ng towards Catholicism, had expounded law and society in
that historic spirit which soon pervaded other sciences, and restored
the significance of national custom and character. By his writings
Protestant literature overlapped. The example of the conspicuous jurist
served as a suggestion for divines to realise the patient process of
history; and Doellinger continued to recognise him as a master and
originator of true scientific methods when his influence on
jurisprudence was on the wane. On the same track, Drey, in 1819,
defended the theory of development as the vital prerogative of Rome over
the fixity of other churches. Moehler was the pupil of Drey, and they
made Tuebingen the seat of a positive theology, broader and more
progressive than that of Munich.

The first eminent thinker whom he saw and heard was Baader, the poorest
of writers, but the most instructive and impressive talker in Germany,
and the one man who appears to have influenced the direction of his
mind. Bishop Martensen has described his amazing powers; and Doellinger,
who remembered him with more scant esteem, bore equal testimony to the
wealth and worth of his religious philosophy. He probably owed to him
his persistent disparagement of Hegel, and more certainly that
familiarity with the abstruse literature of mysticism which made him as
clear and sure of vision in the twilight of Petrucci and St. Martin as
in the congenial company of Duperron. Baader is remembered by those who
abstain from sixteen volumes of discordant thought, as the inventor of
that system of political insurance which became the Holy Alliance. That
authority is as sacred and sovereignty as absolute in the Church as in
the State, was an easy and obvious inference, and it had been lately
drawn with an energy and literary point to which Baader was a stranger,
by the Count de Maistre, who was moreover a student of St. Martin. When
the ancient mystic welcomed his new friend, he was full of the praises
of De Maistre. He impressed upon his earnest listener the importance of
the books on the pope and on the Gallican church, and assured him that
the spirit which animates them is the genuine Catholicism. These
conversations were the origin of Doellinger's specific ultramontanism. It
governed one half of his life, and his interest in De Maistre outlasted
the assent which he once gave to some of his opinions. Questions arising
from the Savoyard's indictment against Bacon, which he proposed to