# Eugenics and other evils/part 2

Part II
THE REAL AIM
CHAPTER I
THE IMPOTENCE OF IMPENITENCE
The root formula of an epoch is always an unwritten law, just as the law that is the first of all laws, that which protects life from the murderer, is written nowhere in the Statute Book. Nevertheless there is all the difference between having and not having a notion of this basic assumption in an epoch. For instance, the Middle Ages will simply puzzle us with their charities and cruelties, their asceticism and bright colours, unless we catch their general eagerness for building and planning, dividing this from that by walls and fences—the spirit that made architecture their most successful art. Thus even a slave seemed sacred; the divinity that did hedge a king, did also, in one sense, hedge a serf, for he could not be driven out from behind his hedges. Thus even liberty became a positive thing like a privilege; and even, when most men had it, it was not opened like the freedom of a wilderness, but bestowed, like the freedom of a city. Or again, the seventeenth century may seem a chaos of contradictions, with its almost priggish praise of parliaments and its quite barbaric massacre of prisoners, until we realise that, if the Middle Ages was a house half built, the seventeenth ​century was a house on fire. Panic was the note of it, and that fierce fastidiousness and exclusiveness that comes from fear. Calvinism was its characteristic religion, even in the Catholic Church, the insistence on the narrowness of the way and the fewness of the chosen. Suspicion was the note of its politics—"put not your trust in princes." It tried to thrash everything out by learned, virulent, and ceaseless controversy; and it weeded its population by witch-burning. Or yet again: the eighteenth century will present pictures that seem utterly opposite, and yet seem singularly typical of the time: the sack of Versailles and the "Vicar of Wakefield"; the pastorals of Watteau and the dynamite speeches of Danton. But we shall understand them all better if we once catch sight of the idea of tidying up which ran through the whole period, the quietest people being prouder of their tidiness, civilisation, and sound taste than of any of their virtues; and the wildest people having (and this is the most important point) no love of wildness for its own sake, like Nietzsche or the anarchic poets, but only a readiness to employ it to get rid of unreason or disorder. With these epochs it is not altogether impossible to say that some such form of words is a key. The epoch for which it is almost impossible to find a form of words is our own.
Nevertheless, I think that with us the keyword is "inevitability," or, as I should be inclined to call it, "impenitence." We are subconsciously dominated in all departments by the notion that there is no turning ​back, and it is rooted in materialism and the denial of free-will. Take any handful of modern facts and compare them with the corresponding facts a few hundred years ago. Compare the modern Party System with the political factions of the seventeenth century. The difference is that in the older time the party leaders not only really cut off each other's heads, but (what is much more alarming) really repealed each other's laws. With us it has become traditional for one party to inherit and leave untouched the acts of the other when made, however bitterly they were attacked in the making. James II. and his nephew William were neither of them very gay specimens; but they would both have laughed at the idea of "a continuous foreign policy." The Tories were not Conservatives; they were, in the literal sense, reactionaries. They did not merely want to keep the Stuarts; they wanted to bring them back.
Or again, consider how obstinately the English mediæval monarchy returned again and again to its vision of French possessions, trying to reverse the decision of fate; how Edward III. returned to the charge after the defeats of John and Henry III., and Henry V. after the failure of Edward III.; and how even Mary had that written on her heart which was neither her husband nor her religion. And then consider this: that we have comparatively lately known a universal orgy of the thing called Imperialism, the unity of the Empire the only topic, colonies ​counted like crown jewels, and the Union Jack waved across the world. And yet no one so much as dreamed, I will not say of recovering, the American colonies for the Imperial unity (which would have been too dangerous a task for modern empire-builders), but even of re-telling the story from an Imperial standpoint. Henry V. justified the claims of Edward III. Joseph Chamberlain would not have dreamed of justifying the claims of George III. Nay, Shakespeare justifies the French War, and sticks to Talbot and defies the legend of Joan of Arc. Mr. Kipling would not dare to justify the American War, stick to Burgoyne, and defy the legend of Washington. Yet there really was much more to be said for George III. than there ever was for Henry V. It was not said, much less acted upon, by the modern Imperialists; because of this basic modern sense, that as the future is inevitable, so is the past irrevocable. Any fact so complete as the American exodus from the Empire must be considered as final for aeons, though it hardly happened more than a hundred years ago. Merely because it has managed to occur it must be called first, a necessary evil, and then an indispensable good. I need not add that I do not want to reconquer America; but then I am not an Imperialist.
Then there is another way of testing it: ask yourself how many people you have met who grumbled at a thing as incurable, and how many who attacked it as curable? How many people we have heard abuse the British elementary schools, as they would abuse ​the British climate? How few have we met who realised that British education can be altered, but British weather cannot? How few there were that knew that the clouds were more immortal and more solid than the schools? For a thousand that regret compulsory education, where is the hundred, or the ten, or the one, who would repeal compulsory education? Indeed, the very word proves my case by its unpromising and unfamiliar sound. At the beginning of our epoch men talked with equal ease about Reform and Repeal. Now everybody talks about reform; but nobody talks about repeal. Our fathers did not talk of Free Trade, but of the Repeal of the Corn Laws. They did not talk of Home Rule, but of the Repeal of the Union. In those days people talked of a "Repealer" as the most practical of all politicians, the kind of politician that carries a club. Now the Repealer is flung far into the province of an impossible idealism: and the leader of one of our great parties, having said, in a heat of temporary sincerity, that he would repeal an Act, actually had to write to all the papers to assure them that he would only amend it. I need not multiply instances, though they might be multiplied almost to a million. The note of the age is to suggest that the past may just as well be praised, since it cannot be mended. Men actually in that past have toiled like ants and died like locusts to undo some previous settlement that seemed secure; but we cannot do so much as repeal an Act of Parliament. We entertain the weak-minded notion that what is done can't be ​undone. Our view was well summarised in a typical Victorian song with the refrain: "The mill will never grind again the water that is past." There are many answers to this. One (which would involve a disquisition on the phenomena of Evaporation and Dew) we will here avoid. Another is, that to the minds of simple country folk, the object of a mill is not to grind water, but to grind corn, and that (strange as it may seem) there really have been societies sufficiently vigilant and valiant to prevent their corn perpetually flowing away from them, to the tune of a sentimental song.
Now this modern refusal to undo what has been done is not only an intellectual fault; it is a moral fault also. It is not merely our mental inability to understand the mistake we have made. It is also our spiritual refusal to admit that we have made a mistake. It was mere vanity in Mr. Brummell when he sent away trays full of imperfectly knotted neckcloths, lightly remarking, "These are our failures." It is a good instance of the nearness of vanity to humility, for at least he had to admit that they were failures. But it would have been spiritual pride in Mr. Brummell if he had tied on all the cravats, one on top of the other, lest his valet should discover that he had ever tied one badly. For in spiritual pride there is always an element of secrecy and solitude. Mr. Brummell would be satanic; also (which I fear would affect him more) he would be badly dressed. But he would be a perfect presentation of the modern publicist, ​who cannot do anything right, because he must not admit that he ever did anything wrong.
