more capable of historical impartiality than Veuillot or Manning. At the same time much may be ascertained from each. Friedrich kept a diary through the critical months of the sessions in Rome, which he afterwards published. He had access to numerous distinguished personages. He exerted, in his characteristically German and professorial manner, no inconsiderable influence on the theology of his master. He met everybody in the Cardinal's rooms. Accustomed to the freedom of a German University, with unlimited access to literature of every kind, Friedrich finds himself in a city under mediæval restrictions. Modern theology of an anti-Infallibilist type could scarcely be obtained at all in Rome, nor could it be smuggled into the city through the post, nor printed in Rome, nor could it be found in the libraries to which Friedrich had access. Letters were opened in the post, or permanently detained, as the authorities chose. The police were ecclesiastical officials acting in the interests of the Ultramontanes. Dressel, a learned German, editor of an edition of the Apostolic Fathers, was visited in Rome by a police officer, and informed that he must leave the city for having written letters to the Augsburg Gazette, in collaboration with Professor Friedrich. Dressel protested that he had done nothing of the kind. The only answer was that such were his orders from the Vatican. Dressel appealed to Cardinal Hohenlohe; also, and more effectively, to the Prussian Ambassador, who made such emphatic moves that the papal police did not venture on any further steps against him.
Veuillot, who was then in Rome, got the following criticisms on Cardinal Hohenlohe and Professor Friedrich published in his journal, L'Univers, which he edited in France.
