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.
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.
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."
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.
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.
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.
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.
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.
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.
As the confinement was undermining Calisto's health, Ignatius, through
the intervention of a professor who was a friend of his, obtained his
liberation.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
"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."
"About what divine things?" continued the monk; "this is the very
point upon which we wish information."
"About different virtues and vices," rejoined Ignatius, "endeavoring
to inculcate a love of virtue and a detestation 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."
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."
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.
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.
The monk showed himself displeased at this, remarking, "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.
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.
Ignatius, as may readily be supposed, lost no opportunity of speaking
upon spiritual things 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.
Although help was offered on this occasion, he declined to accept 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.
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.
In every case he said that he did not know the decision of the
professors.
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.
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.
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."
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.
On the twenty-second day of their imprisonment they were summoned 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.
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.
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.
He resolved, accordingly, to set out for Paris for the purpose of
there continuing 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.
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.
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.
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.
Many persons of rank endeavored to dissuade him from departing, but
all to no purpose.
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.
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.