as, for instance, the stable in which Christ was born, or the large upper-room furnished in which He washed the Apostles' feet, or the hill of Calvary on which He suffered.

5. By this composition of place we are greatly helped to fix the attention and control the wanderings of the mind, for, when the imagination is tied down to some fixed representation, the thoughts are also in a measure restrained from wandering; or if they should at times be distracted, we have the means at hand whereby we may easily collect ourselves, and bring ourselves back to that spot where we placed ourselves at the beginning. Wherefore S. Bonaventura, in the introduction to his Life of Christ, says: Thou, if thou desirest to gather fruit from these things, shouldest so place thyself in the presence of our Lord as if thou didst hear with thine ears His very words, and see with thine eyes His deeds, fixing thy whole mind and affections upon Him attentively, leisurely, and with delight, setting aside for the time all other thoughts and anxieties.'

6. This, of course, is appropriate only when we are meditating on corporeal things. In the case of incorporeal things, such as sin and the like, we must make a different kind of composition of place, as is clearly explained in the book of the Exercises, in the Exercise of the three powers.

7. Lastly, in this representation of the place, great care must be taken not to delay too long upon it, nor to put too much force upon ourselves; for the principal fruit of meditation does not consist in this, which is only a way and means towards the real fruit. And there is no doubt that some have greater facility in this matter than others—those, I mean, in whom the imaginative powers are especially keen. Others who find a difficulty in this ought not so to strain themselves as to weaken the head, for this would hinder their meditation.

CHAPTER XV

Of the other Exercises of the First Week

1. In the second Exercise the exercitant should be warned in the first point not to enter into an examination of sins one by one, as is done in preparing oneself for confession. He will do this afterwards apart from the meditation; but at this time let him set his sins before himself only in a general way, considering how many and great they have been, that he may excite

shame and contrition. He will be helped in this by recalling places, occupations, and persons, as is there said.

2. The third and fourth Exercises consist in repetitions of the first and second. These repetitions are of great value, for it often happens that in a first meditation upon such matters the understanding is stimulated by their novelty and by a certain curiosity, but afterwards, when its activity is moderated, the way is more open for the exercise of the affections, in which the fruit chiefly consists. Therefore in these repetitions we must avoid lengthy discourses, and only set before ourselves, and briefly run over, the points on which we have before meditated, dwelling upon them with our wills and affections. And this is the reason why there are more colloquies here than in the former Exercises.

3. When it is said in the third Exercise of the First Week that in these repetitions we should dwell especially on those points in which we have felt greater consolation or desolation, we must understand the meaning to be that we ought to repeat especially those points which have brought us light and fervour; but it is well also to repeat the points in which we have experienced aridity, because it often happens that in those very points we come afterwards to feel a greater abundance of consolation. Indeed the same meditation may be repeated twice if great consolation is felt, or any other good and spiritual affection, especially in the First Week.

2

4. Besides the five Exercises given by S. Ignatius, others may be added, as is said at the close of the fifth,1 e.g. on some further punishments of sin, on death, on judgment, or on other torments of hell. Indeed these subjects should rarely be omitted, for they have great power to withdraw the soul from an inordinate love of the visible things of this world; and it is in these meditations that the soul conceives a holy fear

1 'If he who gives the Exercises thinks it will be profitable to the exercitant to add to them other meditations, e.g. on death and other penalties of sin, on judgment, etc., let him not think that he is forbidden to do so, though they are not inserted here.' These words, which are not in the Spanish Autograph, were added in the Vulgate version, and are without doubt in accordance with the practice of S. Ignatius and the Fathers taught by him. For some further remarks on this subject see Additional Note H, p. 223.

2 I.e., other than those mentioned in the Exercise on hell, p. 66.

of the Lord, to the end that it may bring forth the spirit of salvation.1

5. At the end of each Exercise a colloquy should always be made, as is directed in the book of the Exercises. Nothing, however, forbids us to make other colloquies and petitions, according to our devotion, even at the beginning or in the middle; and indeed it is often expedient to do so. But the most appropriate place is at the end, when the soul feels itself more lifted up by its meditation; for those are the best colloquies which take their form from the various interior affections, as they arise one after another in the soul.

6. Thus at one time we may treat with God, as a son with his father; at another, as a slave with his master; at another, as a friend with his friend; at another, as a culprit with his judge; at times also begging some gift, or giving thanks for benefits received; or again accusing oneself before God, or conversing with Him familiarly.

