Anthropology has been compared to a great region, marked out indeed as within the sphere of influence of science, but unsettled and for the most part unsubdued. Like all such hinterland sciences, it is a happy hunting-ground for adventurers. Just as in the early days of British Somaliland, rascals would descend from nowhere in particular upon unfortunate villages, levy taxes and administer atrocity in the name of the Empire, and even, I am told, outface for a time the modest heralds of the government, so in this department of anthropology the public mind suffers from the imposition of theories and assertions claiming to be “scientific,” which have no more relation to that organized system of criticism which is science, than a brigand at large on a mountain has to the machinery of law and police, by which finally he will be hanged. Among such raiding theorists none at present are in quite such urgent need of polemical suppression as those who would persuade the heedless general reader that every social failure is necessarily a “degenerate,” and who claim boldly that they can trace a distinctly evil and mischievous strain in that unfortunate miscellany which constitutes “the criminal class.” They invoke the name of “science” with just as much confidence and just as much claim as the early Victorian phrenologists. They speak and write with ineffable profundity about the “criminal” ear, the “criminal” thumb, the “criminal” glance. They gain access to gaols and pester unfortunate prisoners with callipers and cameras, and quite unforgivable prying into personal and private matters, and they hold out great hopes that by these expedients they will evolve at last a “scientific” revival of the Kaffir’s witch-smelling. We shall catch our criminals by anthropometry ere ever a criminal thought has entered their brains. “Prevention is better than cure.” These mattoid scientists make a direct and disastrous attack upon the latent self-respect of criminals. And not only upon that tender plant, but also upon the springs of human charity towards the criminal class. For the complex and varied chapter of accidents that carries men into that net of precautions, expedients, prohibitions, and vindictive reprisals, the net of the law, they would have us believe there is a fatal necessity inherent in their being. Criminals are born, not made, they allege. No longer are we to say, “There, but for the grace of God, go I”--when the convict tramps past us--but, “There goes another sort of animal that is differentiating from my species and which I would gladly see exterminated.”