de Banneville and the Paris Government do not seem to be of this opinion. I don’t imagine they are minded at Paris so entirely to sacrifice the Bishops to the arbitrary will of the _Curia_ and its paid majority, and for the last few days the French ambassador has been engaged in a lively telegraphic correspondence with his own Government. We may very soon expect important disclosures. As far as I can make out, the conviction still prevails among the Roman clergy and their episcopal allies that the dogma of Infallibility in the third _Schema_ will be accepted by the Council, at least in a somewhat modified form, but one easily capable of being extended and quite sufficient for present exigencies. They say, “We will first take the vote on the question of opportuneness, and a mere majority may very well decide that. It has decided already by the 400 or 410 signatures to the (Infallibilist) Address, and the Bishops who have themselves answered No, will be obliged to yield to this decision, and so to come to the vote on the dogma itself, _i.e._, to declare whether they personally hold the Pope to be dogmatically fallible or infallible.” The Romans expect that, when matters have come to this point, not a few Bishops—especially Ketteler of Mayence, and, it may be hoped, many more with him—will come over to their side and profess their faith in Papal Infallibility. In whatever form they clothe their belief, it comes to the same thing in the end. At last there will only remain a little band of obstinate Prelates who will protest. They may talk if they please, and then it will be proclaimed to the world, by an overwhelming majority of perhaps 700 votes, that it has become Infallibilist. Then might a new St. Jerome say, with greater force than the former one said of Arianism, “Miratus est orbis se esse factum infallibilistam.” A Roman clergyman, who expressed this expectation to me with peculiar confidence, added that there had been a like occurrence at the Council of Trent and it would now be repeated. I perfectly understood him, and the matter deserves to be mentioned here as a striking parallel to certain recurring possibilities. The Council, which was meant to reform and thereby to save the Church, was brought to an early consideration of the universal neglect of Bishops to reside in their dioceses and the need for recognising this duty as one of Divine obligation. But it appeared at once, in the first period of the Council, that the Court of Rome and its faithful Italians in the assembly had the strongest interest in preventing the assertion of this simple and logically necessary truth. For, as regards the past, it would have implied severe censure of the practice followed by the Popes since the beginning of the thirteenth century, which would be shown to be a constant violation of the Divine law; while, in regard to the present and future, it would have seriously limited the plenary power of the Popes, for it was always held a principle in the