"vernement Français lui a refusé l'exequatur. En effet, M. le "ministre des affaires étrangères a certifié ce fait dans une lettre "adressée, à l'occasion du procès, à M. le procureur du Roi, et "a ajouté que M. d'Abaunza n'avait aucun droit aux priviléges "dont jouissent les agens diplomatiques. Soutenir que le refus d'exequatur est chose indifférente, et que les seules lettres de créance, dont M. Carlier peutêtre porteur, suffisent pour lui assurer les immunités des envoyés des Puissances étrangères, c'est "dire qu'un gouvernement étranger aurait le droit d'installer chez nous, et malgré nous, un de ses nationaux, et de l'affranchir des "lois qui régissent tous les étrangers en France.

"D'ailleurs,' ajoute le défenseur, 'un consul n'est pas un agent diplomatique. (V. Vattel, Droit des Gens, liv. 4, ch. 5: ordonnance de 1681; Cassation, 13 vendémiaire an IX; Aix, 14 Août "1829; Paris, 28 Avril 1841.)'

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"Sur le second moyen, le défenseur invoque l'autorité de tous "les auteurs, Merlin excepté, et deux arrêts de la Cour de Paris, "des 16 Août 1811, et 2 Mai 1834, pour établir qu'en matière de "contrainte par corps le seul domicile dont puisse exciper l'étranger en France, est celui qu'il acquiert conformément à l'article 13, du Code Civil, c'est-à-dire, avec l'autorisation du roi. Il "soutient, par les mêmes motifs, que l'étranger qui n'a pas de do"micile légal en France, et qui n'y possède ni immeubles ni éta"blissement de commerce, doit être assimilé au débiteur forain.

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"La Cour, sur les conclusions conformes de M. l'avocat-général "Boucly, a statué en ces termes :—

"Considérant que si Carlier d'Abaunza a reçu de la république "de l'Uraguay une commission de consul-général à Paris, il est "certain qu'il n'a pas obtenu l'exequatur du gouvernement du roi ; 66 que dès-lors il n'est pas fondé à prétendre aux prérogatives et "immunités qui peuvent appartenir aux consuls;

"Considérant que l'appelant ne justifie pas qu'il soit domicilié แ en France;

"En ce qui touche la saisie foraine :

APPENDIX IX. PART VIII. CHAP. III. PAGE 338.

INTERNATIONAL RELATIONS OF FOREIGN SPIRITUAL POWERS WITH THE STATE. THE POPE.

No. 1.

SINCE the accession to the Papacy of Pius IX. changes, the importance of which is as yet but partially and dimly seen, have taken place with respect both to the Temporal and Spiritual relations of the Pontiff of the Latin Church, which, directly or indirectly, affect his International status.

The International jurist who considers the change effected in his Temporal position must bear constantly in mind these historical facts-1. That, since the beginning of this century, at least, to go no further back, the position of the Pope as a temporal prince has been maintained, when maintained at all, by the intervention of foreign troops, owing allegiance to a foreign State. 2. That the incorporation of the Papal dominions, like those of the other Italian princes, into the Kingdom of Italy, has been as much effected by the will of the subjects of that dominion, as the placing of the Hanoverian princes on the throne of England, the establishment of the Republic in the United States of America, or the recent accession of a prince of the House of Savoy to the throne of Spain-all facts recognized by the States of the civilized world-have been effected by the deliberate will of the subjects of the countries in which these changes were made. 3. That, since 1848, the Pope has admitted that, without the aid and protection of a foreign army, he cannot govern Rome as a temporal prince.

With respect to the Spiritual position of the Pope, the new pretensions, or the revival of obsolete and practically-abandoned pretensions, have been such as to affect or concern the civil governments of foreign States.

Certain new dogmas have been recently promulgated in public instruments by the Pope; the Immaculate Conception; those contained in the Encyclic Quanta cura, and its Syllabus, which condemned, and, by necessary implication, if not directly, inculcated disobedience to, the law of foreign States; the personal Infallibility of the Pope, set forth in the Constitutio dogmatica (cap. iv.) beginning Pastor æternus.

