Appendix

In the kingdom of Navarre, in the north of Spain, among those mountains whence the armorers of Toledo drew their metal and forged for the world their trenchant steel, in a region where the generous, passionate, valiant people seemed to have formed their character on the austere grandeur of nature itself, St. Ignatius was born.

St. Ignatius was born in the kingdom of Navarre, in the mountains of northern Spain. Armorers from Toledo drew metal from those mountains and forged it into sharp steel for the world. The people of the region were generous, passionate, and brave. Their character seemed to have been shaped by the stark grandeur of nature itself.

The world represents him as a man of few and stern words, in appearance severe and dark, and yet a man in whom intellect is ever prominent, but intellect elevated by the grandeur of a soul of chivalry and by an exquisite delicacy of charity—this was the real character of St. Ignatius. This will be seen in the brief glimpse given of his life and his spirit of charity, his absorbing love for souls, in his work of founding missions, his greatness of mind and heart, in the work originated by him, and carried on by his followers, in the cause of higher education.

The world portrays St. Ignatius as a man of few, stern words, with a severe and somber appearance. It also portrays him as a man of outstanding intellect. But his intellect was elevated by the grandeur of his chivalrous spirit and the exquisite tenderness of his charity. This was the real character of St. Ignatius. A brief glimpse of his life will reveal this character: his charitable spirit, his consuming love for souls, and his work founding missions. It will also show his greatness of mind and heart in the work he began for higher education and his followers carried on.

His character stands prominently on the horizon of history. He cannot be ignored, nor is his existence or his work ignored.

His character stands out in history. He cannot be ignored, and neither his life nor his work has been ignored.

His enemies have not passed him by without notice, and his friends, the friends of God, have rejoiced that, as God sent him forth to teach and produce fruit that the fruit might remain, the fruit has remained.

His enemies have not ignored him. His friends, the friends of God, have rejoiced that his work has borne lasting fruit. God sent him to teach and bear fruit that would last, and that fruit has lasted.

St. Ignatius sends his voice down the centuries as a great individuality. He has spoken as a man of God, as a man of ideas, a man of energy. He has made his influence felt throughout the universe, not only in the civilized world, but in the uncivilized portion, to bring it into civilization, or to bear to it the advantages of civilization.

St. Ignatius speaks across the centuries as a distinctive individual. He has spoken as a man of God, a man of ideas, and a man of energy. His influence has been felt throughout the world, not only in civilized societies but also in uncivilized ones. He sought to bring those societies into civilization or bring them its benefits.

Other great men have spoken and have sent forth their influence. Theirs has been a message to the civilized world; it has been limited to one point of view. It has been prowess on the battlefield or on the seas, work in the ship of state or in the fields of science. But Ignatius has not been limited to any one of these. He is the founder of a Religious Order that has sent pioneers into all these fields and forests of valor or research; he is the writer of the Spiritual Exercises that have won a fame gained by but few authors; he is the father of many saints; he is the educator of generations; he is the inspirer of scientific, literary, theological, philosophical investigation, and the promoter of discoverers and of pioneer missionaries in the Old and the New World.

Other great men have spoken and spread their influence throughout the civilized world. But their message has been limited to one area: skill in battle or at sea, work in government, or scientific research. Ignatius, however, has not been limited to any one of these areas. He founded a Religious Order that has sent pioneers into all these fields of courage and research. He wrote the Spiritual Exercises, earning a fame that few authors have achieved. He is the father of many saints and the educator of generations. He has inspired scientific, literary, theological, and philosophical research. He has also supported discoverers and pioneer missionaries in the Old World and the New World.

Ignatius was born, in 1491, at the château of Loyola, and at fifteen years of age he was a page in the court of King Ferdinand, and then a soldier under the Duke of Navarre, his relative. The army of Francis I penetrated into Navarre, and, at the siege of Pampeluna, Ignatius, Captain of Infantry, was wounded by a cannon ball. His life is given in the preceding pages.

Ignatius was born in 1491 at the château of Loyola. At fifteen, he became a page at the court of King Ferdinand. He then served as a soldier under his relative, the Duke of Navarre. The army of Francis I invaded Navarre. During the siege of Pampeluna, Ignatius, an infantry captain, was wounded by a cannonball. His life is described in the preceding pages.

