das gewusste."

In 1879 he prepared materials for a paper on the Massacre of St.
Bartholomew. Here he was breaking new ground, and verging on that which
it was the policy and the aspiration of his life to avoid. Many a man
who gives no tears to Cranmer, Servetus, or Bruno, who thinks it just
that the laws should be obeyed, who deems that actions done by order are
excused, and that legality implies morality, will draw the line at
midnight murder and wholesale extermination. The deed wrought at Paris
and in forty towns of France in 1572, the arguments which produced it,
the arguments which justified it, left no room for the mists of
mitigation and compromise. The passage from the age of Gregory IX. to
that of Gregory XIII., from the Crusades to the wars of Religion,
brought his whole system into jeopardy. The historian who was at the
heels of the divine in 1861, and level with him in 1867, would have come
to the front. The discourse was never delivered, never composed. But the
subject of toleration was absent no more from his thoughts, filling
space once occupied by Julian of Eclanum and Duns Scotus, the Variata
and the Five Propositions. To the last days of 1889 he was engaged in
following the doctrines of intolerance back to their root, from Innocent
III. to the Council of Rheims, from Nicholas I. to St. Augustine,
narrowing the sphere of individual responsibility, defending agents, and
multiplying degrees so as to make them imperceptible. Before the
writings of Priscillian were published by the Vienna Academy the nature
of their strange contents was disclosed. It then appeared that a copy of
the _Codex unicus_ had been sent to Doellinger from Wuerzburg years
before; and that he had never adverted to the fact that the burning of
heretics came, fully armed, from the brain of one man, and was the
invention of a heretic who became its first victim.

At Rome he discussed the council of Trent with Theiner, and tried to
obtain permission for him to publish the original acts. Pius IX.
objected that none of his predecessors had allowed it, and Theiner
answered that none of them had defined the Immaculate Conception. In a
paper which Doellinger drew up, he observed that Pallavicini cannot
convince; that far from proving the case against the artful Servite, the
pettiness of his charges indicates that he has no graver fault to find;
so that nothing but the production of the official texts can enforce or
disprove the imputation th