Volume I: 1–12 (1537–39) – Polanco's Chronicon

v1_1-12latin CHRONICON SOCIETAT. JESU CHRONICLE OF THE SOCIETY OF JESUS v1_1-12latin Ab anno 1537 ad annum Dni. 1549 From the year 1537 to the year of the Lord 1549 v1_1-12latin AUCTORE PRE By v1_1-12latin POLANCO Juan Polanco v1_1-12latin Ilaec praeinserenda sunt Tomo primo historiae Societatis, post historiam scii., vitae P. N. Ignatii, quae illius tomi initio habetur. This is to be inserted into the first volume of the history of the Society, after the history of the life of our Fr. Ignatius, which is placed at the beginning of this volume. v1_1-12latin G G v1_1-12latin XXXVIII, 2. XXXVIII, 2. v1_1-12latin Littera G et numeri XXXVIII, 2 ordinem veteris collocationis in Archivio designant. Totus codex compactus est et tegmine chartaceo coopertus, in cujus dorso legitur recenti manu appositus hic titulus: The letter G and the numbers XXXVIII, 2 designate the order of the old place in the Archives. The whole codes is compressed and covered with a paper binder, on whose back this title is found, which was added later: v1_1-12latin P. POLANCO Fr. Polanco v1_1-12latin Chronicon. Chronicle v1_1-12latin S. J. S. J. v1_1-12latin 1537-1349 1537-1549 v1_1-12latin Constat paginis tredecim supra ter centum, quarum priores, ad trigesimam primam usque, ipsius Patris Polanco manu sunt descriptae, quae in reliquis quaedam pauca emendavit. Nulla est materiei per libros aut per capita distinctio, nec nos talem distinctionem inducere sumus ausi; sed quoniam paragraphi, quas exaravit ipse Polancus, numeris designatae sunt, reliquas numeris designare non inutile visum est. It consists of three hundred and thirteen pages, of which the first ones up to page thirty-one were written by the hand of Father Polanco himself, with which he corrected a few things in the other parts. There is no distinction of the matter into books and chapters, and we have not dared to introduce such a distinction; but since the paragraphs, which Polanco himself wrote, have been designated with numbers, it seemed useful to designate the remaining ones with numbers. v1_1-12latin Ea denique, quae in primis hujus libri paginis continentur, cum non aliud reapse sint, ut lectori facile patebit, nisi compendiosa rerum in praecedenti libro De vita S. Ignatii enarratarum iteratio, quo facilius a caeteris distinguantur, typis haud ita magnis ac reliqua exprimemus. In short, the things that are contained in the first pages of this book, since they are really nothing other, as the reader will easily recognize, than a summary of the things narrated in the preceding part On the Life of St. Ignatius, so that they may easily be distinguished from the other material we will print them in smaller type than the rest. v1_1-12latin HJS IHS v1_1-12latin CHRONICON SOCIETATIS JESU CHRONICLE OF THE SOCIETY OF JESUS v1_1-12latin AB ANNO 1537 FROM THE YEAR 1537 [1. Hoc Polanci opusculum, multis annis ante ab eo inchoatum, absolutum videtur temporibus Everardi Mercuriani, jam Praepositi Generalis, ut planissimum est ex anno 1548, p. 223 (mss.), cujus Praepositi mentio fit. Ejus autem tempore ex Sicilia visitanda reversus diem suum Polancus obiit. (Nota in ora paginae primae apposita.)
