Chapter 7

HIS STUDIES IN PARIS, AND OTHER INCIDENTS OF HIS LIFE

HIS STUDIES IN PARIS AND OTHER EVENTS IN HIS LIFE

He left for Paris on foot and alone, and, according to his own reckoning, arrived there toward the beginning of February, 1528. While in prison, the Prince of Spain was born, and from this event we can determine the date of what preceded and followed. At Paris he lived with some Spaniards, and attended the lectures given at the College of Montaigu. As he had been advanced too rapidly to the higher studies, he returned to those of a lower grade, because he felt that in great part he lacked the proper groundwork. He therefore studied in a class with children. When he first came to Paris, he received from a merchant twenty-five gold crowns on an order sent from Barcelona. These he put for safekeeping in the hands of one of the Spaniards with whom he lived. This latter very soon appropriated them for his own use, and when called upon, could not restore them. The result was that when Lent was over Ignatius found himself unprovided for, partly on account of the loss mentioned, and partly on account of other expenses. In consequence, he was forced to seek his livelihood by begging, and to leave the house where he lived.

He set out for Paris on foot and alone. By his own reckoning, he arrived there in early February 1528. While he was in prison, the Prince of Spain was born. This event allows us to date what happened before and after it. In Paris, he lived with some Spaniards and attended lectures at the College of Montaigu. He had been advanced too quickly to higher studies, so he returned to a lower level. He felt that he lacked much of the necessary foundation. He therefore studied in a class with children. When he first arrived in Paris, he received twenty-five gold crowns from a merchant, on an order sent from Barcelona. He entrusted the money to one of the Spaniards he lived with for safekeeping. The man soon spent it on himself and could not repay it when asked. As a result, when Lent ended, Ignatius had no means of support, partly because of the loss and partly because of other expenses. He was therefore forced to leave the house where he lived and beg for a living.

Afterward he was received into the Hospital of St. James, near the Church of the Holy Innocents. This residence proved no slight hindrance to his studies. The hospital was at a great distance from the college, and while he could not gain admission at night unless he returned before the sound of the Angelus, in the morning he was not allowed to depart before daylight. He could not, in consequence, be present at, nor give his time to, the lectures with profit. He found another hindrance, also, in loss of the time needed in getting alms wherewith to purchase food.

Afterward, he was admitted to the Hospital of St. James, near the Church of the Holy Innocents. Living there was a considerable obstacle to his studies. The hospital was far from the college. He could not get in at night unless he returned before the Angelus bell sounded. In the morning, he was not allowed to leave before daylight. As a result, he could not attend the lectures or devote enough time to them to benefit from them. He also lost time seeking alms to buy food, which further hindered his studies.

As he had not experienced interior spiritual suffering for almost five years, he mortified himself by austere fasts and penances. After he had spent some time in this way, living in the hospital and begging his food, he noticed that his progress in letters was not rapid. He then considered what course to follow. He had observed that many who lived as servants of the lecturers in the colleges had abundant time for study. He resolved to seek some one whom he might serve in the same way. He weighed the matter well, and not without consolation thought of it as follows: "I shall imagine that my master is Christ, and I shall call one of the students Peter, another John, and to the rest I shall give the names of the remaining Apostles. Then, when my master gives me a command, I shall think, that Christ commands me. When any one else gives orders, I shall think that the order comes from St. Peter or some other Apostle." He was very diligent in seeking a master, and spoke of the matter to a bachelor and to a Carthusian monk, who knew many masters, and to others, but he was never able to find one.

Because he had experienced no inner spiritual suffering for almost five years, he disciplined himself with strict fasts and penances. After living this way for some time in the hospital and begging for food, he noticed that he was making slow progress in his studies. He then considered what to do. He had noticed that many servants of college lecturers had plenty of time to study. He decided to find someone he could serve in the same way. He thought the matter over carefully and found comfort in this idea: "I will imagine that my master is Christ. I will call one student Peter, another John, and give the others the names of the remaining Apostles. Then, when my master gives me a command, I will think that Christ is commanding me. When anyone else gives me an order, I will think it comes from St. Peter or another Apostle." He searched diligently for a master. He spoke about it to a bachelor, a Carthusian monk who knew many masters, and others. But he was never able to find one.

Deprived of every resource, he was told by a Spanish monk that it would be a wise step for him to go every year to Flanders, and there in two months he could procure enough for the whole year. He approved of the plan, after recommending the matter to God. On adopting this plan, he brought back yearly from Flanders whatever he needed for his maintenance. Once even he passed over into England, and from there brought greater alms than he had gathered in the previous years.

