on your proceedings; tell me if you are persuaded of having erred, and if so, indicate to me what punishment you are ready to undergo for the expiation of your fault.”[81] This letter pourtrays the man! We are also assured, that the general was so humble, that you might have seen him carrying wood on his shoulders—lighting the common fire—or going to the well with a pitcher in his hand. We should be inclined to call such humility ostentation, or, if you prefer it, good policy. Ignatius was, above all, anxious to curb the spirit of his disciples. In his eyes, they could not be humble and submissive enough. The Jesuit ought to value himself, individually, as nothing—the Society as everything. Now, which of his disciples would have dared refuse any undertaking, however humble, after he had seen his general engaged in the meanest services? But while Ignatius affected these acts of humility, he was seriously giving his attention to the state affairs of different nations. He was holding correspondence with John III. of Portugal, the cardinal his son, Albert of Bavaria, Ferdinand of Austria, Philip of Spain, Ercole of Est, and many other princes. He was the spiritual director of Margaret of Austria. He went to Tivoli, purposely to allay the quarrels of two neighbouring towns, and to Naples to make peace between an angry husband and his wife of rather doubtful morals. All these things tend to prove what we have said regarding his devotion, viz. that it was of a rather meddlesome and ambitious character.