of S. Mark. Ignatius found himself once more accused of heresy, and had
some trouble in clearing himself before the Inquisition. It was resolved
in these circumstances to abandon the mission to Holy Land as
impracticable for the moment, and to remain in Venice waiting for more
favorable opportunities. We may believe that the romance of a crusade
among the infidels of Syria had already begun to fade from the
imagination of the founder, in whose career nothing is more striking
than his gradual abandonment of visionary for tangible ends, and his
progressive substitution of real for shadowy objects of ambition.

Loyola's first contact with Italian society during this residence in
Venice exercised decisive influence over his plans. He seems to have
perceived with the acute scent of an eagle that here lay the quarry he
had sought so long. Italy, the fountain-head of intellectual
enlightenment for Europe, was the realm which he must win. Italy alone
offered the fulcrum needed by his firm and limitless desire of
domination over souls. It was with Caraffa and the Theatines that
Ignatius obtained a home. They were now established in the States of S.
Mark through the beneficence of a rich Venetian noble, Girolamo Miani,
who had opened religious houses and placed these at their disposition.
Under the direction of their founder, they carried on their designed
function of training a higher class of clergy for the duties of
preaching and the priesthood, and for the repression of heresy by
educational means. Caraffa's scheme was too limited to suit Ignatius:
and the characters of both men were ill adapted for co-operation. One
zeal for the faith inspired both. Here they agreed. But Ignatius was a
Spaniard; and the second passion in Caraffa's breast was a Neapolitan's
hatred for that nation. Ignatius, moreover, contemplated a vastly more
expansive and elastic machinery for his workers in the vineyard of the
faith, than the future Pope's coercive temper could have tolerated.
These two leaders of the Counter-Reformation, equally ambitious, equally
intolerant of opposition, equally bent upon a vast dominion, had to
separate. The one was destined to organize the Inquisition and the
Index. The other evolved what is historically known as Jesuitry.
Nevertheless we know that Ignatius learned much from Caraffa. The
subsequent organization of his Order showed that the Theatines suggested
many practical points in the method he eventually adopted fo