CHAPTER XV
TROUBLES of a minor kind beset Ignatius in regard to individual Fathers. And, perhaps, these were not the slightest of all — " My wound is great, because it is so small,*' as Shadwell sang. Lainez, after accompanying the Imperial expedition against Tunis, was named Provincial of Italy; and in that capacity offended Ignatius by complaints against the draining of the best talent for the benefit of Rome, complaints persisted in after Ignatius had sent explanations. Not only the persistence but the tone of it seemed to the Saint indocile; and a severe reproof followed, with orders that Lainez should impose his own penance. This Lainez did with an unsparingness and humility which to the secular mind seem almost exaggerated. Ignatius was entirely satisfied, and bade him only to compose an answer to Luther, giving him Assessors that he might have the requisite leisure.
A more serious matter was the defective administration of Simon Rodriguez in Portugal. Twelve years Provincial, mild, and with a yearning for the contemplative life, he had drifted into making things pleasant for every one, from the King to his own subjects. Slackness had effeminated the College of Coimbra under his rule. So Ignatius sent Miron to replace him, assigning Rodriguez to the Government of Arragon. He persuaded the King by letters to support his authority in the matter; and Rodriguez submitted. But he declined the Arragonese Province, withdrawing to a country-house belonging to the Coimbra College, where he might gratify his wish for isolation. His presence stirred discontent in the College; and the rebels, angered also by the severity of the new broom, Miron, enlisted the Court on their side. Ignatius advised Miron to modify his method, sent Father de Torres, Rector of Salamanca, as his Visitor, and obtained the King's support in ordering Rodriguez to leave the country. After his departure, the College by degrees returned to obedience and fervour. But Rodriguez w^as not disposed of till he had been recalled to Rome, and condemned by an investigation w^hich he himself had challenged. Ignatius remitted any sentence on him, allow^ed him to fulfil an old desire of a pilgrimage to the Holy Land; and, that failing, Rodriguez retired to Spain.
In Spain itself there was trouble with the Archbishop of Toledo. He accused the Jesuits of invading episcopal rights, by asserting their privileges to administer the Sacraments in all places. He interdicted their College of Alcala, in his diocese, and excommunicated all who should confess to them; forbade the priests and Religious of his diocese to let the Jesuits say Mass in their churches, and suspended from hearing confessions all priests who had gone through the " Exercises." After vainly attempting propitiation, Ignatius appealed to the Pope and to the Spanish Privy Council against these outrageous proceedings; and before the combined remonstrances of Pope and Council the Archbishop gave way. He cancelled his decrees; and Ignatius, in a letter of thanks, undertook that the Jesuits should make no use of their privileges without his approbation.
The year 1552 brought its reminders of the passage of time; Ignatius, now in the sixties, lamented two other great calamities for the Society. Le Jay died at Vienna, and Xavier at San Chian, an island off the Chinese coast, when he was actually preparing to defy the Chinese law of exclusion against Europeans and to penetrate to the Emperor at Pekin. The indifference of King Joam to Catholic interests, the neglect of the Portuguese officials, and the broken promise of the
Governor of Malacca, set Xavier on this desperate resolve as the only measure which could avail for the protection of the Christians. Ignatius was preparing to recall him, as his own successor, wnen God recalled him first. It was in the following year that Nunez, Oviedo, and Carneiro were at last sent to Abyssinia by Joam; but Nunez found an impostor self-established as Patriarch; the King Claudius cared nothing for Portugal or Catholicism; and, before Nunez's request that he might return could be answered, Claudius, like a late Abyssinian nionarch, was killed in battle with the Arabs. Nunez retired to Goa; and there, awaiting instructions, he died.
In 1552 also Ignatius began the German College. The deplorable state of the German clergy clamoured for instruction, such as the state of the country made it impossible for Germany to supply; Ignatius talking over the matter with Cardinal Morone, who had been Legate in that country, the Cardinal suggested that priests should be trained in Rome. The Papacy was not in funds; but with Julius's approval and the support of Cardinal Cervini, the Cardinals were approached for aid; Julius led the way with a yearly subscription, and the project was set on foot. Ignatius drew up the scheme of training, though he declined the management of the revenues; twenty-four youths were selected from Germany, a house procured near Santa Maria della Strada, and the College was opened by Ribadeneira. Father Andre des Freux was first Rector. Even when revenue failed, during the war between Pope Paul IV. and Philip of Spain, Ignatius distributed part of the students among the foreign Colleges of the Society, and held on with the aid of charity. When the worst came, he borrowed upon his own security. The work, he told the despondent Cardinal of Augsburg, would not fail if the faith of its conductors did not fail; and he more than once declared that the German College should one day have large revenues. So it happened under Gregory XIII., who enlarged and enriched it until it assumed the supremacy to which Ignatius had looked.
