The Spiritual Exercises of St. Ignatius of Loyola

The Spiritual Exercises of St. Ignatius of Loyola




THE present translation of the Exercises of St. Ignatius has been made
from the Spanish Autograph of St. Ignatius. The copy so designated is
not indeed in the handwriting of the Saint, but has a good number of
corrections made by him and is known to have been used by him in
giving the Exercises.

St. Ignatius of Loyola was a man without any great pretensions to
education at the time he wrote this book. His native language was not
Spanish, but Basque. His lack of education and his imperfect
acquaintance with pure Spanish are enough to make it clear that a
refined use of any language, and more especially of the Spanish, or,
in general, anything like a finished or even perfectly correct, style
is not to be expected in his work. Literary defects he removed to some
extent, perhaps, as he continued to use and apply the book, but he is
known never to have been fearful of such faults. His corrections found
in this text are clearly made with a view to precision more than to
anything else.

The Autograph of St. Ignatius was translated by Father General
Roothaan into Latin and was reproduced by Father Rodeles in his
edition of the Spanish text. But the original was not available to
ordinary students. In 1908, however, Father General Wernz allowed the
entire book to be phototyped, and in this way it was spread throughout
the Society of Jesus in a large number of copies. It is one of these
which has been chiefly employed by the present translator, who has,
besides, made frequent use of the Manuscript itself.

After considerable study of the matter, it seemed best to make this
translation as faithful and close a reproduction of the Spanish text
as could be. To do so it was necessary at times to sacrifice the
niceties of style, but it was thought that those who would use the
book would easily forego the elegancies of diction if they could feel
sure they were reading the very words of St. Ignatius. Any other form
of translation than the one adopted could hardly be kept from being a
partial expansion, illustration or development of the original, and
would therefore have proved, to some extent, a commentary as well as a
translation. This the translator has earnestly sought to avoid,
preferring to leave the further work of commentary to another occasion
or to other hands.

Another reason for aiming at absolute fidelity rather than style was
the fact that the Exercises are mostly read, not continuously for any
time, but piecemeal and meditatively. Literary finish would therefore
not be much sought or cared for in the book, but accuracy is. For this
a certain neglect of style seemed pardonable in the translation, if
only the real meaning of the writer could be made clear. Perhaps some
may even find a charm in the consequent want of finish, seeing it
reproduces more completely the style of St. Ignatius.

The process of translating in this way the Autograph text is not as
simple as it might seem. The first difficulty is to make sure of the
exact meaning of St. Ignatius. This is obscured, at times, by his
language being that of nearly 400 years ago and being not pure
Spanish. Occasionally, in fact, the Saint makes new Spanish words from
the Latin or Italian, or uses Spanish words in an Italian or Latin
sense, or employs phrases not current except in the Schools, and
sometimes even has recourse to words in their Latin form. To be sure,
then, of the meaning, one must often go to other languages and to the
terms adopted in Scholastic Philosophy or Theology. The meaning clear,
the further difficulty comes of finding an exactly equivalent English
word or phrase.

In accomplishing his task, the translator has made free use of other
translations, especially of that of Father General Roothaan into
Latin, that of Father Venturi into Italian, and that of Father
Jennesseaux into French, and has had the use of the literal
translation into Latin made, apparently, by St. Ignatius himself,
copied in 1541, and formally approved by the Holy See in 1548.

Besides the last-mentioned Manuscript and printed books, the
translator has to acknowledge, as he does very gratefully, his
obligations to the Very Rev. Father Mathias Abad, Father Achilles
Gerste and particularly Father Mariano Lecina, Editor of the Ignatiana
in the Monumenta Historica S.J., for aid in appreciating the Spanish
text, to Fathers Michael Ahern, Peter Cusick, Walter Drum, Francis
Kemper and Herbert Noonan for general revision of the translation, and
above all to Father Aloysius Frumveller for an accurate collation of
the translation with the original.

In conclusion, it is well to warn the reader that the Spiritual
Exercises of St. Ignatius are not meant to be read cursorily, but to
be pondered word for word and under the direction of a competent
guide. Read straight on, it may well appear jejune and unsatisfactory;
studied in the actual making of the Exercises, the very text itself
cannot fail to yield ever new material for thought and prayer.


German College, Rome,
Feast of St. Ignatius, 1909.




First Annotation. The first Annotation is that by this name of
Spiritual Exercises is meant every way of examining one's conscience,
of meditating, of contemplating, of praying vocally and mentally, and
of performing other spiritual actions, as will be said later. For as
strolling, walking and running are bodily exercises, so every way of
preparing and disposing the soul to rid itself of all the disordered
tendencies, and, after it is rid, to seek and find the Divine Will as
to the management of one's life for the salvation of the soul, is
called a Spiritual Exercise.

Second Annotation. [1] The second is that the person who gives to
another the way and order in which to meditate or contemplate, ought
to relate faithfully the events of such Contemplation or Meditation,
going over the Points with only a short or summary development. For,
if the person who is making the Contemplation, takes the true
groundwork of the narrative, and, discussing and considering for
himself, finds something which makes the events a little clearer or
brings them a little more home to him -- whether this comes through
his own reasoning, or because his intellect is enlightened by the
Divine power -- he will get more spiritual relish and fruit, than if
he who is giving the Exercises had much explained and amplified the
meaning of the events. For it is not knowing much, but realising and
relishing things interiorly, that contents and satisfies the soul.

Third Annotation. The third: As in all the following Spiritual
Exercises, we use acts of the intellect in reasoning, and acts of the
will in movements of the feelings: let us remark that, in the acts of
the will, when we are speaking vocally or mentally with God our Lord,
or with His Saints, greater reverence is required on our part than
when we are using the intellect in understanding.

Fourth Annotation. The fourth: The following Exercises are divided
into four parts:

First, the consideration and contemplation on the sins;

Second, the life of Christ our Lord up to Palm Sunday inclusively;

Third, the Passion of Christ our Lord;

Fourth, the Resurrection and Ascension, with the three Methods of

Though four weeks, to correspond to this division, are spent in the
Exercises, it is not to be understood that each Week has, of
necessity, seven or eight days. For, as it happens that in the First
Week some are slower to find what they seek -- namely, contrition,
sorrow and tears for their sins -- and in the same way some are more
diligent than others, and more acted on or tried by different spirits;
it is necessary sometimes to shorten the Week, and at other times to
lengthen it. The same is true of all the other subsequent Weeks,
seeking out the things according to the subject matter. However, the
Exercises will be finished in thirty days, a little more or less.

Fifth Annotation. The fifth: It is very helpful to him who is
receiving the Exercises to enter into them with great courage and
generosity towards his Creator and Lord, offering [2] Him all his will
and liberty, that His Divine Majesty may make use of his person and of
all he has according [3] to His most Holy Will.

Sixth Annotation. The sixth: When he who is giving the Exercises sees
that no spiritual movements, such as consolations or desolations, come
to the soul of him who is exercising himself, and that he is not moved
by different spirits, he ought to inquire carefully of him about the
Exercises, whether he does them at their appointed times, and how. So
too of the Additions, whether he observes them with diligence. Let him
ask in detail about each of these things.

Consolation and desolation are spoken of on p. 170; the Additions on
p. 22.

Seventh Annotation. The seventh: If he who is giving the Exercises
sees that he who is receiving them is in desolation and tempted, let
him not be hard or dissatisfied with him, but gentle and indulgent,
giving him courage and strength for the future, and laying bare to him
the wiles of the enemy of human nature, and getting him to prepare and
dispose himself for the consolation coming.

Eighth Annotation. The eighth: If he who is giving the Exercises sees
that he who is receiving them is in need of instruction about the
desolations and wiles of the enemy -- and the same of consolations --
he may explain to him, as far as he needs them, the Rules of the First
and Second Weeks for recognising different spirits. (P. 177).

Ninth Annotation. The ninth is to notice, when he who is exercising
himself is in the Exercises of the First Week, if he is a person who
has not been versed in spiritual things, and is tempted grossly and
openly -- having, for example, suggested to him obstacles to going on
in the service of God our Lord, such as labors, shame and fear for the
honor of the world -- let him who is giving the Exercises not explain
to him the Rules of the Second Week for the discernment of spirits.
Because, as much as those of the First Week will be helpful, those of
the Second will be harmful to him, as being matter too subtle and too
high for him to understand.

Tenth Annotation. The tenth: When he who is giving the Exercises
perceives that he who is receiving them is assaulted and tempted under
the appearance of good, then it is proper to instruct him about the
Rules of the Second Week already mentioned. For, ordinarily, the enemy
of human nature tempts under the appearance of good rather when the
person is exercising himself in the Illuminative Life, which
corresponds to the Exercises of the Second Week, and not so much in
the Purgative Life, which corresponds to those of the First.

Eleventh Annotation. The eleventh: It is helpful to him who is
receiving the Exercises in the First Week, not to know anything of
what he is to do in the Second, but so to labor in the First to attain
the object he is seeking as if he did not hope to find in the Second
any good.

Twelfth Annotation. The twelfth: As he who is receiving the Exercises
is to give an hour to each of the five Exercises or Contemplations
which will be made every day, he who is giving the Exercises has to
warn him carefully to always see that his soul remains content in the
consciousness of having been a full hour in the Exercise, and rather
more than less. For the enemy is not a little used to try and make one
cut short the hour of such contemplation, meditation or prayer.

Thirteenth Annotation. The thirteenth: It is likewise to be remarked
that, as, in the time of consolation, it is easy and not irksome to be
in contemplation the full hour, so it is very hard in the time of
desolation to fill it out. For this reason, the person who is
exercising himself, in order to act against the desolation and conquer
the temptations, ought always to stay somewhat more than the full
hour; so as to accustom himself not only to resist the adversary, but
even to overthrow him.

Fourteenth Annotation. The fourteenth: If he who is giving the
Exercises sees that he who is receiving them is going on in
consolation and with much fervor, he ought to warn him not to make any
inconsiderate and hasty promise or vow: and the more light of
character he knows him to be, the more he ought to warn and admonish
him. For, though one may justly influence another to embrace the
religious life, in which he is understood to make vows of obedience,
poverty and chastity, and, although a good work done under vow is more
meritorious than one done without it, one should carefully consider
the circumstances and personal qualities of the individual and how
much help or hindrance he is likely to find in fulfilling the thing he
would want to promise.

Fifteenth Annotation. The fifteenth: He who is giving the Exercises
ought not to influence him who is receiving them more to poverty or to
a promise, than to their opposites, nor more to one state or way of
life than to another. For though, outside the Exercises, we can
lawfully and with merit influence every one who is probably fit to
choose continence, virginity, the religious life and all manner of
evangelical perfection, still in the Spiritual Exercises, when seeking
the Divine Will, it is more fitting and much better, that the Creator
and Lord Himself should communicate Himself to His devout soul,
inflaming it with His love and praise, and disposing it for the way in
which it will be better able to serve Him in future. So, he who is
giving the Exercises should not turn or incline to one side or the
other, but standing in the centre like a balance, leave the Creator to
act immediately with the creature, and the creature with its Creator
and Lord.

Sixteenth Annotation. The sixteenth: For this -- namely, that the
Creator and Lord may work more surely in His creature -- it is very
expedient, if it happens that the soul is attached or inclined to a
thing inordinately, that one should move himself, putting forth all
his strength, to come to the contrary of what he is wrongly drawn to.
Thus if he inclines to seeking and possessing an office or benefice,
not for the honor and glory of God our Lord, nor for the spiritual
well-being of souls, but for his own temporal advantage and interests,
he ought to excite his feelings to the contrary, being instant in
prayers and other spiritual exercises, and asking God our Lord for the
contrary, namely, not to want such office or benefice, or any other
thing, unless His Divine Majesty, putting his desires in order, change
his first inclination for him, so that the motive for desiring or
having one thing or another be only the service, honor, and glory of
His Divine Majesty.

Seventeenth Annotation. The seventeenth: It is very helpful that he
who is giving the Exercises, without wanting to ask or know from him
who is receiving them his personal thoughts or sins, should be
faithfully informed of the various movements and thoughts which the
different spirits put in him. For, according as is more or less useful
for him, he can give him some spiritual Exercises suited and adapted
to the need of such a soul so acted upon.

Eighteenth Annotation. The eighteenth: The Spiritual Exercises have to
be adapted to the dispositions of the persons who wish to receive
them, that is, to their age, education or ability, in order not to
give to one who is uneducated or of little intelligence things he
cannot easily bear and profit by.

Again, that should be given to each one by which, according to his
wish to dispose himself, he may be better able to help himself and to

So, to him who wants help to be instructed and to come to a certain
degree of contentment of soul, can be given the Particular Examen, p.
21, and then the General Examen, p. 25; also, for a half hour in the
morning, the Method of Prayer on the Commandments, the Deadly Sins,
etc., p. 125. Let him be recommended, also, to confess his sins every
eight days, and, if he can, to receive the Blessed Sacrament every
fifteen days, and better, if he be so moved, every eight. This way is
more proper for illiterate or less educated persons. Let each of the
Commandments be explained to them; and so of the Deadly Sins, Precepts
of the Church, Five Senses, and Works of Mercy.

So, too, should he who is giving the Exercises observe that he who is
receiving them has little ability or little natural capacity, from
whom not much fruit is to be hoped, it is more expedient to give him
some of these easy Exercises, until he confesses his sins. Then let
him be given some Examens of Conscience and some method for going to
Confession oftener than was his custom, in order to preserve what he
has gained, but let him not go on into the matter of the Election, or
into any other Exercises that are outside the First Week, especially
when more progress can be made in other persons and there is not time
for every thing.

Nineteenth Annotation. The nineteenth: A person of education or
ability who is taken up with public affairs or suitable business, may
take an hour and a half daily to exercise himself.

Let the end for which man is created be explained to him, and he can
also be given for the space of a half-hour the Particular Examen and
then the General and the way to confess and to receive the Blessed
Sacrament. Let him, during three days every morning, for the space of
an hour, make the meditation on the First, Second and Third Sins, pp.
37, 38; then, three other days at the same hour, the meditation on the
statement of Sins, p. 40; then, for three other days at the same hour,
on the punishments corresponding to Sins, p. 45. Let him be given in
all three meditations the ten Additions, p. 47.

For the mysteries of Christ our Lord, let the same course be kept, as
is explained below and in full in the Exercises themselves.

Twentieth Annotation. The twentieth: To him who is more disengaged,
and who desires to get all the profit he can, let all the Spiritual
Exercises be given in the order in which they follow.

In these he will, ordinarily, more benefit himself, the more he
separates himself from all friends and acquaintances and from all
earthly care, as by changing from the house where he was dwelling, and
taking another house or room to live in, in as much privacy as he can,
so that it be in his power to go each day to Mass and to Vespers,
without fear that his acquaintances will put obstacles in his way.

From this isolation three chief benefits, among many others, follow.

The first is that a man, by separating himself from many friends and
acquaintances, and likewise from many not well-ordered affairs, to
serve and praise God our Lord, merits no little in the sight of His
Divine Majesty.

The second is, that being thus isolated, and not having his
understanding divided on many things, but concentrating his care on
one only, namely, on serving his Creator and benefiting his own soul,
he uses with greater freedom his natural powers, in seeking with
diligence what he so much desires.

The third: the more our soul finds itself alone and isolated, the more
apt it makes itself to approach and to reach its Creator and Lord, and
the more it so approaches Him, the more it disposes itself to receive
graces and gifts from His Divine and Sovereign Goodness.

[1] The word Annotation does not occur in the original after the first
time. The same is true of similar cases in the Mss.

[2] Offering is in St. Ignatius' handwriting, correcting giving or
presenting, which is crossed out.

[3] May make use of . . . according is in the Saint's handwriting,
correcting some word erased.


to conquer oneself and regulate one's life without determining oneself
through [4] any tendency that is disordered

[4] Without determining oneself through is in the Saint's hand, the
words being inserted between life and tendency, the word without being


In order that both he who is giving the Spiritual Exercises, and he
who is receiving them, may more help and benefit themselves, let it be
presupposed that every good Christian is to be more ready to save his
neighbor's proposition than to condemn it. If he cannot save it, let
him inquire how he means it; and if he means it badly, let him correct
him with charity. If that is not enough, let him seek all the suitable
means to bring him to mean it well, and save himself.



Man is created to praise, reverence, and serve God our Lord, and by
this means to save his soul.

And the other things on the face of the earth are created for man and
that they may help him in prosecuting the end for which he is created.

From this it follows that man is to use them as much as they help him
on to his end, and ought to rid himself of them so far as they hinder
him as to it.

For this it is necessary to make ourselves indifferent to all created
things in all that is allowed to the choice of our free will and is
not prohibited to it; so that, on our part, we want not health rather
than sickness, riches rather than poverty, honor rather than dishonor,
long rather than short life, and so in all the rest; desiring and
choosing only what is most conducive for us to the end for which we
are created.


It contains in it three times, and two to examine oneself.

The first time is in the morning, immediately on rising, when one
ought to propose to guard himself with diligence against that
particular sin or defect which he wants to correct and amend.

The second time is after dinner, when one is to ask of God our Lord
what one wants, namely, grace to remember how many times he has fallen
into that particular sin or defect, and to amend himself in the
future. Then let him make the first Examen, asking account of his soul
of that particular thing proposed, which he wants to correct and
amend. Let him go over hour by hour, or period by period, commencing
at the hour he rose, and continuing up to the hour and instant of the
present examen, and let him make in the first line of the G------- as
many dots as were the times he has fallen into that particular sin or
defect. Then let him resolve anew to amend himself up to the second
Examen which he will make.

