in botany, a genus of the monogymnia order, belonging to the pentandrae clasps of plants. The calyx is five-toothed; the corolla is long; the fruit an unilocular plum, with many seeds. There is but one species, the amara, a native of India. The fruit of this tree contains the seeds called St Ignatius's beans.

The best account of the plant that has yet appeared, is that sent by father Camelli to Ray and Petiver, and published in the Philosophical Transactions for the year 1699: he observes, that it grows in the Philippine islands, and winds itself about the tallest trees to the top; that it has large, ribbed, bitter leaves, a flower like that of the pomegranate, and a fruit larger than a melon. Some resemble the fruit to a pomegranate, probably from misapplying Camelli's words. The fruit is covered with a thin, glossy, blackish, green, and as it were marbled shell, under which is lodged another of a stony hardness: within this is contained a soft, yellow, bitterish pulp, in which lie the seeds or beans, to the number commonly of 24, each covered with a silvery down.

The same gentleman gives an account of the virtues attributed to these seeds by the Indians; but experience has shown that they are dangerous. König relates, that a person, by drinking some of a spirituous tincture of them instead of aqua vitae, was thrown into strong convulsions; and Dr Grim, that a dram of the seed in substance occasioned, for a time, a total deprivation of the senses. Others mention violent vomitings and purgings from its use. Neumann hath observed intermitting fevers removed by drinking, on the approach of a paroxyism, an infusion of some grains of the bean made in carduus water: We are not, however, from hence to look upon this medicine as an universal febrifuge, or to use it indiscriminately. These beans (for so custom requires that we should call them) are about the size of a moderately large nutmeg; in figure somewhat roundish, but extremely irregular, scarcely any two being entirely alike, full of unequal depressions and prominences; in colour, externally yellowish brown, but when the outer skin is taken off, of a blackish brown, and in part quite blackish; in consistence hard and compact as horn, so as not to be reducible into a powdery form, but by cutting or rasping; for all their hardness, however, they are not proof against worms. When fresh, they have somewhat of a milky smell, which by age is lost; their taste is very bitter, resembled by some to that of centaury.

According to some, it is from this plant that the Columbo root is obtained.

Ignatius Loyola, (canonized), the founder of the well-known order of the Jesuits, was born at the castle of Loyola, in Biscay, 1491; and became first page to Ferdinand V. king of Spain, and then an officer in his army. In this last capacity, he signalized himself by his valour; and was wounded in both legs at the siege of Pompeluna, in 1521. To this circumstance the Jesuits owe their origin; for, while he was under cure of his wound, a Life of the Saints was put into his hands, which determined him to forsake the military for the ecclesiastical profession. His first devout exercise was to dedicate himself to the blessed virgin as her knight; he then went a pilgrimage to the Holy Land; and on his return to Europe, he continued his theological studies in the universities of Spain, though he was then 33 years of age. After this he went to Paris; and in France laid the foundation of this new order, the institutes of which he presented to Pope Paul III. who made many objections to them, but at last confirmed the institution in 1540. The founder died in 1555, and left his disciples two famous books; 1. Spiritual exercises; 2. Constitutions or rules of the order. But it must be remembered, that though these avowed institutes contain many privileges obnoxious to the welfare of society, the most diabolical are contained in the private rules entitled Monita secreta, which were not discovered till towards the close of the last century; and most writers attribute these, and even the Constitutions, to Laynex, the second general of the order.

Ignatius (St.), surnamed Theophilius, one of the apostolical fathers of the church, was born in Syria, and educated under the apostle and evangelist St John, and intimately acquainted with some other of the apostles, especially St Peter and St Paul. Being fully instructed in the doctrines of Christianity, he was, for his eminent parts and piety, ordained by St John, and confirmed about the year 67 bishop of Antioch, by those two apostles, who first planted Christianity in that city, where the disciples also were first called Christians. Antioch was then not only the metropolis of Syria, but a city the most famous and renowned of any in the east, and the ancient seat of the Roman emperors, as well as of the viceroys and governors. In this important seat he continued to sit somewhat above 40 years, both an honour and safe-guard of the Christian religion, till the year 107, when Trajan the emperor, flushed with a victory which he had lately obtained over the Scythians and Daci, about the ninth year of his reign, came to Antioch to make preparations for a war against the Parthians and Armenians. He entered the city with the pomp and solemnities of a triumph; and, as his first care usually was about the concerns of religion, he began presently to inquire into that affair. Christianity had by this time made such a progress, that the Romans grew jealous and uneasy at it. This prince, therefore, had already commenced a persecution against the Christians in other parts of the empire, which he now resolved to carry on here. However, as he was naturally of a mild disposition, though he ordered the laws to be put in force against them if convicted, yet he forbade them to be fought after.

In this state of affairs, Ignatius, thinking it more prudent to go himself than stay to be sent for, of his own accord presented himself to the emperor; and, it is said, there passed a long and particular discourse between them, wherein the emperor expressing a surprise how he dared to transgress the laws, the bishop took the opportunity to assert his own innocency, and to explain and vindicate his faith with freedom. The issue of this was, that he was cast into prison, and this sentence passed upon him, That, being incurably overrun with superstition, he should be carried bound by soldiers to Rome, and there thrown as a prey to wild beasts.

