Chapter 6

THE PRISONS AT ALCALA AND SALAMANCA

THE PRISONS AT ALCALA AND SALAMANCA

After the space of four months, Ignatius, who did not remain at the hospital, was taken from his lodging by a public officer, who cast him into prison, with the command not to depart until otherwise ordered.

After four months, a public officer took Ignatius from his lodging and put him in prison. Ignatius had not stayed at the hospital. He was ordered to remain in prison until further notice.

This took place during the summer months, and as the discipline of the prison was not very strict, an opportunity of visiting him was afforded many persons, to whom he explained the principles of Christian faith and the Exercises, as was his wont when enjoying perfect freedom.

This happened during the summer months. Because prison rules were not very strict, many people were able to visit him. He explained the principles of Christian faith and the Exercises to them, just as he usually did when he was free.

Many persons of rank were anxious to help him, but he did not wish to avail himself of their offers. One person especially, Lady Teresa de Cardena, sent frequently, offering to deliver him from prison. He replied in these words, "He, for whose love I am imprisoned, will free me when it may be His good pleasure."

Many people of high rank were eager to help him, but he did not want to accept their offers. Lady Teresa de Cardena, in particular, sent word often, offering to free him from prison. He replied, "The one for whose love I am imprisoned will free me when he sees fit."

He passed seventeen days in prison,—yet was totally ignorant of the cause,—when Figueroa came to question him. Among other things, he asked whether he commanded the observance of the Sabbath.

He spent seventeen days in prison without knowing why he had been imprisoned. Then Figueroa came to question him. Among other things, he asked whether he commanded people to observe the Sabbath.

Among those who had frequently come to see Ignatius were two persons, a mother and daughter, the latter of whom was young and beautiful. These, especially the daughter, had made great progress in the spiritual life, and although ladies of rank, had determined to make a pilgrimage alone and on foot, and beg their way to the shrine of Veronica, in the city of Jaen.

Among those who often visited Ignatius were a mother and daughter. The daughter was young and beautiful. Both had made great progress in their spiritual lives, especially the daughter. Although they were ladies of high rank, they had decided to make a pilgrimage alone and on foot. They would beg their way to the shrine of Veronica in the city of Jaen.

This occasioned so great a sensation throughout the city of Alcala that Dr. Giruellus, who was the guardian of the two women, thinking that Ignatius was the cause of their action, ordered him to be cast into prison.

This caused a great stir throughout the city of Alcala. Dr. Giruellus, the guardian of the two women, believed Ignatius had caused them to act. He therefore ordered Ignatius imprisoned.

As the Vicar was willing to be fully informed, Ignatius said: "These women made known to me their desire of going about from place to place to assist the poor they found in the different hospitals. I, however, disapproved of their design, on account of the daughter, who was quite young and beautiful, representing to them at the same time that if they felt strongly urged to assist the poor, Alcala presented a broad enough field for their labors, and they could satisfy their devotion by accompanying the Blessed Sacrament as it was being carried to the sick." When Ignatius had finished his account, Figueroa and the notary departed, after writing down what had taken place.

The Vicar wanted a full account, so Ignatius said: "These women told me they wanted to travel from place to place. They wanted to help the poor they found in different hospitals. But I disapproved of their plan because the daughter was quite young and beautiful. I told them that if they felt strongly called to help the poor, Alcala offered plenty of opportunities. They could also express their devotion by accompanying the Blessed Sacrament when it was carried to the sick." After Ignatius finished his account, Figueroa and the notary wrote down what had happened and left.

Calisto, a companion of Ignatius, and who on recovering from a severe illness had heard of the imprisonment of Ignatius, hastened from Segovia, where he was staying, and came to Alcala, that he, too, might be cast into prison.

Calisto was a companion of Ignatius. After recovering from a severe illness, he heard that Ignatius had been imprisoned. He hurried from Segovia, where he was staying, to Alcala so that he too might be put in prison.

Ignatius advised him to go to the Vicar, who received him kindly, and promised to send him to prison. It was necessary, he said, for him to be detained until the return of the women. It could then be seen whether or not their account agreed with what he and Ignatius had stated.