The third time: After supper, the second Examen will be made, in the
same way, hour by hour, commencing at the first Examen and continuing
up to the present (second) one, and let him make in the second line of
the same G------- as many dots as were the times he has fallen into
that particular sin or defect.



First Addition. The first Addition is that each time one falls into
that particular sin or defect, let him put his hand on his breast,
grieving for having fallen: which can be done even in the presence of
many, without their perceiving what he is doing.

Second Addition. The second: As the first line of the G------- means
the first Examen, and the second line the second Examen, let him look
at night if there is amendment from the first line to the second, that
is, from the first Examen to the second.

Third Addition. The third: To compare the second day with the first;
that is, the two Examens of the present day with the other two Examens
of the previous day, and see if he has amended himself from one day to
the other.

Fourth Addition. The fourth Addition: To compare one week with
another, and see if he has amended himself in the present week over
the week past.

Note. It is to be noted that the first (large) G------- which follows
means the Sunday: the second (smaller), the Monday: the third, the
Tuesday, and so on.









I presuppose that there are three kinds of thoughts in me: that is,
one my own, which springs from my mere liberty and will; and two
others, which come from without, one from the good spirit, and the
other from the bad.


There are two ways of meriting in the bad thought which comes from
without, namely:

First Way. A thought of committing a mortal sin, which thought I
resist immediately and it remains conquered.

Second Way. The second way of meriting is: When that same bad thought
comes to me and I resist it, and it returns to me again and again, and
I always resist, until it is conquered.

This second way is more meritorious than the first.

A venial sin is committed when the same thought comes of sinning
mortally and one gives ear to it, making some little delay, or
receiving some sensual pleasure, or when there is some negligence in
rejecting such thought.

There are two ways of sinning mortally:

First Way. The first is, when one gives consent to the bad thought, to
act afterwards as he has consented, or to put it in act if he could.

Second Way. The second way of sinning mortally is when that sin is put
in act.

This is a greater sin for three reasons: first, because of the greater
time; second, because of the greater intensity; third, because of the
greater harm to the two persons.


One must not swear, either by Creator or creature, if it be not with
truth, necessity and reverence.

By necessity I mean, not when any truth whatever is affirmed with
oath, but when it is of some importance for the good of the soul, or
the body, or for temporal goods.

By reverence I mean when, in naming the Creator and Lord, one acts
with consideration, so as to render Him the honor and reverence due.

It is to be noted that, though in an idle oath one sins more when he
swears by the Creator than by the creature, it is more difficult to
swear in the right way with truth, necessity and reverence by the
creature than by the Creator, for the following reasons.

First Reason. The first: When we want to swear by some creature,
wanting to name the creature does not make us so attentive or
circumspect as to telling the truth, or as to affirming it with
necessity, as would wanting to name the Lord and Creator of all

Second Reason. The second is that in swearing by the creature it is
not so easy to show reverence and respect to the Creator, as in
swearing and naming the same Creator and Lord, because wanting to name
God our Lord brings with it more respect and reverence than wanting to
name the created thing. Therefore swearing by the creature is more
allowable to the perfect than to the imperfect, because the perfect,
through continued contemplation and enlightenment of intellect,
consider, meditate and contemplate more that God our Lord is in every
creature, according to His own essence, presence and power, and so in
swearing by the creature they are more apt and prepared than the
imperfect to show respect and reverence to their Creator and Lord.

Third Reason. The third is that in continually swearing by the
creature, idolatry is to be more feared in the imperfect than in the

One must not speak an idle word. By idle word I mean one which does
not benefit either me or another, and is not directed to that
intention. Hence words spoken for any useful purpose, or meant to
profit one's own or another's soul, the body or temporal goods, are
never idle, not even if one were to speak of something foreign to
one's state of life, as, for instance, if a religious speaks of wars
or articles of trade; but in all that is said there is merit in
directing well, and sin in directing badly, or in speaking idly.

Nothing must be said to injure another's character or to find fault,
because if I reveal a mortal sin that is not public, I sin mortally;
if a venial sin, venially; and if a defect, I show a defect of my own.

But if the intention is right, in two ways one can speak of the sin or
fault of another:

First Way. The first: When the sin is public, as in the case of a
public prostitute, and of a sentence given in judgment, or of a public
error which is infecting the souls with whom one comes in contact.

Second Way. Second: When the hidden sin is revealed to some person
that he may help to raise him who is in sin -- supposing, however,
that he has some probable conjectures or grounds for thinking that he
will be able to help him.


Taking the Ten Commandments, the Precepts of the Church and the
recommendations of Superiors, every act done against any of these
three heads is, according to its greater or less nature, a greater or
a lesser sin.

By recommendations of Superiors I mean such things as Bulls de
Cruzadas and other Indulgences, as for instance for peace, granted
under condition of going to Confession and receiving the Blessed
Sacrament. For one commits no little sin in being the cause of others
acting contrary to such pious exhortations and recommendations of our
Superiors, or in doing so oneself.


It contains in it five Points.

First Point. The first Point is to give thanks to God our Lord for the
benefits received.

Second Point. The second, to ask grace to know our sins and cast them

Third Point. The third, to ask account of our soul from the hour that
we rose up to the present Examen, hour by hour, or period by period:
and first as to thoughts, and then as to words, and then as to acts,
in the same order as was mentioned in the Particular Examen.

Fourth Point. The fourth, to ask pardon of God our Lord for the

Fifth Point. The fifth, to purpose amendment with His grace.

Our Father.


Whoever, of his own accord, wants to make a General Confession, will,
among many other advantages, find three in making it here.

First. The first: Though whoever goes to Confession every year is not
obliged to make a General Confession, by making it there is greater
profit and merit, because of the greater actual sorrow for all the
sins and wickedness of his whole life.

Second. The second: In the Spiritual Exercises, sins and their malice
are understood more intimately, than in the time when one was not so
giving himself to interior things. Gaining now more knowledge of and
sorrow for them, he will have greater profit and merit than he had

Third. The third is: In consequence, having made a better Confession
and being better disposed, one finds himself in condition and prepared
to receive the Blessed Sacrament: the reception of which is an aid not
only not to fall into sin, but also to preserve the increase of grace.

This General Confession will be best made immediately after the
Exercises of the First Week.



It contains in it, after one Preparatory Prayer and two Preludes,
three chief Points and one Colloquy.

Prayer. The Preparatory Prayer is to ask grace of God our Lord that
all my intentions, actions and operations may be directed purely to
the service and praise of His Divine Majesty.

First Prelude. The First Prelude is a composition, seeing the place.

Here it is to be noted that, in a visible contemplation or meditation
-- as, for instance, when one contemplates Christ our Lord, Who is
visible -- the composition will be to see with the sight of the
imagination the corporeal place where the thing is found which I want
to contemplate. I say the corporeal place, as for instance, a Temple
or Mountain where Jesus Christ or Our Lady is found, according to what
I want to contemplate. In an invisible contemplation or meditation --
as here on the Sins -- the composition will be to see with the sight
of the imagination and consider that my soul is imprisoned in this
corruptible body, and all the compound in this valley, as exiled among
brute beasts: I say all the compound of soul and body.

Second Prelude. The second is to ask God our Lord for what I want and

The petition has to be according to the subject matter; that is, if
the contemplation is on the Resurrection, one is to ask for joy with
Christ in joy; if it is on the Passion, he is to ask for pain, tears
and torment with Christ in torment.

Here it will be to ask shame and confusion at myself, seeing how many
have been damned for only one mortal sin, and how many times I
deserved to be condemned forever for my so many sins.

Note. Before all Contemplations or Meditations, there ought always to
be made the Preparatory Prayer, which is not changed, and the two
Preludes already mentioned, which are sometimes changed, according to
the subject matter.

First Point. The first Point will be to bring the memory on the First
Sin, which was that of the Angels, and then to bring the intellect on
the same, discussing it; then the will, wanting to recall and
understand all this in order to make me more ashamed and confound me
more, bringing into comparison with the one sin of the Angels my so
many sins, and reflecting, while they for one sin were cast into Hell,
how often I have deserved it for so many.

I say to bring to memory the sin of the Angels, how they, being
created in grace, not wanting to help themselves with their liberty to
reverence and obey their Creator and Lord, coming to pride, were
changed from grace to malice, and hurled from Heaven to Hell; and so
then to discuss more in detail with the intellect: and then to move
the feelings more with the will.

Second Point. The second is to do the same -- that is, to bring the
Three Powers -- on the sin of Adam and Eve, bringing to memory how on
account of that sin they did penance for so long a time, and how much
corruption came on the human race, so many people going the way to

I say to bring to memory the Second Sin, that of our First Parents;
how after Adam was created in the field of Damascus and placed in the
Terrestrial Paradise, and Eve was created from his rib, being
forbidden to eat of the Tree of Knowledge, they ate and so sinned, and
afterwards clothed in tunics of skins and cast from Paradise, they
lived, all their life, without the original justice which they had
lost, and in many labors and much penance. And then to discuss with
the understanding more in detail; and to use the will as has been

Third Point. The third is likewise to do the same on the Third
particular Sin of any one who for one mortal sin is gone to Hell --
and many others without number, for fewer sins than I have committed.

I say to do the same on the Third particular Sin, bringing to memory
the gravity and malice of the sin against one's Creator and Lord; to
discuss with the understanding how in sinning and acting against the
Infinite Goodness, he has been justly condemned forever; and to finish
with the will as has been said.

Colloquy. Imagining Christ our Lord present and placed on the Cross,
let me make a Colloquy, how from Creator He is come to making Himself
man, and from life eternal is come to temporal death, and so to die
for my sins.

Likewise, looking at myself, what I have done for Christ, what I am
doing for Christ, what I ought to do for Christ.

And so, seeing Him such, and so nailed on the Cross, to go over that
which will present itself.

The Colloquy is made, properly speaking, as one friend speaks to
another, or as a servant to his master; now asking some grace, now
blaming oneself for some misdeed, now communicating one's affairs, and
asking advice in them.

And let me say an Our Father.



Prayer. Let the Preparatory Prayer be the same.

First Prelude. The First Prelude will be the same composition.

Second Prelude. The second is to ask for what I want. It will be here
to beg a great and intense sorrow and tears for my sins.

First Point. The first Point is the statement of the sins; that is to
say, to bring to memory all the sins of life, looking from year to
year, or from period to period. For this three things are helpful:
first, to look at the place and the house where I have lived; second,
the relations I have had with others; third, the occupation in which I
have lived.

Second Point. The second, to weigh the sins, looking at the foulness
and the malice which any mortal sin committed has in it, even
supposing it were not forbidden.

Third Point. The third, to look at who I am, lessening myself by

First, how much I am in comparison to all men;

Second, what men are in comparison to all the Angels and Saints of

Third, what all Creation is in comparison to God: (--Then I alone,
what can I be?)

Fourth, to see all my bodily corruption and foulness;

Fifth, to look at myself as a sore and ulcer, from which have sprung
so many sins and so many iniquities and so very vile poison.

Fourth Point. The fourth, to consider what God is, against Whom I have
sinned, according to His attributes; comparing them with their
contraries in me -- His Wisdom with my ignorance; His Omnipotence with
my weakness; His Justice with my iniquity; His Goodness with my

Fifth Point. The fifth, an exclamation of wonder with deep feeling,
going through all creatures, how they have left me in life and
preserved me in it; the Angels, how, though they are the sword of the
Divine Justice, they have endured me, and guarded me, and prayed for
me; the Saints, how they have been engaged in interceding and praying
for me; and the heavens, sun, moon, stars, and elements, fruits,
birds, fishes and animals -- and the earth, how it has not opened to
swallow me up, creating new Hells for me to suffer in them forever!

Colloquy. Let me finish with a Colloquy of mercy, pondering and giving
thanks to God our Lord that He has given me life up to now, proposing
amendment, with His grace, for the future.

Our Father.



After the Preparatory Prayer and two Preludes, it will be to repeat
the First and Second Exercise, marking and dwelling on the Points in
which I have felt greater consolation or desolation, or greater
spiritual feeling.

After this I will make three Colloquies in the following manner:

First Colloquy. The first Colloquy to Our Lady, that she may get me
grace from Her Son and Lord for three things: first, that I may feel
an interior knowledge of my sins, and hatred of them; second, that I
may feel the disorder of my actions, so that, hating them, I may
correct myself and put myself in order; third, to ask knowledge of the
world, in order that, hating it, I may put away from me worldly and
vain things.

And with that a Hail Mary.

Second Colloquy. The second: The same to the Son, begging Him to get
it for me from the Father.

And with that the Soul of Christ.

Third Colloquy. The third: The same to the Father, that the Eternal
Lord Himself may grant it to me.

And with that an Our Father.



I said a summary, that the understanding, without wandering, may
assiduously go through the memory of the things contemplated in the
preceding Exercises.

I will make the same three Colloquies.



It contains in it, after the Preparatory Prayer and two Preludes, five
Points and one Colloquy:

Prayer. Let the Preparatory Prayer be the usual one.

First Prelude. The first Prelude is the composition, which is here to
see with the sight of the imagination the length, breadth and depth of

Second Prelude. The second, to ask for what I want: it will be here to
ask for interior sense of the pain which the damned suffer, in order
that, if, through my faults, I should forget the love of the Eternal
Lord, at least the fear of the pains may help me not to come into sin.

First Point. The first Point will be to see with the sight of the
imagination the great fires, and the souls as in bodies of fire.

Second Point. The second, to hear with the ears wailings, howlings,
cries, blasphemies against Christ our Lord and against all His Saints.

Third Point. The third, to smell with the smell smoke, sulphur, dregs
and putrid things.

Fourth Point. The fourth, to taste with the taste bitter things, like
tears, sadness and the worm of conscience.

Fifth Point. The fifth, to touch with the touch; that is to say, how
the fires touch and burn the souls.

Colloquy. Making a Colloquy to Christ our Lord, I will bring to memory
the souls that are in Hell, some because they did not believe the
Coming, others because, believing, they did not act according to His
Commandments; making three divisions:

First, Second, and Third Divisions. The first, before the Coming; the
second, during His life; the third, after His life in this world; and
with this I will give Him thanks that He has not let me fall into any
of these divisions, ending my life.

Likewise, I will consider how up to now He has always had so great
pity and mercy on me.

I will end with an Our Father.

Note. The first Exercise will be made at midnight; the second
immediately on rising in the morning; the third, before or after Mass;
in any case, before dinner; the fourth at the hour of Vespers; the
fifth, an hour before supper.

This arrangement of hours, more or less, I always mean in all the four
Weeks, according as his age, disposition and physical condition help
the person who is exercising himself to make five Exercises or fewer.



First Addition. The first Addition is, after going to bed, just when I
want to go asleep, to think, for the space of a Hail Mary, of the hour
that I have to rise and for what, making a resume of the Exercise
which I have to make.

Second Addition. The second: When I wake up, not giving place to any
other thought, to turn my attention immediately to what I am going to
contemplate in the first Exercise, at midnight, bringing myself to
confusion for my so many sins, setting examples, as, for instance, if
a knight found himself before his king and all his court, ashamed and
confused at having much offended him, from whom he had first received
many gifts and many favors: in the same way, in the second Exercise,
making myself a great sinner and in chains; that is to say going to
appear bound as in chains before the Supreme Eternal Judge; taking for
an example how prisoners in chains and already deserving death, appear
before their temporal judge. And I will dress with these thoughts or
with others, according to the subject matter.

Third Addition. The third: A step or two before the place where I have
to contemplate or meditate, I will put myself standing for the space
of an Our Father, my intellect raised on high, considering how God our
Lord is looking at me, etc.; and will make an act of reverence or

Fourth Addition. The fourth: To enter on the contemplation now on my
knees, now prostrate on the earth, now lying face upwards, now seated,
now standing, always intent on seeking what I want.

We will attend to two things. The first is, that if I find what I want
kneeling, I will not pass on; and if prostrate, likewise, etc. The
second; in the Point in which I find what I want, there I will rest,
without being anxious to pass on, until I content myself.

Fifth Addition. The fifth: After finishing the Exercise, I will,
during the space of a quarter of an hour, seated or walking leisurely,
look how it went with me in the Contemplation or Meditation; and if
badly, I will look for the cause from which it proceeds, and having so
seen it, will be sorry, in order to correct myself in future; and if
well, I will give thanks to God our Lord, and will do in like manner
another time.

Sixth Addition. The sixth: Not to want to think on things of pleasure
or joy, such as heavenly glory, the Resurrection, etc. Because
whatever consideration of joy and gladness hinders our feeling pain
and grief and shedding tears for our sins: but to keep before me that
I want to grieve and feel pain, bringing to memory rather Death and

Seventh Addition. The seventh: For the same end, to deprive myself of
all light, closing the blinds and doors while I am in the room, if it
be not to recite prayers, to read and eat.

Eighth Addition. The eighth: Not to laugh nor say a thing provocative
of laughter.

Ninth Addition. The ninth: To restrain my sight, except in receiving
or dismissing the person with whom I have spoken.

Tenth Addition. The tenth Addition is penance.

This is divided into interior and exterior. The interior is to grieve
for one's sins, with a firm purpose of not committing them nor any
others. The exterior, or fruit of the first, is chastisement for the
sins committed, and is chiefly taken in three ways.

First Way. The first is as to eating. That is to say, when we leave
off the superfluous, it is not penance, but temperance. It is penance
when we leave off from the suitable; and the more and more, the
greater and better -- provided that the person does not injure
himself, and that no notable illness follows.

