Volume II: 1–55 (1550) – Polanco's Chronicon

v2_1-55latin 1550A CHRONICON SOCIETATIS JESU CHRONICLE OF THE SOCIETY OF JESUS v2_1-55latin 1550A ANNUS 1550 The Year 1550 v2_1-55latin 1550A 1. Anno 1550 ineunte, status Societatis hic erat: tres provinciae tantum cum tribus Provincialibus erant designatae. India nimirum Orientalis, cui P. Franciscus Xavier, et Lusitania, cui P. Simon Rodericius, et Hispania, cui P. Antonius Araoz praeerat. In Gallia, Germania, et Italia ac Sicilia, nulla eo tempore provinciarum designatio, nec Provincialis ullus erat constitutus; quamvis enim singulis congregationibus aliquis praeesset, ad P. Ignatium undecumque (qui et Generalis et Provincialis munere fungebatur) scribebant, et litteris tota administratio exercebatur. 1. At the beginning of the year 1550 the status of the Society was the following: only three provinces with three Provincials were in place, namely, East India, over which Fr. Francis Xavier presided, Fr. Simon Rodriguez in Portugal and Fr. Antonio Araoz in Spain. No provinces were established in France, Germany, Italy and Sicily, nor were there any Provincials there. However, there was a superior over each community, who wrote letters regularly to Fr. Ignatius (who performed the function of both General and Provincial), and the whole administration was conducted by sending letters. v2_1-55latin 1550A 2. Residebat autem Societas initio hujus anni in viginti quinque locis, praeter alia quaedam, in quibus nostri, ut ad tempus versarentur, missi erant. In India septem erant hujusmodi loca, scilicet Goae, Bazaini, Cochini, Caulani, Chiromandeli (alio nomine S. Thomae civitas dicitur) Malacae, et Maluci. In omnibus his locis, praeterquam Chiromandeli et Cochini, Collegia, ubi pueri alebantur et instituebantur, inchoata jam tunc erant; nec alibi quam in India id Collegiorum genus, quod maxima ex parte ex externis constabat, ad promovendum religionis Christianae negotium, admissa fuerant; in insulis Ambuini, et Mauri, et Japoniae, in ora etiam maritima Comurini, sicut Ormuzii, et in regno magni Conghi atque in Brasilia, nostri quidem residere coeperunt; sed nec domicilium certum, nec domum adhuc habebant. 2. At the beginning of this year the Society had twenty-five communities in place, besides some other places to which our members had been sent to work for a time. In India there were seven places like this, namely, at Goa, Baszain, Cochin, Caulani, Chiromandel (another name for the city of St. Thomas), Malacca, and Moluku. In all of these places, besides Chiromandel and Cochin, Colleges had already been started, where boys are supported and instructed. Nowhere but in India were there Colleges of this kind, which for the most part are composed of lay people in order to promote the growth of the Christian religion. In the islands of Amboin, and Mauri, and Japan, also in the seacoast of Comurin, as in Ormuz, and in the kingdom of the great Congo and in Brazil, ours did indeed begin to reside, but they still did not have a certain domicile nor their own house. v2_1-55latin 1550A 3. Provincia Lusitaniae, quamvis numero et facultatibus etiam ad nostros alendos aucta fuerit, duobus tamen in locis, ut anno praeterito ineunte, Ulyssiponae scilicet et Conimbricae, residebat. In Hispania vero in eisdem septem locis, quibus anno proxime elapso, Societas versabatur; scilicet, Compluti, Salmanticae, Vallisoleti, Valentiae, Gandiae, Caesaraugustae, et Barchinone; domum tantum propriam complutenses et vallisoletani hoc anno 1550 habere coeperunt. 3. The Province of Portugal, although it had increased in numbers and in resources for the education of our members, was active in two places as in the previous year, that is, in Lisbon and Coimbra. But in Spain the Society was working in the same seven places, where it was in the previous year, namely, Alcalá, Salamanca, Valladolid, Valencia, Gandia, Saragossa and Barcelona; in the year 1550 only those in Alcalá and Valladolid began to have their own house. v2_1-55latin 1550A 4. In reliquis locis, Tybure primo et deinde Panormi, nostri residere coeperunt; caetera, scilicet Romae, Bononiae, Patavii, Coloniae, Lovanii, et Parisiis, ita se habebant ut anno superiori; quamvis paulatim, ut Romae, ita etiam Bononiae, domorum aedificia augerentur. 4. In the other places, ours began to live in Tivoli first and then in Palermo; the others, that is, those in Rome, Bologna, Padua, Cologne , Louvain and Paris, remained as they were in the previous year, although gradually, as in Rome and also in Bologna, the size of the building was increased. v2_1-55latin 1550A 5. Erant in domo romana initio hujus anni fere quinquaginta, cum tamen plusquam viginti ad varia loca anno proxime elapso missi fuissent; tam multi enim ad Societatis institutum adspirabant, partim Romae, partim aliis in locis, ex quibus Romam, ut admitterentur, veniebant, ut missorum locum succedentes statim implerent. Inter hos autem aliqui litteris variarum facultatum exculti admittebantur, aliqui minus in eis provecti, sed de quibus spes concipiebatur quod eruditionem consecuturi et eam proximis utiliter communicaturi essent. Subsidia autem temporalia Dominus pro sua bonitate deesse non sinebat. 5. At the beginning of this year there were about fifty members in the Roman house; however, since more than twenty were sent to various places in the previous year, and so many wanted to enter the Society that, partly in Rome, partly in other places from which they were sent to Rome, the new members immediately replaced those who had been sent elsewhere. But among these, some having been educated in disciplines of the various faculties were admitted, while there were others less advanced, but there was good hope that they would obtain the necessary erudition and would be able to communicate it profitably to others. In his goodness the Lord brought it about that they were not lacking in the temporal support they needed. v2_1-55latin 1550A 6. Quamvis autem domus probationis a professa nondum separata fuisset, novitiorum nihilominus specialis cura habebatur, et tam illi quam veterani in iis, quae ad proprii amoris abnegationem, obedientiam, et reliquas virtutes, et orationem ad eas impetrandas pertinebant, exercebantur, et bonus odor hujus domus per totam Urbem latissime patebat, et tam apud Summum Pontificem, vita Novembri elapso functum, quam apud Cardinales et alios Praelatos ac saeculares majoris auctoritatis optime Societas audiebat; quod aperte intellectum est cum a collegio Cardinalium aliquid, dum in conclavi adhuc essent, peteretur ex his, quae non admodum facile obtineri solent; non enim id solum, communi omnium consensu, concesserunt, sed multa in Societatis commendationem ac favorem addiderunt; quod cum referret Cardinalis Polus cuidam ex nostris (erat is magnae auctoritatis, et parum abfuit quin in Pontificem eligeretur) dixit se tanti non facere gratiam, quae obtenta fuerat quam existimationem, quam in sacro collegio de nostra Societate conceptam ac significatam viderat. Hujus etiam boni odoris signum erat quod multi antistites et principes etiam ac communitates saeculares in diversis provinciis, aliquos de Societate ad se mitti, sollicite curabant; quamvis paucis satisfieri propter hominum penuriam potuerit. 6. Now although the house of probation had not yet been separated from the professed house, nevertheless special care was given to the novices, and both they and the older members were exercised in the things that pertain to self-abnegation, obedience, and the prayer to obtain the other virtues. The good odor of this house was sensed throughout the whole city, and the Society was held in high regard both by the Sovereign Pontiff, who died in November, and by the Cardinals and other Prelates and secular officials. This is clearly apparent, since something was sought from the College of Cardinals, while they were still in the conclave, which customarily cannot be obtained so easily. For not only did they grant this by the common consent of all, but they also added many things in commendation and favor of the Society. Thus Cardinal Pole said to one of ours (he enjoyed great authority and was a leading candidate to be elected Pontiff) that he was pleased not so much about what had been obtained, but about the high regard for our Society that he saw manifested in the sacred college. Another sign of this good odor was that many of the bishops and princes and secular communities in various provinces strongly urged that some members of the Society be sent to them, but only a few could be accommodated because of the lack of manpower. [1. Polancos, ex commissione Sancti Ignatii, 3 Februarii 1550, custodi conclavis, in quo electus est Pontifex Julius III. — Tanta penuria rerum omnium premebatur romana Societatis domus ut, cum a Cardinalibus in conclavi existentibus nullum ad has litteras responsum daretur, quarto post die, sexta scilicet Februarii, alterum earum exemplar missum est. — Idem, Patri Laynez Panormum, et Patri Hieronymo Natali Messanam, de modo sublevandae extremae Romanae domus post Patris Codacii mortem penuriae, qua non obstante, et numerus nostrorum in ea domo et labores in proximorum utilita – tem in dies crescunt, 25 Januarii. — Similes litterae missae sunt in plores Societatis domos, Hispaniae praesertim et Portugalliae.
Polanco, ex commissione of St. Ignatius, February 3, 1550, to the Guardian of the conclave in which Pope Julius III was elected. – The Roman house of the Society was so burdened with the lack of all things that, when no response was given to this letter by the Cardinals in the conclave, on the fourth day, that is, February 6, another copy of it was sent to them. – The same to Fr. Laynez in Palermo, and to Fr. Jerome Nadal in Messina, on how to relieve the extreme penury of the Roman House after the death of Fr. Codacio; nevertheless, both the number of ours in the house and the work to help others increased daily, January 25. – Similar letters were sent to several houses of the Society, especially to those in Spain and Portugal.] v2_1-55latin 1550A 7. Cum puer quidam, in haeresi a primis annis institutus, non solum errores mordicus ipse teneret, sed et alios etiam doceret, ad Cardinales Inquisitores delatus est; quem cum ingeniosum et egregiae indolis viderent, precibus a P. Ignatio obtinuerunt ut ad tempus eum domi retineret et ab erroribus revocare curaret. Acquievit Ignatius et vix octo dies puer domi fuit, cum relictis sectariorum opinionibus et eisdem publice abjuratis, ad Ecclesiae gremium rediit; et cum aliquis ab eo peteret quid potissimum eum movisset ad eam metamorphosim, non tam rationes, inquit ille, quam exempla et mores me moverunt ut illos crederem fidem tenere sanam, quorum vitam tam Christianis dignam videbam: unde non solum ad catholicam religio nem sed ad statum perfectioris vitae adspirare coepit. 7. When a certain boy, having been instructed in heresy from his childhood, not only adhered strongly to his errors, but also taught them to others, he was turned over to the Cardinal Inquisitors; when they saw that he was endowed with great talent, they asked Fr. Ignatius to keep him in his house for some time and to help him correct his errors. Ignatius agreed, and the boy was in the house scarcely eight days, when he abandoned his sectarian views, publicly renounced them and returned to the bosom of the Church. And when someone asked him what especially moved him to make this change, he said: “It was not so much the reasons, but it was the good example and the morals that moved me to believe that they are holding the true faith, whose life I saw was so worthy of Christians.” Hence he began to embrace not only the Catholic religion, but also the state of a more perfect life. v2_1-55latin 1550A 8. Quidam alius hebraeus, quem ut suum legatum alii judaei Romae tenebant, cum ad Christi fidem reductus esset, domi etiam nostrae tempore catechismi, rogatu Cardinalis protectoris catechumenorum, excipi debuit; qui non solum quid esset credendum sed quomodo etiam Christiane vivendum discere optabat. Sed et alius quidam adolescens, Christianus quidem, sed tam difficili ingenio ac moribus ut nulla ratione in officio contineri posset, pro extremo remedio domi nostrae fuit constitutus; qui perpaucis diebus sic in alium mutatus est, ut vix in eo vel minimus defectus notari posset. 8. Another Hebrew man, whom other Jews in Rome considered to be their leader, when he was led to the faith of Christ, at the request of the Cardinal Protector of catechumens, had to be received into our house during the time for catechism. He wanted to learn not only what must be believed, but also how one must live in a Christian manner. There was also another youth, already a Christian, but with such a difficult character and bad habits that he could not in any way by controlled; he was placed in our house as a last resort; in a few days he was so changed into another person that even the smallest defect could hardly be detected in him. v2_1-55latin 1550A 9. Dominicis et festis diebus ante et post meridiem conciones pro more sunt habitae; sed cum ecclesia non magna esset, facile auditoribus implebatur. Confessionibus autem ne quidem duplicatus confessariorum numerus satisfacere potuisset. Invisere autem aegrotantes et eis aliquando obsequium ad recuperandam sanitatem impendere, aliquando morientibus assistere et eos juvare, concordiam etiam inter dissidentes conciliare, xenodochiis inservire, aliis subductis ex loco, alios ad haec ministeria submittendo, in monasteriis etiam monialium concionari et quarumdam confessiones cum spirituali fructu audire, romanae domui consuetum erat. Aliqui etiam contra spiritus immundos a nostris adjuti fuerunt; quidam etiam apostatae ad sui ordinis obedientiam reducti; et peccatrices mulieres a statu publicae turpitudinis ad pudicam vitam revocatae; in spiritualibus etiam exercitiis et familiaribus colloquiis non pauci ad Dei gloriam fuerunt adjuti. 9. On Sundays and feast days as usual sermons were given both before and after midday; but since the church was not large, it was quickly filled with hearers. Even if the number of confessors were doubled, they would not have been able to take care of all the confessions. It was usual for those in the Roman house to visit the sick and sometimes to help them recover their health, sometimes to assist them when they are dying. They also helped to establish peace among enemies, to serve in hospitals, to preach in the convents of nuns and to hear the confessions of various people with spiritual fruit. Also some persons were helped by ours to drive out impure spirits; some apostates were brought back to obedience to their order; sinful women were recalled from a state of public turpitude to a life of purity; not a few people were helped to glorify God by the Spiritual Exercises and friendly conversations. [2. Historicae hujus anni 1550 litterae ad omnes Societatis domos Roma missae. – Quas Jitteras hoc nomine historicae designemus, habes in tomo I hujus Historiae, pàg. 289, nota 1. – Eorum plura quae in hoc n. 9 et praecedentibus continentur reperies in Historicis litteris jam in opere Cartas de San Ignacio editis sub num. CLXXIX, t. I, pàg. 208 et sequentibus. Vide etiam Polanci, ex commissione, litteras ad Simonem Rodericium 2 Julii datas.