This strange, weak obstinacy, this persistence in the wrong path of progress, grows weaker and worse, as do all such weak things. And by the time in which I write its moral attitude has taken on something of the sinister and even the horrible. Our mistakes have become our secrets. Editors and journalists tear up with a guilty air all that reminds them of the party promises unfulfilled, or the party ideals reproaching them. It is true of our statesmen (much more than of our bishops, of whom Mr. Wells said it), that socially in evidence they are intellectually in hiding. The society is heavy with unconfessed sins; its mind is sore and silent with painful subjects; it has a constipation of conscience. There are many things it has done and allowed to be done which it does not really dare to think about; it calls them by other names and tries to talk itself into faith in a false past, as men make up the things they would have said in a quarrel. Of these sins one lies buried deepest but most noisome, and though it is stifled, stinks: the true story of the relations of the rich man and the poor in England. The half-starved English proletarian is not only nearly a skeleton, but he is a skeleton in a cupboard.
It may be said, in some surprise, that surely we hear to-day on every side the same story of the destitute proletariat and the social problem, of the sweating in the unskilled trades or the overcrowding in ​the slums. It is granted; but I said the true story. Untrue stories there are in plenty, on all sides of the discussion. There is the interesting story of the Class Conscious Proletarian of All Lands, the chap who has "solidarity," and is always just going to abolish war. The Marxian Socialists will tell you all about him; only he isn't there. A common English workman is just as incapable of thinking of a German as anything but a German as he is of thinking of himself as anything but an Englishman. Then there is the opposite story; the story of the horrid man who is an atheist and wants to destroy the home, but who, for some private reason, prefers to call this Socialism. He isn't there either. The prosperous Socialists have homes exactly like yours and mine; and the poor Socialists are not allowed by the Individualists to have any at all. There is the story of the Two Workmen, which is a very nice and exciting story, about how one passed all the public houses in Cheapside and was made Lord Mayor on arriving at the Guildhall, while the other went into all the public houses and emerged quite ineligible for such a dignity. Alas! for this also is vanity. A thief might become Lord Mayor, but an honest workman certainly couldn't. Then there is the story of "The Relentless Doom," by which rich men were, by economic laws, forced to go on taking away money from poor men, although they simply longed to leave off: this is an unendurable thought to a free and Christian man, and the reader will be relieved to hear that it never happened. The ​rich could have left off stealing whenever they wanted to leave off, only this never happened either. Then there is the story of the cunning Fabian who sat on six committees at once and so coaxed the rich man to become quite poor. By simply repeating, in a whisper, that there are "wheels within wheels," this talented man managed to take away the millionaire's motor car, one wheel at a time, till the millionaire had quite forgotten that he ever had one. It was very clever of him to do this, only he has not done it. There is not a screw loose in the millionaire's motor, which is capable of running over the Fabian and leaving him a flat corpse in the road at a moment's notice. All these stories are very fascinating stories to be told by the Individualist and Socialist in turn to the great Sultan of Capitalism, because if they left off amusing him for an instant he would cut off their heads. But if they once began to tell the true story of the Sultan to the Sultan, he would boil them in oil; and this they wish to avoid.
The true story of the sin of the Sultan he is always trying, by listening to these stories, to forget. As we have said before in this chapter, he would prefer not to remember, because he has made up his mind not to repent. It is a curious story, and I shall try to tell it truly in the two chapters that follow. In all ages the tyrant is hard because he is soft. If his car crashes over bleeding and accusing crowds, it is because he has chosen the path of least resistance. It is because it is much easier to ride down a human race than ride ​up a moderately steep hill. The fight of the oppressor is always a pillow-fight; commonly a war with cushions—always a war for cushions. Saladin, the great Sultan, if I remember rightly, accounted it the greatest feat of swordsmanship to cut a cushion. And so indeed it is, as all of us can attest who have been for years past trying to cut into the swollen and windy corpulence of the modern compromise, that is at once cosy and cruel. For there is really in our world to-day the colour and silence of the cushioned divan; and that sense of palace within palace and garden within garden which makes the rich irresponsibility of the East. Have we not already the wordless dance, the wineless banquet, and all that strange unchristian conception of luxury without laughter? Are we not already in an evil Arabian Nights, and walking the nightmare cities of an invisible despot? Does not our hangman strangle secretly, the bearer of the bow string? Are we not already eugenists—that is, eunuch-makers? Do we not see the bright eyes, the motionless faces, and all that presence of something that is dead and yet sleepless? It is the presence of the sin that is sealed with pride and impenitence; the story of how the Sultan got his throne. But it is not the story he is listening to just now, but another story which has been invented to cover it the story called "Eugenius: or the Adventures of One Not Born," a most varied and entrancing tale, which never fails to send him to sleep.
CHAPTER II
TRUE HISTORY OF A TRAMP
He awoke in the Dark Ages and smelt dawn in the dark, and knew he was not wholly a slave. It was as if, in some tale of Hans Andersen, a stick or a stool had been left in the garden all night and had grown alive and struck root like a tree. For this is the truth behind the old legal fiction of the servile countries, that the slave is a "chattel," that is a piece of furniture like a stick or a stool. In the spiritual sense, I am certain it was never so unwholesome a fancy as the spawn of Nietzsche suppose to-day. No human being, pagan or Christian, I am certain, ever thought of another human being as a chair or a table. The mind cannot base itself on the idea that a comet is a cabbage; nor can it on the idea that a man is a stool. No man was ever unconscious of another's presence—or even indifferent to another's opinion. The lady who is said to have boasted her indifference to being naked before male slaves was showing off or she meant something different. The lord who fed fishes by killing a slave was indulging in what most cannibals indulge in—a satanist affectation. The lady was consciously shameless and the lord was consciously cruel. But it simply is not in the human ​reason to carve men like wood or examine women like ivory, just as it is not in the human reason to think that two and two make five.
