[25] 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). [26] Stintzing, _Geschichte der deutschen Rechtswissenschaft_, vol. I., p. 284. [Sidenote: _Francis Hotman and England._]