At length, upon August 15, 1534, the ten together took the vows of chastity and poverty in the church of S. Mary at Montmartre, and bound themselves to conduct a missionary crusade in Palestine, or, if this should prove impracticable, to place themselves as devoted instruments, without conditions and without remuneration, in the hands of the Sovereign Pontiff. The society was thus established, although its purpose remained indecisive. The founder's romantic dream of a crusade in Holy Land, though never realized, gave an object of immediate interest to the associated friends. Meanwhile two main features of its historical manifestation, the propaganda of the Catholic faith and unqualified devotion to the cause of the Roman See, had been clearly indicated. Nothing proves the mastery which Ignatius had now acquired over his own enthusiasm, or the insight he had gained into the right method of dealing with men, more than the use he made of his authority in this first instance. The society was bound to grow and to expand; and it was fated to receive the lasting impress of his genius. But, as though inspired by some prophetic vision of its future greatness, he refrained from circumscribing the still tender embryo within definite limits which might have been pernicious to its development. The associates completed their studies at Paris, and in 1535 they separated, after agreeing to meet at Venice in the first months of 1537. Ignatius meanwhile traveled to Spain, where he settled his affairs by bestowing such property as he possessed on charitable institutions. He also resumed preaching, with a zeal that aroused enthusiasm and extended his personal influence. At the appointed time the ten came together at Venice, ostensibly bent on carrying out their project of visiting Palestine. But war was now declared between the Turks and the Republic 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.