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624 JESUITS name of Jesus, and which has been lately founded to tight for the glory of God against the infidels." The efforts of Pius to organize a crusade for the rescue of Constantinople hav- ing failed, this new order expired almost at its birth. The appellation Societies Jem was inserted in the Latin forms approved in 1540 by Paul III. The word " Jesuit," it is said, was first used by Calvin in his "Institutes;" it is found in the register of the parliament of Paris in 1552 ; but at that time it was never used by the companions themselves. The ac- tual title received much opposition from the Sorbonno in France, and even in Italy, where Sixtus V. ordered Claudio de Acquaviva, then general, to discontinue it. But Sixtus died be- fore the order could be executed ; and the ti- tle was expressly approved by Gregory XIV., June 28, 1594. Ignatius Loyola, very soon after his conversion, conceived the idea of a body of apostolic men specially devoted to the propagation of Christianity among the heathen. In his conception their organization and spirit were to partake somewhat of a military char- acter ; hence he always used the Spanish word compafiia in designating his order, both before it had been canonically established, and in the constitutions which he afterward drew up for it. His original purpose, which he never aban- doned, was to have the headquarters of this religious militia in Jerusalem. To effect this he visited that city as a pilgrim in 1523; but the resident Franciscan monks forbade his re- maining there. Returning to Spain and be- coming conscious that he lacked the literary culture necessary for the accomplishment of his design, he set about preparing himself by study in the universities, and while there collected a small band of young men whom he formed by ascetic exercises to a life of self-renouncement and devotion to the spiritual welfare of others. But the peculiarities of their dress and manner of living, and the discourses which they ad- dressed to the people, excited the suspicions of the inquisitors. Ignatius was repeatedly imprisoned by the holy office, and forbidden to discourse in public or private on religious subjects. He thereupon separated himself from his companions, who never afterward joined him, and went to study in the universi- ty of Paris in January, 1528. There he soon gained as followers Pierre Lefevre, a Savoy- ard, Francisco Xavier, Diego Laynez, Alfonso Salmeron, Nicolas Alfonso de Bobadilla, Span- iards, and Simon Rodriguez de Azevedo, a Portuguese. When each of these had been separately prepared by Ignatius for adopting a resolution conformable to his purpose, he as- sembled them in July, 1534, and disclosed to them his project of going to Palestine in order to labor there for the conversion of the Asiatic populations. He added that he would " bind himself to the death " to any among them who would follow him thither, and that he intended to confirm his purpose by taking before them all the vows of chastity and poverty. This proposal was unanimously adopted; and on the morning of Aug. 15 following Ignatius and his six companions met in a crypt of the church of Notre Dame des Martyrs at Montmartre. Le- fevre, the only priest among them, celebrated mass, and all, before partaking of the commu- nion, read a written engagement by which they renounced all worldly dignities and possessions, bound themselves to the journey to Palestine, to perpetual chastity and poverty, and to re- ceive no stipend for their clerical functions. These vows were renewed annually in the same place while they remained in France to com- plete their theological studies and receive their degrees. Three more were added to the little band before Ignatius left Paris for Spain in March, 1535 ; and when on Jan. 6, 1537, they met in Venice, their number was increased to 13. Ignatius having incurred the resentment of Cardinal Caraffa, afterward Pope Paul IV., and not daring to visit Rome himself to solicit the pope's consent to their going to Palestine and his approval of their labors in that coun- try, Lefevre and the others undertook the journey to Rome amid great hardships. They were well received by Paul III., who, hearing that they were graduates of the university of Paris, made them discuss theological questions in his presence with the most learned Italians in Rome. After learning their manner of life, he approved of their project, gave them money for their expenses, and permission to receive holy orders forthwith. But, as the war be- tween Venice and Turkey rendered the voyage to Palestine impossible, they spread themselves throughout the peninsula after their ordina- tion, Ignatius, Lefevre, and Laynez going to Rome in November, 1537. He now bade them say, when asked who they were, that they be- longed to the compagnia di Gesti. The pope appointed Lefevre and Laynez to chairs of theology in the university of Sapienza at Rome, and Ignatius occupied himself in directing per- sons who wished to perform his " Spiritual Ex- ercises." All of them embraced every oppor- tunity of assembling and catechising the Ro- man children. In March, 1538, all the com- panions were summoned to Rome for the pur- pose of deliberating on the erection of the company into a religious order. But a for- midable obstacle was raised by the renewal, before the inquisitors of Venice and Rome, of the charge of heresy formerly made against Ignatius in Spain and in Paris. He boldly went himself to the pope, and related to him the whole story of these inquisitorial persecu- tions, and demanded that an ordinary judge should be instantly appointed to inquire into the matter and decide without delay. To this the pope assented, and a solemn sentence ac- quitting Ignatius and his followers was issued Nov. 18, 1538. The pope, who recognized the importance of the service which the associa- tion could render in counteracting the spirit of Protestantism, immediately commanded schools to be opened throughout the city in which Ig- .