The French episcopate was _greatly_ divided on the subject of these untoward controversies. The Bishops of Chartres, Moulins and others, had publicly defended the _Univers_ in opposition to the Archbishop of Paris. Cardinal Gousset, Archbishop of Rheims, patronized the opinions of M. Veuillot in regard to the use of heathen classics. An anonymous paper on _the right of custom_, addressed to the episcopate, now added to all these subjects of controversy the recriminations of Gallicanism, which was almost extinct. The author denying that the customs of the church of France were abrogated by the Concordat, maintained that the disciplinary sentences of the Popes could not be applied in any diocese until they were first promulgated therein. He disputed the authority of the decrees of the “Index,” blamed the liturgical movement, reproached the religious journalists with seeking, above all, to please the Court of Rome, and concluded by advising the bishops to come to an understanding among themselves, in order to obtain from the Pope a modification of his decisions. Pius IX. could be silent no longer. Accordingly, he addressed to all the French bishops an Encyclical, which is known in history as the Encyclical _inter multiplices_. He commenced by acknowledging the subjects of joy and consolation afforded him by the progress of religion in France, and especially by the zeal and devotedness of the bishops of that country. He gave special praise to these prelates, because they availed themselves of the liberty which had been restored to them in order to hold Provincial Councils, and expressed his satisfaction, “that in a great many dioceses, where no particular circumstance opposed an impediment, the Roman Liturgy was re-established.” He could not, however, dissemble the sorrow which was caused him by existing dissensions, and for which he blamed, although indirectly, political opposition and party spirit. “If ever,” said the Holy Father, “it behooved you to maintain among yourselves agreement of mind and will, it is, above all, now, when, through the disposition of our very dear son in Christ, Napoleon, Emperor of the French, the Catholic church amongst you enjoys complete peace, liberty and protection.” In speaking of the good education of youth, which he earnestly recommended as being of the highest importance, he gave a practical solution of the vexed question of the classics. “It is necessary,” he insisted, “that young ecclesiastics should, without being exposed to any danger of error, learn true elegance of language and style, together with real eloquence, whether in the very pious and learned works of the Holy Fathers, or in the most celebrated Pagan authors, when thoroughly expurgated.” In this same Encyclical also, the venerable Pontiff, speaking of the Catholic press, declared it to be indispensible. “Encourage, we most anxiously ask of you, with the utmost benevolence, those men who, filled with a truly Catholic