Second Way. The second, as to the manner of sleeping. Here too it is
not penance to leave off the superfluous of delicate or soft things,
but it is penance when one leaves off from the suitable in the manner:
and the more and more, the better -- provided that the person does not
injure himself and no notable illness follows. Besides, let not
anything of the suitable sleep be left off, unless in order to come to
the mean, if one has a bad habit of sleeping too much.

Third Way. The third, to chastise the flesh, that is, giving it
sensible pain, which is given by wearing haircloth or cords or iron
chains next to the flesh, by scourging or wounding oneself, and by
other kinds of austerity.

Note. What appears most suitable and most secure with regard to
penance is that the pain should be sensible in the flesh and not enter
within the bones, so that it give pain and not illness. For this it
appears to be more suitable to scourge oneself with thin cords, which
give pain exteriorly, rather than in another way which would cause
notable illness within.

First Note. The first Note is that the exterior penances are done
chiefly for three ends: First, as satisfaction for the sins committed;

Second, to conquer oneself -- that is, to make sensuality obey reason
and all inferior parts be more subject to the superior;

Third, to seek and find some grace or gift which the person wants and
desires; as, for instance, if he desires to have interior contrition
for his sins, or to weep much over them, or over the pains and
sufferings which Christ our Lord suffered in His Passion, or to settle
some doubt in which the person finds himself.

Second Note. The second: It is to be noted that the first and second
Addition have to be made for the Exercises of midnight and at
daybreak, but not for those which will be made at other times; and the
fourth Addition will never be made in church in the presence of
others, but in private, as at home, etc.

Third Note. The third: When the person who is exercising himself does
not yet find what he desires -- as tears, consolations, etc., -- it
often helps for him to make a change in food, in sleep and in other
ways of doing penance, so that he change himself, doing penance two or
three days, and two or three others not. For it suits some to do more
penance and others less, and we often omit doing penance from sensual
love and from an erroneous judgment that the human system will not be
able to bear it without notable illness; and sometimes, on the
contrary, we do too much, thinking that the body can bear it; and as
God our Lord knows our nature infinitely better, often in such changes
He gives each one to perceive what is suitable for him.

Fourth Note. The fourth: Let the Particular Examen be made to rid
oneself of defects and negligences on the Exercises and Additions. And
so in the Second, Third and Fourth Weeks.




Prayer. Let the Preparatory Prayer be the usual one.

First Prelude. The first Prelude is a composition, seeing the place:
it will be here to see with the sight of the imagination, the
synagogues, [5] villages and towns through which Christ our Lord

Second Prelude. The second, to ask for the grace which I want: it will
be here to ask grace of our Lord that I may not be deaf to His call,
but ready and diligent to fulfill His most Holy Will.

First Point. The first Point is, to put before me a human king chosen
by God our Lord, whom all Christian princes and men reverence and

Second Point. The second, to look how this king speaks to all his
people, saying: "It is my Will to conquer all the land of unbelievers.
Therefore, whoever would like to come with me is to be content to eat
as I, and also to drink and dress, etc., as I: likewise he is to labor
like me [6] in the day and watch in the night, etc., that so
afterwards he may have part with me in the victory, as he has had it
in the labors."

Third Point. The third, to consider what the good subjects ought to
answer to a King so liberal and so kind, and hence, if any one did not
accept the appeal of such a king, how deserving he would be of being
censured by all the world, and held for a mean-spirited knight.


The second part of this Exercise consists in applying the above
parable of the temporal King to Christ our Lord, conformably to the
three Points mentioned.

First Point. And as to the first Point, if we consider such a call of
the temporal King to his subjects, how much more worthy of
consideration is it to see Christ our Lord, King eternal, and before
Him all the entire world, which and each one in particular He calls,
and says: "It is My will to conquer all the world and all enemies and
so to enter into the glory of My Father; therefore, whoever would like
to come with Me is to labor with Me, that following Me in the pain, he
may also follow Me in the glory."

Second Point. The second, to consider that all those who have judgment
and reason will offer their entire selves to the labor.

Third Point. The third, those who will want to be more devoted and
signalise themselves in all service of their King Eternal and
universal Lord, not only will offer their persons to the labor, but
even, acting against their own sensuality and against their carnal and
worldly love, will make offerings of greater value and greater
importance, saying:

"Eternal Lord of all things, I make my oblation with Thy favor and
help, in presence of Thy infinite Goodness and in presence of Thy
glorious Mother and of all the Saints of the heavenly Court; that I
want and desire, and it is my deliberate determination, if only it be
Thy greater service and praise, to imitate Thee in bearing all
injuries and all abuse and all poverty of spirit, and actual poverty,
too, if Thy most Holy Majesty wants to choose and receive me to such
life and state."

First Note. This Exercise will be made twice in the day; namely, in
the morning on rising and an hour before dinner or before supper.

Second Note. For the Second Week and so on, it is very helpful to read
at intervals in the books of the Imitation of Christ, or of the
Gospels, and of lives of Saints.

[5] Synagogues is in the Saint's hand, replacing Temples, which is
crossed out.

[6] It is doubtful whether these words are like me or with me.







Prayer. The usual Preparatory Prayer.

First Prelude. The first Prelude is to bring up the narrative of the
thing which I have to contemplate.

Here, it is how the Three Divine Persons looked at all the plain or
circuit of all the world, full of men, and how, seeing that all were
going down to Hell, it is determined in Their Eternity, [7] that the
Second Person shall become man to save the human race, and so, the
fullness of times being come, [8] They sent the Angel St. Gabriel to
Our Lady (p. 133).

Second Prelude. The second, a composition, seeing the place: here it
will be to see the great capacity and circuit of the world, in which
are so many and such different people: then likewise, in particular,
the house and rooms of Our Lady in the city of Nazareth, in the
Province of Galilee.

Third Prelude. The third, to ask for what I want: it will be to ask
for interior knowledge of the Lord, Who for me has become man, that I
may more love and follow Him.

Note. It is well to note here that this same Preparatory Prayer,
without changing it, as was said in the beginning, and the same three
Preludes, are to be made in this Week and in the others following,
changing the form according to the subject matter.

First Point. The first Point is, to see the various persons: and first
those on the surface of the earth, in such variety, in dress as in
actions: some white and others black; some in peace and others in war;
some weeping and others laughing; some well, others ill; some being
born and others dying, etc.

2. To see and consider the Three Divine Persons, as on their royal
throne or seat of Their Divine Majesty, how They look on all the
surface and circuit of the earth, and all the people in such
blindness, and how they are dying and going down to Hell.

3. To see Our Lady, and the Angel who is saluting her, and to reflect
in order to get profit from such a sight.

Second Point. The second, to hear what the persons on the face of the
earth are saying, that is, how they are talking with one another, how
they swear and blaspheme, etc.; and likewise what the Divine Persons
are saying, that is: "Let Us work the redemption of the Human race,"
etc.; and then what the Angel and Our Lady are saying; and to reflect
then so as to draw profit from their words.

Third Point. The third, to look then at what the persons on the face
of the earth are doing, as, for instance, killing, going to Hell etc.;
likewise what the Divine Persons are doing, namely, working out the
most holy Incarnation, etc.; and likewise what the Angel and Our Lady
are doing, namely, the Angel doing his duty as ambassador, and Our
Lady humbling herself and giving thanks to the Divine Majesty; and
then to reflect in order to draw some profit from each of these

Colloquy. At the end a Colloquy is to be made, thinking what I ought
to say to the Three Divine Persons, or to the Eternal Word incarnate,
or to our Mother and Lady, asking according to what I feel in me, in
order more to follow and imitate Our Lord, so lately incarnate.

I will say an Our Father.

[7] In Their Eternity is in St. Ignatius' hand, replacing among Them,
which is cancelled.

[8] And so, the fullness of times being come is in the Saint's hand,
and being crossed out.




Prayer. The usual Preparatory Prayer.

First Prelude. The first Prelude is the narrative and it will be here
how Our Lady went forth from Nazareth, about nine months with child,
as can be piously meditated, [9] seated on an ass, and accompanied by
Joseph and a maid, taking an ox, to go to Bethlehem to pay the tribute
which Caesar imposed on all those lands (p. 135).

Second Prelude. The second, a composition, seeing the place. It will
be here to see with the sight of the imagination the road from
Nazareth to Bethlehem; considering the length and the breadth, and
whether such road is level or through valleys or over hills; likewise
looking at the place or cave of the Nativity, [10] how large, how
small, how low, how high, and how it was prepared.

Third Prelude. The third will be the same, and in the same form, as in
the preceding Contemplation.

First Point. The first Point is to see the persons; that is, to see
Our Lady and Joseph and the maid, and, after His Birth, the Child
Jesus, I making myself a poor creature and a wretch of an unworthy
slave, looking at them and serving them in their needs, with all
possible respect and reverence, as if I found myself present; and then
to reflect on myself in order to draw some profit.

Second Point. The second, to look, mark and contemplate what they are
saying, and, reflecting on myself, to draw some profit.

Third Point. The third, to look and consider what they are doing, as
going a journey and laboring, that the Lord may be born in the
greatest poverty; and as a termination of so many labors -- of hunger,
of thirst, of heat and of cold, of injuries and affronts -- that He
may die on the Cross; and all this for me: then reflecting, to draw
some spiritual profit.

Colloquy. I will finish with a Colloquy as in the preceding
Contemplation, and with an Our Father.



After the Preparatory Prayer and the three Preludes, the repetition of
the first and second Exercise will be made, noting always some more
principal parts, where the person has felt some knowledge, consolation
or desolation, making likewise one Colloquy at the end, and saying an
Our Father.

In this repetition, and in all the following, the same order of
proceeding will be taken as was taken in the repetitions of the First
Week, changing the matter and keeping the form.



In the same way as was done in the above-mentioned repetition.



Prayer. After the Preparatory Prayer and the three Preludes, it is
helpful to pass the five senses of the imagination through the first
and second Contemplation, in the following way:

First Point. The first Point is to see the persons with the sight of
the imagination, meditating and contemplating in particular the
details about them and drawing some profit from the sight.

Second Point. The second, to hear with the hearing what they are, or
might be, talking about and, reflecting on oneself, to draw some
profit from it.

Third Point. The third, to smell and to taste with the smell and the
taste the infinite fragrance and sweetness of the Divinity, of the
soul, and of its virtues, and of all, according to the person who is
being contemplated; reflecting on oneself and drawing profit from it.

Fourth Point. The fourth, to touch with the touch, as for instance, to
embrace and kiss the places where such persons put their feet and sit,
always seeing to my drawing profit from it.

Colloquy. One has to finish with one Colloquy as in the first and
second Contemplation, and with an Our Father.

First Note. The first note is to remark for all this and the other
following Weeks, that I have only to read the Mystery of the
Contemplation which I have immediately to make, so that at any time I
read no Mystery which I have not to make that day or at that hour, in
order that the consideration of one Mystery may not hinder the
consideration of the other.

Second Note. The second: The first Exercise, on the Incarnation, will
be made at midnight; the second at dawn; the third at the hour of
Mass; the fourth at the hour of Vespers, and the fifth before the hour
of supper, being for the space of one hour in each one of the five
Exercises; and the same order will be taken in all the following.

Third Note. The third: It is to be remarked that if the person who is
making the Exercises is old or weak, or, although strong, has become
in some way less strong from the First Week, it is better for him in
this Second Week, at least sometimes, not rising at midnight, to make
one Contemplation in the morning, and another at the hour of Mass, and
another before dinner, and one repetition on them at the hour of
Vespers, and then the Application of the Senses before supper.

Fourth Note. The fourth: In this Second Week, out of all the ten
Additions which were mentioned in the First Week, the second, the
sixth, the seventh and in part the tenth have to be changed.

In the second it will be, immediately on waking up, to put before me
the contemplation which I have to make, desiring to know more the
Eternal Word incarnate, in order to serve and to follow Him more.

The sixth will be to bring frequently to memory the Life and Mysteries
of Christ our Lord, from His Incarnation down to the place or Mystery
which I am engaged in contemplating.

The seventh will be, that one should manage as to keeping darkness or
light, making use of good weather or bad, according as he feels that
it can profit and help him to find what the person desires who is
exercising himself.

And in the tenth Addition, he who is exercising himself ought to
manage himself according to the Mysteries which he is contemplating;
because some demand penance and others not.

All the ten Additions, then, are to be made with great care.

Fifth Note. The fifth note: In all the Exercises, except in that of
midnight and in that of the morning, the equivalent of the second
Addition will be taken in the following way: -- Immediately on
recollecting that it is the time of the Exercise which I have to make,
before I go, putting before myself where I am going and before Whom,
and summarizing a little the Exercise which I have to make, and then
making the third Addition, I will enter into the Exercise.


Second Day. For first and second Contemplation to take the
Presentation in the Temple (p. 137) and the Flight to Egypt as into
exile (p. 138), and on these two Contemplations will be made two
repetitions and the Application of the Five Senses to them, in the
same way as was done the preceding day.

Note. Sometimes, although the one who is exercising himself is strong
and disposed, it helps to make a change, from this second day up to
the fourth inclusively, in order better to find what he desires,
taking only one Contemplation at daybreak, and another at the hour of
Mass, and to repeat on them at the hour of Vespers and apply the
senses before supper.


Third Day. How the Child Jesus was obedient to His Parents at Nazareth
(p. 139), and how afterwards they found Him in the Temple (p. 140),
and so then to make the two repetitions and apply the five senses.

[9] As can be piously meditated is in St. Ignatius' handwriting and is
inserted before seated.

[10] The place or cave of the Nativity is in the Saint's hand,
correcting the inn, which is crossed out.


First Preamble. The example which Christ our Lord, being under
obedience to His parents, has given us for the first state, -- which
consists in the observance of the Commandments -- having been now
considered; and likewise for the second, -- which is that of
evangelical perfection, -- when He remained in the Temple, leaving His
adoptive father and His natural Mother, to attend to the pure service
of His eternal Father; we will begin, at the same time contemplating
His life, to investigate and to ask in what life or state His Divine
Majesty wants to be served by us.

And so, for some introduction of it, we will, in the first Exercise
following, see the intention of Christ our Lord, and, on the contrary,
that of the enemy of human nature, and how we ought to dispose
ourselves in order to come to perfection in whatever state of life God
our Lord would give us to choose.




The one of Christ, our Commander-in-chief and Lord; the other of
Lucifer, mortal enemy of our human nature.

Prayer. The usual Preparatory Prayer.

First Prelude. The First Prelude is the narrative. It will be here how
Christ calls and wants all under His standard; and Lucifer, on the
contrary, under his.

Second Prelude. The second, a composition, seeing the place. It will
be here to see a great field of all that region of Jerusalem, where
the supreme Commander-in-chief of the good is Christ our Lord; another
field in the region of Babylon, where the chief of the enemy is

Third Prelude. The third, to ask for what I want: and it will be here
to ask for knowledge of the deceits of the bad chief and help to guard
myself against them, and for knowledge of the true life which the
supreme and true Captain shows and grace to imitate Him.

First Point. The first Point is to imagine as if the chief of all the
enemy seated himself in that great field of Babylon, as in a great
[11] chair of fire and smoke, in shape horrible and terrifying.

Second Point. The second, to consider how he issues a summons to
innumerable demons and how he scatters them, some to one city and
others to another, and so through all the world, not omitting any
provinces, places, states, nor any persons in particular.

Third Point. The third, to consider the discourse which he makes them,
and how he tells them to cast out nets and chains; that they have
first to tempt with a longing for riches -- as he is accustomed to do
in most cases [12] -- that men may more easily come to vain honor of
the world, and then to vast pride. So that the first step shall be
that of riches; the second, that of honor; the third, that of pride;
and from these three steps he draws on to all the other vices.

So, on the contrary, one has to imagine as to the supreme and true
Captain, Who is Christ our Lord.

First Point. The first Point is to consider how Christ our Lord puts
Himself in a great field of that region of Jerusalem, in lowly place,
beautiful and attractive.

Second Point. The second, to consider how the Lord of all the world
chooses so many persons -- Apostles, Disciples, etc., -- and sends
them through all the world spreading His sacred doctrine through all
states and conditions of persons.

Third Point. The third, to consider the discourse which Christ our
Lord makes to all His servants and friends whom He sends on this
expedition, recommending them to want to help all, by bringing them
first to the highest spiritual poverty, and -- if His Divine Majesty
would be served and would want to choose them -- no less to actual
poverty; the second is to be of contumely and contempt; because from
these two things humility follows. So that there are to be three
steps; the first, poverty against riches; the second, contumely or
contempt against worldly honor; the third, humility against pride. And
from these three steps let them induce to all the other virtues.

First Colloquy. One Colloquy to Our Lady, that she may get me grace
from Her Son and Lord that I may be received under His standard; and
first in the highest spiritual poverty, and -- if His Divine Majesty
would be served and would want to choose and receive me -- not less in
actual poverty; second, in suffering contumely and injuries, to
imitate Him more in them, if only I can suffer them without the sin of
any person, or displeasure of His Divine Majesty; and with that a Hail

Second Colloquy. I will ask the same of the Son, that He may get it
for me of the Father; and with that say the Soul of Christ.

Third Colloquy. I will ask the same of the Father, that He may grant
it to me; and say an Our Father.

Note. This Exercise will be made at midnight and then a second time in
the morning, and two repetitions of this same will be made at the hour
of Mass and at the hour of Vespers, always finishing with the three
Colloquies, to Our Lady, to the Son, and to the Father; and that on
The Pairs which follows, at the hour before supper.

