Mankind in the Making. Герберт Уэллс

from these diseases. If there are such diseases – and that is a question the medical profession should be able to decide – it is evident that to incur parentage while one suffers from one of them or to transmit them in any avoidable way, is a cruel, disastrous and abominable act. If such a thing is possible it seems to me that in view of the guiding principle laid down in these papers it might well be put at the nadir of crime, and I doubt if any step the State might take to deter and punish the offender, short of torture, would meet with opposition from sane and reasonable men. For my own part I am inclined at times almost to doubt if there are such diseases. If there are, the remedy is so simple and obvious, that I cannot but blame the medical profession for very discreditable silences. I am no believer in the final wisdom of the mass of mankind, but I do believe enough in the sanity of the English-speaking peoples to be certain that any clear statement and instruction they received from the medical profession, as a whole, in these matters, would be faithfully observed. In the face of the collective silence of this great body of specialists, there is nothing for it but to doubt such diseases exist.

      Such a systematic suppression of a specific disease or so is really the utmost that could be done with any confidence at present, so far as the State and collective action go. [Footnote: Since the above was written, a correspondent in Honolulu has called my attention to a short but most suggestive essay by Doctor Harry Campbell in the Lancet, 1898, ii., p. 678. He uses, of course, the common medical euphemism of “should not marry” for “should not procreate,” and he gives the following as a list of “bars to marriage”: pulmonary consumption, organic heart disease, epilepsy, insanity, diabetes, chronic Bright’s disease, and rheumatic fever. I wish I had sufficient medical knowledge to analyze that proposal. He mentions inherited defective eyesight and hearing also, and the “neurotic” quality, with which I have dealt in my text. He adds two other suggestions that appeal to me very strongly. He proposes to bar all “cases of non-accidental disease in which life is saved by the surgeon’s knife,” and he instances particularly, strangulated hernia and ovarian cyst. And he also calls attention to apoplectic breakdown and premature senility. All these are suggestions of great value for individual conduct, but none of them have that quality of certainty that justifies collective action.] Until great advances are made in anthropology – and at present there are neither men nor endowments to justify the hope that any such advances will soon be made – that is as much as can be done hopefully for many years in the selective breeding of individuals by the community as a whole. [Footnote: If at any time certainties should replace speculations in the field of inheritance, then I fancy the common-sense of humanity will be found to be in favour of the immediate application of that knowledge to life.] At present almost every citizen in the civilized State respects the rules of the laws of consanguinity, so far as they affect brothers and sisters, with an absolute respect – an enormous triumph of training over instinct, as Dr. Beattie Crozier has pointed out – and if in the future it should be found possible to divide up humanity into groups, some of which could pair with one another only to the disadvantage of the offspring, and some of which had better have no offspring, I believe there would be remarkably little difficulty in enforcing a system of taboos in accordance with such knowledge. Only it would have to be absolutely certain knowledge proved and proved again up to the hilt. If a truth is worth application it is worth hammering home, and we have no right to expect common men to obey conclusions upon which specialists are as yet not lucidly agreed. [Footnote: It has been pointed out to me by my friend, Mr. Graham Wallas, that although the State may not undertake any positive schemes for selective breeding in the present state of our knowledge, it can no more evade a certain reaction upon these things than the individual can evade a practical solution. Although we cannot say of any specific individual that he or she is, or is not, of exceptional reproductive value to the State, we may still be able, he thinks, to point out classes which are very probably, as a whole, good reproductive classes, and we may be able to promote, or at least to avoid hindering, their increase. He instances the female elementary teacher as being probably, as a type, a more intelligent and more energetic and capable girl than the average of the stratum from which she arises, and he concludes she has a higher reproductive value – a view contrary to my argument in the text that reproductive and personal value are perhaps independent. He tells me that it is the practice of many large school boards in this country to dismiss women teachers on marriage, or to refuse promotion to these when they become mothers, which is, of course, bad for the race if personal and reproductive value are identical. He would have them retain their positions regardless of the check to their efficiency maternity entails. This is a curiously indirect way towards what one might call Galtonism. Practically he proposes to endow mothers in the name of education. For my own part I do not agree with him that this class, any more than any other class, can be shown to have a high reproductive value – which is the matter under analysis in this paper – though I will admit that an ex-teacher will probably do infinitely more for her children than if she were an illiterate or untrained woman. I can only reiterate my conviction that nothing really effective can be organized in these matters until we are much clearer than we are at present in our ideas about them, and that a public body devoted to education has no business either to impose celibacy, or subsidize families, or experiment at all in these affairs. Not only in the case of elementary teachers, but in the case of soldiers, sailors, and so on, the State may do much to promote or discourage marriage and offspring, and no doubt it is also true, as Mr. Wallas insists, that the problems of the foreign immigrant and of racial intermarriage, loom upon us. But since we have no applicable science whatever here, since there is no certainty in any direction that any collective course may not be collectively evil rather than good, there is nothing for it, I hold, but to leave these things to individual experiment, and to concentrate our efforts where there is a clearer hope of effective consequence. Leave things to individual initiative and some of us will, by luck or inspiration, go right; take public action on an insufficient basis of knowledge and there is a clear prospect of collective error. The imminence of these questions argues for nothing except prompt and vigorous research.]

      That, however, is only one aspect of this question. There are others from which the New Republican may also approach this problem of the quality of the birth supply.

      In relation to personal conduct all these things assume another colour altogether. Let us be clear upon that point. The state, the community, may only act upon certainties, but the essential fact in individual life is experiment. Individuality is experiment. While in matters of public regulation and control it is wiser not to act at all than to act upon theories and uncertainties; while the State may very well wait for a generation or half a dozen generations until knowledge comes up to these – at present – insoluble problems, the private life must go on now, and go upon probabilities where certainties fail. When we do not know what is indisputably right, then we have to use our judgments to the utmost to do each what seems to him probably right. The New Republican in his private life and in the exercise of his private influence, must do what seems to him best for the race; [Footnote: He would certainly try to discourage this sort of thing. The paragraph is from the Morning Post (Sept., 1902): —

      “Wedded in Silence. – A deaf and dumb wedding was celebrated at Saffron Walden yesterday, when Frederick James Baish and Emily Lettige King, both deaf and dumb, were married. The bride was attended by deaf and dumb bridesmaids, and upwards of thirty deaf and dumb friends were present. The ceremony was performed by the Rev. A. Payne, of the Deaf and Dumb Church, London.”] he must not beget children heedlessly and unwittingly because of his incomplete assurance. It is pretty obviously his duty to examine himself patiently and thoroughly, and if he feels that he is, on the whole, an average or rather more than an average man, then upon the cardinal principle laid down in our first paper, it is his most immediate duty to have children and to equip them fully for the affairs of life. Moreover he will, I think, lose no opportunity of speaking and acting in such a manner as to restore to marriage something of the solemnity and gravity the Victorian era – that age of nasty sentiment, sham delicacy and giggles – has to so large an extent refused to give it.

      And though the New Republicans, in the existing lack of real guiding knowledge, will not dare to intervene in specific cases, there is another method of influencing parentage that men of good intent may well bear in mind. To attack a specific type is one thing, to attack a specific quality is another. It may be impossible to set aside selected persons from the population and say to them, “You are cowardly,