I found Renan, in June, 1870, very much exhilarated by the events in Rome. "A statue should be erected to Pius IX.," said he. "He is an extraordinary man. Since Luther no one has rendered such great service to religious freedom as he. He has advanced the cause about three hundred years. Without him Catholicism might very well have remained unchanged for three hundred years, shut up in a closed room with its spider's web and its thick dust. Now we are airing the room, and every one can see for himself that it is empty, and that nothing lies concealed within it." He had entertained a fear that during the negotiations concerning the infallibility of the Pope, even at the last moment, some compromise or other would be effected, through which everything would practically remain in the former channels; but this possibility had just vanished, and it could readily be foreseen that the bishops would shun no consequence, not even the result anticipated by Renan, which was, that a dismemberment would take place within Catholicism similar to that existing in Protestantism. It has been proved that the policy of the Catholic Church was wiser than its opponents at the first moment supposed. The division that took place was neither deep nor important, and there is not the slightest prospect of a dismemberment that can in any way be compared with the nature of the sects of Protestantism. Renan, who thought chiefly of France, hoped that time might open the eyes of the French bourgeoisie, which had thrown itself completely into the arms of the Church since the February Revolution, and was watching with profound anxiety the position so inimical to civilization assumed by the papal power. In his interesting novel "Ladislaus Bolski," Victor Cherbuliez has turned into mild ridicule certain pet theories of Renan, by putting into the mouth of the good-natured yet thoroughly unpractical mentor of the hero, Renan's doctrine concerning the delicate nature of truth, and the consequent necessity of approaching it with the utmost deliberation and caution. George Richardet believes with Renan, that everything depends on some shade of meaning; that truth is not simply white or black, but is one shade of these colors, and he is wrecked because we cannot act in shades, but must act totally or not at all. In fact, Richardet aims at an actual realization of the idea expressed by Renan in one of many passages on the subject, as follows: "We might as well attempt to hit a winged insect with a club, as to grasp the truth in a moral science with the coarse claws of syllogism. Logic cannot grasp delicate shades of meaning, yet truths that are of a moral nature depend solely and entirely upon these shades. It is, therefore, of no avail to pounce on truth with the clumsy violence of a wild boar, for fleet and nimble truth will escape the ruthless attack, and all the pains taken to capture it will be in vain."