conditions and with like internal conceptions, advancing on the same line from barbarism to culture; they show a struggle and rivalry of races and tribes, in which one or another shoots forward for a time, and is then outstripped or pushed aside; they show a gradual sifting, blending and consolidation, in which primitive and fortuitous forms of association are superseded by a system presenting the symmetry and composite character of an artificial structure. Everywhere the process is marked by the final predominance of two principles, which stimulate, direct and regulate all the efforts that are made toward artistic expression, industrial science and social organization. For the human mind at this stage all conceptions of Nature may be comprised under the name of religion, and all ideas of order and co-operation under that of monarchical rule. The monuments of this period that have sprung from the united labor of the community all attest the control and supervision of one or both of these powers. Not only do temples and palaces bear this stamp, but all public works of whatever nature testify, by the gigantic results in comparison with the deficient means, to such an authority in those who planned them and such a subordination in those by whom they were executed as cannot be conceived of either under the looser organizations of barbarism or the more equitable arrangements of modern life. The cyclopean walls, the imposing edifices, the subterranean aqueducts, the mountain terraces, of Peru tell the same tale as pyramids and temples, towers and palaces, in Egypt, Assyria or India. The critic who can find in the ruins at Gran Chimu and Pachacamac only "communal houses" inhabited by "groups of families" on the method of the Iroquois, in the vast isolated structures of Tiahuanuco the remains of "an Indian pueblo after the ordinary form," and in the enormous and elaborate fortifications of Cuzco and Ollantay-tambo the works of village communities and petty tribes, is not only bent on the support of a theory at whatever cost of truth and sense, but predetermined, one would say, to hold it as a monopoly. Compared with absurdities of this order, the wildest imaginings of M. Brasseur de Bourbourg are entitled to be ranked with the conjectures of a sane philosophy.