken care of in them, and he provided instruction for them so that they would grow spiritually. Also, five or six coadjutor brothers were admitted to take care of the house chores, which occupied our scholastics more than it should have. v1_48-67latin 62. Hoc eodem tempore P. Paulus et Franciscus Mansilla in Indiam, ab aegrotorum cura liberi, quorum gratia in oppido Mozambique substiterant, pervenerunt; et P. Paulo cura Collegii Gocnsis, ubi pueri diversarum nationum instituebantur, tradita fuit. Et quamvis tunc non esset hoc Collegium Societati datum, nostri tamen ibi residere, ab hoc anno, in Collegio Sanctae Fidei, coeperunt. Franciscus tamen de Mansilla ad Patrem Franciscum, qui in maritima regione Comurini versabatur, se contulit; ubi annum integrum et amplius suam ei operam impendit, et magna accessio ad eos, qui Christi fidem amplexi erant, facta est. Curabat initio Xaverius ut intelligeret quam haberent illi Christiani de Christo cognitionem; sed nihil aliud respondebant quam se Christianos esse; et quia idioma lusitanorum non intelligebant, legem Dei et quid credituri essent se ignorare fatebantur. Congregavit autem Franciscus eos, qui sapientiores caeteris videbantur, et interpretes, qui et linguam malabarem, quae illis est vernacula, et lusitanam callerent; et post multorum dierum labores, in eorum verti curavit linguam, quae ad Christianum catechismum pertinebant, inchoando a modo signandi se cruce in confessione trium personarum Patris et Filii et Spiritus Sancti in unitate ejusdem essentiae; deinde Symbolum Apostolorum, Decalogum, Pater, Ave Maria, Salve Regina, et Confessionem generalem; quae cum memoriter didicisset, per totum oppidum campanulam manu pulsans discurrebat, et omnes pueros et viros, quos poterat, unum in locum congregabat. Eosque quotidie bis catechismum per mensis spatium docebat, puerisque injungebat, ut ipsi suos parentes et totam familiam et vicinos id docerent quod in schola didicissent. Dominicis autem diebus omnes oppidanos, tam viros quam foeminas, tam natu grandes quam juniores, unum in locum congregari curabat, ut ea quae didicissent suo idiomate pronuntiarent. Quod libentissime illi cum facerent, a confessione Dei trini et unius incipientes, elata voce Symbolum pronuntiabant, P. Francisco praceunte et illis subsequentibus. Deinde solus tpse repetebat et in singulis articulis fidei haerebat, homines admonendo quod Christianum esse erat hos articulos firmiter credere ; et quandoquidem fatebantur illi se Christianos esse, petebat an firmiter crederent quaccumque in singulis articulis continebantur ; et sic illi omnes utriusque sexus ad singulos articulos respondebant, brachiis ante pectus in modum crucis complicatis se credere affirmantes; et prae caeteris orationibus hanc ab eis exigebat: Symbolum videlicet Apostolorum. Secundo loco Decalogum eis explicabat, eum esse bonum Christianum affirmando, qui decem illa praecepta observaret; et contra, malum christianum, qui non observaret. Et tam Christiani quam gentiles summopere admirabantur quod Christi lex tam sit sancta tamque rationi naturali consona. Tertio loco docebat Pater noster et Ave Maria ; ut enim ipse praeibat, illi dicentem sequebantur ; et duodecies utramque orationem pronuntiabat ad duodecim articulorum fidei honorem et observationem, et decies deinde ad decem praeceptorum Dei venerationem et custodiam ; hunc ordinem tenendo, ut singulis articulis vel praeceptis jam pronunciatis, diceret ipsorum lingua simul cum eis : “Jesu Christe, Fili Dei, ad firmiter credendum sine ulla dubitatione hunc articulum vel observandum hoc praeceptum nos adjuva „ ; et ad impetrandam eam gratiam, dicebant semel Pater noster; et eo absoluto, addebant simul omnes : ” Sancta Maria, Jesu Christi Mater, impetra nobis gratiam a Jesu Christo, Filio tuo, ut firmiter et sine ulla dubitatione credamus hunc articulum, vel observemus hoc praeceptum „ ; et ut impetrarent eam gratiam, dicebant semel Ave Maria. Quod si crederent quae in Symbolo et observarent quae in Decalogo continentur, quod eis caetera Deus adjiciet et multo quam ipsi petere scirent uberius. Generalem confessionem ab omnibus dici, sed peculiariter a baptizandis, curabat simul cum Symbolo, et ita de singulis articulis interrogando an firmiter illum credant, et illis legem Christi explicando, quam observare debent, ut salvi fiant, sic demum eos baptizabat. Salve Regina ab eis pronuntiabatur in orationum line. De pueris tamen spem concipiebat quod parentibus meliores futuri essent, cum et affectu magno Christi religionem amplecterentur, et ad orationes discendas et docendas propensiores essent; et usque adeo idololatriam abominantur, ut parentes etiam suos reprehendant, et