cease; the oath of allegiance to the pope demanded of bishops since Pope Gregory VII's time is to be altered so as to bring it into conformity with episcopal rights; annates and the fees payable for the pallium and confirmation are to be lowered and, in the event of the pallium or confirmation being refused, German archbishops and bishops are to be free to exercise their office under the protection of the emperor; with the Church tribunals of first and second instance (episcopal and metropolitan) the Apostolic Nuncio to Cologne is not to interfere, and, though appeal to Rome is allowed under certain national safe-guards, the opinion is expressed that it would be better to set up in each archdiocese a final court of appeal representing the provincial synod; finally the emperor is prayed to use his influence with the pope to secure the assembly of a national council in order to remove the grievances left unredressed by the Council of Trent. The Punctation of Ems, however, achieved no practical results. Whether these manifestos would have led to a reconstitution of the Roman Catholic Church on permanently Febronian lines must for ever remain doubtful. The French Revolution intervened; the German Church went down in the storm; and in 1803 the secularizations carried out by order of the First Consul put an end to the temporal ambitions of its prelates. Febronianism indeed, survived. Karl Theodor von Dalberg, prince primate of the Confederation of the Rhine, upheld its principles throughout the Napoleonic epoch and hoped to establish them in the new Germany to be created by the Congress of Vienna. He sent to this assembly, as representative of the German Church, Bishop Ignaz Heinrich von Wessenberg, who in his Bishopric of Constance had not hesitated to apply Febronian principles in reforming, on his own authority, the services and discipline of the Church. But the times were not favourable for such experiments. The tide of reaction after the Revolutionary turmoil was setting strongly in the direction of traditional authority, in religion as in politics; and that ultramontane movement which, before the century was ended, was to dominate the Church, was already showing signs of vigorous life. Moreover, the great national German Church of which Dalberg had a vision with himself as primate did not appeal to the German princes, tenacious of their newly acquired status as European powers. One by one these entered