With no resources left, he was advised by a Spanish monk to go to Flanders every year. The monk said he could gather enough there in two months to support himself for the whole year. After praying to God about it, he approved of the plan. From then on, he brought back whatever he needed to support himself each year from Flanders. Once he even traveled to England, where he received more alms than he had collected in previous years.

When he first returned from Flanders he began to devote himself earnestly to spiritual work. About the same time he gave the Exercises to three persons,—to Peralta, to Castro, a friend who dwelt at Sorbonne, and to a Cantabrian who lived in the College of St. Barbara, by name Amator. A great change was made in the lives of these men. At once they gave to the poor whatever they had, even their books, while they themselves began to live on the alms they begged, and to dwell in the Hospital of St. James, where Ignatius had previously dwelt, and which he left as stated above. This incident aroused a great outcry in the University of Paris, because the two first were very famous men. The other Spaniards at once undertook to oppose them, but unable to persuade them by any argument to return to the university, a great crowd went armed to the hospital and led, or rather dragged, them away.

When he first returned from Flanders, he began to devote himself seriously to spiritual work. Around the same time, he gave the Spiritual Exercises to three people: Peralta, Castro, and Amator. Castro was a friend who lived at the Sorbonne. Amator was a Cantabrian who lived at the College of St. Barbara. Their lives changed greatly. They immediately gave everything they had to the poor, even their books. They began to live on the alms they begged and stayed at the Hospital of St. James. Ignatius had previously lived there and had left it, as mentioned above. This caused a great outcry at the University of Paris because Peralta and Castro were very well-known men. The other Spaniards immediately set out to oppose them, but no argument could persuade them to return to the university. So a large crowd went to the hospital armed and led, or rather dragged, them away.

On coming to the university they agreed with their captors to complete their course of studies, and afterward to follow out their determination. Castro went afterward to Spain, and after preaching for a while at Burgos, joined the Order of the Carthusians at Valencia. Peralta undertook a journey to Jerusalem on foot and after the fashion of a pilgrim. In this garb he was seized in Italy by a military leader, his relative, who found a pretext for bringing him before the Sovereign Pontiff, from whom he obtained a command for Peralta to return to Spain. All these events did not occur then, but years afterward. Exaggerated reports arose against Ignatius at Paris, especially among the Spaniards. De Govea was wont to say that Amator, who remained in his college, had been brought by Ignatius to the verge of insanity. He therefore made up his mind that as soon as Ignatius came to the College of St. Barbara, he would give him a public whipping as a seducer of the pupils.

When they reached the university, they agreed with their captors to finish their studies and then carry out their plan. Castro later went to Spain. After preaching for a while in Burgos, he joined the Carthusians in Valencia. Peralta set out on foot for Jerusalem, dressed as a pilgrim. In Italy, a military leader who was related to Peralta seized him in his pilgrim clothes. The leader found a pretext to bring him before the Pope, who ordered Peralta to return to Spain. None of these events happened at that time, but years later. Exaggerated reports about Ignatius spread in Paris, especially among the Spaniards. De Govea often said that Ignatius had driven Amator, who remained at his college, to the verge of insanity. So he decided to give Ignatius a public whipping for leading the pupils astray. He would do this as soon as Ignatius came to the College of St. Barbara.