These promulgations have awakened the vigilance of foreign Governments, and already induced that of the (North) German Empire to make a very material alteration in the civil administration of the affairs of the Roman Catholic clergy (a); an alteration partly grounded on the fact that the new dogmas have created a

(a) The Prussian Minister of Worship and Education (Cultus ministerium) has, during the present reign, discharged the duties of his office with the aid or incumbrance of separate denominational boards-Roman Catholic and Protestant. These boards are now abolished.

"In dem bekannten Erlass des Cultusministeriums u. s. w., die Auf66 stellung einer Unterscheidung zwischen der römischer Kirche vor und "der Kirche nach dem Juli v. J. (i.e. 1870). Vor dem 18 Juli-so sagt 66 man-sei die römische Kirche eine festbestimmte gewesen, nach dem "18 Juli habe sich nicht nur eine wesentliche änderung erfahren sondern "sie sei auch gewissermassen ins Unsgewisse gefallen, weil nunmehr des "Papst sobald er ex-cathedrá rede abstract gesprochen, täglich neue "Glaubenssätze aufstellen könne welche von allen Angehörigen der Kirche "als solche anzunehmen seien. . . . Selbst im gegenwartigen Falle hat "die preussiche Staatsregierung der Verkündung der neuen Dogmen

division, already large, and said to be increasing, among Roman Catholics: those who refuse to recognise and adopt the novelties calling themselves Old Catholics, inasmuch as they claim to stand upon the old paths of their Church, and designating those who accept the novelties as new Catholics.

Austria, since the decree of Infallibility, has abandoned her concordat with Rome. Bavaria, perhaps regretting that she did not follow Prince Hohenlohe's advice, is now hesitating as to the course which she must take; while the choice of the most learned, pious, and excommunicated Döllinger as Rector of the University of Munich is a circumstance of no mean significance.

In these Commentaries a full investigation of this grave subject would be, I think, improper; but, at all events, would require more space than can be allotted to it.

Certain instruments having an important though indirect bearing upon the International relations of the Papacy are here printed; and I have thought that the following chronicle or catalogue may be useful to those who wish to penetrate further than I am able to do in this work into the International Ecclesiastical history of this eventful period.

Dates of Important Events affecting the Relations of the Pope with Foreign States, 1845-1871.

1845. Rossi (French ambassador at Rome) to Guizot. (Guizot, Mem. vii. 400).

1846, November 9. Pius IX. becomes Pope. (Ann. Reg. 1846.) 1848. Pope promises new constitution to his subjects. Rossi assassinated. Pope flies from Rome to Gaeta. (Ib. 1848.) 1849, Jan. 5. Viscount Palmerston to Marquis of Normanby. (Parl. Papers, 1849.)

Jan. 28. Same to same.

Feb. 2. Prince Castelcicala to Viscount Palmerston.
Viscount Palmerston to Prince Castelcicala.

Feb. 10.

March 6.

manby.

Apostolic Nuncio at Paris to Marquis of Nor

March 27. Viscount Palmerston to Marquis of Normanby.
French troops enter Rome; restore Papal Government.

1856. Note or Protest of Cavour to the Congress of Paris on the state of Italy (Ann. Reg. 1856).

"keinerlei Hinderniss in den Weg gelegt: erst dann, als thatsächlich das "hervortrat, was vorher befürchtet wor, dass das neue Degma der Unfehl"barkeit einen Conflict mit der Staatsgewalt hervorrief-das sicherste "Zeichen dafür, dass das Dogma nicht allein die Kirche sondern auch den "Staat berührt-erst dann die Regierung zur Sache Stellung genommen "um das Recht des Staates gegen einen Uebergriff der Kirche zu ver"theidigen."-Norddeutsche Allgemeine Zeitung, Nr. 170, 25 Juli. Berlin, 1871. See also Nr. 173, 28 Juli ; Nr. 169, 24 Juli.

1859. Battle of Magenta and its consequences. Cardinal Antonelli's Circular invoking support of European Powers.

Assembly of Romagna "refuse to live any longer under "temporal sway of the Pontiff." (Ib. 1859.)

1860. Central and South Italian States incorporated in Kingdom of Italy. (Ib. 1860.)

1861, March 14. Cavour proposes and carries by the unanimous vote of the Chamber of Deputies, "that the King Victor "Emanuel take for himself and his successors the title of King of Italy." (Ib. 1861.)

