Chapter 16

During recent years the question of the future of the human race has been brought before us in a way it has never been brought before. The great expansive movement in civilized countries is over. Whereas, fifty years ago, France seemed to present a striking contrast to other countries in her low and gradually falling birth-rate, to-day, though she has herself now almost reached a stationary position, France is seen merely to have been the leader in a movement which is common to all the more highly civilized nations. They are all now moving rapidly in the direction in which she moved slowly. It was inevitable that this movement, world-wide as it is, should call forth energetic protests, for there is no condition of things so bad but it finds some to advocate its perpetuation. There has, therefore, been much vigorous preaching against "race suicide" by people who were deaf to the small voice of reason, who failed to understand that this matter could not be settled by mere consideration of the crude birth-rates, and that, even if it could, we should have still to realize that, as an economist remarks, it is to the decline of the birth-rate only that we probably owe it that the modern civilized world has been saved from economic disaster.[147]

But whatever the causes of the declining birth-rate it is certain that even when they are within our control they are of far too intimate a character for the public moralist to be permitted to touch them, even though we consider them to be in a disastrous state. It has to be recognized that we are here in the presence, not of a merely local or temporary tendency which might be shaken off with an effort, but of a great fundamental law of civilization; and the fact that we encounter it in our own race merely means that we are reaching a fairly high stage of civilization. It is far from the first time, in the history of the world, that the same phenomenon has been witnessed. It was seen in Imperial Rome; it was seen, again, in the "Protestant Rome," Geneva. Wherever are gathered together an exceedingly fine race of people, the flower of the race, individuals of the highest mental and moral distinction, there the birth-rate falls steadily. Vice or virtue alike avails nothing in this field; with high civilization fertility inevitably diminishes.

II

Under these circumstances it was to be expected that a new ideal should begin to flash before men's eyes. If the ideal of _quantity_ is lost to us, why not seek the ideal of _quality_? We know that the old rule: "Increase and multiply" meant a vast amount of infant mortality, of starvation, of chronic disease, of widespread misery. In abandoning that rule, as we have been forced to do, are we not left free to seek that our children, though few, should be at all events fit, the finest, alike in physical and psychical constitution, that the world has seen?

Thus has come about the recent expansion of that conception of _Eugenics_, or the science and art of Good Breeding in the human race, which a group of workers, pioneered by Francis Galton[148]--at first in England and later in America, Germany and elsewhere--have been developing for some years past. Eugenics is beginning to be felt to possess a living actuality which it failed to possess before. Instead of being a benevolent scientific fad it begins to present itself as the goal to which we are inevitably moving.

The cause of Eugenics has sometimes been prejudiced in the public mind by a comparison with the artificial breeding of domestic animals. In reality the two things are altogether different. In breeding animals a higher race of beings manipulates a lower race with the object of securing definite points that are of no use whatever to the animals themselves, but of considerable value to the breeders. In our own race, on the other hand, the problem of breeding is presented in an entirely different shape. There is as yet no race of super-men who are prepared to breed man for their own special ends. As things are, even if we had the ability and the power, we should surely hesitate before we bred men and women as we breed dogs or fowls. We may, therefore, quite put aside all discussion of eugenics as a sort of higher cattle-breeding. It would be undesirable, even if it were not impracticable.

But there is another aspect of Eugenics. Human eugenics need not be, and is not likely to be, a cold-blooded selection of partners by some outside scientific authority. But it may be, and is very likely to be, a slowly growing conviction--first among the more intelligent members of the community and then by imitation and fashion among the less intelligent members--that our children, the future race, the torch-bearers of civilization for succeeding ages, are not the mere result of chance or Providence, but that, in a very real sense, it is within our power to mould them, that the salvation or damnation of many future generations lies in our hands since it depends on our wise and sane choice of a mate. The results of the breeding of those persons who ought never to be parents is well known; the notorious case of the Jukes family is but one among many instances. We could scarcely expect in any community that individuals like the Jukes would take the initiative in movements for the eugenic development of the race, but it makes much difference whether such families exist in an environment like our own which is indifferent to the future of the race, or whether they are surrounded by influences of a more wholesome character which can scarcely fail to some extent to affect, and even to control, the reckless and anti-social elements in the community.

