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 the worthy Pavillard pointed out to him the errors of the Church of Rome, proved that it could derive no authority from St. Peter, and that 'transubstantion' (as Gibbon calls it) was a modern fiction. This may have been all very well; but Pavillard, spite of a little vanity, was also a man of excellent sense, and saw that the true remedy was to stimulate Gibbon to reflect for himself, without obtrusively guiding his thoughts. Gibbon expresses his wonder that no Catholic priest had been told off to keep the young convert from deserting the fold. He might have been induced to make constancy to his creed a point of honour. Fortunately, he had been touched by a more stimulating influence. The clergy of the Pays-de-Vaud had, as Gibbon says, become liberal under the influence of Crousaz, known to Englishmen chiefly as the assailant of Pope, a ponderous writer upon logic and a disciple of Locke. Gibbon read Crousaz's logic and Locke's essay, and imbibed ideas unknown to, or dreaded by, the Jacobite dons at Oxford. At Lausanne, moreover, he had the honour of introduction to the great Voltaire. Voltaire, indeed, appeared to him chiefly in the character of dramatist and actor. Gibbon speaks