Ignatius advised him to go to the Vicar, who received him kindly and promised to send him to prison. The Vicar said he had to be held until the women returned. Then they could see whether the women's account agreed with what he and Ignatius had said.

As the confinement was undermining Calisto's health, Ignatius, through the intervention of a professor who was a friend of his, obtained his liberation.

Because confinement was harming Calisto's health, Ignatius got him released with the help of a professor who was his friend.

When Ignatius had been in prison forty-two days, the women returned. He was once more visited by the notary, who made known to him the condition on which he was to regain his freedom. It was this: He and his companions should wear the same style of clothing as the other students, and refrain from preaching the truths of faith until they had finished four more years of study. Ignatius, indeed, had made more progress in his studies than the rest, yet he confessed that he had not been solidly grounded. And this he was always wont to say whenever he was questioned.

After Ignatius had spent forty-two days in prison, the women returned. The notary visited him again and told him the conditions for his release. He and his companions had to dress like the other students. They also had to refrain from preaching the truths of the faith until they had studied for four more years. Ignatius had made more progress in his studies than his companions, yet he admitted that his education lacked a solid foundation. He always said this when asked.

When Ignatius heard the judgment passed upon himself and his companions, he was at a loss what to do, for he saw very little chance of advancing the salvation of souls, hindered as he was for no other reason than that of not having completed a full course of study.

When Ignatius heard the judgment against himself and his companions, he did not know what to do. He saw little chance of helping save souls because he was held back solely for not completing a full course of study.

He finally resolved to trust the entire affair to the good sense and judgment of Fonseca, Archbishop of Toledo, whom, after leaving Alcala, he found at Valladolid.

He finally decided to leave the whole matter to the good sense and judgment of Fonseca, Archbishop of Toledo. After leaving Alcala, he found Fonseca in Valladolid.

To the Archbishop, then, he made known everything with the utmost fidelity, and said that, although it was not a matter pertaining either to his court or judgment, he determined to act as the Archbishop should advise.

He then told the Archbishop everything with complete fidelity. Although the matter was not within the Archbishop’s jurisdiction or authority, he decided to follow his advice.

The Archbishop received him cordially, approving his intention of going to Salamanca, and assuring him that he would find friends there. Supplying him with everything necessary for his journey, he dismissed him.

The Archbishop welcomed him warmly and approved of his plan to go to Salamanca. He assured him that he would find friends there. After giving him everything he needed for the journey, the Archbishop sent him on his way.

When sentence had been pronounced against them at Alcala, Ignatius promised obedience, but at the same time observed that they were too poor to provide themselves with new clothing. Hearing this, the Vicar himself supplied what they needed, and they set out for Alcala.

When the sentence was pronounced against them at Alcala, Ignatius promised to obey. But he also said they were too poor to buy new clothes. On hearing this, the Vicar himself provided the clothes they needed, and they set out for Alcala.

Four of his companions had already taken up their abode at Salamanca. When he reached the city Ignatius went to church to pray, and was recognized by a pious lady, who, asking his name, conducted him to his companions. About ten or twelve days after their arrival at Salamanca, a Dominican monk, to whom Ignatius had made his confession, pressed him to visit the convent, as some of the Religious wished to see him.

Four of his companions were already living in Salamanca. When Ignatius reached the city, he went to church to pray. A devout woman recognized him and asked his name. She then took him to his companions. About ten or twelve days after their arrival in Salamanca, a Dominican monk urged Ignatius to visit the convent. Ignatius had confessed to the monk, who said that some of the monks wanted to see him.

Ignatius accepting the invitation "in the name of the Lord," his confessor thought it well for him to come to dine the Sunday following, at the same time adding that many questions would be put to him. On Sunday, therefore, as was appointed, the pilgrim came in company with Calisto.

Ignatius accepted the invitation "in the name of the Lord." His confessor thought he should come to dinner the following Sunday. The confessor added that he would be asked many questions. So, on Sunday, the pilgrim came with Calisto, as arranged.

When dinner was over, the Superior, together with the confessor and others, conducted Ignatius to a chapel, and after expressing his pleasure at the good account received of him and his apostolic zeal, manifested a desire of hearing a more full and exact account of his teaching.

