had suffered should form the vestibule to a devoted life.  We may compare the throes of Ignatius at Manresa with the contemporary struggles of Luther at Wittenberg and in the Wartzburg.  Our imagination will dwell upon the different issues to which two heroes distinguished by practical ability were led through their contention with the powers of spiritual evil.  Protagonists respectively of Reformation and Counter-Reformation, they arrived at opposite conclusions; the one championing the cause of spiritual freedom in the modern world, the other consecrating his genius to the maintenance of Catholic orthodoxy by spiritual despotism.  Yet each alike fulfilled his mission by having conquered mysticism at the outset of his world-historical career.

Ignatius remained for the space of ten months at Manresa.  He then found means to realize his cherished journey to the Holy Land.  In Palestine he was treated with coldness as an ignorant enthusiast, capable of subverting the existing order of things, but too feeble to be counted on for permanent support.  His motive ideas were still visionary; he could not cope with conservatism and frigidity established in comfortable places of emolument.  It was necessary that he should learn the wisdom of compromise.  Accordingly he returned to Spain, and put himself to school.  Two years spent in preparatory studies at Barcelona, another period at Alcala, and another at Salamanca, introduced him to languages, grammar, philosophy, and theology.  This man of noble blood and vast ambition, past the age of thirty, sat with boys upon the common benches.  This self-consecrated saint imbibed the commonplaces of scholastic logic.  It was a further stage in the evolution of his iron character from romance and mysticism, into political and practical sagacity.  It was a further education of his stubborn will to pliant temper.  But he could not divest himself of his mission as a founder and apostle.  He taught disciples, preached, and formed a sect of devotees.  Then the Holy Office attacked him.  He was imprisoned, once at Alcala for forty-two days, once at Salamanca for three weeks, upon charges of heresy.  Ignatius proved his innocence.  The Inquisitors released him with certificates of acquittal; but they sentenced him to four years’ study of theology before he should presume to preach.  These years he resolved to spend at Paris.  Accordingly he performed the journey on foot, and arrived in the capital of France upon February 2, 1528.  He was then thirty-seven years old, and sixteen years had elapsed since he received his wounds at Pampeluna.

At Paris he had to go to school again from the beginning.  The alms of well-wishers, chiefly devout women at Barcelona, amply provided him with funds.  These he employed not only in advancing his own studies, but also in securing the attachment of adherents to his cause.  At this epoch he visited the towns of Belgium and London during his vacations.  But the main outcome of his residence at Paris was the