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father Stoia, in a fit of terror for the murder of a woiwode of his family, had consecrated him to the Church, and the success of his destination was complete. Under the last native kings he filled the important office of private secretary, and he had subsequently risen still higher in the service of the Austrian party. At the time of the general decline of Catholicism in Hungary, he perceived that the only hope of support for it was from the common people, who were not entirely alienated. But here also Catholic teachers were wanting; in order to form them, he founded a college of Jesuits at Tyrnau in 1561, and gave them a pension out of his own income, to which the Emperor Ferdinand added the grant of an abbey. An assembly of the clergy of the diocese had just been convoked when the Jesuits arrived. Their first labors were devoted to an attempt to reclaim the Hungarian priests and clergymen from the heterodox opinions to which they leaned. They were immediately after summoned to Moravia also. William Prussinowski, bishop of Olmütz, who had become acquainted with the order when he was studying in Italy, invited them to his diocese : Hurtado Perez, a Spaniard, was the first rector in Olmütz. Shortly after we find them likewise established at Brünn.
From Cologne the society spread over the whole of the Rhenish provinces. We have already mentioned that Protestantism had found adherents, and had occasioned some fermentation in Trèves. The archbishop Johann von Stein had determined to inflict only slight punishments on the recalcitrants, and to oppose innovation by argument rather than by force. He summoned the two principals of the Jesuit college of Cologne to repair to him at Coblentz, and represented to them that he wished to have some of the members of their body with him ; "in order," as he expresses it, “ to lead the flock intrusted to him in their duty, rather by means of admonition and friendly instruction, than by arms or threats.” He then addressed himself to Rome, and very soon came to an understanding with both. Six Jesuits were sent to him from Rome; the rest came from Cologne. They opened their college with great solemnity on February 3d, 1561, and undertook to preach during the approaching season of Lent.
Two privy-councillors of the elector Daniel of Mayence, Peter Echter and Simon Bagen, now thought they perceived that the introduction of the Jesuits was the only means of restoring the declining university of Mayence. In spite of the opposition of
the canons and feudal lords, they founded for the order a college at Mayence and a preparatory school at Aschaffenburg.
The society continued to advance higher up the Rhine. What they more particularly desired was an establishment at Spires : partly because the body of assessors to the Kammergericht included so many remarkable men, over whom it would be of the greatest importance to obtain influence; and partly in order to place themselves in immediate and local opposition to the university of Heidelberg, which at that time enjoyed the greatest celebrity for its Protestant professors. The Jesuits gradually gained a footing at Spires.
Without further delay they also tried their fortune along the Main. Although Frankfort was wholly Protestant, they hoped to achieve something there during the fair. This was not to be done without danger, and they were forced to change their lodging every night for fear of being discovered.
At Würzburg they were far safer and more welcome. It seemed as if the exhortation which the Emperor Ferdinand addressed to the bishops at the Diet of 1559, imploring them to exert their strength at last in the support of the Catholic Church, had contributed greatly to the brilliant success of the order in the spiritual principalities. From Würzburg they spread throughout Franconia.
In the meanwhile the Tyrol had been opened to them from another point. At the desire of the Emperor's daughters they settled themselves at Innsbrück, and then at Hall in that neighborhood. In Bavaria they continued to make great progress. At Munich, which they entered in 1559, they were even better satisfied than at Ingolstadt, and pronounced it to be “the Rome of Germany.” A large new colony had already arisen not far from Ingolstadt. In order to restore his university of Dillingen to its original purpose, Cardinal Truchsess resolved to dismiss all the professors who then taught there, and to commit the institution to the exclusive care of Jesuits. A formal treaty was accordingly concluded at Botzen, between German and Italian commissaries of the cardinal and of the order. In the year 1563 the Jesuits arrived in Dillingen, and took possession of the chairs of the university. They relate with great complacency how the cardinal, who, returning shortly afterward from a journey, made a solemn entrance into Dillingen, turned with marked preference to the Jesuits, amidst all the crowd arrayed to receive him, stretched out his hand to them to kiss, greeted them as his brethren, visited their cells himself, and dined with them. He encouraged them to the utmost of his power, and soon established a mission for them in Augsburg.
This was a most extraordinary progress of the society in so short a time. As late as the year of 1551 they had no firm station in Germany: in 1566 their influence extended over Bavaria and Tyrol, Franconia and Suabia, a great part of the Rhineland, and Austria ; they had penetrated into Hungary, Bohemia, and Moravia. The effects of their labors were already perceptible; in the year 1561, the papal nuncio affirms that “they gain over many souls, and render great service to the Holy See.” This was the first counteracting impulse, the first anti-Protestant impression, that Germany received.