cum aliis gentibus saepe ea de causa pugnent. Cum autem a pueris intelligebat aliquem idolorum cultum extra pagos fieri, pueris omnibus congregatis, ad ea loca, ubi idola erant, se conferebat et multo majorem a filiis injuriam, quam honorem a parentibus diabolus referebat. Siquidem pueri idola in minutissima fru; stula concidebant, et exspuentes, ac pedibus conculcantes, et aliis ignominiis afficientes, redibant. In magno quodam oppido, quatuor menses in his, quae dicta sunt, exegit. A tam multis evocabatur ut super infirmos aliquas orationes diceret, ut ea in re, et pueris baptizandis et docendis, et mortuis sepeliendis sic insumeret tempus, ut vix necessitati corporali posset consulere. Sed cum nec sic posset quidem omnibus satisfacere, hoc coepit consilium, ut pueros, qui bene orationes didicerant, ad aegrotorum domos mitteret, qui, congregatis domesticis et vicinis, cum Symbolum saepe repeterent, et aegrotum ut crederet hortarentur, si sanari vellet, et deinde alias orationes, maxima illis beneficia, tam in spirituali quam in corporali sanitate, eis Dominus conferebat, et multos hac ratione, per morbos, quibus vexabantur, ad fidem trahebat. Demum uno in loco relinquendo qui coepta prosequerentur, ad alia se conferebat, ubi eadem ac modo simili gerebantur; relinquebat autem in scriptis orationes in singulis locis ut hi, qui scribere sciebant, scriberent et memoriter discerent, ac quotidie pronuntiarent; injungebat et ut die dominica omnes, ut supra dictum est, ad eas dicendas convenirent, in singulis locis aliquem eligendo, qui hujus rei curam susciperet. Multos tamen christianos non fieri affirmat propter hominum, qui eos instituant, penuriam. Et tantam ait esse eorum multitudinem, qui ad Christi fidem illa in provincia convertuntur, ut saepe illi accidat defatigata habere brachia ex actu baptismi, et non posse amplius loqui, propter toties jam repetitum Symbolum et Decalogum cum aliis orationibus et exhortationibus, quibus vernacula illis lingua, quid sibi velit esse Christianum declarat, quid sit paradisus et quid infernus, qui ad illum et qui ad hunc se conferant. Sed nihil crebrius quam Symbolum et Decalogum se inculcare affirmat. Aliquem esse diem accidere, in quo pagum integrum baptizet, et ea in provincia jam triginta esse loca Christianorum ait. Gubernatorem habent valde ad se juvandos propensum, qui quatuor millia ducatorum singulis annis in eorum usum expendit, quibus hos homines, recens ad fidem conversos, Christianam Doctrinam edocere cura est. 62. At this same time Fr. Paul and Francis Mansilla arrived in India, having been freed from the care of the sick, which they had been doing in the city of Mozambique. The administration of the College in Goa, where boys from various countries were being taught, was entrusted to Fr. Paul. And although at the time this College had not been given to the Society, still our members began to reside there, beginning in this year, in the College of Holy Faith. Then Francis de Mansilla was sent to help Fr. Francis, who was working in the maritime region of Comorim. There he helped him for a whole year or more, and there was a great increase of those who embraced the faith of Christ. In the beginning Xavier took care to understand what knowledge these Christians had about Christ. When asked about this, they responded nothing other than that they were Christians; and because they did not understand Portuguese, they admitted that they did not know the law of God and what they were supposed to believe. So Francis gathered together those who seemed to be wiser than the others, and were interpreters, who knew the Malabar language, which is their vernacular, and Portuguese. And after the work of many days he was able to translate into their language the things pertaining to Christian catechism, beginning with the way of making the sign of the cross in confession of the three Persons of the Father and of the Son and of the Holy Spirit in the unity of the same essence. Then he added the Apostles’ Creed, the Decalogue, the Our Father, the Hail Mary, the Salve Regina, and a general confession. When he had committed these things to memory, he walked throughout the whole town while ringing a small bell, and he gathered together all the boys and men, as best he could, into one place. He taught them catechism twice daily for the space of a month, and he urged the boys to teach their parents and family and neighbors what they learned in the school. But on Sundays he brought together in one place all the inhabitants of the town, both men and women, both young and old, so that they could proclaim in their own language what they had learned. But when they did this very