I shall refer only briefly to it, and to his conversion. He was a young knight fond of gayety and feats of arms, and for some time after he received the wound he was confined to his bed while his broken leg was set; and while awaiting his slow recovery he read the lives of the saints and of Christ, as these were the books given to him in place of the novels he had asked for, as no others were in the house.

I will mention it and his conversion only briefly. He was a young knight who loved merrymaking and feats of arms. After he was wounded, he was confined to bed for some time while his broken leg was set. As he waited for his slow recovery, he read the lives of the saints and the life of Christ. He had asked for novels, but there were no other books in the house, so these were given to him instead.

In reading the lives of the saints his heart was touched. His eyes were opened to the vanity of life and the reality of eternity compared with the worldliness of the life he had been leading. Inspired with enthusiasm at the lives of the saints, he said, "What they have done, I can do." The event of his life proved the earnestness of his purpose.

Reading the lives of the saints touched his heart. He came to see how empty life was and how real eternity was compared with the worldly life he had been leading. Inspired by the saints’ lives, he said, "What they have done, I can do." His life showed how serious he was about this purpose.

He resolved to undertake a life of penance and self-denial, and, while occupied with these holy resolutions, he wrote in a book the principal events of the life of Christ and His glorious Mother. It was at this time that Our Lord sent him a vision to strengthen and console him. He beheld one night, as he was holding his vigils, the glorious Queen of the angels, who appeared to him holding in her arms her Blessed Son, enlightening him with the splendor of glory and charming him by her sweet presence.

He resolved to live a life of penance and self-denial. As he made these holy resolutions, he wrote the main events of the lives of Christ and his glorious Mother in a book. At this time, Our Lord sent him a vision to strengthen and comfort him. One night, while he kept vigil, he saw the glorious Queen of the angels holding her Blessed Son in her arms. She illuminated him with the splendor of her glory and delighted him with her sweet presence.

To her he ascribes the inspiration of the Spiritual Exercises, and his Order, imitating its founder, has shown the most unbounded affection and devoted filial love toward the Virgin Mother of Christ.

He credits her with inspiring the Spiritual Exercises. Following its founder’s example, his Order has shown boundless affection and devoted, childlike love for the Virgin Mother of Christ.

At Alcala St. Ignatius studied, and there won for the Society of Jesus, Laynez, Salmeron, and Babadilla. He afterward founded there a college where Vasquez, Suarez, and St. Francis Borgia expounded the Holy Scriptures. St. Ignatius sent Father de Torres to Salamanca to found the famous college where the illustrious professors, Cardinal de Lugo, Francis Suarez, Maldonatus, Gregory of Valencia, Francis Ribera, and many other illustrious men were professors.

St. Ignatius studied at Alcala, where he recruited Laynez, Salmeron, and Babadilla for the Society of Jesus. He later founded a college there. At the college, Vasquez, Suarez, and St. Francis Borgia taught the Holy Scriptures. St. Ignatius sent Father de Torres to Salamanca to found the famous college there. Its distinguished professors included Cardinal de Lugo, Francis Suarez, Maldonatus, Gregory of Valencia, Francis Ribera, and many other distinguished men.

At the University of Paris, in 1534, on the 14th of March, St. Ignatius received the degree of Master of Arts and Doctor of Philosophy, having received the degree of Bachelor of Arts two years before. The University of Paris had the honor of having as pupils St. Ignatius, St. Francis Xavier, Peter Faber, Claude le Jay, Simon Rodriguez, John Codura, Paschasius, Brouet, Martin Olave, all honored with the academic degree.

On March 14, 1534, St. Ignatius received the degrees of Master of Arts and Doctor of Philosophy at the University of Paris. He had received his Bachelor of Arts degree two years earlier. The University of Paris had the honor of teaching St. Ignatius, St. Francis Xavier, Peter Faber, Claude le Jay, Simon Rodriguez, John Codura, Paschasius, Brouet, and Martin Olave. All were awarded academic degrees.