[11] Great is inserted, perhaps in. the hand of St. Ignatius.

[12] As he is accustomed to do in most cases is inserted in the
Saint's handwriting.




Prayer. The usual Preparatory Prayer.

First Prelude. The first Prelude is the narrative, which is of three
pairs of men, and each one of them has acquired ten thousand ducats,
not solely or as they ought [13] for God's love, and all want to save
themselves and find in peace God our Lord, ridding themselves of the
weight and hindrance to it which they have in the attachment for the
thing acquired.

Second Prelude. The second, a composition, seeing the place. It will
be here to see myself, how I stand before God our Lord and all His
Saints, to desire and know what is more pleasing to His Divine

Third Prelude. The third, to ask for what I want. Here it will be to
ask grace to choose what is more to the glory of His Divine Majesty
and the salvation of my soul.

First Pair. The first Pair would want to rid themselves of the
attachment which they have to the thing acquired, in order to find in
peace God our Lord, and be able to save themselves, and they do not
place the means up to the hour of death.

Second Pair. The second want to rid themselves of the attachment, but
want so to rid themselves of it as to remain with the thing acquired,
so that God should come where they want, and they do not decide to
leave it in order to go to God, although it would be the best state
for them

Third Pair. The third want to rid themselves of the attachment, but
want so to rid themselves of it that they have even no liking for it,
to keep the thing acquired or not to keep it, but only want to want it
or not want it according as God our Lord will put in their will and as
will appear to them better for the service and praise of His Divine
Majesty; and meanwhile they want to reckon that they quit it all in
attachment, forcing themselves not to want that or any other thing,
unless only the service of God our Lord move them: so that the desire
of being better able to serve God our Lord moves them to take the
thing or leave it.

Three Colloquies. I will make the same three Colloquies which were
made in the Contemplation preceding, on the Two Standards.

Note. It is to be noted that when we feel a tendency or repugnance
against actual poverty, when we are not indifferent to poverty or
riches, it is very helpful, in order to crush such disordered
tendency, to ask in the Colloquies (although it be against the flesh)
that the Lord should choose one to actual poverty, and that one wants,
asks and begs it, if only it be the service and praise of His Divine


Fifth Day. Contemplation on the Departure of Christ our Lord from
Nazareth to the River Jordan, and how He was baptized (p. 140).

First Note. This Contemplation will be made once at midnight and a
second time in the morning, and two repetitions on it at the hour of
Mass and Vespers, and the five senses will be applied on it before
supper; in each of these five Exercises, putting first the usual
Preparatory Prayer and the three Preludes, as all this was explained
in the Contemplation of the Incarnation and of the Nativity; and
finishing with the three Colloquies of the three Pairs, or according
to the note which follows after the Pairs.

Second Note. The Particular Examen, after dinner and after supper,
will be made on the faults and negligences about the Exercises and
Additions of this day; and so in the days that follow.


Sixth Day. Contemplation how Christ our Lord went forth from the River
Jordan to the Desert inclusive, taking the same form in everything as
on the fifth.


Seventh Day. How St. Andrew and others followed Christ our Lord (p.


Eighth Day. On the Sermon on the Mount, which is on the Eight
Beatitudes (P. 144).


Ninth Day. How Christ our Lord appeared to His disciples on the waves
of the sea (p. 145).


Tenth Day. How the Lord preached in the [14] Temple (p. 151).


Eleventh Day. On the raising of Lazarus (p. 149).


Twelfth Day. On Palm Sunday (p. 151).

First Note. The first note is that in the Contemplations of this
Second Week, according to the time each one wants to spend, or
according as he gets profit, he can lengthen or shorten: if he
lengthens, taking the Mysteries of the Visitation of Our Lady to St.
Elizabeth, the Shepherds, the Circumcision of the Child Jesus, and the
Three Kings, and so of others; and if he shortens, he can even omit
some of those which are set down. Because this is to give an
introduction and way to contemplate better and more completely

Second Note. The second: The matter of the Elections will be begun
from the Contemplation on Nazareth to the Jordan, taken inclusively,
which is the fifth day, as is explained in the following.

Third Note. The third: Before entering on the Elections, that a man
may get attachment to the true doctrine of Christ our Lord, it is very
helpful to consider and mark the following three Manners of Humility,
reflecting on them occasionally through all the day, and also making
the Colloquies, as will be said later.

First Humility. The first manner of Humility is necessary for eternal
salvation; namely, that I so lower and so humble myself, as much as is
possible to me, that in everything I obey the law of God, so that,
even if they made me lord of all the created things in this world, nor
for my own temporal life, I would not be in deliberation about
breaking a Commandment, whether Divine or human, which binds me under
mortal sin.

Second Humility. The second is more perfect Humility than the first;
namely, if I find myself at such a stage that I do not want, and feel
no inclination to have, riches rather than poverty, to want honor
rather than dishonor, to desire a long rather than a short life -- the
service of God our Lord and the salvation of my soul being equal; and
so not for all creation, nor because they would take away my life,
would I be in deliberation about committing a venial sin.

Third Humility. The third is most perfect Humility; namely, when --
including the first and second, and the praise and glory of the Divine
Majesty being equal -- in order to imitate and be more actually like
Christ our Lord, I want and choose poverty with Christ poor rather
than riches, opprobrium with Christ replete with it rather than
honors; and to desire to be rated as worthless and a fool for Christ,
Who first was held as such, rather than wise or prudent in this world.

Note. So, it is very helpful for whoever desires to get this third
Humility, to make the three already mentioned Colloquies of The Pairs,
asking that Our Lord would be pleased to choose him to this third
greater and better Humility, in order more to imitate and serve Him,
if it be equal or greater service and praise to His Divine Majesty.

[13] Not solely or as they ought is a correction of not only, which is
crossed out. The correction is perhaps in the handwriting of St.

[14] In the is in the Saint's hand, over a word erased.


First Point. In every good election, as far as depends on us, the eye
of our intention ought to be simple, only looking at what we are
created for, namely, the praise of God our Lord and the salvation of
our soul. And so I ought to choose whatever I do, that it may help me
for the end for which I am created, not ordering or bringing the end
to the means, but the means to the end: as it happens that many choose
first to marry -- which is a means -- and secondarily to serve God our
Lord in the married life -- which service of God is the end. So, too,
there are others who first want to have benefices, and then to serve
God in them. So that those do not go straight to God, but want God to
come straight to their disordered tendencies, and consequently they
make a means of the end, and an end of the means. So that what they
had to take first, they take last; because first we have to set as our
aim the wanting to serve God, -- which is the end, -- and secondarily,
to take a benefice, or to marry, if it is more suitable to us, --
which is the means for the end. So, nothing ought to move me to take
such means or to deprive myself of them, except only the service and
praise of God our Lord and the eternal salvation of my soul.


First Point. The first Point: It is necessary that everything about
which we want to make an election should be indifferent, or good, in
itself, and should be allowed within our Holy Mother the hierarchical
Church, and not bad nor opposed to her.

Second Point. Second: There are some things which fall under
unchangeable election, such as are the priesthood, marriage, etc.
There are others which fall under an election that can be changed,
such as are to take benefices or leave them, to take temporal goods or
rid oneself of them.

Third Point. Third: In the unchangeable Election which has already
been once made -- such as marriage, the priesthood, etc. -- there is
nothing more to choose, because one cannot release himself; only it is
to be seen to that if one have not made his election duly and
ordinately and without disordered tendencies, repenting let him see to
living a good life in his election. It does not appear that this
election is a Divine vocation, [15] as being an election out of order
and awry. Many err in this, setting up a perverse or bad election as a
Divine [16] vocation; for every Divine vocation is always pure and
clear, without mixture of flesh, or of any other inordinate tendency.

Fourth Point. Fourth: If some one has duly and ordinately made
election of things which are under election that can be changed, and
has not yielded to flesh or world, there is no reason for his making
election anew, but let him perfect himself as much as he can in that
already chosen.

Note. It is to be remarked that if such election that can be changed
was not made sincerely and well in order, then it helps to make the
election duly, if one has a desire that fruits notable and very
pleasing to God our Lord should come from him.




First Time. The first time is, when God our Lord so moves and attracts
the will, that without doubting, or being able to doubt, such devout
soul follows what is shown it, as St. Paul and St. Matthew did in
following Christ our Lord.

Second Time. The second, when enough light and knowledge is received
by experience of consolations and desolations, and by the experience
of the discernment of various spirits.

Third Time. The third time is quiet, when one considers, first, for
what man is born -- namely, to praise God our Lord and save his soul
-- and desiring this chooses as means a life or state within the
limits of the Church, in order that he may be helped in the service of
his Lord and the salvation of his soul.

I said time of quiet, when the soul is not acted on by various
spirits, and uses its natural powers freely and tranquilly.

If election is not made in the first or the second time, two ways
follow as to this third time for making it.



It contains six Points.

First Point. The first Point is to put before me the thing on which I
want to make election, such as an office or benefice, either to take
or leave it; or any other thing whatever which falls under an election
that can be changed.

Second Point. Second: It is necessary to keep as aim the end for which
I am created, which is to praise God our Lord and save my soul, and,
this supposed, to find myself indifferent, without any inordinate
propensity; so that I be not more inclined or disposed to take the
thing proposed than to leave it, nor more to leave it than to take it,
but find myself as in the middle of a balance, to follow what I feel
to be more for the glory and praise of God our Lord and the salvation
of my soul.

Third Point. Third: To ask of God our Lord to be pleased to move my
will and put in my soul what I ought to do regarding the thing
proposed, so as to promote more His praise and glory; discussing well
and faithfully with my intellect, and choosing agreeably to His most
holy pleasure and will.

Fourth Point. Fourth: To consider, reckoning up, how many advantages
and utilities follow for me from holding the proposed office or
benefice for only the praise of God our Lord and the salvation of my
soul, and, to consider likewise, on the contrary, the disadvantages
and dangers which there are in having it. Doing the same in the second
part, that is, looking at the advantages and utilities there are in
not having it, and likewise, on the contrary, the disadvantages and
dangers in not having the same.

Fifth Point. Fifth: After I have thus discussed and reckoned up on all
sides about the thing proposed, to look where reason more inclines:
and so, according to the greater inclination of reason, and not
according to any inclination of sense, deliberation should be made on
the thing proposed.

Sixth Point. Sixth, such election, or deliberation, made, the person
who has made it ought to go with much diligence to prayer before God
our Lord and offer Him such election, that His Divine Majesty may be
pleased to receive and confirm it, if it is to His greater service and



It contains four Rules and one Note.

First Rule. The first is that that love which moves me and makes me
choose such thing should descend from above, from the love of God, so
that he who chooses feel first in himself that that love, more or
less, which he has for the thing which he chooses, is only for his
Creator and Lord.

Second Rule. The second, to set before me a man whom I have never seen
nor known, and I [17] desiring all his perfection, to consider what I
would tell him to do and elect for the greater glory of God our Lord,
and the greater perfection of his soul, and I, doing likewise, to keep
the rule which I set for the other.

Third Rule. The third, to consider, as if I were at the point of
death, the form and measure which I would then want to have kept in
the way of the present election, and regulating myself by that
election, let me make my decision in everything.

Fourth Rule. The fourth, looking and considering how I shall find
myself on the Day of Judgment, to think how I would then want to have
[18] deliberated about the present matter, and to take now the rule
which I would then wish to have kept, in order that I may then find
myself in entire pleasure and joy.

Note. The above-mentioned rules for my eternal salvation and peace
having been taken, I will make my election and offering to God our
Lord, conformably to the sixth Point of the First Way of making



It is to be noted that as to those who are settled in ecclesiastical
office or in matrimony -- whether they abound much or not in temporal
goods -- when they have no opportunity or have not a very prompt will
to make election about the things which fall under an election that
can be changed, it is very helpful, in place of making election, to
give them a form and way to amend and reform each his own life and
state. That is, putting his creation, life and state for the glory and
praise of God our Lord and the salvation of his own soul, to come and
arrive at this end, he ought to consider much and ponder through the
Exercises and Ways of Election, as has been explained, how large a
house and household he ought to keep, how he ought to rule and govern
it, how he ought to teach and instruct it by word and by example;
likewise of his means, how much he ought to take for his household and
house; and how much to dispense to the poor and to other pious
objects, not wanting nor seeking any other thing except in all and
through all the greater praise and glory of God our Lord.

For let each one think that he will benefit himself in all spiritual
things in proportion as he goes out of his self-love, will and

[15] It does not appear that this election is a Divine vocation is in
the Saint's hand, correcting we can not say that this election is His

[16] Divine is added in St. Ignatius' hand.

[17] I is added, perhaps in St. Ignatius' hand.

[18] To have is apparently in St. Ignatius' hand.






(p. 152); and it contains the Preparatory Prayer, three Preludes, six
Points and one Colloquy.

Prayer. The usual Preparatory Prayer.

First Prelude. The first Prelude is to bring to memory the narrative;
which is here how Christ our Lord sent two Disciples from Bethany to
Jerusalem to prepare the Supper, and then He Himself went there with
the other Disciples; and how, after having eaten the Paschal Lamb, and
having supped, He washed their feet and gave His most Holy Body and
Precious Blood to His Disciples, and made them a discourse, after
Judas went to sell his Lord.

Second Prelude. The second, a composition, seeing the place. It will
be here to consider the road from Bethany to Jerusalem, whether broad,
whether narrow, whether level, etc.; likewise the place of the Supper,
whether large, whether small, whether of one kind or whether of

Third Prelude. The third, to ask for what I want. It will be here
grief, feeling and confusion because for my sins the Lord is going to
the Passion.

First Point. The first Point is to see the persons of the Supper, and,
reflecting on myself, to see to drawing some profit from them.

Second Point. The second, to hear what they are talking about, and
likewise to draw some profit from it.

Third Point. The third, to look at what they are doing, and draw some

Fourth Point. The fourth, to consider that which Christ our Lord is
suffering in His Humanity, [19] or wants to suffer, according to the
passage which is being contemplated, and here to commence with much
vehemence and to force myself to grieve, be sad and weep, and so to
labor through the other points which follow.

Fifth Point. The fifth, to consider how the Divinity hides Itself,
that is, how It could destroy Its enemies and does not do it, and how
It leaves the most sacred Humanity to suffer so very cruelly.

Sixth Point. The sixth, to consider how He suffers all this for my
sins, etc.; and what I ought to do and suffer for Him.

Colloquy. I will finish with a Colloquy to Christ our Lord, and, at
the end, with an Our Father.

Note. It is to be noted, as was explained before and in part, that in
the Colloquies I ought to discuss and ask according to the subject
matter, that is, according as I find myself tempted or consoled, and
according as I desire to have one virtue or another, as I want to
dispose of myself in one direction or another, as I want to grieve or
rejoice at the thing which I am contemplating; in fine, asking that
which I more efficaciously desire as to any particular things. And in
this way I can make one Colloquy only, to Christ our Lord, or, if the
matter or devotion move me, three Colloquies, one to the Mother,
another to the Son, another to the Father, in the same form as was
said in the Second Week, in the meditation of the Three Pairs, with
the Note which follows The Pairs.

[19] In His Humanity is in St. Ignatius' hand, correcting the Humanity
of before Christ.







Prayer. The usual Preparatory Prayer

First Prelude. The first Prelude is the narrative and it will be here
how Christ our Lord went down with His eleven Disciples from Mount
Sion, where He made the Supper, to the Valley of Josaphat. Leaving the
eight in a part of the Valley and the other three in a part of the
Garden, and putting Himself in prayer, He sweats sweat as drops of
blood, [20] and after He prayed three times to the Father and wakened
His three Disciples, and after the enemies at His voice fell down,
Judas giving Him the kiss of peace, and St. Peter cutting off the ear
of Malchus, and Christ putting it in its place; being taken as a
malefactor, they lead Him down the valley, and then up the side, to
the house of Annas.

Second Prelude. The second is to see the place. It will be here to
consider the road from Mount Sion to the Valley of Josaphat, and
likewise the Garden, whether wide, whether large, whether of one kind,
whether of another.

Third Prelude. The third is to ask for what I want. It belongs to the
Passion to ask for grief with Christ in grief, anguish with Christ in
anguish, tears and interior pain at such great pain which Christ
suffered for me.

First Note. In this second Contemplation, after the Preparatory Prayer
is made, with the three Preludes already mentioned, the same form of
proceeding will be kept through the Points and Colloquy as was kept in
the first Contemplation, on the Supper.

And at the hour of Mass and Vespers two repetitions will be made on
the first and second Contemplation, and then, before supper, the
senses will be applied on the two above-said Contemplations, always
prefixing the Preparatory Prayer and the three Preludes, according to
the subject matter, in the same form as was said and explained in the
Second Week.

Second Note. According as age, disposition and physical condition help
the person who is exercising himself, he will make each day the five
Exercises or fewer.

Third Note. In this Third Week the second and sixth Additions will in
part be changed.

The second will be, immediately on awaking, to set before me where I
am going and to what, and summing up a little the contemplation which
I want to make, according as the Mystery shall be, to force myself,
while I am getting up and dressing, to be sad and grieve over such
great grief and such great suffering of Christ our Lord.

The sixth will be changed, so as not to try to bring joyful thoughts,
although good and holy, as, for instance, are those on the
Resurrection and on heavenly glory, but rather to draw myself to grief
and to pain and anguish, bringing to mind frequently the labors,
fatigues and pains of Christ our Lord, which He suffered from the
moment when He was born up to the Mystery of the Passion in which I
find myself at present.

Fourth Note. The Particular Examen on the Exercises and present
Additions, will be made as it was made in the past Week.