The historical letters of 1550 sent from Rome to all the houses of the Society. – The letters we designate as historical are mentioned in volume I of this History. – Many of the things contained in this number 9 and preceding can be found in the Historical Letters contained in the work, Cartas de San Ignacio under number 179, vol. I, page 208ff. See also Polanco, ex commissione, the letter sent to Simon Rodriguez, July 2.] v2_1-55latin 1550A 10. Summus Pontifex Julius III, cum esset Concilii Tridentini legatus, nostris se valde amicum exhibuerat; et postquam ad Summum Pontificatum est assumptus, benevolentiam perpetuam Societati tum verbis tum etiam factis ostendit. Adivit eum P. Ignatius, et cum nostris jubilaei gratiam, ubicumque essent, etiam in Portugallia et in India, Brasilia, et Mani Congo, et Africa, impetrasset, etiam neophytis in illis ultramarinis locis atque omnibus demum Christianis ibi habitantibus eamdem concedi supplicavit, id adjungendo: si Suae Sanctitati visum esset. Laetissimo animo id concessit Summus Pontifex, dicens quamdam se restrictionem velle adjungere. Ea autem fuit, quod totam suam auctoritatem in hac parte Societati communicabat, et ut illi ea uterentur in jubilaei concessione prout expedire in Domino judicarent. Et cum addidisset P. Ignatius quae in illis locis remotissimis ad Dei gloriam et animarum auxilium gerebantur, ut erat tenero animo, lacrymas continere Pontifex non potuit, et cum magna animi sui consolatione se id audivisse significavit. Cum autem P. Ignatius spirituales gratias tantum peteret, sponte sua Pontifex de temporalibus mentionem intulit, et cuidam ex assistentibus ut sibi in memoriam id reduceret injunxit. Dixit etiam eidem P. Ignatio, immo et in virtute obedientiae injunxit, ut quandocumque necessitatem aliquam domus nostra pateretur, ad ipsum recurreret. 10. The Sovereign Pontiff, Julius III, when he was a Legate at the Council of Trent showed himself to be very friendly to ours; and after he became the Sovereign Pontiff, he manifested constant benevolence towards the Society both in words and also in deeds. Fr. Ignatius went to see him, and when he asked for the grace of the Jubilee for ours, wherever they might be — in Portugal and India, Brazil, and the Congo and Africa, he also asked that the same grace be given to the neophytes in those transoceanic places and finally to all the Christians living there, while adding the following: “If it seems good to Your Holiness.” The Sovereign Pontiff happily granted it, but he said that he wanted to add one condition to it. It was this, namely, that he communicated his whole authority in this matter to the Society, and that they should use it in granting the grace of the Jubilee as in the Lord they judged it to be best. And when Fr. Ignatius told him what was being done in those remote places for the glory of God and the help of souls, since he had a gentle spirit, the Pontiff could not restrain his tears, and he said that he heard this with great consolation of his soul. But since Fr. Ignatius asked only for spiritual graces, on his own accord the Pontiff spoke about temporal things, and he told one of his assistants to remind him about this. He also said to Ignatius and in fact ordered him in virtue of obedience that whenever our house suffered some necessity, it should appeal to him. [3. Polancus, ex commisione, Patri Francisco Xaverio, de gratia Jubilaei, 12 Julii. Similes aliae missae sunt ad omnes fere Societatis domos. Earum exempla aliqua habes in t. II operis Cartas de San Ignacio.
Polanco, ex commissione, to Fr. Francis Xavier, on the grace of the Jubilee, July 12. Other similar letters were sent to almost all the houses of the Society. You will find some examples of them in vol. II of the work, Cartas de San Ignacio.] v2_1-55latin 1550A 11. Ad applicandos tamen ecclesiasticos reditus non se admodum propensum ostendebat. Cum tamen Cardinalis de Mendoza ei supplicasset ut capellaniam quamdam, quae septingentos aureos annui reditus valebat, Salmanticensi Collegio nostro applicaret, illam nihilominus Cardinali concessit. Ideo nomine Patris Ignatii significatum fuit nostris, ut uniones hujusmodi ad limitatum tempus vel auctoritate Nunciorum vel Episcoporum tentarent, quia postea facilius unio perpetua impetrari potuisset. 11. However, he did not show himself so disposed with regard to applying ecclesiastical incomes. When Cardinal de Mendoza humbly asked him to apply a certain chaplaincy, which had a yearly income of seven hundred ducats, to our College in Salamanca, nevertheless he did grant it to the Cardinal. Therefore in the name of Fr. Ignatius it was made known to ours that they could have agreements of this kind for a limited time either by the authority of the Nuncios or of the Bishops, so that afterwards a perpetual agreement could more easily be obtained. v2_1-55latin 1550A 12. Coepit etiam Pontifex satis se alienum a cupiditate ostendere in spoliis removendis et compositionibus moderandis, et ad alios abusus reformandos se promptum, sicuti etiam ad Concilium convocandum, exhibuit. Quamvis autem in anno jubilaei difficilius quibusdam videretur impetrare nostrarum facul-tatum usum circa absolutiones casuum reservatorum, nostrae tamen Societati liber usus suorum privilegiorum est concessus. Unde P. Ignatius Provincialibus et iis, qui aliis praeerant, non solum concessit facultatem praedictis privilegiis utendi, sed etiam nominandi alios ex his, quibus quisque praeerat, ut eisdem uterentur; quibus sic nominatis, P. Ignatius quaecumque a Sede Apostolica concedenda suis acceperat, communicavit. 12. Also the Pontiff showed himself to be quite foreign to all cupidity in doing away with plunder and in controlling selfish arrangements, and he made it clear that he was ready to reform other abuses and to reconvene the Council. Although in the Jubilee year it seemed to some to be more difficult to obtain the use of our faculties concerning the absolution of reserved cases, nevertheless the free use of these privileges was granted to our Society. Therefore, Fr. Ignatius granted to the Provincials, and to those in charge of others, not only the faculty of using the aforesaid privileges, but also of designating others from among those over whom each one was in charge, so that they might also use them. To those so designated Fr. Ignatius communicated whatever he had received from the Apostolic See, which was to be granted to them. [4. Polancus, ex commissione, Hieronymo Natali, de concessione gratiae Jubilaei, 7 Junii.
Polanco, ex commissione, to Jerome Nadal, on conferring the grace of the Jubilee, June 7. ] v2_1-55latin 1550A 13. Hoc ipso anno nostrum institutum hic Pontifex, prout apostolicae ipsius litterae ostendunt, confirmavit, et quae declaratione aliqua indigere videbantur, juxta ipsius P. Ignatii arbitrium (qui diligenter singula prius examinaverat) declaravits. 13. In this year this Pontiff confirmed our Institute, as his Apostolic Letter makes clear, and he declared what seemed to require some declaration, according to the judgment of Fr. Ignatius himself (who had previously and diligently examined each point). [5. Poloncus, ex commissione, Patri Hieronymo Natali, de confirmatione Instituti Societatis Jesu jamjam a Juilo III facienda 7 Junii. – Similes litterae ad omnes fere Societatis domos missae sunt.
Polanco, ex commissione, to Fr. Jerome Nadal, on the confirmation of the Institute of the Society already made by Julius III, June 7. – A similar letter was sent to almost all the houses of the Society.] v2_1-55latin 1550A 14. Hoc eodem anno domum illam, quae olim virginum monasterium fuerat, Caesaraugustae a Conservatore regni, Joanne Gonzalez, erectum et ab eodem auctoritate Apostolica dissolutum, Collegio nostro idem Pontifex applicavit. 14. In this same year, the same Pontiff gave to our College the house, which formerly was a convent on nuns, built in Saragossa by the Defender of the kingdom, John Gonzalez, and also closed by him by Apostolic Authority. [6. Polancus, ex commissione, Dominae Aldunciae Gonzalez de Villasimplez, de collegio Caesaraugustano et Apostolicis litteris, sub finem Julii. Eidem Ignatius de iisdem, 1 Novembris. Vide annot. infra sub. n. 249.
Polanco, ex commissione, to Lady Alduncia Gonzalez de Villasimplex, on the College in Saragossa and the Apostolic Letter, at the end of July. Ignatius to the same person about the same things, November 1. See the note below at number 249.] v2_1-55latin 1550A 15. Jam pridem et Pater ipse Ignatius et alii ex primis Patribus optaverant in hoc anno jubilaei Romae convenire, ut de rebus quibusdam majoris momenti ad Societatem pertinentibus ageretur; cum autem P. Simon, qui hoc ipsum expetebat, non facile a Regis Portugalliae curia avelli posset, scripsit Pater Ignatius Regi Portugalliae, ab eodemque enixe postulavit, ut Patri Simoni cum bona ipsius gratia liceret Romam cum aliis Patribus hispaniensibus venire. Scriptum est etiam Patri Simoni ut idem diligenter curaret, cum ipsius praesentia necessaria satis videretur ut, habita sufficienti informatione rerum ad omnes Societatis partes pertinentium, in medium consuli posset de iis, quae universae Societati convenirent; quod si Regi non videretur ne ad breve tempus hoc permittendum, ut tunc aliquos suo loco Simon mitteret, quibus res illius provinciae bene perspectae essent, ac nominatim P. Ludo vicum Gonzalez cum P. Georgio Morera. 15. For some time both Fr. Ignatius and others of the first Fathers wanted to gather together in Rome in this year of the Jubilee in order to deal with certain matters of great importance pertaining to the Society. But since Fr. Simon, who agreed with this, could not easily be summoned from the court of the King of Portugal, Fr. Ignatius wrote to the King of Portugal and strongly requested from him that he would, with his good pleasure, permit Fr. Simon to come to Rome with the other Spanish Fathers. A letter was also written to Fr. Simon asking him to seek the same thing, since his presence seemed to be very necessary, so that, since he had much information of things pertaining to all parts of the Society, he could give his advice on the things that concern the whole Society. But he also said that, if the King did not permit him to be absent even for a short space of time, then he should send some others in the place of Simon, who were very knowledgeable concerning the affairs of that province, and he mentioned by name Fr. Luis Gonzalez and Fr. George Morera. [7. Ignatii litteras ad Regem Portugalliae habes in Cartas de San Ignacio, t. II, pàg. 241, quas cum edidimus, quo die, mense et anno datae fuerint ignorabamus et ignoramus adhuc. Cuidam tamen earum litterarum apographo, saeculo XVII inuente facto et Romam ex Portugallia misso, quod in rom. Soc. Arch asservatur, subscriptum videmus annum 1549. Sed, quamvis jam anno 1549 actum Romae fuerit de hac, quam Polancus alibi congregationem primam romanam vocat, cogenda; nihilominus has ad Regem Portugalliae litteras, nonnisi post tentata frustra alia media, datas fuisse, scilicet mense Julio hujus anni 1550, prout dictum est in t. II operis Cartas de San Ignacio, pàg. 242, annot. 2 existimamus. Litteras autem quibus Patri Simoni Rodericio injunctum est ut a Rege veniam ad hoc iter romanum impetraret, commemorans Polancus ait: Scriptum est, non vero Scripsit P. Ignatius, aut quid simile ; recte quidem ; nam eas litteras non Ignatius sed ex ejus commissione Polancus scripsit suoque nomine subsignavit, ut videre est in eodem t. II, pag. 239. Ne tamen quis cum clarissimo Joanne Janssen decipiatur arbitreturque litteras, quas ex commissione Sancti Ignatii ejus Secretarius, Polancus scribebat, minoris esse ponderis et auctoritatis, quam sint illae, quibus nomen suum supponebat Ignatius, meminisse diligenter oportet eorum, que in annot. 7 (typographi errore est 1), pàg. 240, diximus, scilicet, harum ad Simonem litterarum adversarium, a Polanco consriptum, in pluribus esse manu Sancti Ignatii propria emendatum, immo et auctum. In iis autem, quae addidit, seipsum Ignatius nominat nuestro Padre, personam nempe sustinens Polanci, cui demum subsignandam totam epistolam erat traditurus. Sed de hoc fusius pleniusque alibi dissereumus.
You will find the letter of Ignatius to the King of Portugal in Cartas de San Ignacio, vol. II, page 241; when we published them, we did not know and we still do not know on which day, month and year it was sent. But there is a note attached to the letter, written at the beginning of the 17th century and sent to Rome from Portugal, which is preserved in the archives of the Society in Rome, which says it was written in 1549. But, although already in 1549 the decision had been made about convoking what Polanco calls elsewhere the first Roman Congregation, still this letter was sent to the King of Portugal, only after other means had failed, that is, in the month of July, 1550, as is said in vol. II of the work, Cartas de San Ignacio on page 242, note 2. When mentioning the letter in which Fr. Simon Rodriguez is ordered to obtain from the King permission to travel to Rome, Polanco says: It was written, but not Fr. Ignatius wrote, or something like that. And rightly so; for, Ignatius did not write the letter, but Polanco wrote it at his direction or with his authority (ex commissione), and he signed it with his own name, as can be seen in the same vol. II, page 239. And one should not be deceived along with the famous John Janssen, and think that the letters, which Polanco, the secretary of St. Ignatius, wrote with his authority, have less weight and authority than the ones to which Ignatius attached his own name. It is necessary to remember carefully what we said in note 7 on page 240, namely, that the letter written to Simon by Polanco was corrected in many places by the hand of St. Ignatius, and also expanded. But in the things which he added, Ignatius calls himself our Father (nuestro Padre), therefore sustaining the person of Polanco, who is the one who signed the whole letter. But we will discuss this more at length elsewhere.] v2_1-55latin 1550A 16. Venerunt Romam hoc anno ex Hispania Franciscus Borgia, qui adhuc Gandiae Dux habebatur, ac Patres Antonius de Araoz, Franciscus Strada, Jacobus Miron, Andreas de Oviedo, quibus etiam adjunctus est P. Franciscus de Rojas et Magister Emmanuel de Sa, nondum sacerdos. Cum enim Franciscus Borgia res domesticas composuisset, non solum filias collocando, quarum alteram primogenito Marchioni Deniae, scilicet, Comiti de Lerma, alteram Marchioni de Alcagnices uxorem dederat, sed etiam filio suo primogenito, qui Marchio Lombay dicebatur, uxorem dedisset, et in administrando ducatu exercitatum, ac magno desiderio Deo serviendi accensum reliquisset, sub Augusti finem, cum adhuc superessent menses octo usque ad tempus relinquendo ducatui praefinitum, iter Romam versus cum his omnibus nostris, quorum mentionem feci, inchoavit; non tamen (ut quidem in votis fuerat) ut Christi pauper, sed adhuc dissimulando animi sui propositum, immo et professionem, quasi ad jubilaei gratiam obtinendam, cum viginti quinque vel triginta equitantibus itineri se dedit; per quamcumque autem Hispaniae, Galliae, et Italiae partem transivit, ubique optimum suarum virtutum odorem et pietatis aedificationem reliquit. Quamvis autem ipse ex intimo ac solido abjectionis desiderio omnem honoris speciem declinare vellet, principes tamen et magnates, per quorum ditiones transibat, obviam illi prodeuntes hospitium ei honorificum exhibebant. 16. Those who came to Rome this year from Spain were Francis Borgia, who was still the Duke of Gandia, and Fathers Antonio de Araoz, Francis Strada, James Miron, Andreas de Oviedo; coming with them were also Fr. Francis de Rojas and Master Emmanuel de Saa, not yet a priest. [8. Recte iis adjungit Orlandinus Petrum de Tablares.
