Volume I: 381-419 (1549)

v1_381-419latin 1549B 381. Moniales, quibus Vicarium idoneum praefecerat Pater Laynez, ad communem vitam juxta suum institutum observandam se contulerant, et sufficere sibi ad plures dies necessaria, quae prius ad pauciores non sufficiebant, experimento didicerunt et testatae fuerunt. Silentium etiam tenere, divinis Officiis omnes adesse, clausuram diligenter observare, singulis mensibus confiteri et communicare, et demum, quod a fundatione monasterii nunquam factum fuerat, sui instituti formam exacte servare cum magna animorum renovatione coeperunt. 381. The nuns, over whom Fr. Laynez had placed a suitable Vicar, resolved to observe the common life according to their Institute, and by experience they learned and testified that necessary things sufficed for them for many days, which formerly were sufficient for only a few days. Also they began to keep silence, to all be present for the Divine Office, to carefully observe cloister, to confess and communicate every month, and finally, what never had been done since the founding of the convent, to observe exactly the rules of their Institute with a great renewal of spirit. [1. Ignatius Messanensi civitati, de mulierum ordinaria cura a nostris non suscipienda, 11 Maii 49.
Ignatius to the city of Messina, on the ordinary care of women not to be undertaken by ours, May 11, 1549.] v1_381-419latin 1549B 382. Sub finem Augusti, cum urgerent ex Sicilia nostri, misit P. Ignatius ex Urbe aliquos, qui Collegio Panormitano principium darent; et quidem novem numero fuerunt; nam duo alii Patavio accersiti, qui nondum venerant in Urbem postea sunt profecti. Caput priorum et Collegii Rector institutus erat P. Nicolaus Lanoyus, cui P. Paulus de Achillis adjunctus est, uterque Theologiae Doctor. Cum autem Neapolim pergerent, unum ex nostris, scilicet Michaëlem Botellum miraculo liberatum esse a praecipitio creditum est ; equo enim corruente, ipse in alteram partem desiliens substitit. Invenerunt Neapoli peropportune Patrem Nicolaum Bobadillam, qui eo ad negotia quaedam pia venerat, ut infra dicetur. Id autem necessarium omnino fuit, tum ut eorum trajectionem in Siciliam in triremibus curaret, quod per dominam Joannam de Aragonia, Ducissam, a domino Berengello, classis duce, impetravit, tum ut duorum curam gereret, qui Neapoli in gravem febrim inciderant, vel ex nimio aestu, vel forte ob aeris mutationem, quae eo tempore Neapolim versus euntibus admodum insalubris creditur. Horum ergo curam ille magna cum charitate gessit, et aliqui ex amicis Societatis omnia necessaria ipsis amanter obtulerunt. Placuit autem Domino alterum, qui natione gallus erat, nomine Paschasius, et ad docendum mittebatur, ad meliorem vitam, omnibus Sacramentis acceptis, vocare; alter autem, qui magister Joannes Rogerius parisiensis erat, et ut lector etiam litterarum humaniorum mittebatur, cum medici pene desperarent de ejus vita, accepto jam viatico, convaluit. Sed dum illi Neapoli curantur, septem alii, in praetoria triremi perbenigne excepti, prospera navigatione Panormum sunt delati; nec tempus in ipso itinere ex Urbe Siciliam usque sine spirituali fructu elapsum est. Nam inter alios qui ab ipsis adjuti sunt, quidam, qui militarem ordinem ferebat, in tide dubius, confirmatus est; in quibusdam etiam locis, antequam Neapolim pervenirent, in plateis concionati sunt, et exemplum aliis ipse Rector in hoc humilitatis et charitatis genere praebuit. In triremi etiam tam vincti plurimi quam alii, inter quos ipse dux erat, et consolationem et spirituale auxilium ex nostrorum exemplo et doctrina in exhortationibus et colloquiis retulerunt. 382. Near the end of August, when ours urged the matter from Sicily, Fr. Ignatius sent some men from the City, who would make a start with the College in Palermo, and there were nine of them. For, two others having been summoned from Padua, who had not yet come to the City, were sent later. Fr. Nicholas Lanoyus was named as their head and the Rector of the College, and he was assisted by Fr. Paul de Achillis, both of them being doctors of Theology. But when they arrived in Naples, one of ours, namely Michael Botellus, was believed to have been miraculously saved from a headlong fall; for, when there was a runaway horse, he leaped sideways and remained uninjured. In Naples very opportunely they found Fr. Nicholas Bobadilla, who had come there on some pious business, as will be explained below. Now that was very necessary, both so that he would provide for their trip to Sicily in triremes, which was obtained by Lady Joanne de Aragon, a duchess, from Lord Berengello, the captain of the fleet, and so that he would provide care for two of them, who had contracted a dangerous fever in Naples, either from the excessive heat, or perhaps from a change of the air, which at that time was thought to be very unhealthy for those going to Naples. With great charity he did obtain the cure of the two, and some friends of the Society kindly offered everything for them. But it pleased the Lord to call another one, who was a Frenchman by the name of Paschase and who was being sent to teach, to a better life, after receiving all the Sacraments; another one, whose name was John Rogerius and was from Paris, was being sent as a teacher of the liberal arts; when the doctors almost despaired about keeping him alive, he received Viaticum and then recovered his health. But while they were staying in Naples, seven others, having been received very kindly aboard the imperial trireme, were brought to Palermo with smooth sailing. The time of the journey from the City to Sicily did not pass without some spiritual fruit. For among those who were helped by them, there was one military man, who had doubts about the faith, and he was confirmed in his faith. Also in some places, before they arrived in Naples, they preached in the streets, and the Rector himself gave good example to the others in this kind of humility and charity. In the trireme also both many of the chained rowers and the others, among whom was the captain himself, derived consolation and spiritual help from the example of ours and from their teaching in exhortations and spiritual conversations. [2. Polancus, ex commissione, Hieronymo Domenech, de parando viatico ituris Panormum ad Collegium inchoandum, 17 Augusti; idem Natali, de quodam philosophiae professore loco N. (Isidori) quiforte dimittendus esset, Messanae substituendo, eadem die ; idem Nicolao Bobadilla, de prefectione Petri Rivadeneira Siciliam versus, 5 Octobris ; idem Domenech, de Rogerio et Paschasio Neapoli propter aegritudinem subsistentibus, 16 Septembris 49.
Polanco, ex commissione, to Jerome Domenech, on providing finances for those going to Palermo to start the College, August 17; the same to Nadal, about a professor of philosophy in place on N. (Isidore) who perhaps should be dismissed, on the same day; the same to Nicholas Bobadilla, on the departure of Peter Ribadeneyra for Sicily, October 5; the same to Domenech, on Rogerio and Paschase remaining in Naples because of illness, September 16, 1549.] v1_381-419latin 1549B 383. Occurrit illis prope portum P. Hieronymus Domenech, qui, bombardarum sonitu audito, ex Monte-regali eo venerat et cum aliis nobilibus nostros in triremibus quaerebat. Magna ergo utrinque animi laetitia accepta, cum valde exspectatus eorum adventus esset, ad domum ipsis jam paratam cum habitatione percommoda et supellectilibus instructa, horto et classibus, deducti sunt. Quo statim nobiles non pauci et inter eos duo, quibus procuratio Collegii a Pro-rege commissa erat, ad eos salutandos officiose, et paulo post ipsa civitas, id est, quinque vel sex jurati, civitatis nomine, ad congratulationem de adventu et ad victum necessaria offerenda venerunt. Situs domus in saluberrimo et optimo loco civitatis erat, et quinque classes, horto intermedio a collegialium habitatione sejunctae, satis commodae paratae erant, nam ad publicam viam ejus aditus patebat, et tamen nostri ab interiori parte ad eas ingredi poterant. Negabat P. Paulus se scholas commodiores Parisiis vidisse. Gavisus est autem valde Pro-rex de nostrorum adventu cum Pro-regina; quamvis alii Neapoli et Roma venturi exspectabantur, antequam ad eos salutandos, Montem-regalem se, qui jam venerant, conferrent. Donec autem illi venirent (inter quos erat Petrus de Rivadeneira Rhetoricam, et magister Joannes Rogerius humaniores litteras professurus) non videbantur lectiones esse inchoandae. 383. Fr. Jerome Domenech met them near the port, since, having heard the sound of the cannons, he had come there from Monreale and with other persons he was looking for ours in the triremes. Therefore, with great joy on both sides, since their arrival was very much hoped for, they were led to the house already prepared for them, which had been well furnished to accommodate them and had a garden and classrooms. There immediately not a few nobles and among them two, to whom the management of the College had been committed by the Viceroy, came to greet them officially, and shortly thereafter the city also, that is, five or six officials in the name of the city, came to offer them congratulations on their arrival and the things necessary for their support. The location of the house was in a healthy and excellent part of the city, and five classrooms, separated by a garden from the residence of the students, had been prepared very appropriately; for its entrance faced a public street, but ours could enter the classrooms from the interior part. Fr. Paul said that he had not seen more suitable arrangements even in Paris. Now the Viceroy and his wife were very happy because of the arrival of our members. Although others were expected to come from Rome and Naples, before greeting them, those who had already come went to Monreale. But until they arrived (among them was Peter Ribadeneyra who was going to teach rhetoric, and Master John Rogerius who would teach literature) it was decided not to begin the lectures. v1_381-419latin 1549B 384. Pater tamen Jacobus Laynez, Panormo cum concionaretur in cathedrali Ecclesia, praesente Pro-rege et juratis, populo denunciavit et adventum nostrorum et fructum, qui ex Collegio sperari poterat; et quia ad paucos dies Messanam Prorex iturus erat, ad ejus usque reditum studiorum initium dilatum fuit. Comitatus est autem P. Laynez Pro-regem, et cum 15 Octobris Messanam pervenissent, renovationi studiorum, de qua superius mentio facta est, interesse potuerunt. Ipse Pater Laynez in Cathedrali templo Pro-regi, et juratis, multisque nobilitus ac frequenti populo condonatus est, et quidem tanta cum libertate et fervore spiritus, praeter doctrinam copiosam, quae illi familiaris semper erat, ut non solum satisfactionem maximam sed admirationem etiam in auditoribus reliquerit; et in festo Sancti Simonis et Judae tantumdem praestitit. Demum cum Pro-rege Panormum rediit, ubi interim in magna exspectatione lectionum civitas erat; et quamvis templum proprium nostri non haberent, tam frequentes accedebant ad vicinum, ubi nostri sacrificia Missarum celebrabant, ut vix sacerdos ad altare posset accedere, cum prius velut deserta ea ecclesia haberetur. 384. However, Fr. James Laynez, since he was preaching in Palermo in the cathedral in the presence of the Viceroy and the officials, told the people about the arrival of ours and the fruit, which could be hoped for from the College. And because the Viceroy was going to Messina for a few days, the beginning of studies was delayed until his return. Fr. Laynez accompanied the Viceroy, and when they arrived in Messina on October 15, they were able to be present for the beginning of studies, which was mentioned above. Fr. Laynez preached in the Cathedral to the Viceroy, and the officials, to many nobles and to a large audience, and he did it with such freedom and fervor, besides the clear doctrine, which was normal for him, so that he left in his hearers not only the greatest satisfaction, but also admiration; and he did the same thing on the feast of Saints Simon and Jude. At length when the Viceroy returned to Palermo, where in the meantime the city was in great expectation of the beginning of classes, and although ours did not have their own church, so many people came to the nearby church, where ours celebrated the sacrifice of the Mass, that the priest could hardly approach the altar, while previously the church was almost deserted. v1_381-419latin 1549B 385. Accidit autem ut eo tempore vir quidam nobilis, ex Hispania oriundus, quem Ludovicum Sancium Regentem vocabant, in gravem morbum incideret. Is erat Pro-reginae valde addictus et ad juvandam Societatem propensus, quem, cum sanus esset, Pro-regina non semel ad adjuvandum pium opus Collegii fuerat exhortata. Cum autem in morbum incidens, quingentos aureos cuidam monasterio, Sanctae Zitae nominato, dedisset, significavit ei Pro-regina rem quidem se valde probare, sed invidia quadam sancta pro Collegio nostrae Societatis se laborare, ipsumque rogavit ut illius memor esset; cui respondit Regens se, sive superstes esset, sive ab hac vita recedendum illi foret, id quod rogabatur, praestiturum. Cum autem medici mortem ipsi imminere denunciassent, misit ad eum Pro-regina et ut de rebus suis disponeret hortata est; ille vero ut accedere ad se Pro-regina dignaretur, cum ejus consilio vellet testamentum conficere, precatus est. Adfuit illa, quam haeredem universalem Regens instituit, ac significavit duas se domos habere, quas vellet in Collegii usum cedere, nisi aliis pietatis operibus eas applicandas Pro-regina censeret. Admisit haereditatem Pro-regina, non aliam utilitatem ex ea quam charitatis exercitationem erga opera pia habitura. Illa ergo aliquid ex ipsarum domorum pretio pueris orphanis relinquere statuens, quod reliquum erat, ad Collegii amplificationem applicavit. Ascendebat autem domorum valor minimum ad octo vel novem millia ducatorum; quae tamen venditae tunc non fuerunt, et ex locationis pretio, ad viginti quinque supra trecentos aureos singulis annis ascendente, Pro-regina orphanis pueris, quam constituerat, eleemosynam donavit. Romanae etiam domus necessitatem, ducentos aureos in eleemosynam mittendo, sublevavit. Antequam a Regente discederet, rogavit eam ille ut nostros ad se mitteret, qui accedere diebus illis cunctabantur, donec testamentum conficerent, ne ad aliquid ab eo extorquendum nostros ei adfuisse populus existimaret. Accersiti ergo post testamentum confectum P. Jacobus Laynez et P. Hieronymus Domenech illi adfuerunt, nec usque ad diem sequentem, quo ab hac vita discessit, eum reliquerunt. Habebat idem tres abbatias, quae cum per ejus mortem vacarent, scripsit civitas Panormitana ad Pro-regem, qui ad paucos dies Messanam iverat, ut unam ex his abbatiis ab Imperatore Carolo in Collegii augmentum peteret; et jam tum ex curia responsum ita fuit ut brevi se compotes voti futuros sperarent. 385. At that time it happened that a certain nobleman from Spain, whom they called Luis Sancius Regens, became gravely ill. He was very close to the wife of the Viceroy and he was inclined to help the Society. When he was healthy the Viceroy’s wife more than once exhorted him to help the pious work of the College. Now when he fell sick, he gave five hundred gold ducats to a certain monastery called Saint Zita. The Viceroy’s wife told him that she very much approved of that, but that she suffered from a certain kind of holy envy for the College of our Society, and she asked him to remember it. Regens answered her that, whether he continued to live or would have to leave this life, he would grant what she requested. But when the doctors told him that his death was imminent, the Viceroy’s wife sent a note to him and urged him to dispose of his possessions. He requested that the Lady would come to visit him and said that he would like to make his will with her advice. She went to him and Regens designated her as his total heir; he revealed that he owned two houses, which he wanted to hand over for the use of the College, unless the Lady thought they should be used for other works of piety. The Viceroy’s wife accepted the inheritance, planning to have no other benefit from it than the exercise of charity towards works of piety. She, therefore, setting aside something from the value of those houses for orphaned boys, applied the rest of it for the enlargement of the College. However, the value of the houses increased to at least eight or nine thousand ducats; but at that time they were not sold, and because of the importance of the location, they increased greatly in value each year, so the Viceroy’s wife gave the alms for the orphaned boys, as she had planned to do. She also relieved the necessity of the house in Rome by sending an alms of two hundred gold pieces. Before she departed from Regens, he asked her to see that ours were sent to him; they delayed coming for a few days, until his last will and testament was completed, lest people should think that ours stayed with him in order to extort something from him. Therefore, after the will was drawn up Fr. James Laynez and Fr. Jerome Domenech stayed with him, and they did not leave him until the following way when he died. This man had three abbeys, and since, because of his death, they were now available, the city of Palermo wrote to the Viceroy, who had gone to Messina for a few days, asking him to seek from the Emperor Charles one of these abbeys as a donation to the College; and immediately the answer from the court was of such a nature that they hoped to acquire it in a short space of time. [3. De testamento domini Ludovici Sanctii, Polancus, ex commissione, Patri Laynez, 11 Maii 49.