Second Day. The second day at midnight, the Contemplation will be from
the Garden to the house of Annas inclusive (P. 154), and in the
morning from the house of Annas to the house of Caiphas inclusive (P.
155), and then the two repetitions and the application of the senses,
as has been already said.

Third Day. The third day, at midnight, from the house of Caiphas to
Pilate, inclusive (p. 155); and in the morning, from Pilate to Herod
inclusive (p. 156); and then the repetitions and senses, in the same
form as has been already said.

Fourth Day. The fourth day, at midnight, from Herod to Pilate (p.
157), doing and contemplating up to half through the Mysteries of the
same house of Pilate, and then, in the Exercise of the morning, the
other Mysteries which remained of the same house; and the repetitions
and the senses, as has been said.

Fifth Day. The fifth day, at midnight, from the house of Pilate up to
the Crucifixion (p. 158), and in the morning from His being raised on
the Cross until He expired (p. 158), then the two repetitions, and the

Sixth Day. The sixth day, at midnight, from the Descent from the Cross
to the Tomb, exclusive (p. 159) and in the morning from the Tomb,
inclusive, to the house where Our Lady was, after her Son was buried.

Seventh Day. The seventh day, a Contemplation on the whole Passion
together, in the Exercise of midnight and of the morning, and in place
of the two repetitions and of the senses one will consider all that
day, as frequently as he can, how the most holy Body of Christ our
Lord remained separated and apart from the Soul: and where and how It
remained buried. Likewise, one will consider the loneliness of Our
Lady, whose grief and fatigue were so great: then, on the other side,
the loneliness of the Disciples.

Note. It is to be noted that whoever wants to dwell more on the
Passion, has to take in each Contemplation fewer Mysteries; that is to
say, in the first Contemplation, the Supper only; in the second, the
Washing of the Feet; in the third, the giving of the Blessed Sacrament
to them; in the fourth, the discourse which Christ made to them; and
so through the other Contemplations and Mysteries.

Likewise, after having finished the Passion, let him take for an
entire day the half of the whole Passion, and the second day the other
half, and the third day the whole Passion.

On the contrary, whoever would want to shorten more in the Passion,
let him take at midnight the Supper, in the morning the Garden, at the
hour of Mass the house of Annas, at the hour of Vespers the house of
Caiphas, in place of the hour before supper the house of Pilate; so
that, not making repetitions, nor the Application of the Senses, he
make each day five distinct Exercises, and in each Exercise take a
distinct Mystery of Christ our Lord. And after thus finishing the
whole Passion, he can, another day, do all the Passion together in one
Exercise, or in different ones, as it will seem to him that he will be
better able to help himself.

[20] As drops of blood is in St. Ignatius' hand, replacing like a
bloody sweat.



First Rule. The first rule is that it is well to abstain less from
bread, because it is not a food as to which the appetite is used to
act so inordinately, or to which temptation urges as in the case of
the other foods.

Second Rule. The second: Abstinence appears more convenient as to
drinking, than as to eating bread. So, one ought to look much what is
helpful to him, in order to admit it, and what does him harm, in order
to discard it.

Third Rule. The third: As to foods, one ought to have the greatest and
most entire abstinence, because as the appetite is more ready to act
inordinately, so temptation is more ready in making trial, on this
head. And so abstinence in foods, to avoid disorder, can be kept in
two ways, one by accustoming oneself to eat coarse foods; the other,
if one takes delicate foods, by taking them in small quantity.

Fourth Rule. The fourth: Guarding against falling into sickness, the
more a man leaves off from what is suitable, the more quickly he will
reach the mean which he ought to keep in his eating and drinking; for
two reasons: the first, because by so helping and disposing himself,
he will many times experience more the interior knowledge,
consolations and Divine inspirations to show him the mean which is
proper for him; the second, because if the person sees himself in such
abstinence not with so great corporal strength or disposition for the
Spiritual Exercises, he will easily come to judge what is more
suitable to his bodily support.

Fifth Rule. The fifth: While the person is eating, let him consider as
if he saw Christ our Lord eating with His Apostles, and how He drinks
and how He looks and how He speaks; and let him see to imitating Him.
So that the principal part of the intellect shall occupy itself in the
consideration of Christ our Lord, and the lesser part in the support
of the body; because in this way he will get greater system and order
as to how he ought to behave and manage himself.

Sixth Rule. The sixth: Another time, while he is eating, he can take
another consideration, either on the life of Saints, or on some pious
Contemplation, or on some spiritual affair which he has to do,
because, being intent on such thing, he will take less delight and
feeling in the corporal food.

Seventh Rule. The seventh: Above all, let him guard against all his
soul being intent on what he is eating, and in eating let him not go
hurriedly, through appetite, but be master of himself, as well in the
manner of eating as in the quantity which he eats.

Eighth Rule. The eighth: To avoid disorder, it is very helpful, after
dinner or after supper, or at another hour when one feels no appetite
for eating, to decide with oneself for the coming dinner or supper,
and so on, each day, the quantity which it is suitable that he should
eat. Beyond this let him not go because of any appetite or temptation,
but rather, in order to conquer more all inordinate appetite and
temptation of the enemy, if he is tempted to eat more, let him eat





(p. 160); Prayer. The usual Preparatory Prayer.

First Prelude. The first Prelude is the narrative, which is here how,
after Christ expired on the Cross, and the Body, always united with
the Divinity, remained separated from the Soul, the blessed Soul,
likewise united with the Divinity, went down to Hell, and taking from
there the just souls, and coming to the Sepulchre and being risen, He
appeared to His Blessed Mother in Body and in Soul.

Second Prelude. The second, a composition, seeing the place; which
will be here to see the arrangement of the Holy Sepulchre and the
place or house of Our Lady, looking at its parts in particular;
likewise the room, the oratory, etc.

Third Prelude. The third, to ask for what I want, and it will be here
to ask for grace to rejoice and be glad intensely at so great glory
and joy of Christ our Lord.

First Point, Second Point, and Third Point. Let the first, second and
third Points be the same usual ones which we took in the Supper of
Christ our Lord.

Fourth Point. The fourth, to consider how the Divinity, which seemed
to hide Itself in the Passion, now appears and shows Itself so
marvellously in the most holy Resurrection by Its true and most holy

Fifth Point. The fifth is to consider the office of consoling which
Christ our Lord bears, and to compare how friends are accustomed to
console friends.

Colloquy. I will finish with a Colloquy, or Colloquies, according to
the subject matter, and an Our Father.

First Note. In the following Contemplations let one go on through all
the Mysteries of the Resurrection, in the manner which follows below,
up to the Ascension inclusive, taking and keeping in the rest the same
form and manner in all the Week of the Resurrection which was taken in
all the Week of the Passion. So that, for this first Contemplation, on
the Resurrection, let one guide himself as to the Preludes according
to the subject matter; and as to the five Points, let them be the
same; and let the Additions which are below be the same; and so in all
which remains, he can guide himself by the method of the Week of the
Passion, as in repetitions, the five Senses, in shortening or
lengthening the Mysteries.

Second Note. The second note: Commonly in this Fourth Week, it is more
suitable than in the other three past to make four Exercises, and not
five: the first, immediately on rising in the morning; the second, at
the hour of Mass, or before dinner, in place of the first repetition;
the third, at the hour of Vespers, in place of the second repetition;
the fourth, before supper, bringing the five Senses on the three
Exercises of the same day, noting and lingering on the more principal
parts, and where one has felt greater spiritual movements and relish.

Third Note. The third: Though in all the Contemplations so many Points
were given in certain number -- as three, or five, etc., the person
who is contemplating can set more or fewer Points, according as he
finds it better for him. For which it is very helpful, before entering
on the Contemplation, to conjecture and mark in certain number the
Points which he is to take.

Fourth Note. In this fourth week, in all the ten Additions the second,
the sixth, the seventh and the tenth are to be changed.

The second will be, immediately on awaking, to put before me the
Contemplation which I have to make, wanting to arouse feeling and be
glad at the great joy and gladness of Christ our Lord.

The sixth, to bring to memory and think of things that move to
spiritual pleasure, gladness and joy, as of heavenly glory.

The seventh, to use light or temporal comforts -- as, in summer, the
coolness; and in winter, the sun or heat -- as far as the soul thinks
or conjectures that it can help it to be joyful in its Creator and

The tenth: in place of penance, let one regard temperance and all
moderation; except it is question of precepts of fasting or of
abstinence which the Church commands; because those are always to be
fulfilled, if there is no just impediment.


Note. First, it is well to remark two things: the first is that love
ought to be put more in deeds than in words.

The second, love consists in interchange between the two parties; that
is to say in the lover's giving and communicating to the beloved what
he has or out of what he has or can; and so, on the contrary, the
beloved to the lover. So that if the one has knowledge, he give to the
one who has it not. The same of honors, of riches; and so the one to
the other.


Prayer. The usual Prayer.

First Prelude. The first Prelude is a composition, which is here to
see how I am standing before God our Lord, and of the Angels and of
the Saints interceding for me.

Second Prelude. The second, to ask for what I want. It will be here to
ask for interior knowledge of so great good received, in order that
being entirely grateful, I may be able in all to love and serve His
Divine Majesty.

First Point. The First Point is, to bring to memory the benefits
received, of Creation, Redemption and particular gifts, pondering with
much feeling how much God our Lord has done for me, and how much He
has given me of what He has, and then the same Lord desires to give me
Himself as much as He can, according to His Divine ordination.

And with this to reflect on myself, considering with much reason and
justice, what I ought on my side to offer and give to His Divine
Majesty, that is to say, everything that is mine, and myself with it,
as one who makes an offering with much feeling:

Take, Lord, and receive all my liberty, my memory, my intellect, and
all my will -- all that I have and possess. Thou gavest it to me: to
Thee, Lord, I return it! All is Thine, dispose of it according to all
Thy will. Give me Thy love and grace, for this is enough for me.

Second Point. The second, to look how God dwells in creatures, in the
elements, giving them being, in the plants vegetating, in the animals
feeling in them, in men giving them to understand: [21] and so in me,
giving me being, animating me, giving me sensation and making me to
understand; [22] likewise making a temple of me, being created to the
likeness and image of His Divine Majesty; reflecting as much on myself
in the way which is said in the first Point, or in another which I
feel to be better. In the same manner will be done on each Point which

Third Point. The third, to consider how God works and labors for me in
all things created on the face of the earth -- that is, behaves like
one who labors -- as in the heavens, elements, plants, fruits, cattle,
etc., giving them being, preserving them, giving them vegetation and
sensation, etc.

Then to reflect on myself.

Fourth Point. The fourth, to look how all the good things and gifts
descend from above, as my poor power from the supreme and infinite
power from above; and so justice, goodness, pity, mercy, etc.; as from
the sun descend the rays, from the fountain the waters, etc.

Then to finish reflecting on myself, as has been said.

I will end with a Colloquy and an Our Father.

[21] Giving them to understand is an addition, very probably in St.
Ignatius' hand.

[22] Making me to understand; likewise is in the Saint's handwriting,
correcting a word erased, probably understanding.




The first Method of Prayer is on the Ten Commandments, and on the
Seven Deadly Sins, on the Three Powers of the Soul and on the Five
Bodily Senses. This method of prayer is meant more to give form,
method and exercises, how the soul may prepare itself and benefit in
them, and that the prayer may be acceptable, rather than to give any
form or way of praying.

I. The Ten Commandments

First let the equivalent of the second Addition of the Second Week be
made; that is, before entering on the prayer, let the spirit rest a
little, the person being seated or walking about, as may seem best to
him, considering where he is going and to what. And this same addition
will be made at the beginning of all Methods of Prayer.

Prayer. A Preparatory Prayer, as, for example, to ask grace of God our
Lord that I may be able to know in what I have failed as to the Ten
Commandments; and likewise to beg grace and help to amend in future,
asking for perfect understanding of them, to keep them better and for
the greater glory and praise of His Divine Majesty.

For the first Method of Prayer, it is well to consider and think on
the First Commandment, how I have kept it and in what I have failed,
keeping to the rule of spending the space of time one says the Our
Father and the Hail Mary three times; and if in this time I find
faults of mine, to ask pardon and forgiveness for them, and say an Our
Father. Let this same method be followed on each one of the Ten

First Note. It is to be noted that when one comes to think on a
Commandment on which he finds he has no habit of sinning, it is not
necessary for him to delay so much time, but according as one finds in
himself that he stumbles more or less on that Commandment so he ought
to keep himself more or less on the consideration and examination of
it. And the same is to be observed on the Deadly Sins.

Second Note. After having finished the discussion already mentioned on
all the Commandments, accusing myself on them and asking grace and
help to amend hereafter, I am to finish with a Colloquy to God our
Lord, according to the subject matter.

II. On Deadly Sins

About the Seven Deadly Sins, after the Addition, let the Preparatory
Prayer be made in the way already mentioned, only with the difference
that the matter here is of sins that have to be avoided, and before of
Commandments that have to be kept: and likewise let the order and rule
already mentioned be kept, and the Colloquy.

In order to know better the faults committed in the Deadly Sins, let
their contraries be looked at: and so, to avoid them better, let the
person purpose and with holy exercises see to acquiring and keeping
the seven virtues contrary to them.

III. On the Powers of the Soul

Way. On the three powers of the soul let the same order and rule be
kept as on the Commandments, making its Addition, Preparatory Prayer
and Colloquy.

IV. On the Bodily Senses

Way. About the five bodily senses the same order always will be kept,
but changing their matter.

Note. Whoever wants to imitate Christ our Lord in the use of his
senses, let him in the Preparatory Prayer recommend himself to His
Divine Majesty, and after considering on each sense, say a Hail Mary
or an Our Father.

And whoever wants to imitate Our Lady in the use of the senses, let
him in the Preparatory Prayer recommend himself to her, that she may
get him grace from Her Son and Lord for it; and after considering on
each sense, say a Hail Mary.


It is by contemplating the meaning of each word of the Prayer.

Addition. The same Addition which was in the First Method of Prayer
will be in this second.

Prayer. The Preparatory Prayer will be made according to the person to
whom the prayer is addressed.

Second Method of Prayer. The Second Method of Prayer is that the
person, kneeling or seated, according to the greater disposition in
which he finds himself and as more devotion accompanies him, keeping
the eyes closed or fixed on one place, without going wandering with
them, says Father, and is on the consideration of this word as long as
he finds meanings, comparisons, relish and consolation in
considerations pertaining to such word. And let him do in the same way
on each word of the Our Father, or of any other prayer which he wants
to say in this way.

First Rule. The first Rule is that he will be an hour on the whole Our
Father in the manner already mentioned. Which finished, he will say a
Hail Mary, Creed, Soul of Christ, and Hail, Holy Queen, vocally or
mentally, according to the usual way.

Second Rule. The Second Rule is that, should the person who is
contemplating the Our Father find in one word, or in two, matter so
good to think over, and relish and consolation, let him not care to
pass on, although the hour ends on what he finds. The hour finished,
he will say the rest of the Our Father in the usual way.

Third Rule. The third is that if on one word or two of the Our Father
one has lingered for a whole hour, when he will want to come back
another day to the prayer, let him say the above-mentioned word, or
the two, as he is accustomed; and on the word which immediately
follows let him commence to contemplate, according as was said in the
second Rule.

First Note. It is to be noted that, the Our Father finished, in one or
in many days, the same has to be done with the Hail Mary and then with
the other prayers, so that for some time one is always exercising
himself in one of them.

Second Note. The second note is that, the prayer finished, turning, in
few words, to the person to whom he has prayed, let him ask for the
virtues or graces of which he feels he has most need.


It will be by rhythm.

Addition. The Addition will be the same as in the First and Second
Methods of Prayer.

Prayer. The Preparatory Prayer will be as in the Second Method of

Third Method of Prayer. The Third Method of Prayer is that with each
breath in or out, one has to pray mentally, saying one word of the Our
Father, or of another prayer which is being recited: so that only one
word be said between one breath and another, and while the time from
one breath to another lasts, let attention be given chiefly to the
meaning of such word, or to the person to whom he recites it, or to
his own baseness, or to the difference from such great height to his
own so great lowness. And in the same form and rule he will proceed on
the other words of the Our Father; and the other prayers, that is to
say, the Hail Mary, the Soul of Christ, the Creed, and the Hail, Holy
Queen, he will make as he is accustomed.

First Rule. The First Rule is, on the other day, or at another hour,
that he wants to pray, let him say the Hail Mary in rhythm, and the
other prayers as he is accustomed; and so on, going through the

Second Rule. The second is that whoever wants to dwell more on the
prayer by rhythm, can say all the above-mentioned prayers or part of
them, keeping the same order of the breath by rhythm, as has been


Note. It is to be noted in all the following Mysteries, that all the
words which are inclosed in parentheses [23] are from the Gospel
itself and not those which are outside.

And in each Mystery, for the most part, three Points will be found to
meditate and contemplate on with greater ease.


St. Luke writes in the first Chapter [26-39].

First Point. The first Point is that the Angel St. Gabriel, saluting
Our Lady, announced to her the Conception of Christ our Lord. "The
Angel entering where Mary was, saluted her saying: `Hail full of
grace. Thou shalt conceive in thy womb and shalt bring forth a son.'"

Second Point. The second, the Angel confirms what he said to Our Lady,
telling of the conception of St. John Baptist, saying to her: "`And
behold thy cousin Elizabeth hath conceived a son in her old age.'"

Third Point. The third, Our Lady answered the Angel: "`Behold the
handmaid of the Lord: be it done to me according to thy word!'"


