The extension of the theory of evolution to man was, naturally, one of the most interesting and momentous applications of it. If all other organisms arose, not by a miraculous creation, but by a natural modification of earlier forms of life, the presumption is that the human race also was developed by the transformation of the most man-like mammals, the primates of Linné--the apes and lemurs. This natural inference, which Lamarck had drawn in his simple way, but Darwin had at first explicitly avoided, was first thoroughly established by the gifted zoologist, Thomas Huxley, in his three lectures on _Man's Place in Nature_ (1863). He showed that this "question of questions" is unequivocally answered by three chief witnesses--the natural history of the anthropoid apes, the anatomic and embryological relations of man to the animals immediately below him, and the recently discovered fossil human remains. Darwin entirely accepted these conclusions of his friend eight years afterwards, and, in his two-volume work, _The Descent of Man and Sexual Selection_ (1871), furnished a number of new proofs in support of the dreaded "descent of man from the ape." I myself then (1874) completed the task I had begun in 1866, of determining approximately the whole series of the extinct animal ancestors of the human race, on the ground of comparative anatomy, embryology, and paleontology. This attempt was improved, as our knowledge advanced, in the five editions of my _Evolution of Man_. In the last twenty years a vast literature on the subject has accumulated. I must assume that you are acquainted with the contents of one or other of these works, and will turn to the question, that especially engages our attention at present, how the inevitable struggle between these momentous achievements of modern science and the dogmas of the Churches has run in recent years.