This work of Polanco, having been started by him many years before, seems to have been completed during the time of Everard Mercurian, the Superior General at the time, which is evident from the year 1548, p. 223 (in the manuscript), where the General is mentioned. But on the say set for his return from Sicily Polanco died.] v1_1-12latin 1. Ignatius a Loyola, nobilissimis parentibus ortus est, anno Domini 1491, in provincia Cantabriae Guipuzcoa, et in aulicis ac militaribus studiis adolescentia et juventutis parte consumpta, post 26. aetatis suae annum ad perfectae vitae institutum serio aspirare coepit. Et cum praeclaris Dei donis illustratus, partim in maximis poenitentiae sponte assumptae laboribus, partim in contradictionum et persecutionum variis molestiis, partim in studiis litterarum Barcinonae, Compluti, Salmanticae ac demum Parisiis exercitatione, partim in pietatis ac charitatis in proximos functionibus fere 20 annos exegisset, cum sociis quos Domino Parisiis genuerat, decrevit Venetias se conferre sub initium anni 1537: ut eodem anno in navi peregrinorum Hierosolymam se conferrent juxta voti sui rationem. 1. Ignatius Loyola was born of noble parents in the year of the Lord 1491 [2. Sic clare et quidem manu ipsius Patris Polanco. Vide notam 1am. in pag. 10.a supra; ubi conjiciendo asseruiraus Polancum, qui prius in hac sententia fuit, scil., natum Ignatium fuisse anno 1491, mentem postea mutasse. Nec vana est conjectura; nam, ut ipse ait Polancus , pag. 7.a, librum illum De vita P.Ignatii, foliis sexdecim comprebensum, scripsit ultiímo; hoc est, postquam hoc Chronicon et reliquas historiae partes composucrat.
This is clear and in the handwriting of Father Polanco. See the note on page ?? above, where by conjecture we say that Polanco, who previously was of this opinion, that is, that Ignatius was born in 1491, afterwards changed his mind. And this conjecture is not without foundation; for, as Polanco himself says, on page 7, this book De vita P. Ignatii, contains sixteen folios, written in the last place, that is, after he had composed this Chronicle and the other parts of the history.] in the Basque province of Guipúzcoa, and his adolescence and part of his youth was spent in courtly and military affairs, but after the age of 26 he began seriously to a perfect way of life. And since he was endowed with some outstanding gifts of God, he spend almost twenty years partly in great works of penance freely undertaken, partly in annoyances of personal attacks and persecutions, partly in the study of grammar and rhetoric in Barcelona, Alcalá, Salamanca and finally in Paris, partly in works of piety and charity towards others. With the companions in the Lord whom he had gathered around himself in Paris he decided to go to Venice at the beginning of 1537, so that in the same year they could take a ship of pilgrims to Jerusalem, according to the tenor of the vow they had taken. v1_1-12latin 2. Cum autem ipse praecessisset Ignatius et ante navigationem hanc variis pietatis operibus in quibusdam Hispaniae locis et Venetiis esset perfunctus, die tandem octava Januarii anni 1537, Petrus Faber, Franciscus Xavier, Jacobus Laynez, Claudius Jaius, Paschasius Broet, Alphonsus Salmeron , Simon Rodericius, Joannes Coduri et Nicolaus Bobadilla, ad ipsum Venetias pervenerunt, cum die 15 Novembris Parisiis essent profecti. Et cum aliqui eorum Romam venissent ut facultatem a Summo Pontifice obtinerent ad transmarinam peregrinationem, et cum eadem ac larga Sedis Apostolicae benedictione rediissent, in nosocomiorum ministerio, et aliis charitatis functionibus tempus navigationis exspectabant. 2. But since Ignatius had gone ahead of them and before the sailing had performed various works of piety in various places in Spain and Venice, finally on the eighth day of January in the year 1537 Peter Faber, Francis Xavier, James Laynez, Claude Jay, Paschase Broet, Alphonse Salmeron, Simon Rodriguez, John Codure and Nicholas Bobadilla arrived in Venice, after leaving Paris on November 15. And after some of them had gone to Rome to get permission of the Sovereign Pontiff to make the transmarine pilgrimage, and when they had returned with the same generous blessing of the Apostolic See, while they waited for the time of the sailing they spent their time working in the hospitals and performing other works of charity. [2. Facultatis seu permissionis hujus instrumentum reperies in opere Cartas y otros escritos del B. P. Pedro Fabro, t. I , pág . 1-3.
