The Mariolaters, in the manner of the schoolmen of the Middle Ages, set about collecting proofs of the immaculate conception from the writings of the Fathers. One ecclesiastic, Passaglia by name, collected 8000. Archbishop Malou declared himself able to produce not fewer than 800,000 proofs of it. One's head begins to swim. On Mariolatry followed, about the middle of the century, the recrudescence of the worship of relics; for the relics which had stopped working miracles at the time of the Revolution, began to work them again for the generation educated by the Jesuits. In 1844 Bishop Arnoldi of Treves began to exhibit the coat of our Saviour, a seamless linen garment which is mentioned in a falsified clause introduced (as is convincingly demonstrated by two German historians, J. Gildemeister and H. von Sybel) between 1106 and 1124 into a proclamation of Pope Sylvester (327) as having been given by the Empress Helena to the Cathedral of Treves. It is affirmed to be the garment mentioned in the 19th chapter of the Gospel of St. John as worn by Jesus before his crucifixion. But besides the sacred coat at Treves, there are some twenty more in other parts of the world, all claiming to be equally genuine. The one in Galatia is much older than the one at Treves. The genuineness of several of them is attested by papal briefs. In 1843 Gregory XVI. ratified the genuineness of the coat at Argenteuil; but Leo X. had already, in 1514, acknowledged the claim of the Treves coat, and its champions would not bow to the new decree; the consequence was that pilgrimages were made to both. Görres, in his _Historisch-politische Blätter_, rejoices at the success of the great pilgrimage to the sacred coat of Treves. The religious reaction reaches its climax in the famous Encyclical of Pius IX., which pronounces free thought to be the delirium of liberty, anathematises civil marriage, separation of church and state, liberty of religion, liberty of the press, liberty of speech, and the erroneous idea that the church ought to make its peace with progress, liberalism, and modern civilisation. But even more severely consistent than the Encyclical are the apologies for it, the German Bishop Kettler's _Die falsche und die wahre Freiheit_ and the French Bishop Dupanloup's _La convention du 15 Septembre et l'Encyclique du 8 Décembre_, which explain and justify the Pope's determined stand against "the insolent repudiation of all the great truths which form the foundation of human society." Let no one, however, imagine that these pamphlets are either very sensational in tone or very full of glaring absurdities. Both in manner and matter they have a strong resemblance to moderate articles in a Danish Liberal newspaper.