In considering this question, therefore, we are justified in putting aside not only any kind of human breeding resembling the artificial breeding of animals, but also, at all events for the present, every compulsory prohibition on marriage or procreation. We must be content to concern ourselves with ideals, and with the endeavour to exert our personal influence in the realization of these ideals.

III

Such ideals cannot, however, be left in the air; if they depend on individual caprice nothing but fruitless confusion can come of them. They must be firmly grounded on a scientific basis of ascertained fact. This was always emphasized by Galton. He not only initiated schemes for obtaining, but actually to some extent obtained, a large amount of scientific knowledge concerning the special characteristics and aptitudes of families, and his efforts in this direction have since been largely extended and elaborated.[149] The feverish activities of modern life, and the constant vicissitudes and accidents that overtake families to-day, have led to an extraordinary indifference to family history and tradition. Our forefathers, from generation to generation, carefully entered births, baptisms, marriages, and deaths in the fly-leaf of the Family Bible. It is largely owing to these precious entries that many are able to carry their family history several centuries further back than they otherwise could. But nowadays the Family Bible has for the most part ceased to exist, and nothing else has taken its place. If a man wishes to know what sort of stocks he has come from, unless he is himself an antiquarian, or in a position to employ an antiquarian to assist him, he can learn little, and in the most favourable position he is helpless without clues; though with such clues he might often learn much that would be of the greatest interest to him. The entries in the Family Bible, however, whatever their value as clues and even as actual data, do not furnish adequate information to serve as a guide to the different qualities of stocks; we need far more detailed and varied information in order to realize the respective values of families from the point of view of eugenics. Here, again, Galton had already realized the need for supplying a great defect in our knowledge, and his Life-history Albums showed how the necessary information may be conveniently registered.

The accumulated histories of individual families, it is evident, will in time furnish a foundation on which to base scientific generalizations, and eventually, perhaps, to justify practical action. Moreover, a vast amount of valuable information on which it is possible to build up a knowledge of the correlated characteristics of families, already lies at present unused in the great insurance offices and elsewhere. When it is possible to obtain a large collection of accurate pedigrees for scientific purposes, and to throw them into a properly tabulated form, we shall certainly be in a position to know more of the qualities of stocks, of their good and bad characteristics, and of the degree in which they are correlated.[150]

In this way we shall, in time, be able to obtain a clear picture of the probable results on the offspring of unions between any kind of people. From personal and ancestral data we shall be able to reckon the probable quality of the offspring of a married couple. Given a man and woman of known personal qualities and of known ancestors, what are likely to be the personal qualities, physical, mental and moral, of the children? That is a question of immense importance both for the beings themselves whom we bring into the world, for the community generally, and for the future race.

Eventually, it seems evident, a general system, whether private or public, whereby all personal facts, biological and mental, normal and morbid, are duly and systematically registered, must become inevitable if we are to have a real guide as to those persons who are most fit, or most unfit, to carry on the race.[151] Unless they are full and frank such records are useless. But it is obvious that for a long time to come such a system of registration must be private. According to the belief which is still deeply rooted in most of us, we regard as most private those facts of our lives which are most intimately connected with the life of the race, and most fateful for the future of humanity. The feeling is no doubt inevitable; it has a certain rightness and justification. As, however, our knowledge increases we shall learn that we are, on the one hand, a little more responsible for future generations than we are accustomed to think, and, on the other hand, a little less responsible for our own good or bad qualities. Our fiat makes the future man, but, in the same way, we are ourselves made by a choice and a will not our own. A man may indeed, within limits, mould himself, but the materials he can alone use were handed on to him by his parents, and whether he becomes a man of genius, a criminal, a drunkard, an epileptic, or an ordinarily healthy, well-conducted, and intelligent citizen, must depend at least as much on his parents as on his own effort or lack of effort, since even the aptitude for effective effort is largely inborn. As we learn to look on the facts from the only sound standpoint of heredity, our anger or contempt for a failing and erring individual has to give way to the kindly but firm control of a weakling. If the children's teeth have been set on edge it is because the parents have eaten sour grapes.