The other great foundation, the Roman College (begun by St. Francis Borgia in 1550), like most
Jesuit enterprises, flourished under obstacles. Its gratuitous teaching drew pupils from other schools, provoking jealousy and even actual violent attack from the aggrieved masters. Its methods were mainly derived from Ignatius*s old University of Paris; and he would have no professors who had not been trained there. Gentleness was specially enjoined towards the students; the Saint laid down as the maxim of the Society that it " must always govern by love." The College experienced that extraordinary support under trial to which the sons of Ignatius had become accustomed. When Polanco had no means to pay the builders, Ignatius retired for prayer; and, coming forth with a serene aspect, told Polanco, " Though I be not a prophet or the son of a prophet, I am persuaded the Lord will not abandon us. Do you provide for the College six months more, and I will take care of it afterward." Almost immediately a large gift of money came in, and, before the six months were out, such plentiful alms accrued as discharged all debts. Even Protestants sent their sons to the College; so that the Jesuits had to choose among a superfluity of applications. Ignatius forbade the admission of students without the consent of their masters or guardians. To this prohibition he was specially led by a case in which a youth named Ottavio Cesare entered the Society in Sicily without his father's consent, which was nevertheless given after his admission. But when the youth was removed to Rome, the father changed his mind and followed him thither, claiming him from the Society, on the ground that the youth had acted against his parents' wish. He engaged in his favour Cardinal Carafia, no great lover of
Jesuits; while the mother, too, appeared in Rome, and went from house to house proclaiming her wrongs with vehement emotion. CarafFa ordered the youth to be given up to his parents; and it needed Ignatius's personal intervention with the Pope to get the order cancelled.
Ignatius desired to make the College attractive by the brilliancy of letters and humane learning. Music, poetry, and oratory were cultivated in them; and, at the close of the scholastic year, plays were performed — so that the present-day plays of Beaumont College and the rest belong to a tradition dating from the time of the Founder himself. In 1556 a College was founded at Prague, Canisius its head, afterwards named Provincial. And in the summer of 1556 the longdelayed College was established at Ingolstadt by eighteen Jesuits, the last of the Saint's collegiate foundations.
In those latest years the Saint saw his order overflow into Belgium, where it had hitherto been kept aloof by the animosity of the Queen-Regent, the Emperor's sister, and her Minister, Zwichen. The imminent completion of Charles's abdication, with the consequent accession of his son Philip, a favourer of the Society, encouraged Ignatius to send the ubiquitous Ribadeneira to preach at Louvain. The report of his eloquence, as the Saint had hoped, brought an invitation to preach before the Court at Brussels; and enthusiasm was kindled for the Order. Only after Ignatius's death was it legally established in Belgium. In France his last years saw the fierce attack of the Sorbonne, and its decree against the Society. He received it in silence; but when the Cardinal of Lorraine came to Rome with four Paris Doctors, Ignatius called on him with four Jesuit Fathers, and in a formal dispute convinced the Cardinal that the decree was unjust. Even the leading champion of the Sorbonne confessed it had been misinformed, and praised the moderation of the Saint. Ignatius 297 2 p procured, likewise, testimonials from authorities of all kinds, wherever the Society was established; and the opposition gradually fell away.
In the Papal chair Ignatius saw the death ot Julius III., and the election of two successors. One cloud alone marred the favour which JuUus showed the Society. Charles V. published a decree ordering all bishops and priests to reside in their dioceses or benefices. They were angered, and the Pope took the view that this was an interference with his exclusive control over ecclesiastics.
To his remonstrance, Charles replied that the decree was that of the Council of Trent, which he rnerely enforced; and the Pope, still more angered by the reply, turned his wrath on the Jesuits, who were supposed (falsely) to be the promoters of the decree, the general purport of which they very possibly approved. The Saint was ill, as it chanced; and it was not till some while after his recovery that he had a chance to see the Pope. Then King Ferdinand wrote to Julius concerning a diplomatic matter on which he had given his views to the Saint; and Julius sent for Ignatius. His irresistible power of persuasion did the rest: Julius was satisfied, and never again turned his face from the Society. He died in the March of 1555, and was followed by Cardinal Cervini as Marcellus II.
