he Papal limitation was
removed in 1543, and though candidates flowed on the tide of fashion
toward the Order, yet the representative and responsible Fathers
remained few in numbers. These were distributed as the General thought
fit. He stayed in Rome; for Rome was the chosen headquarters of the
Society, the nucleus of their growth, and the fulcrum of their energy.
From Rome, as from a center, Ignatius moved his men about the field of
Europe. We might compare him under one metaphor to a chess-player
directing his pieces upon the squares of the political and
ecclesiastical chessboard; under another, to a spider spinning his web
so as to net the greatest number of profitable partisans. The fathers
were kept in perpetual motion. To shift them from place to place, to
exclude them from their native soil, to render them cosmopolitan and
pliant was the first care of the founder. He forbade the follies of
ascetic piety, inculcated the study of languages and exact knowledge,
and above all things recommended the acquisition of those social arts
which find favor with princes and folk of high condition. 'Prudence of
an exquisite quality,' he said, 'combined with average sanctity, is more
valuable than eminent sanctity and less of prudence.' Also he bade them
keep their eyes open for neophytes 'less marked by pure goodness than by
firmness of character and ability in conduct of affairs, since men who
are not apt for public business do not suit the requirements of the
Company.' Orlandino tells us that though Ignatius felt drawn to men who
showed eminent gifts for erudition, he preferred, in the difficulties of
the Church, to choose such as knew the world well and were distinguished
by their social station. The fathers were to seek out youths 'of good
natural parts, adapted to the acquisition of knowledge and to practical
works of utility.' Their pupils were, if possible, to have physical
advantages and manners that should render them agreeable. These points
had more of practical value than a bare vocation for piety. In their
dealings with tender consciences, they were to act like 'good fishers of
souls, passing over many things in silence as though these had not been
observed, until the time came when the will was gained, and the
character could be directed as they thought best.'[161] Loyola's dislike
for the common forms of monasticism appears in his choice of the
ordinary secular priest's cassock for their dress, and in his
emancipa