On the will of Luis Sancius Regens, Polanco, ex commissione, to Fr. Laynez, May 11, 1549.] v1_381-419latin 1549B 386. Venerant interim Petrus de Rivadeneira et Joannes Rogerius, et ita quae ad principium studiorum oportebat praeparare, diligenter parabantur; nec aliud quam Pro-regis adventus cum Patre Laynez exspectabatur. Cum ergo accessissent, jussit Pro-rex ut praeconis publici voce res per Urbem promulgaretur; itaque 24 Novembris scripta publicis in locis de studiorum initio affixa sunt. Eodem autem die, qui dominicus erat, in templo Sancti Francisci (quod in medio civitatis situm est) pro concione Pater Jacobus Laynez studiorum initium auditoribus, Pro-rege et juratis praesentibus, denunciavit. Post meridiem autem, vespertino officio absoluto, Pater Nicolaus Lanoyus et magister Petrus Rivadeneira per duas horas cum dimidia suas orationes pronunciarunt, et quidem cum attentione et satisfactione auditorum magna; nam Patris Nicolai, qui Theologiam erat professurus, oratio, ut gravis et modesta, magistri Petri autem ut elegans et plena Siciliae laudibus atque ipsius Regis 2, et eloquentia, quam erat professurus, et valde bona actione pronunciata, multum commendatae sunt. Die Lunae, qui Divae Catherinae fuit sacer, Pater Paulus suam etiam orationem perdoctam pronunciavit. Die vero Martis lectiones inchoatae sunt, et id quidem horis distinctis, ut singulos lectores audire quisque posset, P. Nicolaus Lanoyus magistrum Sententiarum, P. Paulus dialecticam Caesarei, Petrus Rivadeneira Ciceronis Rhetoricam ad Herennium cum Suetonio Tranquillo, magister Joannes Rogerius epistolas Ciceronis ad Quintum fratrem et Horatii, Michael Botellus epistolas familiares Ciceronis et alia quaedam, sicut et inferiores praeceptores, magister Juvenalis et Petrus Brixiensis, alios auctores, qui grammaticam tradunt, aggressi sunt. Post primam autem diem eisdem horis praelegere coeperunt; et a mane quidem a decima quinta usque ad decimam octavam, a prandio vero a vigesima prima usque ad vigesimam quartam, partim in lectionibus, partim in exercitationibus in scholis consumebant, et in universum, Deo juvante, omnes suo muneri egregie satisfacere nisi sunt; et quotidie auditores frequentiores confluebant, praeterquam ad theologicam; cum enim auditores in philosophia nullibi versati fere essent, ea lectio in aliud tempus relinquenda fuit. 386. In the meantime Peter Ribadeneyra and John Rogerius arrived, and so the necessary preparations for the beginning of the school year were all in place; nothing else was to be waited for but the arrival of the Viceroy with Fr. Laynez. Therefore, when they arrived, the Viceroy ordered that by the voice of the public herald the news should be announced throughout the city; so on November 24 written notices were put up in public places about the beginning of the school year. But on the same day, which was a Sunday, in the church of St. Francis (which is in the middle of the city) in his sermon Fr. James Laynez announced the beginning of studies to the audience, which included the Viceroy and the city officials. But later in the day, when Vespers had been said, Fr. Nicholas Lanoyus and Master Peter Ribadeneyra delivered orations lasting two and a half hours, and it was done with the great attention and satisfaction of the hearers. For the oration of Fr. Nicholas, who was going to teach Theology, was praised as grave and modest, while that of Master Peter was considered elegant according to the remarks of the Sicilians and the King[4. Sic; suspicamur tamen Polancum dictasse Pro-regis.
Sic; but we suspect Polanco said Viceroy.], and distinguished by the eloquence manifested in it, which is the subject he was going to teach. On Monday, which is the feast of St. Catherine, Fr. Paul also delivered a very learned oration. On Tuesday the lectures were started, and they were given at different hours so that everyone could hear all the lectures. Fr. Nicholas Lanoyus treated the Master of the Sentences, Fr. Paul the dialectics of Caesar, Peter Ribadeneyra Cicero’s Rhetoric ad Herennium along with Suetonius, Master John Rogerius the letters of Cicero ad Quintum fratrem and of Horace, Michael Botellus the friendly letters of Cicero and a few others, and Master Juvenal and Peter Brixen treated other authors dealing with grammar. But after the first day they began to teach their classes at the same hour; the students spent the mornings and afternoon partly hearing lectures and partly doing exercises, and in general, with the help of God, all tried to carry out their assignments excellently. And daily the listeners gathered together in larger numbers, except for theology; for since there were almost no hearers for the lectures in philosophy, they were moved to another time. [5. Polancus, ex commissione, Natali, de Sbrando et Stephano, 24 Augusti; Ignatius eisdem, puncta quaedam de obedientiae perfectione, eadem die ; idem eidem de Universitate, eadem die (huic addidit Polancus, ex commissione, quamdam Instructionem).
Polanco, ex commissione, to Nadal, on Sbrando and Stephen, August 24; Ignatius to the same, giving a few points on the perfection of obedience, on the same day; the same to the same, on the University, on the same day (to this Polanco added, ex commissione, a certain Instruction).] v1_381-419latin 1549B 387. P. Hieronymus Domenech S. Matthaeum in alio templo interpretari coepit, ipse vero P. Jacobus Laynez Pro-regi concionabatur. Sed et omnibus simul scholasticis, quorum numerus in inferioribus scholis in dies crescebat, Christianam doctrinam explicare aggressus est, quam magna cum attentione illi audiebant; et confiteri etiam plurimi coeperunt, quod singulis mensibus libenter deinde pro nostrarum scholarum more fecerunt. Canonicis autem, animarum pastoribus, et aliis clericis, Vicario praesente, de rebus ad eorum vocationem et officium pertinentibus, lectiones aliquas quas magnum fructum esse consecuturum ipsimet testabantur, fecit ; sed hi auditores, sicut et theologiae, non diu perseverarunt. Collegiales etiam nostri, tum in ecclesia vicina, tum in monasterio Conversarum, tum in diversis custodiis cum aedificatione et fructu non poenitendo sunt concionati. Consequebantur autem detentorum in custodiis confessiones, quibus omnibus audiendis quia nostri vacare non poterant, ut rogatu Pro-regis alii confessarii eos audirent, curatum est, et magnae ipsorum multitudini consultum. Et ut operariorum Collegii talentum augeretur, petita est (sic enim id temporis fiebat) a P. Ignatio facultas ut magister Juvenalis Boterius Cisalpinus et magister Petrus Venustus (qui postea Dei Martyr fuit) ad sacros ordines promoverentur, quam libenter concessit. 387. Fr. Jerome Domenech began to explain the Gospel of St. Matthew in another church, but Fr. James Laynez preached for the Viceroy. Then he began to explain Christian doctrine to all the students, whose number increased daily in the lower classes, and they listened to him with great attention. And many of them also began to go to confession, which they did freely every month from then on according to the custom of our students. He also gave some lectures to the canons, to the pastors of souls, and to other clerics, in the presence of the Vicar, on things pertaining to their vocation and office, and they said that the results were very fruitful. However, these listeners, like those of theology, did not persevere for a long time. Our students also preached both in the nearby church, and in the convent of the converted women, and in the various jails with edification and no small fruit. A result was the confessions of those held in the jails; but in order to hear all of them, because ours could not do it, at the request of the Viceroy other confessors were made available, and they took care of the large multitude. And in order to increase the capabilities of the College faculty, permission was sought from Fr. Ignatius (for the time was ripe for this) that Master Juvenal Boterius and Master Peter Venustus [6. Sic ; sed rectius multo Orlandinus: “Michaël Botellus lusitanas, Juvenalis e Subalpinis, Petrus Venustus e Valle Tellina ,„ lib. IX, n. 31.
Sic; but much more correctly Orlandinus has: “Michael Botellius from Portugal, Juvenal from the cisalpine region, Peter Venustus from the valley of Tellina,” book IX, n. 31.] (who later was a martyr for God) should be promoted to Holy Orders, and this was willingly granted. [7. Finis hic est enarrationis rerum hoc anno gestarum in Sicilia. Ad hanc autem enarrationem conficiendam usus est Polancus litteris a PP. Laynez, Domenech, Natali, Canisio, Frusio, etc., scriptis Romamque missis, quas indicare, nedum summatim exponere, foret longissimum.
