1890 THE ARYAN QUESTION 287 



undoubtedly be a man — genus Homo — even if you made him a 

 distinct species. For my part I should by no means be aston- 

 ished to find the genus Homo represented in the Miocene, say 

 the Neanderthal man with rather smaller brain capacity, longer 

 arms and more movable great toe, but at most specifically dif- 

 ferent. 



As to B, I rather think there were people who fought the 

 fallacy of language being a test of race before Broca — among 

 them thy servant — who got into considerable hot water on that 

 subject for a lecture on the forefathers and forerunners of 

 the English people, delivered in 1870. Taylor says that Cuno 

 was the first to insist upon the proposition that race is not co- 

 extensive with language in 1871. That is all stuff. The same 

 thesis had been maintained before I took it up, but I cannot 

 remember by whom. 



Won't you refer to the Blackmore Museum? I was very 

 much struck with it when at Salisbury the other day. 



Hope they gave you a better lunch at Gloucester than we did 

 here. We'll treat you better next time in our own den. With 

 the wife's kindest regards — Ever yours very faithfully, 



T. H. Huxley. 



The remark in a preceding letter about " Gladstone, 

 Gore, and Co." turned out to be prophetic as well as retro- 

 spective. Mr. Gladstone published this autumn in Good 

 Words his " Impregnable Rock of Holy Scripture," con- 

 taining an attack upon Huxley's position as taken up in 

 their previous controversy of 1889. 



The debate now turned upon the story of the Gadarene 

 swine. The question at issue was not, at first sight, one 

 of vital importance, and one critic at least remarked that 

 at their age Mr. Gladstone and Professor Huxley might 

 be better occupied than in fighting over the Gadarene 

 pigs :— 



If these two famous swine were the only parties to the suit, 

 I for my part (writes Huxley, Coll. Essays, v. 414) should fully 

 admit the justice of the rebuke. But the real issue (he con- 

 tends) is whether the men of the nineteenth century are to adopt/ 

 the demonology of the men of the first century, as divinely re- 

 vealed truth, or to reject it as degrading falsity. 



A lively encounter followed : — 