Among the earlier colleges founded by St. Ignatius were the following:—

The following were among the first colleges founded by St. Ignatius:

In 1542 the College of Coimbra, in Portugal, arose. In 1546 St. Francis Borgia founded the College of Gandia. In 1556 the College of Ingolstadt was founded. In 1552 a college was founded at Vienna, and in 1556 one at Prague. In 1553 the Roman College was fully founded. And in 1568 the colleges at Lima, Peru.

In 1542, the College of Coimbra was established in Portugal. In 1546, St. Francis Borgia founded the College of Gandia. In 1556, the College of Ingolstadt was founded. A college was founded in Vienna in 1552, and another in Prague in 1556. The Roman College was fully established in 1553. The colleges in Lima, Peru, were founded in 1568.

The German College founded in Rome by St. Ignatius produced many remarkable men.

St. Ignatius founded the German College in Rome, and it produced many remarkable men.

From it came 1 pope, Gregory XV, 24 cardinals, 6 electors of the Empire, 19 princes, 21 archbishops, 121 titular bishops, 100 bishops in partibus infidelium, 6 abbots or generals of religious orders, 11 martyrs of faith, 13 martyrs of charity, and 55 others, conspicuous for piety and learning.

From it came one pope, Gregory XV, along with 24 cardinals, 6 electors of the Empire, and 19 princes. It also produced 21 archbishops, 121 titular bishops, and 100 bishops in partibus infidelium. There were also 6 abbots or heads of religious orders, 11 martyrs of faith, and 13 martyrs of charity. Another 55 were notable for their piety and learning.

This was at the end of the eighteenth century. In our own time in one classroom Father Cardella counted seventeen different orders of all different nationalities present at the lectures of theology in the Roman College.

This was at the end of the eighteenth century. In our own time, Father Cardella counted seventeen different religious orders in one theology class at the Roman College. They were from all different nationalities.

The Roman College was the type of the Jesuit College. It was begun by Francis Borgia, in 1551, at the foot of the Capitol in Rome, with fourteen members of the Order and Father John Peltier, a Frenchman, as Superior.

The Roman College was the model for Jesuit colleges. Francis Borgia founded it in 1551 at the foot of the Capitol in Rome. It began with fourteen members of the Order and Father John Peltier, a Frenchman, as Superior.

The professors taught rhetoric and three languages,—Hebrew, Greek, and Latin. There were present there at a given time 2107 students, 300 in theology. The most eminent professors filled the chairs: theologians like Suarez and Vasquez; commentators such as Cornelius à Lapide and Maldonatus; founders of national history schools, as Mariana and Pallavicini; Clavius, reformer of the Gregorian Calendar; Kircher, universal in the exact sciences, while the other colleges throughout the world remained provided with their own required forces and maintained their own prestige.

The professors taught rhetoric and three languages: Hebrew, Greek, and Latin. At one time, there were 2,107 students, including 300 studying theology. The most distinguished professors held teaching positions. They included theologians such as Suarez and Vasquez, and commentators such as Cornelius à Lapide and Maldonatus. Others included Mariana and Pallavicini, who founded schools of national history, and Clavius, who reformed the Gregorian Calendar. There was also Kircher, whose expertise covered all the exact sciences. Meanwhile, the other colleges throughout the world retained the staff they needed and maintained their own prestige.

From this college came forth distinguished men in every line of intellectual life, and general eminence, men of elevated thought and of noble and generous minds. In particular three characters came—young men that were to fill with admiration of their greatness the succeeding century.

The college produced distinguished men in every field of intellectual life and in public life generally. They were men of elevated thought and noble, generous minds. Among them were three young men whose greatness would inspire admiration in the following century.

Stanislaus Kostka, a Polish noble who died at seventeen years of age; Aloysius Gonzaga, an Italian prince of twenty-three; and John Berchmans, a Flemish townsman of twenty-two.

Stanislaus Kostka was a Polish nobleman who died at seventeen. Aloysius Gonzaga was an Italian prince of twenty-three. John Berchmans was a Flemish townsman of twenty-two.

Among some of the famous men educated by the Jesuits we find Bossuet, Corneille, Molière, Tasso, Fontenelle, Diderot, Voltaire, and Bourdaloue, himself a Jesuit.

Some famous men educated by the Jesuits include Bossuet, Corneille, Molière, Tasso, Fontenelle, Diderot, Voltaire, and Bourdaloue. Bourdaloue was himself a Jesuit.