willingly, beginning with the confession of the one and triune God, they recited the Creed in a loud voice, while Fr. Francis said it first and they followed him. Then he alone repeated it and explained each article of faith, admonishing them that it is a mark of a Christian to believe firmly in these articles. And since they confessed that they were Christians, he asked whether they believed firmly what is contained in the individual articles; and so all of both sexes responded to each of the articles, with their arms folded on their breast in the shape of a cross they said that they believed. And besides the other prayers, he required this of them, namely, the Apostles’ Creed. In the second place he explained the Decalogue to them, affirming that he is a good Christian who keeps the Ten Commandments, and on the other hand, that he is a bad Christian who does not observe them. And both the Christians and the Gentiles were greatly amazed that the law of Christ is so holy and so in accord with natural reason. In the third place he taught them the Our Father and the Hail Mary; and when he said them first, then they followed him. And he said both prayers twelve times for the honor and observation of the twelve articles of faith, and then ten times for the veneration and keeping of the Ten Commandments of God. While keeping to this order, as he pronounced each of the articles or commandments, he would say with them in their language: “Jesus Christ, Son of God, help us to believe firmly without any doubt this article or to keep this commandment.” And in order to obtain this grace, they would say the Hail Mary once. And if they believed what is in the Creed and observed what is contained in the Decalogue, he said that God would give them other things and much more than they know how to ask for. He required that a general confession be said by all, but especially by those to be baptized, together with the Creed, and so after asking them about each article whether they firmly believed in it, and explaining to them the law of Christ, which they must observe in order to be saved, so finally he baptized them. The Salve Regina was said by them at the conclusion of the prayers. But concerning the boys he had the hope that they would be better parents, both because they embraced the religion of Christ with great affection and they were more disposed to learn and to teach the prayers. And they so detested idolatry that they even reprehended their parents, and for this reason they often conflicted with the other Gentiles. But when he learned from the boys that some worship of idols was taking place outside the villages, having gathered together all the boys, he went to those places where the idols were and the devil received much more injury from the sons than he did honor from the parents. The boys broke up the idols into small pieces, threw them on the ground, stamped on them with their feet, and after treating them with other ignominies, they returned. In one large town he was occupied for four months in what has just been described. He was summoned by so many people so that he might say some prayers over the sick that in this matter, and in baptizing and teaching boys, and burying the dead he spent so much time that he could hardly provide for the needs of the body. But since even in this way he could not satisfy all, he adopted this plan, namely, that he would send to the homes of the sick the boys, who had learned the prayers very well; after they had assembled the household and the neighbors, when they had repeated the Creed often, and urged the sick man to believe if he wanted to be cured, and then after other prayers the Lord conferred on them great benefits, both regarding spiritual and bodily health; and in this way he brought to the faith many persons through the sicknesses from which they were suffering. Then leaving one place where they had made a good beginning, he went to other places, where the same things were done in a similar manner. But in each place he left the prayers in writing so that those who knew how to write, could write them down and commit them to memory and recite them each day. He directed also that everyone, as was said above, should gather together in order to recite them and in each place to select someone who would be the leader in this matter. However, he said that many would not become Christians because of the lack of men to instruct them. And he said that the multitude of them was so great, who in that province are converted to the faith of Christ that often his arms became tired from conferring Baptism, and that he could not speak any more because he had already repeated the