This is the end of the narration of the things done in Sicily. But in order to compose this narration Polanco used the letters of Fathers Layne, Domenech, Nadal, Canisius, Frusius, etc., written and sent to Rome, and it would take too much space to make a reference to and to summarize all of them.] v1_381-419latin 1549B 388. Cum sub initium hujus anni recessurus in Siciliam esset P. Jacobus Laynez, qui Neapoli, ut dictum est, plurimorum animos ad pietatis studium et ad Societatem nostram expetendam inflammaverat, et cum multorum ac suo nomine Sancti Severini Abbas aliquem saltem successorem submitti per litteras expeteret, missus est P. Nicolaus Bobadilla, qui jam aliquot menses post reditum ex Germania partim Romae, et partim in quodam Episcopatu Italiae visitando exegerat. Est autem ei adjunctus comes Michaël Ochoa, navarrus, de quo superius mentio facta est; in ipso autem itinere, cum inter alia pietatis opera, Michaël mulierem peccatricem a turpi vita ad honestam traducere niteretur, et ut peccatorum exomologesim faceret persuasisset, quidam ex ejus amatoribus (Neapolim autem omnes pergebant) mortem minatus est Michaëli, si amplius de peccatis relinquendis mulierculae loqueretur; sed non ille propter ejus minas et periculum ab eo, quod propter Deum recte coeperat, destitit. Cum autem Neapolim pervenissent et Patri Bobadilla relatum esset hominem quemdam a civitate Neapolitana ad Summum Pontificem mitti, ut aliquos ex Societate sibi concedi impetraret, quibus et ecclesiam et domum offerebant, visum est ei non esse in urbem ingrediendum donec responsum redderetur. Probabat hoc idem P. Laynez, qui nondum cum triremibus Neapoli recesserat. Ad alia ergo loca, ad veteres amicos invisendos, ipse P. Bobadilla se contulit; Michaël autem in Abbatia quadam, quae Capella nominatur, extra urbem mansit. Ea erat Cardinali Sanctae Crucis, Marcello (qui postea Pontifex fuit), commendata. Ibi hispanis militibus (erant autem illi ad duo hominum millia sub domino Garcia de Toledo) coepit Michaël concionari, et aliquandiu piam hujusmodi exercitationem cum eorum concursu et consolatione est prosequutus. 388. Since at the beginning of this year Fr. James Laynez was about to go to Sicily, as has been said, in Naples he had inflamed the minds of many to strive for piety and to desire entrance into our Society, and since the Abbot of St. Severinus by his letter had requested a successor for him, Fr. Nicholas Bobadilla was sent. After his return from Germany he had spent several months partly in Rome, and partly by visiting a diocese in Italy. He had a companion named Michael Ochoa from Navarre, who was mentioned above. Now in their journey, when among other works of piety Michael had tried to convert a sinful woman from an evil to a good life, and had persuaded her to make a confession of her sins, one of her lovers (everything happens in Naples) threatened to kill Michael, if he said anything more to the woman about abandoning her sins; but in spite of his threats and the danger from him, he did not cease from what he had justly started for the sake of God. But when they came to Naples and Bobadilla was told that a certain man was sent from the city of Naples to the Sovereign Pontiff, to request that some member of the Society be assigned to him, to whom they would give a church and a house, it seemed to him that he should not enter the city until the response was given. Fr. Laynez approved of this, since he had not yet sailed away from Naples. Therefore, Fr. Bobadilla went to some other places in order to visit old friends, while Michael remained outside the city in an Abbey, which is called Capella. This Abbey was under the protection of Cardinal Santa Cruz (who later was the Pontiff, Marcellus II). There Michael began to preach to the Spanish soldiers (there were about two thousands of them under Garcia de Toledo), and for a rather long time he continued this pious exercise with their attention and consolation. [8. Polancus, ex commissione, Nicolao Bobadilla, de litteris ab Ignatio scriptis ad dominam Joannam de Aragon et Abbatem Evangelistam ; de catechismi lectione non omittenda : de Exercitiis ; de adventu Petri Riera ; de PP. Laynez et Salmeron, 26 Januarii ; idem eidem, de remittendo Romam Michaële Ochoa ; de Lucretia Bradine ; de Cardinali Burgensi, 16 Februarii; idem eidem, de litteris ad Imperatoris Curiam mittendis, 2 Martii; de Episcopo Fabio de Archelis? , 13 Aprilis ; Ignatius Fratri (Abbati?) Dionysio, gratias agens, etc., 19 Junii 49.
Polanco, ex commissione, to Nicholas Bobadilla, on the letter written by Ignatius to Lady Joanne de Aragon and Abbot Evangelist; n not omitting lectures of the catechism; on the Exercises; on the arrival of Peter Riera; on Fathers Laynez and Salmeron, January 26; the same to the same, on sending Michael Ochoa back to Rome; on Lucretia Bradine; on Cardinal Burgensis, February 16; the same to the same, on sending letters to the Court of the Emperor, March 2; on Bishop Fabius de Archelis?, April 13; Ignatius to Brother (Abbot?) Dionysius, thanking him, etc., June 19, 1549.] v1_381-419latin 1549B 389. Rediens P. Bobadilla hoc ipso mense Januario et Neapolim ingressus, apud monachos Sancti Benedicti, ubi etiam Pater Laynez hospitio exceptus fuerat, divertit; ubi Abbatis et monachorum rogatu, qui plus quam explicari verbis posset, Patris Laynez concionibus delectati fuerant, in eodem loco ubi solitus erat P. Laynez concionari, idem ipse officium praestitit. Et praeter lectionem, quam in cathedrali ecclesia diebus dominicis praelegebat, in ipso monasterio Sancti Severini ter in hebdomada Epistolam ad Romanos enarrabat; et tam vitae integritatem quam doctrinam et spiritum (non autem eodem modo eloquentiam) multum commendabant. 389. In the month of January Fr. Bobadilla returned, entered Naples, and stayed with the monks of St. Benedict, where Fr. Laynez had also accepted hospitality. There at the request of the Abbot and the monks, more than can be expressed in words, they were pleased with the sermons of Fr. Laynez. In the same place, where Fr. Laynez was accustomed to preach, he performed the same function. And besides the lecture, which he delivered in the cathedral on Sundays, in the monastery of St. Severinus he lectured on the Letter to the Romans three times a week. And they very much commended both the integrity of his life and his doctrine and spirit (but not his eloquence in the same way). v1_381-419latin 1549B 390. Sed et ejus socius Michael in templo Annunciatae satis celebri est concionatus. Assueti nihilominus doctrinae ac spiritui Patris Laynez, aliquem amici Societatis, qui esset Patri Bobadillae tanquam Moisi Aaron, requirebant. Et quia civitas in communi reditus non habebat, nec facile de templo aliquo in Societatis usum disponere poterat, quamvis privati plurimi aliquod Collegii initium expeterent, res tamen eo tempore non evaluit. Et licet in hospitali Sancti Jacobi et habitationem et quae necessaria essent ad victum, ut saltem transeuntibus in Sicilia et inde Romam venientibus pro hospitio deserviret, offerebant, et duos ex nostris ad hoc saltem, ut alter concionaretur, alter spiritualia Exercitia traderet, postulabant Patri Ignatio (qui alioqui Neapoli Collegium institui optabat) id minime probatum est. Versati sunt ergo nostri Neapoli tota quadragesima et aliquandiu post Pascha, et quotidie P. Bobadilla concionabatur non quidem numeroso, sed constanti et selecto auditorio, et confessiones etiam aliquorum audiebat; quotidie etiam alibi Michaël concionabatur ac pueros in catechismo instituebat; post festum tamen Paschae Romam revocatus est. 390. Now his companion Michael preached very well in the church of the Annunciation. Nevertheless, accustomed as they were to the teaching and spirit of Fr. Laynez, friends of the Society asked for someone who would act for Fr. Bobadilla like Aaron for Moses. And because the city did not have a common revenue, and could not easily provide the use of a church for the Society, although many private persons sought some beginning of a College there, still at that time the matter did not take place. And although in the hospital of St. James they offered both food and lodging, which was the hospitality they showed to those passing through to Sicily and those returning from there to go to Rome, still they asked that two of ours at least do this, namely, that one would preach and the other would give the Spiritual Exercises; this, however, was not approved by Fr. Ignatius (who otherwise wanted a College to be established in Naples). Therefore, ours remained in Naples during Lent and for some time after Easter, and Fr. Bobadilla preached daily, not indeed to a large crowd, but to one that was constant, and he also heard the confessions of some people. Elsewhere Michael also preached daily and he taught catechism to the boys; however, after Easter he was recalled to Rome. [9. Polancus, ex commissione, Michaëli Ochoa, de ejus fratre, deque reditu Romam versus, 16 Februarii; idem eidem, de concionibus earumque fructu, 20 Martii, idem eidem, 6 Aprilis; de quadam restitutione, 13 Aprilis; idem Nicolao Bobadilla, de sociorum ejus, Rogerii et Paschasii, convalescentia, 28 Septembris; idem eisdem Rogerio et Paschasio, solaminis verba, eadem die, anno 49.
Polanco, ex commissione, to Michael Ochoa, about his brother and about his return to Rome, February 16; the same to the same, on his sermons and their fruit, March 29; the same to the same, April 6, about a certain restitution, April 13; the same to Nicholas Bobadilla, on the convalescence of his companions, Rogerius and Paschase, September 28; the same to the same Rogerius and Paschase, words of comfort, on the same day in 1549.] v1_381-419latin 1549B 391. Interim pluribus ex locis P. Bobadilla expetebatur in eo regno; et quamvis P. Ignatius ei libere permisisset ut eo se converteret, ubi majorem se posse fructum capere ad animarum auxilium speraret, nihilominus cum frater Ambrosius Catherinus, Episcopus minorensis, ejus opera ad dioccesim suam visitandam indigeret, hoc negotium, quo etiam animus Patris Ignatii propendebat, est prosequutus; sed fere per totum Maium mensem substitit Neapoli, et ejus lectiones in dies magis etiam eruditis viris (multi enim tales eum audiebant) probabantur. 391. Meanwhile, in many places the presence of Fr. Bobadilla was desired in that kingdom. And although Fr. Ignatius had kindly permitted him to go there, where he hoped he could gain more fruit for the help of souls, nevertheless since Ambrogio Catarino, the Bishop of Minori, needed his help for the visitation of his diocese, this proposal, which was also favored by Fr. Ignatius, was followed. But he remained in Naples during almost the whole month of May, and his lectures daily were applauded more and more by learned men (for many of them listened to him). [10. Polancus, ex commissione, Nicolao Bobadilla, de visitatione Episcopatuum Minorensis et Tropaeensis, et de Bisignano, 6 Aprilis et 25 Maii; idem eidem, de facultatibus et auctoritate, quibus gaudebit, dum visitationem Minorensis dioecesis peraget, 4 Maii; idem eidem, ut Casertae in gratiam Cardinalis Maffaei id postulantis, aliquantisper subsistat, litteras inde Ignatio det et informationem Cardinali, 8 Junii; Cardinalis Maffaei patentes litterae ad Bobadilla missae, 12 Junii; idem eidem, de eisdem, et de doctrina christiana docenda, ei mittens quosdam ejus doctrinae libellos, 29 Junii; idem eidem, qui aegrum corpore se esse dolebat, de iis qui tunc temporis Romae aegri decumbebant, 10 Augusti 49.
Polanco, ex commissione, to Nicholas Bobadilla, on the visitation of the Dioceses of Minori, Tropacensis, and on Bisignano, April 6 and May 25; the same to the same, on the faculties and authority given to him, while he is visiting the Diocese of Minori, May 4; the same to the same, to stay in Caserta for some time at the request of Cardinal Maffael, that he should send a letter from there to Ignatius and information to the Cardinal, June 8; the letter of Cardinal Maffael sent to Bobadilla, June 12; the same to the same, about the same matter, and on teaching Christian doctrine, while sending him certain books of doctrine, June 29; the same to the same, who grieves that he is sick, and about those who at the time were sick in Rome, August 10, 1549.] v1_381-419latin 1549B 392. Incalescebat etiam amicorum desiderium de Societate in eam urbem adducenda, et tria loca Patri Bobadillae obtulerunt ut ex eis unus eligeretur; sed quia nihil Pro-regis vel civitatis totius nomine agebatur, eorum desideria solidum fundamentum non habere sunt visa. Pro-rex deinde, dominus Petrus de Toledo, cum eum adiret Bobadilla, et benevolentiam exhibuit et auxilium est pollicitus. 392. Also the desire of the friends of the Society increased with regard to bringing it to the city, and they offered three places to Fr. Bobadilla so that one of them might be chosen; but since nothing was done in the name of the Viceroy or of the whole city, their desires did not seem to have a solid foundation. Then the Viceroy, Lord Peter de Toledo, when Bobadilla approached him, manifested good will and promised his help. [11. Vide infra annot. ad num. 395. — Bobadilla Ignatio, 25 Maii et initio Junii, de locis Neapoli oblatis ad Collegium struendum, anno 49.
See the note below to number 395.Bobadilla to Ignatius, May 25, and the beginning of June, about the places offered in Naples for the erection of a College, in the year 1549.] v1_381-419latin 1549B 393. Post Pentecostem igitur, juxta superius dicta, Minorim se contulit, et ibidem et in vicinis Episcopatibus cum fructu versatus est. Concionabatur dominicis ac festis diebus, et inter magna incommoda quae patiebatur, spiritualis fructus solum eum recreabat. Ejus autem visitatio in ea dioecesi interrupta fuit cum in gratiam Cardinalis Bernardini Maffaei ad negotium quoddam arduum Neapolim rediit, et quidem eo tempore anni, quo non sine periculo valetudinis eo venire poterat; obedientiae enim omnia posthabenda existimavit. Deinde Minorim rediens, quamvis febribus laborasset, non solum concionari diebus festis perrexit, sed omnes pueros civitatis congregatos cum aedificatione magna catechismum docuit. Cum autem in gratiam ejus civitatis Neapolim sub initium Septembris ad quoddam non levis momenti negotium venisset, accidit quod supra dictum est ut nostri, qui ad Collegium Panormi inchoandum mittebantur, ab eo excipi et septem ex illis cum triremibus in Siciliam trajicere et qui aegroti substiterunt ab eo curari potuissent. 393. After Pentecost, therefore, according to what was said above, he went to Minori, [12. Aliis est latine Minora. Vide FERRARI, Lexicon Geographicum.