Above all, they labored at the improvement of the universities. They were ambitious of their rivalling the fame of those of the Protestants. The education of the time, being a purely learned one, rested exclusively on the study of the languages of antiquity. These the Jesuits cultivated with great ardor; and in a short time they had among them teachers who might claim to be ranked with the restorers of classical learning. They likewise addicted themselves to the strict sciences; at Cologne, Franz Koster taught astronomy in a manner equally agreeable and instructive. Theological discipline, however, of course continued the principal object. The Jesuits lectured with the greatest diligence, even during the holidays; they re-introduced the practice of disputations, without which they said all instruction was dead. These were held in public, and were dig. nified, decorous, rich in matter: in short, the most brilliant that had ever been witnessed. In Ingolstadt they soon persuaded themselves that they had attained to an equality with any other university in Germany, at least in the faculty of theology. Ingolstadt acquired (in the contrary spirit) an influence like that which Wittenberg and Geneva possessed.
The Jesuits devoted an equal degree of assiduity to the direction of the Latin schools. It was one of the principal maxims of Lainez, that the lower grammar-schools should be provided with good masters. He maintained that the character and conduct of man were mainly determined by the first impressions he received. With accurate discrimination, he chose men who, when they had once undertaken this subordinate branch of teaching, were willing to devote their whole lives to it; for it was only with time that so difficult a business could be learned, or the authority indispensable to a teacher be acquired. Here the Jesuits succeeded to admiration ; it was found that their scholars learned more in one year than those of other masters in two; and even Protestants recalled their children from distant gymnasia and committed them to their care.
Schools for the poor, modes of instruction suited to children, and catechizing, followed. Canisius constructed his catechism, which satisfied the mental wants of the learners by its wellconnected questions and concise answers.
The whole course of instruction was given entirely in that enthusiastic, devout spirit which had characterized the Jesuits from their earliest institution.
THE LAST YEARS OF QUEEN JOHANNA.
(From the “History of the Latin and Teutonic Nations.") The old hereditary faction of the Nuñez and Gamboa, whose heads were Najara and the Condestable, had already again showed themselves among the grandees. What was next to come depended chiefly upon the Queen's state of health. The disease from which she was suffering first declared itself on Philip's journey to Lyons; that is, in the year 1503. After taking leave of him with many tears, she never more raised her eyes, or said a word save that she wished to follow him. When she learnt that he had obtained a safe-conduct for her also, she heeded her mother no longer; but ordered her carriage to proceed to Bayonne ; thence — for horses were refused her — she attempted to set out on foot; and when the gate was closed, she remained, in spite of the entreaties of her attendant ladies and her father confessor, in her light attire, sitting upon the barrier until late into the November night; it was only her mother who at length contrived to persuade her to seek her chamber. At last she found her husband. She found him devoted to a beautiful girl with fair hair. In a momentary outburst of jealous passion, she had the girl's hair cut off. Philip did not conceal his vexation. Here — who can fathom the unexplored depths of the soul, see where it unconsciously works, and where it unconsciously suffers ; who can discover where the root of its health or sickness lies? — her mind became overshadowed. In Spain her love for Philip, and in the Netherlands her reverence for her father, were her guiding passions: these two feelings possessed her whole being, alternately influenced her, and excluded the rest of the world. Since then, she still knew the affairs of ordinary life, and could portray vividly and accurately to her mind distant things; but she knew not how to suit herself to the varying circumstances of life.
Whilst still in the Netherlands, she expressed the wish that her father should retain the government in his hands. On her return to Spain, she entered her capital in a black velvet tunic and with veiled face; she would frequently sit in a dark room, her cap drawn half over her face, wishing to be able only to speak for once with her father. But it was not until after her husband's death that her disease became fully developed. She caused his corpse to be brought into a hall, attired in dress half Flemish, half Spanish, and the obsequies celebrated over it. She never, the while, gave vent to a sob. She did not shed tears, but only sat and laid her hand to her chin. The plague drove her away from Burgos, but not away from her loved corpse. A monk had once told her that he knew of a king who awoke to life after being fourteen years dead. She took the corpse about with her. Four Frisian stallions drew the coffin, which was conveyed at night, surrounded by torches. Sometimes it halted, and the singers sang wailing songs. Having thus come to Furnillos, a small place of fourteen or fifteen houses, she perceived there a pretty house with a fine view, and remained there; “ for it was unseemly for a widow to live in a populous city.” There she retained the members of the government who had been installed, the grandees of her court dwelling with her. Around the coffin she gave her audiences. .
In Tortoles the King met his daughter. As soon as they set eyes on each other, the father took off his hat, and the daughter her mourning-veil. When she prostrated herself to kiss his feet, and he sank on one knee to recognize l 'r royal dignity, they embraced and opened their hearts to each other. He shed tears. Tears she had none, but she granted his desire; only she would not consent to bury the corpse. “Why so soon?” she inquired. Nor would she go to Burgos, where she had lost her husband. He took her to Tordesillas. Here the queen of such vast realms lived for forty-seven years. She educated her youngest daughter, gazed from the window upon the grave of her dear departed, and prayed for his eternal happiness. Her soul never more disclosed itself to the world.