After passing ten months in JManresa, Ignatius, in Jan- uary, 1523, embarked at Barcelona for the Holy Land. He spent a few days in Eome, then went to Venice, where he embarked for Jerusalem on July 14, and arrived there on September 4. It was his wish to re- main here, in order to labor for the conversion of the people of the East; but the provincial of the Fran- ciscan monks, who had been authorized by the popes either to retain the pilgrims or to send them home again, did not allow him to stay. Accordingly, he had to re- turn to Europe, and arrived in Venice in January, 1524. In March he was again on Spanish soil, and having be- come convinced during his voyage of the importance of a literary education for the accomplishment of his plans, he entered, although 33 years old, a grammar-school at Barcelona, where he studied, in particular, the elements of Latin. Two years later he went, with three disciples whom he had gained at Barcelona, to the University of Alcala, which a short time before had been founded by cardinal Ximcncs. Here he was, with his companions, imprisoned for six weeks, by order of the Inquisition, for giving religious instruction without special authoriza- tion. After being released, he went, at the advice of the archbishop of Toledo, to the University of Salamanca to continue his studies. But, when there, he had new diffi- culties with the Inquisition ; he resolved to leave Spain, and, not accomjianied by any of his disciples, went to the Universit}' of Paris, where he studied from February, 1528, to the end of I\ Larch, 1535, and on March 14, 1533, obtained the title of master of arts. Here his plan was fully matured to establish a society of men wlio might aid him in carrj-ing out his religious ideas. The first who was gained for the plan was Pierre Lefevre (Petrus Faber), who for some time had been his tutor in his phil-
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osophical stucUes. The second was Francis Xavier, a 1 young nobleman of Novara. Soon after they were joined bv tlie Sijaniards Jacob Laincz. Alphonse Salmeron. and Nicholas Alphonse Bobadilla, and the Portuguese Simon Itodriguez d'Azcndo. For the tirst time they were called together by Ignatius in July, 1534. On August 15, on the festival of the assumption of the Virgin Mary, he took them to the church of the Abbey of Montmartre, near Paris, where, having received the communion from the hands of Lefcvre, the only priest in their midst, they all, with a loud voice, took the solemn vow to make a voyage to Jerusalem, in order to labor for the conversion of the infidels of the Holy Land ; to quit all they had in the world besides what they indispensably needed, for the voyage ; and in case they should find it impossible either to reach Palestine or remain there, to throw them- selves at the feet of the pope, offer him their services, and go wherever he might send them. As several mem- bers of the company had not yet finished their theolog- ical studies, it was agreed that they should remain at the university until January "25, 1537. Ignatius in the meanwhile undertook to labor against the further prog- ress of the Reformation in France ; his ascetic practices soon undermined again his health, and, at the advice of his physician, he had to return to his native land, where he soon recovered. On Jan. 6, 1537, he was met at Ven- ice by all his companions, who, after his departure from Paris, had been joined by Claude le Jay, Jean Codure, and Pasquier Brouet. Two months later aU the mem- bers of the society were sent by Ignatius to Rome, he himself remaining at Venice, as he believed the influen- tial cardinal Caraflfa (subsequently pope Paul IV) to be unfriendly to him. The pope, Paid III, received the companions of Ignatius favorably, and gave them per- mission to be ordained priests by any bishop of the Catholic Church. As the war between Venice and the sultan made it impossible for Ignatius to go with his companions to Palestine, Ignatius, who had again united all the members of the society at Vicenza, resolved to go with Lefevre and Lainez to Rome, in order to place the services of his society at the disposal of the pope. Before separating, Ignatius instructed all his compan- ions, in case they were asked who they were, and to what society they belonged, to reply that they belonged to the Society of Jesus, as they had united for a com- , bat against heresy and vice under the banner of Jesus Christ. On his journey to Rome, Ignatius claimed to have had another vision in the lonely, decayed sanctu- arj' of Storia, about six miles from Rome, and to have re- ceived a direct promise of divine aid and protection. At Rome Ignatius succeeded in gaining the entire confi- dence of the pope. A charge of heresy and sorcery-, which a personal enemy brought against him, was easilj' refuted, but it was found more dithcult to overcome the opposition to his projected order from three cardinals, by whose advice the pope was chiefiy guided. But, un- daunted by this great obstacle, as Helyot {Higtoire des Ordres Monastique, ed. Migne, ii, G43) says, " he contin- ued his urgent representations with the pope, and re- doubled his prayers to God with all the greater confi- dence, as, not doubting the success of his enterprise, he promised to God three thousand masses in recognition, and thaidisgiving for the favor which he hoped to ob- tain from his divine Majesty." The steady progress of the Reformation overcame, however, at last the reluc- tance of the cardinals, and, by the bull of Sept. 27, 1540, Regimiid militantis ecclesue, the pope gave to the new order tlic jiapal sanction and the name Society of Jesus. At the election of a general of the new order Ignatius received a unanimous vote. He at first declined to ac- cept; but when, at a second election, he was again found to be the luianimous choice of his brethren, aud when his confessor, the Franciscan monk father Theodore, urged him not to resist the callof Ciod, he was prevailed upon to accept. He soon drew up the constitution of his order, which, however, did not receive the final sanc- tion until after his death. In Nov. 1554, in consequence