discussed it in Rome. "Ich freue mich, dass Sie jetzt erkennen, dass
mein Urtheil ueber die Jesuiten und ihr Wirken gerecht war.--Im kommenden
Jahr, so Gott will, werden wir uns hoffentlich besser verstehen als im
Jahr 1857." He thought the governing body unequal to the task of ruling
both Church and State; but it was the State that seemed to him to suffer
from the combination. He was anxious about the political future, not
about the future of religion. The persuasion that government by priests
could not maintain itself in the world as it is, grew in force and
definiteness as he meditated at home on the things he had seen and
heard. He was despondent and apprehensive; but he had no suspicion of
what was then so near. In the summer of 1859, as the sequel of Solferino
began to unfold itself, he thought of making his observations known. In
November a friend wrote: "Je ne me dissimule aucune des miseres de tout
ordre qui vous ont frappe a Rome." For more than a year he remained
silent and uncertain, watching the use France would make of the
irresistible authority acquired by the defeat of Austria and the
collapse of government in Central Italy.

The war of 1859, portending danger to the temporal power, disclosed
divided counsels. The episcopate supported the papal sovereignty, and a
voluntary tribute, which in a few years took shape in tens of millions,
poured into the treasury of St. Peter. A time followed during which the
Papacy endeavoured, by a series of connected measures, to preserve its
political authority through the aid of its spiritual. Some of the most
enlightened Catholics, Dupanloup and Montalembert, proclaimed a sort of
holy war. Some of the most enlightened Protestants, Guizot and Leo,
defended the Roman government, as the most legitimate, venerable, and
necessary of governments. In Italy there were ecclesiastics like
Liverani, Tosti, Capecelatro, who believed with Manzoni that there
could be no deliverance without unity, or calculated that political
loss might be religious gain. Passaglia, the most celebrated Jesuit
living, and a confidential adviser of the pope, both in dogma and in the
preparation of the Syllabus, until Perrone refused to meet him, quitted
the Society, and then fled from Rome, leaving the Inquisition in
possession of his papers, in order to combat the use of theology in
defence of the temporal power. Forty thousand priests, he said, publicly
or privately agreed with him; and the diplomatis