The new Pope instantly lavished proofs of affection on the Jesuits; and he is associated with that " Mass of Pope Marcellus *' which commemorates the musical reform of himself and Palestrina. But in twenty-two days he followed Julius to the grave, and the Papacy fell to the reputed enemy of the Society, Cardinal Caraffa. Even on Ignatius's face a shadow fell when that ill news was brought: he had denied CarafFa's wish for a union of his Theatines with the Jesuits, and had vanquished him in the affair of Ottavio Cesare. The Theatines were his foundation as the Jesuits were Ignatius's; he might conceivably have small love for his fellow-Founder; and Ignatius had good reason to seek his customed resource of prayer. He came from his celestial colloquy, as usual satisfied. Paul IV. (as the new Pope was styled) would continue the Papal favour to the Society, he said; and so he did. In the main at least, he put off his old sentiments with the red hat, and treated both General and Society with kindness and confidence. Ignatius was even thought by some to have special influence with him. He began the Spanish war that brought Alva to the gates of Rome, and famine to the gates of the German College. But the Saint never faltered When some thought its continued subsistence a miracle, he answered that it would be strange, on the contrary, did God not support those that trusted in llim. '* For my part, I had as lief take on me to support a thousand as a hundred, seeing both are equally easy with God." What was to him a far worse calamity threatened from the first intention of Paul towards the Order: he was for making Lainez a Cardinal, and, to overcome his reluctance, lodged him in the Vatican, affecting to use him in the revision of the Datary. One day sufficed for Lainez; and he was back in the Professed House, pretending a need to consult books in his work on the Datary. He made a written protestation of reluctance, by Ignatius's advice; and Paul at last dropped his design.
In these closing years, a friend was given Ignatius outside the Society—Philip Neri. The Saint of tender pleasantries and purposed simplicity of behaviour and the dignified Spaniard became warmly attached to each other. St. Philip declared that it was Ignatius who taught him mental prayer; and his love for the Founder extended to the whole Society. It was said in Rome that there was not a button left on the Jesuit cassocks — they had all been pulled off in colloquy with Philip Neri; whence it would seem St. Philip had one point of resemblance to so very different a man as S. T. Coleridge. One remembers Lamb's tale of the poet left, with closed eyes, haranguing to the cut-off button; and likes to think of the charming Roman Saint buttoning Ignatius in the streets of Rome, as Coleridge did the gentle Charles in the streets of London. Both Saints shared a prejudice, more English than Italian, and not very common in their age; " Poverty," Philip quoted from St. Bernard, " has ever had charms for me, dirt never"; and Ignatius so established the tradition of cleanliness as a duty, that our own Campion, poet and martyr, ruled '* constant ablutions among the obligations of the perfect priest. Besides the Oratorians, the Carthusians also, who had so early shown kindness to Ignatius, maintained a close alliance with the Society. The Prior of the Chartreuse in these latter days sent frequent gifts of money to the Saint, alms much needed during the poverty begotten of the Spanish war.
But in the summer of 1554 Ignatius's longfailing health gave token of the nearing end. By the persuasion of his brethren, at first resisted, he finally suffered them to appoint him an assistant, in the person of Nadal; to whom he resigned all the practical care of the Order, keeping only that of the sick. Though, for a time, he presently recovered, his weakness afterward increased, so that he often had to lie on his bed when he was consulted on matters of business. Yet when a Father thought to spare him, seeing him exhausted by a visit to the Pope, and delayed the mention of certain matters till the next day, he received so austere a rebuff as kept him for a week from venturing before the General.
Worn in body, the leg so mangled at Pamplona tender to the touch, he moved along with his slow, halting, but dignified, gait, his face bright as of old, living, one might say, by sanctity. In the middle of 1556 he grew evidently worse, and, by many little tokens was afterwards believed to have foreseen his imminent death. Thus he would not allow one P'ather to make his profession in Rome, as was customary, but ordered his vows to be received in Sicily, where he was working; discerning, as was thought, that himself would be dead before the Feather could reach Rome. He made over the affairs of his Generalship to a triumvirate v^hich included Polanco, long his secretary, and Nadal. He said also, to some about him, that in his life-time he had specially desired three things, and, thanks to God, had seen them all granted: that the Society should be confirmed by the Pope; that the book of the " Spiritual Exercises " should be approved by the Holy See; and that the Constitutions be finished and brought to observance among the Society throughout the w^orld. This done he had no more to do or desire in the present life; he was now unprofitable, and thought only of Heaven. About a year before his death he had dictated certain thoughts on Obedience, willing that they should be regarded as his final testament and legacy to the Society — true to the soldierly instinct which had ever placed the martial virtue of obedience in the forefront of his followers' duties.