If, however, we certainly cannot bring legal or even moral force to compel everyone to maintain such detailed registers of himself, his ancestral stocks, and his offspring--to say nothing of inducing him to make them public--there is something that we can do. We can make it to his interest to keep such a record.[152] If it became an advantage in life to a man to possess good ancestors, and to be himself a good specimen of humanity in mind, character, and physique, we may be sure that those who are above the average in these matters will be glad to make use of that superiority. Insurance offices already make an inquisition into these matters, to which no one objects, because a man only submits to it for his own advantage; while for military and some other services similar inquiries are compulsory. Eugenic certificates, according to Galton's proposal, would be issued by a suitably constituted authority to those candidates who chose to apply for them and were able to pass the necessary tests. Such certificates would imply an inquiry and examination into the ancestry of the candidate as well as into his own constitution, health, intelligence and character; and the possession of such a certificate would involve a superiority to the average in all these respects. No one would be compelled to offer himself for such examination, just as no one is compelled to seek a university degree. But its possession would often be an advantage. There is nothing to prevent the establishment of a board of examiners of this kind to-morrow, and we may be sure that, once established, many candidates would hasten to present themselves.[153] There are obviously many positions in life wherein a certificate of this kind of superiority would be helpful. But its chief distinction would be that its possession would be a kind of patent of natural nobility; the man or woman who held it would be one of Nature's aristocrats, to whom the future of the race might be safely left without further question.

IV

By happy inspiration, or by chance, Galton made public his programme of eugenic research, in a paper read before the Sociological Society, on February 14, the festival of St. Valentine. Although the ancient observances of that day have now died out, St. Valentine was for many centuries the patron saint of sexual selection, more especially in England. It can scarcely be said that any credit in this matter belongs to the venerable saint himself; it was by an accident that he achieved his conspicuous position in the world. He was simply a pious Christian who was beheaded for his faith in Rome under Claudius. But it so happened that his festival fell at that period in early spring when birds were believed to pair, and when youths and maidens were accustomed to select partners for themselves or for others. This custom--which has been studied together with many allied primitive practices by Mannhardt[154]--was not always carried out on February 14, sometimes it took place a little later. In England, where it was strictly associated with St. Valentine's Day, the custom was referred to by Lydgate, and by Charles of Orleans in the rondeaus and ballades he wrote during his long imprisonment in England. The name Valentins or Valentines was also introduced into France (where the custom had long existed) to designate the young couples thus constituted. This method of sexual selection, half playful, half serious, flourished especially in the region between England, the Moselle, and the Tyrol. The essential part of the custom lay in the public choice of a fitting mate for marriageable girls. Sometimes the question of fitness resolved itself into one of good looks; occasionally the matter was settled by lot. There was no compulsion about these unions; they were often little more than a game, though at times they involved a degree of immorality which caused the authorities to oppose them. But very frequently the sexual selection thus exerted led to weddings, and these playful Valentine unions were held to be a specially favourable prelude to a happy marriage.

It is scarcely necessary to show how the ancient customs associated with St. Valentine's Day are taken up again and placed on a higher plane by the great movement which is now beginning to shape itself among us. The old Valentine unions were made by a process of caprice tempered more or less by sound instincts and good sense. In the sexual selection of the future the same results will be attained by more or less deliberate and conscious recognition of the great laws and tendencies which investigation is slowly bringing to light. The new St. Valentine will be a saint of science rather than of folk-lore.

Whenever such statements as these are made it is always retorted that love laughs at science, and that the winds of passion blow where they list.[155] That, however, is by no means altogether true, and in any case it is far from covering the whole of the ground. It is hard to fight against human nature, but human nature itself is opposed to indiscriminate choice of mates. It is not true that any one tends to love anybody, and that mutual attraction is entirely a matter of chance. The investigations which have lately been carried out show that there are certain definite tendencies in this matter, that certain kinds of people tend to be attracted to certain kinds, especially that like are attracted to like rather than unlike to unlike, and that, again, while some kinds of people tend to be married with special frequency other kinds tend to be left unmarried.[156] Sexual selection, even when left to random influences, is still not left to chance; it follows definite and ascertainable laws. In that way the play of love, however free it may appear, is really limited in a number of directions. People do not tend to fall in love with those who are in racial respects a contrast to themselves; they do not tend to fall in love with foreigners; they do not tend to be attracted to the ugly, the diseased, the deformed. All these things may happen, but they are the exception and not the rule. These limitations to the roving impulses of love, while very real, to some extent vary at different periods in accordance with the ideals which happen to be fashionable. In more remote ages they have been still more profoundly modified by religious and social ideas; polygamy and polyandry, the custom of marrying only inside one's own caste, or only outside it, all these various and contradictory plans have been easily accepted at some place and some time, and have offered no more conscious obstacle to the free play of love than among ourselves is offered by the prohibition against marriage between near relations.

