of any true national fellowship between the
true believer and the infidel. Even the Greek or Armenian who embraces
the Latin creed goes far toward parting with his nationality as well as
with his religion. For the adoption of the Latin creed implies what is
in some sort the adoption of a new allegiance, the accepting of the
authority of the Roman Bishop. In the Armenian indeed we are come very
near to the phenomena of the further East, where names like Parsee and
Hindoo, names in themselves as strictly ethnical as Englishman or
Frenchman, have come to express distinctions in which religion and
nationality are absolutely the same thing. Of this whole class of
phenomena the Jew is of course the crowning example. But we speak of
these matters here only as bringing in an element in the definition of
nationality to which we are unused in the West. But it quite comes
within our present subject to give one definition from the Southeastern
lands. What is the Greek? Clearly he who is at once a Greek in speech
and Orthodox in faith. The Hellenic Mussulmans in Crete, even the
Hellenic Latins in some of the other islands, are at the most imperfect
members of the Hellenic body. The utmost that can be said is that they
keep the power of again entering that body, either by their own return
to the national faith, or by such a change in the state of things as
shall make difference in religion no longer inconsistent with true
national fellowship.

Thus, wherever we go, we find language to be the rough practical test of
nationality. The exceptions are many; they may perhaps outnumber the
instances which conform to the rule. Still they are exceptions.
Community of language does not imply community of blood; it might be
added that diversity of language does not imply diversity of blood. But
community of language is, in the absence of any evidence to the
contrary, a presumption of the community of blood, and it is proof of
something which for practical purposes is the same as community of
blood. To talk of "the Latin race," is in strictness absurd. We know
that the so-called race is simply made up of those nations which adopted
the Latin language. The Celtic, Teutonic, and Slavonic races may
conceivably have been formed by a like artificial process. But the
presumption is the other way; and if such a process ever took place, it
took place long before history began. The Celtic, Teutonic, and Slavonic
races come before us as groups of mankind