Creed and the Decalogue along with other prayers so often. In their own language he explained to those who came to him what it means to be a Christian, what paradise is and what hell is. He said he proclaimed nothing more often than the Creed and the Decalogue. He said that it happened on one day that he baptized a whole village and in that province there were already thirty homes of Christians. They have a governor very much inclined to help him; each year he provides four thousand ducats for these people, which makes it possible to teach Christian doctrine to those who recently converted to the faith. v1_48-67latin 63. In Collegio Goensi jam hoc anno multi pueri diverso/ rum idiomatum, et omnes ex genere infidelium , alebantur, et aliqui legere et scribere, aliqui etiam latinam linguam addi, scebant, quibus P. Paulus tum in Missa quotidiana dicenda, tum in eorum audiendis confessionibus, tum in leium spiritualium institutione, et rerum corpori necessariarum subventione, se totum impendebat; et sperabat P. Franciscus ab iis, qui in dicto Collegio instituerentur, Christi fidem multum esse propagandam. 63. In the College at Goa already this year many boys speaking different languages, and all from families of unbelievers, were being supported, and some were learning to read and to write, while others were learning Latin; Fr. Paul dedicated himself totally both in offering Mass daily, and in hearing their confessions, in teaching them about spiritual things and in providing things necessary for the body. And Fr. Francis had hopes that those who were being trained in the College would provide much help in spreading faith in Christ. v1_48-67latin 64. Genus quoddam est inter gentiles magnae auctoritatis (Brachmanes vocantur) qui universum idolorum cultum sustentant et domorum, in quibus idola coluntur, curam habent. Perversum genus hominum, de quibus illud psalmi bene intelligitur, “de gente non sancta et ab homine iniquo et doloso erue me „. Verum nunquam dicunt; semper cogitant quomodo subtiliter mentiendo simplices decipiant; et idolorum nomine haec et illa offerri petunt, quae in usum suum et conjugum et domorum suarum convertant; cum tamen ea ab idolis come denda populo significent; et, dum ipsi comedunt cum magno tubarum sonitu, idola tunc comedere mentiuntur; et mortem minantur misero populo ab iratis diis infligendam, si quae petunt non obtulerit. Parum litterati sunt hi Brachmanes, sed quod deest eruditioni, callida iniquitas supplet. Aegre admodum ferebant illius provinciae Brachmanes, quod eorum malignitatem Franciscus detegeret; et quamvis seorsum ei faterentur se deceptores esse populi, affirmabant aliud se patrimonium non habere quam idola illa, de quorum oblationibus, per mendacia extortis, vivebant. Unicum esse Deum scire se, et Eum rogaturos esse pro P. Francisco recipiebant, si ab eorum fraudibus detegendis abstineret, ac multis donis (quae tamen ille non admittebat) eum sibi placatum reddere nitebantur. Vice versa Franciscus ad salutis viam tenendam eos hortabatur: et nihilominus simplicibus eorum fraudes detegebat, ex quibus multi a daemoniis aversi, Christiani fiebant; et si de medio Brachmanes tollerentur, omnes gentiles ad Christi fidem accederent. Domos in quibus idola coluntur Pagodes vocant; Iere omnes gentiles illius provinciae illiteratos esse dicit; et unicus ex brachmanibus eo tempore baptismum accepit, qui cum ingenio polleret et bonis moribus, officium pueros docendi Christianam Doctrinam suscepit. 64. There is a certain caste among the Gentiles of great authority (they are called Brahmins), who support the worship of idols, and they take care of the houses in which the idols are worshipped. They are a perverse race of men and the words of the Psalm can well be applied to them: “Distinguish my cause against an ungodly nation: deliver me from the unjust and deceitful man.” They never speak the truth; they are always thinking how they may deceive the simple people with subtle lies. And in the name of the idols they ask that these and those things should be offered, which they convert into their own use and the use of their wives and children. However, they tell the people that those things are eaten by the idols; and, while they themselves eat with a great sound of trumpets, they spread the lie that the idols are eating them. And they threaten death to be inflicted on the miserable people by the angry gods, it they do not offer what they want. These Brahmins are not very learned, but what they lack in learning they make up for with cunning iniquity. The Brahmins of that province took it very ill that Francis disclosed their maliciousness. And although separately they admitted to