But there was this truth in the legal simile of furniture: that the slave, though certainly a man, was in one sense a dead man; in the sense that he was moveable. His locomotion was not his own: his master moved his arms and legs for him as if he were a marionette. Now it is important in the first degree to realise here what would be involved in such a fable as I have imagined, of a stool rooting itself like a shrub. For the general modern notion certainly is that life and liberty are in some way to be associated with novelty and not standing still. But it is just because the stool is lifeless that it moves about. It is just because the tree is alive that it does stand still. That was the main difference between the pagan slave and the Christian serf. The serf still belonged to the lord, as the stick that struck root in the garden would have still belonged to the owner of the garden; but it would have become a live possession. Therefore the owner is forced, by the laws of nature, to treat it with some respect; something becomes due from him. He cannot pull it up without killing it; it has gained a place in the garden—or the society. But the moderns are quite wrong in supposing that mere change and holiday and variety have necessarily any element of this life that is the only seed of liberty. You may say if you like that an employer, taking all his workpeople to a new ​factory in a Garden City, is giving them the greater freedom of forest landscapes and smokeless skies. If it comes to that, you can say that the slave-traders took negroes from their narrow and brutish African hamlets, and gave them the polish of foreign travel and medicinal breezes of a sea-voyage. But the tiny seed of citizenship and independence there already was in the serfdom of the Dark Ages, had nothing to do with what nice things the lord might do to the serf. It lay in the fact that there were some nasty things he could not do to the serf—there were not many, but there were some, and one of them was eviction. He could not make the serf utterly landless and desperate, utterly without access to the means of production, though doubtless it was rather the field that owned the serf, than the serf that owned the field. But even if you call the serf a beast of the field, he was not what we have tried to make the town workman—a beast with no field. Foulon said of the French peasants, "Let them eat grass." If he had said it of the modern London proletariat, they might well reply, "You have not left us even grass to eat."
There was, therefore, both in theory and practice, some security for the serf, because he had come to life and rooted. The seigneur could not wait in the field in all weathers with a battle-axe to prevent the serf scratching any living out of the ground, any more than the man in my fairy-tale could sit out in the garden all night with an umbrella to prevent ​the shrub getting any rain. The relation of lord and serf, therefore, involves a combination of two things: inequality and security. I know there are people who will at once point wildly to all sorts of examples, true and false, of insecurity of life in the Middle Ages; but these are people who do not grasp what we mean by the characteristic institutions of a society. For the matter of that, there are plenty of examples of equality in the Middle Ages, as the craftsmen in their guild or the monks electing their abbot. But just as modern England is not a feudal country, though there is a quaint survival called Heralds' College—or Ireland is not a commercial country, though there is a quaint survival called Belfast—it is true of the bulk and shape of that society that came out of the Dark Ages and ended at the Reformation, that it did not care about giving everybody an equal position, but did care about giving everybody a position. So that by the very beginning of that time even the slave had become a slave one could not get rid of, like the Scotch servant who stubbornly asserted that if his master didn't know a good servant he knew a good master. The free peasant, in ancient or modern times, is free to go or stay. The slave, in ancient times, was free neither to go nor stay. The serf was not free to go; but he was free to stay.
Now what have we done with this man? It is quite simple. There is no historical complexity about it in that respect. We have taken away his freedom to stay. We have turned him out of his ​field, and whether it was injustice, like turning a free farmer out of his field, or only cruelty to animals, like turning a cow out of its field, the fact remains that he is out in the road. First and last, we have simply destroyed the security. We have not in the least destroyed the inequality. All classes, all creatures, kind or cruel, still see this lowest stratum of society as separate from the upper strata and even the middle strata; he is as separate as the serf. A monster fallen from Mars, ignorant of our simplest word, would know the tramp was at the bottom of the ladder, as well as he would have known it of the serf. The walls of mud are no longer round his boundaries, but only round his boots. The coarse, bristling hedge is at the end of his chin, and not of his garden. But mud and bristles still stand out round him like a horrific halo, and separate him from his kind. The Martian would have no difficulty in seeing he was the poorest person in the nation. It is just as impossible that he should marry an heiress, or fight a duel with a duke, or contest a seat at Westminster, or enter a club in Pall Mall, or take a scholarship at Balliol, or take a seat at an opera, or propose a good law, or protest against a bad one, as it was impossible to the serf. Where he differs is in something very different. He has lost what was possible to the serf. He can no longer scratch the bare earth by day or sleep on the bare earth by night, without being collared by a policeman.
Now when I say that this man has been oppressed ​as hardly any other man on this earth has been oppressed, I am not using rhetoric: I have a clear meaning which I am confident of explaining to any honest reader. I do not say he has been treated worse: I say he has been treated differently from the unfortunate in all ages. And the difference is this: that all the others were told to do something, and killed or tortured if they did anything else. This man is not told to do something: he is merely forbidden to do anything. When he was a slave, they said to him, "Sleep in this shed; I will beat you if you sleep anywhere else." When he was a serf, they said to him, "Let me find you in this field: I will hang you if I find you in anyone else's field." But now he is a tramp they say to him, "You shall be jailed if I find you in anyone else's field: but I will not give you a field." They say, "You shall be punished if you are caught sleeping outside your shed: but there is no shed." If you say that modern magistracies could never say such mad contradictions, I answer with entire certainty that they do say them. A little while ago two tramps were summoned before a magistrate, charged with sleeping in the open air when they had nowhere else to sleep. But this is not the full fun of the incident. The real fun is that each of them eagerly produced about two-pence, to prove that they could have got a bed, but deliberately didn't. To which the policeman replied that twopence would not have got them a bed: that they could not possibly have got a bed: and therefore (argued that thoughtful officer) they ought to be ​punished for not getting one. The intelligent magistrate was much struck with the argument: and proceeded to imprison these two men for not doing a thing they could not do. But he was careful to explain that if they had sinned needlessly and in wanton lawlessness, they would have left the court without a stain on their characters; but as they could not avoid it, they were very much to blame. These things are being done in every part of England every day. They have their parallels even in every daily paper; but they have no parallel in any other earthly people or period; except in that insane command to make bricks without straw which brought down all the plagues of Egypt. For the common historical joke about Henry VIII. hanging a man for being Catholic and burning him for being Protestant is a symbolic joke only. The sceptic in the Tudor time could do something: he could always agree with Henry VIII. The desperate man to-day can do nothing. For you cannot agree with a maniac who sits on the bench with the straws sticking out of his hair and says, "Procure threepence from nowhere and I will give you leave to do without it."
If it be answered that he can go to the workhouse, I reply that such an answer is founded on confused thinking. It is true that he is free to go to the workhouse, but only in the same sense in which he is free to go to jail, only in the same sense in which the serf under the gibbet was free to find peace in the grave. Many of the poor greatly prefer the grave to the workhouse, but that is not at all my argument here. The ​point is this: that it could not have been the general policy of a lord towards serfs to kill them all like wasps. It could not have been his standing "Advice to Serfs" to say, "Get hanged." It cannot be the standing advice of magistrates to citizens to go to prison. And, precisely as plainly, it cannot be the standing advice of rich men to very poor men to go to the work-houses. For that would mean the rich raising their own poor rates enormously to keep a vast and expensive establishment of slaves. Now it may come to this, as Mr. Belloc maintains, but it is not the theory on which what we call the workhouse does in fact rest. The very shape (and even the very size) of a workhouse express the fact that it was founded for certain quite exceptional human failures—like the lunatic asylum. Say to a man, "Go to the madhouse," and he will say, "Wherein am I mad?" Say to a tramp under a hedge, "Go to the house of exceptional failures," and he will say with equal reason, "I travel because I have no house; I walk because I have no horse; I sleep out because I have no bed. Wherein have I failed?" And he may have the intelligence to add, "Indeed, your worship, if somebody has failed, I think it is not I." I concede, with all due haste, that he might perhaps say "me."