Orlandinus rightly added to them the name of Peter de Tablares.] For, since Francis Borgia had settled his domestic affairs, by not only providing for his daughters, one of whom he gave in marriage to the first-born Marquis Deniae, that is, Count de Lerma, and the other to the Marquis de Alcagnices, but he also got a wife for his eldest son, who is called the Marquis Lombay. He already had experience in governing the duchy, and Francis left him inflamed with a great desire of serving God. This was near the end of August, when eight months still remained before he would leave the duchy. So he undertook the journey to Rome with all of ours whose names I have mentioned. Now he did not do this as a pauper of Christ (though that is what he desired to be), but still by concealing his true intention, and indeed his profession, as if he were going to obtain the grace of the Jubilee he set out on the journey with twenty-five or thirty horsemen. But whatever part of Spain, France and Italy he passed through, everywhere he left an excellent odor of his virtues and the edification of his piety. Although out of his intimate and serious desire of humility he wanted to avoid every sign of honor, still the princes and magistrates, through whose territory he traveled, came out to meet him and offered him noble hospitality. [9. Ignatius Duci Ganiae, consolatoriae et officiosae litterae, 15 Jan. – Polancus, ex commisssione, eidem eadem die, de modo conficiendi iter Romam versus et de iis, quae Patavii, venetiis, Bononiae, Ferrrariae et Florentiae, dum transit, praestare debet. Idem ex commissione, Patri Andreae de Oviedo, de iis quae Parmae et Genuae, si cum Duce Gandiae Romam veniens illac transeat, cumri oportet, mense Julio. Idem eidem injungens ut ex singulis locis in quibus, dum Romam pergunt, aliquantisper subsistent, Romam litteras mittere satagat, 30 Julii. Idem Patri Hieronymo Natali de adventu Ducis Gandiae Romam, mense Novembri. – Hujus communis, seu circularis, seu encyclicae epostolae trassumpta in universas Societatis domos missa sunt. – Ducis Gandiae et Patris Antonii Araoz litterae ad Ignatium.
Ignatius to the Duke of Gandia, a consoling and courteous letter, January 15. – Polanco, ex commissione, to the same on the same day, on the way of making the journey to Rome, and what he should do when he passes through Padua, Venice, Bologna, Ferrara and Florence. The same, ex commissione, to Fr. Andreas de Oviedo, on what he should do in Parma and Genoa, if while coming to Rome he stops there, in the month of July. The same to the same, that he should send a letter to Rome from each of the cities where they spend some time on their way to Rome, July 30. The same to Fr. Jerome Nadal, on the arrival of the Duke of Gandia in Rome, in November. – Copies of this letter were sent to all the houses of the Society. – Letters of the Duke of Gandia and of Fr. Antonio Araoz to Ignatius.] v2_1-55latin 1550A 17. Cum Romam pervenisset, legatus Imperatoris Caroli ac dominus Fabricius Colonna, cum diversorum Cardinalium domesticis, confertissimo equitatu extra urbem illum exceperunt, et domum usque nostram deduxerunt; quamvis enim aliquorum Cardinalium hospitium peramanter ei offerretur, maluit tamen domi nostrae exiguum angulum quam alibi palatia commodissima habitare. Summus Pontifex humanissime eum excepit et Cardinales omnes ac Praelati omnem ei humanitatem ostendebant; nec pauci ex eis visendi causa domum accedebant, nihil adhuc de ejus professione compertum habentes, licet ob insignem cum in aliis virtutibus tum in humilitate splendorem, quem celare non poterat, suspicabantur fore ut nostrae Societati se aliquando adjungeret. 17. When he arrived in Rome, the Legate of Emperor Charles and Lord Fabricius Colonna, along with some Roman Cardinals, met him outside the city with a large group of cavalry and brought him to our house. For although the hospitality of some of the Cardinals was offered to him, still he preferred to stay in the small room in our house rather than elsewhere in a spacious palace. The Sovereign Pontiff received him kindly and all the Cardinals and Prelates showed him many signs of good will. Not a few of them came to our house to visit him, still not being aware of his religious profession, although because of his outstanding example both of virtue and humility, which he could not hide, they began to suspect that he was going to join our Society. v2_1-55latin 1550A 18. Cesserat illi P. Ignatius quamdam romanae domus partem, quae templo adhaerens, horto medio ab habitatione aliorum cernebatur, et separatum habebat ostium, per quod externi et admitti ad habitationem et dimitti etiam possent, non perturbata domus nostrae quiete; quotidie nihilominus cum P. Ignatio et aliis familiariter agere poterat; et omnibus profecto, etiam in religione veteranis, magnum suae abnegationis ac obedientiae ac solidarum virtutum exemplum praebuit. Nondum tamen omnibus domesticis ejus professio, immo nec propositum innotuerat, quamvis ex abundantia cordis aliqua in ejus vultu et verbis signa cernerentur. Et ut ex multis unum referam, cum aliqui ex Patribus Societatis cum P. Ignatio in ipsius cubiculo coenaturi essent, advenit ex improviso ipse Dux una cum filio, Domino Joanne de Borgia, Reynae Comendatarii, quem secum ut itineris socium adduxerat, et uterque parvulo linteo succintus pro more coenantibus inservire voluerunt, ac prius manibus aquam infundere; illud tamen, quod consuetum non erat, addebant, quod capite aperto et cibos offerebant et potum. Cum autem, peracta coena, in refectorium, immo et in culinam, ad abluendos discos ire vellent, P. Ignatius suspicatus id facturos esse, ministro domus injunxit ut simul cum aliis in ambulatorio, quo ad refectorium eundum erat, eos exciperet et exspectare juberet: interim alii domestici, tam conferti ambulatorii exitum obsederunt ut perrumpere in culinam non valentes in P. Ignatii cubiculum coenaturi redirent. Nec solum exemplo, sed verbo etiam et colloquiis, tam externis quam domesticis spiritualem aedificationem magnopere praestabat; nam praeter spiritus gustum, doctrinae etiam talentum non vulgare prae se ferebat. 18. Fr. Ignatius gave him a certain part of the Roman house, which, being near the church, also had its own door through which outsiders could be admitted into the residence without disturbing the quiet of our house. Nevertheless, he could associate daily in a familiar way with Fr. Ignatius and others. And he really gave good example to all, even to the older religious, of his self-abnegation, obedience and genuine virtue. But his profession and his intention had not yet been made known to all the members of his family, although from the abundance of his heart some signs of this were perceived in his words and facial expression. And here I will mention just one thing out of many: When some of the Fathers of the Society were going to eat something with Fr. Ignatius in his room, unexpectedly the Duke came with his son, Lord John de Borgia, whom he had brought with him as a companion for the journey, and both of them were wearing aprons and wanted in the usual way to serve them, and first to wash their hands with water; but then they added something unusual, namely, that without wearing a hat they offered both food and drink. But when, after the meal, they wanted to go to the refectory and then to the kitchen to wash the dishes, Fr. Ignatius, suspecting what they were going to do, ordered the minister of the house to wait for them and to receive them in the hallway leading to the kitchen. In the meantime, other members of the house so filled the hallway that they were not able to go to the kitchen, so they returned to the room of Fr. Ignatius. He offered great spiritual edification not only by his example, but also by his words and conversation, both to external visitors and to members of the house; for, besides his taste for the spirit, he manifested also unusual knowledge of doctrine. v2_1-55latin 1550A 19. Antequam Romam perveniret, cum Ferrariam ad Ducem Herculem, sibi genere propinquum, invisendum se contulisset, de Collegio in illa civitate instituendo egit; unde jam exinde de loco quaerendo et de subsidio pecuniario ad nostros alendos praebendo Dux Ferrariae cogitare coepit. 19. Before he arrived in Rome, he went to Ferrara to visit Duke Hercules, who was a relative, and he spoke to him about establishing a College in that city. So from that time on the Duke of Ferrara began to think about finding a place and providing financial support for the education of our new members. v2_1-55latin 1550A 20. Januensem Archiepiscopum ad Collegium Genuae inchoandum, Bononiae autem legatum ad promovendum quod directum (sic) erat, hortatus est; tantumdem Florentiae cum Duce et Ducissa, quae ipsi etiam sanguine conjuncta erat, de instituendo Collegio tractavit, et ut quam citissime mitti possent aliqui aut Pisas aut Florentiam cum eis constituit. Romae etiam de Collegio erigendo agere serio coepit, et ad id inchoandum quinque vel sex millia ducatorum reliquit. Supplicavit etiam Summo Pontifici ut tria millia ducatorum annui reditus eidem Collegio applicari vellet, quorum media pars ex reditibus ecclesiasticis esset; in his ecclesiasticis difficultas major erat, cum Pontifex ad uniones, ut diximus, non esset propensus; nihilominus usque ad summam illam mille quingentorum aureorum uniri consensit; res tamen effectum non est sortita. 20. While in Genoa, he exhorted the Archbishop to establish a College there, and in Bologna he said the same thing to the Legate. When he was in Florence he dealt with the Duke and Duchess, who were also his blood relatives, about establishing a College, and he arranged with them that, as soon as possible, some could be sent either to Pisa or to Florence. In Rome also he began seriously to work for the erection of a College, and he donated five or six thousand ducats in order to get it started. He also humbly asked the Sovereign Pontiff to agree to apply three thousand ducats of annual income to the College, of which half would come from ecclesiastical incomes. But the major difficulty with these ecclesiastical monies was, as we have said, that the Pontiff was not disposed to accept such commitments. Nevertheless, he did agree to commit the sum of fifteen hundred ducats; however, this matter was never put into effect. v2_1-55latin 1550A 21. Cum angustias templi nostri romani vidisset, onus ultro suscepit novi templi inchoandi, qua de re jam dudum agebatur, sed ante Ducis adventum parum admodum id negotium promovebatur. Adduxit autem Esquilacensem Episcopum, familiae Borgia addictissimum, ut et ipse pium hoc opus adjuvaret. Est autem fundamentum eo praesente effossum et primus lapis positus a praedicto Episcopo Esquilacensi, simul cum ipso Duce ac P. Ignatio. Ipse autem Dominus Joannes, Ducis filius, non satis habebat operas disponere, sed labori una cum quibusdam ministris suis nobilibus se immiscebat, et nunc fundamenta effodiebat, nunc aquam ad calcem temperandam hauriebat. Hujus tamen templi inchoatio progressum non habuit, nec situs ipse, qui tunc electus erat, sed alius longe commodior electus est, ut suo tempore dicetur; charitas autem Ducis apud Deum suo fructu non caruit, cum videret frequentem populi multitudinem non solum ad conciones et lectiones sacras sed etiam ad confessiones admodum excipi (sic) cum tantus interdum confitendum numerus accederet, ut confessarios inter se nimium propinquos sedere opus esset, et ne sic quidem accedentibus poterat satisfieri. 21. When he saw the small size of our Roman church, he took on the further burden of building a new church, which had been under consideration for some time, but before the arrival of the Duke very little had been done about it. But he brought in the Esquiline Bishop, a man very close to the Borgia family, so that he would help with this pious work. In his presence the foundation was dug out and the first stone was laid by the same Bishop, together with the Duke and Fr. Ignatius. Now the Lord John, son of the Duke, did not have any funds to contribute, but he did donate his labor along with some of his noble servants, so at one time he was digging for the foundation, at another time he was bringing water for the cement. However, the beginning of this church was not continued, nor was the site used which was selected then, but another much larger site was chosen, as will be explained at the proper time. The charity of the Duke did not lack its fruit in the sight of God, since he saw that a large multitude of people came not only for the sermons and holy lectures, but also in order to go to confession. Such a large number of penitents came to the church that it was necessary for the confessors to be located too close to each other, and even so they were not able to take care of all who wanted to go to confession. v2_1-55latin 1550A 22. Concionabantur hoc tempore, scilicet, adventus Domini, dominicis et festis diebus mane quidem P. Franciscus Strada, a prandio vero P. Jacobus Laynez, qui Romam ex Sicilia fuerat evocatus, et id quidem cum doctrina et consolatione auditorum maxima. Alius ex nostris apud Sanctum Celsum, quod templum situm est in loco admodum celebri (banchos vocant); alii juniores per plateas populum ad optima quaeque exhortabantur; et circulatores, qui otiosis hominibus in ejusmodi locis futilia verba et res turpes venditare solent, simul atque aliquem ex his juvenibus accedentem videbant, loco cedentes abibant; nam quod a suis auditoribus desererentur experti erant. Et erant ex eis non pauci qui hujusmodi exhortationibus intime compuncti ad confitenda peccata et vitae emendationem et nonnunquam ad saecularem vitam prorsus relinquendam moverentur. Sed de his et de fructu, qui ex spiritualibus exercitiis, ex dissidentium conciliationibus, ex aegrotantium subsidiis, ex procuratis in pauperum usum eleemosynis, et aliis pietatis operibus capiebatur, longum esset in particulari omnia recensere. 