And that the word “man” here is not intended tacitly to exclude “primitive man” (whether “social” or solitary), I gathered from the fact of the 121 concepts in question being tabulated under the heading, in large capitals, THE 121 ORIGINAL CONCEPTS. For, if the word “original” here was intended to mean original only with reference to the Sanskrit language, why did the writer follow it up with his statement about the Science of Thought, assuring us that _every_ thought which had _ever_ crossed the mind of _man_ could be _traced back_ to these 121 original concepts? Lastly, not only by such particular passages was I led to suppose that the writer was referring to “primitive man” when he was writing about “primitive social man,” etc.; but still more was I led to suppose this by the whole drift and tenor of his work. For what would be the sense of all his disquisitions upon the importance of linguistic science in its relation to the theory of evolution, if he intended to restrict his inferences to the _semi-civilised_ condition of man, which (as he allows) must have been the condition of the speakers of Sanskrit? Clearly, if this were his intention, there would have been _no_ sense in all these disquisitions; and therefore, here again, my critic cannot both preserve his cake and consume it. Either let him adopt the position which he takes up in _The Monist_, as a philologist pure and simple, who “never pretended to be acquainted with the ideation of primitive man,” who refuses to go beyond the “facts” of the “Science of Language,” or to speculate upon their theoretical relations to the “Science of Thought”: or else let him do as he does in his published works—superimpose upon his functions as a “Student of Language” the functions of a “Philosopher,” freely speculate upon “the origin of roots,” elaborately argue the whole psychology of “concepts,” and strenuously endeavor to show that “language is the Rubicon of mind,” which not only now, but at all times, has separated man from the lower animals, as a being mysterious in origin, if not unique in kind. * * * * * Next we are told: “Professor Romanes dwells on what he calls the interesting feature of all roots being verbs. This is simply a contradiction in terms. In giving the meaning of roots scholars generally employ the infinitive or the participle, “to go,” or “going”; but they have stated again and again that a root ceases to be a root as soon as it is used in a sentence.” (_The Monist_, p. 584.)