ion in favour of death inflicted for
religion against death for political motives: "Les buchers allumes par
une main catholique me font autant d'horreur que les echafauds ou les
Protestants ont immole tant de martyrs." Wiseman, having heard him once,
was not present on the second day; but the Belgian cardinal assured him
that he had spoken like a sound divine. He described Dupanloup's defence
of the Syllabus as a masterpiece of eloquent subterfuge, and repudiated
his _interpretations equivoques_. A journey to Spain in 1865 made him
more vehement than ever; although, from that time, the political
opposition inflamed him less. He did not find imperialism intolerable.
His wrath was fixed on the things of which Spain had reminded him:
"C'est la qu'il faut aller pour voir ce que le catholicisme exclusif a
su faire d'une des plus grandes et des plus heroiques nations de la
terre.--Je rapporte un surcroit d'horreur pour les doctrines fanatiques
et absolutistes qui ont cours aujourd'hui chez les catholiques du monde
entier." In 1866 it became difficult, by the aid of others, to overcome
Falloux's resistance to the admission of an article in the
_Correspondant_, and by the end of the year his friends were unanimous
to exclude him. An essay on Spain, his last work--"dernier soupir de mon
ame indignee et attristee"--was, by Dupanloup's advice, not allowed to
appear. Repelled by those whom he now designated as spurious, servile,
and prevaricating liberals, he turned to the powerful German with whom
he thought himself in sympathy. He had applauded him for dealing with
one thing at a time, in his book on Rome: "Vous avez bien fait de ne
rien dire de l'absolutisme spirituel, quant a present. _Sat prata
biberunt_. Le reste viendra en son temps." He avowed that spiritual
autocracy is worse than political; that evil passions which had
triumphed in the State were triumphant in the Church; that to send human
beings to the stake, with a crucifix before them, was the act of a
monster or a maniac. He was dying; but whilst he turned his face to the
wall, lamenting that he had lived too long, he wished for one more
conference with the old friend with whom, thirty-five years before, in a
less anxious time, he had discussed the theme of religion and liberty.
This was in February 1867; and for several years he had endeavoured to
teach Doellinger his clear-cut antagonism, and to kindle in him something
of his gloomy and passionate fervour, on the one