him that they were deceivers of the people, they said that they did not have any other means of support but those idols, from whose oblations, extorted by lies, they were able to live. They said they knew there is only one God and they would beseech Him for Fr. Francis, if he would refrain from revealing their frauds, and they promised to reward him with many gifts (which however he did not accept). In contrast, Francis exhorted them to embrace the way of salvation; and still he disclosed their deceits to the simple people, among whom many turned away from demons and became Christians. And if the Brahmins were removed from their midst, all the Gentiles would accept the faith of Christ. They call the houses in which the idols are worshipped Pagodas; he says that almost all the Gentiles of that province are illiterate. Only one of the Brahmins at that time accepted Baptism, but since he was very gifted and a man of good morals, he assumed the office of teaching Christian doctrine to young boys. v1_48-67latin 65. Cum Christianorum loca visitaret Franciscus ac per multos pagodes transiret, in eorum uno super ducentos brachmanes invenit, a quibus exceptus, cum eos interrogaret quid eis praescriberetur ab idolis ut ad beatitudinem pervenirent, seni autem cuidam respondendi cura demandata ab aliis esset, rogavit ipse Franciscum, ut prius diceret, quid Christianos Deus ad id praecipiat; sed nolente Francisco prius id explicare, coactus fuit octogenarius senex suam ignorantiam respondendo detegere. Duoque sibi praecipi a suis idolis asseruit: Primum est vaccas non occidere, quas ipsi adorant; secundum eleemosynas facere brachmanis, qui pagodibus inserviunt. Tunc Franciscus surrexit, et jubendo ut illi, prout sedebant, manerent, clara voce dixit Symbolum et decem praecepta legis in vernacula eorum lingua , in singulis aliquid declarationis addendo; adjecit deinde quid paradisus esset, quid infernus, et qui ad hunc vel illum se conferrent ; qua exhortatione absoluta, surgentes illi et amplectentes Franciscum, dixerunt quod Christianorum Deus verus erat Deus, quandoquidem ejus praecepta tam erant rationi consentanea; cumque interrogarent an anima hominis, sicuti aliorum animalium, simul cum corpore periret, eas subjecit Deus rationes Francisco, et ad illorum captum tam accommodatas, ut clare inmortalitatem animae intelligerent; qua de re magnam animi laetitiam prae se ferebant; et ad persuadendum illis hominibus, affirmat Franciscus, non subtiliores doctorum rationes, sed alias, quae facilius percipiantur, esse adferendas. Alia deinde multa interrogarunt, quibus cum respondisset et satisfecisset, et tunc demum eos urgeret ut christiani fierent, quandoquidem veritatem agnoscebant, responderunt: quid de nobis homines dicerent si hanc mutationem viderent, et unde necessaria suppetent? De unico intellexit brachmane Franciscus quod eruditus erat et studiis in nominata quadam academia operam dederat; quem cum conveniret, secreto illi dixit quod nihil prius in illa academia fit, quam ut jurent discipuli se nunquam revelaturos ea secreta quae ibi discerent; quia tamen mihi benevolus admodum factus erat, omnia secreta detexit. Unum e secretis erat, ut nunquam dicerent esse unum solum Deum creatorem coeli et terrae, et ut ipsi adorarent hunc Deum et non idola, quae daemonia sunt. Habent aliquas scripturas, quibus ipsorum praecepta continentur; utuntur lingua quadam in illa academia, quae veluti latina est apud nos; retulit mihi optima praecepta, singulis declarationem addendo. Observant dominicam diem hi qui sapientes sunt, quod vix credibile videtur, nec aliam orationem dicunt quam istam crebro repetitam ” Om cirii naraiva noma ,, id est. Adoro te, Deus, in gratia et auxilio tuo in aeternum; et hanc orationem submissa voce repetunt ut servent juramentum; addidit quod prohibebat illa lex naturae plures habere conjuges; et quod in ipsorum scripturis hoc habent, quod omnes aliquando sub eadem lege victuri essent. Addidit doceri in illis studiis incantationes multas, et a Francisco petivit ut praecipua eum legis Christianorum doceret, promittebatque se nulli ea detecturum. Contra respondit ei Franciscus, nihil se dicturum, nisi promitteret quod publicaturus esset, quae praecipua essent legis Christianorum. Promisit ille; tunc Franciscus serio declaravit quid illa verba sibi vellent, ” qui crediderit et baptizatus fuerit, salvus erit; qui non crediderit, condemnabitur„; et addidit declarationem vernacula lingua, symbolumque cum praeceptis Decalogi declaravit. Retulit ille quadam se nocte cum magno gaudio somniasse quod Christianus et socius Francisci esset futurus; rogavitque ut se Christianum faceret, occultum tamen, et alias conditiones exigebat, quas ut parum honestas Franciscus non admisit; sperabat tamen sine illis hominis veram conversionem. Admirandam consolationem affirmabat Franciscus a Deo eos accipere, qui conversioni infidelium dabant operant; et eas animas, quae, post acceptum ab ipso baptismum, cum stola candida innocen tiae decesserant, supra mille fuisse asserebat. 