St. Luke speaks in the first Chapter [39-57].

First Point. First: As Our Lady visited Elizabeth, St. John Baptist,
being in his mother's womb, felt the visitation which Our Lady made.
"And when Elizabeth heard the salutation of Our Lady, the infant
leaped in her womb. And Elizabeth, full of the Holy Ghost, cried out
with a loud voice, and said: `Blessed be thou among women and blessed
be the fruit of thy womb!'"

Second Point. Second: Our Lady sings the canticle, saying: "`My soul
doth magnify the Lord!'"

Third Point. Third: "Mary abode with Elizabeth about three months: and
then she returned to her house."


St. Luke speaks in the second Chapter [1-15].

First Point. First: Our Lady and her husband Joseph go from Nazareth
to Bethlehem. "Joseph went up from Galilee to Bethlehem, to
acknowledge subjection to Caesar, with Mary his spouse and wife,
already with child."

Second Point. Second: "She brought forth her first-born Son and
wrapped Him up with swaddling clothes and laid Him in the manger."

Third Point. Third: "There came a multitude of the heavenly army,
which said: `Glory be to God in the heavens.'"


St. Luke writes in the second Chapter [8-21].

First Point. First: The birth of Christ our Lord is manifested to the
Shepherds by the Angel. "`I manifest to you great Joy, for this day is
born the Saviour of the world."`

Second Point. Second: The Shepherds go to Bethlehem. "They came with
haste and they found Mary and Joseph, and the infant put in the

Third Point. Third: "The Shepherds returned glorifying and praising
the Lord."


St. Luke writes in the second Chapter [21].

First Point. First: They circumcised the Child Jesus.

Second Point. Second: "His Name was called Jesus, which was called by
the Angel, before He was conceived in the womb."

Third Point. Third: They gave back the Child to His Mother, who had
compassion for the Blood which came from her Son.


St. Matthew writes in the second Chapter [1-13].

First Point. First: The three Magi Kings, guiding themselves by the
star, came to adore Jesus, saying: "`We have seen His star in the East
and are come to adore Him.'"

Second Point. Second: They adored Him and offered gifts to Him.
"Falling down on the earth, they adored Him, and they offered Him
gifts, gold, frankincense and myrrh."

Third Point. Third: "They received answer while sleeping that they
should not return to Herod, and went back by another way to their


St. Luke writes, Chapter 2 [23-39].

First Point. First: They bring the Child Jesus to the Temple, that He
may be presented to the Lord as first-born; and they offer for Him "a
pair of turtle doves or two young pigeons."

Second Point. Second: Simeon coming to the Temple "took Him into his
arms" saying: "`Now Thou dost dismiss Thy servant, O Lord, in peace!'"

Third Point. Third: Anna "coming afterwards confessed to the Lord, and
spoke of Him to all that were hoping for the redemption of Israel."


St. Matthew writes in the second Chapter [13-16].

First Point. First: Herod wanted to kill the Child Jesus, and so
killed the Innocents, and before their death the Angel warned Joseph
to fly into Egypt: "`Arise and take the Child and His Mother, and fly
to Egypt.'"

Second Point. Second: He departed for Egypt. "Who arising by night
departed to Egypt."

Third Point. Third: He was there until the death of Herod.


St. Matthew writes in the second Chapter [19-23].

First Point. First: The Angel warns Joseph to return to Israel.
"`Arise and take the Child and His Mother and go to the land of

Second Point. Second: Rising, he came to the land of Israel.

Third Point. Third: Because Archelaus, son of Herod, was reigning in
Judea, he withdrew into Nazareth.


St. Luke writes in the second Chapter [51, 52].

First Point. First: He was obedient to His parents: "He advanced in
wisdom, age and grace."

Second Point. Second: It appears that [24] He exercised the trade of
carpenter, as St. Mark shows he means [25] in the sixth chapter.
"`Perhaps this is that carpenter? `"

[24] It appears that is in the Saint's handwriting, inserted before He

[25] Shows he means is in the Saint's hand, correcting says.




St. Luke writes in the second Chapter [42-51].

First Point. First: Christ our Lord, of the age of twelve years, went
up from Nazareth to Jerusalem.

Second Point. Second: Christ our Lord remained in Jerusalem, and His
parents did not know it.

Third Point. Third: The three days passed, they found Him disputing in
the Temple, and seated in the midst of the doctors, and His parents
asking Him where He had been, He answered: "`Did you not know that it
behooves Me to be in the things which are My Father's?'"


St. Matthew writes in the third Chapter [13-17].

First Point. First: Christ our Lord, after having taken leave of His
Blessed Mother, came from Nazareth to the River Jordan, where St. John
Baptist was.

Second Point. Second: St. John baptized Christ our Lord, and wanting
to excuse himself, thinking himself unworthy of baptizing Him, Christ
said to him: "Do this for the present, for so it is necessary that we
fulfill all justice.'"

Third Point. Third: "The Holy Spirit came and the voice of the Father
from heaven affirming: `This is My beloved Son, in Whom I am well


St. Luke writes in the fourth Chapter [1-14] and St. Matthew fourth
Chapter [1-12].

First Point. First: After being baptized, He went to the Desert, where
He fasted forty days and forty nights.

Second Point. Second: He was tempted by the enemy three times. "The
tempter coming to Him said to Him: `If Thou be the Son of God, say
that these stones be turned into bread.' `Cast Thyself down from
here.' `If prostrate on the earth Thou wilt adore me, I will give Thee
all this which Thou seest.'"

Third Point. Third: "The Angels came and ministered to Him."


First Point. First: it seems that [26] St. Peter and St. Andrew were
called three times: first, to some knowledge; this is clear from St.
John in the first Chapter: secondly, to follow Christ in some way with
the purpose of returning to possess what they had left, as St. Luke
says in the fifth Chapter: thirdly, to follow Christ our Lord forever,
as St. Matthew says in the fourth Chapter and St. Mark in the first.

Second Point. Second: He called Philip, as is in the first Chapter of
St. John, and Matthew as Matthew himself says in the ninth Chapter.

Third Point. Third: He called the other Apostles, of whose special
call the Gospel does not make mention.

And three other things also would be to be considered:

The first, how the Apostles were of uneducated and low condition;

The second, the dignity to which they were so sweetly called;

The third, the gifts and graces by which they were raised above all
the Fathers of the New and Old Testaments.

[26] It seems that is added in the hand of St. Ignatius.



St. John writes Chapter 2 [1-12].

First Point. First: Christ our Lord was invited with His Disciples to
the marriage.

Second Point. Second: The Mother tells her Son of the failure of the
wine, saying: "`They have no wine,'"and bade the servants:
"`Whatsoever He shall say to you, do ye.'"

Third Point. Third: "He changed the water into wine and manifested His
glory, and His Disciples believed in Him."



St. John writes Chapter 2 [13-18].

First Point. First: With a whip made of cords, He cast out of the
Temple all those who were selling.

Second Point. Second: He turned over the tables and money of the rich
bankers who were in the Temple.

Third Point. Third: To the poor who sold doves, He mildly said: "`Take
these things from here, and make not My house a house of traffic.'"


St. Matthew writes in the fifth Chapter [1-48].

First Point. First: To His beloved Disciples He speaks apart about the
Eight Beatitudes: "`Blessed the poor of spirit, the meek, the
merciful, those who weep, those who suffer hunger and thirst for
justice, the clean of heart, the peaceful, and those who suffer

Second Point. Second: He exhorts them to use their talents well: "`So
let your light shine before men, that they may see your good works and
glorify your Father Who is in the heavens.'"

Third Point. Third: He shows Himself not a transgressor, but a
perfector of the law; explaining the precept of not killing, not
committing fornication, not being guilty of perjury, and of loving
enemies. "`I say to you that you love your enemies and do good to them
that hate you.'"


St. Matthew writes Chapter 8 [23-28].

First Point. First: Christ our Lord being asleep at sea, a great
tempest [27] arose.

Second Point. Second: His Disciples, frightened, awakened Him. Whom He
reprehends for the little faith which they had, saying to them: "`What
do you fear, ye of little faith!'"

Third Point. Third: He commanded the winds and the sea to cease: and,
so ceasing, the sea became calm: at which the men wondered, saying:
"`Who is this whom the wind and the sea obey?'"

[27] Great tempest is in St. Ignatius' hand, correcting some word


St. Matthew writes Chapter 14 [22-34].

First Point. First: Christ our Lord being on the mountain, made His
Disciples go to the little boat. And having dismissed the multitude,
He commenced to pray alone.

Second Point. Second: The little boat was beaten by the waves. To
which Christ came walking on the water; and the Disciples thought it
was an apparition.

Third Point. Third: Christ saying to them: "`It is I, fear not,'" St.
Peter, by His command, came to Him walking on the water. Doubting, he
commenced to sink, but Christ our Lord freed him and reprehended him
for his little faith, and then, as He entered into the little boat,
the wind ceased.


St. Matthew writes in the tenth Chapter

First Point. First: Christ called His beloved Disciples and gave them
power to cast out the demons from human bodies and to cure all the

Second Point. Second: He teaches them of prudence and patience:
"`Behold, I send you as sheep in the midst of wolves. Be ye therefore
wise as serpents and simple as doves.'"

Third Point. Third: He gives them the way to go. "`Do not want to
possess gold nor silver: what you have freely received, freely give.'"
And He gave them matter to preach. "`Going you shall preach, saying:
`The Kingdom of Heaven has approached.'"


St. Luke writes in the seventh Chapter [36-50].

First Point. First: Magdalen enters where Christ our Lord is seated at
the table in the house of the Pharisee. She bore a vase of alabaster
full of ointment.

Second Point. Second: Standing behind the Lord near His feet, she
commenced to wash them with tears and dried them with the hairs of her
head, and kissed His feet and anointed them with ointment.

Third Point. Third: When the Pharisee accused Magdalen, Christ speaks
in her defence, saying: "`Many sins are forgiven her because she loves
much.' And He said to the woman: `Thy faith hath made thee safe: go in


St. Matthew writes in the fourteenth Chapter [13-22].

First Point. First: The Disciples, as it was getting late, ask Christ
to dismiss the multitude of men who were with Him.

Second Point. Second: Christ our Lord commands that they bring Him
bread, and commanded that they should be seated at the table, and
blessed and broke and gave the bread to His Disciples, and the
Disciples to the multitude.

Third Point. Third: "They did eat and were filled and there were
twelve baskets over."


St. Matthew writes in the seventeenth Chapter [1-14].

First Point. First: Taking along His beloved Disciples, Peter, James,
John, Christ our Lord was transfigured, and His face did shine as the
sun, and His garments as the snow.

Second Point. Second: He was speaking with Moses and Elias.

Third Point. Third: St. Peter saying that they would make three
tabernacles, a voice from heaven sounded, which said: "`This is My
beloved Son, hear ye Him!'" When His Disciples heard this voice, they
fell for fear on their faces; and Christ our Lord touched them and
said to them: "` Arise and fear not. Tell this vision to no one until
the Son of Man be risen.'"


John, Chapter 11 [1-46].

First Point. First: Martha and Mary sent word to Christ our Lord of
the illness of Lazarus. Knowing it, He delayed for two days, that the
miracle might be more evident.

Second Point. Second: Before He raises him, He asks the one and the
other to believe, saying: "`I am the resurrection and life; he who
believeth in Me, although he be dead, shall live.'"

Third Point. Third: He raises him, after having wept and prayed. And
the manner of raising him was by commanding: "`Lazarus, come forth!'"


Matthew, Chapter 26 [1-14].

First Point. First: The Lord sups in the house of Simon the Leper,
along with Lazarus.

Second Point. Second: Mary pours the ointment on the head of Christ.

Third Point. Third: Judas murmurs, saying: "`For what is this waste of
ointment?'" But He a second time excuses Magdalen, saying: "`Why are
you troublesome to this woman? for she hath wrought a good work upon


Matthew, Chapter 21 [1-12].

First Point. First: The Lord sends for the ass and the foal, saying:
"Loose them and bring them to Me, and if any one shall say anything to
you, say ye that the Lord hath need of them, and forthwith he will let
them go."

Second Point. Second: He mounted upon the ass, which was covered with
the garments of the Apostles.

Third Point. Third: They went out to receive Him, strewing in the way
their garments and the branches of the trees, saying: "`Save us, Son
of David, blessed is He that cometh in the name of the Lord: Save us
in the heights!'"


Luke, Chapter 19 [47, 48].

First Point. First: He was every day teaching in the Temple.

Second Point. Second: The preaching finished, since there was no one
who would receive Him in Jerusalem, He used to return to Bethany.


Matthew 26; John 13.

First Point. First: He ate the Paschal Lamb with His twelve Apostles,
to whom He foretold His death. "`In truth, I say to you that one of
you is to sell Me.'"

Second Point. Second: He washed the Disciples' feet, even those of
Judas, commencing from St. Peter, who, considering the Majesty of the
Lord and his own baseness, not wanting to consent, said: "Lord, dost
Thou wash my feet?" But St. Peter did not know that in that He gave an
example of humility, and for this He said: "`I have given you an
example, that you may do as I did.'"

Third Point. Third: He instituted the most sacred sacrifice of the
Eucharist, to be the greatest mark of His love, saying: "`Take and
eat.'" The Supper finished, Judas went forth to sell Christ our Lord.


Matthew, Chapter 26, and Mark, Chapter 14.

First Point. First: The Supper finished, and singing the hymn, the
Lord went to Mount Olivet with His Disciples, who were full of fear;
and leaving the eight in Gethsemani, He said: "`Sit ye here till I go
yonder to pray.'"

Second Point. Second: Accompanied by St. Peter, St. James and St.
John, He prayed three times to the Lord, saying: "`Father, if it be
possible, let this chalice pass from Me. Nevertheless, let not My will
be done, but Thine.'" And being in agony, He prayed the longer.

Third Point. Third: He came into such fear, that He said: "`My soul is
sorrowful unto death,'" and He sweated blood so plentiful, that St.
Luke says: "His sweat was as drops of blood which were running on the
earth;" which supposes that the garments were already full of blood.


Matthew 26, Luke 22, Mark 15.

First Point. First: The Lord lets Himself be kissed by Judas and taken
as a robber, to whom He said: "`You have come out as to a robber to
apprehend Me with clubs and arms; when I was daily with you in the
Temple teaching and you did not take Me."` And He saying: "`Whom seek
ye?"` the enemies fell on the earth.

Second Point. Second: St. Peter wounded a servant of the High Priest,
and the meek Lord said to Peter: "`Return thy sword into its place,'"
and He healed the wound of the servant.

Third Point. Third: Left by His Disciples, He is taken to Annas, where
St. Peter, who had followed Him from afar, denied Him once, and a blow
was given Christ by one saying to Him: "`Answerest Thou the High
Priest so?"`


First Point. First: They take Him bound from the house of Annas to the
house of Caiphas, where St. Peter denied Him twice, and looked at by
the Lord, going forth he wept bitterly.

Second Point. Second: Jesus was all that night bound.

Third Point. Third: Besides, those who held Him captive mocked Him and
struck Him and covered His face and gave Him buffets and asked Him:
"`Prophesy to us, who is he that struck Thee?'" and like things,
blaspheming against Him.


Matthew 26, Luke 23, Mark 15.

First Point. First: The whole multitude of the Jews [28] take Him to
Pilate and accuse Him before him, saying: "`We have found that this
man tried to ruin our people and forbade to pay tribute to Caesar.'"

Second Point. Second: Pilate, after having examined Him once and
again, said: "`I find no fault.'"

Third Point. Third: The robber Barabbas was preferred to Him. "They
all cried, saying: `Give us not this man, but Barabbas!'"

[28] The whole multitude of the Jews is inserted here in the
handwriting of St. Ignatius, a phrase being erased after accuse.


First Point. First: Pilate sent Jesus, a Galilean, to Herod, Tetrarch
of Galilee.

Second Point. Second: Herod, curious, questioned Him much and He
answered him nothing, although the Scribes and Priests were accusing
Him constantly.

Third Point. Third: Herod despised Him with his army, clothing Him
with a white garment.


Matthew 26, [29] Luke 23, Mark 15, and John 19.

First Point. First: Herod sends Him back to Pilate. By this they were
made friends, who before were enemies.

Second Point. Second: Pilate took Jesus and scourged Him; and the
soldiers made a crown of thorns and put it on His head, and they
clothed Him with purple and came to Him and said: "`Hail, King of the
Jews!'", and they gave Him buffets.

Third Point. Third: He brought Him forth in the presence of all. "Then
Jesus went forth crowned with thorns and clothed with a purple
garment, and Pilate said to them: `Here is the Man!'" and when the
Priests saw Him, they shouted, saying: "`Crucify, crucify Him!'"

[29] This should be 27.


John 19 [15-20].

First Point. First: Pilate, seated as judge, delivered Jesus to them
to crucify Him, after the Jews had denied Him for king, saying: "`We
have no king but Caesar!`"

Second Point. Second: He took the Cross on His shoulders and not being
able to carry it, Simon of Cyrene was constrained to carry it after

Third Point. Third: They crucified Him between two thieves, setting
this title: "Jesus of Nazareth, King of the Jews."


John 19 [25-37].

First Point. First: He spoke seven words on the Cross: He prayed for
those who were crucifying Him; He pardoned the thief; He recommended
St. John to His Mother and His Mother to St. John; He said with a loud
voice: "`I thirst,'" and they gave Him gall and vinegar; He said that
He was abandoned; He said: "It is consummated"; He said: "Father, into
Thy hands I commend My spirit!"