When Père Porée replied to the remark that he was not one of the great poets, he said, "At least you may grant that I have been able to make some of them." A few others were Descartes, Buffon, Justus Lipsius, Muratori the historian, Calderon, and Vico, the author of "Ideas of History," Richelieu, Tilly, Malesherbes, Don John of Austria, Luxembourg, Esterhazy, Choiseul, St. Francis de Sales, Lambertini, afterward Benedict XIV, the most learned of the popes, and the present Pontiff, Pope Leo XIII, renowned for his learning and wisdom.

When someone remarked that Père Porée was not one of the great poets, he replied, "At least you may grant that I have been able to produce some of them." A few others were Descartes, Buffon, Justus Lipsius, Muratori the historian, Calderon, and Vico, the author of "Ideas of History." They also included Richelieu, Tilly, Malesherbes, Don John of Austria, Luxembourg, Esterhazy, Choiseul, and St. Francis de Sales. There was Lambertini, later Benedict XIV, the most learned of the popes. There was also the present Pontiff, Pope Leo XIII, renowned for his learning and wisdom.

Nearly all the Jesuit writers had been Jesuit professors, with almost no exception, and nearly all had taught humanities, belles-lettres, and rhetoric. Father Southwell in 1676 numbers 2240 authors, and Father de Backer in 1876 counts 11,100.

Almost all the Jesuit writers had been Jesuit professors, with very few exceptions. Almost all had taught humanities, literature, and rhetoric. Father Southwell counted 2,240 authors in 1676, and Father de Backer counted 11,100 in 1876.

We find some remarkable authors among the Jesuit writers. Foremost come the Bollandists, renowned throughout the world for their monumental work, the "Acta Sanctorum." Similar gigantic works were carried on by Fathers de Backer, Sommervogel, and Pachtler. In the various branches of learning we need mention a few of the greater writers.

There are some remarkable Jesuit writers. Foremost among them are the Bollandists, known worldwide for their monumental work, the "Acta Sanctorum." Fathers de Backer, Sommervogel, and Pachtler also undertook similar massive works. We need mention only a few of the major writers in the various fields of learning.

In astronomy, we find Ricci, Perry, De Vico, Secchi, Curley, Sestini.

In astronomy, we find Ricci, Perry, De Vico, Secchi, Curley, and Sestini.

In mathematics, Hagen, Algué.

In mathematics, Hagen, Algué.

In naval tactics, "The Jesuit's Book."

In naval tactics, "The Jesuit's Book."

In archæology, Garucci, Marchi, the master of De Rossi.

In archaeology, Garucci and Marchi, De Rossi's teacher.

In Oriental languages, Strassmaier, Harvas, Maas, Van den Gheyn.

In Eastern languages: Strassmaier, Harvas, Maas, Van den Gheyn.

In theology, Suarez, Vasquez, Toletus, Maldonatus, Franzelin.

In theology: Suarez, Vasquez, Toletus, Maldonatus, Franzelin.

In philosophy, Cominbricenses, Liberatore.

In philosophy, Cominbricenses, Liberatore.

In moral philosophy, Busenbaum, Gury, Toledo, Ballerini, Layman, Lehmkuhl, Genicot.

In moral philosophy: Busenbaum, Gury, Toledo, Ballerini, Layman, Lehmkuhl, Genicot.

In asceticism, Alvarez de Paz, Gaudier, Rodriguez, Scaramelli, Grou.

On asceticism: Alvarez de Paz, Gaudier, Rodriguez, Scaramelli, Grou.

The Spiritual Exercises comprise a whole library. Father Watragan has written a work merely to record the editions and commentaries on these Exercises.

The Spiritual Exercises make up a whole library. Father Watragan has written a work simply to list the editions and commentaries on the Exercises.

St. Ignatius had gathered about him a body of picked men. The Roman College, the type of colleges of Jesuit education, would have for its professors only those who had been doctors of the University of Paris.

St. Ignatius had gathered a select group of men around him. The Roman College was the model for Jesuit colleges. It would hire only professors who had earned doctorates from the University of Paris.

