There is, in brief, no parity at all between Transformism and the Copernican theory. Among other points of difference, Tuccimei notes especially the following: “The Copernican system,” he remarks, “explains _that which is_, whereas evolution attempts to explain _that which was_; it enters, in other words, into the problem of origins, an insoluble problem in the estimation of many illustrious evolutionists, according to whom no experimental verification is possible, given the processes and factors in conjunction with which the theory was proposed. But what is of still greater significance for those who desire to see a parallelism between the two theories is the fact that the Copernican system became, with the discoveries of Newton, a demonstrated thesis, scarcely fifty years after the death of Galileo; the theory of evolution, on the other hand, is at the present day no longer able to hold its own even as an hypothesis, so numerous are its incoherencies and the objections to it raised by its own partisans.” (“La Decadenza di una Teoria,” 1908, p. 11.) The prospect, then, of a renewal of the Galileo episode is exceedingly remote. Far more imminent to the writer seems the danger that the well-intentioned rescuers of religion may be obliged to perform a most humiliating _volte face_, after having accepted all too hastily a doctrine favored only for the time being in scientific circles. It is, in fact, by no means inconceivable that the scientific world will eventually discard the now prevalent dogma of evolution. In that case those who have seen fit to reconcile religion with evolution will have the questionable pleasure of unreconciling it in response to this reversal of scientific opinion. On the whole, the safest attitude toward evolution is the agnostic one. It commits us to no uncertain position. It does not compromise our intellectual sincerity by requiring us to accept the dogmatism of scientific orthodoxy as a substitute for objective evidence. It precludes the possible embarrassment of having to unsay what we formerly said. And last, but not least, it is the attitude of simple truth; for the truest thing that Science is, or ever will be, able to say concerning the problem of organic origins is that she knows nothing about it. In the present work, we shall endeavor to show that Evolution has long since degenerated into a dogma, which is believed in spite of the facts, and not on account of them. The first three chapters deal with the theory in general, discussing in turn its genetical, morphological, and geological aspects. The last three chapters are devoted to the problem of origins, and treat of the genesis of life, of the human soul, and of the human body, respectively.