he gave to a pupil in 1850 was Creuzer's _Mythology_. In 1845 he
denounced the rationalism of Lobeck in investigating the _Mysteries_;
but in 1857 he preferred him as a guide to those who proceed by analogy.
With increase of knowledge had come increase of restraining caution and
sagacity. The critical acumen was not greater in the _Vorhalle_ that
when he wrote on the _Philosophumena_, but instead of being employed in
a chosen cause, upon fixed lines, for welcome ends, it is applied
impartially. Ernst von Lasaulx, a man of rich and noble intellect, was
lecturing next door on the philosophy and religion of Greece, and
everybody heard about his indistinct mixture of dates and authorities,
and the spell which his unchastened idealism cast over students.
Lasaulx, who brilliantly carried on the tradition of Creuzer, who had
tasted of the mythology of Schelling, who was son-in-law to Baader and
nephew to Goerres, wrote a volume on the fall of Hellenism which he
brought in manuscript and read to Doellinger at a sitting. The effect on
the dissenting mind of the hearer was a warning; and there is reason to
date from those two hours in 1853 a more severe use of materials, and a
stricter notion of the influence which the end of an inquiry may
lawfully exert on the pursuit of it.

_Heidenthum und Judenthum_, which came out in 1857, gave Lasaulx his
revenge. It is the most positive and self-denying of histories, and owes
nothing to the fancy. The author refused the aid of Scandinavia to
illustrate German mythology, and he was rewarded long after, when
Caspari of Christiania and Conrad Maurer met at his table and confirmed
the discoveries of Bugge. But the account of Paganism ends with a
significant parallel. In December 69 a torch flung by a soldier burnt
the temple on the Capitol to the ground. In August 70 another Roman
soldier set fire to the temple on Mount Sion. The two sanctuaries
perished within a year, making way for the faith of men still hidden in
the back streets of Rome. When the Hellenist read this passage it struck
him deeply. Then he declared that it was hollow. All was over at
Jerusalem; but at Rome the ruin was restored, and the smoke of sacrifice
went up for centuries to come from the altar of Capitoline Jove.

In this work, designed as an introduction to Christian history, the
apologist betrays himself when he says that no Greek ever objected to
slavery, and when, out of 730 pages on paganism, half a page is allott