You will find a copy of this permission in the work Cartas y otros escritos del B. P. Pedro Fabro, vol. I, p. 18.] v1_1-12latin 3. Accidit autem (Deo aliquid melius providente) ut eo anno Veneti, bellum cum rege Turcarum gerere incipientes, nullam eunt peregrinis navem Hierosolymam mitterent (quod nullis retro annis, sed nec sequentibus accidit), unde Ignatius cum sociis ab ea profectione sunt prohibiti. Cum autem ipsorum votum hujusmodi esset ut per annum integrum navigationem istam curarent eo animo ut, sanctis iliis locis visitatis, deinde quid cum infidelibus ad Dei gloriam fieri posset tentarent; quod si non id possent efficere, ut liberi quidem essent ab voto, sed Summum Pontificem consulerent, ut tamquam Christi Vicarius eos mitteret quocumque ad majus Dei obsequium mittendos censeret; dum annus jam coeptus expletur, ordinibus sacris initiati sunt septem ex illis (nam tres Sacerdotes jam erant), facultate a Sede Apostolica accepta, in cujus Legati apud Venetos manibus paupertatis et castitatis perpetuae vota emiserunt. Et cum totum illum annum in variis Venetorum, Ferrariae, Bononiae et aliis urbibus, partim in concionando, partim in aliis pietatis operibus exegissent, Romam tandem post quadragesimam anni sequentis 1538 omnes congregati sunt. 3. But it did happen (with God providing something better) that that year the Venetians, being at war with the king of the Turks, they sent no ship with pilgrims to Jerusalem (which did not happen in previous or later years); therefore Ignatius and his companions were not able to make the journey there. But since their vow was such that they would try for a whole year to make the journey with the purpose that, having visited the holy places, they would try to do whatever possible with the unbelievers for the glory of God, but if they were not able to do that, they would be free from their vow. Then they would consult with the Sovereign Pontiff, so that as the Vicar of Christ he would send them wherever he thought they should be send for the glory of God. When the already begun year came to an end, seven of them received Holy Orders (for only three were already priests), because they had received permission for that from the Apostolic See; and they tool perpetual vows of poverty and chastity of the papal Legate in Venice. And since they had spent that whole year in cities like Venice, Ferrara, Bologna and other places, partly preaching and partly doing other works of piety, finally all of them gathered together in Rome after Lent in the following year 1538. [3. Injunxerat Sociis singulis Ignatius ut ex locis, quos concionibus aliisque piis operibus excoluerant, publica instrumenta, magistratuum auctoritate firmata, habere curarent , quibus quo quisque se gessiset modo certum fieret. Praeter ea, quae jam edita sunt in opere Acta Sanctorum, mensis Julii die trigésima prima, Commentario praevio de Sancto Ignatio, § XXIX , nn. 300-307, exstat aliud, nondum editum, Gubernatoris, communitatis et capituli populi Senensis de Patribus Alphonso Salmerone et Paschasio Broet. Consuli etiam debet narratiuncula cui titulas: Relazione et principio del Collegio di Siena havuta da Mtro. Lorenzo Aldobrandini; necnon Patris Francisci Palmii opusculum, libro Recuerdos insertum, de principiis Collegii Bononiensis.