The speciality then of this man's wrong is that it is the only historic wrong that has in it the quality of nonsense. It could only happen in a nightmare; not in a clear and rational hell. It is the top point of that anarchy in the governing mind which, as I said at the ​beginning, is the main trait of modernity, especially in England. But if the first note in our policy is madness, the next note is certainly meanness. There are two peculiarly mean and unmanly legal mantraps in which this wretched man is tripped up. The first is that which prevents him from doing what any ordinary savage or nomad would do—take his chance of an uneven subsistence on the rude bounty of nature.
There is something very abject about forbidding this; because it is precisely this adventurous and vagabond spirit which the educated classes praise most in their books, poems and speeches. To feel the drag of the roads, to hunt in nameless hills and fish in secret streams, to have no address save "Over the Hills and Far Away," to be ready to breakfast on berries and the daybreak and sup on the sunset and a sodden crust, to feed on wild things and be a boy again, all this is the heartiest and sincerest impulse in recent culture, in the songs and tales of Stevenson, in the cult of George Borrow and in the delightful little books published by Mr. E. V. Lucas. It is the one true excuse in the core of Imperialism; and it faintly softens the squalid prose and wooden-headed wickedness of the Self-Made Man who "came up to London with twopence in his pocket." But when a poorer but braver man with less than twopence in his pocket does the very thing we are always praising, makes the blue heavens his house, we send him to a house built for infamy and flogging. We take poverty itself and only permit it with a property qualification; we only allow a ​man to be poor if he is rich. And we do this most savagely if he has sought to snatch his life by that particular thing of which our boyish adventure stories are fullest—hunting and fishing. The extremely severe English game laws hit most heavily what the highly reckless English romances praise most irresponsibly. All our literature is full of praise of the chase—especially of the wild goose chase. But if a poor man followed, as Tennyson says, "far as the wild swan wings to where the world dips down to sea and sands," Tennyson would scarcely allow him to catch it. If he found the wildest goose in the wildest fenland in the wildest regions of the sunset, he would very probably discover that the rich never sleep; and that there are no wild things in England.
In short, the English ruler is always appealing to a nation of sportsmen and concentrating all his efforts on preventing them from having any sport. The Imperialist is always pointing out with exultation that the common Englishman can live by adventure anywhere on the globe, but if the common Englishman tries to live by adventure in England, he is treated as harshly as a thief, and almost as harshly as an honest journalist. This is hypocrisy: the magistrate who gives his son "Treasure Island" and then imprisons a tramp is a hypocrite; the squire who is proud of English colonists and indulgent to English schoolboys, but cruel to English poachers, is drawing near that deep place wherein all liars have their part. But our point here is that the baseness is in the idea ​of bewildering the tramp; of leaving him no place for repentance. It is quite true, of course, that in the days of slavery or of serfdom the needy were fenced by yet fiercer penalties from spoiling the hunting of the rich. But in the older case there were two very important differences, the second of which is our main subject in this chapter. The first is that in a comparatively wild society, however fond of hunting, it seems impossible that enclosing and game-keeping can have been so omnipresent and efficient as in a society full of maps and policemen. The second difference is the one already noted: that if the slave or semi-slave was forbidden to get his food in the greenwood, he was told to get it somewhere else. The note of unreason was absent.
This is the first meanness; and the second is like unto it. If there is one thing of which cultivated modern letters is full besides adventure it is altruism. We are always being told to help others, to regard our wealth as theirs, to do what good we can, for we shall not pass this way again. We are everywhere urged by humanitarians to help lame dogs over stiles—though some humanitarians, it is true, seem to feel a colder interest in the case of lame men and women. Still, the chief fact of our literature, among all historic literatures, is human charity. But what is the chief fact of our legislation? The great outstanding fact of modern legislation, among all historic legislations, is the forbidding of human charity. It is this astonishing paradox, a thing in the teeth of all ​logic and conscience, that a man that takes another man's money with his leave can be punished as if he had taken it without his leave. All through those dark or dim ages behind us, through times of servile stagnation, of feudal insolence, of pestilence and civil strife and all else that can war down the weak, for the weak to ask for charity was counted lawful, and to give that charity, admirable. In all other centuries, in short, the casual bad deeds of bad men could be partly patched and mended by the casual good deeds of good men. But this is now forbidden; for it would leave the tramp a last chance if he could beg.
Now it will be evident by this time that the interesting scientific experiment on the tramp entirely depends on leaving him no chance, and not (like the slave) one chance. Of the economic excuses offered for the persecution of beggars it will be more natural to speak in the next chapter. It will suffice here to say that they are mere excuses, for a policy that has been persistent while probably largely unconscious, with a selfish and atheistic unconsciousness. That policy was directed towards something—or it could never have cut so cleanly and cruelly across the sentimental but sincere modern trends to adventure and altruism. Its object is soon stated. It was directed towards making the very poor man work for the capitalist, for any wages or none. But all this, which I shall also deal with in the next chapter, is here only important as introducing the last truth touching the man of despair. The game laws have taken from him ​his human command of Nature. The mendicancy laws have taken from him his human demand on Man. There is one human thing left it is much harder to take from him. Debased by him and his betters, it is still something brought out of Eden, where God made him a demigod: it does not depend on money and but little on time. He can create in his own image. The terrible truth is in the heart of a hundred legends and mysteries. As Jupiter could be hidden from all-devouring Time, as the Christ Child could be hidden from Herod—so the child unborn is still hidden from the omniscient oppressor. He who lives not yet, he and he alone is left; and they seek his life to take it away.
