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they not only taught gratis, but used methods superior to those previously in vogue. Rome, however, remained the stronghold of the Company. Here Ignatius founded its first house in 1550. This was the Collegium Romanum; and in 1555, some hundred pupils, who had followed a course of studies in Greek, Latin, Hebrew, and theology, issued from its walls. In 1557 he purchased the palace Salviati, on the site of which now stands the vast establishment of the Gesù. In 1552 he started a separate institu tion, Collegium Germanicum, for the special training of young Germans. There was also a subordinate institution for the education of the sons of nobles. These colleges afforded models for similar schools throughout Europe; some of them intended to supply the society with members, and some to impress the laity with Catholic principles. Uniformity was an object which the Jesuits always held in view.

They did not meet at first with like success in all Catholic countries. In Spain, Charles V. treated them with suspicion as the sworn men of the Papacy; and the Dominican order, so powerful through its hold upon the Inquisition, regarded them justly as rivals. Though working for the same end, the means employed by Jesuits and Dominicans were too diverse for these champions of orthodoxy to work harmoniously together. The Jesuits belonged to the future, to the party of accommodation and control by subterfuge. The Dominicans were rooted in the past; their dogmatism admitted of no

No!

compromise; they strove to rule by force. There was therefore, at the outset, war between the kennels of the elder and the younger dogs of God in Spain. Yet Jesuitism gained ground. It had the advantage of being a native, and a recent product. It was powerful by its appeals to the sensuous imagination and carnal superstitions of that Iberian-Latin people. It was seductive by its mitigation of oppressive orthodoxy and inflexible prescriptive law. Where the Dominican was steel, the Jesuit was reed; where the Dominican breathed fire and fagots, the Jesuit suggested casuistical distinctions; where the Dominican raised difficulties, the Jesuit solved scruples; where the Dominican presented theological abstractions, the Jesuit offered stimulative or agreeable images; where the Dominican preached dogma, the Jesuit retailed romance. It only needed one illustrious convert to plant the Jesuits in Spain. Him they found in Francis Borgia, Duke of Gandia, Viceroy of Catalonia, and subsequently the third General of the Order and a saint. This man placed the university, which he had founded, in their hands; and about the same time they gained a footing in the university of Salamanca. Still they continued to retain their strongest hold upon the people, who regarded them as saviours from the tyranny and ennui of the established Dominican hierarchy.

Portugal was won at a blow. Xavier and Rodriguez planted the Company there under the affectionate protection of King John III. When

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Xavier started on his mission to the Indies in 1541, Rodriguez took the affairs of the realm into his hands, controlled the cabinet, and formed the heir-apparent to their will.

With France they had more trouble. Both the University and the Parliament of Paris opposed their settlement. The Sorbonne even declared them dangerous in matters of the faith, fit to disturb the peace of the Church, and to reverse the order of monastic life; more adapted to destroy than to build.' The Gallican Church scented danger in these bondsmen of the Papacy; and it was only when they helped to organize the League that the influence of the Guises gave them a foothold in the kingdom. Even then their seminaries at Reims, Douai, and S. Omer must be rather regarded as outposts (xirixidoi) against England and Flanders, than as nationally French establishments. In France they long remained a seditious and belligerent faction.1

They had the same partial and clandestine success in the Low Countries, where their position was at first equivocal, though they early gained some practical hold upon the University of Louvain. We are perhaps justified in attributing the evil fame of Reims, Douai, S. Omer, and Louvain to the incomplete sympathy which existed between the Jesuits and the countries where they made these settlements. Not perfectly at home, surrounded by discontent

1 It was not till the epoch of Maria de' Medici's Regency that the Jesuits obtained firm hold on France.

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and jealousy, upon the borderlands of the heresies they were bound to combat, their system assumed its darkest colors in those hotbeds of intrigue and feverish fanaticism. In time, however, the Jesuits fixed their talons firmly upon the Netherlands, through the favor of Anne of Austria; and the year 1562 saw them comfortably ensconced at Antwerp, Louvain, Brussels, and Lille, in spite of the previous antipathy of the population. Here, as elsewhere, they pushed their way by gaining women and people of birth to their cause, and by showily meritorious services to education. Faber achieved ephemeral success as lecturer at Louvain.

To take firm hold on Germany had been the cherished wish of Ignatius; for there,' to use his own words, 'the pest of heresy exposed men to graver dangers than elsewhere.' The Society had scarcely been founded when Faber, Le Jay, and Bobadilla were sent north. Faber made small progress, and was removed to Spain. But Bobadilla secured the confidence of William, Duke of Bavaria ; while Le Jay won that of Ferdinand of Austria. In both provinces they avowed their intention of working at the reformation of the clergy and the improvement of popular education-ends, which in the disorganized condition of Germany, seemed of highest importance to those princes. Through the influence of Bavaria, Bobadilla succeeded in rendering the Interim proclaimed by Charles V. nugatory; while Le Jay founded the college of the Order at

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Vienna. In this important post he was soon succeeded by Canisius, Ferdinand's confessor, through whose co-operation Cardinal Morone afterwards brought this Emperor into harmony with the Papal plan for winding up the Council of Trent. It should be added that Ingolstadt, in Bavaria, became the second head-quarters of the Jesuit propaganda in Germany.

The methods adopted by Ignatius in dealing with his three lieutenants, Bobadilla, Le Jay, and Canisius, are so characteristic of Jesuit policy that they demand particular attention. Checkmated by Bobadilla in the matter of the Interim, Charles V. manifested his resentment. He was already illaffected toward the Society, and its founder felt the need of humoring him. The highest grade of the Order was therefore ostentatiously refused to Bobadilla, until such time as the Emperor's attention was distracted from the cause of his disappointment. With Le Jay and Canisius the case stood differently. Ferdinand wished to make the former Bishop of Triest and the latter Archbishop of Vienna. Ignatius opposed both projects, alleging that the Company of Jesus could not afford to part with its best servants, and that their vows of obedience and poverty were inconsistent with high office in the Church. He discerned the necessity of reducing each member of the Society to absolute dependence on the General, which would have been impracticable if any one of them attained to the position of a pre