After dinner, the Superior, the confessor, and others led Ignatius to a chapel. The Superior said he was pleased by the good reports he had heard about Ignatius and by his apostolic zeal. He wanted to hear a fuller and more exact account of Ignatius's teaching.

He was first questioned in reference to his studies. Ignatius answered that he had spent more time in studying than his companions, yet he confessed that his knowledge was not very extensive, as he had never laid a solid foundation.

He was first questioned about his studies. Ignatius answered that he had spent more time studying than his companions. Yet he admitted that his knowledge was not very extensive because he had never built a solid foundation.

"Why, then, do you preach?" broke in the monk. "We do not preach," replied Ignatius; "we are wont to talk familiarly about divine things with some, in much the same as after dinner we converse with our host."

"Why, then, do you preach?" the monk interrupted. "We do not preach," Ignatius replied. "We speak informally with some people about divine things, much as we might talk with our host after dinner."

"About what divine things?" continued the monk; "this is the very point upon which we wish information."

"About what divine matters?" the monk continued. "That is exactly what we want to know."

"About different virtues and vices," rejoined Ignatius, "endeavoring to inculcate a love of virtue and a detestation of vice."

"About different virtues and vices," Ignatius replied, "trying to inspire a love of virtue and a hatred of vice."

"How comes it," said the monk, "that you who are not learned should presume to converse upon virtue and vice? No one is wont to engage in such a task unless he has acquired knowledge or has been taught by the Holy Ghost. You confess ignorance of letters; it follows then that He has been your director. We wish to learn, therefore, what He has been pleased to make known to you."

"How is it," said the monk, "that you presume to speak about virtue and vice when you are not educated? No one usually does this unless they have studied or been taught by the Holy Ghost. You admit that you have no formal learning. It follows, then, that he has guided you. So we wish to learn what he has chosen to reveal to you."

Ignatius at first made no reply, as he felt such reasoning was without value. Soon, however, breaking the silence, he remarked that there seemed no reason why he should say more upon the subject. As the monk still pressed him, giving as a reason the fact that many were once more thrusting forward the erroneous doctrine of Erasmus and others, Ignatius answered, "I will add no more to what has already been said, unless questioned by those who have a right to expect an account from me."

At first, Ignatius said nothing because he thought such reasoning was pointless. Soon, however, he broke the silence. He said there seemed to be no reason for him to say more on the subject. The monk continued to press him. He said that many people were once again promoting the false teachings of Erasmus and others. Ignatius replied, "I will add nothing to what has already been said unless questioned by those entitled to an account from me."

Previous to the present proceedings the monk wished to know why Calisto was so strangely clothed, for, although of tall stature, he went about almost barelegged, holding a staff in his hand, and wearing a cloak much too short, and a hat of enormous size. The whole costume formed a rather ludicrous picture.

Before these events, the monk wanted to know why Calisto was dressed so strangely. Although Calisto was tall, he went about with his legs almost bare. He carried a staff and wore a cloak that was much too short and an enormous hat. The whole outfit made him look rather ridiculous.

Ignatius replied that although at Alcala they were ordered to dress as the other students, Calisto had charitably given his clothes to a poor priest.

Ignatius replied that at Alcala, they had been ordered to dress like the other students. But Calisto had kindly given his clothes to a poor priest.

The monk showed himself displeased at this, remarking, "Charity begins at home."

The monk was displeased by this and said, "Charity begins at home."

But to return to our former narrative. When the monk saw Ignatius fixed in his resolution, "You shall remain here," he said, "and we shall easily find a way of compelling you to make everything known." Immediately all the monks withdrew, the subprior signifying his wish that Ignatius should remain in the chapel. The matter was then laid before the judges. Both Ignatius and Calisto remained three days in the monastery, taking their meals with the community, before any decision of the judges was made known to them. During this time the Religious frequently visited their cells, and Ignatius never failed to speak with them in his accustomed manner. This caused the monks to be divided in their opinion of him, and many, indeed, showed themselves very kindly disposed.