Now the Spaniard who had spent the money of Ignatius and had not paid him, had set out to journey to Spain and fallen sick. As soon as Ignatius learned of this, he was seized with a longing to visit and help him, hoping by this to lead him to abandon the world and give himself wholly to God. And indeed to accomplish this he wished to make the journey barefooted, without food or drink. While praying for this purpose, he felt himself seized with great fear until, entering the Church of St. Dominic, he resolved to make the journey in this manner. The fear that it might be tempting God then left him; on the morning of the following day, upon arising, so great a fear seized him that it seemed to him that he could not even put on his clothes. In this interior strife he left the house and went out of the city, and the fear did not leave him till he was nine miles from Paris. At this distance there is a village which the inhabitants call Argenteuil, where the Holy Coat of Our Lord is said to be preserved. As he left this place in great trouble of spirit, a feeling of great consolation and strength filled his soul with such joy that he began to shout aloud and to talk with God as he walked through the fields. That night, having completed forty-five miles, he went to rest with a beggar in a hospital. On the next day toward nightfall he lodged in a straw-thatched cabin. On the third day he arrived on foot. According to his resolve, he took neither food nor drink. Upon his arrival he consoled the sick man, helped him on board a vessel which was about to sail for Spain, and gave him letters to his companions, Calisto, Caceres, and Artiaga, who were in Salamanca. Here we may dwell for a moment on the fate of these companions. While Ignatius was at Paris he often sent them letters, telling them of the little hope left of calling them to Paris for their studies. Still he urged by letter Donna Leonora de Mascarenas to use her influence with the King of Portugal for Calisto, that he might receive one of the burses which the King had established. A certain yearly aid is called a burse. Donna Leonora gave Calisto a mule and money to take him to the court of the King of Portugal. He set out, but never reached that place. He came back afterward to Spain and went to India. He returned rich, to the great surprise of all at Salamanca, who had known him in former days. Caceres, after returning to Segovia, his native city, began to grow unmindful of his former purpose and life. Artiaga was first made a magistrate. Afterward, when the Society was established at Rome, a bishopric was given to him. He wrote to Ignatius, "I wish this bishopric to be given to one of the Society." But as soon as the answer came that this was not to be done, he went to India, was made bishop, and died there a strange death. While sick it chanced that two phials of liquid were placed in water to cool, one containing a medicine ordered for him by the doctor, the other a diluted poison called Sollimanus. His attendant gave him by mistake the poisoned draught, which he drank, and thus ended his life.

The Spaniard who had spent Ignatius’s money without paying him back had set out for Spain and fallen ill. As soon as Ignatius heard this, he longed to visit and help him. He hoped to lead the man to abandon the world and devote himself wholly to God. To achieve this, Ignatius wanted to make the journey barefoot, without food or drink. As he prayed about this plan, he was overcome by great fear. But when he entered the Church of St. Dominic, he resolved to make the journey as planned. His fear that he might be tempting God then left him. The next morning, however, when he got up, he was seized by such fear that he felt unable even to dress. Still struggling inwardly, he left the house and went out of the city. The fear did not leave him until he was nine miles from Paris. There is a village at that distance called Argenteuil, where the Holy Coat of Our Lord is said to be kept. As Ignatius left the village, he was deeply troubled in spirit. Then a feeling of great consolation and strength filled his soul with joy. He began to shout aloud and talk with God as he walked through the fields. That night, having traveled forty-five miles, he rested with a beggar in a hospital. The next evening he stayed in a straw-thatched cabin. On the third day he arrived on foot. As he had resolved, he had taken neither food nor drink. On arrival, he comforted the sick man and helped him aboard a ship about to sail for Spain. He also gave him letters for his companions, Calisto, Caceres, and Artiaga, who were in Salamanca. Here we may pause to consider what became of these companions. While Ignatius was in Paris, he often wrote to them. He told them there was little hope left of bringing them to Paris to study. Still, he wrote to Donna Leonora de Mascarenas, urging her to use her influence with the King of Portugal on Calisto’s behalf. He hoped Calisto might receive one of the burses the King had established. A burse is a yearly allowance. Donna Leonora gave Calisto a mule and money for the journey to the King of Portugal’s court. He set out but never reached the court. He later returned to Spain and went to India. He returned rich, to the great surprise of all at Salamanca who had known him before. After returning to his native city of Segovia, Caceres began to forget his former purpose and way of life. Artiaga was first made a magistrate. Later, after the Society was established in Rome, he was offered a bishopric. He wrote to Ignatius, "I wish this bishopric to be given to one of the Society." But when the answer came that this was not to be done, he went to India. He became a bishop and died there in a strange way. While he was ill, two vials of liquid happened to be placed in water to cool. One contained medicine ordered for him by the doctor. The other contained a diluted poison called Sollimanus. His attendant mistakenly gave him the poisoned drink. He drank it, and so his life ended.

Returning to Paris Ignatius heard many rumors connecting his name with that of Caceres and Peralta, and learned that he had been summoned before the judge. As he did not wish to remain in doubt, he went of his own accord to the Inquisitor, a Dominican friar. "I heard that I had been sought for, and I now present myself." During the conversation he asked the Inquisitor to terminate the matter speedily. He had determined to begin his course in arts on the approaching feast of St. Remigius, and therefore wished all other business completed in order to apply himself to his studies with greater profit. The Inquisitor on his part told him that it was true that certain charges had been made against him, but he allowed him to depart, and did not summon him again.