Growing worse, he now retired to the villa of the Roman College, which he had erected only in the previous year. This July of 1556 was very hot, and some feared that the damps of a new building would be ill for his enfeebled health; but Alessandro Petronio, his doctor, after inspecting the place, sanctioned his design. Nevertheless, these fears were not causeless: he became so much more unwell that he returned to Rome, though the city was loud with the terror of Alva's approach. The end came soon, unexpected though nowise sudden, from the entire wearingout of the machine, rather than from any fatal disease. More than one was sick in the Professed House; two, Lainez in particular, were thought sick unto death. Ignatius alone was esteemed but triflingly unwell — a slight fever, so slight that its existence was even doubted. But he remained very weak, and that weakness was the unregarded peril.
On Wednesday, July 29, he directed that Torres should attend him, together with the other sick. So much as this had not been reckoned necessary by the brethren, all ignorant of their coming loss. On the Tuesday he had confessed and Communicated. On the evening of Thursday he called Polanco, and, being left alone with him, told him to inform the Pope that he was beyond recovery, and ask the Papal blessing for himself and for another Father, conceived by Polanco to be Lainez, though the issue seemed to show that Olave was meant. Polanco asked in surprise if he were really thus ill, assuring him that the doctors held another opinion, and that he trusted God would yet keep him for His service. Ignatius insisted. But so obstinate was Polanco in his optimistic trust of medical opinion, that he asked whether he might not defer the charge till the next day, having letters to write into foreign countries that night. No, he had rather it were done to-day than to-morrow, said the dying Saint, and the sooner the better: howbeit, let Polanco do as he should think fit: he left himself entirely in Polanco's hands. It was a final effort of resignation and renouncement, since he must have known surely that next day would be too late. Polanco consulted Doctor Petronio, who said that next day he might give an opinion whether there were danger; to-day he would say nothing. Polanco decided to await the morrow's verdict, and retired — to write his letters. He was the more cheerful over his judgment, since Ignatius ate well and talked in his usual manner at supper. That night the Saint bore himself as he had been wont, save that he no longer called on the attendant brother so often as before, and, after midnight, he became quiet. From time to time, as the slow hours of his unguessed dying wore away, he was heard to cry, '' O God! " (Ay Dios!) He verified an oft-repeated experience — how little we realise the death of a friend who is long a-dying; how incredulous we are to his own perception and assertions of his danger. Such a one learns mournfully and resignedly to hold his peace, rather than trouble his friends with that which they do not wish to believe. Even next morning, when certain brethren with two doctors saw him, they perceived his weakness, but not his danger. The infirmarian was told to beat an egg for him; bu< while he was adoing it, in came Father Madrid one of the triumvirate which held the Generalship in commission; who, on touching him, discerned he was dying. All was consternation. The infirmarian hurried for the Saint's confessor; Polanco hastened on his belated errand to the Pope, who granted with hasty grief the Saint's petitions. But before blessing or confessor could reach him, Ignatius Loyola lay dead as he had lived, hiding in a great calm those inner sufferings which men should ^, never know. He died without
NATiusATHis Death: Sacraments. Without ostentation, ENCLOSED IN Stick without mouming throng round his bed, without final counsels and directions to the Order he left behind, without death-bed scene of any sort, though for these things his prescience of the end gave him fullest opportunity; choosing rather to leave his dying, like his living, as an ordinary incident in the hands of God. When they came to embalm him, the stomach and entrails were shrivelled, and the liver diseased — to such extent that it was apparent he had long been living, as we have already guessed, only by force of sanctity.
His disease, in so far as he can be said to have died of any disease, was the malarial fever which till lately claimed its constant victims, rising from the deadly Campagna. Only four persons were present at the end; Fathers Madrid, Torres and des Freux, with Francis Tarugi, a devout courtier, afterwards an Oratorian. He was sixty-five years of age when he died; but the lives of such men are accounted, not by their days, but by their innumerable virtues and glories. He was buried in the church of the Professed House, at the foot of the High Altar; but in 1587 the body was transferred to the new church of the Gesu, built in place of Santa Maria della Strada, under the Generalship of Acquaviva.