CHAPTER III
TRUE HISTORY OF A EUGENIST
He does not live in a dark lonely tower by the sea, from which are heard the screams of vivisected men and women. On the contrary, he lives in Mayfair. He does not wear great goblin spectacles that magnify his eyes to moons or diminish his neighbours to beetles. When he is more dignified he wears a single eyeglass; when more intelligent, a wink. He is not indeed wholly without interest in heredity and Eugenical biology; but his studies and experiments in this science have specialised almost exclusively in equus celer, the rapid or running horse. He is not a doctor; though he employs doctors to work up a case for Eugenics, just as he employs doctors to correct the errors of his dinner. He is not a lawyer, though unfortunately often a magistrate. He is not an author or a journalist; though he not infrequently owns a newspaper. He is not a soldier, though he may have a commission in the yeomanry; nor is he generally a gentleman, though often a nobleman. His wealth now commonly comes from a large staff of employed persons who scurry about in big buildings while he is playing golf. But he very often laid the foundations of his fortune in a very curious and poetical way, the nature of which ​I have never fully understood. It consisted in his walking about the street without a hat and going up to another man and saying, "Suppose I have two hundred whales out of the North Sea." To which the other man replied, "And let us imagine that I am in possession of two thousand elephants' tusks." They then exchange, and the first man goes up to a third man and says, "Supposing me to have lately come into the possession of two thousand elephants' tusks, would you, etc.? " If you play this game well, you become very rich; if you play it badly you have to kill yourself or try your luck at the Bar. The man I am speaking about must have played it well, or at any rate successfully.
He was born about 1860; and has been a member of Parliament since about 1890. For the first half of his life he was a Liberal; for the second half he has been a Conservative; but his actual policy in Parliament has remained largely unchanged and consistent. His policy in Parliament is as follows: he takes a seat in a room downstairs at Westminster, and takes from his breast pocket an excellent cigar-case, from which in turn he takes an excellent cigar. This he lights, and converses with other owners of such cigars on equus celer or such matters as may afford him entertainment. Two or three times in the afternoon a bell rings; whereupon he deposits the cigar in an ashtray with great particularity, taking care not to break the ash, and proceeds to an upstairs room, flanked with two passages. He then walks into whichever of the two passages shall be indicated to him by a young ​man of the upper classes, holding a slip of paper. Having gone into this passage he comes out of it again, is counted by the young man and proceeds downstairs again; where he takes up the cigar once more, being careful not to break the ash. This process, which is known as Representative Government, has never called for any great variety in the manner of his life. Nevertheless, while his Parliamentary policy is unchanged, his change from one side of the House to the other did correspond with a certain change in his general policy in commerce and social life. The change of the party label is by this time quite a trifling matter; but there was in his case a change of philosophy or at least a change of project; though it was not so much becoming a Tory, as becoming rather the wrong kind of Socialist. He is a man with a history. It is a sad history, for he is certainly a less good man than he was when he started. That is why he is the man who is really behind Eugenics. It is because he has degenerated that he has come to talking of Degeneration.
In his Radical days (to quote from one who corresponded in some ways to this type) he was a much better man, because he was a much less enlightened one. The hard impudence of his first Manchester Individualism was softened by two relatively humane qualities; the first was a much greater manliness in his pride; the second was a much greater sincerity in his optimism. For the first point, the modern capitalist is merely industrial; but this man was also industrious. ​He was proud of hard work; nay, he was even proud of low work—if he could speak of it in the past and not the present. In fact, he invented a new kind of Victorian snobbishness, an inverted snobbishness. While the snobs of Thackeray turned Muggins into De Mogyns, while the snobs of Dickens wrote letters describing themselves as officers' daughters "accustomed to every luxury—except spelling," the Individualist spent his life in hiding his prosperous parents. He was more like an American plutocrat when he began; but he has since lost the American simplicity. The Frenchman works until he can play. The American works until he can't play; and then thanks the devil, his master, that he is donkey enough to die in harness. But the Englishman, as he has since become, works until he can pretend that he never worked at all. He becomes as far as possible another person a country gentleman who has never heard of his shop; one whose left hand holding a gun knows not what his right hand doeth in a ledger. He uses a peerage as an alias, and a large estate as a sort of alibi. A stern Scotch minister remarked concerning the game of golf, with a terrible solemnity of manner, "the man who plays golf—he neglects his business, he forsakes his wife, he forgets his God." He did not seem to realise that it is the chief aim of many a modern capitalist's life to forget all three.
This abandonment of a boyish vanity in work, this substitution of a senile vanity in indolence, this is the ​first respect in which the rich Englishman has fallen. He was more of a man when he was at least a master-workman and not merely a master. And the second important respect in which he was better at the beginning is this: that he did then, in some hazy way, half believe that he was enriching other people as well as himself. The optimism of the early Victorian Individualists was not wholly hypocritical. Some of the clearest-headed and blackest-hearted of them, such as Malthus, saw where things were going, and boldly based their Manchester city on pessimism instead of optimism. But this was not the general case; most of the decent rich of the Bright and Cobden sort did have a kind of confused faith that the economic conflict would work well in the long run for everybody. They thought the troubles of the poor were incurable by State action (they thought that of all troubles), but they did not cold-bloodedly contemplate the prospect of those troubles growing worse and worse. By one of those tricks or illusions of the brain to which the luxurious are subject in all ages, they sometimes seemed to feel as if the populace had triumphed symbolically in their own persons. They blasphemously thought about their thrones of gold what can only be said about a cross—that they, being lifted up, would draw all men after them. They were so full of the romance that anybody could be Lord Mayor, that they seemed to have slipped into thinking that everybody could. It seemed as if a hundred Dick Whittingtons, accompanied by a hundred cats, could all be ​accommodated at the Mansion House. It was all nonsense; but it was not (until later) all humbug.
Step by step, however, with a horrid and increasing clearness, this man discovered what he was doing. It is generally one of the worst discoveries a man can make. At the beginning, the British plutocrat was probably quite as honest in suggesting that every tramp carried a magic cat like Dick Whittington, as the Bonapartist patriot was in saying that every French soldier carried a marshal's baton in his knapsack. But it is exactly here that the difference and the danger appears. There is no comparison between a well-managed thing like Napoleon's army and an unmanageable thing like modern competition. Logically, doubtless, it was impossible that every soldier should carry a marshal's baton; they could not all be marshals any more than they could all be mayors. But if the French soldier did not always have a baton in his knapsack, he always had a knapsack. But when that Self-Helper who bore the adorable name of Smiles told the English tramp that he carried a coronet in his bundle, the English tramp had an unanswerable answer. He pointed out that he had no bundle. The powers that ruled him had not fitted him with a knapsack, any more than they had fitted him with a future—or even a present. The destitute Englishman so far from hoping to become anything, had never been allowed even to be anything. The French soldier's ambition may have been in practice not only a short, but even a deliberately shortened ladder, in which ​the top rungs were knocked out. But for the English it was the bottom rungs that were knocked out, so that they could not even begin to climb. And sooner or later, in exact proportion to his intelligence, the English plutocrat began to understand not only that the poor were impotent, but that their impotence had been his only power. The truth was not merely that his riches had left them poor; it was that nothing but their poverty could have been strong enough to make him rich. It is this paradox, as we shall see, that creates the curious difference between him and every other kind of robber.