When Ignatius returned to Paris, he heard many rumors linking his name with Caceres and Peralta. He also learned that he had been summoned before the judge. Rather than remain uncertain, he went on his own to the Inquisitor, a Dominican friar. "I heard that I was being sought, and I have come to present myself." During their conversation, he asked the Inquisitor to settle the matter quickly. He had decided to begin his course in arts on the upcoming feast of St. Remigius. He therefore wanted all other business completed so he could devote himself more fully to his studies. The Inquisitor told him that certain charges had indeed been made against him. But he let Ignatius leave and did not summon him again.

Toward the first of October, the feast of St. Remigius, he began his course under the preceptor Master John Pegna, with the intention of fostering the vocations of those who wished to serve God. He intended to add others in order the more freely to give his mind to his studies. He followed the lectures in philosophy, and experienced the same temptations with which he had been assailed when studying grammar at Barcelona. During the lectures he was troubled by so many spiritual thoughts that he could not listen attentively. Accordingly, as he saw he was making but little progress in his studies, he spoke to his preceptor and promised to attend the lectures, as long as he could find bread and water enough to keep him alive. After making this promise, all these untimely devotions ceased to disturb him, and he quietly pursued his studies. He was at this period a friend of Peter Faber and Francis Xavier, whom he afterward led to the service of God by giving them the Exercises. During the last years he was not persecuted as at first. Speaking of this to him one day, Doctor Fragus remarked that he was surprised that no one molested him. Ignatius replied: "This is owing to the fact that I do not speak on religious topics. But when the course is completed, we shall act as formerly."

Around the first of October, the feast of St. Remigius, he began studying under Master John Pegna. He intended to encourage the vocations of those who wished to serve God. He intended to add others so that he could devote his mind to his studies more freely. He attended philosophy lectures and faced the same temptations he had faced while studying grammar at Barcelona. During lectures, so many spiritual thoughts troubled him that he could not listen attentively. Seeing that he was making little progress in his studies, he spoke to his teacher. He promised to attend the lectures as long as he could find enough bread and water to stay alive. After he made this promise, all these untimely devotions stopped troubling him, and he continued his studies in peace. At this time, he was a friend of Peter Faber and Francis Xavier. He later led them to the service of God by giving them the Exercises. In the final years, he was not persecuted as he had been at first. Speaking to him about this one day, Doctor Fragus said he was surprised that no one was bothering him. Ignatius replied: "This is because I do not speak about religious matters. But when the course is finished, we shall act as we did before."

During the course of this conversation a monk approached Doctor Fragus and begged his aid in visiting a house, in which there were many corpses of those whom he thought died of the plague. At that time the plague was beginning to spread in Paris. Doctor Fragus and Ignatius wished to visit the house, and procured the aid of a woman who was very skilful in detecting the disease. After she had entered the house she answered that the plague was certainly there. Ignatius, also, entered and consoled and revived a sick man he found lying there. When he had touched the wounds with his hand, Ignatius departed alone. His hand began to cause him great pain, and it seemed as if he had caught the disease. The fear that came upon him was so great that he was unable to vanquish and drive it away, until with a great effort he placed his fingers in his mouth, and for a long time kept them there, saying, "If you have the plague in your hand, you will also have it in your mouth." As soon as this was done, the illusion left him and the pain he had felt in his hand ceased.

During the conversation, a monk approached Doctor Fragus and asked him to visit a house. Many bodies lay there, and the monk thought the people had died of the plague. At that time, the plague was beginning to spread in Paris. Doctor Fragus and Ignatius wanted to visit the house. They enlisted the help of a woman who was very skilled at detecting the disease. After she entered the house, she said that the plague was certainly there. Ignatius also entered and found a sick man lying there. He comforted and revived him. Ignatius touched the man’s wounds with his hand, then left alone. His hand began to hurt badly, and it seemed as if he had caught the disease. He was so afraid that he could not overcome or drive away his fear. Finally, with great effort, he put his fingers in his mouth and kept them there for a long time. He said, "If you have the plague in your hand, you will also have it in your mouth." As soon as he did this, the illusion left him, and the pain in his hand stopped.

He was not allowed to enter the College of St. Barbara where he was then living, for all fled from him when they learned that he had entered a house infected with the plague. He was obliged to remain several days outside of the college.

He was not allowed to enter the College of St. Barbara, where he was living at the time. Everyone fled from him when they learned that he had entered a house infected with the plague. He had to stay outside the college for several days.

At Paris it is customary for those who follow the philosophical studies to receive in their third year the Petra, as it is called, in order to obtain the bachelor's degree. Now those who are very poor are unable to comply with this custom, as it costs a gold crown. While Ignatius was in great hesitation, he submitted the matter to the judgment of his preceptor. The latter advised him to receive it. He did so, but not without a complaint on the part of some, especially of a certain Spaniard who had taken note of the fact.

