for his society. His stay at Jerusalem was not, however, very successful. A reckless enthusiast might cause trouble amidst a Mohammadan population; and Ignatius was refused permission to remain in Jerusalem and returned to Venice in 1524.
But the long journey had left its mark on his mind. He perceived his ignorance of the world and his lack of education, and he determined to do his best to remedy these defects. From 1524 to 1528 he studied at the Universities of Barcelona, Alcalà, and Salamanca; and in 1528 he proceeded to the University of Paris. It has been suggested that fear of the Inquisition prompted him to this step; for twice, once at Alcalà and once at Salamanca, he had fallen under its suspicion and narrowly escaped condemnation. At Paris Ignatius proceeded more cautiously; and the seven years of his stay there mark the crisis of his life when the visionary and enthusiast developed into an organiser and leader of men. Patiently and quietly, accepting no rebuff, he gathered round him one by one a little band whom he had infected with his enthusiasm. Pierre Lefèvre, a Savoyard, was his first disciple. Through him he obtained an influence over Francis Xavier, the future Apostle of the Indies, though he was no easy conquest. Diego (Jacobus) Laynez and Alfonso Salmeron, ' both Spaniards, were the next converts; and Nicholas Bobadilla and Simon Rodriguez soon followed. On August 15, 1534, the seven of them heard mass and received the communion in the church at Montmartre and made a vow of poverty and chastity. They also solemnly bound themselves to go to Jerusalem for the glory of God when they had finished their courses at the University; but, if it was found impossible to do so within a year, they agreed to throw themselves at the feet of the Holy Father and place themselves absolutely at his disposal.
Accordingly in 1537 they left Paris and went to Venice with the object of reaching the Holy Land. On the eve of their leaving Paris Lefèvre had gained three fresh recruits, Claude le Jay, Jean Codure, and Pasquier-Brouet; when Ignatius, who had meanwhile visited Spain, rejoined his companions, the little band had thus increased to ten. They, however, found it impossible to proceed to Jerusalem in consequence of the war with the Turks, and therefore, in accordance with their vow, determined to offer their services to the Pope. It was at Venice that Caraffa and Ignatius met, and it is probable that it was Caraffa's influence which brought home to Ignatius that there was more important work for him and his disciples nearer home. The infidel was at the time less of a danger to the Church than the heretic; and, just as in the middle ages the transition from a crusade against the one to a crusade against the other was easy, so now it was not difficult to persuade Ignatius that his true mission was the extirpation of Protestantism and the expulsion of half-hearted brethren.
Caraffa would have wished Ignatius and his disciples to unite
