When therefore Ignatius turned to the great Rome, he was like the skilful commander whom he describes in a certain place; he was possessing himself of the vantage-ground, taking the citadel. It would be more correct to say, as all history avers, that he meant to defend that citadel, the See of Rome. He had waited nearly a year at Venice, to carry out his project of voyaging to Jerusalem. War made that impossible. Now, in accordance with the express proviso in their vow, he and his companions repaired to Rome, and offered their services to the spiritual head of Christendom. To win approbation for a new religious institute was no easy matter; then less than ever. The recent occurrences in the North had been due to this, among other moral causes, that the later history of certain religious orders, which centuries before had begun one way, latterly had taken a novel and fatal turn. Still, in spite of criticism and hostility, chiefly in the high places, Ignatius received at length the approving word of the Pope; and his Institute was chartered with a bull of confirmation. Henceforth, the evolution of events belongs to general history. What concerns us, in this chartering of the plan and Institute of Ignatius Loyola, is the new character it gave to education, and the epoch it made in the intellectual history of the world. To explain this matter, we may follow briefly the deliberations which the Fathers held, and in the course of which, among other conclusions, they came to decide upon reëstablishing education. It was the fourth of May, 1539, a year and a half before their services were finally accepted by the Pope. Such of the ten members as were then in Rome occupied themselves, after the labors of the day, in nightly deliberations, which were protracted during three months. They decreed, among other things, that they should teach boys and uncultured persons the necessary points of Christian doctrine, at least once a year, and for a definite time. This decree obviously is not about that secondary and superior education of youth, which is our subject; neither does it concern primary education, of which there is nowhere question in the Institute of the Jesuits. But, as the Constitution subsequently drawn up says, "this work of charity, in the Divine service, is more likely to be consigned to oblivion, and to pass into disuse, than other duties more specious in their character, as preaching," etc.[16]