Those simple-minded people who talk about the blind and irresistible force of passion are themselves blind to very ordinary psychological facts. Passion--when it occurs--requires in normal persons cumulative and prolonged forces to impart to it full momentum.[157] In its early stages it is under the control of many influences, including influences of reason. If it were not so there could be no sexual selection, nor any social organization.[158]

The eugenic ideal which is now developing is thus not an artificial product, but the reasoned manifestation of a natural instinct, which has often been far more severely strained by the arbitrary prohibitions of the past than it is ever likely to be by any eugenic ideals of the future. The new ideal will be absorbed into the conscience of the community, whether or not like a kind of new religion,[159] and will instinctively and unconsciously influence the impulses of men and women. It will do all this the more surely since, unlike the taboos of savage societies, the eugenic ideal will lead men and women to reject as partners only the men and women who are naturally unfit--the diseased, the abnormal, the weaklings--and conscience will thus be on the side of impulse.

It may indeed be pointed out that those who advocate a higher and more scientific conscience in matters of mating are by no means plotting against love, which is for the most part on their side, but rather against the influences that do violence to love: on the one hand, the reckless and thoughtless yielding to mere momentary desire, and, on the other hand, the still more fatal influences of wealth and position and worldly convenience which give a factitious value to persons who would never appear attractive partners in life were love and eugenic ideals left to go hand in hand. It is such unions, and not those inspired by the wholesome instincts of wholesome lovers, which lead, if not to the abstract "deterioration of the race," at all events in numberless cases to the abiding unhappiness of persons who choose a mate without realizing how that mate is likely to develop, nor what sort of children may probably be expected from the union. The eugenic ideal will have to struggle with the criminal and still more resolutely with the rich; it will have few serious quarrels with normal and well constituted lovers.

It will now perhaps be clear how it is that the eugenic conception of the improvement of the race embodies a new ideal. We are familiar with legislative projects for compulsory certificates as a condition of marriage. But even apart from all the other considerations which make such schemes both illusory and undesirable, these externally imposed regulations fail to go to the root of the matter. If they are voluntary, if they spring out of a fine eugenic aspiration, it is another matter. Under these conditions the method may be carried out at once. Professor Grasset has pointed out one way in which this may be effected. We cannot, he remarks, follow the procedure of a military _conseil de revision_ and compulsorily reject the candidate for a definite defect. But it would be possible for the two families concerned to call a conference of their two family doctors, after examination of the would-be bride and bridegroom, permitting the doctors to discuss freely the medical aspects of the proposed union, and undertaking to accept their decision, without asking for the revelation of any secrets, the families thus remaining ignorant of the defect which prevented this union but might not prevent another union, for the chief danger in many cases comes from the conjunction of convergent morbid tendencies.[160] In France, where much power remains with the respective families, this method might be operative, provided complete confidence was felt in the doctors concerned. In some countries, such as England, the prospective couple might prefer to take the matter into their own hands, to discuss it frankly, and to seek medical advice on their own account; this is now much more frequently done than was formerly the case. But all compulsory projects of this kind, and indeed any mere legislation, cannot go to the root of the matter. For in the first place, what we need is a great body of facts, and a careful attention to the record and registration and statistical tabulation of personal and family histories. In the second place, we need that sound ideals and a high sense of responsibility should permeate the whole community, first its finer and more distinguished members and then, by the usual contagion that rules in such matters, the whole body of its members.[161] In time, no doubt, this would lead to concerted social action. We may reasonably expect that a time will come when if, for instance, an epileptic woman conceals her condition from the man she is marrying it would generally be felt that an offence has been committed serious enough to invalidate the marriage. We must not suppose that lovers would be either willing or competent to investigate each other's family and medical histories. But it would be at least as easy and as simple to choose a partner from those persons who had successfully passed the eugenic test--more especially since such persons would certainly be the most attractive group in the community--as it is for an Australian aborigine to select a conjugal partner from one social group rather than from any other.[162] It is a matter of accepting an ideal and of exerting our personal and social influence in the direction of that ideal. If we really seek to raise the level of humanity we may in this way begin to do so to-day.

NOTE ON THE LIFE-HISTORY RECORD