and so forth. Similar restrictions have been enforced in multitudes of communities, even under the penalty of death.” Cases from ancient Jewish law are quoted; and, to take a very different case, that of the marriage rule amongst the Australian bushmen, it is shown that “the cogency of this rule is due to custom, religion and law, and is so strong that nearly all Australians would be horrified at the idea of breaking it.” Passing further on, one need offer no excuse for quoting, regarding marriage in general, the following words of the founder of eugenics:--“_The institution of marriage as now sanctified by religion and safeguarded by law in the more highly civilised nations, may not be ideally perfect, nor may it be universally accepted in future times, but it is the best that has hitherto been devised for the parties primarily concerned, for their children, for home life, and for society._” Mr. Galton then proceeds to show how extensive are the restrictions in marriage already recognised and practised amongst ourselves and quite contentedly accepted. He proves also that our objection to marriage within prohibited degrees depends mainly upon what he calls immaterial considerations, and adds “it is quite conceivable that a non-eugenic marriage should hereafter excite no less loathing than that of a brother and sister would do now.” Then, in allusion to the possibility “of a whole-hearted acceptance of eugenics as a national religion ... the thorough conviction by a nation that no worthier object exists for man than the improvement of his own race,” Mr. Galton shows from the history of conventual life what abundant evidence there is “of the power of religious authority in directing and withstanding the tendencies of human nature towards freedom in marriage.” This paper was discussed by no less than twenty-six authorities, British and Continental, and in his reply Mr. Galton observes that not one of them impugns his main conclusion “that history tells how restrictions in marriage, even of an excessive kind, have been contentedly accepted very widely, under the guidance of what I called immaterial motives.” Lastly, we may note Mr. Galton's admirable distinction between the two stages of love, “that of slight inclination and that of falling thoroughly into love, for it is the first of these rather than the second that I hope the popular feeling of the future will successfully resist. Every match-making mother appreciates the difference. If a girl is taught to look upon a class of men as tabooed, whether owing to rank, creed, connections or other causes, she does not regard them as possible husbands and turns her thoughts elsewhere. The proverbial ‘Mrs. Grundy’ has enormous influence in checking the marriages she considers indiscreet.”