Elsewhere the Latin is Minora. See Ferrari, Lexicon Geographicum.] and he worked with fruit there and in the neighboring dioceses. He preached on Sundays and feast days, and among the great troubles that he experienced, the spiritual fruit alone invigorated him. But his visitation of the diocese was interrupted, when as a favor to Cardinal Bernardine Maffael he had to return to Naples for some difficult business, and it was at the time of the year when he could go there not without some danger to his health; but he thought that obedience should take precedence over everything else. Then when he returned to Minori, although he suffered from a fever, not only did he continue to preach on the feast days, but he gathered together all the boys of the city and taught them catechism with great success. But when for the sake of that city he went to Naples at the beginning of September on some important business, what was mentioned above happened, namely, that ours, who were being sent to begin the College in Palermo, were received by him, and he arranged that seven of them would sail in triremes to Sicily, and that those who were sick could be cared for by him. [13. Haec praeponenda erant. (Verba haec in margine posita sunt ita ut totam hanc periodum a verbis. Cum autem in gratiam… comprehendant.)
These words were added. (These words were put in the margin so that they would include the whole sentence beginning with the words, “But when for the sake of that city….”)] v1_381-419latin 1549B 394. Cum autem id temporis de reductione Regni Angliae ad catholicam religionem rumor increbresceret, et Cardinalis Polus, qui Patrem Bobadilla diligebat, eo mittendus esset alii etiam Praelati eumdem magna benevolentia prosequerentur, ne officiosas quidem litteras ad eos scribere voluit, ne aliquo modo de sui missione sollicitus fuisse vel ad eam aliquid contulisse videretur, sed omnia sincere et per obedientiam ipsi secundum Dei voluntatem injungerentur; et ita se indifferentem ad omnia offerebat. 394. Now since at the time the rumor was growing concerning the return of Kingdom of England to the Catholic religion, and Cardinal Pole, who was very fond of Fr. Bobadilla, was to be sent there, other Prelates also accompanied him with great benevolence, he did not want to write a respectful letter to them, nor in any way seem to be solicitous about his mission or seem to add something to it, but everything would be done by him sincerely and by obedience according to the will of God; and so he showed himself to be indifferent in all things. [14. Polancus, ex commissione, de litteris Cardinalis Poli, de reformatione Congregationis Sancti Onuphrii, Arimini; de quodam magistro Alonso, Societatis benefactore, 13 Aprilis 49.
Polanco, ex commissione, on the letter of Cardinal Pole, on the reformation of the Congregation of St. Onuphrius, in Rimini; about a certain teacher named Alonso, a benefactor of the Society, April 13, 1549.] v1_381-419latin 1549B 395. Dum esset Neapoli, curabant aliqui ut lectiones in Cathedrali templo coeptas resumeret; sed occupatus cum aegrotantibus praedictis, et postquam convaluerunt illi, a tribus Episcopis in diversa Calabriae loca evocatus, id oneris non admisit, majori cum auctoritate id subiturus, cum proprium locum Societas Neapoli haberet. Civitas enim in suo desiderio non solum perseverabat, sed et crescere videbatur. Non quidem expensa publica de loco assignando agebatur, sed multi nobiles et pii, tam itali quam hispani, de loco aliquo idoneo ad Societatis Collegium instituendum agebant; et cum venditioni exponeretur domus quaedam Praedicatorum, quae Sancti Petri Martyris dicebatur, cum adjuncta ecclesia, Regentes et regium consilium id non permiserunt, cum tamen in usum Collegii nostri converti utilius posse existimarent. Haec autem dilatio non sine fructu transacta est. Nam praeterquam quod aucta est plurimorum devotio, complures, qui partim a Patre Laynez, partim a Patre Bobadilla et eorum sociis ad pietatem excitati et in ea promoti fuerant, cum Societas locum ibi nondum haberet, in quo reciperentur, in monasterio Sancti Severini se Dei ministerio consecrarunt. 395. While he was in Naples, some people asked that he resume the lectures that he had started to give in the cathedral; but because he was busy caring for the sick mentioned above, and after they recovered, and he was summoned by three Bishops in various parts of Calabria, he did not accept that burden, since he was going to assume it with more authority, when the Society had its own establishment in Naples. For the city not only persevered in its desire, but it also seemed to increase it. It was not a matter of getting a place at public expense, but many devout nobles, both Italian and Spanish, were working on acquiring a suitable place for the establishment of a College of the Society. And since a house of the Order of Preachers was up for sale, which was named for St. Peter Martyr, along with an attached church, the Regents and the royal council did not permit the sale, since they thought it could be converted easily for the use of our College. But this delay was carried out with no little fruit. For besides the fact that the devotion of several people was increased, very many, who partly by Fr. Laynez, partly by Fr. Bobadilla and their companions had been moved to a life of piety and made progress in it; when the Society there did not yet have a place into which they could be received, in the monastery of St. Severino they consecrated themselves to the ministry of God. [15. Polancus, ex commissione, Nicolao Bobadilla, de iis, qui domos Neapoli offerunt, et de requisitis ut Collegium aliquod a Societate admittatur, 25 Maii; idem eidem, de profectione Petri de Rivadeneira et de quodam Doctore Thoma Gomez, 5 Octobris 49.
Polanco, ex commissione, to Nicholas Bobadilla about those who are offering houses in Naples and on the requirements that a College be established there by the Society, May 25; the same to the same, on the departure of Peter de Ribadeneyra and about a certain Doctor Thomas Gomez, October 5, 1549.] v1_381-419latin 1549B 396. Rediit tunc Minorim P. Bobadilla ut visitationem peractam promulgaret, et ipso festo Omnium Sanctorum conciones resumpsit et populo paulo post valedixit. Postquam autem valedixit, ibidem tamen aliquandiu haerere debuit; nam, Archidiacono renunciante suam dignitatem, quod existimaret se in matrimonio Deo melius posse servire, complures alias dignitates et officia mutare debuit. Tandem, concordia inter multos inita, et dubiis multis luce allata, inde recessit, et Policastrum ad Episcopum se contulit; inde Bisignanum, ubi expectabatur, iturus, et tandem Rosanum, cujus dioecesim erat visitaturus; et ubique ejus opera Dominus ad suam gloriam et aedificationem multorum est usus. 396. Then Fr. Bobadilla returned to Minori so that he could announce that the visitation was completed, and on the feast of All Saints he resumed his preaching, and shortly thereafter said farewell to the people. But after he said farewell, still he had to remain there for some time; for, when the Archdeacon renounced his dignity, because he thought he could serve God better in the state of matrimony, he had to change many other dignities and offices. Finally though, having established harmony among many people, and having shed light on many doubts, he departed from there and went to visit the Bishop in Policastrum; from there he went to Bisignano, where he was expected, and then to Rossano, whose diocese he was about to visit; and everywhere God made use of his work for his own glory and for the edification of many. [16. Cardinalis Verallus Patri Laynez, de reformatione cleri Rosanensis, 23 Maii ; Polancus, ex commissione, Nicolao Bobadilla, de visitatione dioecesis Cardinalis Veralli, 11 Maii; idem eidem, de excolenda Calabria, 9 Novembris 49.
Cardinal Verallus to Fr. Laynez on the reformation of the clergy of Rossano, May 23; Polanco, ex commissione, to Nicholas Bobadilla, on the visitation of the diocese of Cardinal Veralli, May 11; the same to the same, on cultivating Calabria, November 9, 1549.] v1_381-419latin 1549B 397. Missus fuerat Fulginium anno proxime elapso P. Sylvester Landinus, ut superius dictum est. Ibidem primos quatuor menses anni 1549 exegit, ubi pro suo more strenue in illa Domini vinea laboravit; confessionibus enim audiendis aliquando usque ad duas horas noctis, cum ante lucem mane eas audire coepisset, perseverabat ; generales autem totius vitae confessiones plurimas inter alias et anni initio et postea audivit; spiritualia Exercitia cuidam Abbati, canonico item, et tertio cuidam clerico proposuit inter alios, qui Patris Ignatii obedientiae se submiserunt. Pacem inter aliquos conciliari studuit, quorum unus, qui offensus videbatur, adduci prius non potuerat, ut offensoribus reconciliaretur; sed accedens ad confessionem Patri Sylvestro, in ejus manus totum pacis negotium rejecit, unde confectum est. 397. In the previous year Fr. Sylvester Landinus was sent to Foligno, as was said above. There he spent the first four months of 1549, where according to his custom he worked vigorously in the vineyard of the Lord; for sometimes he continued hearing confessions until late at night, when he had begun to hear them before daylight in the morning. He heard many general confessions along with the others at the beginning of the year and afterwards. He gave the Spiritual Exercises to an Abbot, also to a canon, and to another cleric among others, who submitted themselves to the direction of Fr. Ignatius. He strove to establish peace among some men, one of whom, who thought he had been offended, at first he could not convince that he should be reconciled with his offenders; but when he went to confession to Fr. Sylvester, he put in his hands the whole arrangement of peace, which was put into effect. v1_381-419latin 1549B 398. Ex civibus primariis et qui publica officia gerebant, ejus opera in confessionibus multi adjuti fuerunt. In Christianae doctrinae explicationem quotidie incumbebat, quam aliquando ducenti pueri, praeter alios utriusque sexus homines, clericos ac monachos, audiebant; aliquis ad confessionem adduci non poterat jam ab aliquot annis, quem cum alloqueretur Sylvester ab ejus fratre admonitus, illi ut ad Sacramentum hoc sanctum accederet persuasit. 398. Of the leading citizens and those who held public offices, many were helped by his zeal in hearing confessions. He was busy daily with the explanation of Christian doctrine, which was attended sometimes by two hundred boys, besides other persons of both sexes, clerics and monks. One man had not gone to confession for many years, and Sylvester, having been told about this by his brother, spoke to him and persuaded him that he should receive this holy sacrament. v1_381-419latin 1549B 399. Societatem interim quamdam, quae pietatis operibus vacabat, in sacramentorum Poenitentiae ac Communionis ministerio singulis dominicis diebus consolabatur. Aegrotantes aliquos invisebat et eisdem Sacramentis recreabat, nec inter hos deerant qui octavo quoque die vel prima dominica mensis se accessuros ad communionem pollicerentur. Voluit autem Episcopus ut saltem diebus Veneris et Sabbati in cathedrali ecclesia confessiones audiret (nam aliis diebus in sacello praedictae confraternitatis eas audire solebat). Rogabat autem cum Episcopus ut dioecesis curam, tamquam ipsius coadjutor susciperet, et ejusdem opera in visitatione dioecesis usus est. Quando autem P. Sylvester ad societatis praedictae consolationem divinis officiis in eorum oratorio intererat, prae animi laetitia lacrymas effundebant. Ibi etiam, officiis absolutis, ad multam noctem diebus festis confessionibus audiendis vacabat. 399. Meanwhile, every Sunday he gave comfort to a certain society, which was engaged in works of piety, especially in the ministry of Penance and Communion. He visited some sick people and helped them with the same sacraments, and there were not lacking among them those who promised to receive Holy Communion every week or on the first Sunday of the month. But the Bishop wanted him to hear confessions in the cathedral on Fridays and Saturdays (for on the other days he was accustomed to hear confessions in the chapel of the confraternity). The Bishop asked him to take on the care of the diocese, as his coadjutor, and so he made use of his help in the visitation of the diocese. When Fr. Sylvester was present at the Divine Office in the chapel for the consolation of the said society, they shed tears of joy. There also, when the Office was completed, on feast days he was busy hearing confessions until late at night. v1_381-419latin 1549B 400. Interim Casulani, apud quos anno proxime elapsoidem fuerat, ad Patrem Ignatium semel ac iterum magno affectu scripserunt ut ad suam et provinciae illius totius utilitatem Patrem Sylvestrum ad eos remitteret; et inter caetera quoddam monasterium, quod anno superiori Casulanis persuaserat instituendum, ob oculos ei proponebant; nondum enim aedificium erat absolutum, et tamen complures virgines, quae ad perfectam vivendi rationem ab eo fuerant excitatae, et magna cum aedificatione in sancto proposito perseverabant, usque ad ejus reditum et alia composita monasterium non erant ingressurae; alia nihilominus bene ab eodem Patre instituta, quamvis utcumque conservabantur, tamen ejus opera adhuc indigere videbantur. Pia admodum haec omnia et attendenda visa sunt; non tamen ad quadragesimam, ut illi expetebant, Fulginio abesse Sylvester poterat. 400. In the meantime, the people of Casoli, among whom he had spent some time the previous year, with great affection wrote to Fr. Ignatius again and again that he would send back to them Fr. Sylvester to help them and the whole province. And among other things, they mentioned to him the convent, which in the previous year he had persuaded them to establish; for the building was not yet finished, and still many virgins, who were moved by him to embrace a perfect way of living, and were persevering with great edification in their proposal, were not going to enter the convent until his return. Nevertheless other things started by the same Father, although they were preserved in some manner, still seemed to require his assistance. It seemed that all these very pious works has to be cared for; however, Fr. Sylvester could not leave Foligno during Lent, as they had wished. v1_381-419latin 1549B 401. Cum in sepultura defuncti cujusdam concionem haberet, tantopere Dei verbum auditores utriusque sexus commovit ut multi eum adirent et rogarent ut octavo quoque die ipsorum confessiones exciperet, quo ad Domini mensam deinde accedere possent; et mulieres aliquae nobiles ac juvenes, cum domum pervenissent, sua pretiosa unguenta, fucos, aquas odoriferas et alias hujusmodi delicias per fenestram in viam publicam dejecerunt, et deinde permodesto habitu indutae ad P. Sylvestrum in templo redierunt, et se paratas ad omnia quaecumque injungerentur ad animae suae salutem obtulerunt; cujus rei fama cum per urbem et extra eam evulgata esset, Episcopus summa animi laetitia perfusus denuo Patri Sylvestro suae dioecesis curam commendavit, ut plantes, inquit, et aedifices ecclesias et destruas; Priori etiam Sancti Feliciani injunxit ut ad Dei verbum audiendum se suosque praepararet. 