The outline of the course of education was given by St. Ignatius. It was completed and developed by Aquaviva. The work was still more perfected by Father Laynez, of whom it is said,—

St. Ignatius outlined the course of education. Aquaviva completed and developed it. Father Laynez improved it further. The following is said of him:

"St. Ignatius praised him not only on account of other great merits, but particularly for devising and arranging the system of colleges."

"St. Ignatius praised him for his other great merits, but especially for designing and organizing the system of colleges."

As to the number of students found under a unified method of thorough teaching, it will be interesting to take them in review.

As for the number of students receiving thorough instruction under a unified method, it will be interesting to review them.

In Rome in 1584, the twenty colleges attending classes in the Roman College numbered 2108 students, in Poland there were 10,000 young men chiefly of the nobility, at Rome 2000, at La Flèche 1700. In the seventeenth century at the College of Louis le Grand, in Paris, the number varied between 2000 and 3000. In 1627 the Province of Paris had in fourteen colleges 13,195 students.

In Rome in 1584, the twenty colleges attending classes at the Roman College had 2,108 students. In Poland, there were 10,000 young men, mostly from the nobility. There were 2,000 students in Rome and 1,700 at La Flèche. In the seventeenth century, the College of Louis le Grand in Paris had between 2,000 and 3,000 students. In 1627, the Province of Paris had 13,195 students in fourteen colleges.

The papal seminaries under Gregory XIII, at Vienna, Dillengen, Fulda, Prague, Grätz, Olmütz, Wilna, as well as in Japan, were directed by the Fathers, as also that of Pius V and of St. Charles Borromeo at Milan.

The Fathers directed the papal seminaries established under Gregory XIII in Vienna, Dillengen, Fulda, Prague, Grätz, Olmütz, Wilna, and Japan. They also directed the seminary of Pius V and St. Charles Borromeo in Milan.

Taking an average, there were more than two hundred thousand students being educated in these educational institutions.

On average, these schools educated more than two hundred thousand students.

A comparison could be made on this basis of the work done by the Order and that which is accomplished by Oxford.

On this basis, one could compare the work done by the Order with the work done by Oxford.

If Oxford spends annually a revenue of $2,500,000 to supply facilities for higher education to two thousand of the nobility and gentry, how much would be required to educate a quarter of a million students,—not two thousand, but two hundred and fifty thousand?

If Oxford spends $2,500,000 a year to provide higher education for 2,000 members of the nobility and gentry, how much would it take to educate a quarter of a million students? Not 2,000, but 250,000?

The fundamental principles in the educational institute of St. Ignatius were these:—

The basic principles of St. Ignatius's educational institute were:

First, solidity and thoroughness.

First, be solid and thorough.

The first condition of all higher studies as well as of lower studies was such that, as St. Ignatius said, "It was useless to begin at the top, as the edifice without a good foundation would never stand."

The first requirement for all advanced and elementary studies was the same. As St. Ignatius said, "It was useless to start at the top, because a building without a good foundation would never stand."

Let literature and philosophy be gone through with satisfactorily, and then theology may be approached.

Complete the study of literature and philosophy satisfactorily, and then you may begin studying theology.

Literature must come first of all. St. Ignatius provides for law and medicine, but by professors of law and medicine outside of the Order; but no professors of the Order were sent for work outside of Jesuit institutions. If the younger men were sent abroad, the younger generation would be deprived of that type; and if eminent men were sent forth without a permanent Jesuit College, the work would not be that of the Order, but of scattered individuals, and would soon perish.

Literature must come first. St. Ignatius provides for law and medicine to be taught by professors outside the Order. But no professors of the Order were sent to work outside Jesuit institutions. If younger men were sent abroad, the younger generation would be deprived of their example. And if eminent men were sent out without a permanent Jesuit College, their work would not be the Order’s work. It would be the work of scattered individuals and would soon perish.

