Such facts were alleged by _La Liberté du Concile_, by _La Dernière Heure du Concile_, by Mamiani, by Bonghi, by Beust, by Daru, by Arnim, by Acton, by Montalembert, by Döllinger; and still more by the _Civiltá Cattolica_, the _Stimmen aus Maria Laach_, the _Univers_, the _Monde_, and the _Unitá Cattolica_; and most of all were they embodied in the words and official manifestoes of Pope Pius IX. What one of these alarming or discreditable or equivocal facts is disposed of by the passages which Cardinal Manning in his need has cited? He cites Hefele to prove that people who were outside of the Council told falsehoods as to what passed inside. But with the wonted sequence of his logic, what he proves out of the mouth of Hefele is that people who were inside of the Council sold the secret, though in doing so they incurred the pains of mortal sin. The proof is quite as apposite as many of those relied upon by Cardinal Manning, and it is no wonder that such a habit of reasoning should have landed him where he is. He cites of all men Ketteler. Now supposing that Ketteler was the person to invalidate serious testimony, what particular fact is disproved by the passage cited? The only one it affects to touch is the question as to whether, in substance, the anti-infallibilist doctrine of Döllinger was not also that of the majority of the German bishops. That question is not faced in front. Ketteler only raises a side issue. He denies that on some certain occasion, certain bishops had in a certain way made a statement to that effect. Cardinal Manning has not lived so long in Rome, and learned so much there, without knowing something of the value of such contradictions. But if he means--as, however reluctantly, one must take him to mean--to use Ketteler to prove to Englishmen that the majority of the German bishops were not, before July 1870, opposed to that as a doctrine which is now a dogma of their creed, then let Ketteler by all means stand on one side, but pamphlets, memoranda, speeches, petitions, votes, protests stand on the other. Ketteler is cited against Döllinger, and agreeably to the all but infallible felicity of the Cardinal's logic, about the most definite thing Ketteler says against the Provost is that _Janus_, for falsification of history, can hardly be compared to anything but the Provincial Letters of Pascal. Had the Cardinal cited the whole body of the German bishops, he might, indeed, with English Catholics have gained some show of authority; but how would it have been with the fellow-countrymen of those prelates? or with any who, like their fellow-countrymen, had, in the two Fulda manifestoes of 1869 and 1870, and in other words and deeds of those mitred diplomatists--words and deeds which cannot be erased--learned at what rate to prize statements signed by their episcopal crosses? There are in Europe few bodies of functionaries who stood in sorer need than did these German bishops of something