of government out of doors, which, if it did not yet oppose or appear to oppose at least, powerfully swayed the official authority. Cardinal Gizzi, whose ministry was so popular, deemed it necessary to require by proclamation that these noisy demonstrations should cease. It was too late. The people, defying the Cardinal’s mandate, hastened in crowds to the Quirinal, saluted, as usual, the Pope with enthusiastic _vivats_, expressing, at the same time, their detestation of his ministry, which they were wont to applaud so loudly, and which, if it had not by any great activity done much to acquire, had certainly done nothing to forfeit their favor. “_Viva Pio Nono! Pio Nono Solo!_” was now their cry. The Pope himself next came to be considered as intolerably dilatory in preparing measures of reform. Nor did he escape the accusation, at the same time, of sacrificing to his zeal, as a temporal ruler, the higher duties which he owed to religion and the Church. According to one set of revilers, he was breaking with inviolable tradition. Others insisted that so enthusiastic a reformer of the State must be a revolutionist in the Church. Such attacks were met by anticipation in the Encyclical of 9th November, 1846. This well-known document was received with applause by the civilized world. It leaves no ground for the charges in question. It would only destroy the Church to pretend to reform its dogma and revolutionize its discipline and government. Such an idea could proceed from no other source than the stratagems of unbelief, or from the snares of the wolf, who, in sheep’s clothing, seeks to insinuate himself into the fold. It is nothing short of sacrilege to hold that religion is susceptible of progress or improvement, as if it were a philosophical discovery, which could advance with the march of science. The Holy Father enumerates also in this Encyclical the principal grounds of faith, and exhorts all bishops to oppose with all their zeal and learning those who, alleging progress as their motive, perversely endeavor to destroy religion by subjecting it to every man’s individual judgment. He condemns indifference as regards religion, eloquently defends ecclesiastical celibacy, and, mindful that the Church is the teacher of the great as well as of the humble, he enforces the obligations of sovereigns towards their subjects, not forgetting the fulfilment of all the duties which the people owe to their rulers. In a former Encyclical, Pius IX. had expressed his predilection for the religious orders. This expression was now renewed. Time may have interfered, more or less, with their discipline. Anxious to preserve them and promote their prosperity, he was ever willing to correct such abuses as may have existed. To some communities he offered the most admirable suggestions. Others he honored with personal visits, evincing always a truly pastoral zeal for the well-being of institutions so precious to religion.