d that philosophies do not subsist in
order to be adopted. A Thomist or a Cartesian seemed to him as a
captive, or a one-armed combatant. Prizing metaphysicians for the
unstrung pearls which they drop beyond the seclusion of system, he loved
the _disjecta membra_ of Coleridge, and preferred the _Pensieri_, and
_Parerga und Paralipomena_ to the constructed work of Gioberti and
Schopenhauer. He knew Leibniz chiefly in his letters, and was
perceptibly affected by his law of continuous progression, his general
optimism, and his eclectic art of extracting from men and books only the
good that is in them; but of monadology or pre-established harmony there
was not a trace. His colleague, Schelling, no friend to the friends of
Baader, stood aloof. The elder Windischmann, whom he particularly
esteemed, and who acted in Germany as the interpreter of De Maistre, had
hailed Hegel as a pioneer of sound philosophy, with whom he agreed both
in thought and word. Doellinger had no such condescension. Hegel
remained, in his _eyes_, the strongest of all the enemies of religion,
the guide of Tuebingen in its aberrations, the reasoner whose abstract
dialectics made a generation of clever men incapable of facing facts. He
went on preferring former historians of dogma, who were untainted by the
trail of pantheism, Baumgarten-Crusius, and even Muenscher, and by no
means admitted that Baur was deeper than the early Jesuits and
Oratorians, or gained more than he lost by constriction in the Hegelian
coil. He took pleasure in pointing out that the best recent book on the
penitential system, Kliefoth's fourth volume, owed its substance to
Morinus. The dogmas of pantheistic history offended him too much to give
them deep study, and he was ill prepared with counsel for a wanderer
lost in the pervading haze. Hegelians said of him that he lacked the
constructive unity of idea, and knew the way from effect to cause, but
not from cause to law.

His own lectures on the philosophy of religion, which have left no deep
furrow, have been praised by Ketteler, who was not an undiscriminating
admirer. He sent on one of his pupils to Rosmini, and set another to
begin metaphysics with Suarez; and when Lady Ashburton consulted him on
the subject, he advised her to read Norris and Malebranche. He
encouraged the study of remoter luminaries, such as Cusa and Raymundus,
whose _Natural Theology_ he preferred to the _Analogy_; and would not
have men overlook some who are