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 of modern chemistry and physics. The true nature of comets was ascertained, and they ceased to be regarded as signs of heavenly wrath. But several generations were to pass before science became, in Protestant countries, an involuntary arch-enemy of theology. Till the nineteenth century, it was only in minor points, such as the movement of the earth, that proved scientific facts seemed to conflict with Scripture, and it was easy enough to explain away these inconsistencies by a new interpretation of the sacred texts. Yet remarkable facts were accumulating which, though not explained by science, seemed to menace the credibility of Biblical history. If the story of Noah's Ark and the Flood is true, how was it that beasts unable to swim or fly inhabit America and the islands of the Ocean? And what about the new species which were constantly being found in the New World and did not exist in the Old? Where did the kangaroos of Australia drop from? The only explanation compatible with received theology seemed to be the hypothesis of innumerable new acts of creation, later than the Flood. It was in the field of natural history that scientific men of the eighteenth century suffered most from the coercion of authority. Linnæus felt it in Sweden, Buffon