22. At this time, that is, during the Advent of the Lord, Fr. Francis Strada preached in the morning on Sundays and feast days, while after lunch Fr. James Laynez, who had been summoned from Sicily to Rome, did the same to the great consolation of the hearers. Another of our members preached at St. Celsus, a church located in a famous place (they call it banchos); some of our younger members exhorted the people on the streets to live well. And peddlers, who are accustomed to sell shameful things to idle people in such places, as soon as they saw one of these youths approaching, left the place to them and disappeared. For, they had already experienced that they would be deserted by their hearers. And there were not a few of those who, having been deeply touched by exhortations of this kind, were moved to confess their sins, to change their way of life, and sometimes to abandon completely a secular way of life. But it would take too much space to speak about all these things in detail, about the fruit which was obtained from the Spiritual Exercises, from the reconciliation of enemies, from care for the sick, from alms begged for the help of the poor, and from other works of piety. v2_1-55latin 1550A 23. Erat tunc satis magna eorum multitudo qui in Romana domo habitabant; nam de Societate nostra circiter nonaginta domi erant praeter comitatum Ducis, cujus numerus erat fere circiter viginti quinque hominum. Nostrorum bona pars ex his juvenibus erat, qui, ad Societatis institutum idonei existimati, in probationibus versabantur; erant insuper plerique sacerdotes litteris ac virtutum exemplo clari, qui propter annum jubilaei Romam convenerant; et nonnulli etiam, a P. Ignatio evocati ut cum eis de rebus Societatis universalibus conferret, variis ex locis venerant. Quia tamen arctior tunc erat domus quam ut posset haec multitudo excipi, ante adventum Ducis et aliorum, domunculas quasdam, quae tantum externos habebant muros et tectum, ad nostrorum habitationem, interpositis tabulatis, P. Ignatius concinnari voluit. 23. There was then quite a large group of those who dwelt in the Roman house. For, from our Society there were about ninety in the house besides the retinue of the Duke, which included about twenty-five persons. A good part of ours consisted of those young men who, considered suitable for the Institute of the Society, were engaged in a period of probation. There were also several priests, noted for their learning and virtues, who had come to Rome for the Jubilee year. And there were also some who were called to Rome by Fr. Ignatius from various places so that he could confer with them about the general affairs of the Society. But because at the time the house was too small to accommodate this large group, before the arrival of the Duke and the others, Fr. Ignatius wanted to rent a small houses, which had only external walls and a roof as a dwelling for ours on the various floors. v2_1-55latin 1550A 24. Cujus aedificii cum ego curam aliquam haberem, et super quodam tabulato incederem, clavis confixas tabulas existimans, ad extremam partem, aliud cogitando, accessi, et simul cum una vel altera tabula in inferiorem partem decidi. Erat autem ea altitudo et lapsus, ut mors consecutura merito videretur. Existimo tamen P. Ignatio hoc Deum concessisse ut nihil prorsus nocumenti ex praecipitio senserim, sed cum me jacentem erexissent, et ego quasi e somno evigilassem, ac me deferre in ulnis fratrum animadverterem, tunc mihi venit in mentem quod cecidissem, ut qui conjectat, et non ut qui aliquid sensisset. Accidit autem hoc pridie ejus diei, quo Dux cum aliis nostris hispanis Romam pervenit. 24. Since I was given the care of this building, I walked on one of the floors, planning to open the rooms with a key. And while thinking about something else, I walked to the end of the hall and I fell through the floor to one of the rooms below. It would seem that falling from that height would be enough to cause my death. But I think that God granted this to Fr. Ignatius that I would suffer no injury from the fall; but when they picked me up, and I woke up as it were from a dream, and I realized I was being carried in the arms of the brothers, then I knew that I had fallen as one who conjectures, and not as someone who feels something. This happened on the day before the Duke arrived in Rome with our other Spanish brothers. v2_1-55latin 1550A 25. Fuerunt a P. Ignatio constitutiones, quas confecerat et diligenter Domino commendaverat, antiquioribus Patribus propositae, ut si quid ipsis in mentem veniret addendum, vel detrahendum, vel immutandum, Patri Ignatio suggererent; illae tamen Patribus valde probatae fuerunt. Non aderant omnes antiqui Patres superstites, quia variis in regionibus et occupationibus distinebantur, et alioqui vices suas Patri Ignatio ad eas conficiendas jam commiserant, ut ex eorum subscriptionibus constat. Itaque nec P. Claudius, nec P. Alphonsus Salmeron ex Germania tunc vocati fuerunt, nec P. Paschasius Bononia, nec P.Bobadilla ex Calabria. P. Simon ex Portugallia non hoc sed sequenti anno pervenit, et tam ille quam alii absentes, sicut et praesentes alii, cum eas vidissent, probaverunt. 25. The Constitutions, which Fr. Ignatius had composed and diligently commended to the Lord, were presented to the older Fathers, so that if they wanted to add something, or exclude or change, they could suggest it to Fr. Ignatius. However, they were very much approved by the Fathers. All the living older Fathers were not present, because they were detained in various regions and occupations, and they had already given their consent to Fr. Ignatius that he should establish them, as is certain from their letters. Therefore, neither Fr. Claude, nor Fr. Alphonse Salmeron were summoned then from Germany, nor Fr. Paschase from Bologna, nor Fr. Bobadilla from Calabria. Fr. Simon came from Portugal not this year but in the following year, and both he and the other absent members, like those who were present, after they had seen them, gave their approval. v2_1-55latin 1550A 26. Cogitaverat P. Ignatius, cum valetudine satis afflicta esset, Generalis Praepositi officio se abdicare, et inter caetera id fortassis eum permoverat ut primarios Societatis Patres Romam vocaret. Congregatis ergo omnibus, qui domi erant, litteras manu scriptas ad eos misit, quibus rogabat ut alius in Praepositum eligeretur, et ipse simpliciter et absolute se Generalis officio abdicavit, et ut professi quoscumque vellent, etiam non professos, ad consultationem adhiberent permisit; quod si minime inter se convenirent, illos, quorum esset de ea re judicium ferre, ut rem hanc diligenter Deo commendarent obsecrabat. Sed omnibus (nemine excepto) visum est resignationem officii non esse admittendam, rogandumque Patrem ut ad commune bonum Societatis onus hoc ferre pergeret. Incidit autem sub id tempus in gravem morbum, sed Dei benignitate brevi solitam suam valetudinem (quae tamen parum firma erat) recuperavit. 26. When his health had declined significantly, Fr. Ignatius thought about resigning his office, and among other things this perhaps influenced him that he should summon the first Fathers of the Society to Rome. Therefore when all were gathered together in the Roman house, he sent them a letter written in his own hand in which he asked that someone else be elected as General and he would simply abdicate the office of General, and he allowed that the professed could consult in this matter whomever they wished, even the non-professed members. But he said that, if they could not reach an agreement on this, he beseeched them that those whose responsibility it was to pass judgment on this matter should commend it diligently to God. But everyone agreed (with no exceptions) that his resignation should not be accepted, and that the Father should be asked to continue to carry this burden for the common good of the Society. However, at that time he became gravely ill, but by the mercy of God he soon recovered his good health (which however was not particularly strong). v2_1-55latin 1550A 27. Sub hoc etiam tempus P. Franciscus Strada ad professionem solemnem admissus est; prius ad eamdem P. Petrus Canisius, antequam in Germaniam proficisceretur, fuerat admissus. 27. Also at this time Fr. Francis Strada was admitted to solemn profession; and before that Fr. Peter Canisius was admitted to the same profession before he departed for Germany. v2_1-55latin 1550A 28. Cum autem quae ad commune bonum pertinebant et ad spiritualem ipsorum consolationem tam Franciscus Borgia quam alii professi Patres Romae transegissent, paulo post initium Februarii anni sequentis in Hispaniam redierunt. 28. But when both Francis Borgia and the other professed Fathers completed what pertained to the common good and to their spiritual consolation, shortly after the beginning of February of the following year they returned to Spain. v2_1-55latin 1550A 29. Primis mensibus hujus anni quidam Florianus Rolis a Varsovia, insignis impostor, cautiorem in posterum Societatem suo exemplo et factis reddidit. Hic, natione Polonus in humanioribus litteris eruditus ac satis eloquens, ad Societatis institutum se adspirare significavit. Confessionem tamen prius instituit, et omnibus rationibus consideratis, cum admodum videretur idoneus, admissus est; sed quia timere se significabat, ne facesserent Societati negotium ipsius consanguinei, qui nobilissimi erant in Polonia, ac praecipue Episcopus quidam, ejus patruus, Cardinali Farnesio amicitia conjunctus, non Romae sed alibi se ingredi optare significabat. Litterae ergo ad Rectorem Collegii Panormitani, ut eum admitteret, datae sunt; et quia litteras quasdam ad mercatores, nescio quos, Antuerpienses habebat, quibus pecuniae summam non exiguam reciperet, cumque Romae non inveniretur (nisi vellet se magnatibus quibusdam manifestare, quod non expediebat), qui pecuniam ei numeraret, visum mihi fuit viaticum illi esse aliunde quaerendum, quod postea ex Antuerpiensi mercatore recuperaretur. Ille autem, qui egregius erat artifex, non Panormum sed in Hispaniam se contulit, fingens se tempestate eo delatum; et cum litteras, quas ferebat, nostris ostenderet, in variis Hispaniae et Portugallie locis, in impostura proficiendo, non exigua detrimenta nostris intulit; quamvis ne in posterum tam facile ignotis hominibus crederent aut pecuniam mutuo darent edocuit. 29. In the first months of this year a certain Florian Rolis from Warsaw, a clever deceiver, by his example and deeds made the Society more cautious in the future. This man, a native of Poland, educated in the liberal arts and quite eloquent, manifested that he wanted to join the Society. First of all he went to confession, and everything considered, since he seemed to be very suitable, he was admitted. But because he said he feared lest his relatives would cause trouble to the Society, who were Polish nobles, and especially a certain Bishop who was his uncle and was a close friend of Cardinal Farnese, he made it known that he wanted to enter not in Rome but somewhere else. Therefore a letter was sent to the Rector of the College in Palermo instructing him to admit him. And because he had a letter to some merchant in Antwerp, which entitled him to receive a large sum of money, and since in Rome the one who would give him the money could not be found (unless he wanted to make himself known to certain important persons, which did not seem appropriate), it seemed to me that he should seek his travel money elsewhere, which could be recovered later from the Antwerp merchant. But this man, who was a skilled contriver, did not go to Palermo but to Spain, claiming that he was forced to go there because of a storm. And when he showed the letter he was carrying to our Fathers, in various places in Spain and Portugal, while continuing his deception, he inflicted no little injury to ours, although he taught them in the future not to place trust so easily in unknown men or to give them money. [10. Polancus, ex commissione, Patri Laynez de Floriano de Rolis, polano, in Siciliam proficiscente, commendatitiae litterae, 3 Maii. Idem Floriano, Panormum, ut nummariuam tesseram (hispane poliza, italice polizza) seu schedam, seu instrumentum a se subsriptum miltat, quo pecuniam, sibi commodatam, Romae a mercatoribus excutere liceat, 11 Maii. Idem eadem die Nicolae Gaudano, Venetias, de eodem Floriano, polono. Idem Hieronymo Domenech de eodem Floriano, 17 Maii.
Polanco, ex commissione, to Fr. Laynez, on Florian de Rolis, a Pole, departing for Sicily, a letter of recommendation, May 3. The same to Florian in Palermo, that he send the money order signed by him, by which the money owed to him could be recovered from the merchant in Rome, May 11. The same on the same day to Nicholas Gaudano in Venice, concerning the same Florian, a Pole. The same to Jerome Domenech about the same Florian, May 17.] v2_1-55latin 1550A 30. Cum ingressus Lucii Crucii, qui nepos Episcopi Tyburtini et ex primoribus ejus urbis erat, infestum admodum Societati Episcopum redderet, nec deesset aliquis ex Cardinalibus, qui in gratiam Episcopi, cum Pontifice novo, de illo juvene suis restituendo ageret, coram ipso Cardinali Pontificem P. Ignatius sic allocutus est, ut sua auctoritate et juvenem in Dei obsequio relinqui sineret, et Episcopum, qui multa parum decentia loquebatur, per quemdam alium Cardinalem sic reprehenderet, ut in officio contineri ille cogeretur. Cum tamen ne nostri in illa civitate sua ministeria ad proximorum auxilium exercerent vellet prohibere, visum est P. Ignatio judicio et auctoritate Sedis Apostolicae nostra privilegia esse defendenda; unde silentium hac etiam in parte Episcopo fuit impositum. Qui tamen postea, et ejus frater Hieronymus Crucius, cum filii Lucii vocationem a Domino esse intellexissent, non solum conquieverunt, sed officiis amicitiae et charitatis, quod erratum fuerat, compensare studuerunt. 30. Since the entrance of Lucius Croce, who was the nephew of the Bishop of Tivoli and from the important people of this city, made the Bishop very hostile to the Society, nor was there lacking one of the Cardinals who, as a favor to the Bishop, appealed to the new Pontiff to restore the youth to his family, Fr. Ignatius so addressed the Pontiff in the presence of that Cardinal that by his authority he should allow the youth to remain in the service of God, and through another Cardinal so reprimand the Bishop, who had said many unseemly things, that he would be forced to be restrained in his office. However, lest he might wish to forbid that ours exercise their ministries in that city for the help of others, it seemed to Fr. Ignatius that our privileges should be defended by the judgement and authority of the Apostolic See; hence restraint was imposed on the Bishop also in this matter. Later, however, this man, and his brother Jerome Croce, when they understood that the vocation of his son Lucius was from the Lord, not only agreed to it, but also offered to make up for their error with signs of friendship and charity. [11. Polancus, ex commissione, Patribus Laynez et Domenech, de turbis Romae propter admissum in Societatem Lucium Croce excitatis ; de intercessione Pro-regis Siciliae, Casarei Oratoris in Curia Romana, et ipsius Summi Pontificis, 8 Februarii. Idem Laynez, quid in causa Lucii Croce actum sit, 22 Februarii. Idem Lucio Croce, consolatoriae litterae, eadem die. Idem Patri Laynez de eodem Lucio, quid Episcopo Tyburtino a Summo Pontifice sit responsum, et hoc negotium tandem Cardinalibus quibusdam esse commissum, 8 Martii. Idem Michaeli Ochoa, Tyburim, de Hieronymo Croce sorore, eadem die. Idem Patri Laynez, de Lucio Croce, quid cum Summo Pontifice egerit Ignatius, mense Martio. Idem Lucio, eodem die. Ejusdem Hieronymo Domenech, Plena de iis, quae in negotio Lucii Croce Romae acta sunt, enarratio, 19 Aprilis.
