 It is interesting, therefore, that the term “epiphenomenalism” does not occur in Huxley’s (1874) essay on our topic; nor have I been able to find it elsewhere in his published work. (Neither does Huxley use the terms “stream of consciousness” or “brain-process”.) Of course, it is possible that Huxley made oral use of “epiphenomenalism” in lecturing. This seems unlikely, however, as he had at his disposal another brief term for the view he was concerned to promote, the meaning of which would have been more immediately accessible to most audiences, namely, “automatism”. This is the term that occurs in his 1874 essay, which bears the title “On the Hypothesis that Animals are Automata, and its History”. Besides containing the analogy of the steam-whistle that contributes nothing to the locomotive’s work, this essay compares consciousness to the sound of the bell of a clock that has no role in keeping the time, and treats volition as a symbol in consciousness of the brain-state cause of an action. As Ward correctly noted, nonefficacious mental events are referred to in this essay as “collateral products” of their physical causes. The essay is not solely concerned with animals: to the best of Huxley’s judgment, “the argumentation which applies to brutes holds equally good of men”.