Simon Morin was burnt with all the copies of his _Pensees_ that could be found, on the Place de Greve, at Paris, March 14th, 1663. Morin called himself the Son of Man, and such thoughts of his as survived the fire do not lead us in his case to grudge the flames their literary fuel. But it is curious to think that we are only two centuries from the time when the Parlement of Paris could pass such a sentence on such a sufferer. The Parlement of Dijon condemned to be burnt by the executioner Morisot's _Ahitophili Veritatis Lacrymae_ (July 4th, 1625), but though this work was a violent satire upon the Jesuits, Morisot survived his book thirty-six years, the Jesuits revenging themselves with nothing worse than an epitaph, containing a bad pun, to the effect that their enemy, after a life not spent in wisdom, preferred to die as a fool (_Voluit mori-sot_). In the same century Molinos, the Spanish priest, and founder of Quietism, wrote his _Conduite Spirituelle_, which was condemned to the flames for sixty-eight heretical propositions, whilst its author was consigned to the prisons of the Inquisition, where he died after eleven years of it (1696). Self-absorption of the soul in God to the point of complete indifference to anything done to or by the body, even to the sufferings of the latter in hell, was the doctrine of Quietism that led ecclesiastic authority to feel its usual alarm for consequences; and it must be admitted that similar doctrines have at times played sad havoc with Christian morality. But perhaps they helped Molinos the better to bear his imprisonment. I may next refer to seventeenth-century writers who were fortunate enough not to share the burning of their books. (1) Wolkelius, a friend of Socinus, the edition of whose book _De Vera Religione_, published at Amsterdam in 1645, was there burnt by order of the magistrates for its Socinian doctrines, appears to have lived for many years afterwards. Schlicttingius, a Polish follower of the same faith, escaped with expulsion from Poland, when the Diet condemned his book, _Confessio Fidei Christianae_, to be burnt by the executioner. Sainte Foi, or Gerberon, whose _Miroir de la Verite Chretienne_ was condemned by several bishops and archbishops, and burnt by order of the Parlement of Aix (1678), lived to write other works, of probably as little interest. La Peyrere was only imprisoned at Brussels for his book on the _Pre-adamites_, which was burnt at Paris (1655). And Pascal saw his famous _Lettres a un Provincial_, which made too free with the dignity of all authorities, secular and religious, twice burnt, once in French (1657), and once in Latin (1660), without himself incurring a similar penalty. So did Derodon, professor of philosophy at Nismes, outlive the _Disputatio_ (1645), in which he made light of Cyril of Alexandria, and which was condemned and burnt by the Parlement of Toulouse for its opposition to some beliefs of Roman Catholicism.