Polanco, ex commissione, to Fathers Laynez and Domenech, on the troubles stirred up in Rome because of the admission into the Society of Lucius Croce; on the intercession of the Viceroy of Sicily with Caesar Oratoris in the Roman Curia, and with the Sovereign Pontiff, February 8. The same to Laynez, on what should be done in the case of Lucius Croce, February 22. The same in a consoling letter to Lucius Croce on the same day. The same to Fr. Laynez about the same Lucius, on what response should be given by the Sovereign Pontiff to the Bishop of Tivoli, and that finally this matter was turned over to some Cardinals, March 8. The same to Michael Ochoa, in Tivoli, on the sister of Lucius Croce, on the same day. The same to Fr. Laynez, on Lucius Croce, on what Ignatius accomplished with the Sovereign Pontiff, in the month of March. The same to Lucius, on the same day. The report of the same Jerome Domenech, full of details about what was done in Rome concerning the case of Lucius Croce, April 19.] v2_1-55latin 1550A 31. Jam inde ab anno praeterito domum cum ecclesia extra muros civitatis Tyburtinae Societas habebat, quam Ludo vicus de Mendoza sponte sua in Societatis usum resignaverat; et ipso die Nativitatis B. Virginis, postquam in eodem templo cum aedificatione urbis concionatum esset et cum idem Ludovicus de Mendoza complures ex primoribus urbis ad refectionem etiam corporalem invitasset, eodem die tamquam Societati proprium locum illum possidere coepit Societas, qui contemplationi et recreationi etiam idoneus videbatur. 31. Now since the previous year the Society had a house with a church outside the walls of the city of Tivoli, which Luis de Mendoza on his own initiative had designated for the use of the Society. And on the day of the Nativity of the Bl. Virgin, after there was a sermon in the same church with the edification of the city and when the same Luis de Mendoza had invited many of the important people of the city to a banquet, on the same day the Society began to take possession of this place, which seemed to be very suitable for contemplation and reflection. v2_1-55latin 1550A 32. Inter paucos, qui eo missi fuerunt, fuit Michaël Ochioa, navarrus, qui et concionando et doctrinam Christianam docendo, tantopere civitatem commovit, ut multi ex ea, cum nullos dum ordines sacros haberet, vellent ei confiteri; quare, ut piis multorum desideriis fieret satis, ad sacerdotium promoveri is debuit, et promotus multorum confessiones audivit, qui ejus opera valde indigebant. Erat enim qui in pluribus quam triginta annis semel tantum confessus fuerat; et alii multum diuque ab hoc sacramento abstinuerant; nec Tybure tantum, sed in aliis etiam vicinis locis et verbum Dei cum fructu et aedificatione praedicavit, et per confessionis sacramentum multos a peccatis expiavit. Addita sunt etiam ab eo, qui locum dederat, quaedam aedificia ut majori cum commoditate ibidem habitari possit. Inter caetera autem pietatis opera, illud magnopere commendavit Patrem Michaëlem, quod gratia sanitatum a Domino praeditus, oratione et manus impositione aegrotantes complures curaverat, tam ex Tiburtinis quam ex finitimis locis, qui vel ad animae vel corporis sanitatem quaerendam ad eum confluebant et per Dei gratiam utrique morbo remedium inveniebant. 32. Among the few sent there was Michael Ochoa, from Navarre, Spain, who by his preaching and teaching of Christian doctrine moved the city to such an extent that many from there wanted to go to confession to him, but he had not yet been ordained a priest. Therefore, in order to satisfy the holy desires of many, he had to be raised to the priesthood, and when this was done he heard the confessions of many persons, who were in great need of his help. For there were some persons there who had gone to confession only once in more than thirty years. And there were others also who had not received this sacrament for a long time. He preached the word of God with fruit and edification not just in Tivoli, but also in other neighboring towns, and through the sacrament of confession he freed many people from their sins. There were also added, by the man who had given us the place, some other buildings so that he could live there in a more suitable place. But among his other works of piety, this especially distinguished Fr. Michael, namely, because he was endowed by the Lord with the grace of healing, he cured several sick people by prayer and the imposition of his hands. This took place for people both from Tivoli and from the nearby towns, who flocked to him seeking the health either of the soul or of the body, and through the grace of God they found a remedy for both illnesses. [12. Polancus, ex commissione, Tyburim, Magistro Michaëli Ochoa, de quibusdam conscientiae casibus, 1 Februarii. Idem eidem, de ejus concionibus, 8 Martii.
Polanco, ex commissione, to Master Michael Ochoa in Tivoli, on some cases of conscience, February 1. The same to the same, on his sermons, March 8.] v2_1-55latin 1550A 33. Cum autem in Cathedrali ecclesia Sancti Laurentii et concionari et Christianam doctrinam docere coepisset, ex quo, ut dictum est, Episcopus propter nepotem non bene nostris affici coeperat, ejus Vicarius, excusationes aliquas obtendendo, eum inde excludere nitebatur, quod divina officia canonicorum impedirentur: sed cum post vespertinum officium Christianae doctrinae lectio fieret, ea non facile concidebat. Socius etiam Patris Michaëlis, Antonius de Robore, a Vicario in carcerem conjectus est, et molestiae id causae praetexebat quod eleemosynam (ex mendicato enim nostri Tybure vivebant) olei publice quaeritabant; quod tamen illis, qui ecclesiam Divae Mariae dei Passo tenere soliti erant, semper permissum fuerat. Videbatur autem Vicarius id velle ut P. Michaël ipsum adiret et pro socii relaxatione rogaret; quod tamen sibi non faciendum P. Michael censuit; de quo cum fama per urbem esset pervagata, quod in carcerem esset conjectus, cum die Dominico eum concionari pro more viderunt, admiratione et laetitia simul affecti sunt, et satis negotii exhibebant eidem Michaeli ad famam Vicarii defendendam. Cum autem non dimitteretur Antonius, et religiosus quidam suggereret P. Michaëli quod deberet omnino humiliter a Vicario ejus petere dimissionem, respondit: si quid peccatum esset ab Antonio, aequum esse ut poenas lueret; et ne exspectaret Vicarius ipsius preces, litteras eidem misit Michaël, quibus dicebat quod, si centum annos Antonium detineret, pro ejus liberatione non erat aliud rogaturus quam ut faceret quod justitia postulabat; itaque eadem nocte, qua litteras acceperat, Antonium liberum dimisit. 33. Now when he began to preach and to teach Christian doctrine in the cathedral of St. Laurence, where, as was said, because of his nephew the Bishop was not well disposed towards ours, his Vicar, by alleging some excuses, tried to exclude him from there because, as he claimed, the divine office of the canons was being impeded. But since the lecture on Christian doctrine took place after the office of vespers, that reason could not easily be supported. Also the companion of Fr. Michael, Antonio de Robore, was put in prison by the Vicar, and he put forward as a pretext that they were seeking publicly an alms of oil (for ours in Tivoli lived by begging); but this had always been permitted for those who were accustomed to administer the church of Saint Mary del Passo. However, it seemed that the Vicar wanted Fr. Michael to come to him and ask for the release of his companion, but Michael thought he should not do that. But when the report spread through the city that he also had been put in prison, when they saw him on Sunday preach as usual, they were filled with both admiration and joy, and they showed sufficient concern about Michael to defend the reputation of the Vicar. But since Antonio was not released, and a certain religious suggested to Fr. Michael that he should very humbly ask the Vicar for his release, he said: “If Antonio has committed some sin, it is right that he pay the penalty.” And so that the Vicar would not expect a plea from him, Michael sent him a letter in which he said that, even if he detained Antonio for a hundred years, for his freedom he was not going to ask for anything else except that he do what justice demanded. Therefore on the same night when he received that letter, he set Antonio free.[13. Polancus, ex commissione, Michaeli Ochoa, quid cum Vicario agendum, de Apostolicis litteris et Societatis privilegiis, de more olim in templo Santae Mariae del Passo solito; et ut mitem se mansuetumque praebeat, 22 Martii.
Polanco, ex commissione, to Michael Ochoa on what he should do with the Vicar, on the Apostolic Letter and the privileges of the Society, on the established custom to be observed in the church of Saint Mary – del Passo; and that he show himself as mild and gentle, March 22.] v2_1-55latin 1550A 34. Rogavit interim Archidiaconus Cathedralis ecclesiae P. Michaëlem, ut eo tempore (accedebat enim Paschae festum) eorum audiret confessiones, qui sub parochia cathedrali ecclesiae unita habitabant; et addidit quod ab eisdem hominibus ad hoc postulandum permotus fuerat. Acquievit ei P. Michael et post absolutam solitam lectionem ipse in suggestu dixit se paratum fore, prout rogatus fuerat, ad omnium confessiones, qui ad eum venirent, eo in templo audiendas. Quod cum facere coepisset, indigne tulit Vicarius, et cum investigaret a quo facultatem accepisset, Tybur pervenerunt litterae Apostolicae nostrorum privilegiorum, de quibus paulo ante diximus. Iis igitur auctoritate Sedis Apostolicae usum nostrorum privilegiorum posse nos Tyburi exercere declaratum fuit; quae res finem molestiis imposuit. Confluxit autem magna hominum multitudo; et si plures ex nostris confessariis ibi fuissent, totius propemodum civitatis confessiones audivissent; plurimi enim ad nostrum templum confessionis gratia accesserunt, ex quibus non pauci septem et octo annis non erant confessi, nec propositum confitendi habebant donec per P. Michaëlem eorum corda Dominus tetigit. Alii etiam, qui peccata confessi quidem fuerant, sed quod satisfactum ipsis non fuisset dicerent, ad eumdem veniebant ut eos diligentius examinatos absolveret. Non omittam tamen quod cum Vicarius molestior quam par erat P. Michaëli videretur (qui in febrim inciderat) et acrioribus verbis, quae magis quam submissa ad compescendas Vicarii molestias juverunt, a Michaële fuisset repressus, nihilominus P. Ignatius reprehendit Michaëlem et ut submissius ageret commonuit: ille autem, ad quamvis satisfactionem se paratum exhibens, sui tamen rationem reddidit. 34. Meanwhile, the Archdeacon of the cathedral asked Fr. Michael at that time (for the feast of Easter was near) to hear the confessions of the parishioners of the cathedral; and he added that he was urged by the same people to make this request. Fr. Michael agreed to this, and at the conclusion of his customary lecture he said from the podium that he was ready, since he had been asked to do it, to hear the confessions of all those who would come to him in this church. Now when he began to do this, the Vicar was indignant, and when he was investigating from whom he had his faculties, the Apostolic Letter of our privileges arrived in Tivoli, about which we spoke above. Therefore in this letter, by the authority of the Apostolic See, it was declared that we can exercise the use of our privileges in Tivoli; this matter put an end to the troubles. But a large crowd of people flocked together; and if there had been several of our confessors there, they would have heard the confession of almost the whole city. For many people came to our church to go to confession, and of them not a few had not confessed for seven or eight years, nor did they intend to go to confession, until the Lord touched their hearts through Fr. Michael. Others also, who indeed had confessed their sins, but they said they had not done the penance, came to him to absolve them after having carefully examined them. However, I will not omit that when the Vicar seemed to be more troublesome than was appropriate to Fr. Michael (who had contracted a fever) and used some sharp words, the latter controlled himself in his response. Nevertheless Fr. Ignatius reprimanded Fr. Michael and told him to act in a humble and submissive way. However, while showing himself ready to make any satisfaction, still he gave an account of himself. [14. Polancus, ex commissione, Pontificis Vicario Tyburim, de ejus et Lucil Croce litteris et hujus procuratorio instrumento et Ignatium nolle, ne Vicario noceat, ut Romae quod is scribit a quoquam videatur, 3 Maii.
Polanco, ex commissione, to the Vicar of the Pontiff in Tivoli, on his letter and that of Lucius Croce, and on the official document, May 3.] v2_1-55latin 1550A 35. Scholam aperire nostri ad civitatis utilitatem coeperunt, et fere septuaginta pueri ad templum nostrum extra muros urbis veniebant, et ex eis triginta octavo quoque die confitebantur, qui sua puritate multum consolationis P. Michaëli adferebant. Sed de transferenda schola intra urbem cives Tyburtini, ad filiorum suorum commoditatem, agebant, et quamdam ecclesiam in medio urbis positam offerebant. Fuit et foemina quaedam ex honorata familia et ex tertio ordine Divi Francisci religiosa, quae hortum quemdam intra civitatem ipsam cum domuncula Societati donavit. Lucia Cynthia dicebatur. Quidam hujus Luciae nepos rixatus cum aliis fuerat, et ejus consanguinei extra civitatem eum extrudere volentes, ad P. Michaëlem eum adduxerunt, et ut eum convertere niteretur rogarunt; et ut domi eum retineret donec tumultus adversariorum sedarentur. Acquievit Michaël et per exercitia spiritualia eum juvare constituit; et paucis diebus in alium hominem sic mutatus ille est ut pro miraculo haberetur; sicuti et sanitas febricitantibus impetrata, quod illis diebus cum unico filio suo quidam ex primariis urbis expertus fuerat, qui cum periculosa admodum febri filius laboraret, Michaëlem evocavit, et filius statim per Dei gratiam convaluit. Aliqui etiam ad Societatis institutum animum adjiciebant ex his discipulis, qui optimae indolis esse videbantur. Sed nulla in re major fructus quam in confessionibus cernebatur; aliqui enim non sine magna illius Patris et admiratione et consolatione ad eum accedebant, qui triginta et quadraginta annis id nunquam fecerant nec communicaverant, et contritionem ac poenitentiam suorum peccatorum prae se ferebant. 35. Ours began to open a school as a help for the city, and almost seventy boys came to our church outside the walls of the city, and of those thirty went to confession every week, and by their purity they brought much consolation to Fr. Michael. But the citizens of Tivoli, for the convenience of their sons, wanted to move the school inside the city, and they offered us a church located in the middle of the city. There was also a certain women from a distinguished family, who was also a member of the third order of St. Francis, who gave to the Society a garden inside the city itself containing a small house. Her name was Lucia Cynthia. Now a nephew of this Lucia had quarreled with others, and his relatives, who wanted to expel him from the city, brought him to Fr. Michael, and they asked him to try to convert him. They also asked him to keep him in his own house, until the conflict with his enemies was put to rest. Michael agreed, and he decided to help the lad with the Spiritual Exercises; and in a few days he was so changed into another man that it was thought to be a miracle. It was like the health obtained for the feverish, which in those days one of the leading men of the city experienced with regard to his only son who, when his son was suffering from a very dangerous fever, he summoned Michael to come and see him, and by the grace of God the son recovered his health immediately. Also some of his disciples felt attracted to the Institute of the Society, and they seemed to be men of excellent talent. But in no matter was more fruit to be discerned than in the confessions; for, some came to him not without the great admiration and consolation of that Father, since they had not done that nor received communion for thirty or forty years, and they manifested contrition and repentance for their sins. [15. Polancus, ex commissione, Michaëli Ochoa, quid praestandum, ut valida sit juxta Tyburtinas leges Luciae Cynthiae donatio Societati facta et ut Vicarii Tyburtini offensio vitetur, 9 Junii. – Publicum instrumentum quo Ignatius Patri Michaëli Ochoa potestatem facit aduendi bona, quae pro Tyburtino Collegio donat Domina Lucia Cynthia, 5 Julii. Item plura publica privataque instrumenta locationis, emptionis, etc. horti, vineae, domus, etc. necnon judicum in controversiis seu litibus sententiae ad Collegium Tyburtinum Spectanibus, ab hoc anno 1550 ad 1555.
