they bear no Roman symbols. But seeing that the Romish Hierarchy love no such labourers-the people's truest friends and guides, seeing that she resolutely opposes the moral elevation of mankind, it is a duty to contend against her and her false system—and such is the duty I shall now endeavour to fulfil.

Lastly, I stand forth against the tyrannical dominion of the Romish Hierarchy, because its statutes tend directly to the sundering and oppression of my native land.

The Roman Catholic priest is debarred by celibacy from the family tie, bound by his vow of blind obedience, by the tenets of his faith, as well as by external interest, to the Bishop of Rome, and thus withdrawn and estranged from the interests of his fatherland. Instead of awakening and strengthening patriotism and community of feeling, the Catholic priest, as teacher of the people, is engaged, by the statutes of his Church, to stifle both. History abounds with proofs of the truth of this assertion, with instances in which their fatherland, and the most sacred interests of their country have been betrayed, by bishops and priests, to the Roman Pontiff. But we dare not stop to consider the past; striking testimony that the priesthood strives with might and main, again to bring the German nation under the tyranny of the Pope and of the Jesuits. Hundreds, truly, of the priests are not aware of

every day bears

this; but what a load of guilt should I incur, were I to lend myself to the work of degrading and subjecting my fellow-countrymen,—of delivering my fatherland over to the Jesuits and the Pope! On the contrary, it is my bounden duty to contend against the despotism of Rome, and to lend a hand in working out the emancipation of my native country. These are the arguments which render it incumbent upon me-on all of us-to fight against the Hierarchy, and strive to bring about such an improvement and a reformation in the Church, as shall satisfy the requirement of the times.

A thorough reformation of the Church, it appeared to me, could only be brought about by General Councils,* in which laymen should bear their legitimate part; and I determined to lay down my views in writing on this subject, together with a sketch of the Romish abuses, which I expected to have ready by the autumn of 1843. The necessity for such a step was the more impressed upon my mind, the more I saw increasing the violence and lordliness of the High-Church and Jesuitical party throughout Germany, and particularly in Silesia, under Dr. Ritter, who was at that time Vicar of the Bishopric. Dr. Ritter disposed and managed all things to his own heart's content. Such

* Even in the Seminary I spoke to several of my quondam friends, of the necessity of General Councils. Some of them have probably forgotten now, what then they acknowledged to be needed.

curates and chaplains as did not please him were most unceremoniously deposed, translated, imprisoned, admonished in letters couched in Russian terms, and dealt with as suited his humour. Thus was Mr. Beer, the curate of Brieg, translated in defiance of his people's wish to retain him; Mr. Schotte was degraded to the lower office of chaplain, and Mr. Weiser, the chaplain, on a mere calumnious charge, without examination or opportunity of defence, ordered to the Seminary for punishment. These were men of unblemished reputation, their only fault being that they were not sufficiently abject and Romish. But Dr. Ritter rained and hailed on right and wrong, and enacted the part of Providence in the diocese of Breslau. The inferior clergy, who besides had few or no privileges in comparison with their superiors, were really most arbitrarily dealt with. A feeling came over us at that time, as if the days of club-law were at hand. In some places, as in Brieg and Ziegenhals, it really came to violence. But Ritter's creatures rose, and managed in the spirit of their master. He, in the fulness of his power, issued an interdict against mixed marriages, at once dishonouring to us, and injurious to chastity; he commanded that the old Silesian ritual, which probably dates from the time of trials for witchcraft,* (it contains at least much of the same

* This expression is not too severe; for according to the Silesian ritual, in baptism, for instance, the Devil is three times driven out of the innocent little child. At the consecra

stuff,) should again be brought into universal use, because he learned that some curates no longer employed it.* Neither did the Seminary escape him; he ordered the pupils never to mix with their fellow-men except in clerical costume, (probably for the sake of exemplifying neighbourly and brotherly love,) and enjoined it with suitable earnestness. Bigotry and fanaticism increased still more and more among the young and newly-appointed chaplains, and the old experienced ministers saw themselves all at once outdone in piety. Numerous rosary associations and prayer-meetings were established. Schneeweiss, the professor of divinity, instituted such meetings in Neisse, and introduced rosary-books from Bavaria, which, pandering to the grossest materialism and sensuous worship, manifest the most horrible Jesuitism. The members paid weekly two silver groschen, which money, with that realized by the books, was reported to find its way into the coffers of the Jesuits in Bavaria. Herr Schneeweiss is generally considered in Neisse to be a Jesuit. The pupils at the High School were compelled to join these associations. Similar reunions were established in other places, among which that under pastor Shaffraneck, at Beuthen, in Upper Silesia,

ting of Holy Water, and at other consecrations, in like manner, a number of exorcisms are employed.

* At the same time, indeed, he promised a new one, which, however, after a lapse of three years, has not yet appeared.

was distinguished. Thus were we placed by Dr. Ritter, the quondam Hermesian,* quite on the ecclesiastical war establishment of the middle ages. Nothing now was wanting to Dr. Ritter, except monasteries and convents, for which pious mites were already beginning to be collected, and the bishop's mitre of Breslau. He lost his point, however; for Mr. Knauer, a mild and humane priest, was chosen. Now commenced a general intrigue among the High Church party. Mr. Knauer was complained of at Rome as incapable; Rome, therefore, hesitated for a year to confirm the appointment, during which time the agitation and disturbance in the diocese increased. Citizens and honest Churchmen in the province complained loudly of this bad state of matters; but neither the incorporation of burgesses, (who, to be sure, have no voice in matters affecting the good of their souls, or regarding their clergy,) nor a single pastor, deemed it incumbent on them to oppose the tide of disorder and of bigotry. Aroused by the disgrace of our increasingly gloomy prospects, and excited by the shamelessness of the creatures of Rome, as well as by the intrigues in regard to the bishopric of Breslau, which were daily coming to our ears, I resolved, although I had never yet written for publication, to attack the scandals which issued from the chapter of Breslau, and wrote the paper entitled, Rome and the Chapter of Breslau,' signed A Chaplain.'

6

* Disciples of Professor Hermes, formerly of Bonn.