There have been movements among the Hungarian Bishops, the connection of which is not quite clear. But the following facts are authentic. Simor, Archbishop of Gran and Primate, who for two months adhered with the rest of his countrymen to the minority, has gone over in the most demonstrative way to the majority, who pride themselves not a little on their conquest. It had been previously agreed between the Emperor and the Pope that he should be made a Cardinal, and he had been informed of this; but for a Cardinal-designate before his actual creation to vote against the formally and energetically expressed will of the Pope would be monstrous. Such a thing is quite inconceivable in Rome. Moreover, before he became Primate, Simor spoke in favour of infallibilism.(77) Another Hungarian Bishop is gone over with him. Other Hungarian Bishops whom the minority, whether rightly or not, reckoned deserters, have gone home, and have there, it is said, represented the state of things in the very darkest colours, saying that there is no real freedom in the Council and the minority is breaking up. The Government at Pesth have consequently sent a confidential agent here to invite the Hungarian Bishops to escape the storm and return home. But they replied that the Government had better provide for the return of those already gone home, so as to add more strength to the minority on whom all the hopes of Catholics are now centred. THIRTY-SEVENTH LETTER. _Rome, April 15, 1870._—The _Constitutio Dogmatica de Ecclesiâ Christi_ will receive its definitive form in the Congregation of Easter Tuesday, but the substance is already fixed. It received many significant alterations in the course of discussion, and the ready reception accorded to it as a whole is due to the many detailed amendments which have been conceded. These changes are so important that the spokesman of the Commission, Pie of Poitiers, said in his closing speech it was really the work of the whole Council, so that the Fathers might truly say, “_Visum est Spiritui Sancto et nobis_.” After the insertion of the word “Romana” before “Catholica Ecclesia,” the three first chapters were accepted in their amended form. The fourth, on faith and knowledge, was debated only cursorily and by a few speakers on April 8. But this chapter contains a passage of the greatest practical importance. At the end occur these words: “Since it is not enough to avoid heretical pravity, unless those errors which more or less nearly approach it are shunned, we admonish all of the duty of observing the constitution and decrees where such evil opinions not expressly named here have been proscribed and prohibited by this Holy See.”(78) The Bishops with good reason saw in this passage a confirmation of the judgments and increase of the authority of the Roman Congregations, _i.e._, of the tribunals through which the Pope exercises his power. It seemed to them desirable to give due expression to their