Polanco, ex commissione, to Michael Ochoa, on what should be done so that the gift of Lucia Cynthia to the Society is valid according to the laws of Tivoli, and to avoid giving offense to the Vicar of Tivoli, June 9. – The official document whereby Ignatius gives power to Michael Ochoa to accept the gifts, which the Lady Lucia Cynthia is giving to the College in Tivoli, July 5. Likewise several public and private documents of the location, buying, etc. of the garden, vineyard, house, etc., and also the judgment on the controversies or disputes of the decision pertaining to the College in Tivoli, from 1550 to 1555.] v2_1-55latin 1550A 36. Erat Meldulae id temporis Stephanus Capumsachus, Aretinus, qui non solum in Christiana doctrina tam pueros quam adultos excoluit, sed cultum etiam divinum augendum in eo oppido curavit, dum pueros, et sacerdotes etiam, ad cantanda officia divina inducit, quod ante id tempus Meldulae usitatum non erat. Pro electione etiam Summi Pontificis, et Ecclesiae necesitatibus publicas et privatas orationes institui curavit. Per exhortationes autem publicas et conciones aliqua pietatis opera in pauperum beneficium promovit, et inter discordes pacem conciliare studuit. Praeceptorem illum, qui juventutem meldulensem in litteris instituebat, sic in spiritu promovere studuit ut ipse etiam suos discipulos in spiritualibus juvaret. Plurimos ad confessionis et communionis frequentem usum adduxit; ab otiosis et vanis exercitationibus, in quibus festis diebus versabantur, homines revocavit, et ad divina officia audienda et ad orationem in communi, partim vocalem partim mentalem, faciendam induxit, et eos ipse aliquandiu direxit; quadraginta horarum diu noctuque orationem, ad quam utriusque sexus homines totius oppidi per vices interfuerunt, pro necessitatibus Ecclesiae induxit; et initiis horarum (nam per unam horam, divisi in quadraginta partes, orabant) exhortatoriam ipse conciunculam habebat, qua orantes instruere ad orandum studebat; ad pauperum subsidia et verbo et exemplo, pro ipsis ipse petendo, et congregationem quamdam piorum hominum ad id instigando, utilem operam praestitit; et epulum, quod multi in carnis-privio sibi praeparaverant, pauperibus ad convivium vocatis exhiberi curavit; alicui etiam ex his, qui in carcerem erant conjecti, non consolationem solum sed libertatem impetravit; et quamvis esset Meldulae, aliqua ad Dei cultum necessaria Aretii, quae patria ipsi erat, providit. 36. [16. Videntur haec praeponenda (Nota in margine apposita).-Nota autem hac comprehendere annotatorem voluisse existimamus omne id, quod a num. Hoc 36 ad 40 continetur. Sed ut ex documentis infra memorandis patebit, recte a Polanco hic insertum est, quamvis aliqua his enarrata, incoepta ab Stephano Capumsacho anno praecedenti fuerint.
These things have been mentioned already (A note in the margin). – But with this note we think the commentator wanted to include everything contained in numbers 36 to 40. But as will be made clear from the documents cited below, it was correctly inserted here by Polanco, although some of the things narrated here were done by Stephen Capumsachus in the preceding year.] At that time Stephen Capumsachus, from Arezzo, was in Meldula; he not only trained boys and adults in Christian doctrine, but he saw to it that divine worship was increased in the city, since he introduced boys, and also priests, to the singing of the Divine Office, which before that time was not customary in Meldula. He arranged that public and private prayers should be said for the election of the Sovereign Pontiff and for the needs of the Church. By his public exhortations and sermons he encouraged some works of piety to help the poor, and he worked to establish peace among those fighting with each other. He so strove to influence spiritually the teacher, who instructed the youth in Meldula, that he also helped his pupils to grow spiritually. He brought many people to the frequent use of Confession and Communion. He turned many people away from idle and vain activities engaged in on feast days, and he introduced them to the singing of the Divine Office and to saying prayers in common, partly vocal and partly mental, and he himself sometimes led them in this. He introduced the forty hours devotion for the needs of the Church, at which people of both sexes were present at all hours. And at the beginning of the hours (they prayed for one hour, divided up into forty parts) he gave them an exhortation in which he instructed them on how to pray. By his words and example he sought help for the poor, and he offered much assistance for them by starting a congregation of pious men for this same purpose; and he arranged that the poor would be invited to a banquet which many had prepared for them. And he provided not only consolation, but also freedom for one of those who were held in prison. Although he was busy in Meldula, he provided some things necessary for the worship of God in Arezzo, which was his home town. [17. Polancus, ex commissione, Stephano Capumsacho, de socio ipsi Roma mittendo, de litteris ab ipso scriptis et scribendis, 8 Martii. Idem eidem de tempore quo Zelani (Silano) eum manere oportebit, et ut post tres menses, cum Domino Leonello de Carpi Meldula Romam se conferat, mense Aprili.
Polanco, ex commissione, to Stephen Capumsachus, on the companion he was to send to Rome, on the letters written by him and letters to be written by him, March 8. The same to the same, on how long he should remain in Zelano (Silano), and that after three months he is to come from Meldula to Rome with Lord Leonell de Carpi.] v2_1-55latin 1550A 37. Cum esset in ea civitate, et virgines aliquas, quod essent dotibus destitutae, videret ad monasterium admitti non posse, curavit ut dum in paternis domibus manerent, opera duarum matronarum spiritualium instituerentur in his, quae ad profectum animae pertinent et ut ad eas statis temporibus accedendo in suscepta pietatis via proficerent. Scriptum est ergo ad eum, cum esset Meldulae quod hujusmodi virgines in frequenti usu Sacramentorum et in pietate progressus bonos facerent, et aliquae ex illis ad monasterium quoddam satis arctum, Muratarum vocant, adspirabant. 37. Since he saw that there were some virgins in that city who, because they lacked a dowry, could not be admitted to a convent, he arranged that, while they remain in their paternal homes, by the work of two spiritual matrons they were instructed in the things which pertain to the progress of the soul, and that by visiting them at certain times they could make more progress in their chosen way of devotion. Therefore he received a letter, while he was in Meldula, that these virgins should make good progress in the frequent use of the Sacraments, and that some of them should enter a local rather strict convent, called Muratarum. v2_1-55latin 1550A 38. Cum hic frater noster Stephanus in his, quae ad Dei obsequium pertinent, bene se gerere, et ad Sacerdotium suscipiendum maturus moribus et eruditione videretur, voluit Pater Ignatius intelligere an propensus animo ad Sacerdotium esset; et cum ille indifferentem ad omnia se offerret, quamvis onus reformidare videretur, id injunctum est ei ut paulatim ad sacros ordines promoveretur. 38. Since this brother of ours, Stephen, seemed to conduct himself well in things pertaining to the service of God, and seemed to be mature enough in morals and learning to receive Holy Orders, Fr. Ignatius wanted to know whether he was determined to become a priest; and since he showed himself to be indifferent in all things, although he seemed to be afraid of the burden, he was informed that he would soon be promoted to Holy Orders. [18. Ignatius Meldulam, Stephano Capumsacho, ab eo sciscitans an ad sacerdotium suscipiendum a Deo se moveri sentiat, 8 Martii.
Ignatius to Stephen Capumsachus in Meldula, asking him whether he felt himself moved by God to assume the priesthood, March 8.] v2_1-55latin 1550A 39. Est Faventia Meldulae vicina; petiit ergo Episcopus Faventinus ut aliquot dies Faventiae subsisteret, et conciones aliquas cujusdam praedicatoris audiret, cujus aliqui praedicandi modum non probabant, immo et suspectum aliquo modo habebant. At, quamvis aliqua merito in eo displicerent, cum alioqui et catholicum et eruditum deprehendisset, eum amanter admonuit, ut ab eis modis loquendi ac reprehensionibus praelatorum Ecclesiae, et a proponendis haereticorum dogmatibus, licet ad impugnandum id faceret, abstineret. Cum ejus consilium concionator esset secutus, condonandi modum sic mutavit, ut merito commendandus ab omnibus videretur. 39. Faenza is near Meldula; therefore the Bishop of Faenza asked him to spend a few days in Faenza and to listen to the sermons of a certain preacher; some people did not approve of his way of preaching, and in fact they had some suspicions about him. However, although some of the things he said really displeased him, while otherwise he judged him to be Catholic and learned, he admonished him in a loving way that he should refrain from certain ways of speaking and of criticizing the prelates of the Church, and that he should stop explaining the teachings of the heretics, although he did it in order to refute them. Since the preacher followed his advice, he so changed his way of preaching that he rightly seemed to be commended by all. v2_1-55latin 1550A 40. Exercitia spiritualia Meldulae quibusdam proposuit; et demum in multis operarium se egregium praebuit; ante tamen quam ad sacerdotium perveniret, ab hujus peregrinationis labore ad quietem, ut sperandum est, aeternam translatus est. Enervaverat vires suas hic egregiae indolis juvenis, cum Patavii studiis daret operam; nam aliquando post coenam quatuor et quinque horas orationi mentali dabat, et flagellis corpus suum et aliis castigationibus plus aequo, sancto quidem zelo, sed non secundum scientiam, affligebat. Accidit aliquando ut tempore hyemali, quo frigus vehementissime Patavii vigere solet, cum P. Laynez ejus cubiculum ingrederetur, vestes ejus omnes ibi inveniret, et cum dubitaret quid de eo factum esset, descendens in hortum, videt hominem nudum et cum flagello accerbissime se cedentem. Cum ergo in cubiculum eum reduxisset, terga ejus partim sanguine partim pure ex aliis flagellis non bene curatis plena reperit. Tum demum serius quam oportuit moderatio illi fuit adhibita, sed jam ex nimio et intempestivo labore mentis et castigatione corporis, ejus nec opinantis vires abscisae fuerant; unde nunquam recte amplius valuit et adhuc juvenis hoc anno ante sacerdotium, ut dictum est, vitam cum morte commutavit. 40. He gave the Spiritual Exercises to some people in Meldula; and in many things he showed himself to be an excellent worker. But before he arrived at the priesthood, he was translated from the labor of this pilgrimage to the peace of eternal rest, as is to be hoped. This young man of outstanding talent had weakened his physical strength, when he was pursuing his studies in Padua. For, sometimes after dinner, he spent four or five hours in mental prayer, and he punished his body with scourging and other chastisements to excess, but with a holy zeal. On one occasion it happened in winter, when Padua usually is very cold, when Fr. Laynez entered his room, he found all his clothes there, and when he had doubts about what happened to him, he went out into the garden and he found the man naked and scourging himself severely. Therefore, when he had brought him back to his room, he found his back partly covered with blood and not well healed from his previous scourgings. Then, later than was necessary, moderation was imposed on him, but now because of his excessive mental work and chastisement of the body, he had become very weak; so he never fully recovered his health and being still in his youth in this year, before he received the priesthood, as was said, he changed from life to death. [19. Polancus, ex commissione, Stephano Capumsacho, Aretino, Meldulam, ut sui corporis valetudinisque moderatam sed diligentem curam habeat, etc., 8 Martii. Idem eidem, de ejusdem valetudine, sacerdotio, etc., et ne Romam, dum aeger est, nisi forte post aestatem, veniat, sed potius in patria aut Bononiae consistat, 16 Augusti.
Polanco, ex commissione, to Stephen Capumachus, from Arezzo but in Meldula, that he should take moderate and diligent care of his body and health, etc., March 8; the same to the same, about his health, the priesthood, etc., and that, while he is sick, he should not come to Rome, unless perhaps after the summer, but rather that he should stay in Arezzo or in Bologna, August 16.] v2_1-55latin 1550A 41. Sub initium hujus anni Hercules, Dux Ferrariae, ad P. Ignatium scripsit mittens exemplum litterarum Communitatis Sylanae ad se missarum, rogavitque ut P. Sylvestrum ex ea provincia non removeret. Sylanum provinciae Carfagnanae caput est. Suis litteris ad Ducem testantur quod tam in ea provincia quam in Lunensi opera P. Sylvestri cultus divinus sit valde admodum auctus, multa vitia destructa, haereses magnae extinctae, usurarum restitutiones factae, confraternitates ad pietatis opera instauratae, Christiana doctrina explicata, Sanctissimum Sacramentum in ecclesiis, ubi non erat, repositum, frequentia confessionum et communionum inducta, orationes quotidianae et eleemosynae factae, multas virgines in monasterio ab eo erecto collocatas sanctitate florere, pacem in corrigiano populo post plurima homicidia ibi perpetrata confectam, et alia hujusmodi. Unde a P. Ignatio suis etiam ipsi litteris in quadragesimam futuram eum postulabant. Casulani autem ex alia parte ne a se in aliorum gratiam removeretur, sollicite suis litteris postulabant. 41. At the beginning of this year Hercules, the Duke of Ferrara, wrote to Fr. Ignatius and sent him an example of the letters of the Community of Sylanum that had been sent to him, and he requested that he not remove Fr. Sylvester from that province. Sylanum is the capital of the province of Garfagnana. Their letters to the Duke bear witness to the fact that both in this province and in Lucca by the work of Fr. Sylvester the divine worship was greatly increased, many vices were eliminated, major heresies were removed, restorations were made of usury, confraternities established for works of piety, Christian doctrine was explained, the Blessed Sacrament was reposed in churches where it was lacking, frequent confession and communion introduced, daily prayers and alms were made, many virgins placed in convents erected by him were growing in holiness, he established peace by correcting the people after several homicides had been committed there, and other similar things. And by their letters they requested from Fr. Ignatius that he should be with them during the next Lent. On the other hand, the people of Casula with their letters eagerly requested that he should not be removed from them and sent to another place. [20. Ignatius Communitati urbis Casulae, ei Sylvestrum Landinum ad tempus permittens, 8 Martii. Polancus, ex commissione, eadem die Sylvestro Landino, de Casulensium petitione et Ignatii ad eos responso. Idem civibus Sylanensibus ut patienter Sylvestrum Landinum ab eis abesse sinant, eadem die.- Sylvestri Landini litterae ad Polancum et Ignatium.