His death was received with widespread lamentation, and tributes written from all quarters of Europe; not the least among which was the eulogy uttered in conversation by his friend St. Philip. The seemingly dying Lainez guessed the news from the words and looks of those about him. " The Saint, then, is dead? *' he said to the Fathers who visited him; and when they confessed it, raising his hands and eyes, he besought Ignatius to obtain his immediate release and reunion with his friend and Founder. Ignatius denied the hasty prayer: instead, Lainez recovered, to succeed the dead Saint in the Generalship.
The long years of strenuously patient struggle which culminated in the establishing of a work so colossal had been followed by fifteen years of personally uneventful rule; marked by the most wide and eventful triumphs throughout Europe, in all of which his was the central and directing brain. That, let us repeat, was at once paternal and stringent. Love, the Saint insisted, must be the corner-stone of Jesuit government. Benevolent patience and forbearance he showed abundantly. Yet beneath this was the hand of steel. His rule had much of military sagacity; and military, too, was its uncompromising stress on discipline. Uncalculating obedience was its first principle: for his followers it was indeed " theirs not to reason why/' And of this spirit himself set the example in so far as it consisted with his office. At sixty years he declared that a sign from the Pope would send him on board the nearest galley at Ostia, ready to put off without oars, sails, or provisions. " But where would be the prudence of this? *' asked a nobleman. The answer came right soldierly: " Prudence, my lord, is the virtue of those who command, not of those who obey.'*
Nor was he a character to be disobeyed; said Cardinal Carli of him: " He has driven in the nail, nothing can pull it out.'' Francesco Marino, a Novice exceedingly useful as Minister of the Professed House, retained an obstinate character even after he had passed through the " Exercises." Some traits of this nature came before Ignatius in the usual nightly report. He called Francesco from his bed and sent him off there and then. In such cases, no doubt, he had silently been forming a resolution from long observation of the culprit: the hastiness was only on the surface, and in outward appearance. Another Novice talked often and recklessly of quitting the Order. Ignatius bore with him awhile: but at length he was told that the youth had informed the advisers, sent to him at the Saint's desire, of his intent to stay only the night and go the next morning. " Will he go to-morrow? " exclaimed the formed warrior of Pamplona. " That shall not he, for he shall not sleep in the House to-night." And the Novice went on the moment. The members of the Society were forbidden to visit a woman alone; but once an old priest (with the most innocent intention as Ignatius knew) overstepped this rule. The poor old Father was condemned to scourge himself, while eight of the other Fathers recited aloud the Penitential Psalms; and this, we are told, Ignatius thought an indulgent sentence. O iron generation! He was believed to be coldest and severest with those he loved best and trusted most. Nadal had from him such terrible reproofs in the refectory as made him weep. But Nadal, it may be noted, was himself not weak on the side of lenience. Harshness, however, cannot be laid to the charge of Lainez, his early friend and disciple, his successor in the Generalship for which Ignatius himself not once alone marked him out. And Lainez had to cry: " O Lord, what have I done to harm the Society that El Santo treats me with such severity } " Polanco, Ignatius's secretary — " his hands and feet ** — declared that until Ignatius lay a-dying the Saint had not for years spoken to him with any signs of friendship. Yet Ribadeneira, who made such ado to himself and his masters, found that El Santo could behave in another manner where he found it fitting. There is a touch of charming human affectionatencss in the relations between this Pedro and his feared but worshipped General. All this, in fine, (over and above his desire that general brotherhood should not be injured by individual preference) was policy, system, and insight into spirits. These very men with whom he was so stern would rather have been rebuked by him than cherished by another. He carefully eschewed imperiousness in giving his orders; he consoled generously such as failed in any mission, never suffering them to feel that they 3'3 2 R had fallen in favour. He checked all excess in austerity, as we have seen; he was tender towards the sick. But his indulgence did not embrace laxity: he showed an almost martinet minuteness in his insistence on order: from him Xavier learned his own maxim, " Be great in little things.*' Though he wrote oftentimes thirty letters a day, there was not one, he said, but he read twice over; and he enjoined the like reconsideration on his followers.