401. When he preached at the burial of a certain dead man, the word of God so greatly moved the hearers of both sexes that many approached him and asked him to hear their confession every week, so that then they could go to the table of the Lord; and some of the noble women and youths, when they went home, through the window onto the public street threw their precious ointments, cosmetics, perfumes and other luxuries of this kind, and then, after putting on very modest clothes, they returned to Fr. Sylvester in the church and said that they were prepared to do whatever he commanded them for the salvation of their soul. When the news about this was made known in the city and even outside of it, with great personal joy the Bishop commended the care of the diocese to Fr. Sylvester and said that he should plant, and build and tear down the churches. Also the Prior of St. Felician said that he would prepare himself and his monks to hear the word of God. v1_381-419latin 1549B 402. Numerus juvenum, qui octavo quoque die, eodem auctore, confitebantur, magnopere auctus est et fere jam erant octoginta, ex quibus maturiores communicabant cum magno parentum et Episcopi gaudio. Hi autem, qui crebro ad Sacramenta accedebant, praesertim ex juvenibus scholasticis, sub noctem, sub ipsomet oratorio ab Episcopo designato ad orationem conveniebant; et haec juvenum congregatio nostrae Societatis nomen sibi imposuit; et tam ferventes hi adolescentes in hoc pietatis opus incumbebant ut cujusdam doctoris honorati filius, cum facultatem a patre petitam non obtinuisset, sine illa huic congregationi se adjunxit, quod postea lubens ejus pater comprobavit. 402. The number of youths, according to the same author, who went to confession weekly increased greatly, and now there were almost eighty, and of them the older ones received Communion to the great joy of their parents and the Bishop. But those who received the Sacraments often, especially the young students, gathered together in the evening in the chapel designated by the Bishop for prayer; and this gathering of youths gave itself the name of our Society. And these fervent adolescents were so dedicated to this work of piety that the son of a distinguished doctor, when he did not obtain the permission sought from his father, joined the group without it, and subsequently his father willingly approved of it. v1_381-419latin 1549B 403. Cum ad templum Beatissimae Virginis Lauretanae se contulisset, in itinere pacem inter quosdam inivit, et alius quidam, qui vulneratus fuerat, injuriam et damnum adversario condonavit; et cum vicini aliquot populi intellexissent ejus reditum, jumenta mittebant, ut ad se hominem deducerent. Et in quemdam pagum tanta multitudo ex sex vel septem aliis locis confluxit, ut eis in aperto campo concionari debuerit; post concionem, quatuor, qui prius inter se dissidebant, invicem reconciliati sunt et, populo petente, se invicem sunt amplexati, et P. Sylvestro sunt polliciti quod parocho, qui vicinus erat, essent confessionem facturi; sacerdotes etiam aliqui ad suas parochias ipsum invitabant …, non cognoscere confitebantur. In ipsa civitate in templo quodam, quod Annunciationis Beatissimae Virginis nomen habet, quo tota civitas confluebat, concionatus est. Cum autem spiritualia Exercitia quibusdam proponere vellet, multi sese opponebant, ne ad religionem illi animum applicarent timendo; sed ea, quae usque ad confessionem generalem in prima hebdomada proponuntur, declarare non Omittebat. Quaedam confraternitas, quam ex Urbevetana civitate Lauretum contulerat, cum ejus exhortationem ad crebro communicandum audisset, octavo quoque die se id facturam promisit. Publicis lusoribus, dum cos reprehenderet, initio quidem molestus erat; sed deinde placati et corde omnino mutato, et a ludis cessabant, et remedia contra suarum animarum morbos petebant. Per quaecumque oppida vel pagos transibat non cessabat ab una porta ad aliam alta voce per modum dialogi cum socio de praeparatione ad mortem loqui, et multi ad confessionem et communionem diversis in locis, ubi concionabatur in via, accedebant. 403. When he went to the church of the Blessed Virgin of Loreto, on the journey he brought about peace between some men, and another man, who had been injured, forgave his adversary for the injury and hardship. And when some neighboring peoples learned about his return, they sent some horses to bring the man back to them. And in a certain village such a large crowd from six or seven other places assembled that he had to preach to them in an open field. After the sermon four men, who previously were at odds with each other, were reconciled and, at the request of the people, they embraced each other; the people also promised Fr. Sylvester that they would go to confession to their pastor, who was nearby. In addition, some priests invited him to their parishes…, [17. Festinabat hic ad extremum paginae Polanci librarius, et duo, quae, ut videtur, scripsit verba, legere omnino nec divinare valemus.
Here the copyist working for Polanco reached the bottom of the page, and it seems that he wrote two words, which we have absolutely not been able to read.] but they confessed that they did not recognize them. In the city he preached in a certain church, which is named for the Annunciation of the Blessed Virgin, where the whole city gathered together. Now since he wanted to give the Spiritual Exercises to some individuals, many were opposed to this, fearing lest they would enter the religious life. Nevertheless he did not omit proclaiming the things proposed in the First Week leading up to a general confession. A certain confraternity, which had moved from the city of Orvieto to Loreto, when they heard his exhortation about frequent Communion, promised that they would do that every week. Those who were playing in public, when he reprehended them, at first were quite annoyed; but then, having been calmed down and experienced a change of heart, they stopped playing their games and sought a remedy for their faults. Through whatever towns or villages he went, he did not cease from one gate to the other to speak out loud, by way of a dialogue with a companion, about preparation for death, and many people came for confession and communion in the various places where he preached in the street. v1_381-419latin 1549B 404. Fulginium cum rediisset, post completorium in cathedrali templo frequenti admodum auditorio, Episcopi loco (qui id facere solitus erat, sed quotidie id praestare minime poterat), est concionatus; et cum canonicorum, tum aliorum magistratuum, qui aderant, confessiones generales sunt consequutae. Sed tam parum laboribus parcebat, ut societas Sancti Hieronymi, ubi habitabat, Patri Ignatio per litteras conquesti fuerint quod suae valetudinis rationem nullam habere videretur. Et cum audissent de discessu ejusdem Patris agi, unus ex magistratibus (Dominos ipsi vocant) aegre admodum civitatem ejus discessum esse laturam scripsit; cum non tantum in urbe, sed etiam in vicinis locis cum magna utilitate omnium versaretur; et ita P. Ignatium precabatur, ne ipsum inde removeret. At satisfaciendum fuit Casulanis, ad quos sub linem mensis Maii missus est. Cum tamen prius quaedam dioecesis loca rogatu Episcopi visitasset, in quodam, cujus nomen est Caput aquae eschae, confessionis et communionis sanctae consuetudinem inchoari curavit, et viri et foeminae non paucae octavo quoque die communicare perseverarunt, ubi etiam aliqui, qui in Paschate non errant communicati, relictis inimicitiis, et pace consequuta, communicarunt. His ibi quotidie concionabatur, seorsum sacerdotibus et populo. Alia etiam pietatis opera ibidem instituta fuerunt. Confessiones etiam plurimas audivit. In alio pago, Longus collis dicitur, alia societas ad frequentiam communionis est ab eo instituta, et multi confessi sunt et communicarunt, pace cum inimicis composita, qui tempore ab ecclesia constituto id non fecerant. Superstitiones et magicae incantationes, quibus abundabat locus, extirpandas curavit. 404. When he returned to Foligno, after Compline in the cathedral he preached to a large audience in place of the Bishop (who usually did it, but could not do it every day); this was followed by the general confessions of both the canons and the other officials who were present. But he worked so hard that the society of St. Jerome, in whose house he lived, sent a letter of complaint to Fr. Ignatius that he seemed to have no concern about his health. And when they heard there was talk about the departure of the same Father, one of the magistrates (they call them Lords) wrote that the city would bear his departure very ill, because not only in the city, but also in the neighboring places he was active to the great advantage of all; and so he pleaded with Fr. Ignatius not to remove him from there. But he had to satisfy the people of Casoli, to whom he was sent towards the end of May. But since before that he visited some places of the diocese at the request of the Bishop, in one of them, whose name is Caput Aquae, he was able to begin a custom of Confession and Holy Communion, and the men and not a few women continued to communicate every week; and there were some people there who had not received Communion during the Easter time, and having abandoned their enmities and embraced peace, they also went to Communion. There he preached to them daily, separating the priests from the people. Other works of piety were also begun there, and he heard many confessions. In another village, called Longus Collis, another society was started by him for the frequent reception of Communion, and many went to Confession and Communion, and several persons were reconciled with their enemies, which is something they had not done during the time prescribed by the Church. He was also able to wipe out the superstitions and magical incantations, which were common in that place. [18. Ignatius Sylvestro Landino, de magistro Angelo et quid erga ipsum Fulginii praestandum, 4 Martii.
Ignatius to Sylvester Landinus, about Master Angelo and what the people of Foligno had against him, March 4.] v1_381-419latin 1549B 405. Cum Casulam pervenisset sub Maii finem, discordes multorum animos offendit, sed virgines, quae se Deo dicaverant anno proximo, cum magna admiratione proficiebant; eos autem, qui refrixerant, ad optima quaeque inflammare studuit, et statim fere quadraginta quinque eorum confessiones audivit, inter quos oppidi magistratus erant; et quamvis quotidie condonaretur, octo tamen sacerdotibus simul (ex quibus quinque ex provincia Carfagnana venerant) spiritualia Exercitia tradidit; et eadem hebdomada in sex vel septem locis, ubi condonatus est, multorum confessiones generales audivit; multi etiam ad sacramentum Communionis accesserunt; sacerdotes autem, qui exercebantur in spiritualibus exercitationibus, uberrimis lacrymis sua peccata diluebant. Concurrebant etiam ex vicinis populis tam multi, ut ter aliquando in eodem die condonaretur; inimicitiae, et usurae, et saltationes inhonestae relinquebantur; cogebat hominum ignorantia et sitis verbi Dei ut in duas vel tres horas conciones extenderet; novem ex sacerdotibus Carfagnanae, ab eo excitati, ad confessionum ac communionum ministerium propter Christi amorem exhibendum se Domino dedicarunt; quatuor ex illis, qui post Exercitia confessionem generalem instituerant, obedientiae Patris Ignatii se subjecerunt, omnes parochi ecclesiarum et qui vitae exemplo et piis laboribus in vinea Domini colenda elaborabant; quare, cum non videretur ad Dei gloriam fore ut inde avocarentur, a Patre Ignatio non sunt in Societatem admissi. Cum autem hi sacerdotes, qui prae caeteris in pretio habebantur, eos, qui cum usura mutuum dabant, nollent absolvere, nullus jam inveniebatur qui usuram exercere auderet, et potius ut se ab hujusmodi contractibus olim factis liberarent et per restitutionem a peccato emergerent, erant solliciti. 405. When he arrived in Casoli towards the end of May, he spoke against the discordant minds of many, but the virgins, who had dedicated themselves to God in the previous year, were making admirable progress; but those who had grown cool, he was able to reanimate to strive for higher things, and immediately he heard the confession of forty-five of them, among whom were the magistrates of the city. And although he preached daily, still he gave the Spiritual Exercises to eight priests at the same time (five of them came from the province of Garfagnana); during the same week he heard the general confession of many persons in the six or seven places where he preached; many also came to the sacrament of Communion; but the priests, who made the Spiritual Exercises, washed away their sins with many tears. Also from the neighboring peoples so many came together that sometimes he preached three times on the same day; hostilities, usuries and immoral dances were abandoned; the ignorance of men and their thirst for the word of God forced him to lengthen his sermons to two or even three hours. Nine priests from Garfagnana, stirred up by him, dedicated themselves to the Lord so as to work for the love of Christ in the ministry of confession and communion. And four of them, who made a general confession after the Exercises, subjected themselves in obedience to Fr. Ignatius; they were pastors of churches and by the example of their lives and pious works strove to cultivate the vineyard of the Lord; wherefore, since it did not seem to be for the glory of God that they should be called away from there, they were not admitted into the Society by Fr. Ignatius. However, since these priests, who were held in very high regard, did not want to absolve those who loaned money at an interest, then no one was found who would dare to practice usury, and rather were solicitous to extricate themselves from such agreements made formerly and to make up for their sin through restitution. [19. Ignatius Sylvestro Landino, ut Casulam Fulginio recedat, ut a Fulginiensibus de se scriptum testimonium requirat, et successorem constituat, qui incoeptorum operum curam gerat, 11 Maii; idem magistro Angelo (Fulginii Vicario?) ut Sylvestrum abire libenter permittat, eadem die ; Ignatius Episcopo Fulginiensi, item Consilio Dominorum civitatis, de Landini abitu, 25 Maii ; Polancus, ex commissione, ut de Casulanis agat cum Duce Florentiae hujusque socero, Petro de Toledo, 10 Augusti.