Ignatius had instructed each of his companions that they should be sure to obtain public documents, signed by the authority of the local magistrate, in places where they were engaged in preaching and other pious works, so that where they were working it would be done with approval. Besides those things which have already been published in the work Acta Sanctorum, mensis Julii die trigesima prima, Commentario praevio de Sancto Ignatio, XXIX, mm.300-307, there is another one, not yet published, of the Governor, community and chapter of the people of Siena about Fathers Alphonse Salmeron and Paschase Broet. The brief narration should also be consulted, which as the title: Relatione et principio del Collegio di Siena havuta de Mtro. Lorenzo Aldobrandini; also the little book of Father Francis Palmil, inserted in the book Recuerdos, on the beginning of the College in Bologna.] v1_1-12latin 4. Hoc ipso anno simul in variis urbis locis concionari coeperunt, catechismum pueros ac rudes docere, confessiones audire, per Exercitia spiritualia multos etiam viros graves juvare. Cum etiam valida fames pauperes Romae vexaret, pauperes usque ad 300 et 400 domi suae accepere, quibus necessaria a ditioribus cum summa aedificatione adquisita ministrabant, donec exemplo et verbo primarios viros moverunt, ut fere 3.000 pauperes alerent, donec caritas annonae se remitteret. Induci coepit sacramentorum confessionis et communionis frequentia; verbum Dei ex eo tempore et consequentibus primis annis coepit extra quadragesimam et adventum populo proponi; orphanispueris et puellis, miserabilibus virginibus et mulieribus, quae a turpi vitae genere se colligebant, catechumenis etiam, qui se a Judaismo et secta Mahometi ad Christum convertebant, prospici coepjum est. Et eodem Ignatio in primis promovente, certa hospitalia vel monasteria his pietatis operibus sunt creata, quae Romae et ad ejus exemplum in plurimis aliis civitatibus visuntur. 4. In this year at the same time they began to preach in various places of the city, to teach catechism to boys and uneducated people, to hear confessions, and to help many serious men through the Spiritual Exercises. Also when a severe famine affected the poor people of Rome, they took in between 300 and 400 poor people into their house, for whom they provided the necessary food obtained with great edification from certain rich men, until by their example and words they moved civic leaders to provide food for about 3,000 poor people, until the high price of food ceased. The frequent use of the sacraments of confession and Communion began to be introduced; the word of God at that time and in the next following years began to be proposed to the people outside of Lent and Advent; they also began to provide for boy and girl orphans, for poor virgins and wretched women, whom they rescued from an evil way of life, and also for catechumens, who converted to Christ from Judaism and the sect of the Mohammedans. And by the leadership of the same Ignatius, certain hospitals or monasteries were created for these works of piety, which can be seen in Rome and by his example in several other cities. v1_1-12latin 5. Occasione concionum, quibus doctrinam confutabant hi patres cujusdam concionatoris, qui occulte Lutheri dogmata Romae seminabat (postea palam id fecit Frater Augustinus Pedemontanus nomine), magnis contradictionum motibus coepit exigua haec Societas et hominum favore tunc destituta exagitari; et cum daemon per calumnias diffamatorias tunc nascentem ejus existimationem et fructum extinguere niteretur, Ignatius Paulum III Summum Pontificem adiit et contra magnatum quorumdam, qui id impediebant, studia, ut per sententiam res decerneretur obtinuit; et peculiari providentia Dei datum est quod eo tempore, quo ejus causa dicenda erat, qui judices ipsius Compluti, Parisiis et Venetiis exstiterant, Romae, variis occasionibus eo adducti, tunc versarentur et de innocentia Ignatii testimonium dicerent. Itaque quod ad obscurandum, imo ignominia notandum, Ignatium cum sociis Satan excogitaverat, id in virtutis et integritatis testimonium illustre per sententiam Romae latam 18 Novembris 1538 Dominus convertit. 