I think it is no more than justice to him to say that the knowledge, where it has come to him, has come to him slowly; and I think it came (as most things of common sense come) rather vaguely and as in a vision—that is, by the mere look of things. The old Cobdenite employer was quite within his rights in arguing that earth is not heaven, that the best obtainable arrangement might contain many necessary evils; and that Liverpool and Belfast might be growing more prosperous as a whole in spite of pathetic things that might be seen there. But I simply do not believe he has been able to look at Liverpool and Belfast and continue to think this: that is why he has turned himself into a sham country gentleman. Earth is not heaven, but the nearest we can get to heaven ought not to look like hell; and Liverpool and Belfast look like hell, whether they are or not. Such cities might be growing prosperous as a whole, though a few citizens ​were more miserable. But it was more and more broadly apparent that it was exactly and precisely as a whole that they were not growing more prosperous, but only the few citizens who were growing more prosperous by their increasing misery. You could not say a country was becoming a white man's country when there were more and more black men in it every day. You could not say a community was more and more masculine when it was producing more and more women. Nor can you say that a city is growing richer and richer when more and more of its inhabitants are very poor men. There might be a false agitation founded on the pathos of individual cases in a community pretty normal in bulk. But the fact is that no one can take a cab across Liverpool without having a quite complete and unified impression that the pathos is not a pathos of individual cases, but a pathos in bulk. People talk of the Celtic sadness; but there are very few things in Ireland that look so sad as the Irishman in Liverpool. The desolation of Tara is cheery compared with the desolation of Belfast. I recommend Mr. Yeats and his mournful friends to turn their attention to the pathos of Belfast. I think if they hung up the harp that once in Lord Furness's factory, there would be a chance of another string breaking.
Broadly, and as things bulk to the eye, towns like Leeds, if placed beside towns like Rouen or Florence, or Chartres, or Cologne, do actually look like beggars walking among burghers. After that overpowering ​and unpleasant impression it is really useless to argue that they are richer because a few of their parasites get rich enough to live somewhere else. The point may be put another way, thus: that it is not so much that these more modern cities have this or that monopoly of good or evil; it is that they have every good in its fourth-rate form and every evil in its worst form. For instance, that interesting weekly paper The Nation amiably rebuked Mr. Belloc and myself for suggesting that revelry and the praise of fermented liquor were more characteristic of Continental and Catholic communities than of communities with the religion and civilisation of Belfast. It said that if we would "cross the border" into Scotland, we should find out our mistake. Now, not only have I crossed the border, but I have had considerable difficulty in crossing the road in a Scotch town on a festive evening. Men were literally lying like piled-up corpses in the gutters, and from broken bottles whisky was pouring down the drains. I am not likely, therefore, to attribute a total and arid abstinence to the whole of industrial Scotland. But I never said that drinking was a mark rather of the Catholic countries. I said that moderate drinking was a mark rather of the Catholic countries. In other words, I say of the common type of Continental citizen, not that he is the only person who is drinking, but that he is the only person who knows how to drink. Doubtless gin is as much a feature of Hoxton as beer is a feature of Munich. But who is the connoisseur who prefers the gin of Hoxton to the beer of Munich? ​Doubtless the Protestant Scotch ask for "Scotch," as the men of Burgundy ask for Burgundy. But do we find them lying in heaps on each side of the road when we walk through a Burgundian village? Do we find the French peasant ready to let Burgundy escape down a drain-pipe? Now this one point, on which I accept The Nation's challenge, can be exactly paralleled on almost every point by which we test a civilisation. It does not matter whether we are for alcohol or against it. On either argument Glasgow is more objectionable than Rouen. The French abstainer makes less fuss; the French drinker gives less offence. It is so with property, with war, with everything. I can understand a teetotaler being horrified, on his principles, at Italian wine-drinking. I simply cannot believe he could be more horrified at it than at Hoxton gin-drinking. I can understand a Pacifist, with his special scruples, disliking the militarism of Belfort. I flatly deny that he can dislike it more than the militarism of Berlin. I can understand a good Socialist hating the petty cares of the distributed peasant property. I deny that any good Socialist can hate them more than he hates the large cares of Rockefeller. That is the unique tragedy of the plutocratic state to-day; it has no successes to hold up against the failures it alleges to exist in Latin or other methods. You can (if you are well out of his reach) call the Irish rustic debased and superstitious. I defy you to contrast his debasement and superstition with the citizenship and enlightenment of the English rustic.
​To-day the rich man knows in his heart that he is a cancer and not an organ of the State. He differs from all other thieves or parasites for this reason: that the brigand who takes by force wishes his victims to be rich. But he who wins by a one-sided contract actually wishes them to be poor. Rob Roy in a cavern, hearing a company approaching, will hope (or if in a pious mood, pray) that they may come laden with gold or goods. But Mr. Rockefeller, in his factory, knows that if those who pass are laden with goods they will pass on. He will therefore (if in a pious mood) pray that they may be destitute, and so be forced to work his factory for him for a starvation wage. It is said (and also, I believe, disputed) that Blücher riding through the richer parts of London exclaimed, "What a city to sack!" But Blücher was a soldier if he was a bandit. The true sweater feels quite otherwise. It is when he drives through the poorest parts of London that he finds the streets paved with gold, being paved with prostrate servants; it is when he sees the grey lean leagues of Bow and Poplar that his soul is uplifted and he knows he is secure. This is not rhetoric, but economics.
I repeat that up to a point the profiteer was innocent because he was ignorant; he had been lured on by easy and accommodating events. He was innocent as the new Thane of Glamis was innocent, as the new Thane of Cawdor was innocent; but the King—— The modern manufacturer, like Macbeth, decided to march on, under the mute menace of the ​heavens. He knew that the spoil of the poor was in his houses; but he could not, after careful calculation, think of any way in which they could get it out of his houses without being arrested for housebreaking. He faced the future with a face flinty with pride and impenitence. This period can be dated practically by the period when the old and genuine Protestant religion of England began to fail; and the average business man began to be agnostic, not so much because he did not know where he was, as because he wanted to forget. Many of the rich took to scepticism exactly as the poor took to drink; because it was a way out. But in any case, the man who had made a mistake not only refused to unmake it, but decided to go on making it. But in this he made yet another most amusing mistake, which was the beginning of all Eugenics.
CHAPTER IV
THE VENGEANCE OF THE FLESH
By a quaint paradox, we generally miss the meaning of simple stories because we are not subtle enough to understand their simplicity. As long as men were in sympathy with some particular religion or other romance of things in general, they saw the thing solid and swallowed it whole, knowing that it could not disagree with them. But the moment men have lost the instinct of being simple in order to understand it, they have to be very subtle in order to understand it. We can find, for instance, a very good working case in those old puritanical nursery tales about the terrible punishment of trivial sins; about how Tommy was drowned for fishing on the Sabbath, or Sammy struck by lightning for going out after dark. Now these moral stories are immoral, because Calvinism is immoral. They are wrong, because Puritanism is wrong. But they are not quite so wrong, they are not a quarter so wrong, as many superficial sages have supposed.
