[41] Id.， ibid.， I.， p. 285. (According to Abbé Denys， "études sur l'administration de l'église，" p. 211.) - Cf. Abbé André， ibid.， and "L'Etat actuel du clergé en France par les frères Allignol" (1839). -This last work， written by two assistant-curés， well shows， article by article， the effects of the Concordat and the enormous distance which separates the clergy of to-day from the old clergy. The modifications and additions which comport with this exposition are indicated by AbbéRichandeau， director of the Blois Seminary， in his book， "De l'ancienne et de la nouvelle discipline de l'Eglise en France" (1842).
Besides this， the above exposition， as well as what follows， is derived from， in addition to printed documents， personal observations， much oral information， and numerous manuscript letters.
[42] "Manreze du prêtre，" by the R. P. Caussette， vicar-general of Toulouse， 1879.， V. II.，p.523. (As stated by the Abbé Dubois， an experienced missionary. He adds that these priests， "transferred to difficult posts， are always on good terms with their mayors， . . .
triumph over obstacles， and maintain peace.") - Ibid.， I.， p.312. "Ido not know whether the well-informed consciences of our lords the bishops have made any mistakes， but what pardons have they not granted！ what scandals have they not suppressed！ what reputations have they not preserved！ what a misfortune if you have to do with a court instead of with a father！ For the court acquits and does not pardon. .
. . And your bishop may not only employ the mercy of forgiveness， but， again， that of secrecy. How reap the advantages of this paternal system by calumniating it！"[43] Vie de Mgr. Dupanloup，" by Abbé Lagrange， II.，p.43： "Mgr.
Dupanloup believed that pastoral removal was very favorable， not to say necessary， to the good administration of a diocese， to the proper management of parishes， even to the honor of priests and the Church， considering the difficulties of the times we live in. Irremovability was instituted for fortunate times and countries in which the people fulfilled all their duties and in which the sacerdotal ministry could not be otherwise than a simple ministry of conservation； at the present day it is a ministry of conquest and of apostleship. The bishop， accordingly， must dispose of his priests as he thinks them fit for this work， according to their zeal and to their possible success in a country which has to be converted." Against the official character and publicity of its judgments " it is important that it should not make out of a misfortune which is reparable a scandal that nothing can repair."[44] "Moniteur，" session of March 11， 1865.
[45] In the following Taine describes the centralization and improvement of the Church administration which probably made many socialist readers believe that the same kind of improvements easily could be introduced into private enterprise at the same time making them more determined to exclude children from the old families from all kinds of leadership in the coming socialist state.
[46] "The Ancient Régime，" pp. 65， 120， 150， 292. "Memoires inédits de Madame de ....." (I am not allowed to give the author's name). The type in high relief of one of these prelates a few years before the Revolution may here be found. He was bishop of Narbonne， with an income of 800，000 livres derived from the possessions of the clergy.
He passed a fortnight every other year at Narbonne， and then for six weeks he presided with ability and propriety over the provincial parliament at Montpellier. But during the other twenty-two months he gave no thought to any parliamentary business or to his diocese， and lived at Haute Fontaine with his niece， Madame de Rothe， of whom he was the lover. Madame de Dillon， his grand-niece， and the Prince de Guémenée， the lover of Madame de Dillon， lived in the same chateau.
The proprieties of deportment were great enough， but language there was more than free， so much so that the Marquise d'Osmond， on a visit， "was embarrassed even to shedding tears. . . . On Sunday， out of respect to the character of the master of the house， they went to Mass； but nobody carried a prayer-book； it was always some gay and often scandalous book， which was left lying about in the tribune of the chateau， open to those who cleaned the room， for their edification as they pleased."[47] "Vie de Mgr. Dupanloup，" by Abbé Lagrange. - " Histoire du Cardinal Pie， évêque de Poitiers，" by Mgr. Bannard.
[48] One could imagine the impression this text would have made on Lenin and his plans to create an elite communist party once he should take the power he dreamt of. (SR.)[49] "Moniteur，" session of March 14， 1865， speech of Cardinal de Bonnechose： "I exact full obedience， because I myself， like those among you who belong to the army or navy， have always taken pride in thus rendering it to my chiefs， to my superiors."[50] "Histoire du cardinal Pie，" by M. Bannard， II.，p.690. M. Pie left six large volumes in which， for thirty years， he recorded his episcopal acts， uninterruptedly， until his last illness.
[51] Ibid.， II.， p.135 ： "In the year 1860 he had confirmed 11，586belonging to his diocese； in 1861 he confirmed 11，845." - "Vie de Mgr.