But to return to our earlier story. When the monk saw that Ignatius was firm in his resolve, he said, "You shall remain here, and we will easily find a way to force you to tell us everything." All the monks immediately left, and the subprior said he wanted Ignatius to remain in the chapel. The matter was then brought before the judges. Ignatius and Calisto both stayed in the monastery for three days, eating with the community, before they learned of any decision by the judges. During this time, the monks often visited their cells, and Ignatius always spoke with them as he usually did. As a result, the monks had differing opinions of him, and many were very kindly disposed toward him.

On the third day a notary came to conduct them to prison. They were not put with the common criminals, but their place of confinement was nevertheless very repulsive. In the centre of the cell there was a pillar to which was attached a chain but a few feet in length, and so riveted to the prisoners that when either moved the other was obliged to follow him. They passed that night without any sleep. On the following day, however, the report spread that they were prisoners. The people then hastened to supply them with all they needed.

On the third day, a notary came to take them to prison. They were not held with the common criminals, but their cell was still very unpleasant. In the center of the cell stood a pillar with a chain only a few feet long attached to it. The chain was fastened to both prisoners, so that when one moved, the other had to follow. They spent that night without sleep. The next day, however, word spread that they were prisoners. People then hurried to provide them with everything they needed.

Ignatius, as may readily be supposed, lost no opportunity of speaking upon spiritual things with those who came to see them.

As you might expect, Ignatius never missed a chance to speak about spiritual matters with those who came to see them.

They were each separately examined by a friar, to whom Ignatius delivered all his writings. Among these were his Spiritual Exercises, that it might be seen whether or not they contained any false doctrine. When asked about his other companions, he told who and where they were. They were arrested also, and confined in separate apartments from that in which Ignatius was placed.

A friar questioned each of them separately. Ignatius gave the friar all his writings, including his Spiritual Exercises, so the friar could check whether they contained any false teaching. When asked about his other companions, Ignatius said who they were and where they were. They were also arrested and held in separate rooms, apart from Ignatius.

Although help was offered on this occasion, he declined to accept it.

Although he was offered help on this occasion, he refused it.

After a few days he was called into the presence of the judges and professors, who made him answer many questions, not only on his Spiritual Exercises, but even on articles of faith, as, for example, the Trinity and the Blessed Sacrament, requiring him to explain these mysteries.

A few days later, he was called before the judges and professors. They asked him many questions, not only about his Spiritual Exercises but also about articles of faith. For example, they required him to explain the mysteries of the Trinity and the Blessed Sacrament.

So clear and exact was his explanation that his examiners could not find the least flaw in his doctrine. He was equally correct in the answer to the friar who proposed a difficulty in Canon Law.

His explanation was so clear and precise that his examiners could find no flaw in his doctrine. He was equally correct in his answer to a friar who raised a question about Canon Law.

In every case he said that he did not know the decision of the professors.

In every case, he said he did not know what the professors had decided.

When ordered to speak on the first commandment, he gave so full and exhaustive an explanation as to leave to his hearers no further chance of questioning him.

When ordered to speak about the first commandment, he explained it so thoroughly that his listeners had no further questions to ask him.

Although he had not completed his studies, he frequently showed the difference between a mortal and a venial sin of thought. While speaking about his Exercises, he was closely questioned. To their questions, however, he replied, "What I say is either false or true; if false, condemn it." The doctrine remained uncondemned.

Although he had not completed his studies, he often explained the difference between mortal and venial sins of thought. He was closely questioned while speaking about his Exercises. But he replied, "What I say is either false or true. If it is false, condemn it." His teaching was not condemned.

Francis de Mendoza, afterward Cardinal of Valencia, was one of those who came to the prison to visit Ignatius. One day, while accompanied with the friar, he asked him whether the prison and chains were not insupportable. "I shall give," said Ignatius, "the reply made to-day to a woman who bewailed my lot. For the love of Jesus Christ, I gladly would wear all the handcuffs and chains that could be found in Salamanca. And if you consider this an evil, you show that as yet you are not desirous of suffering imprisonment for the love of Our Lord."

Francis de Mendoza, who later became Cardinal of Valencia, was one of those who visited Ignatius in prison. One day, accompanied by the friar, Francis asked Ignatius whether the prison and chains were unbearable. Ignatius said, "I will give you the answer I gave today to a woman who lamented my situation. For the love of Jesus Christ, I would gladly wear all the handcuffs and chains that could be found in Salamanca. And if you consider this an evil, you show that you do not yet desire to suffer imprisonment for the love of Our Lord."