Ignatius to Sylvester Landinus, that he leave Foligno for Casoli, that he should require a written testimony from the people of Foligno about himself, and find a successor, who would take care of the works begun by him, May 11; the same to Angelo (the Vicar of Foligno?) that he freely allow Sylvester to depart, on the same day; Ignatius to the Bishop of Foligno, also to the Council of the Lords of the city, about the departure of Landinus, May 25; Polanco, ex commissione, that concerning Casoli he should confer with the Duke of Florence and his father-in-law, Peter of Toledo, August 10.] v1_381-419latin 1549B 406. In Campo-regiano, quae provincia est sub Duce Ferrariae, ubi mutinensis militiae dux residet, aliqui haereses nonnullas sparserant, et cum intelligerent Patris Sylvestri adventum, aliqui sacerdotes et medici infecti, qui pelagianum ipsum esse jactabant (sic enim catholicos, qui opera bona ad salutem necessaria esse tenent, vocabant), ei occurrerunt et cum se amicos venditarent et de justificatione cum ipso loquerentur, is autem adultis baptizatis bona opera in charitate facta esse necessaria affirmaret, furere illi coeperunt, ac minitari quod si Campo-regiani eam doctrinam praedicaret, effecturi essent ut tanquam bestia haberetur. Post quindecim dies eo se contulit Sylvester, et per hebdomadam integram Campo-regiani est concionatus; et tantus terror haereticos illos invasit ut medicus primo die tanta cum velocitate fugam arriperet, ut propemodum ejus jumentum in via deficeret; et illud lepide accidit quod, cum venerationem sanctorum pernegare solitus esset, tunc tamen et sanctum Aloyum et sanctum Antonium, et alios sanctos (ut commissarius Ducis Ferrariae et militiae mutinensis dux retulit) ut mulam suam liberarent, invocabat. Sacerdos quidam, qui ei occurrerat, quotidie ad concionem accedebat et se contra haereticos propugnatorem profitebatur; et qui in tota quadragesima antea carnes edebat, die mercurii, cum vigilia non esset, jejunabat. Primus commissarius communicare coepit, et cum multis aliis conciones audiebat, et omnem suam operam et auctoritatem offerebat; tantumdem militiae dux; et ita caput eorum, qui errores seminabant, contritum est. Tanto autem affectu illis in locis Sylvestrum prosequebantur, ut dum ab uno loco in alium se conferebat, genibus flexis aliqui propter Deum orarent ut ad sua loca veniret, et se universos ad confessionem peccatorum et communionem accessuros, et quidquid illis injungeret esse facturos; et si in centum partes se dividere potuisset, tamen sacerdotibus, et laicis, et omnis sexus ac aetatis hominibus, qui ejus opera uti optabant, satisfacere non potuisset ; erant enim velut oves non habentes pastorem. Ubicumque autem concionabatur, sic omnes commovebantur, ut primores locorum, nomine communitatum, et juvenes, nomine omnium juvenum, et Duces vel centuriones vitam suam et bona offerrent; quorum animum bonum tantum admittebat, sua omnia illis relinquendo. Ubicumque autem semen verbi Dei jecit, ad frequentem communionem homines sunt adducti; hic quadraginta, ibi sexaginta, illic centum; cum post hominum memoriam nunquam nisi semel in anno, et vix quidem, communicassent. Fuit qui septemdecim annis non communicaverat. Loca autem in quibus concionatus est, et ubi frequenter confitendi et communicandi consuetudinem induxit, haec fuerunt. Silanum, Bursilianum, Cognum, Levigniacum, Orzado et aliae villae, Verucuba, Pugianella, Sanctus Romanus, Hagium cum aliis villis, Jaconianum, Rupes Christi, Capolum, Campo-regianum; quae loca sub Duce Ferrariae sunt; sed et alia loca sub Florentiae et Reipublicae Lucensium dominio, et alia. In iis omnibus, praeter jam dicta, pauperibus per eleemosynas consultum est, concordiae compositae, oratio sub vesperum instituta, et Christiana doctrina explicata, in qua pueri multum profecerunt. 406. In Camporgiano, which is a province under the Duke of Ferrara, and where the head of the local militia resided, some men were circulating various heresies, and when they learned about the arrival of Fr. Sylvester, some infected priests and doctors, who accused him of being a Pelagian (for that is what they call Catholics, who hold that good works are necessary for salvation), met him and presented themselves as his friends and spoke with him about justification. But when he said that it is necessary for baptized adults to do good works in charity, they began to be furious and to threaten that, if he preached this doctrine in Camporgiano, they would bring it about that he would be treated like a beast. After fifteen days Sylvester went there, and he preached for a whole week in Camporgiano. And such terror overcame those heretics that a doctor on the first day fled with such speed that his mule grew very tired on the way. And it happened in a humorous way that, since he was wont to deny the veneration of the saints, still then he invoked St. Aloyus [20. Sic clare; sed an mendum sit librarii, an ex italico, et quidem, ut ferme solet, immutato latinum effictum vocabulum ( ut si ex hispano Eloy, quod respondet Eligio, Eloyum conficeres) nescimus.
Sic clearly; but whether it is a correction of the copyist, or from the Italian, or, as he almost always does, he leaves the Latin word unchanged (as if from the Spanish Eloy, which corresponds to Eligio, were you to change it to Eloyum), we do not know.] and St. Anthony and some other saints (as the commissary of the Duke of Ferrara and the head of the militia reported) that they would strengthen his mule. A certain priest, who met him, attended his sermon daily, and professed himself to be a fighter against the heretics; and being someone who formerly ate meat throughout Lent, he fasted on Wednesday, which is not a fast day. The first commissary began to communicate, and with many others he listened to the sermons, and he offered all his help and authority; the head of the militia did the same; and so the head of those, who were sowing errors, had a change of heart. In those places they followed Sylvester with so much affection that, when he went from one place to another, on bended knees some prayed to God that he would come to their places, and they said that all would confess their sins and go to Communion, and that they would do whatever he directed them to do. And if he could have been divided into a hundred pieces, still he could not have satisfied the priests, laymen and people of all sexes and ages, for they were like sheep without a shepherd. Wherever he preached, all were so moved that the officials of the towns, in the name of the communities, and the young men, in the name of all youths, and the chiefs or centurions offered their life and their goods; he accepted only the offer of their good will, leaving all other things to them. Now wherever he scattered the seed of the word of God, the people were attracted to frequent Communion: here forty, there sixty, in another place seventy, since in the memory of men they had never communicated more than once a year, and some hardly that. There was one man who had not gone to Communion for seventeen years. But the places where he preached, and where he introduced the custom of confessing and communicating frequently were the following: Silanum, Bursilianum, Cognum, Levigniacum, Orzado and other rural areas; Vercuba, Pugianella, Sanctus Romanus, Hagium and other rural areas; Jaconianum, Rupes Christi, Capolum, Camporgiano [21. Nomina haec accurate transcribimus, non immutata orthographia, qua in iis scribendis usus est Polancus. Ea omisit Orlandinus, dum haec a Landino gesta suae inseruit narrationi, lib. IX, nn. 34-43. Qui Polanci exemplum potius quam Orlandini imitari velit, prius certior fiat oportet de recto ea nomina scribendi modo. Nos de uno tantum Bursilianum quid italice ei respondeat, scil. Borsigliana, certo affirmare valemus.
We are transcribing these names accurately, not changing the spelling, which Polanco used in writing them down. Orlandinus omitted them, when he wrote the things done by Landinus in his narrative, book IX, nn. 34-43. He who wishes to use the copy of Polanco rather than that of Orlandinus must first be certain about the correct way of writing these names. We can say for certain that one of them, Bursilianum, corresponds to the Italian town of Borsigliana.]; these places are under the Duke of Ferrara, while the other places are under the control Florence and the Republic of Lucca. In all of these places, besides what has already been said, the poor were helped with alms, peace was established, prayer at Vespers was instituted, and Christian doctrine was explained, in which the boys made much progress. v1_381-419latin 1549B 407. Confirmabat etiam parochos per litteras ut in his, quae bene coepta erant, perseverarent. In quibusdam autem locis ubi Sanctissimum Sacramentum in parochiis non tenebatur, curavit non solum ut teneretur, sed ut accensa lumina conservarentur perpetuo, et homines frequenter ad communionem accederent. Per alia etiam loca mense Julio sequenti in eisdem provinciis discurrens, ea quae ad Dei gloriam poterat, instituebat; dabat enim ei Dominus tantum auctoritatis, ut populi et sacerdotes eum, perinde ac si eorum Episcopus esset, consulerent. Ad oppidum deinde magnum, quod Carregium dicitur, se contulit; ubi initio tam male exceptus est, ut dum concionaretur, aliqui templum egressi, lapides in portam projicientes, eos, qui audiebant, perturbarent; sed cum per octo dies continuos et aliquando bis eodem die concionatus esset, non solum lapides jacere desierunt, sed ipsa in aurora ad ejus conciones magna cum devotione accedebant. Seditiones eo in loco tam multae fuerant ut quadraginta quinque homines, inter quos tres sacerdotes, occisi fuerint, et usque ad altare homines armati accedebant; duo contrarii duces erant harum factionum, qui ad P. Sylvestrum, confessionis gratia, a qua multis annis abstinuerant, accesserunt, et se paratos ad pacem ineundam et quidquid ipsis juberet obtulerunt, et cum terrori magno aliis essent, concionem quotidie audiendo, humilem prorsus animum prae se ferebant. Per praeconem sub vesperam publice denunciabatur ut summo mane omnes ad Dei verbum audiendum accederent sub certa quadam poena; et cum initio omnia rumore et risu streperent, postea summum silentium ab omnibus tam in concione quam in sacro tenebatur; tanta vero confessionum frequentia est consequuta, ut quamvis aliquos sacerdotes vicinos in auxilium vocasset, poenitentibus omnibus satisfacere non posset; et ab ipso Sylvestro in via publica, provolutis genibus, confessionem petebant; et cum vix semel in anno communio ibi prius cerneretur, quotidie jam cernebatur. Diebus dominicis vix dimidiam Missam armati audiebant; jam inermes non unam tantum, sed quotquot in ecclesia dicebantur. Cum recederet in alium locum, praefectus oppidi cum consiliariis et magistratibus eum sunt consequuti, et precibus ut aliquandiu apud eos maneret impetrarunt. Stupebant loca vicina hanc mutationem dexterae Excelsi. Factionum contrariarum capita ad ipsum, refectionis etiam corporalis sumendae gratia, veniebant, et pro magno beneficio ducebant, si alicujus ipsorum domum ingressus esset. Confluebant etiam sacerdotes ex vicinis locis, et ut suas parochias visitaret rogabant. In concionibus autem declarabat quae in primae hebdomadae Exercitiis continentur, quod audientes populi tremebant: illi demum duces factionum contrariarum suas controversias in P. Sylvestrum rejecerunt, et sperabat pacem cum aedificatione, quae latissime pateret, consecuturam. Et ita pax est conciliata, quae eo accidit gratior quod annos triginta factiones contrariae accerbissimis odiis et magna cum crudelitate inter se certaverant, nec ad confessionem et communionem accedendo, et cum summo etiam bonorum temporalium detrimento. Modus autem quem tenuit, hic fuit: postquam animos eorum qui factionibus praeerant, verbum Dei emollivisset, in frequenti auditorio cum concionaretur, vocavit suo nomine unum ex illis duobus capitibus, cujus nomen erat Joannes Corsus; respondit illi: Pater mi, quis vis me facere?; dixit ex suggestu Sylvester : ut omnibus inimicis tuis ignoscas, nec solum hoc, seil ventam etiam petas ab his omnibus, quos offendisti, et propter Dei amorem ut omnibus pacem tribuas. Statim ille arma in terram projecit, et seipsum prosternens, coepit magna voce dicere: pax , pax. Sic et reliqui utriusque factionis dicere: pax, pax, coeperunt. Descendit tunc ex suggestu P. Sylvester et dixit: id, quod ego fecero, et vos facite; et coepit homines amplecti et osculo pacis osculari; tunc illi suos inimicos et amplecti et cum magna amoris significatione osculari coeperunt, et quidem tam multis cum lacrymis gaudio mixtis, ut alter alterum multum inter pacis oscula madefaceret. Senes ac juvenes, viri ac foeminae tota ecclesia cum lacrymis pacem personabant; et corda illa, quae leonum in morem paucis ante diebus nihil aliud quam vindictam et homicidia sitiebant, velut agnorum in morem mansueta et mutua dilectione connexa effecta sunt, et officiis charitatis exinde invicem certare coeperunt. Et quidem eo magis digitus Dei ille fuisse judicatus est, quod nec Dux Ferrariae, nec ejus officiales aut tommissarii, nec oppida vicina, et alii viri clari, cum id tentassent diligentissime, quidquam ab eis obtinere potuerant, quin potius ipsis remediis vulnus crudescere videbatur. Sibi renati homines videbantur in Christiana vita, cum tamdiu Christo mortui fuissent, et tam frequentes ad communionem et confessionem adibant, ut uno die ducenti et triginta communicarint, cum quotidie alii atque alii ad sacram Domini mensam, a qua tot annis abstinuerant, accederent. Adnotatus fuit pacis dies, nam singulis annis se velle, in memoriam hujus beneficii, festum diem ad Dei honorem celebrare. Est autem dictu mirum quod unus ex capitibus, qui Benedictus dicebatur, usum excrementi prorsus amiserat, et in ipso latere argentea canna corpus suum curabat et exonerabat. Illi autem sacerdotes, qui spiritualibus Exercitiis fuerant exculti, in exhortationibus et sacramentorum ministerio et aliis misericordiae operibus ipsum Sylvestrum imitabantur. 