It is not sufficient proof of my thesis, however, merely to expose the hollowness of the pretensions of one’s opponents, nor even to show the identity of geographical distribution and the linking up of customs to form the “heliolithic” culture-complex. Many writers have dimly realised that some such spread of culture took place, but by misunderstanding the nature of the factors that came into play or the chronology of the movements they were discussing (see especially Macmillan Brown’s (=7=) and Enoch’s (=16=) books, to mention the latest, but by no means the worst offenders), have brought discredit upon the thesis I am endeavouring to demonstrate. Another danger has arisen out of the revulsion against Bastian’s old idea of independent evolution by his fellow-countrymen Frobenius, Graebner, Ankermann, Foy and others, with the co-operation of the Austrian philologist, Schmidt, and the Swiss ethnologist, Montandon (who has summarised the views of the new school in the first part of the new journal, _Archives suisses d’Anthropologie générale_, May, 1914, p. 113); for they have rushed to the other extreme, and, relying mainly upon objects of “material culture,” have put forward a method of analysis and postulated a series of migrations for which the evidence is very doubtful. Rivers (=64=) has pointed out the unreliability of such inferences when unchecked by the consideration of elements of culture which are not so easily bartered or borrowed as bows and spears. He has insisted upon the fundamental importance of the study of social organisation as supplying the most stable and trustworthy data for the analysis of a culture-complex and an index of racial admixture. The study of such a practice as mummification, the influence of which is deep-rooted in the innermost beliefs of the people who resort to it, affords data almost as reliable as Rivers’ method; for the subsequent account will make it abundantly clear that the practice of embalming leaves its impress upon the burial customs of a people long ages after other methods of disposal of their dead have been adopted. I have been led into this digression by attempting to make it clear that the mere demonstration of the identity of geographical distribution and the linking together of a series of cultural elements by no means represents the solution of the main problem. What has still to be elucidated is the manner and the place in which the complex fabric of the “heliolithic” culture was woven, the precise epoch in which it began to be spread abroad and the identity of its carriers, the influences to which it was subjected on the way, and the additions, subtractions and modifications which it underwent as the result.