it in religion; and if he had joined
in deprecating the dogmatic decree in 1854, he was silent afterwards. By
Protestants he was still avoided as the head and front of offending
ultramontanism; and when the historical commission was instituted at
Munich, by disciples of the Berlin school, he was passed over at first,
and afterwards opposed. When public matters took him to Berlin in 1857,
he sought no intercourse with the divines of the faculty. The common
idea of his _Reformation_ was expressed by Kaulbach in a drawing which
represented the four chief reformers riding on one horse, pursued by a
scavenger with the unmistakable features of their historian. He was
received with civility at Rome, if not with cordiality. The pope sent to
Cesena for a manuscript which it was reported that he wished to consult;
and his days were spent profitably between the Minerva and the Vatican,
where he was initiated in the mysteries of Galileo's tower. It was his
fortune to have for pilot and instructor a prelate classified in the
pigeon-holes of the Wilhelmsstrasse as the chief agitator against the
State, "dessen umfangreiches Wissen noch durch dessen Feinheit und
geistige Gewandtheit uebertroffen wird." He was welcomed by Passaglia and
Schrader at the Collegio Romano, and enjoyed the privilege of examining
San Callisto with De Rossi for his guide. His personal experience was
agreeable, though he strove unsuccessfully to prevent the condemnation
of two of his colleagues by the Index.

There have been men connected with him who knew Rome in his time, and
whose knowledge moved them to indignation and despair. One bishop
assured him that the Christian religion was extinct there, and only
survived in its forms; and an important ecclesiastic on the spot wrote:
_Delenda est Carthago_. The archives of the Culturkampf contain a
despatch from a Protestant statesman sometime his friend, urging his
government to deal with the Papacy as they would deal with Dahomey.
Doellinger's impression on his journey was very different. He did not
come away charged with visions of scandal in the spiritual order, of
suffering in the temporal, or of tyranny in either. He was never in
contact with the sinister side of things. Theiner's _Life of Clement the
Fourteenth_ failed to convince him, and he listened incredulously to
his indictment of the Jesuits. Eight years later Theiner wrote to him
that he hoped they would now agree better on that subject than when they