407. He also strengthened the pastors with a letter that they continue to do what they had started so well. In some places where the Blessed Sacrament was not kept in the parishes, he arranged not only that it should be kept, but also that a perpetual vigil light should be installed, and that the people go frequently to Communion. While traveling through other places during the following July in the same provinces he instituted what he could for the glory of God; for the Lord gave his so much authority that the priests and people consulted him as if he were their own Bishop. Then he went to a large city called Correggio; in the beginning he was received so badly that, while he was preaching, some men left the church and threw stones against the door, and they greatly disturbed those who were listening to him. But since he preached continuously for eight days, and sometimes twice on the same day, not only did they stop throwing stones, but early in the morning they went with great devotion to his sermons. There were so many dissensions in that place that forty-five men, including three priests, had been killed, and men even approached the altar armed. There were two opposed leaders of these factions, who approached Fr. Sylvester for confession, which they had not done for many years, and they presented themselves as being ready to make peace and do whatever he directed them to do. Since they were a source of great fear for others, by listening daily to his sermon, they began to show signs of humility. Through means of a herald in the evening it was announced publicly that the next morning all should go to hear the word of God or incur a certain penalty. And when at first all reacted to this with murmuring and laughter, afterwards great silence was observed by all both during the sermon and during the Mass; but so many confessions followed that, although he asked some neighboring priests to help him, he could not satisfy all the penitents; they even sought confession from Fr. Sylvester on bended knees in the public streets. And when communion there previously was hardly seen once a year, now it was received every day. On Sundays, when they were armed, they heard hardly half of the Mass; but now, being weaponless, they attend not only one Mass, but the others said in the Church. When he was about to go to another place, the prefect of the city with his advisors and magistrates approached him and implored him with their prayers to stay with them for a longer time. The neighboring towns were astonished at this change through the right hand of the Most High. The heads of the opposed factions came to him, for the sake of taking some bodily refreshment, and they considered it a great honor, if he entered the home of some of them. Also the priests of the neighboring towns came together and asked him to visit their parishes. In his sermons he proclaimed what is contained in the Exercises of the First Week, which made the people listening tremble. Then the leaders of the opposing factions referred their controversies to Fr. Sylvester, and they hoped to obtain a permanent peace with mutual respect. And so peace was established, which turned out to be all the more pleasing, because for thirty years the opposing factions had contended with each other with deep hatred and great cruelty, and they had not approached confession and communion, and this was accompanied by a great loss of temporal goods. Here is the way in which it was brought about: after the word of God had softened the minds of those who were in charge of the factions, he called by name one of those heads, whose name was John Corsus; he responded to him, “Father, what do you want me to do?” And Sylvester said from the pulpit: “You should forgive all your enemies, and not only this, but also ask forgiveness from all those you have offended, and for the love of God you should make an offer of peace to all.” Immediately he threw his weapons on the ground, and prostrating himself, he began to say in a loud voice, “peace, peace.” And so the other members of both factions began to say, “peace, peace.” Then Fr. Sylvester came down from the pulpit and said: “What I shall do, you should also do.” And he began to embrace the men, and to kiss them with a kiss of peace; then they began to embrace their enemies, and to kiss them with a great sign of love, and they did it with so many tears mixed with joy that they made each other moist with the tears of peace. The old and the young, men and women, with their tears filled the whole church with sounds of peace. And those hearts, which a few days before like lions thirsted for nothing other than revenge and homicide, like lambs were filled with gentle and mutual affection, and after that they began to compete with each other in doing works of charity. And indeed the finger of God was judged to be even more evident, because neither the Duke of Ferrara, nor his officials or commissaries, nor the neighboring towns, and other important men, when they asked about this, were not able to obtain anything from them except that the wound seemed to be healed by those remedies. The men seemed to themselves to be reborn in their Christian life, since they had been dead to Christ for so long, and they went so often to confession and communion that in one day two hundred and thirty received Communion, while some others approached the holy table of the Lord daily, which is something they had not done for many years. The day of peace was noted down, for they wanted to celebrate a feast day for the honor of God every year in memory of this favor. It is astonishing to say that one of the leading men, whose name was Benedict, had totally lost the discharge of excrement, and he cured and unburdened his body with the application of a silver reed-pipe [22. Indicium hoc, quo a caeteris discerni poterat iste Benedictus, urbane praetermisit Orlandinus.
This defect, by which Benedict could be recognized by others, was politely omitted by Orlandinus.]. But the priests, who had been trained in the Spiritual Exercises, in their exhortations and administration of the Sacraments and in other works of mercy imitated Sylvester. v1_381-419latin 1549B 408. In provincia Carfagnana multis bene constitutis, Casulam rediit, et ibidem ac in locis vicinis semen verbi Dei jace re perrexit, et in Ariniani ecclesia, ubi multis annis non fuerat Sanctissimum Sacramentum, ibidem honeste reponendum constituit. 408. Having established many good things in the province of Garfagnana, he returned to Casoli, and there and in the neighboring towns he continued to sow the word of God, and in the church of Ariana, where the Blessed Sacrament had not been kept for many years, he arranged to have it respectfully reposed. v1_381-419latin 1549B 409. Ad provinciam, quae Marchioni Aquilae subjacet, se contulit, ibique multis cum lacrymis ejus conciones sunt auditae, et emendatio vitae in quibusdam est consequuta. Casulenses animati sunt denuo ad opus monasterii absolvendum, cujus aedilicio ipsemet Sylvester instabat, et manum etiam operi admovebat, et multum pecuniae et rerum aliarum in usum hujus monasterii et virginum conferri ab auditoribus concionum curavit. Multis etiam pauperibus, dum in ministerio hujus aedificii eos occupat, de rebus ad vitam traducendam necessariis prospexit. Ecclesiam etiam a fundamentis erigi curavit, et ipso die Nativitatis B. Virginis primus in ea lapis, inscriptus nomine P. Ignatii, positus est, et brevi aedilicium fuit absolutum, multis fabris murariis adhibitis. 409. Next he went to the province which is subject to the Marquis of Aquila, and there his sermons were listened to with many tears, and an amendment of life for some was the result. The people of Casoli were motivated finally to complete the building of the convent, whose construction Sylvester himself had eagerly promoted, and he also put his hand to the work, and from the hearers of his sermons he collected much money and other things for the use of the convent and the virgins. Also for many poor people, while he kept them busy in the construction of this building, he also provided the things necessary for a decent life. He also arranged for a church to be erected on its foundation, and on the day of the Nativity of the Blessed Virgin he was the first to lay a stone for it, inscribed with the name of Fr. Ignatius, and in a short space of time the building was completed, because he made use of many construction workers. v1_381-419latin 1549B 410. Inter tam multa pietatis opera non deerat Patri Sylvestro patientiae exercitatio, a concubinariis sacerdotibus potissimum profecta, qui multis calumniis eum perscindere nitebantur. 410. Among so many works of piety, Fr. Sylvester had to exercise a lot of patience, because of the many calumnies used to attack him coming from priests living in concubinage. [23. Ignatius Sylvestro Landino, ejus animum erigit et solatur, 29 Junii.
Ignatius to Sylvester Landinus, in which he encourages and comforts him, June 29.] v1_381-419latin 1549B 411. Crescebat interim Casulae confessiones generales instituentium fervor et numerus, et etiam profestis diebus communiones frequentes eo in populo cernebantur; jejunia etiam, orationes et eleemosynae; et spiritualia Exercitia quae utriusque sexus personis, et quidem multis, fuerunt cum spirituali fructu proposita, sed et Christiana doctrina multi omnis aetatis sunt instituti. 411. In the meantime, in Casoli the fervor and number of those seeking to make a general confession increased, and also on workdays frequent communions were seen to take place among the people; there were also fasts, prayers and alms. And the Spiritual Exercise, which were given to many persons of both sexes, were proposed with great spiritual fruit, and many persons of all ages were instructed in Christian doctrine. v1_381-419latin 1549B 412. Non omittam autem quod sacerdotes spiritualibus Exercitiis exculti, ingredientes populos, alta voce dicebant: bene facite, servite Deo, confitemini peccata, quia mors vicina est; ne exspectetis judicium Domini, mors enim adest; poenitentiam agite, etc.; et cum divites essent, panem ad victum, aedificationis gratia, mendicabant. Unde non mirum si humilitatem cum charitate conjunctam magnus fructus et commotio populorum consequeretur. 412. But I will not omit the fact that the priests who made the Spiritual Exercises approached their people and said in a loud voice: Do good, serve God, confess your sins, because death is near; do not wait for the judgment of God, for death is present; do penance, etc.; and even though they were rich, they begged for bread for the sake of edification. Hence it is not surprising that great fruit and the improvement of the people followed such humility joined together with charity. [24. Polancus, ex commissione, Sylvestro Landino, de extraordinaria absolvendi facultate, et ut in Corsicam ire sit paratus, 31 Augusti; Ignatius Archiepiscopo Sassaritano (Sacer) de Sylvestro Landino, 2 Novembris ; Idem Sylvestro Landino, de profectione in Corsicam, de Constitutionibus, de monialibus, de privilegiis, de curanda sententia judicum adversus calumniatores, 9 Novembris. — Sylvestri Landini et Vicarii Casulani ad S. Ignatium litterae.
Polanco, ex commissione, to Sylvester Landinus, on an extraordinary faculty of absolving from sins, and that he should be prepared to go to Corsica, August 31; Ignatius to Archbishop Sassaritanus (Sacer) about Sylvester Landinus, November 2; the same to Sylvester Landinus, about his departure for Corsica, on the Constitutions, on nuns, on privileges, on securing the sentence of judges against his calumniators, November 9.Letters of Sylvester Landinus and of the Vicar of Casoli to Fr. Ignatius.] v1_381-419latin 1549B 413. Nostrorum opera multis in locis Italiae expetebatur et Cortonae inter caetera. Pauci tamen operarii, messis multa. Ex aliis etiam locis opera pietatis Patri Ignatio commendabant Romae peragenda; ut jam tum civitas Forilivii per litteras commendavit ut protectionem susciperet puellae cujusdam hebraeae, quae cum decem fere annos nata esset, Dei inspiratione mota, ad Christi lidem aspirabat, et, ut responsis suis spiritu plenis significabat, ab alio quam humano spiritu dirigebatur; unde et magistratum ad lacrymas commovebat, cum interroganti cur vellet esse Christiana, id affirmabat se velle ut Christo serviens animam suam salvam faceret, et protestationem adjunxit, quod ipsi reddituri essent Deo rationem de anima ipsius, si ipsorum negligentia baptismo privaretur. Sed quia potentissimi inter hebraeos, ejus parentes, omnia se expugnaturos pecunia jactarent, et puellam recuperaturos, et ad id Romam hominem miserant, ut mendaciis et largitionibus, quod optabant, impetrarent, civitas hoc negotium Patri Ignatio commendavit, quem sponte sua charitas ad talia opera excitabat. 413. In many places of Italy the work of ours was desired and among others in Cortona. The harvest is great, but the laborers are few. Also from other places works of piety were recommended to Fr. Ignatius that could be done in Rome. For example, the city of Forli by a letter recommended that he undertake the protection of a Hebrew girl who, since she was about ten years old, was moved by the inspiration of God and wanted to embrace the faith of Christ, and, as she indicated by her responses full of the spirit, she was directed by something other than a human spirit; hence also she moved the magistrate to tears, when she told the one asking her why she wanted to be a Christian that, by serving Christ, she wanted to obtain the salvation of her soul; and she added to her protestation that they would have to give an account to God regarding her soul, if by their negligence she were deprived of Baptism. But because among the Hebrews her parents were very powerful, they strove to oppose this with all their money and to recover the girl, and in order to do this they sent a man to Rome to get what they wanted with lies and bribery, so the city recommended this affair to Fr. Ignatius, and in his charity he was moved to accept such challenges. v1_381-419latin 1549B 414. Alia etiam pietatis opera, ut Conversarum in civitate Parmensi, Romae promovebat. Erat Parmae id temporis Pater Baptista Pezzanus, qui, quamvis Societati nomen dedisset, in functionibus nihilominus charitatis Parmae aliquandiu haesit. Praelegebat is satis frequenti auditorio quae pietatem in populo fovebant, et confessionum numerus apud ipsum et alios in tota civitate augebatur. 414. From Rome he also promoted other works of piety, like that of the converted women in Parma. At that time Fr. Baptist Pezzanus was in Parma, and even though he had given his name to the Society, still for some time he continued to do works of charity in Parma. He lectured quite often to a large audience, which fostered piety among the people, and the number of confessions heard by him and by others in the whole city increased. [25. Ignatius Deputatis, seu protectoribus, monasterii Conversarum parmensis, 25 Maii; Polancus, ex commissione, Joanni Baptistae Pezzano, plura de paupertatis voto, de monialium cura, de cognatorum amore, a quibus quo se melius expediat, ut Romam sequenti Februario post Purificationis festum veniat, 12 Octobris.