65. When Francis visited the places of Christians and passed by many pagodas, in one of them he found more than two hundred Brahmins. He was received by them, and when he asked them what was prescribed for them by the idols so that they might reach beatitude, an old man responded that care was demanded from them; then he asked Francis to say first what God demanded of the Christians for this. But when Francis refused to go first, the old octogenarian was forced by his response to reveal his ignorance. He said that two things are prescribed by his idols: the first is not to kill cows, which they adore; the second is to give alms to the Brahmins, who take care of the pagodas. Then Francis stood up, said that they should remain sitting, and in a clear voice he proclaimed the Creed and the ten precepts of the law in their own vernacular language, while adding some explanation to each point. Then he explained what paradise is, what hell is, and who goes to this one or to that one. When he finished his exhortation, they stood up and, embracing Francis, they said that the God of the Christians is the true God, since his precepts are so in accord with reason. And when they asked whether the soul of man, like that of other animals, perishes together with the body, God presented the reasons through Francis, which were so suited to their way of thinking that they clearly understood the immortality of the soul. For this reason they experienced great joy in their minds. And in order to persuade those men, Francis said, it was not necessary to use the more subtle arguments of the professors, but others that are easier to understand. Then they asked him many more questions, and when he had responded to them and satisfied them, finally he urged them to become Christians, since they acknowledged the truth of what he said, and they responded: What will men say about us if they see this change, and how will we support ourselves? Concerning one of the Brahmins, Francis saw that he was learned, and had studied in some kind of academy. And when he met together with him, he told Francis in secret that there was nothing in that academy more important than that the disciples should swear that they would never reveal the secrets that they learned there. However, because he had become very well disposed toward me, [19. Sic; et indicium est exscripsisse haec omnia Polancum ex litteris ipsius Xaverii.
Sic; there is an indication in the manuscript that Polanco took all of this from the letters of Xavier.] he disclosed all the secrets. One of the secrets was that they should never say that there is only one God, who is the creator of heaven and earth, and that they should adore this God and not the idols, which are demons. They have some scriptures in which their precepts are contained; they use a language in that academy, which is something like Latin among us; he reported to me some excellent precepts, and added an explanation to each one. Those who are wise observe the Lord’s Day, which hardly seems credible, and they do not say any other prayer but this one repeated often: “Om cirii naraiva noma,” that is, I adore you, O God, for your grace and your assistance forever. [20. En notas, quas hic ad epistolam Xaverii, ex qua haec verba desumpta sunt apponunt Menchaca et Pagés: MENCHACA, t. I, pag. 97: “Ed. Lov. Oni ciri Marania. Lucena et Garzia: On cerii Narayva Noma, hoc est, adore te cum tua gratia et auxilio in aeternum ,,. – PAGÉS: ” D’après Lucena et Garzia: Om cri narânya nama. – Salut au Seigneur Narânya. – Narânya, qui repose sur les eaux, est un des noms de Vichnou ,,. Tamen quod scripsit Garcia in editione Matritensi, s. a. (1685), in pag. 62, est hujusmodi: Oncerii Narayva Noma; quod magis accredit ad id quod habent Polanco et Menchaca.
