I speak of "persistent modifications" or "stocks" rather than of
"varieties," or "races," or "species," because each of these last
well-known terms implies, on the part of its employer, a preconceived
opinion touching one of those problems, the solution of which is the
ultimate object of the science; and in regard to which, therefore,
ethnologists are especially bound to keep their minds open and their
judgments freely balanced.

Ethnology, as thus defined, is a branch of anthropology, the great
science which unravels the complexities of human structure; traces out
the relations of man to other animals; studies all that is especially
human in the mode in which man's complex functions are performed; and
searches after the conditions which have determined his presence in
the world. And anthropology is a section of zoology, which again is
the animal half of biology--the science of life and living things.

Such is the position of ethnology, such are the objects of the
ethnologist. The paths or methods, by following which he may hope to
reach his goal, are diverse. He may work at man from the point of
view of the pure zoologist, and investigate the anatomical and
physiological peculiarities of Negroes, Australians, or Mongolians,
just as he would inquire into those of pointers, terriers, and
turnspits,--"persistent modifications" of man's almost universal
companion. Or he may seek aid from researches into the most human
manifestation of humanity--language; and assuming that what is true of
speech is true of the speaker--a hypothesis as questionable in science
as it is in ordinary life--he may apply to mankind themselves the
conclusions drawn from a searching analysis of their words and
grammatical forms.