5. On the occasion of some sermons in which these Fathers refuted the doctrine of a certain preacher, who secretly was spreading the teachings of Luther in Rome (later he came out into the open and his name was Father Augustine Pedemontanus), this small Society began to be harassed with severe attacks and then it fell into disfavor with many people. And since the devil with these defamatory lies was trying to extinguish the Society’s growing good repute and fruit, Ignatius went to see the Sovereign Pontiff, Paul III, and against the efforts of some important people, who wanted to stop him, he obtained the approval that the matter should be settled by an official decree. And by a special providence of God it so happened that at that time, when his case was to be decided, those who were his judges in Alcalá, Paris and Venice happened to be in Rome for various reasons; so they were summoned and gave testimony for the innocence of Ignatius. Therefore what Satan devised in order to remove and brand with ignominy Ignatius and his companions the Lord converted into a testimony of his virtue and integrity by the Roman decree published on November 18, 1538. v1_1-12latin 6. Antequam Romam pervenirent, necdum de constituenda perpetua societate cogitantes, cum illi decem sine capite essent, inter se egerunt, quo nomine suam illam congregationem appellarent; et cum nullum caput, vel praepositum haberent, praeter Jesum Christum, post orationem et considerationem, hoc nomen Societatis Jesu sibi delegerunt; quod quidem sic patris Ignatii menti impressum erat et illustrationibus divinis infixum, ut si ab alio quam qui posset eum obligare ad peccatum, aliquae rationes ad mutationem adferrentur, nullum esse momentum habituras affirmaret. Et omnino eidem patri (qui auctor nominis sociis fuit) divinitus creditur revelatum. 6. Before they came to Rome, and had not yet thought about establishing a perpetual society, since they ten without a head, among themselves they discussed by what name they should call their congregation. And since they had no head or superior, except Jesus Christ, after prayer and reflection they chose for themselves this name of the Society of Jesus. And since this name was impressed on the mind of Father Ignatius and was fixed there by a divine illumination, if any reasons were advanced to change the name, if they came from anyone other than someone who could bind him under sin, he said that it would not have any influence on him. And indeed it is our belief that it was divinely revealed to the same Father (who was the originator of the name for his companions). v1_1-12latin 7. Eodem anno 1538, cum adhuc Romae hi Patres versarentur, et viderent ostium ipsis aperiri in dies majus ad Dei obsequium et proximorum auxilium, juxta vocationem quam ab initio omnes in se ipsis senserant, cogitare coeperunt, quod non esset fortassis voluntas Dei ut omnes in Terram Sanctam transirent, nec quod coeptum opus, per eos tantum qui tunc congregati erant, nec tantum ad ipsorum vitam, duraret; unde nemine discrepante, expedire ad Dei gloriam et animarum aedificationem censuerunt, ut Societas stabili vinculo firmaretur, ut alios admittere, si quos Dominus moveret similibus hujus Instituti desideriis, et perpetuo conservari posset. Deinde, quod difficilius, uni ex ipsorum numero ab aliis praestandam esse obedientiam constituerunt. Sic demum alia, quae majoris momenti erant, orationibus et sacrificiis praemissis, eodem anno 1538 sunt ab eis decreta, salva in omnibus Sedis Apostolicae auctoritate, cujus censurae omnia erant proponenda. Interim tamen, cum immineret discessus quorumdam ex eis ab Urbe, dum magnae auctoritatis viri ad varia pietatis opera ipsos a Summo Pontifice petunt et obtinent; qui recessuri erant, primum Ignatio statuendi quod ad hujus vocationis formulam et constitutiones pei tinei et, cum reliquis qui Romae manebant, et suis nominibus petendi confirmationem Societatis a Summo Pontifice, facultatem reliquerunt. Et ita post Paschatis ferias, P. Claudius Brixiam, PP. Faber et Laynez Parmam, P. Bobadilla in Calabriam discedentes magno cum fructu ubique versari coeperunt, et eorum loco aliqui egregiae indolis juvenes sunt P. Ignatio adjuncti. 7. In the same year of 1538, when these Fathers were still in Rome, and they saw that the door was opened to them daily for the greater service of God and help of their neighbors, according to the vocation which from the beginning all felt in themselves, they began to think that perhaps it was not according to the will of God that they should go to Jerusalem, and that the works undertaken should not be continued by those gathered together to do them and to live the life they had chosen. Therefore, with no one disagreeing, they thought it would be expedient for the glory of God and the salvation of souls that the Society should be established with a stable bond, so that it could admit others, if the Lord should move some with similar desires for this way of life, and preserve it perpetually. Next they decided, which is more difficult, that obedience should be given by the others to one of their