See the notes which Menchaca and Pagés append here to the letter of Xavier, from which these words are taken: Menchaca, vol. I, page 97: “Ed. Lov. Oni ciri Marania. Lucena and Garzía: On cerii Narayua Noma, that is, “I adore you with your grace and help forever.” — Pagés: “According to Lucena and Garzía: Om cri narâyana nama. – Greetings to the Lord Narânya. — Narânya, who reposes on the waters, is one of the name of Vischnu.” However, what García wrote in the Madrid edition of 1685 on page 62 is this: Oncerit Narayua Noma; which is much closer to what Polanco and Menchaca have.] And they repeat this prayer in a low voice to keep the oath; he added that the law of nature forbids one to have many wives; and that they have in their scriptures that all at some time are going to live under the same law. He added that many incantations are taught in these studies, and he asked Francis to teach him the main points of the law of Christians, and he promised that he would not reveal them to anyone. On the contrary, Francis responded to him that he would not tell him anything unless he promised that he would make known what the main points of the law of Christians are. He promised; then Francis clearly explained what these words mean, “he who believes and is baptized, will be saved; he who does not believe, will be condemned”; and he added an explanation in the vernacular language, and also explained the Creed and the precepts of the Decalogue. He reported that on a certain night he had dreamed with great joy that he would become a Christian and companion of Francis; and he asked him to make him a Christian, but to do it secretly, and he laid down some other conditions that Francis considered to be not correct; nevertheless, even without them he had hope for the true conversion of that man. Francis affirmed that wonderful consolation is received from God by those who dedicate themselves to the conversion of unbelievers; and he said that those souls who, after having been baptized by him, died in the while robe of innocence, were more than a thousand. [21. Xaverius Ignatio, 20 Septembris 42; idem Societati Romam, Cocini, 12 Januarii 44. Ex his ad ltteram fere desumpta sunt quae in his numeris a 62 ad 65 continentur.
Xavier to Ignatius, September 20, 1542; the same to the Society in Rome, from Cochin, January12, 1544. What is contained in numbers 62 to 65 is taken almost verbatim from these letters.] v1_48-67latin 66. Hoc ergo anno 1543 ad hunc modum sc gessit Societas; illud tamen est addendum, quod cum Mutinae occulti quidam sectarii, ut dictum est, peste suarum haeresum, quosdam inficere aussi essent, quorum errores Salmeron egregie confutare ex suggestu ibidem esset conatus; Ignatius occasionem oblatam non esse omittendam ratus, sic negotium apud Pontificem urgeri curavit, ut sanctum illud, et toti Italiae salutare, Inquisitionis contra haereticam pravitatem officium inde emerserit; quod, a Paulo III tunc institutum, et gravissimis Cardinalibus commendatum, in dies majoris esse momenti, ad purgandam ab erroribus et in sincera Religione continendam Italiam, apparuit. 66. Therefore in the year 1543 the Society operated in this manner; however, it should be added that when some occult sectarians of Modena, as has been said, tried to influence some people with the plague of their heresy, Salmeron worked hard there to refute their errors completely. Then Ignatius thought that he should not neglect the opportunity offered to him, and so he took care to present this matter to the Pontiff, so that out of this the holy office of the Inquisition against the heretical depravity emerged, and this was for the good of Italy. Then this was established by Paul III; it was recommended by important Cardinals, and daily it appeared to be more effective in cleansing Italy of errors and of preserving her in the true religion. v1_48-67latin 67. Cum etiam Parmae gravis tempestas contra eos Sacerdotes esset exorta, qui, Patrum Laynez et Fabri doctrina instituti, per Sacramentorum frequentiam et pias meditationes multos de populo in spirituali aedificatione promovebant, et infamia, qua perstringebantur, in magistrorum atque adeo Societatis dedecus, et divini honoris imminutionem redundaret, effectum est opera Ignatii, ut per publicam sententiam Romae latam, de eorum innocentia et adversariorum calumnia constaret. 67. When also at Parma a great storm arose against those priests who, having been formed by the teaching of Fathers Laynez and Faber, through the frequency of the Sacraments and pious mediations were helping many of the people to make progress in spiritual edification, and the ill repute of which they were accused was contributing to the disgrace of the teachers and so of the Society and to the diminishing of the divine honor, Ignatius brought it about that, by a public decree issued in Rome, certainty was established concerning their innocence and the calumnies of their adversaries. [22. Sententia Vice-legati Parmensis in favorem Joannis Baptistae Pezzani et sociorum (li preti contemplanti), 30 Decembris 43.
This was the decision of the Vice Legate of Parma in the favor of John Baptist Pezzani and companions (li preti contemplanti) December 30, 1543.]