Second Point. Second: The sun was darkened, the stones broken, the
graves opened, the veil of the Temple was rent in two from above
below. [30]

Third Point. Third: They blaspheme Him, saying: "`Thou wert He who
destroyest the Temple of God; come down from the Cross."` His garments
were divided; His side, struck with the lance, sent forth water and

[30] Rent in two from above below is in St. Ignatius' handwriting,
correcting torn in pieces, which is crossed out.



First Point. First: He was let down from the Cross by Joseph and
Nicodemus, in presence of His sorrowful Mother.

Second Point. Second: The Body was carried to the Sepulchre and
anointed and buried.

Third Point. Third: Guards were set.


First Point. First: He appeared to the Virgin Mary. This, although it
is not said in Scripture, is included in saying that He appeared to so
many others, because Scripture supposes that we have understanding,
[31] as it is written: "`Are you also without understanding?"`

[31] Understanding is added, apparently in St. Ignatius' hand.


Mark, Chapter 16 [9].

First Point. First: Mary Magdalen, Mary, the mother of James, and
Salome come very [32] early to the Sepulchre saying: "`Who shall lift
for us the stone from the door of the Sepulchre?'"

Second Point. Second: They see the stone lifted, and the Angel, who
says: "`You seek Jesus of Nazareth. He is already risen, He is not

Third Point. Third: He appeared to Mary, who remained about the
Sepulchre after the others had gone.

[32] Very is added, perhaps in St. Ignatius' hand.


St. Matthew, last Chapter.

First Point. First: These Maries go from the Sepulchre with fear and
joy, wanting to announce to the Disciples the Resurrection of the

Second Point. Second: Christ our Lord appeared to them on the way,
saying to them: "Hail:" and they approached and threw themselves at
His feet and adored Him.

Third Point. Third: Jesus says to them: "`Fear not! Go and tell My
brethren that they go into Galilee, for there they shall see Me.'"


Last Chapter of Luke [12, 34].

First Point. First: Having heard from the women that Christ was risen,
St. Peter went quickly to the Sepulchre.

Second Point. Second: Entering into the Sepulchre, he saw only the
cloths with which the Body of Christ our Lord had been covered, and
nothing else.

Third Point. Third: As St. Peter was thinking of these things, Christ
appeared to Him, and therefore the Apostles said: "`Truly the Lord has
risen and appeared to Simon.'"


In the last Chapter of St. Luke.

First Point. First: He appeared to the Disciples who were going to
Emmaus, talking of Christ.

Second Point. Second: He reproves them, showing by the Scriptures that
Christ had to die and rise again: "`O foolish and slow of heart to
believe all that the Prophets have spoken! Was it not necessary that
Christ should suffer and so enter into His glory?"`

Third Point. Third: At their prayer, He lingers there, and was with
them until, in giving them Communion, He disappeared. And they,
returning, told the Disciples how they had known Him in the Communion.


John, Chapter 20 [19-24].

First Point. First: The Disciples, except St. Thomas, were gathered
together for fear of the Jews.

Second Point. Second: Jesus appeared to them, the doors being shut,
and being in the midst of them, He says: "`Peace be with you!'"

Third Point. Third: He gives them the Holy Ghost, saying to them:
"`Receive ye the Holy Ghost: to those whose sins you shall forgive, to
them they shall be forgiven.'"


John 20 [24-30].

First Point. First: St. Thomas, incredulous because he was absent from
the preceding apparition, says: "If I do not see Him, I will not

Second Point. Second: Jesus appears to them eight days from that, the
doors being shut, and says to St. Thomas: "`Put here thy finger and
see the truth; and be not incredulous, but believing.'"

Third Point. Third: St. Thomas believed, saying: "`My Lord and my
God!" Christ said to him: "`Blessed are those who have not seen and
have believed.'"


John, last Chapter [1-24].

First Point. First: Jesus appears to seven of His Disciples [33] who
were fishing, and had taken nothing all night; and spreading the net
by His command, "They were not able to draw it out for the multitude
of the fishes."

Second Point. Second: By this miracle St. John knew Him and said to
St. Peter: "`It is the Lord!'" He cast himself into the sea and came
to Christ.

Third Point. Third: He gave them to eat part of a fish roasted, and a
comb of honey, [34] and recommended the sheep to St. Peter, having
first examined him three times on charity, and says to him: "`Feed My
sheep! `"


Matthew, last Chapter [16-end].

First Point. First: The Disciples, by command of the Lord, go to Me.

Second Point. Second: Christ appears to them and says: "`All power is
given to Me in heaven and on earth.'"

Third Point. Third: He sent them through all the world to preach,
saying: "`Go and teach ye all nations, baptizing them in the name of
the Father and of the Son and of the Holy Ghost.'"

[33] Of His Disciples is in the handwriting of St. Ignatius: replacing
a word erased.

[34] These words are in St. Luke 24, 42.


In the First Epistle to the Corinthians, Chapter 15 [7]. "Afterwards
He was seen by more than five hundred brethren together."


In the First Epistle to the Corinthians, Chapter 15 [7]. "Afterwards
He appeared to St. James."


He appeared to Joseph of Arimathea, as is piously meditated and is
read in the lives of the Saints. [35]

[35] Is piously meditated and is read in the lives of the Saints is in
the hand of St. Ignatius, replacing words which were apparently says
the Gospel of Judea.


First Epistle to the Corinthians, Chapter 15 [8]. He appeared to St.
Paul after the Ascension. "`Last of all, He appeared to me, as one
born out of due time.'"

He appeared also in soul to the Holy Fathers of Limbo, and after
taking them out and having taken His Body again, He appeared to the
Disciples many times, and dealt with them.


Acts 1 [1-12].

First Point. First: After He appeared for the space of forty days to
the Apostles, giving many arguments and doing many signs, and speaking
of the kingdom of God, He bade them await in Jerusalem the Holy Ghost

Second Point. Second: He brought them out to Mt. Olivet, and in their
presence He was raised up and a cloud made Him disappear from their

Third Point. Third: They looking to heaven, the Angels say to them:
"`Men of Galilee, why stand you looking to heaven? This Jesus, Who is
taken from your eyes to heaven, shall so come as you saw Him go into

[23] For the parentheses of the Mss. quotation marks have been






First Rule. The first Rule: In the persons who go from mortal sin to
mortal sin, the enemy is commonly used to propose to them apparent
pleasures, making them imagine sensual delights and pleasures in order
to hold them more and make them grow in their vices and sins. In these
persons the good spirit uses the opposite method, pricking them and
biting their consciences through the process of reason.

Second Rule. The second: In the persons who are going on intensely
cleansing their sins and rising from good to better in the service of
God our Lord, it is the method contrary to that in the first Rule, for
then it is the way of the evil spirit to bite, sadden and put
obstacles, disquieting with false reasons, that one may not go on; and
it is proper to the good to give courage and strength, consolations,
tears, inspirations and quiet, easing, and putting away all obstacles,
that one may go on in well doing.

Third Rule. The third: Of Spiritual Consolation. I call it consolation
when some interior movement in the soul is caused, through which the
soul comes to be inflamed with love of its Creator and Lord; and when
it can in consequence love no created thing on the face of the earth
in itself, but in the Creator of them all.

Likewise, when it sheds tears that move to love of its Lord, whether
out of sorrow for one's sins, or for the Passion of Christ our Lord,
or because of other things directly connected with His service and

Finally, I call consolation every increase of hope, faith and charity,
and all interior joy which calls and attracts to heavenly things and
to the salvation of one's soul, quieting it and giving it peace in its
Creator and Lord.

Fourth Rule. The fourth: Of Spiritual Desolation. I call desolation
all the contrary of the third [36] rule, such as darkness [37] of
soul, disturbance in it, movement to things low and earthly, the
unquiet of different agitations and temptations, moving to want of
confidence, without hope, without love, when one finds oneself all
lazy, tepid, sad, and as if separated from his Creator and Lord.
Because, as consolation is contrary to desolation, in the same way the
thoughts which come from consolation are contrary to the thoughts
which come from desolation.

Fifth Rule. The fifth: In time of desolation never to make a change;
but to be firm and constant in the resolutions and determination in
which one was the day preceding such desolation, or in the
determination in which he was in the preceding consolation. Because,
as in consolation it is rather the good spirit who guides and counsels
us, so in desolation it is the bad, with whose counsels we cannot take
a course to decide rightly.

Sixth Rule. The sixth: Although in desolation we ought not to change
our first resolutions, it is very helpful intensely to change
ourselves against the same desolation, as by insisting more on prayer,
meditation, on much examination, and by giving ourselves more scope in
some suitable way of doing penance.

Seventh Rule. The seventh: Let him who is in desolation consider how
the Lord has left him in trial in his natural powers, in order to
resist the different agitations and temptations of the enemy; since he
can with the Divine help, which always remains to him, though he does
not clearly perceive it: because the Lord has taken from him his great
fervor, great love and intense grace, leaving him, however, grace
enough for eternal salvation.

Eighth Rule. The eighth: Let him who is in desolation labor to be in
patience, which is contrary to the vexations which come to him: and
let him think that he will soon be consoled, employing against the
desolation the devices, as is said in the sixth Rule. [38]

Ninth Rule. The ninth: There are three principal reasons why we find
ourselves desolate.

The first is, because of our being tepid, lazy or negligent in our
spiritual exercises; and so through our faults, spiritual consolation
withdraws from us.

The second, to try us and see how much we are and how much we let
ourselves out in His service and praise without such great pay of
consolation and great graces.

The third, to give us true acquaintance and knowledge, that we may
interiorly feel that it is not ours to get or keep great devotion,
intense love, tears, or any other spiritual consolation, but that all
is the gift and grace of God our Lord, and that we may not build a
nest in a thing not ours, raising our intellect into some pride or
vainglory, attributing to us devotion or the other things of the
spiritual consolation.

Tenth Rule. The tenth: Let him who is in consolation think how he will
be in the desolation which will come after, taking new strength for

Eleventh Rule. The eleventh: Let him who is consoled see to humbling
himself and lowering himself as much as he can, thinking how little he
is able for in the time of desolation without such grace or

On the contrary, let him who is in desolation think that he can do
much with the grace sufficient to resist all his enemies, taking
strength in his Creator and Lord.

Twelfth Rule. The twelfth: The enemy acts like a woman, in being weak
against vigor and strong of will. Because, as it is the way of the
woman when she is quarrelling with some man to lose heart, taking
flight when the man shows her much courage: and on the contrary, if
the man, losing heart, begins to fly, the wrath, revenge, and ferocity
of the woman is very great, and so without bounds; in the same manner,
it is the way of the enemy to weaken and lose heart, his temptations
taking flight, when the person who is exercising himself in spiritual
things opposes a bold front against the temptations of the enemy,
doing diametrically the opposite. And on the contrary, if the person
who is exercising himself commences to have fear and lose heart in
suffering the temptations, there is no beast so wild on the face of
the earth as the enemy of human nature in following out his damnable
intention with so great malice.

Thirteenth Rule. The thirteenth: Likewise, he acts as a licentious
lover in wanting to be secret and not revealed. For, as the licentious
man who, speaking for an evil purpose, solicits a daughter of a good
father or a wife of a good husband, wants his words and persuasions to
be secret, and the contrary displeases him much, when the daughter
reveals to her father or the wife to her husband his licentious words
and depraved intention, because he easily gathers that he will not be
able to succeed with the undertaking begun: in the same way, when the
enemy of human nature brings his wiles and persuasions to the just
soul, he wants and desires that they be received and kept in secret;
but when one reveals them to his good Confessor or to another
spiritual person that knows his deceits and evil ends, it is very
grievous to him, because he gathers, from his manifest deceits being
discovered, that he will not be able to succeed with his wickedness

Fourteenth Rule. The fourteenth: Likewise, he behaves as a chief bent
on conquering and robbing what he desires: for, as a captain and chief
of the army, pitching his camp, and looking at the forces or defences
of a stronghold, attacks it on the weakest side, in like manner the
enemy of human nature, roaming about, looks in turn at all our
virtues, theological, cardinal and moral; and where he finds us
weakest and most in need for our eternal salvation, there he attacks
us and aims at taking us.

[36] Third is in the Saint's hand, replacing first.

[37] Darkness is perhaps in the Saint's handwriting, replacing

[38] Sixth Rule is in the handwriting of St. Ignatius, replacing
fourth Rule.



First Rule. The first: It is proper to God and to His Angels in their
movements to give true spiritual gladness and joy, taking away all
sadness and disturbance which the enemy brings on. Of this latter it
is proper to fight against the spiritual gladness and consolation,
bringing apparent reasons, subtleties and continual fallacies.

Second Rule. The second: It belongs to God our Lord to give
consolation to the soul without preceding cause, for it is the
property of the Creator to enter, go out and cause movements in the
soul, bringing it all into love of His Divine Majesty. I say without
cause: without any previous sense or knowledge of any object through
which such consolation would come, through one's acts of understanding
and will.

Third Rule. The third: With cause, as well the good Angel as the bad
can console the soul, for contrary ends: the good Angel for the profit
of the soul, that it may grow and rise from good to better, and the
evil Angel, for the contrary, and later on to draw it to his damnable
intention and wickedness.

Fourth Rule. The fourth: It is proper to the evil Angel, who forms
himself under the appearance of an angel of light, to enter with the
devout soul and go out with himself: that is to say, to bring good and
holy thoughts, conformable to such just soul, and then little by
little he aims at coming out drawing the soul to his covert deceits
and perverse intentions.

Fifth Rule. The fifth: We ought to note well the course of the
thoughts, and if the beginning, middle and end is all good, inclined
to all good, it is a sign of the good Angel; but if in the course of
the thoughts which he brings it ends in something bad, of a
distracting tendency, or less good than what the soul had previously
proposed to do, or if it weakens it or disquiets or disturbs the soul,
taking away its peace, tranquillity and quiet, which it had before, it
is a clear sign that it proceeds from the evil spirit, enemy of our
profit and eternal salvation.

Sixth Rule. The sixth: When the enemy of human nature has been
perceived and known by his serpent's tail and the bad end to which he
leads on, it helps the person who was tempted by him, to look
immediately at the course of the good thoughts which he brought him at
their beginning, and how little by little he aimed at making him
descend from the spiritual sweetness and joy in which he was, so far
as to bring him to his depraved intention; in order that with this
experience, known and noted, the person may be able to guard for the
future against his usual deceits.

Seventh Rule. The seventh: In those who go on from good to better, the
good Angel touches such soul sweetly, lightly and gently, like a drop
of water which enters into a sponge; and the evil touches it sharply
and with noise and disquiet, as when the drop of water falls on the

And the above-said spirits touch in a contrary way those who go on
from bad to worse.

The reason of this is that the disposition of the soul is contrary or
like to the said Angels. Because, when it is contrary, they enter
perceptibly with clatter and noise; and when it is like, they enter
with silence as into their own home, through the open door.

Eighth Rule. The eighth: When the consolation is without cause,
although there be no deceit in it, as being of God our Lord alone, as
was said; still the spiritual person to whom God gives such
consolation, ought, with much vigilance and attention, to look at and
distinguish the time itself of such actual consolation from the
following, in which the soul remains warm and favored with the favor
and remnants of the consolation past; for often in this second time,
through one's own course of habits and the consequences of the
concepts and judgments, or through the good spirit or through the bad,
he forms various resolutions and opinions which are not given
immediately by God our Lord, and therefore they have need to be very
well examined before entire credit is given them, or they are put into



First Rule. The first: If I make the distribution to relatives or
friends, or to persons for whom I have an affection, I shall have four
things to see to, of which mention was made, in part, in the matter of

The first is, that that love which moves me and makes me give the
alms, should descend from above, from the love of God our Lord, so
that I feel first in me that the love, more or less, which I have to
such persons is for God; and that in the reason why I love them more,
God appears.

Second Rule. The second: I want to set before me a man whom I have
never seen or known, and desiring all his perfection in the ministry
and condition which he has, as I would want him to keep the mean in
his manner of distributing, for the greater glory of God our Lord and
the greater perfection of his soul; I, doing so, neither more nor
less, will keep the rule and measure which I should want and judge to
be right for the other.

Third Rule. The third: I want to consider, as if I were at the point
of death, the form and measure which then I should want to have kept
in the office of my administration, and regulating myself by that, to
keep it in the acts of my distribution.

Fourth Rule. The fourth: Looking how I shall find myself on the Day of
Judgment, to think well how then I should want to have used this
office and charge of administration; and the rule which then I should
want to have kept, to keep it now.

Fifth Rule. The fifth: When some person feels himself inclined and
drawn to some persons to whom he wants to distribute alms, let him
hold himself back and ponder well the above-mentioned four Rules,
examining and testing his affection by them; and not give the alms
until, conformably to them, he has in all dismissed and cast out his
disordered inclination.

Sixth Rule. The sixth: Although there is no fault in taking the goods
of God our Lord to distribute them, when the person is called by God
our Lord to such ministry; still in the quantity of what he has to
take and apply to himself out of what he has to give to others, there
may be doubt as to fault and excess. Therefore, he can reform in his
life and condition by the above-mentioned Rules.