Ignatius to the community of the city of Casula, permitting them to keep Sylvester Landinus for a time, March 8. Polanco, ex commissione, on the same day to Sylvester Landinus, about the request of the people of Casula and Ignatius’s response to them. The same to the citizens of Sylanum that they patiently permit Sylvester Landinus to depart from them. – The letter of Sylvester Landinus to Polanco and Ignatius.] v2_1-55latin 1550A 42. Quamvis autem utrisque satisfieri ex parte optaret Ignatius, cum urgeretur ad missionem aliquam nostrorum in Corsicam faciendam, et etiam in Sardiniam, voluit Patris Sylvestri animum explorare; qui se promptissimum non solum ad profectionem in insulas praedictas sed in quasvis, etiam infidelium, provincias ad obedientiae nutum obtulit. Et quia Cardinalis Burgensis, Dominus Joannes de Toledo, qui haereticae pravitatis Inquisitor erat, optabat ut P. Sylvester in illis confinibus ditionis Florentinae et Ferrariensis et Lucensis, et aliis vicinis, quae male audiebant propter haeresis infectionem, condonaretur, id ei P. Ignatius serio commendavit. Ille vero quamvis id praestiterat, diligentius in posterum se facturum recepit. 42. Although Ignatius wanted to satisfy both groups in some way, since he was urged to send a mission of ours to Corsica, and also to Sardinia, he wanted to find out the mind of Fr. Sylvester; he showed himself to be most ready not only to go to those islands, but also to any provinces whatsoever, even those of infidels, as a sign of his obedience. But because the Cardinal of Burgos, Lord John de Toledo, who was the Inquisitor of heretical perversity, wanted Fr. Sylvester to preach in the territories of Florence and Ferrara and Lucca, and in other nearby places, which had a bad reputation because of the spread of heresy, Fr. Ignatius strongly recommended it to him. Although he was in favor of that, he said he would like to do it in the future. [21. Haec ita refert Orlandinus: “Nec abnuit studio pii Ducis Ignatius, votis praesertim Toletani Cardinalis impulsus, haereticae pravitatis Inquisitoris, qui gratum sibi fore….,, (lib. X, n. 81). Sed iis, ni multum fallimur, decipentur facile lectores putabuntque haereticae pravitatis Inquisitorem hoc anno 1550 Florentiae fuisse Toletanum Cardinalem, Joannem de Tavera, quod quidem verum non est: illud enim munus obibat tunc, ut bene dicit Polancus, Frater Joannes Alvarez de Toledo, Ordinis Praedicatorum, Episcopus et Cardinalis Burgensis. Fefellit Orlandinum illud de Toledo, quod hic non diocesis aut urbis nomen est sed familiae cognomen.
Orlandinus states the matter this way: “Ignatius did not deny the zeal of the Duke, moved especially by the request of the Cardinal of Toledo, the Inquisitor of heretical perversity, who would be very favorable to him…, (Book, n. 81). But with these words, unless we are greatly mistaken, readers will be easily deceived, and they will think that the Inquisitor of heretical perversity in the year 1550 at Florence was the Cardinal of Toledo, John de Tavera, which is not correct: for the one who then had that office, as Polanco says well, was Brother John Alvarez de Toledo, of the Order of Preachers, Bishop and Cardinal of Burgos. That of Toledo misled Orlandinus, for this is not the name of a diocese or city, but it is a family name.] v2_1-55latin 1550A 43. De his autem quae usque ad mensem Julium ibi acta fuerunt, scribit quod Rozzii, Sorragii, Vineae in capite positis et Soler, quae loca sunt illarum provinciarum, Sanctissimum Eucharistiae Sacramentum, quod in parochialibus ecclesiis non servabatur, reponi curavit, ut in aliis locis id ipsum curaverat; Christianam etiam doctrinam in octo locis edocuit et praeter alia, de quibus prius facta fuit mentio, in septem vel octo locis ejusdem provinciae consuetudinem crebro confitendi et communicandi induxit. 43. But concerning the things that took place there until the month of July, he writes that he took care that in Rozzium, Sorragium, Vinea and Soler the holy Sacrament of the Eucharist was reposed, which was not being done in the parish churches, and that he arranged the same thing in other places. He also taught Christian doctrine in eight places, and in addition to other things, which have already been mentioned, in seven or eight places of the same province he introduced the practice of confessing and communicating frequently. v2_1-55latin 1550A 44. In triginta quatuor locis concionatus est; et praeter inimicitias illas, quas prius sustulerat, alias etiam sustulit, et homines, inter quos homicidia et vulnera acciderant, inter se conciliavit: primam Magiani, secundam Gasani, tertiam Gragliani, quartam Zarzanellae, quintam Charegeni, sextam autem pacem in Insula, quae sancta vocatur. Praeter monasterium autem, quod Casulae erexerat, ecclesia etiam ejus opera fuit absoluta. Quatuordecim e virginibus spiritualia exercitia dedit et quidem tanta cum effusione lacrymarum ut prorsus res admiranda videretur. Eidem monasterio constitutiones ad fovendam et augendam monialium pietatem tradidit, et quia sic visum est P. Ignatio, sub Episcopi cura eas collocavit sub Sanctae Marthae titulo; et quamvis P. Ignatium protectorem habere cupiebant, cum ipse protectionem hanc non admitteret, et Florentiae Duci aut Ducissae (quia Casula sub eorum est ditione) id deferendum judicaret, sic factum est. Non solum autem Lunensis et Zarzanensis, sed et Lucensis, Episcopus, visitandi sibi subdita loca curam ei injunxerant; et bono ejus odore excita-tus Lucensis Episcopi Vicarius per patentes litteras facultatem absolvendi etiam a voluntariis homicidiis, quam aliis denegaverat, ultro ei obtulit et suum gregem commendavit. Confessionum autem tanta fuit frequentia ut, cum ipse non posset omnibus satisfacere, quamvis plurimas etiam generales audiret, tres vel quatuor sacerdotes aliquando in eis audiendis occupari debuerint, ex his, inquam, sacerdotibus, qui ad ei subveniendum accedebant. 44. He preached in thirty-four places; and besides the hostilities, which he had suffered previously, he also encountered other ones, and he also established peace among men between whom homicides and woundings had taken place. This occurred first in Magiano, secondly in Gasano, thirdly in Gragliano, fourthly in Zarzanella, fifthly in Charegeno, and in the sixth place peace was established on the Island, which is called holy. Now besides the convent which he established in Casula, by his efforts the local church was also restored. He gave the Spiritual Exercises to fourteen virgins, and it took place with such a shedding of tears that the result was amazing. For the same convent he wrote constitutions in order to foster and to increase the devotion of the nuns, and at the direction of Fr. Ignatius he put them under the authority of the Bishop under the title of St. Martha. And although they wanted to have Fr. Ignatius as their protector, since he did not accept protection of this kind, and he judged that it should be handed over to the Duke and Duchess of Florence (because Casula is under their authority), and that is what was done. Not only the Bishop of Lunensis and Zarzanella, but also the Bishop of Lucca gave him the responsibility of visiting the places under their control; and moved by his good reputation, the Vicar of the Bishop of Lucca by an official letter gave him the faculty of absolving even from deliberate homicides, which he did not give to others, and commended him to his flock. But the number of confessions was so great that, since he could not hear all of them, although he did hear many general confessions, three or four priests had to be summoned to assist him. [22. Ignatius Sylvestro Landino, de monasterio Casulae inchoato, sub cujus auctoritate, quo titulo, etc., erigendum sit; et ne in iis nimium occupari nostros Romac curet, 4 trassumptum, paucis additis, missum est.- Polancus, ex commissione, Sylvestro Landino, Casulam, 16 et 23 Augusti, et Mutinam, 29 Novembris.
Ignatius to Sylvester Landinus, about starting the convent in Casula, under whose authority, with what title, etc., it should be erected; and that ours in Rome should not be too much involved in this, January 4. – Since this letter had not yet reached Sylvester, on January 25 it was sent again with a few additions. – Polanco, ex commissione, to Sylvester Landinus, in Casula, August 16 and 23, and at Modena, November 29.] v2_1-55latin 1550A 45. Exercitia primae hebdomadae tam multis tradebat, ut aliquando quindecim et sexdecim eodem tempore exercerentur; multi adolescentes et aliqui etiam Sacerdotes ad Societatis institutum adspirabant; sed quod parum essent litteris instructi, non admittebantur. 45. He gave the Exercises of the First Week to so many people that sometimes fifteen or sixteen were making them at the same time; many youths and also some priests wanted to enter the Society, but because they were not well educated they were not admitted. v2_1-55latin 1550A 46. Loca quaedam in ejus manus suas controversias rejecerunt; milites aliqui primarii, qui diu a confessione abstinuerant, ut octavo quoque die ad eam et ad communionem accederent, adducti sunt. De duobus aliis monasteriis monialium erigendis et de reformatione sacerdotum Lucensis dioecesis actum est; et commissarii, qui saecularem habebant facultatem, omnem suum favorem ad Dei obsequium et animarum auxilium ei offerebant, apud quos quia gratia valebat Sylvester, ejus intercessionem plerique homines requirebant. Choreae, quae cum peccatis exercebantur et aliae dissolutiones sunt propter Dei amorem relictae; multae restitutiones rerum male partarum factae sunt; multae virgines ad religionis ingressum permotae, quarum numerus quotidie crescebat; juvenes etiam ad variorum ordinum religiosorum institutum excitati fuerunt; sub vesperam oratio publica ab eo etiam instituebatur. Nec deerant interim persecutiones graves, quas Satanas ad fructum impediendum suscitabat. Lachrymae contritionis et praedicationum frequens auditus perpetuam cujusdam hebdomadae Sanctae faciem referebant; aliquando enim bis et ter eodem die concionabatur. 46. Some places by his efforts rejected their controversies; some soldiers of the first rank, who had not gone to confession for a long time, were now changed so that they went to confession and communion every week. He was able to bring about the establishment of two other convents of nuns and the reformation of the priests of the diocese of Lucca. And the commissioners, who had the civil power, offered him all their assistance to promote the service of God and the help of souls; and because Sylvester was held in such high esteem, many people sought his intercession. Dances which are performed with sins, and other vices, were abandoned because of the love of God; many restitutions were made of things obtained unjustly; many virgins entered the religious life, and their number was increasing daily; young men also were motivated to join various religious orders; public prayers in the evening were also established by him. However, serious persecutions were not lacking, which Satan stirred up in order to impede the good fruit. Tears of contrition and the frequent hearing of sermons characterized the activities of Holy Week; for, sometimes he preached two and three times on the same day. v2_1-55latin 1550A 47. Odia inveterata relinquebantur; et aliqui senes sexage-narii ipsum etiam in lecto adorti sunt ac se prosternentes et cum fletibus et suspiriis pectora percutientes ab eo petebant ut se ad redeundum ad suum Creatorem juvaret. Quamvis autem illi sacerdotes, qui se in spiritualibus meditationibus exercuerant, variis in locis suam operam iis, qui frequenter confitebantur et communicabant, praestarent, et orationem publicam cum fructu populorum retinerent, et Christianam etiam doctrinam diligenter docerent, nihilominus ut oves non habentes pastorem quodammodo vim P. Sylvestro inferebant, non permittendo recedere ab ipsorum locis, donec eis uberius satisfecisset. Aliqui etiam in ipso itinere in montibus et sylvis eum aggrediebantur ac retinebant, ut ipsorum audiret confessiones: feriatis autem diebus, cum vacabant amici parochi eumque comitari et juvare valebant, melius poterat hujusmodi hominibus satisfieri. 47. Inveterate hatreds were abandoned; and some sexagenarians rose up from their bed, and while prostrating themselves and beating their breasts with weeping and sighs they asked him to help them to return to their Creator. But although those priests, who had made the Spiritual Exercises, in various places offered their assistance to those who often confessed and communicated, and preserved the public prayer with the fruit of the people, and also diligently taught Christian doctrine, nevertheless like sheep without a shepherd, in various ways they put pressure on Fr. Sylvester and would not allow him to go to other places until he had completely satisfied their needs. Some also, when he was traveling in the hills and forests, approached and detained him so that he would hear their confessions; but on the holidays when the parishioners were not working and they could accompany and help him, he could more easily satisfy these people. v2_1-55latin 1550A 48. A multis locis evocabatur et inter alia ad provinciam, quae Versilia vocatur et altissimis montibus Pammae a Garfagnana sejungitur, se contulit; et in quodam loco, quod Prunum vocatur, bis condonatus est, et confessionibus ac doctrinae Christianae principium dedit, et pastori ipsorum ut bene coepta prosequeretur curam reliquit, qui ad exercitia spiritualia se venturum est pollicitus Cum autem rediret aliquando per loca, in quibus versatus fuerat, perseverantes in communione et bonis operibus inveniebat. 48. His presence was requested by many places, and among others he went to a province, which is called Versilia, and is separated from Garfagnana by the high mountains of Pamma; and in one place, which is called Prunum, he preached twice, and he gave the beginning of confessions and Christian doctrine, and he left the care of this to the pastor so that he would continue what had been started well; he also promised that he would make the Spiritual Exercises. [23. Nomina haec : Versilia, Pamma, Prunum, clare in mss. Leguntur, sed an recte scripta sint nescimus; nullibi enim alias ea offendimus
These names: Versilia, Pamma, Prunum, are found clearly in the manuscript, but whether they are written correctly we do not know; for we find them nowhere else.] When he returned at times to places where he had preached, he found the people persevering in communion and good works. v2_1-55latin 1550A 49. Matres aliquando cum planctu ac devotione ad eum accersendum, ut ipsarum filiis aegrotantibus sanitatem impenderet, veniebant. Accidit ut in loco quodam, Gragliano nominato, ubi numquam forsan Dei verbum audierant, reliquis omnibus ad concionem confluentibus, unus in messe occupatus non veniret; sed simul atque acervos segetum congregavit, ignis, nescio qua ratione, manipulos involvit; homines autem miraculo id adscribebant quod ad concionem non venisset; qua absoluta, ad remedium frugibus adhibendum cucurrerunt et inter flammas viri et foeminae incedentes quod non consumptum fuerat a flammis eripuerunt. Et cum esset tempus, quo homines in messe occupantur, quasi aliud negotium non haberent, ad conciones et confessiones confluebant. Nec deerat aliquid patiendi occasio; nam praeterquam quod uno die in diversis locis aliquando quater erat concionandum, humi vel super paleas vel foenum dormiendum erat. 49. Sometimes mothers approached him with wailing and devotion and asked him to obtain health for their sick children. Thus it happened in one place, called Gragliano, where perhaps they had never heard the word of God, all stopped working and flocked to the sermon; but one man, busy with his harvesting, did not come. However, as soon as he gathered together the produce, for some reason it was consumed by fire; the people attributed this to a miracle, because he had not come to the sermon. When the sermon was finished, they ran to try to save the produce, and between the flames men and women rushed in order to save what had not been consumed by the fire. And some occasion of suffering was not lacking; for, in addition to the fact that sometimes he had to preach four times a day in diverse places, he had to sleep on the ground on straw or hay. v2_1-55latin 1550A 50. Cum autem P. Ignatius in gratiam mutinensis Episcopi P. Sylvestrum Mutinam, quae locis illis vicina erat, misisset, injunxit ei Episcopus totius dioecesis visitationem, ac peculiari ratione ei commendavit, ut omnes parochos instrueret ad populo praedicanda quae in exercitiis spiritualibus primae hebdomadae traduntur. Is autem erat Episcopus, qui dum spiritualia exercitia a Paulo III Pontifice Maximo approbarentur, in duobus exemplaribus, quae illi sunt exhibita cum varia versione, egregium testimonium primus adscripsit. Docebat etiam P. Sylvester Christianam doctrinam et quotidie praedicabat, et parochis ad suam et populorum reformationem observanda documenta praescribebat; nam et Episcopi et Ducis auctoritate id praestare poterat. Aliquos etiam qui docendae Christianae doctrinae curam haberent constituebat, et in aliis pietatis operibus, ut jam aliis in locis, procedebat, ut in confessione crebra et communione inducenda. In ipsa etiam urbe Mutina eadem praestabat, et postquam ex visitatione rediit, centum et triginta septem locis percursis (nam accidebat ut uno die sex septemve loca diversa inviseret et in singulis concionaretur; et faciebat populorum devotio ut, quod vires corporis negabant, charitas extorqueret): familia ipsius Episcopi tota ad confitendum et communicandum octavo quoque die adducta est. 50. Now since Fr. Ignatius, in order to please the Bishop of Modena, sent Fr. Sylvester to Modena, which was near those places, the Bishop charged him with a visitation of the whole diocese, and in particular he urged him to instruct all the pastors that they should preach to the people the matter contained in the First Week of the Spiritual Exercises. He was the Bishop who, when the Spiritual Exercises were approved by the Sovereign Pontiff, was the first person to write an excellent review and he made two copies of it, which clarify the variations in the text. [24. Vide Cartas y otros escritos del B. P. Pedro Fabro, t. II.