7. And here we should mark what is said in the third Annotation, viz. that these colloquies, when they are made with God or with the saints, require greater reverence than when we make use of reasoning in meditation. Also in the second colloquy addressed to Christ in order that He may obtain grace for us from the Father, it should be explained to ignorant persons that we address our Lord here not as God, but as Man, our Mediator and Advocate, that He may intercede for us.

8. The Additions which are placed at the end of the First Week should be given the day before the Exercises are begun (i.e. before the Exercise which is called that of the three powers, and the rest), because they treat of many things which are helpful in meditating. The tenth addition, however, may be postponed till a subsequent day, as it is not so necessary that it should be given on that day. Then on the following days any remaining Additions should be given, and also the Rules for the discernment of spirits suitable for the First Week, so far as they shall seem to be useful to the exercitant. It will not, however, be

1 In his meditationibus concipit anima timorem sanctum Domini, ut pariat spiritum salutis. This is evidently a reminiscence of S. Augustine in Ps. xlvii. 7 (A.V. xlviii. 6): a timore tuo, Domine, concepimus, et parturivimus spiritum salutis; quoting freely from Isaiah xxvi. 18 (Old Latin Version): Propter timorem tuum, Domine, in utero accepimus, et parturivimus spiritum salutis, quem fecisti super terram.

always necessary to give these in writing; that is left to the judgment of the director.

9. Care should be taken that these Additions are exactly observed, for on them the spiritual fruit of the Exercises largely depends. On the other hand, all excessive strain is to be avoided, and regard should be had to the character and temperament of persons, so that if some should be by nature inclined to melancholy, they should not be too much constrained, but rather their hearts should be enlarged and set free; and the same is true of persons in weak health, and unaccustomed to labours of this kind. There is need therefore of prudence and discretion; for experience shows that in some cases it is good to grant a certain relaxation of these rules, while in others strictness and severity is best, always however tempered with charity.

CHAPTER XVI

Of general Confession

1. When the exercitant, whether he keeps to the first five Exercises or others be added, seems to have sufficiently attained the end proposed in this Week, viz. an intimate knowledge of his sins and true contrition for them, and to have made serious efforts, co-operating with divine grace, both in the Exercises and in the observance of the Additions, he should be advised to prepare himself for a general confession. And unless he should appear to the director to be too much fatigued, he may continue to give one or two hours to meditation upon subjects calculated to deepen contrition, or if it seems better he may read something bearing upon the same end.

2. And in order that he may do this with the more diligence and care, the great benefits of this general confession should be pointed out to him, as they are set forth in the book of the Exercises after the general examination. Even though there were no other reason, this at all events ought to be sufficient, that we find by experience that persons often approach confession without sufficient examination, or without due sorrow, and with little or no purpose of amendment; and therefore, in order to set their consciences at rest, and to free themselves from scruples, which, if not before, at least at the hour of death, are wont to torture the soul and endanger its salvation, it is

well worth while once for all to cleanse themselves from all the sins of their past life.

3. For the same reason, although the penitent must guard against excessive anxiety in making this confession, lest, as sometimes happens, he should ever afterwards remain a prey to scruples and the fear of not having confessed everything, yet on the other hand care should be taken that the confession shall be so fully and accurately made that the soul may afterwards feel assured that it has done all that it could; for without this assurance it will never be able to enjoy that peace and tranquillity of conscience of which we have been speaking. Therefore besides his own efforts and diligence the exercitant should be assisted by some plan and method, that is to say some Directory for making a good confession. Many excellent ones may be found, if needed, suitable to the wants of each.

4. Sometimes also, especially in the case of persons of rank and station, it will be good to give them the Summa of Navarrus to read, in which he treats of the different states of life, in order that they may carefully consider what belongs to their own state. In this way they will see their defects better than if they were pointed out by one of our Fathers, in which case they might perhaps not altogether believe him, thinking him too strict and severe.

5. In most cases it is better that this general confession should not be made to the Father who gives the Exercises; but if the exercitant prefers to confess to him as a matter of devotion, or if a scarcity of priests, or some other cause, makes it necessary, there is nothing to hinder its being made to him.

CHAPTER XVII

Of the close of the First Week

1. Since, as has been said above, the Weeks of the Exercises are not determined by days, but by the results which are aimed at in each, the duration of this First Week can be shortened or lengthened in proportion as the exercitant sooner or later attains contrition, devotion, and the method of meditation. For some attain this end more quickly, others more slowly.1 Those, however, who have made much progress in the ways of the spirit, and have for some considerable time been frequenting the Sacra1 Annotation iv.