This conclusion is drawn so mildly that it seems hard to quarrel with it. But we must observe that it is not exactly a question of "higher civilization," but of the highest, as high as the Caucasian has attained or can attain: no one doubts that the Guinea Negro may be improved--he has been improved right here in the United States; the question is, can he keep pace with the White man? and everything thus far suggests, and almost compels, the answer, No! Again, it is not precisely a question of "impossibility" but of "improbability." All things are possible with God and even to the thought of man; but for the practical reason, the improbability here admitted is controlling. Once more, it is not by any means a matter of one "unquestionable fact;" such a single decisive indicium is nowhere easy to find and can seldom be demanded; it is the consensus of all the indications that is practically conclusive, and it is this consensus that has been so unfortunately disregarded. The remaining ten pages of this address are devoted to "the psychological characteristics of primitive people." "This investigation is extremely difficult and unpromising"; nor do we think there can be much profit in following it up closely, since hardly anywhere is the ground traversed solid beneath the feet. The method employed is a continuation of that with which we are already familiar. One by one are taken up the counts of the indictment brought against the primitive mind by ethnologists, such as Wuttke, Klemm, Eichthal, De Gobineau, Nott and Gliddon. Thus, Wuttke and Klemm characterize the civilized races as active, all others as passive, and refer even American civilization to contact with some earlier form. Eichthal thinks of society as an organism, the White race representing the male, the Black the female, principle. De Gobineau designates the Yellow as the male, the Black as the female element, and admits only the White as noble and gifted. Nott and Gliddon ascribe only animal instincts to the lower races, but the civilizing instinct to the White only. All such schematism seems to us highly unscientific and is justly rejected. Tylor and Spencer analyze the primitive mind ingeniously, but do not assume that it is racially determined, though something of the kind seems implied in evolution. Waitz alone meets with sanction in declaring: "According to the current opinion the stage of culture of a people or of an individual is largely or exclusively a product of his faculty. We maintain that the reverse is at least just as true. The faculty of man does not designate anything but how much and what he is able to achieve in the immediate future and depends upon the stages of culture through which he has passed and the one he has reached." This is declared to be "the true point of view" and to be "expressed most happily." To us it seems far out of focus and expressed about as emptily and unhappily as possible. Certainly it is not the clearest