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on it, were due in no small measure to Spanish influence or sanction. A Spanish institution, the Inquisition, modified to suit Italian requirements, lent revived Catholicism weapons of repression and attack. We have now to learn by what means a partial vigor was communicated to the failing body of Catholic beliefs, how the Tridentine creed was propagated, the spiritual realm of the Roman Pontiff policed, and his secular authority augmented. A Spanish Order rose at the right moment to supply that intellectual and moral element of vitality without which the Catholic Revival might have remained as inert as a stillborn child. The devotion of the Jesuits to the Papacy, was in reality the masterful Spanish spirit of that epoch, masking its worldgrasping ambition under the guise of obedience to Rome. This does not mean that the founders and first organizers of the Company of Jesus consciously pursued one object while they pretended to have another in view. The impulse which moved Loyola was spontaneous and romantic. The world has seen few examples of disinterested self-devotion equal to that of Xavier. Yet the fact remains that Jesuitry, taking its germ and root in the Spanish character, persisting as an organism within the Church, but separate from the ecclesiastical hierarchy, devised the doctrine of Papal absolutism, and became the prime agent of that Catholic policy in Europe which passed for Papal during the Counter-Reformation. The indissoluble connection between Rome,

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Spain, and the Jesuits, was apparent to all unprejudiced observers. For this triad of reactionary and belligerent forces Sarpi invented the name of the Diacatholicon, alluding, under the metaphor of a drug, to the virus which was being instilled in his days into all the States of Europe.

The founder of the Jesuit order was the thirteenth child of a Spanish noble, born in 1491 at his father's castle of Loyola in the Basque province of Guipuzcoa.? His full name was Iñigo Lopez de Recalde; but he is better known to history as Saint Ignatius Loyola. Ignatius spent his boyhood as page in the service of King Ferdinand the Catholic, whence he passed into that of the Duke of Najara, who was the hereditary friend and patron of his family. At this time he thought of nothing but feats of arms, military glory, and romantic adventures. He could boast but

· For Sarpi's use of this phrase see his Lettere, vol. ii. pp. 72, 80, 92. He clearly recognized the solidarity between the Jesuits and Spain. •The Jesuit is no more separable from the Spaniard than the accident from the substance.' •The Spaniard without the Jesuit is not worth more than lettuce without oil.' 'For the Jesuits to deceive Spain, would be tantamount to deceiving themselves.' Ibid. vol. i. pp. 203. 384, vol. ii. p. 48. Compare passages in vol. i. pp. 184. 189. He only perceived a difference in the degrees of their noxiousness to Europe. Thus, 'the worst Spaniard is better than the least bad of the Jesuits' (vol. i. p. 212).

• Study of the Jesuits must be founded on Institutum Societatis Jesu, 7 vols. Avenione; Orlandino, Hist. Soc. Jesu; Cretincau-Joly, Histoire de la Compagnie de Jésus; Ribadaneira, Vitu Ignatii; Genelli's Life of Ignatius in German, or the French translation; the Jesuit work. Imago Arimi Sacculi; Ranke's account in his History of the Popes, and the three chapters assigned to this subject in Philippson's La Contre-Révolution Religicuse. The latter will be round a most valuable summary.

little education; and his favorite reading was in Amadis of Gaul. That romance appeared during the boy's earliest childhood, and Spain was now devouring its high-flown rhapsodies with rapture. The peculiar admixture of mystical piety, Catholic enthusiasm, and chivalrous passion, which distinguishes Amadis, exactly corresponded to the spirit of the Spaniards at an epoch when they had terminated their age-long struggle with the Moors, and were combining propagandist zeal with martial fervor in the conquest of the New World. Its pages inflamed the imagination of Ignatius. He began to compose a romance in honor of S. Peter, and chose a princess of blood royal for his Oriana. Thus, in the first days of youth, while his heart was still set on love and warfare, he revealed the three leading features of his character-soaring ambition, the piety of a devotee, and the tendency to view religion from the point of fiction.

Ignatius was barely twenty when the events happened which determined the future of his life and so powerfully affected the destinies of Catholic Christendom. The French were invading Navarre; and he was engaged in the defense of its capital, Pampeluna. On May 20, 1521, a bullet shattered his right leg, while his left foot was injured by a fragment of stone detached from a breach in the bastion. Transported to his father's castle, he suffered protracted anguish under the hands of unskilled medical attendants. The badly het me

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in his right leg had twice to be broken; and when at last it joined, the young knight found himself a cripple. This limb was shorter than the other; the surgeons endeavored to elongate it by machines of iron, which put him to exquisite pain. After months of torture, he remained lame for life.

During his illness Ignatius read such books as the castle of Loyola contained. These were a ‘Life of Christ’and the · Flowers of the Saints' in Spanish. His mind, prepared by chivalrous romance, and strongly inclined to devotion, felt a special fascination in the tales of Dominic and Francis. Their heroism suggested new paths which the aspirant after fame might tread with honor. Military glory and the love of women had to be renounced; for so ambitious a man could not content himself with the successes of a cripple in these spheres of action. But the legends of saints and martyrs pointed out careers no less noble, no less useful, and even more enticing to the fancy. He would become the spiritual Knight of Christ and Our Lady. To S. Peter, his chosen protector, he prayed fervently; and when at length he rose from the bed of sickness, he firmly believed that his life had been saved by the intercession of this patron, and that it must be henceforth consecrated to the service of the faith. The world should be abandoned. Instead of warring with the enemies of Christ on earth, he would carry on a crusade against the powers of darkness. They were first to be met and fought in his own

heart. Afterwards, he would form and lead a militia of like-hearted champions against the strongholds of evil in human nature.

It must not be thought that the scheme of founding a Society had so early entered into the mind of Ignatius. What we have at the present stage to notice is that he owed his adoption of the religious life to romantic fancy and fervid ambition, combined with a devotion to Peter, the saint of orthodoxy and the Church. Animated by this new enthusiasm, he managed to escape from home in the spring of 1522. His friends opposed themselves to his vocation; but he gave them the slip, took vows of chastity and abstinence, and began a pilgrimage to our Lady of Montserrat near Barcelona. On the road he scourged himself daily. When he reached the shrine he hung his arms up as a votive offering, and performed the vigil which chivalrous custom exacted from a squire before the morning of his being dubbed a knight. This ceremony was observed point by point, according to the ritual he had read in Amadis of Gaul. Next day he gave his raiment to a beggar, and assumed the garb of a mendicant pilgrim. By self-dedication he had now made himself the Knight of Holy Church.

His first intention was to set sail for Palestine, with the object of preaching to the infidels. But the plague prevented him from leaving port; and he retired to a Dominican convent at Manresa, a little town of Catalonia, north-west.of Barcelona. Here ·

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