Note 25 — ENGLISH LAW AND THE RENAISSANCE.

The Nihil hoc ad edictum praetoris! is currently ascribed to Cujas, but the ultimate authority for the story I do not know. See Brissaud, Histoire du droit français, p. 355: ‘La science laïque déclarait par la bouche d’un de ses plus grands représentants qu’elle n’était plus l’humble servante de la théologie; elle affirmait sa sécularisation.’ It seems that Cujas (‘wie beinahe alle Rechtsgelehrten seiner Zeit’) at first sided with the Reformers, but that he afterwards, at least outwardly, made his peace with the Catholic church (Spangenberg, Jacob Cujas und seine Zeitgenossen, Leipz. 1822, p. 162; Haag, La France protestante, ed. 2, vol. IV., col. 957-970). Doneau was a Calvinist; driven from France by Catholics and from Heidelberg by Lutherans, he went to Leyden and ultimately to Altdorf. Hotman was a Calvinist, intimately connected with the church of Geneva. Baudouin was compelled to leave France for Geneva, whence he went to Strassburg and Heidelberg; but he quarrelled with Calvin and was accused of changing his religion six times. Charles Du Moulin also had been an exile at Tübingen. It is said that after a Calvinistic stage he became a Lutheran; on his death-bed he returned to Catholicism: such at least was the tale told by Catholics. (See Brodeau, La vie de Maistre Charles Du Molin, Paris, 1654; Haag, La France protestante, ed. 2, vol. V., col. 783-789.) To say the least, he had been ‘ultra-gallican.’ (Schulte, Geschichte der Quellen des canonischen Rechts, vol. IV., p. 251.) Of Le Douarin also it is said ‘il était réformé de cœur’ (La France protestante, ed. 2, vol. V., col. 508). ‘Die grosse Mehrzahl der hervorragenden Juristen bekannte sich mit grösserer oder geringerer Entschiedenheit zur Partei der Hugenotten’ (Stintzing, Geschichte der deutschen Rechtswissenschaft, vol. I., p. 372).