number. Thus finally this and other things of importance, after much prayer and many Masses, in the same year 1538, were decided by them, provided that they were approved by the authority of the Apostolic See, to whose judgment all things were to be proposed. In the meantime, however, since the departure of some of them from the City was imminent, because some men of great authority were seeking and obtaining them for various works of piety from the Sovereign Pontiff, those who were about to leave left their votes first of all to Ignatius who was writing what pertained to the formula and constitutions of this way of life, and with the others who were remaining in Rome and in their name would seek confirmation of the Society from the Sovereign Pontiff. And so after the Easter holidays, Fr. Claude departed for Brescia, Frs. Faber and Laynez for Parma, and Fr. Bobadilla for Calabria, and they began to work with great fruit everywhere, and in their place some young men of great talent joined up with Father Ignatius. v1_1-12latin 8. Aliquot ergo mensibus post haec, formula nostri Instituti, quae primis Litteris Apostolicis continetur, per Cardinalem Contarenum, Paulo III, Summo Pontifici, 3 Septembris anni 1539 Tyburi fuit exhibita, et tota verbo tenus ab eodem fuit approbata et non parum laudata, ut ex litteris praedicti Cardinalis constat. Sed cum supplicatio, quibus ea formula comprehenditur signanda esset, Cardinali Guidacciono, pro ipsius of licii ratione, videnda fuit commissa. Qui cum contra religionum pluralitatem scripsisset, et huic novae non assentiretur, sacrificiis plurimis et orationibus expugnatus, postquam integrum annum rem extraxisset, internis impulsibus ac motionibus rationes suas ipse superans, viam excogitavit hanc: ut approbaretur quidem Societas ut religio: sed tantum ad sexaginta personas admittere posset, donec tempus ipsum quid Ecclesiae expediret doceret; et ita prima confirmatio 26 Septembris anno Domini 1540, cum restrictione praedicta, egressa est. 8. Therefore some months after this the formula of our Institute, which is contained in the first Apostolic Letter, was published by Cardinal Contarini, on behalf of Paul III, the Sovereign Pontiff, on September 3, 1539 at Tivoli, and the whole formula by name was approved by him and praised in no small way, as is evident from the letter of the above-mentioned Cardinal. But since the document in which the formula is included had to be signed, it was given to Cardinal Guidiccioni for this purpose by reason of his office. Now since he had written a book against the multiplication of religious orders, and was opposed to this new one, having been besieged by many Masses and prayers, after he had delayed the matter for a while year, overcoming his own reasons with sudden passion and feelings, he devised this procedure: that the Society would indeed be approved as a religious order, but only with the condition that it could admit sixty persons, until time itself taught what would be good for the Church. And so the first confirmation took place on September 26, 1540, with the stated restriction. v1_1-12latin ANNUS 1539 The Year 1539 v1_1-12latin 9. Anno 1539 cum in multis piis operibus et discordiarum reconciliationibus nostri Patres strenuam in Domino operam navarent, et viros quosdam graves (inter quos fuit Cardinalis Contarenus et Doctor Ortizius) spiritualibus exercitiis excolerent, magnus sane spargebatur odor de Ignatio et Sociis, unde ex eis duo expetiti fuerunt qui Senas ad insigne quoddam monasterium reformandum se conferrent. Missi sunt P. Paschasius et P. Simon, quorum ministerio et praecipue P. Paschasii (qui ibidem diutius haesit), divina bonitas mirum in modum praedictum monasterium universum ad sanctam et professione ipsius dignam conversationem revocavit. Alii etiam ejus civitatis homines eorum opera multum in spiritu profecerunt. 9. In the year 1539 our Fathers gave vigorous assistance in the Lord to others in many pious works and solving of disputes, and had helped some important men (among whom were Cardinal Contarini and Doctor Ortiz), a very favorable report was spread abroad concerning Ignatius and his companions, and so two of them were requested to go to Siena in order to reform a certain famous monastery. Fr. Paschase and Fr. Simon were sent, and by their ministry and especially that of Fr. Paschase (who remained there for a long time), divine providence in a wonderful manner brought the whole monastery back to a holy conversion worthy of their profession. Also other persons of that city made great progress in the spirit as a result of their works. v1_1-12latin 10. Inter