In Paris, philosophy students customarily received what was called the Petra in their third year to obtain a bachelor's degree. But very poor students could not follow this custom because it cost a gold crown. Ignatius was very uncertain, so he asked his teacher to decide. His teacher advised him to receive the Petra. Ignatius did so, but some complained, especially a Spaniard who had noticed what he had done.

While in Paris he suffered great pains of the stomach for several days. On the twenty-fifth day, for the space of an hour, a very severe pain seized him, bringing with it a fever. One day the pains lasted for sixteen or seventeen hours. At that time he had already concluded his course, had spent some years in the study of theology, and had collected his companions.

While in Paris, he suffered severe stomach pains for several days. On the twenty-fifth day, a very severe pain struck him for an hour, along with a fever. One day, the pains lasted for sixteen or seventeen hours. By then, he had finished his course, spent some years studying theology, and gathered his companions.

As the disease grew worse day by day, and the many remedies employed brought no relief, the doctors said that the only one left for him was to revisit his native land, as nothing but his native air could cure him. His companions gave him the same advice. By this time all had determined on their future conduct, namely, to go first to Venice, and then to Jerusalem, where they would pass their whole life in helping souls. If, however, they should not be allowed to remain in Jerusalem, they were to return to Rome and offer themselves to the Sovereign Pontiff, Christ's Vicar, that he might use their aid as he thought would be for God's glory and the salvation of souls. They also agreed to wait one year at Venice for ships to carry them to the Holy Land; but if during the year no ship were at hand, they should be absolved from the vow, and go to the Sovereign Pontiff. Finally Ignatius yielded to the advice of his companions, in order to attend to their business in Spain. It was agreed among them, that after the recovery of his health he should settle their affairs and they should go to Venice, and there await him.

As his illness grew worse each day, the many treatments gave him no relief. The doctors said his only remaining remedy was to return to his native land. They believed that only the air of his homeland could cure him. His companions gave him the same advice. By then, all of them had decided what they would do. They would go first to Venice and then to Jerusalem, where they would spend the rest of their lives helping souls. But if they were not allowed to stay in Jerusalem, they would return to Rome. There they would offer themselves to the Pope, Christ's Vicar, so he could use their help as he thought best for God's glory and the salvation of souls. They also agreed to wait one year in Venice for ships to take them to the Holy Land. But if no ship was available during that year, they would be released from their vow and go to the Pope. Finally, Ignatius accepted his companions' advice so that he could attend to their business in Spain. They agreed that, after recovering his health, he would settle their affairs. Meanwhile, they would go to Venice and wait for him there.

He left Paris in the year 1535, but according to the agreement his companions were to leave two years afterward on the feast of the conversion of St. Paul. However, owing to the wars, they were obliged to anticipate that time, and to set out from Paris in the month of November in the year 1536. On the very eve of his departure, as Ignatius had heard that an accusation had been made against him before the Inquisitor, while no summons had as yet been served, he went to that official and stated what he had heard. At the same time he told him that he had several companions, and that he himself was about to travel to Spain, and requested that sentence should be passed upon him. The Inquisitor admitted that the accusation had been made, but that he did not think it worthy of consideration. He said that he wished merely to see the writings of Ignatius, meaning the Exercises. Having seen these he approved of them very highly, and begged Ignatius to give him a copy. Ignatius complied with his request, but insisted that his trial be brought to an end, and that judgment be passed. As his request met with a refusal, he brought a notary and witnesses to the Inquisitor's house, and received their testimony in writing concerning his innocence of the charges.

Ignatius left Paris in 1535. By agreement, his companions were to leave two years later, on the feast of the conversion of St. Paul. But because of the wars, they had to leave earlier, setting out from Paris in November 1536. On the eve of his departure, Ignatius heard that someone had accused him before the Inquisitor. Although he had not yet been summoned, he went to the Inquisitor and told him what he had heard. He also said that he had several companions and was about to travel to Spain. He asked the Inquisitor to pass judgment on him. The Inquisitor admitted that the accusation had been made, but said he did not think it deserved consideration. He said he only wanted to see Ignatius's writings, meaning the Exercises. After reading them, he praised them highly and begged Ignatius for a copy. Ignatius gave him one, but insisted that his trial be concluded and a judgment passed. When the Inquisitor refused, Ignatius brought a notary and witnesses to his house. He obtained their written testimony that he was innocent of the charges.