This is the only explanation I can offer of the remarkable presidential address delivered by Fewkes to the Anthropological Society of Washington in 1912 (=18=), Keane’s incoherent recklessness[5] (=41=, pp. 140, 218, 219, and 367 to 370), and the amazing criticisms which during the last four years I have had annually to meet. There is no attempt at argument, but mere dogmatic and often irrelevant assertions. The constant appeal to the meaningless phrase “the similarity of the working of the human mind”[6] (=18=), as though it were a magical incantation against logical induction, and harping on the so-called “psychological argument” (=41=), which is directly opposed to the teaching of psychology, are the only excuses one can obtain from the “orthodox” ethnologist for this obstinate refusal to face the issue. Of course it is a historical fact that the discussions of the theory of evolution inclined ethnologists during the last century the more readily to accept the _laisser faire_ attitude, and put an end to all their difficulties by the pretence that most cultures developed independently _in situ_. It is all the more surprising that Huxley took some small part in encouraging this lapse into superficiality and abuse of the evolution conception, when it is recalled that, as Sir Michael Foster tells us, the then President of the Ethnological Society “made himself felt in many ways, not the least by the severity with which he repressed the pretensions of shallow persons who, taking advantage of the glamour of the Darwinian doctrine, talked nonsense in the name of anthropological science” (“Life and Letters of Thomas Henry Huxley,” Vol. I., p. 263). It is a singular commentary on the attitude of the “orthodox” school of ethnologists that, when pressed to accept the obvious teaching of ethnological evidence, they should desert the strong intrenchments which the difficulties of full and adequate explanation have afforded them in the past, and take refuge behind the straw barricades of imaginary psychological and biological analogies, which they have hastily constructed for their own purposes, and in flagrant defiance of all that the psychologist understands by the phrase “working of the human mind,” if perchance he is ever driven to employ this expression, or the meaning attached by the biologist to “evolution.”