eos, qui id temporis nostris adhaeserant, fuit Pater Franoiscus Strada, qui cum Roma Neapolim discederet, in P. Ignatium a Monte Cassino redeuntem (ubi D. Orlizium spiritualibus exercitiis adjuverat) incidit, ct Christi militiae nomen dedit, rediensquc Romam et aliquandiu inter nos versatus, cum viginti esset annos fere natus, comes adjunctus est PP. Pa- schasio et Simoni, cum Senas mitterentur. Et quamvis tantum latinas litteras in scholis didicisset, sic colloquis piis et vitae exemplo senenses commoverat, ut non ipsi solum ex ejus sermone familiari proficerent, sed, rumore latius serpente, Montispolitiani cives variis litteris eum ad se vocarent; quo cum se contulisset eodem anno 1539, quidam senenses eum secuti, spiritualibus Exercitiis adjuti et confessionibus generalibus cum insigni fructu factis, eorum, qui ad se Stradam vocaverant, animos magis accenderunt. Unde non tantum spiritualibus exercitationibus privatim multi (et inter eos aliqui doctores ) exculti sunt, sed juvenem, qui nec italicam linguam plene sciret, nec scientiis operam dedisset, ad Evangelia publice legenda, deinde etiam ad conciones habendas, quamvis multum resistentem, devota quadam importunitate compulerunt; id autem tanta cum frequentia et commotione omnis generis hominum et tanto cum fructu factum est, ut de reformatione vitae et morum serio et a viris et a foeminis ageretur; in summa inopia pauperibus subventum est: confraternitates ad puerorum et puellarum miserabilium institutionem et ad alia pietatis opera sunt erectae; sacramentorum Confessionis et Communionis frequentia introducta; et demum digitus Dei in omnibus rebus eo magis fuit conspicuus, quo ipsius providentiae debilius esse instrumentum cernebatur. 10. Among those were close to ours at that time was Father Francisco Strada who, when he departed from Rome for Naples, happened to meet Father Ignatius returning from Monte Cassino (where had helped Dr. Ortiz with the spiritual exercises, and he gave his name to the army of Christ. He returned to Rome and after spending some time with us, since he was only about twenty year of age, he was joined as a companion with Fathers Paschase and Simon when they were sent to Siena. And although he had learned only Latin at the schools, he so impressed the people of Siena with his pious words and the example of his life that not only they benefited from his familiar conversation, but, when hearsay about his got around, the citizens of Montepulciano sent various letters asking him to come to them. When he went there in the same year of 1539, some persons made the spiritual exercises and, having made general confessions with significant results, those who called Strada to come to them had a great increase of fervor. Hence not only did many make the spiritual exercises in private (and among them there were some doctors), but with devout importunity they compelled a youth, who did not know Italian very well and had not engaged in higher studies to proclaim the Gospel in public and the to preach sermons, although there was some resistance. But this took place with such enthusiasm and attendance of all kinds of people and produced such spiritual fruits that there was a serious reform of life and morals among both men and women. The poor suffering from great want were helped; confraternities were established for the instruction of miserable boys and girls and for other works of piety; the frequent reception of Confession and Communion was introduced. And finally, the finger of God in all things was more obvious to the extent that the instrument of his providence was perceived to be weaker. [4. V. litteras Francisci de Strada ad Sanctum Ignatium datas Montepolitiano, mense Junio, 5 Julii , mense Novembri, 1539, et Senis 5 Septembris ejusdem anni; item Testimonio dei Priori e Gonfaloniere del popolo di Montepolitiano alli molto Ven . in Xpto. Jhu. Li fratelli.de la Compagnia de’ pretiperegrini , Romae, datum XXVI Aug. 1539