In the cause of education St. Ignatius had placed in his charter the watchwords "Defence and Advance." As a leader of a military type he had gathered about him the flower of youth and of mature age, from college and university, from doctor's chair and prince's throne, and in fifteen years from the foundation of the Order left one hundred colleges and houses in Portugal, Spain, Italy, Sicily, Germany, France, Brazil, and the East Indies. Xavier traveled from India and Ceylon, in the west, to Malucca, Japan, and the coast of China on the east. Wherever the energy and activity of Apostolic zeal penetrated it was with the purpose, and usually the result, of permanent Apostolic work in the foundation of educational institutions. Father de Backer says,—

For education, St. Ignatius placed the watchwords "Defence and Advance" in his charter. A military-style leader, he gathered around him the finest young and mature people. They came from colleges and universities, from professors' chairs and princes' thrones. Fifteen years after founding the Order, he left one hundred colleges and houses. They were in Portugal, Spain, Italy, Sicily, Germany, France, Brazil, and the East Indies. Xavier traveled from India and Ceylon in the west to Malucca, Japan, and the coast of China in the east. Wherever Apostolic zeal reached, its purpose was to establish lasting Apostolic work through educational institutions. It usually succeeded. Father de Backer says:

"Wherever a Jesuit set his foot, wherever there was founded a house, a college, a mission, there too came apostles of another class, who labored, who taught, who wrote."

"Wherever a Jesuit went, or a house, college, or mission was founded, apostles of another kind came too. They worked, taught, and wrote."

This is true even to our day where in the Rocky Mountains, beside the mission house of Spokane Falls, rises the Jesuit College of Spokane.

This remains true today. In the Rocky Mountains, the Jesuit College of Spokane stands beside the mission house of Spokane Falls.

Sixty years later than the time of St. Ignatius there were 272 colleges, and in 150 years the collegiate and university houses of education numbered 769.

Sixty years after the time of St. Ignatius, there were 272 colleges. After 150 years, there were 769 colleges and university institutions.

"Looking at these seven hundred institutions of secondary and superior education," says Father Thomas Hughes in his work on Loyola, "in their scope of legislative executive power we find they were not so much a plurality of institutions as a single one.

"Looking at these seven hundred secondary schools and colleges," says Father Thomas Hughes in his work on Loyola, "we find that, in terms of their legislative and executive powers, they were less a collection of institutions than a single institution.

"If we look at the 92 colleges in France, although the University of Paris was in one quarter of the city, and in that sense materially one,—although including 50 colleges,—yet in the formal and essential bond these 92 Jesuit colleges were vastly more of a unit as an identical educational power than any faculty existing. No faculty at Paris, Rome, Salamanca, or Oxford ever preserved the control over its 50, 20, or 8 colleges that each Provincial exercised over his 10, 20, or 30 colleges, or the general of the Order over the 700 colleges, with 22,126 members in the Order."

"If we look at the 92 colleges in France, the University of Paris occupied one quarter of the city. In that physical sense, it was one institution, although it included 50 colleges. Yet the 92 Jesuit colleges were far more unified as a single educational power in their formal and essential organization than any university faculty. No faculty at Paris, Rome, Salamanca, or Oxford ever had the same control over its 50, 20, or 8 colleges. Each Provincial had greater control over his 10, 20, or 30 colleges. So did the general of the Order over its 700 colleges, with 22,126 members in the Order."

At the present day we find the Jesuit colleges in almost every part of the known world. In Rome and in China, in South Africa and North America, in the Philippine Islands as well as in Ceylon and Egypt, in Australia and Cuba, as well as in Syria and the city of New York.

Today, Jesuit colleges can be found in almost every part of the known world. They are in Rome and China, South Africa and North America, the Philippine Islands, Ceylon, and Egypt. They are also in Australia, Cuba, Syria, and New York City.

We may glance briefly at the colleges scattered over the world, containing to-day 52,692 Jesuit pupils.

We may briefly look at the colleges around the world, which today have 52,692 Jesuit pupils.

This is a larger number than those taught at Oxford and Cambridge and Glasgow and Harvard or Yale or Princeton or in Paris and Edinburgh.

This is more than the number taught at Oxford, Cambridge, Glasgow, Harvard, Yale, Princeton, Paris, and Edinburgh.

In the Jesuit College at Rome there are 2082 students.

There are 2,082 students at the Jesuit College in Rome.

Thus the total number of students—studying with professors of the Society of Jesus under one university system in all parts of the known world—is 52,692.

So the total number of students is 52,692. They study with professors of the Society of Jesus under one university system throughout the known world.

There has been no going back. Fifty years ago, when the groundwork of rebuilding the 700 institutions that had been destroyed by the suppression had to be commenced all over again, there were but 15,000, to-day there are 52,692.