About this time it happened that all the inmates of the prison managed to escape, leaving only Ignatius and his companions. When this became known it caused a reaction in their favor, and they were placed for the time in a large building adjoining the prison.

Around this time, all the prisoners escaped except Ignatius and his companions. When people learned of the escape, it turned opinion in their favor. Ignatius and his companions were temporarily moved to a large building next to the prison.

On the twenty-second day of their imprisonment they were summoned to hear their sentence.

On the twenty-second day of their imprisonment, they were called to hear their sentence.

Although they were declared to be free from reproach both in their lives and their doctrines, and were allowed to continue their work of teaching the Christian doctrine and of speaking on spiritual subjects, yet they were forbidden to draw any distinction between mortal and venial sin, until they should have spent four more years in study.

They were declared blameless in both their lives and their teachings. They were also allowed to continue teaching Christian doctrine and speaking about spiritual matters. But they were forbidden to distinguish between mortal and venial sins until they had studied for four more years.

Although Ignatius was unwilling to accept the sentence, because, though condemned in no respect, he was nevertheless prevented from assisting his neighbor, he declared that he would submit as long as he remained in Salamanca.

Ignatius was unwilling to accept the sentence. Although he had not been condemned in any way, it prevented him from helping others. Still, he said he would obey it as long as he remained in Salamanca.

Recommending the affair to God, Ignatius began to deliberate on his future plan of action. He considered it a waste of time to remain at Salamanca, as the restriction laid upon him prevented him from assisting those for whose salvation he wished to labor.

Entrusting the matter to God, Ignatius began to consider what to do next. He thought staying in Salamanca would waste time. The restriction placed on him prevented him from helping those whose salvation he wanted to work for.

He resolved, accordingly, to set out for Paris for the purpose of there continuing his studies.

So he decided to go to Paris to continue his studies.

While studying at Barcelona, Ignatius was in doubt whether, after completing his studies, he should enter some Religious Order, or go from place to place, according to his custom.

While studying in Barcelona, Ignatius was unsure what to do after completing his studies. He wondered whether to join a religious order or travel from place to place, as he usually did.

He decided to enter upon the religious life. His next step was to find some Order where the primitive fervor had not relaxed, as he felt that there he would be more sure of satisfying his desire of suffering and assisting others spiritually by bearing, for the love of God, any injury or insult to which he might be subjected.

He decided to enter religious life. His next step was to find a religious order that had not lost its original devotion. He felt that there he would be more certain of satisfying his desire to suffer and help others spiritually. He wanted to do this by bearing any injury or insult he might face, for the love of God.

Even while at Salamanca these desires were ever present to him. To this end he directed all his studies, endeavoring at the same time to persuade others to adopt a like course, and to strengthen in their good resolutions those who had already embraced it.

Even while he was in Salamanca, these desires were always on his mind. He devoted all his studies to pursuing them. At the same time, he tried to persuade others to follow the same path. He also encouraged those who had already chosen that path to remain firm in their resolutions.

When he had resolved to go to Paris, he communicated his design to his companions, telling them to remain where they were, until he could find a means of helping them in their studies.

When he decided to go to Paris, he told his companions about his plan. He told them to stay where they were until he could find a way to help them with their studies.

Many persons of rank endeavored to dissuade him from departing, but all to no purpose.

Many people of high rank tried to persuade him not to leave, but none succeeded.

Placing the few books he possessed upon a little ass, he took leave of his companions about fifteen or twenty days after they came out of prison.

He put the few books he owned on a small donkey. About fifteen or twenty days after they came out of prison, he said goodbye to his companions.

Those who met him at Barcelona sought to deter him from going to France, as at that time the war between the two countries was raging with great fierceness. Notwithstanding the many acts of cruelty inflicted by the French upon the Spaniards, many of whom had been impaled, he persevered in his intention.

People he met in Barcelona tried to persuade him not to go to France. At the time, a fierce war was raging between the two countries. The French had committed many cruel acts against the Spaniards, impaling many of them. Despite this, he remained determined to go.