See the letters of Francisco Strada sent to St. Ignatius from Montepulciano in the month of June, on July 5, in November 1539, and from Siena on September 5 of the same year.] v1_1-12latin 11. Eodem anno 39, cum prospicere vellet divina Bonitas nascenti Societati de victu, et habitatione et rebus aliis necessariis, sine impedimento spiritualium occupationum in alma Urbe, vocavit ad nostrum Institutum P. Petrum Codacium, virum in romana Curia diu versatum et notum, natione Longobardum ex urbe Laude; qui cum, redditibus ecclesiasticis (quibus abundabat) relictis, in Ignatii Societatem et conductitiam domum esset admissus, egregiam, illis initiis et multis annis sequentibus, romanae imo et universali Societati operam navavit. Nam praeterquam quod primus procurator fuit, qui pro tota domo romana sustentanda eleemosynas conquisivit, situm a P. Ignatio electum obtinuit, et domum, qua utimur, ex eisdem eleemosynis aedificavit, et Instituti nostri Litteras Apostolicas sollicite curavit, et in aliis multis pietatis operibus se strenue exercuit. 11. In the same year 1539, when the divine Goodness wanted to assist the nascent Society with food, and a dwelling and the other thing necessary, in the faith City, he called to our Institute Fr. Peter Codacius, a man a long time active and well known in the Roman Curia, whose native land was Langobardia. When this man gave up his ecclesiastical income (which as considerable) and was admitted to the Society of Ignatius and our rented house, he rendered outstanding assistance in the first and many following years to the Society in Rome and indeed to the Society everywhere. For, in addition to the fact that he was the first procurator, who solicited donations in order to support the Roman house, and he obtained the property selected by Fr. Ignatius, and he built the house that we live in because of those same donations; and he carefully arranged for the Apostolic Letter of our Institute, and he worked diligently in many other works of piety. v1_1-12latin 12. Eodem anno sub tempus autumni cum Cardinali Sancti Angeli missi sunt Parmam PP. Petrus Faber et Jacobus Laynez, et primum quidem per lectiones sacras auctoritatem apud graviores et eruditiores sibi conciliarunt, et sitim concionum excitarunt; secutae sunt deinde conciones, quae mirum in modum omnes sexus et gradus hominum commoverunt et ad vitae reformationem inflammarunt. Messem demum per sacramentum poenitentiae profestis diebus, imo et noctibus, illi Patres colligebant: coeperunt et Exercitia spiritualia viris quibusdam et selectis focminis dari, et qui se exercuerant, aliis eadem proponebant; adeo ut centum eodem tempore exercerentur et quidem cum fructu singulari. Et praeter Parochos multos et alios sacerdotes, qui acceptam instructionem spiritualem aliis communicabant, non pauci optimae spei juvenes ad Societatis Institutum a Domino sunt vocati. Inter quos fuit P. Hieronymus Domenech, tunc juvenis et canonicus Valentinus, qui cum Parma transiret, in ipso hospitio in Patres praedictos incidit, et ad Exercitia spiritualia adductus, Societatem ingredi statuit, et eisdem Exercitiis plurimos singulari cum fructu juvare statim coepit. Fuit et P. Paulus de Achilles, jam tunc sacerdos, et qui confcssarii officio et in tradendis Exercitiis spiritualibus strenue laborare coepit. Secuti sunt deinde Elpidius Ugoletus et Baptista Viola. 12. In the autumn of the same year Fathers Peter Faber and James Laynez were sent to Parma with Cardinal Sant’ Angelo. First of all, by their holy lectures they gained authority for themselves among the important and learned men, and they aroused a thirst for sermons; then the sermons were given, which is a wonderful way moved all types of persons and inflamed them to embrace a reformation of life. Then at length those Fathers gathered a harvest through the sacrament of Penance on working days and even at night. And the Spiritual Exercises began to be given to certain men and women, and those who had made the Exercises proposed the same things to others, so that at the same time a hundred people were making them with singular fruit. And besides many pastors and other priests, who communicated the received spiritual instruction to others, not a few young men of excellent talent were called by the Lord to the Institute of the Society. Among those was Fr. Jerome Domenech, then a young seminarian from Valentia. When he went to Parma, he stayed in the hospice where our Fathers were working. There he made the Spiritual Exercises and decided to enter the Society, and immediately he began to help others with the same Exercises and he did it with great success. And there was Fr. Paul de Achilles, who was already a priest, and he began vigorously to work at the office of confessor and in giving the Spiritual Exercises. Then Elpidius Ugoletus and Baptista Viola followed their example. [5. Epistola Patris Salmeron, nomine totius Societatis scripta, ad dominum Joannem Laynez , patrem Jacobi Laynez , 25 Septembris 1539: et Beati Petri Fabri ad PP . Petrum Codacium et Franciscum Xaverium , 4 Decembris 1539.
See the letter written by Fr. Salmeron, in the name of the whole Society, to Mr. John Laynez, the father of James Laynez on September 25, 1539; and that of Blessed Peter Faber to Frs. Peter Codacius and Francis Xavier on December 4, 1539.]