See Cartas y otros escritos del B. P. Pedro Fabro, vol. II.] Fr. Sylvester also taught Christian doctrine and preached every day, and he prescribed documents for the pastors in order to bring about their own reformation and that of their people; for, with the authority of the Bishop and the Duke he was empowered to do that. He also designated some persons who had the care of teaching Christian doctrine, and he initiated other works of piety, as he had done in other places, like introducing frequent confession and communion. He also did the same things in the city of Modena, and after he returned from the visitation, after having visited 137 places (for it happened that on one day he visited six or seven different places and preached in each one; and the devotion of the people brought it about that, what the powers of the body could not do, charity was able to accomplish): the entire household of the Bishop was brought to the practice of confessing and communicating every week.[25. Ignatius Episcopo Mutinensi, de Sylvestro Landino, 23 Augusti; idem eidem, officiose, 29 Novembris.
Ignatius to the Bishop of Modena, on Sylvester Landinus, August 23; the same to the same, obligingly, November 29.] v2_1-55latin 1550A 51. Jam tum mutinensis Episcopus aliquos de nostra Societate Mutinae residere optabat, quamvis, penuriam fortasse videns , a P. Ignatio petere non auderet; sed Patri Paschasio, qui Bononiae residebat, suum desiderium aperuit; nec enim P. Sylvester confessionum et communionum et spiritualium exercitiorum occupationi par esse poterat, et quamvis se in cubiculo propter valetudinem adversam contineret, eo vel necessitas vel devotio multorum irrumpebat. Augebatur interim Mutinae mirum in modum numerus crebro confitentium et communicantium, et in domo ipsius Episcopi quotidie lectionem unam de praeceptis Domini, aliam autem apud conversos de Christianae doctrinae expositione praelegebat; nec parum recreabat Episcopum tum civitatis fructus tum is, qui ex visitata dioecesi proveniebat, et ad eum deferebatur. 51. Just then the Bishop of Modena wanted some members of our Society to reside in Modena, although, perhaps by seeing our penury, he did not venture to ask Fr. Ignatius for this. But he did make his desire known to Fr. Paschase, who was working in Bologna; for, Fr. Sylvester could not take care of all the confessions and communions and spiritual exercises, and although he was confined to his room because of his bad health, either the necessity or the devotion of many people broke in upon him. Meanwhile, the number of those confessing and communicating frequently increased dramatically, and in the household of the Bishop daily he gave a lecture on one of the commandments of the Lord, and another one for the converts on the explanation of Christian doctrine. And both the fruit of the city and what resulted from the visitation of the diocese, which was reported to him, pleased the Bishop greatly. [26. Polancus, ex commissione, Sylvestro Landini, ut curet ne quos de Societate Episcopus Mutinensis ab Ignatio exposcat, librum Exercitiorum Episcopo tradat, et Romam ipse post hyemem veniat, 20 Decembris.
Polanco, ex commissione, to Sylvester Landinus, that he should see to it that the Bishop of Modena does not ask Ignatius for members of the Society, that he give the book of the Exercises to the Bishop, and that he should come to Rome after winter, December 20.] v2_1-55latin 1550A 52. Hoc anno in neapolitano regno P. Bobadilla versatus est, et primo in episcopatu Policastri, deinde in Archiepiscopatu Bisignani, ubi primis mensibus Societatis ministeria exercuit et uberem admodum fructum provenisse, quamvis magno cum ipsius labore, testatur. Rossanum postremo profectus est, ubi Cardinalis Veralli, cui commendatus erat is Archiepiscopatus, auctoritate coepit de proximis in ea dioecesi benemereri. Quamvis tamen et bonis placeret plurimum et ab omnibus reverentia et honore magno afficeretur, ne venenum ei a perversis quibusdam hominibus propinaretur aliqui timebant; et, cum in gravem morbum incidisset, creditum est quod omnino venenum ipsi datum fuerat, et quod miraculo periculum evaserit, quindecim continuis diebus vomitu ingenti subsecuto. Nihilominus, ubi valetudinem recuperavit, reformationi dare operam serio coepit, cum prius in quadragesima concionum curriculum magno cum labore absolvisset, in quibus epistolas occurrentes explicaverat. Addebat etiam dominicis et festis diebus sacras lectiones epistolae ad Romanos cum frequenti admodum auditorio et in ministeriis Societati consuetis aliquot menses magno cum fructu expendit. Difficilis ea provincia ad gubernandum erat, quod homines factionibus et tumultibus dediti essent, unde Cardinalis Veralli frater suae saluti consulere Rossano discedendo debuit, et aliqui etiam officiales interfecti fuerant; sed quamvis labor hinc augeretur et periculum, non tamen P. Bobadilla minori animo ac voluntate duram hanc provinciam suscipiebat. 52. During this year Fr. Bobadilla was working in the kingdom of Naples, first of all in the diocese of Policastro, then in the archdiocese of Bisignano, where in the first months he exercised the ministries of the Society, where he says much fruit was produced, although with great effort on his part. Finally, he went to Rossano, where Cardinal Veralli, who was the Bishop of the Archdiocese, began with his authority to be highly regarded by those in the diocese. But even though he was very pleasing to the good and was honored and revered by all, some feared that poison would be given to him by certain evil men. And when he became seriously ill, it was believed that poison had been given to him, and that he avoided death by a miracle, after having been subjected to serious vomiting for fifteen days in a row. Nevertheless, when he recovered his health, he began to give serious assistance to reformation of the diocese, since first of all during Lent with great effort he gave a series of sermons in which he explained the epistles found in the Mass for each day. Also he added on Sundays and feast days lectures on the Letter to the Romans to a very large audience, and for some months he dedicated himself with great fruit to the usual ministries of the Society. This province was difficult to govern, because the men were involved in factions and disputes; hence the brother of Cardinal Veralli had to protect his safety by leaving Rossano, and even some officials were killed. And although because of this situation the work and danger increased, still Fr. Bobadilla with no less enthusiasm and determination adopted this difficult province.[27. Polancus, ex commissione, Doctori Thomae Gomez, Neapolim, non posse Ignatium juxta Societatis institutm iis incumbere, quae Doctor expetit ut a Bobadilla et aliis agantur, 1 Februarii. Idem Patri Nicolao Bobadilla, Bisignanum, de iisdem eadem die. Eidem de tempore quo, juxta Cardinalis Veralli beneplacitum, ei Rossani sit manendum, 1 et 29 Martii. Idem Domino Ludovico de Mendoza, de negotiis Vicariatus Rossanensis, ut cum P. Bobadilla agat, 26 Aprilis. Idem eadem die Patri Bobadilla ut ad veniendum mense Septembri Romam se praeparet, et de Ludovico de Mendoza. Idem eidem, Cardinalem Maffaeum velle ut urbem Leti visitet ibique per duos menses consistat, 11 Maii. Idem eidem, 6 et 20 Septembris. Eidem, ut Romam se mense saltem Decembri ineunte conferat, 8 Novembris.- Litterae Patris Bobadilla ad Ignatium.
Polanco, ex commissione, to Dr. Thomas Gomez, in Naples, that Ignatius, according to the Institute of the Society, could not approve the things the Doctor wanted to be done by Bobadilla and others, February 1. The same to Fr. Nicholas Bobadilla, in Bisignano, about the same matter, on the same day. To the same about the time during which, according to the good pleasure of Cardinal Veralli, he should remain in Rossano, March 1 and 19. The same to Lord Luis de Mendoza, about the affairs of the Rossano Vicariate, when he negotiates with Fr. Bobadilla, April 26. The same on the same day to Fr. Bobadilla that he should prepare himself to come to Rome in September, and on Luis de Mendoza. The same to the same, that Cardinal Maffaeus wants him to visit the city of Leti and to stay there for two months, May 11. The same to the same, September 6 and 20. To the same, that he come to Rome at least at the beginning of December, November 8. – The letter of Nicholas Bobadilla to Ignatius.] v2_1-55latin 1550A 53. Melitensis Episcopus, qui nobilis romanus erat, a S. Ignatio postulaverat ut P. Bobadilla ad visitandum episcopatum ipsius se conferret. Res ad ipsum relata est, ac ipsius prudentiae ac charitati relicta, ut, si posset, Melitensem etiam episcopatum juvandi curam susciperet; quamvis si Cardinali Verallo aliud visum esset, rationem habendam ipsius Ignatius judicabat. Licet autem tunc id non praestiterit P. Bobadilla, quod Melitensis optabat, post Rossarienses labores, illos etiam cum fructu suscepit. 53. The Bishop of Malta, who was a noble Roman, asked St. Ignatius that Fr. Bobadilla be sent to visit his diocese. The matter was turned over to him, and it was left to his prudence and charity so that, if it were possible, he would take on the task also of helping the diocese of Malta; however, if Cardinal Veralli thought otherwise, Ignatius said he should bow to his wishes. Although at the time Fr. Bobadilla did not do what the Bishop of Malta wanted, after his work in Rossano, he did go to Malta and gather some fruit. [28. Polancus, ex commissione, Patri Nicolao de Bobadilla, quid respondendum sit monsignori de Rusticis, Melitensi Episcopo, 11 Januarii. Idem eadem die cuidem Domino Roderico, Neapolim, ei commendans litteras Nicolao Bobadilla transmittendas.
Polanco, ex commissione, to Fr. Nicholas Bobadilla on what he should say to Monsignor de Rusticis, the Bishop of Malta, January 11. The same on the same day to a certain Lord Roderick, in Naples, commending to him a letter sent by Nicholas Bobadilla.] v2_1-55latin 1550A 54. Sub autumnum hujus anni D. Christophorus Madridius, qui, quamvis etiam tunc in domo Cardinalis Tranensis versaretur, animo tamen Societati omnino conglutinatus erat, ab ipso Cardinali Visitator in Tranensem dioecesim missus est; et primis octo diebus cum tantum unam vel alteram exhortationem apud clericos habuisset in capitulo et quaedam privata colloquia cum quibusdam, undecim sacerdotes concubinas reliquerunt, quibus etiam injunxit per praeceptum expressum, ne ad ipsorum domos accederent, et magna cum totius civitatis aedificatione parebant. Cum autem vestitu militari potius quam sacerdotali uterentur, ad decentem cultum corporis et tonsuram eos facile adduxit. Saecularibus etiam ut concubinas relinquerent serio injunxit, et ex his aliqui eas reliquerunt, et alii se id facturos sunt polliciti. Cum autem multi essent, qui, post sponsalitia, quindecim et viginti annos sine matrimonii sacramento et benedictione Ecclesiae cum sponsis vixissent, curavit per publicum edictum ut id, quod deerat ipsis, suppleretur, et priusquam benedictionem Ecclesiae acciperent, peccata confiterentur; quod illi perlibenter sunt exsecuti, et bini aut terni ad suscipiendam benedictionem Ecclesiae cum magna consolatione civitatis accedebant. Cum etiam complures religiosi, litteris apostolicis impetratis, id narrando quod non ita se habebat, facultatem manendi extra monasteria impetrassent, recognitis hujusmodi litteris deprehendens falsam narrationem vel quod causa, quae tunc adferebatur, jam cessasset, ad sua monasteria eos removendos curavit. Deinde sub finem hujus anni ad visitandam dioecesim, quae publicis peccatis plus satis insorduerat, se contulit. 54. In the autumn of this year Dr. Christopher Madrid, who, although even then was busy in the household of the Cardinal of Trani, still was very much attached to the Society, was sent by the Cardinal Visitor to the diocese of Trani. And in the first eight days, when he had given one or two exhortations to the clergy in the chapter and had some private conversations with a few priests, eleven priests left their concubines; he also gave them an explicit command not to go to their houses, and they followed his direction to the great edification of the whole city. But since they were wearing military clothing rather than sacerdotal, he easily brought them to a decent care of the body and the tonsure. He earnestly charged the lay men also to abandon their concubines, and of these some did what he said, while others promised that they would do it soon. But since there were many who, after their betrothal, had lived with their spouses for fifteen or twenty years without the sacrament of Matrimony and without the blessing of the Church, he provided through a public edict that what they were lacking would be supplied, and before they received the blessing of the Church they should confess their sins. They did this very willingly, and in twos and threes they came to receive the blessing of the Church to the great consolation of the city. Also since several religious, having sought an apostolic letter, by relating things that were not true, had obtained the permission to live outside the monasteries, he reviewed these letters and discovered the falsity in them and that the reason they had then advanced, now was no longer valid, so he saw to it that they were returned to their monasteries. Then towards the end of this year he decided to visit the diocese, which had been greatly contaminated by these public sins.[29. Polancus, ex commissione, Patri Christophoro de Madrid, Tranam, de visitatione, etc. 22 Novembris; de doctrina christiana docenda, mittens ei sex ejusdem doctrinae libellos, 26 Decembris.
Polanco, ex commissione, to Fr. Christopher de Madrid, on the visitation, etc., November 22; on teaching Christian doctrine, while sending him six copies of book containing the same doctrine, December 26.] v2_1-55latin 1550A 55. In Sicilia res Societatis hoc anno progressum etiam fecerunt; et jam ipso anno ineunte, confessionum numerus solito major fuit et consequenter communionum; conciones etiam, quae a diversis habebantur, et praecipue quae a magistro Benedicto Palmio, nondum sacerdote, frequens auditorium habebant; et spiritualia exercitia pro more quibusdam tradebantur. 55. In Sicily during this year the work of the Society made progress; and already at the beginning of the year the number of confessions was greater than usual and consequently also the communions; also the sermons, which were given by various members, and especially those by Master Benedict Palmio, who was not yet a priest, enjoyed a large audience; furthermore, the Spiritual Exercises were given to some persons in the usual way.