the ecclesiastical powers or not, certain it is that they refused to sanction the notion of any happiness, of howsoever humble an order, in the abode of gloom, and gave a peremptory order to the professor to take it all back. Well, he took it back as a matter of submission to those whom he regarded as his lawful spiritual guides, but the submission did not give him rest. If ecclesiastical authority was entitled to respect on one side, science was urging even stronger claims on the other. In August last, as we now learn, the professor wrote to the Prefect of the Sacred Congregation of the Index, explaining how he wished his submission to be understood, and as he and the prefect could not come to an agreement about it, he withdrew the submission altogether. Then he resolved to relieve his mind. It took two articles in two separate magazines to do it--one in the Fortnightly and one in the Nineteenth Century--but then it was done in a manner admitting of no recall. No sooner had these articles appeared than Cardinal Vaughan drew up an iron-clad declaration affirming the falsity of every position the writer had taken, and required him to sign it. Too late! The biologist and evolutionist in Professor Mivart had finally triumphed over the theologian, and he met the cardinal’s demand with a flat refusal. Thereupon his Eminence issued an order excluding the recalcitrant _savant_ from the sacraments of the Church. Mr. Mivart now knows where he is. He occupies the broad ground of scientific truth. He breathes the free air of intellectual and moral liberty. He still professes loyalty to the Church according to his own conception of it, but he will no longer bow down to an authority that assumes to prescribe his opinions in matters which he is quite capable of judging for himself. He has arrived at the conclusion that even as regards the interpretation of Scripture the Church is just as liable to err as the humble layman. He quotes most persistently the case of Galileo, in which the Church, in the most formal and official manner, declared that Scripture taught what for nearly a century now it has admitted Scripture does not teach. If the highest organs of ecclesiastical authority could make such a blunder in Galileo’s day, what blunders may they not commit in our day? But if the Church can err egregiously in what is its own peculiar province--if anything is--how great is likely to be its inaptitude when it undertakes to deal with scientific questions!