The truth is that everything that ever came out of a human mouth had a human meaning; and not one of the fixed fools of history was such a fool as he looks. And when our great-uncles or great-grandmothers ​told a child he might be drowned by breaking the Sabbath, their souls (though undoubtedly, as Touchstone said, in a parlous state) were not in quite so simple a state as is suggested by supposing that their god was a devil who dropped babies into the Thames for a trifle. This form of religious literature is a morbid form if taken by itself; but it did correspond to a certain reality in psychology which most people of any religion, or even of none, have felt a touch of at some time or other. Leaving out theological terms as far as possible, it is the subconscious feeling that one can be wrong with Nature as well as right with Nature; that the point of wrongness may be a detail (in the superstitions of heathens this is often quite a triviality); but that if one is really wrong with Nature, there is no particular reason why all her rivers should not drown or all her storm-bolts strike one who is, by this vague yet vivid hypothesis, her enemy. This may be a mental sickness, but it is too human or too mortal a sickness to be called solely a superstition. It is not solely a superstition; it is not simply superimposed upon human nature by something that has got on top of it. It flourishes without check among non-Christian systems, and it flourishes especially in Calvinism, because Calvinism is the most non-Christian of Christian systems. But like everything else that inheres in the natural senses and spirit of man, it has something in it; it is not stark unreason. If it is an ill (and it generally is), it is one of the ills that flesh is heir to, but he is the lawful heir. And like many other ​dubious or dangerous human instincts or appetites, it is sometimes useful as a warning against worse things.
Now the trouble of the nineteenth century very largely came from the loss of this; the loss of what we may call the natural and heathen mysticism. When modern critics say that Julius Cæsar did not believe in Jupiter, or that Pope Leo did not believe in Catholicism, they overlook an essential difference between those ages and ours. Perhaps Julius did not believe in Jupiter; but he did not disbelieve in Jupiter. There was nothing in his philosophy, or the philosophy of that age, that could forbid him to think that there was a spirit personal and predominant in the world. But the modern materialists are not permitted to doubt; they are forbidden to believe. Hence, while the heathen might avail himself of accidental omens, queer coincidences or casual dreams, without knowing for certain whether they were really hints from heaven or premonitory movements in his own brain, the modern Christian turned heathen must not entertain such notions at all, but must reject the oracle as the altar. The modern sceptic was drugged against all that was natural in the supernatural. And this was why the modern tyrant marched upon his doom, as a tyrant literally pagan might possibly not have done.
There is one idea of this kind that runs through most popular tales (those, for instance, on which Shakespeare is so often based)—an idea that is ​profoundly moral even if the tales are immoral. It is what may be called the flaw in the deed: the idea that, if I take my advantage to the full, I shall hear of something to my disadvantage. Thus Midas fell into a fallacy about the currency; and soon had reason to become something more than a Bimetallist. Thus Macbeth had a fallacy about forestry; he could not see the trees for the wood. He forgot that, though a place cannot be moved, the trees that grow on it can. Thus Shylock had a fallacy of physiology; he forgot that, if you break into the house of life, you find it a bloody house in the most emphatic sense. But the modern capitalist did not read fairy-tales, and never looked for the little omens at the turnings of the road. He (or the most intelligent section of him) had by now realised his position, and knew in his heart it was a false position. He thought a margin of men out of work was good for his business; he could no longer really think it was good for his country. He could no longer be the old "hard-headed" man who simply did not understand things; he could only be the hard-hearted man who faced them. But he still marched on; he was sure he had made no mistake.
However, he had made a mistake—as definite as a mistake in multiplication. It may be summarised thus: that the same inequality and insecurity that makes cheap labour may make bad labour, and at last no labour at all. It was as if a man who wanted something from an enemy, should at last reduce the enemy to come knocking at his door in the despair of winter, should keep him waiting in the snow to ​sharpen the bargain; and then come out to find the man dead upon the doorstep.
He had discovered the divine boomerang; his sin had found him out. The experiment of Individualism—the keeping of the worker half in and half out of work—was far too ingenious not to contain a flaw. It was too delicate a balance to work entirely with the strength of the starved and the vigilance of the benighted. It was too desperate a course to rely wholly on desperation. And as time went on the terrible truth slowly declared itself; the degraded class was really degenerating. It was right and proper enough to use a man as a tool; but the tool, ceaselessly used, was being used up. It was quite reasonable and respectable, of course, to fling a man away like a tool; but when it was flung away in the rain the tool rusted. But the comparison to a tool was insufficient for an awful reason that had already begun to dawn upon the master's mind. If you pick up a hammer, you do not find a whole family of nails clinging to it. If you fling away a chisel by the roadside, it does not litter and leave a lot of little chisels. But the meanest of the tools, Man, had still this strange privilege which God had given him, doubtless by mistake. Despite all improvements in machinery, the most important part of the machinery (the fittings technically described in the trade as "hands") were apparently growing worse. The firm was not only encumbered with one useless servant, but he immediately turned himself into five useless servants. "The poor should not be emancipated," the old reactionaries used to say, "until they are fit for ​freedom." But if this downrush went on, it looked as if the poor would not stand high enough to be fit for slavery.
So at least it seemed, doubtless in a great degree subconsciously, to the man who had wagered all his wealth on the usefulness of the poor to the rich and the dependence of the rich on the poor. The time came at last when the rather reckless breeding in the abyss below ceased to be a supply, and began to be something like a wastage; ceased to be something like keeping foxhounds, and began alarmingly to resemble a necessity of shooting foxes. The situation was aggravated by the fact that these sexual pleasures were often the only ones the very poor could obtain, and were, therefore, disproportionately pursued, and by the fact that their conditions were often such that prenatal nourishment and such things were utterly abnormal. The consequences began to appear. To a much less extent than the Eugenists assert, but still to a notable extent, in a much looser sense than the Eugenists assume, but still in some sort of sense, the types that were inadequate or incalculable or uncontrollable began to increase. Under the hedges of the country, on the seats of the parks, loafing under the bridges or leaning over the Embankment, began to appear a new race of men—men who are certainly not mad, whom we shall gain no scientific light by calling feeble-minded, but who are, in varying individual degrees, dazed or drink-sodden, or lazy or tricky or tired in body and spirit. In a far less degree than the teetotallers tell us, but still in a large degree, the traffic in gin and bad ​beer (itself a capitalist enterprise) fostered the evil, though it had not begun it. Men who had no human bond with the instructed man, men who seemed to him monsters and creatures without mind, became an eyesore in the market-place and a terror on the empty roads. The rich were afraid.