He was first conducted to Seleucia, a port of Syria, at about 16 miles distance, the place where Paul and Barnabas set sail for Cyprus. Arriving at Smyrna in Ionia, he went to visit Polycarp bishop of that place, and was himself visited by the clergy of the Asian churches round the country. In return for that kindness, he wrote letters to several churches, as the Ephesians, Magnesians, and Trallians, besides the Romans, for their instruction and establishment in the faith; one of these was addressed to the Christians at Rome, to acquaint them with his present state, and passionate desire not to be hindered in the course of martyrdom which he was now hastening to accomplish.

His guard, a little impatient of their stay, set sail with him for Troas, a noted city of the lesser Phrygia, not far from the ruins of old Troy; where, at his arrival, he was much refreshed with the news he received of the persecution ceasing in the church of Antioch: hither also several churches sent their messengers to pay their respects to him; and hence too he dispatched two epistles, one to the church of Philadelphia, and the other to that of Smyrna; and, together with this last, as Eusebius relates, he wrote privately to Polycarp, recommending to him the care and inspection of the church of Antioch.

From Troas they sailed to Neapolis, a maritime town in Macedonia; thence to Philippi, a Roman colony, where they were entertained with all imaginable kindness and courtesy, and conducted forwards on their journey, passing on foot through Macedonia and Epirus, till they came to Epidamnum, a city of Dalmatia; where again taking shipping, they sailed through the Adriatic, and arrived at Rhegium, a port-town in Italy; directing their course thence through the Tyrrhenian sea to Puteoli, whence Ignatius desired to proceed by land, ambitious to trace the same way by which St Paul went to Rome; but this wish was not complied with; and, after a stay of 24 hours, a prosperous wind quickly carried them to the Roman port, the great harbour and station for their navy, built near Ostia, at the mouth of the Tyber, about 16 miles from Ignatius from Rome; whither the martyr longed to come, as much desirous to be at the end of his race, as his keepers, weary of their voyage, were to be at the end of their journey.

The Christians at Rome, daily expecting his arrival, were come out to meet and entertain him, and accordingly received him with a mixture of joy and sorrow; but when some of them intimated, that possibly the populace might be taken off from deferring his death, he expressed a pious indignation, intreating them to cast no rubs in his way, nor do any thing that might hinder him, now he was hastening to his crown. There are many such expressions as this in his epistle to the Romans, which plainly show that he was highly ambitious of the crown of martyrdom. Yet it does not appear that he rashly sought or provoked danger. Among other expressions of his ardor for suffering, he said, that the wild beasts had feared and refused to touch some that had been thrown to them, which he hoped would not happen to him. Being conducted to Rome, he was presented to the prefect, and the emperor's letters probably delivered concerning him. The interval before his martyrdom was spent in prayers for the peace and prosperity of the church. That his punishment might be the more pompous and public, one of their solemn festivals, the time of their Saturnalia, and that part of it when they celebrated their Sigillaria, was pitched on for his execution; at which time it was their custom to entertain the people with the bloody conflicts of gladiators, and the hunting and fighting with wild beasts. Accordingly, on the 13th kal. January, i.e. December 20, he was brought out into the amphitheatre, and the lions being let loose upon him, quickly dispatched their meal, leaving nothing but a few of the hardest of his bones. These remains were gathered up by two deacons who had been the companions of his journey; and being transported to Antioch, were interred in the cemetery, without the gate that leads to Daphne; whence, by the command of the emperor Theodosius, they were removed with great pomp and solemnity to the Tycheon, a temple within the city, dedicated to the public genius of it, but now consecrated to the memory of the martyr.

St Ignatius stands at the head of those Antinicene fathers, who have occasionally delivered their opinions in defence of the true divinity of Christ, whom he calls the Son of God, and his eternal Word. He is also reckoned the great champion of the doctrine of the episcopal order, as distinct and superior to that of priest and deacon. And one, the most important, use of his writings respects the authenticity of the holy Scriptures, which he frequently alludes to, in the very expressions as they stand at this day.—Archbishop Usher's edition of his works, printed in 1647, is thought the best; yet there is a fresher edition extant at Amsterdam, where, beside the best notes, there are the dissertations of Usher and Pearson.

St Ignatius's Bean. See Ignatia.

Ignis-fatua, a kind of light, supposed to be of an electric nature, appearing frequently in mines, marshy places, and near stagnating waters. It was formerly thought, and is still by the superstitious believed, to have something ominous in its nature, and to presage death and other misfortunes. There have been instances of people being decoyed by these lights into marshy places, where they have perished; hence the names of Ignis-fatua, Will-with-a-wisp, and Jack-with-a-lantern, as if this appearance was an evil spirit which took delight in doing mischief of that kind. For a further account of the nature and properties of the ignis-fatua, see the articles Light and Meteor.