mystery of origins or of causes of variations, but the mystery of the ceaselessly-acting agent which, operating on favourable variations, has brought about myriads of species from simple forms. As Huxley reminds us in the passage quoted above, the attitude of the clergy toward the theory of Evolution has undergone an astounding change. Dr. Whewell remarked that every great discovery in science has had to pass through three stages. First, people said, "It is absurd"; then they said, "It is contrary to the Bible"; finally, they said, "We always knew that it was so." Thus it has been with Evolution. It is calmly discussed; even claimed as a "defender of the faith," at Church Congresses nowadays. It was not so in the sixties. Here and there a single voice was raised in qualified sympathy--Charles Kingsley showed more than this--but both in the Old and the New World the "drum ecclesiastic" was beaten. Cardinal Manning declared Darwinism to be a "brutal philosophy, to wit, there is no God and the ape is our Adam." Protestant and Catholic agreed in condemning it as "an attempt to dethrone God"; as "a huge imposture," as "tending to produce disbelief of the Bible," and "to do away with all idea of God," as "turning the Creator out of doors." Such are fair samples to be culled from the anthology of invective which was the staple content of nearly every "criticism." Occasionally some parody of reasoning appears when the "argument" is advanced that there is "a simpler explanation of the presence of these strange forms among the works of God in the fall of Adam," but even this pseudo-concession to logic is rare; and one divine had no hesitation in predicting the fate of Darwin and his followers in the world to come. "If," said a Dr. Duffield in the Princeton Review, "the development theory of the origin of man shall, in a little while, take the place--as doubtless it will--with other exploded scientific speculations, then they who accept it with its proper logical consequences will, in the life to come, have their portion with those who in this life 'know not God and obey not the Gospel of His Son.'" But the most notable attack came from Samuel Wilberforce, then Bishop of Oxford, in the Quarterly Review of July, 1860. "It is," said Huxley, in his review of Haeckel's Evolution of Man, "a production which should be bound in good stout calf, or better, asses' skin, by the curious book-collector, together with Brougham's attack on the undulatory theory of light when it was first propounded by Young." The bishop declared "the principle of natural selection to be absolutely incompatible with the word of God" and as "contradicting the revealed relations of creation to its Creator." If by "revealed relations" and the "word of God" the Bible is intended, the evolutionist is in agreement with the bishop. But, at this time of day, it seems scarcely worth while to shake the dust off articles which have gone the way of