Moreover, as I have hinted before, the act of keeping the destitute out of public life, and crushing them under confused laws, had an effect on their intelligences which paralyses them even as a proletariat. Modern people talk of "Reason versus Authority"; but authority itself involves reason, or its orders would not even be understood. If you say to your valet, "Look after the buttons on my waistcoat," he may do it, even if you throw a boot at his head. But if you say to him, "Look after the buttons on my top-hat," he will not do it, though you empty a boot-shop over him. If you say to a schoolboy, "Write out that Ode of Horace from memory in the original Latin," he may do it without a flogging. If you say, "Write out that Ode of Horace in the original German," he will not do it with a thousand floggings. If you will not learn logic, he certainly will not learn Latin. And the ludicrous laws to which the needy are subject (such as that which punishes the homeless for not going home) have really, I think, a great deal to do with a certain increase in their sheepishness and short-wittedness, and, therefore, in their industrial inefficiency. By one of the monstrosities of the feeble-minded theory, a man actually acquitted by judge and jury could then be examined by doctors as to the state of his ​mind—presumably in order to discover by what diseased eccentricity he had refrained from the crime. In other words, when the police cannot jail a man who is innocent of doing something, they jail him for being too innocent to do anything. I do not suppose the man is an idiot at all, but I can believe he feels more like one after the legal process than before. Thus all the factors—the bodily exhaustion, the harassing fear of hunger, the reckless refuge in sexuality, and the black botheration of bad laws—combined to make the employee more unemployable.
Now, it is very important to understand here that there were two courses of action still open to the disappointed capitalist confronted by the new peril of this real or alleged decay. First, he might have reversed his machine, so to speak, and started unwinding the long rope of dependence by which he had originally dragged the proletarian to his feet. In other words, he might have seen that the workmen had more money, more leisure, more luxuries, more status in the community, and then trusted to the normal instincts of reasonably happy human beings to produce a generation better born, bred and cared for than these tortured types that were less and less use to him. It might still not be too late to rebuild the human house upon such an architectural plan that poverty might fly out of the window, with the reasonable prospect of love coming in at the door. In short, he might have let the English poor, the mass of whom were not weak-minded, though more of them were growing weaker, a reasonable chance, in the form of more money, of achieving their ​eugenical resurrection themselves. It has never been shown, and it cannot be shown, that the method would have failed. But it can be shown, and it must be closely and clearly noted, that the method had very strict limitations from the employers' own point of view. If they made the worker too comfortable, he would not work to increase another's comforts; if they made him too independent, he would not work like a dependent. If, for instance, his wages were so good that he could save out of them, he might cease to be a wage-earner. If his house or garden were his own, he might stand an economic siege in it. The whole capitalist experiment had been built on his dependence; but now it was getting out of hand, not in the direction of freedom, but of frank helplessness. One might say that his dependence had got independent of control.
But there was another way. And towards this the employer's ideas began, first darkly and unconsciously, but now more and more clearly, to drift. Giving property, giving leisure, giving status costs money. But there is one human force that costs nothing. As it does not cost the beggar a penny to indulge, so it would not cost the employer a penny to employ. He could not alter or improve the tables or the chairs on the cheap. But there were two pieces of furniture (labelled respectively "the husband" and "the wife ") whose relations were much cheaper. He could alter the marriage in the house in such a way as to promise himself the largest possible number of the kind of children he did want, with the smallest possible number of the kind he ​did not. He could divert the force of sex from producing vagabonds. And he could harness to his high engines unbought the red unbroken river of the blood of a man in his youth, as he has already harnessed to them all the wild waste rivers of the world.
CHAPTER V
THE MEANNESS OF THE MOTIVE
Now, if any ask whether it be imaginable that an ordinary man of the wealthier type should analyse the problem or conceive the plan, the inhumanly farseeing plan, as I have set it forth, the answer is: "Certainly not." Many rich employers are too generous to do such a thing; many are too stupid to know what they are doing. The eugenical opportunity I have described is but an ultimate analysis of a whole drift of thoughts in the type of man who does not analyse his thoughts. He sees a slouching tramp, with a sick wife and a string of rickety children, and honestly wonders what he can do with them. But prosperity does not favour self-examination; and he does not even ask himself whether he means "How can I help them?" or "How can I use them?"—what he can still do for them, or what they could still do for him. Probably he sincerely means both, but the latter much more than the former; he laments the breaking of the tools of Mammon much more than the breaking of the images of God. It would be almost impossible to grope in the limbo of what he does think; but we can assert that there is one thing he doesn't think. He doesn't think, "This man might be as jolly as I am, if he need not come to me for work or wages."
​That this is so, that at root the Eugenist is the Employer, there are multitudinous proofs on every side, but they are of necessity miscellaneous, and in many cases negative. The most enormous is in a sense the most negative: that no one seems able to imagine capitalist industrialism being sacrificed to any other object. By a curious recurrent slip in the mind, as irritating as a catch in a clock, people miss the main thing and concentrate on the mean thing. "Modern conditions" are treated as fixed, though the very word "modern" implies that they are fugitive. "Old ideas" are treated as impossible, though their very antiquity often proves their permanence. Some years ago some ladies petitioned that the platforms of our big railway stations should be raised, as it was more convenient for the hobble skirt. It never occurred to them to change to a sensible skirt. Still less did it occur to them that, compared with all the female fashions that have fluttered about on it, by this time St. Pancras is as historic as St. Peter's.
I could fill this book with examples of the universal, unconscious assumption that life and sex must live by the laws of "business" or industrialism, and not vice versa; examples from all the magazines, novels, and newspapers. In order to make it brief and typical, I take one case of a more or less Eugenist sort from a paper that lies open in front of me—a paper that still bears on its forehead the boast of being peculiarly an organ of democracy in revolt. To this a man writes to say that the spread of destitution will never be stopped until we have educated ​the lower classes in the methods by which the upper classes prevent procreation. The man had the horrible playfulness to sign his letter "Hopeful." Well, there are certainly many methods by which people in the upper classes prevent procreation; one of them is what used to be called "platonic friendship," till they found another name for it at the Old Bailey. I do not suppose the hopeful gentleman hopes for this; but some of us find the abortion he does hope for almost as abominable. That, however, is not the curious point. The curious point is that the hopeful one concludes by saying, "When people have large families and small wages, not only is there a high infantile death-rate, but often those who do live to grow up are stunted and weakened by having had to share the family income for a time with those who died early. There would be less unhappiness if there were no unwanted children." You will observe that he tacitly takes it for granted that the small wages and the income, desperately shared, are the fixed points, like day and night, the conditions of human life. Compared with them marriage and maternity are luxuries, things to be modified to suit the wage-market. There are unwanted children; but unwanted by whom? This man does not really mean that the parents do not want to have them. He means that the employers do not want to pay them properly. