On the other hand, during the twelve intervening years immense strides had been made in every department of anthropological science, and the whole tenor of modern speculation had been clearing the ground for the 'Descent of Man,' In 1865, Rolle in Germany had published his work on 'Man Viewed by the Light of the Darwinian Theory.' Two years later, Canestrini in Italy read before the Naturalists' Society of Modena his interesting paper on rudimentary characters as bearing on the origin of the human species. In 1868, Büchner brought out his rudely materialistic sledge-hammer lectures on the Darwinian principle; and in 1869, Barrago flung straight at the head of the Roman clericals his offensive work on man and the anthropoid apes. Most of these foreign publications were unhappily marked by that coarse and almost vituperative opposition to received views which too often disfigures French and German controversial literature. In England, on the contrary, under our milder and gentler ecclesiastical yoke, the contest had been conducted with greater decorum and with far better results. Wallace had broken ground tentatively and reverently in his essay on the 'Origin of Human Races,' where he endeavoured to show that man is the co-descendant with the anthropoid apes of some ancient lower and extinct form. Lubbock's 'Prehistoric Times' (1865) and 'Origin of Civilisation' (1870) helped to clear the way in the opposite direction by demolishing the old belief, firmly upheld by Whately and others, that savages represent a degraded type, and that the civilised state is natural and, so to speak, congenital to man. Tylor's 'Early History of Mankind' (1865) did still more eminent service in the same direction. Colenso's 'Pentateuch and Book of Joshua Critically Examined,' the publication of which began in 1862, had already shaken the foundations of the Mosaic cosmogony, and incidentally discredited the received view of the direct creation of the first human family. McLennan's 'Primitive Marriage' (1865) and Herbert Spencer's articles on the origin of religion had kept speculation alive along other paths, all tending ultimately towards the same conclusion. Darwin's own cousin, Hensleigh Wedgwood, and Canon Farrar, had independently endeavoured to prove that language, instead of being a divine gift, might have arisen in a purely natural manner from instinctive cries and the imitation of external sounds. The Duke of Argyll and Professor Max Müller, by the obvious feebleness of their half-hearted replies, had unconsciously aided in disseminating and enforcing the very views they attempted to combat. Bagehot and Flower, Maudsley and Jevons, Vogt and Lindsay, Galton and Brown-Séquard had each in his way contributed facts and arguments ultimately utilised by the great master architect in building up his consistent and harmonious edifice. Finally, in 1868, Haeckel had published his 'Natural History of