1864, September 15. Convention between France and Italy as to "the present territory of the Holy Father and the with"drawal of the French troops." (Ib. 1864.)

This was followed by :—

1864, December 8. The Encyclic Quanta Cura, with its Syllabus. 1865. Dépêche de M. Drouyn de Lhuys à l'Ambassadeur de France à Madrid. (Livre jaune, 1866-4).

October 6. Letter of Pius IX. reproving the Archbishop of
Paris for holding Gallican opinions. (Off. Aktenstücke, 95;
Compte Rendu, E. Ollivier, App.)

1866, November. Circular of Ricasoli to Italian Prefects as to Rome.

1867. French troops again enter Rome.

1869, April 9. Circular letter of Prince Hohenlohe as to the course which Independent States ought to adopt with reference to the Vatican Council.

December 8. Vatican Council assembles at Rome.

1870, May 1. The Constitutio Dogmatica, cap. iv. Pastor æternus, containing the decree "De Romani Pontificis Infallibilitate" proposed.

July 13. Infallibility of the Pope voted by majority of Council.
Austria renounces her concordat with Rome.

August 29. Circular of Italian Minister (Visconti Venosth)
to Italian ministers in foreign States. (Parl. Papers,
1870-1).

September 8.
September 11.
September 22. M. Sénard, minister of the French Republic
at Florence, writes that "the Convention of 15 September
"has virtually ceased to exist."

Letter of King of Italy to the Pope.
Answer of the Pope.

October 9. Plebiscite of Rome and the provinces desiring union
with and incorporation into the Kingdom of Italy accepted
and decreed by Italian Government.

October 17. Circular of Cardinal Antonelli to Papal Nuncios abroad.

October 18. Letter from Italian Minister for Foreign Affairs to Italian ministers in Foreign States.

1870, November 8. Letter of Italian Minister at Brussels to Italian Minister for Foreign Affairs.

November 14. Letters from Italian Minister at Madrid to
Minister of State at Madrid.

1871, May 13. The Italian "Statute of Guarantees" as to the future relations of the Pope with the Italian Government. May 15. Papal Allocution thereupon.

July 3. L'insediamento della sede del Governo in Roma
Capitale del Regno. (Gazzetta Officiale, Roma, 7 Luglio.)
First Council of Italian ministers under the King of Italy,
in the Quirinal Palace at Rome.

July 22. Debate in the Assemblée Nationale of France as to
taking measures, in concert with other States, to restore
Rome to the Pope.

No. 2.

Letter to Guizot from Rossi at Rome.*

April 27, 1845. "Les choses sont toujours dans un état déplorable, et il n'y a, en

ce moment, point d'amélioration à espérer. Bien loin de songer "à séculariser l'administration civile, le Pape ne veut employer, "même parmi les prélats, que ceux qui se sont faits prêtres. À "cela s'ajoute l'absence de tout apprentissage et de toute carrière "régulière. Un prélat est apte à tout. Le président des armes "était un auditeur de rote. C'est comme si nous prenions un con"seiller de cassation pour lui confier l'administration de la guerre. "Quant aux finances, c'est une plaie dont personne ne se dissimule "la gravité. On marche aujourd'hui à l'aide d'un expédient. Le gouvernement a acheté l'apanage que le prince Eugène de Beau"harnais avait dans les Marches. Il l'a immédiatement revendu à

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une compagnie composée de princes romains et d'hommes d'affaires. "Les acheteurs verseront le prix dans le trésor pontifical en plu"sieurs payements, longtemps avant l'époque où le gouvernement 66 pontifical devra payer la Bavière. C'est là l'expédient. En définitive, c'est un emprunt fort cher.

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"Cette situation se complique des jésuites. Ils sont mêlés ici à tout, "ils ont des aboutissants dans tous les camps; ils sont pour tous un "sujet de craintes ou d'espérances. Les observateurs superficiels peuvent facilement s'y tromper, parceque la Société de Jésus "présente trois classes d'hommes bien distinctes. Elle a des hommes "purement de lettres et de sciences, qui devinent peut-être les ménées "de leur compagnie mais qui y sont étrangers et peuvent de bonne "foi affirmer qu'ils n'en savent rien. La seconde classe se compose See p. 415, note (g).