confessed, unwittingly perhaps, in the first humanist creed: 'I believe
in one Blood, one Speech, one Cult, one congruous Way of Living.'[2]
Modern ethnology, indeed, tends to subsume cult under way-of-living, as
a peculiarly delicate test of conformity--and to regard language,
alongside of both cult and way-of-living, as another manifestation of
the same human reason; distinguishing therefore two kinds of unity--one
physical or morphological, as of one animal species in an animal
kingdom, the other cultural or psychological, as of the sole incarnate
occupant of a realm of mind; and classifying the 'Science of Man'
accordingly. But, in essentials, that Athenian creed will serve: our
latest ethnologists, and statesmen too, are faced with the same league
of problems.


THE UNITY OF MANKIND AS AN ANIMAL SPECIES

Whatever Greek statesmen thought about the gulf between Greek and
Persian, or Greek and Barbarian generally, Greek ethnologists raised no
fundamental barrier between the different sorts of Man. Good naturalists
as they were, and experienced breeders of farm-stock, they accepted
white, brown, and black men; and were prepared to accept any other breed
that Nearchus or Pytheas might confront them with, as members of one
brotherhood, just as they accepted white, brown, or black sheep, with
horns of Ammon or with none. Eratosthenes, most philosophical, and
therewith most _political_ of them all, was bred in Cyrene, where some
Greeks seem to have been black; and he worked in Alexandria, where the
University was a human Zoo like that of London or Berlin. Their simple
farmer's theory of natural selection attributed 'scorched-faced'
Aethiopians to sunburn, and other racial types to large factors of
region and régime. The classical treatise is that of Hippocrates 'On