When we come to examine these things, when wc recollect his wonderful adaptability to diverse spirits, which he erected into a system, his extraordinary administrative gift, which would have made a great temporal prince, his profound sagacity, his union of an elan before which obstacles broke in pieces with the slowest patience, that could wait laborious years for its fulfilment, the invincible charm and overwhelming personal magnetism which moved obdurate enemies if once they came to speech with him, his military union of comprehensive genius with providence in minutiae, wonder at the success of the Society ceases. Any human business, organised and directed with wisdom so consummate, must needs have succeeded. With the favouritism of Heaven, one might almost say it had an unfair advantage. Here was a man who in any career must have been great. His ambition was of the highest: he chose to be great in both worlds.
His interior life, his converse with God, remains hidden from us to a degree unwonted in the case of Saints so great; so that in these pages there has been little of such matter to record, and its record seems contrary to the spirit of the man. Thus also his career is peculiarly stripped of miracle and the obviously '^' supernatural." The man himself is sufficient miracle; the career of his Order, in the latter years standing alone with " the sanction of the world's undying hate," is supernatural enough. He did not need the trappings of Saintship, which the Saints themselves have ever contemned as undeserving of note. The whole tenor of his life, both in what he did and in what he refrained from doing, a character of so singular dignity and recollection maintained through the heat and weariness of a long warfare with the world and its circumstances, wherein some error, some lapse and stumbling would seem, and is, incvadable by our unsustained humanity — in these is manifest that indwelling of the Spirit of God which is sanctity; in these more than in a long bede-roll of formal virtues such as were easy enough to compile from the records of his followers, especially that well-loved Ribadeneira who lived to write his biography.
And as he hid from us the face of his soul, so also he withheld, like Shakespeare, his bodily countenance. No portrait of him was painted during life; and the most authentic likeness we have was produced subsequently by Coello, the Spanish Court-painter, from a death-mask, abetted by Ribadeneira's suggestions. From this and imperfect verbal description wc are left to form some notion of the Saint. In those last years at least, he was bald; his slight beard and moustache, with what hair remained, were grey. His forehead was notably high, broad, and somewhat domed, his nose strong and aquiline, the deep-set eyes were sunken but alive with fire, the lids fretted with his private tears; the complexion, one gathers, was of Spanish olive, the chin in Coello's portrait is singularly small and feminine for a countenance and personality so masculine. Of middle height, " rather low than tall,'* wrapped in a cloak, with large flapping sombrero hat, he walked the streets of Rome leaning on a stick, the slight halt caused by his maimed leg scarce noticeable in his slow and dignified carriage. A grave amiability was habitual to his expression; but those who spoke with him lost sense of all else in his aspect when he raised his bowed head and lifted on them those wonderful eyes. Dark, doubtless, like those of all Spaniards, they fascinated and compelled by the irresistible authority of the spirit which looked out from and with them. There are eyes which the soul looks through merely, which are indeed windows of the soul; but these were vivid, active, and potent, weapons of persuasion and command. God, he said, acted in him much more than he acted in himself; and those eyes were so often raised upward that some spoke of him as the man who lifts his eyes to Heaven.
Ignatius was beatified by Pope Paul V., at the unanimous request of all Christian princes, and the special petition from towns chiefly connected with his memory, in 1609; Gregory XV., in 1622, raised him finally to the altars of the Church, on March 12, the feast of St. Gregory the Great; and Gregory's successor, Urban VIII., included him in the Roman Martyrology.
Issuing from his Manresan cave, forgotten by the world which he had forgotten, and rejected in the land which bore him, single and unaided he constructed and set in motion a force that stemmed and rolled back the Reformation which had engulfed the North and threatened to conquer Christendom. He cast the foundations of his Order deep; and, satisfied that his work was good, died — leaving it for legacy only the God-required gift that all men should speak ill of it.
Most singular bequest that Founder ever transmitted, it has singularly been fulfilled. The union of energy and patience, sagacity, and a selfdevotion which held nothing impossible that was bidden it, were the leading qualities of St. Ignatius; and in so far as his Order has prospered, it has been because it incarnated the qualities of its Founder. The administrative genius which, among the princes of Europe or the "untutored minds " of Paraguay, is perhaps its most striking secular feature, comes to it direct from the man who might have ruled provinces in the greatest empire of the sixteenth century; but chose rather to rule, from the altars of the Church, an army which has outlasted the armies of Spain, and made conquests more perdurable than the vast empire which drifted to its fall in the wake of the broken galleons of the Armada.