Ignatius to the Deputies or protectors of the convent of converted women in Parma, May 25; Polanco, ex commissione, to John Baptist Pezzanus, containing many things about the vow of poverty, about the care of nuns, on the love of relatives, from whom he should free himself, so that he can come to Rome during the following February after the feast of the Purification, October 12.] v1_381-419latin 1549B 415. Bononiae P. Paschasius hoc anno pro more suo et confessionibus et spiritualibus Exercitiis tradendis dabat operam, quam fructus egregius consequebatur; aliqui etiam ejus opera ad Societatis institutum moti fuerunt, inter quos fuit ille magister Joannes Rogerius, qui in Siciliam (ut supra diximus) missus hoc anno fuit. Debuit autem et in Aemiliam se transferre (Romagna dicitur), ut pacem quamdam inter viros quosdam nobiles componeret, quae diu multumque tentata, parum successerat; sed, Deo adjuvante, Paschasii charitas et sollicitudo difficultatem evicit, et concordia non levis momenti est consequuta. 415. At Bologna during this year Fr. Paschase according to his custom was busy hearing confessions and giving the Spiritual Exercises, which was accompanied with excellent fruit. Also by reason of his example some were moved to join the Society, among whom was Master John Rogerius, who this year was sent to Sicily (as we said above). But he had to go to Amelia (it is called Romagna), in order to establish peace among some noblemen, which had been attempted often for a long time with no success; but, with the help of God, the charity and concern of Paschase overcame the difficulty, and concord of no small moment was the result. [26. Ignatius Paschasio Broet, de fratre Paschasio Corvino, 18 Januarii, et 9 Februarii; idem eidem, de pace quadam ineunda, 16 Februari; idem eidem ut Faventiam se sine excusatione ad pacem quamdam conciliandam conferat, et de quadam quasi visitatione domorum Italiae a P. Polanco post paucos dies facienda (quae tamen non facta est), 2 Martii; idem eidem aut, si is absit, Francisco Palmio, de eadem pace, 9 Martii; Polancus, ex commissione, Paschasio Broet, de quodam Canonico qui Societatem ingredi postularat, de Rogerio, de Patre Laynez, 30 Martii; idem eidem, de mittendis Romam, Rogerio, Petro Brixiano, Daniele, plura, 13 Aprilis; idem eidem, ut Rogerium juvet in paranda praefatione magnifica, quam leget in studiorum instauratione Panormi, 6 Julii; Ignatius eidem, de pace inter Cardinalis de Carpi cognatos concilianda, 20 Julii; idem eidem, de moderando studentium labore, 16 Novembris 49. — Litterae Paschasii Broet ad Sanctum Ignatium et P. Polancum. — Plura de Bononia ad hujus anni extremum. (Nota hic aliena maim opposita.)
Ignatius to Paschase Broet, on brother Paschase Corvino, January 18 and February 9; the same to the same, on establishing peace, February 16; the same to the same that he should go to Faenza without excuse to establish peace, and about a quasi visitation of the houses in Italy by Fr. Polanco to be made after a few days (which however did not take place), March 2; the same to the same or, if he is absent, to Francis Palmio, about the same peace, March 9; Polanco, ex commissione, to Paschase Broet, on a certain Canon who has asked to enter the Society, on Rogerius, on Fr. Laynez, March 30; the same to the same, on sending to Rome Rogerius, Peter Brixianus, Daniel, and many other things, April 13; the same to the same, that he help Rogerius in preparing the preface of the Magnificat, which he is teaching to this students in Palermo, July 6; Ignatius to the same, on establishing peace among the relatives of Cardinal de Carpi, July 20; the same to the same, on moderating the labors of the students, November 16, 1549.The letter of Paschase Broet to St. Ignatius and to Fr. Polanco.There are many things about Bologna at the end of this year. (There is a note here written by an unknown hand.)] v1_381-419latin 1549B 416. Primi veris initio, Prior Trinitatis, qui Collegium Venetiis sicut et Patavii erigi optabat, locum quemdam habitationi prioratus Sanctissimae Trinitatis conjunctum, qui Pietatis dicebatur, quibusdam conditionibus, ad Collegii usum obtinuit, et mense Aprili ejus possessionem cepit, in cujus templo Pater Salmeron, Belluno rediens, ut mox dicemus, sacrum celebravit. Erat autem ille ipsi Prioratui Trinitatis unitus sed ab ipsomet Priore redemptus est in hunc modum: olim a Prioratu Sanctissimae Trinitatis fuerat disjunctus et puellarum domui aedificandae applicatus, quae congregationi Pietatis erant commissae; illa vero restituit domum Priori, qui pretium trium millium ducatorum congregationi dedit. Ut ergo Collegio nostro applicaretur et quidem, ut ipse Prior scribit, sine ulla pensione, quae nepoti ejus, novo Priori Sanctissimae Trinitatis, esset solvenda, in usum Collegii fuit conversus; immo, cum pro sua gratitudine P. Ignatius cuivis nepoti Prioris quadringentos aureos super Prioratu Societati unito Patavii obtulisset (quae res domini Joannis Lipomani animum non parum conciliasse visa est, qui prius adversarius fuerat unioni Prioratus); rem extraxit ad aliquot menses et deinde significavit hanc se sentire inspirationem a Domino, ut locum illum sine tali pensione Societas obtineret; et Octobri mense a Patre Ignatio petiit aliquos de Societate Venetias mitti, ut Collegium inchoarent, cum jam locus expeditus et paratus esset. Sed usque ad initium anni sequentis missio novae coloniae fuit differenda ob aliquas causas rationi consonas. 416. At the beginning of spring the Prior of Trinity, who wanted a College to be established in Venice and also in Padua, obtained a certain place joined to the dwelling of the priory of Holy Trinity, which was called Piety, under certain conditions, for the use of the College, and in April he took possession of it, in whose church Fr. Salmeron, having just returned from Belluno, as we will soon say, celebrated Mass. It was attached to the Priory of the Trinity, but it was obtained by the Prior in this way: formerly it had been separated from the Priory of the Holy Trinity and applied for the building of a house for girls, which had been entrusted to the congregation of Piety; but they returned the house to the Priory, which gave a price of three thousand ducats to the congregation. Therefore, in order to designate it for our College and indeed, as the Prior himself writes, without any payment, which would have to be paid to his nephew, the new Prior of Holy Trinity, it was converted for the use of the College; indeed when, as a sign of his gratitude, Fr. Ignatius offered to the nephew of the Prior four hundred gold pieces for the Priory connected to the Society in Padua (and this seemed to change greatly the mind of Lord John Lipomanus, who before that was opposed to the union of the Priory); he dragged out the matter for several months and then he said that he felt an inspiration from the Lord, so that the Society could obtain the place without any payment. And in October he asked Fr. Ignatius to send some members of the Society to Venice in order to start the College, since the place was now debt free and ready to be occupied. But the sending of a new community had to be deferred until the beginning of the next year because of some very good reasons. v1_381-419latin 1549B 417. Missi sunt etiam hoc anno cum P. Adriano Adriani, qui hyemem Romae exegerat, tres alii Lovanium, et alii Patavium, et alii Parisios, et alii alio. 417. Also in this year there were sent with Fr. Adrian Adriani, who spent the winter in Rome, three others to Louvain, and others to Padua, and still others to Paris, and some others elsewhere. [27. Ignatii Adriano Adriani, Lovanium proficiscenti, instructio decem capitibus constans, 28 Martii; idem eadem die Andreae Lipomano de iis, qui Patavium, Venetias et Parisios mittebantur ; idem Adriano Adriani, de ejus socio, Andrea Zutphemensi, 13 Aprilis; Polancus, ex commissione, Elpidio Ugoletti, de modo tenendo cum Andrea, Adriani itineris socio, eadem die.
The instruction of Ignatius containing ten chapters to Adrian Adriani concerning his departure for Louvain, March 28; the same on the same day to Andreas Lipomanus about those who were being sent to Padua, Venice and Paris; the same to Adrian Adriani, about his companion, Andreas Zutphumensis, April 13; Polanco, ex commissione, to Elpidius Ugolettus, on how to deal with Andreas, the companion of Adriani on the journey, on the same day.] v1_381-419latin 1549B 418. Erat Patavii Rector Collegii nostri P. Elpidius Ugolettus, qui tamen cum afflicta esset valetudine, de eodem Patavio transferendo ad locum mitioris coeli agebatur; et quidem Pater Ignatius ipsi ut libere scriberet quo propensus esset injunxerat. Tandem, consultis medicis, expedire ipsemet judicavit ut ibi maneret, majorem adhibendo diligentiam ut valetudinem tueretur. 418. Fr. Elpidius Ugolettus was the Rector of our College in Padua, but he was burdened with bad health, and he was considering moving from Padua to a place with a milder climate. And Fr. Ignatius told him that he should write freely where he would like to go. Finally, after having consulted the doctors, he decided that it would be better to remain there, and to exercise greater care in providing for his health. v1_381-419latin 1549B 419. Qui versabantur in eo Collegio, ad scholas publicas id temporis, partim ad humaniores litteras, partim ad logicam audiendam, se conferebant; aliqui etiam ibidem Societatis instituto animum adjecerunt et in eam sunt admissi. Quod ad externos attinet, multi octavo quoque die confiteri nostris ac singulis diebus dominicis communicare perseverabant, et in spiritu proficiebant, et bonus admodum Societatis odor late per urbem spargebatur; quibusdam etiam spiritualia Exercitia cum spirituali fructu sunt proposita. Cum autem publicae lectiones, quas nostri audiebant, rariores essent quam eorum in studiis fervor et proficiendi desiderium requireret, domi privatis lectionibus cum sua et audientium utilitate se exercebant, et satis jam tum experientia docebat publicas hujusmodi lectiones, quamvis perdoctae sint, ad nostrorum eruditionem, qui brevi se a studiis expedire ac in vinea Domini laborare vellent, satis non esse; et hoc detrimentum utrumque reficere nitebantur per privatas lectiones, tum domi tum foris auditas; et positionibus dominico quoque die defensis qui philosophiae dabant operam, se non sine fructu exercere nitebantur. 419. Those who were working in the College, at that time went to the public schools, partly to learn the liberal arts and partly to learn logic. Also some of the men there were attracted to the Institute of the Society and were admitted into it. But in what concerns the external students, many went to confession to our priests every week and received Communion on Sundays; so they made progress in the spirit, and the good reputation of the Society was spread throughout the city. Also the Spiritual Exercises were given to some with great spiritual fruit. But since the public lectures, which ours attended, were rarer than their zeal for studies and their desire of progress required, they practiced at home with their own lectures and for their own advantage and for that of the hearers, and at the time experience taught them that the public lectures of this kind, although they were quite learned, were not sufficient for the training of ours, who wanted to complete their studies soon and then go to work in the vineyard of the Lord. And they strove to make up for this deficiency through private lectures, which were attended both at home and elsewhere; and those studying philosophy defended various theses every Sunday, and so they worked at exercising themselves not without fruit. [28. Ignatius Elpidio Ugoletti, de socio etiam cum ad publicas itur lectiones adhibendo, 16 Februarii ; eidem Polancus, ex commissione, de quatuor scholasticis ad eum missis, etc., 30 Martii; idem eidem, de Petro Brixiano et quodam Astianensi Romam Patavio mittendis, 13 Aprilis; idem eidem, de ejus valetudine curanda, habitationis loco, etc., 25 Maii; Ignatius Andreae Lipomano, de expurgandis humaniorum litterarum libris, 22 Junii ; Polancus, ex commissione, eidem, ut locum, de medicorum consilio, seligat, ubi hyemis proximae tempore habitet, de Ludovico (Croce?) ad balnea mittendo, 27 Julii; idem Petro Rivadeneira, de studiis, 10 Augusti ; idem Elpidio Ugoletti, de Societatis privilegiis, et de rebus et libris quibus singuli scholastici Patavii tune degentes studere oportebat, 12 Octobris; idem Fulvio, de cura quam habere debet valetudinis Patris Ugoletti, 28 Octobris. — Litterae Petri Rivadeneira, Elpidii Ugoletti et Petri Brixiam ad S. Ignatium et P. Polancum.
Ignatius to Elpidius Ugolettus, on having a companion when attending public lectures, February 16; Polanco to the same, ex commissione, on the four scholastics sent to him, etc., March 30; the same to the same, on Peter Brixianus and a certain Astianensis who are to be sent from Padua to Rome, April 18; the same to the same, on taking care of his health, his dwelling place, etc., May 25; Ignatius to Andreas Lipomanus, on cleansing the books of literature, June 22; Polanco, ex commissione, to the same, on selecting the place, on the advice of the doctors, where he should spend the next winter, on sending Luis (Croce?) to the baths, July 27; the same to Peter Ribadaneyra, on studies, August 10; the same to Elpidius Ugolettus, on the privileges of the Society, on the things and books which it is necessary for all the scholastics then living in Padua to study, October 12; the same to Fulvius, on the care which he must have for the health of Fr. Ugolettus, October 28.Letters of Peter Ribadeneyra, Elpidius Ugolettus and Peter Brixianus to St. Ignatius and Fr. Polanco.]
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