Seventh Rule. The seventh: For the reasons already mentioned and for
many others, it is always better and more secure in what touches one's
person and condition of life to spare more and diminish and approach
more to our High Priest, our model and rule, who is Christ our Lord;
conformably to what the third Council of Carthage, in which St.
Augustine was, determines and orders -- that the furniture of the
Bishop be cheap and poor. The same should be considered in all manners
of life, looking at and deciding according to the condition and state
of the persons; as in married life we have the example of St. Joachim
and of St. Ann, who, dividing their means into three parts, gave the
first to the poor, and the second to the ministry and service of the
Temple, and took the third for the support of themselves and of their



First Note. The first: They commonly call a scruple what proceeds from
our own judgment and freedom: that is to say, when I freely decide
that that is sin which is not sin, as when it happens that after some
one has accidentally stepped on a cross of straw, he decides with his
own judgment that he has sinned.

This is properly an erroneous judgment and not a real scruple.

Second Note. The second: After I have stepped on that cross, or after
I have thought or said or done some other thing, there comes to me a
thought from without that I have sinned, and on the other hand it
appears to me that I have not sinned; still I feel disturbance in
this; that is to say, in as much as I doubt and in as much as I do not

That is a real scruple and temptation which the enemy sets.

Third Note. Third: The first scruple -- of the first note -- is much
to be abhorred, because it is all error; but the second -- of the
second note -- for some space of time is of no little profit to the
soul which is giving itself to spiritual exercises; [39] rather in
great manner it purifies and cleanses such a soul, separating it much
from all appearance of sin: according to that saying of Gregory: "It
belongs to good minds to see a fault where there is no fault."

Fourth Note. The fourth: The enemy looks much if a soul is gross or
delicate, and if it is delicate, he tries to make it more delicate in
the extreme, to disturb and embarrass it more. For instance, if he
sees that a soul does not consent to either mortal sin or venial or
any appearance of deliberate sin, then the enemy, when he cannot make
it fall into a thing that appears sin, aims at making it make out sin
where there is not sin, as in a word or very small thought.

If the soul is gross, the enemy tries to make it more gross; for
instance, if before it made no account of venial sins, he will try to
have it make little account of mortal sins, and if before it made some
account, he will try to have it now make much less or none.

Fifth Note. The fifth: The soul which desires to benefit itself in the
spiritual life, ought always to proceed the contrary way to what the
enemy proceeds; that is to say, if the enemy wants to make the soul
gross, let it aim at making itself delicate. Likewise, if the enemy
tries to draw it out to extreme fineness, let the soul try to
establish itself in the mean, in order to quiet itself in everything.

Sixth Note. The sixth: When such good soul wants to speak or do
something within the Church, within the understanding of our
Superiors, and which should be for the glory of God our Lord, and
there comes to him a thought or temptation from without that he should
neither say nor do that thing -- bringing to him apparent reasons of
vainglory or of another thing, etc., -- then he ought to raise his
understanding to his Creator and Lord, and if he sees that it is His
due service, or at the least not contrary to it, he ought to act
diametrically against such temptation, according to St. Bernard,
answering the same: "Neither for thee did I begin, nor for thee will I

[39] Exercises is added by St. Ignatius.




Let the following Rules be observed.

First Rule. The first: All judgment laid aside, we ought to have our
mind ready and prompt to obey, in all, the true Spouse of Christ our
Lord, which is our holy Mother the Church Hierarchical.

Second Rule. The second: To praise confession to a Priest, and the
reception of the most Holy Sacrament of the Altar once in the year,
and much more each month, and much better from week to week, with the
conditions required and due.

Third Rule. The third: To praise the hearing of Mass often, likewise
[40] hymns, psalms, and long prayers, in the church and out of it;
likewise the hours set at the time fixed for each Divine Office and
for all prayer and all Canonical Hours.

Fourth Rule. The fourth: To praise much Religious Orders, virginity
and continence, and not so much marriage as any of these.

Fifth Rule. The fifth: To praise vows of Religion, of obedience, of
poverty, of chastity and of other perfections of supererogation. And
it is to be noted that as the vow is about the things which approach
to Evangelical perfection, a vow ought not to be made in the things
which withdraw from it, such as to be a merchant, or to be married,

Sixth Rule. To praise relics of the Saints, giving veneration to them
and praying to the Saints; and to praise Stations, pilgrimages,
Indulgences, pardons, Cruzadas, and candles lighted in the churches.

Seventh Rule. To praise Constitutions about fasts and abstinence, as
of Lent, Ember Days, Vigils, Friday and Saturday; likewise penances,
not only interior, but also exterior.

Eighth Rule. To praise the ornaments and the buildings of churches;
likewise images, and to venerate them according to what they

Ninth Rule. Finally, to praise all precepts of the Church, keeping the
mind prompt to find reasons in their defence and in no manner against

Tenth Rule. We ought to be more prompt to find good and praise as well
the Constitutions and recommendations as the ways of our Superiors.
Because, although some are not or have not been such, to speak against
them, whether preaching in public or discoursing before the common
people, would rather give rise to fault-finding and scandal than
profit; and so the people would be incensed against their Superiors,
whether temporal or spiritual. So that, as it does harm to speak evil
to the common people of Superiors in their absence, so it can make
profit to speak of the evil ways to the persons themselves who can
remedy them.

Eleventh Rule. To praise positive and scholastic learning. Because, as
it is more proper to the Positive Doctors, as St. Jerome, St.
Augustine and St. Gregory, etc., to move the heart to love and serve
God our Lord in everything; so it is more proper to the Scholastics,
as St. Thomas, St. Bonaventure, and to the Master of the Sentences,
etc., to define or explain for our times [41] the things necessary for
eternal salvation; and to combat and explain better all errors and all
fallacies. For the Scholastic Doctors, as they are more modern, not
only help themselves with the true understanding of the Sacred
Scripture and of the Positive and holy Doctors, but also, they being
enlightened and clarified by the Divine virtue, help themselves by the
Councils, Canons and Constitutions of our holy Mother the Church.

Twelfth Rule. We ought to be on our guard in making comparison of
those of us who are alive to the blessed passed away, because error is
committed not a little in this; that is to say, in saying, this one
knows more than St. Augustine; he is another, or greater than, St.
Francis; he is another St. Paul in goodness, holiness, etc.

Thirteenth Rule. To be right in everything, we ought always to hold
that the white which I see, is black, if the Hierarchical Church so
decides it, believing that between Christ our Lord, the Bridegroom,
and the Church, His Bride, there is the same Spirit which governs and
directs us for the salvation of our souls. Because by the same Spirit
and our Lord Who gave the ten Commandments, our holy Mother the Church
is directed and governed.

Fourteenth Rule. Although there is much truth in the assertion that no
one can save himself without being predestined and without having
faith and grace; we must be very cautious in the manner of speaking
and communicating with others about all these things.

Fifteenth Rule. We ought not, by way of custom, to speak much of
predestination; but if in some way and at some times one speaks, let
him so speak that the common people may not come into any error, as
sometimes happens, saying: Whether I have to be saved or condemned is
already determined, and no other thing can now be, through my doing
well or ill; and with this, growing lazy, they become negligent in the
works which lead to the salvation and the spiritual [42] profit of
their souls.

Sixteenth Rule. In the same way, we must be on our guard that by
talking much and with much insistence of faith, without any
distinction and explanation, occasion be not given to the people to be
lazy and slothful in works, whether before faith is formed in charity
or after.

Seventeenth Rule. Likewise, we ought not to speak so much with
insistence on grace that the poison of discarding liberty be

So that of faith and grace one can speak as much as is possible with
the Divine help for the greater praise of His Divine Majesty, but not
in such way, nor in such manners, especially in our so dangerous
times, that works and free will receive any harm, or be held for

Eighteenth Rule. Although serving God our Lord much out of pure love
is to be esteemed above all; we ought to praise much the fear of His
Divine Majesty, because not only filial fear is a thing pious and most
holy, but even servile fear -- when the man reaches nothing else
better or more useful -- helps much to get out of mortal sin. And when
he is out, he easily comes to filial fear, which is all acceptable and
grateful to God our Lord: as being at one with the Divine Love.

[40] Likewise is added in St. Ignatius' hand.

[41] Or explain for our times is added in the Saint's handwriting

[42] Spiritual is added in St. Ignatius' handwriting.


Abstinence, Constitutions about to be praised

Adam, Sin of

Addition, Second, in Second Week

Additions, Changes in Fourth Week

-- Changes in Second Week

-- Changes in Third Week

-- for Exercises

-- for Particular Examen

-- if observed diligently

Alms, How to distribute

Angel of light, Satan makes himself like

Angel, See Satan

Angels, Sin of


Bed, before going to sleep in

Blessed, No comparison of living persons with

Bread, Rules for eating

Candles in churches to be praised

Christ as Man, Colloquy to

-- Triple Colloquy of First Week to

Christ, Description of

-- Imitated in eating

Church, Fourth Addition not to be made in

-- ornaments and buildings to be praised

-- precepts to be praised

-- rules for thinking with

-- same spirit as Christ

Colloquy, How made

-- of mercy, at end of Second Exercise

-- on Hell

-- on the Kingdom of Christ

-- Triple

-- Triple, after Three Manners of Humility

-- Triple, after Three Pairs

-- Triple, in First Week

-- Triple, of the Two Standards

Comforts, in Fourth Week

Commandments, First Method of Prayer on the

Communion at end of First Week

-- to be praised

Composition of place, How to make

Confession, General

-- to be praised

Consolation, How to act in

-- if wanting in the Exercises

-- office of Christ in Fourth Week

-- Spiritual, description of

-- to be prepared for in desolation

-- When to explain Rules of discernment of spirits in

-- without cause

Contempt, Christ urges us to desire

Continence to be praised

Contumely, Christ urges us to desire

Courage in beginning the Exercises

-- under desolation

Creatures, End of

Cruzadas to be praised

Daybreak, First and Second Additions at

Death considered in distributing alms

-- Election such as will please at point of


Desolation, Causes of

-- How to act in

-- How to treat exercitant

-- if absent in the Exercises

-- Spiritual, description of

-- When to explain Rules of discernment of spirits in

Director, How to give Exercises

-- action of if there are no spiritual movements

-- not to influence to vow or state of life

-- to know spirits

Discernment of spirits, Rules for

-- When Rules are to be explained for

Disposition determines Exercises to be given

Doctors, Positive and Scholastic

Drink, Rules for

Eating, Penance in

-- Rules for

Education determines Exercises to be given

Election, Matters for

-- Preamble to

-- Prelude to

-- sometimes made over again

-- Times for making

-- Ways for making

-- When begun

Ember Days fast to be praised

End of man considered in distributing alms

-- to be kept in view in determining reform

-- to be kept in view in election

Examen, General

-- Particular

-- Particular, in First and other Weeks

-- Particular, in Third Week

-- Particular, Subject of

Exercise, full hour given to

-- over the hour in desolation

Exercises, Duration of the, about thirty days

-- hours after Three Pairs

-- hours of in Second Week

-- how to be proposed by director

-- lengthening and shortening of, in Third Week

-- not to be concerned about future

-- number of, in Fourth Week

-- number of, in Third Week

-- number of, just before Election

-- Spiritual, meaning of

-- to be suited to Exercitant

Eyes to be restrained

Fasts, Constitutions about, to be praised

Fear, filial and servile, helps

Flesh, penance of

Food, Quality and quantity of


Generosity on beginning the Exercises

God, comparison of myself with, What He is

Good, What to do when tempted under appearance of

Gospels, in Weeks after First

Grace, How to talk about

Hell, Meditation on

Honor, a temptation to ambition

Humility, Christ urges to

-- how reached

-- in consolation

-- Three Manners of

Hymns to be praised

Idle words, when sinful

Illuminative life, Rules to Explain

Images to be praised

Imitation of Christ, in Weeks after First



Indulgences to be praised

Intellect, Exercises of the, in Meditation

Judgment, Day of, to be considered in distributing alms

Judgment, Election such as will please at Day of

Kingdom of Christ

Laughter, when not to be indulged in

Learning, Positive and Scholastic to be praised

Lenten fast to be praised

Liberty not to be discarded in favor of grace

Light, how to manage in Second Week

-- to be shut out in First Week

-- to be used in Fourth Week

Love consists in interchange

-- contemplation to gain

Lucifer, description of

Man, End of

Marriage not to be praised as much as virginity

Mary, Apparition to

-- Blessed Virgin, Triple Colloquy of First Week to

-- Colloquy to

-- Imitation of

Mass during Exercises

-- hearing of to be praised

Memory, Exercise of in Meditation

Midnight, First and Second Additions at

-- Meditation sometimes omitted in Second Week



Oath, Kind allowed

Office, Divine, to he praised

Orders, Religious, to be praised

Pairs, Three

Patience to be practised in desolation

Penance in Fourth Week

-- in Second Week

-- Kind and purpose of

Penances to be praised

Perfection to be praised

Pilgrimages to be praised

Points, extra, in Fourth Week

-- extra, in Third Week

-- how to be given

-- in Second Week

-- to be prearranged

Posture in Meditation

Poverty, Christ urges us to desire

-- What to do in tendency against

Powers, Three, how exercised

Prayer, First Method of

-- Second Method of

Prayers, Long, to be praised

-- Third Method of

-- Three Methods of

Predestination, How to talk about

Prelude, First, How to make

-- Second, What to ask for

Preludes in Weeks after First

Preparatory Prayer before every meditation

-- -- unchanged

Presence of God, Act before meditation


Pride a temptation


Psalms to be praised

Purgative Life, Rules to explain

Purpose of Exercises

Reading not beyond matter of the time

Reform, How to determine

Relics to be praised

Religious Life, caution about making vow during Exercises


-- How to Make

Repetition in Third Week

Repugnance to Poverty, What to do in

Retreat during Exercises

Reverence more called for in acts of the will

Review of Exercise

Rhythm, Third Method of Prayer

Riches, a temptation

Saints' lives considered

-- -- in weeks after First

Satan acting on souls

-- attacks on weakest side

-- fights against consolation

Scruples, Rules for

Secrecy to be avoided in desolation

Self-love, Progress measured by abandoning

Senses, Application of

-- First Method of Prayer

Sin, First, Second and Third, Exercise on

-- Mortal and Venial

-- Of Angels, Adam, Particular

Sins, Exercise on personal

-- First Method of Prayer on Deadly

Sleep, Before going to

-- Penance in

Solitude recommended

Soul of Christ, Triple Colloquy of First Week

Spirits, Discernment of

-- Movement during Exercises

-- When Rules of Discernment of to be explained

Spirit, What to do when tempted under appearance of good

Standards, The Two

States, Preamble to consider

Stations to be praised

Summary of a Meditation

Superiors' Recommendations to be obeyed

-- to be approved of


Temperance in Fourth Week

Temptation, what to do in gross

Tendencies, Disordered, to be got rid of

Tendency against poverty

-- disordered, absent from divine vocation

-- -- in distributing alms

-- -- to be opposed

Thinking with the Church, Rules for

Thought during Second Week

Thought, Kindred, in Fourth Week

-- -- in Second Week

-- -- in Third Week

-- -- to meditation on Waking

Thought, Sin of

Thoughts to be kindred to matter of Exercises

Vespers during Exercises

Vigils, fast of, to be praised

Virginity to be praised

Vocation, divine, always clear and pure

Vow, about what matter

-- caution on, during Exercises

Vows to he praised

Week, First, Matter of

-- -- Purpose of

-- Fourth

-- -- Method of

-- -- Matter of

-- -- Mysteries

-- Second

-- -- lengthening and shortening

-- -- matter of

-- -- Mysteries


-- -- Matter of

-- -- Method of

-- -- Mysteries

Weeks of the Exercises

Will, Exercise of in Meditation

-- Reverence more called for in acts of

Word, Sin of

Works, How to talk about


Index of Scripture References


[1]26 [2]26 [3]26 [4]26


[5]15 [6]15 [7]15


[8]22 [9]23 [10]23 [11]24 [12]42


[13]13 [14]19 [15]19 [16]19 [17]20



Index of Pages of the Print Edition

[19]1 [20]2 [21]3 [22]4 [23]5 [24]6 [25]7 [26]8 [27]9 [28]10
[29]11 [30]12 [31]13 [32]14 [33]15 [34]16 [35]17 [36]18
[37]19 [38]20 [39]21 [40]22 [41]23 [42]24 [43]25 [44]26
[45]27 [46]28 [47]29 [48]30 [49]31 [50]32 [51]33 [52]34
[53]35 [54]36 [55]37 [56]38 [57]39

This document is from the Christian Classics Ethereal
Library at Calvin College,,
generated on demand from ThML source.

In the reproduction of the text in English:

1. No change whatever is made in the wording. The proper corrections,
however, of the two unimportant slips in quotation have been indicated
in italics.

It may be remarked in passing that the text of Holy Scripture is not
seldom given in the Spiritual Exercises in wording somewhat different
from that of the Vulgate. Such divergences have not been noted in this
translation. It will be remembered that, when the book was written,
the Council of Trent had not yet put its seal on the Vulgate.

2. The head lines and the rubrics have been kept as they stand in the
Manuscript. Where they were wanting, they have been supplied in

3. Abbreviations have been filled out.

4. Wherever italics are used, the words in this character belong to
the translator and not to St. Ignatius.

5. In the use of small and capital letters, and in the matter of
punctuation and the division into paragraphs the practice of the
copyist has usually not been followed. Various kinds of type, also,
are used independently of the Manuscript.

6. As a matter of convenience, in citations from Holy Scripture, the
modern method by chapter and verse is substituted for that of the Mss.
chapter and letter. Besides, quotations are indicated by quotation
marks in place of the parentheses of the Mss.

Elder Mullan, S.J.



ROUSE up, O Lord, and foster the spirit of the Exercises which Blessed
Ignatius labored to spread abroad, that we, too, may be filled with it
and be zealous to love what he loved and do what he taught! Through
Christ our Lord.