There has been no turning back. Fifty years ago, the work of rebuilding the 700 institutions destroyed by the suppression had to begin again. At that time, there were only 15,000. Today, there are 52,692.

St. Ignatius was born in 1491. The first College of Coimbra was founded in 1542. From 1542 to 1773 is a period of 231 years. The suppression lasted from 1773 to 1814 (41 years). The new work continued from 1814 to 1899, a period of 85 years.

St. Ignatius was born in 1491. The first College of Coimbra was founded in 1542. The period from 1542 to 1773 was 231 years. The suppression lasted 41 years, from 1773 to 1814. The new work continued for 85 years, from 1814 to 1899.

Among the colleges founded in the chief cities of the world are Loyola College, at Loyola in Spain; St. Omer's College, in Belgium, the link between Europe and America; Stonyhurst College, in England; Clongoes Wood, Ireland; Mangalore, in India, the only first-grade college in the district; Melbourne, Australia; St. Ignatius College, California, the pioneer of Pacific coast missions and of the Rocky Mountains; at Kansas City the only boarding college in the far West; St. Ignatius, at Cleveland, Ohio, one of the latest Western colleges; Spring Hill College, at Mobile, Alabama; Georgetown College, at Washington, D.C.; Holy Cross College, at Worcester, Massachusetts; St. John's College, at Fordham, New York; St. Francis Xavier's College, in New York City.

Colleges founded in major cities around the world include Loyola College in Loyola, Spain, and St. Omer's College in Belgium. St. Omer's is the link between Europe and America. Others include Stonyhurst College in England and Clongoes Wood in Ireland. Mangalore, in India, is the only first-grade college in its district. There is also a college in Melbourne, Australia. St. Ignatius College in California pioneered missions on the Pacific coast and in the Rocky Mountains. The college at Kansas City is the only boarding college in the far West. St. Ignatius in Cleveland, Ohio, is one of the newer Western colleges. Others include Spring Hill College in Mobile, Alabama, and Georgetown College in Washington, D.C. They also include Holy Cross College in Worcester, Massachusetts, and St. John's College in Fordham, New York. There is also St. Francis Xavier's College in New York City.

In the proportion mentioned above, in the same period (that is, a period of 231 years), there will be in the Jesuit colleges 263,690 pupils.

At the proportion mentioned above, Jesuit colleges will have 263,690 pupils in the same period of 231 years.

St. Ignatius died July 31, 1556. He was sixty-five years of age. At the age of thirty he hung up his sword at Montserrat, and, with ready mind and heart and pen, in thirty-five years he achieved the gigantic work of the founding and developing the Order. The educational work was projected and advanced in a brief period of fifteen years, from 1542 to 1556.

St. Ignatius died on July 31, 1556. He was sixty-five years old. At thirty, he hung up his sword at Montserrat. With a ready mind, heart, and pen, he accomplished the enormous task of founding and developing the Order over the next thirty-five years. Its educational work was planned and advanced in just fifteen years, from 1542 to 1556.

He was a man of prudence and deliberation, and of unswerving decision.

He was a cautious, thoughtful man who stood firmly by his decisions.

Vigilant and patient, whenever he appeared account had to be taken of the man; and so with his Order, whenever it appears it is to be recognized either by foes to oppose it or friends to love it and forward its work. It has its churches—its missions—its colleges. In its churches it is faithful to the teaching of Christ and His Church, loyal ever to the Vicar of Christ; in its missions, unbounded in zeal and personal self-sacrifice; in its colleges, it aims ever at the solid and thorough training of complete Christian education. Ignatius of Loyola made his Order to go on without him, and it goes on just as he made it.

Vigilant and patient, he was a man who had to be reckoned with wherever he appeared. The same is true of his Order wherever it appears. Its enemies recognize and oppose it, while its friends love it and advance its work. The Order has its churches, its missions, and its colleges. In its churches, it is faithful to the teaching of Christ and his Church. It is always loyal to the Vicar of Christ. In its missions, its zeal and personal self-sacrifice are boundless. In its colleges, it always aims to provide a solid and thorough Christian education. Ignatius of Loyola created his Order to continue without him, and it continues just as he made it.

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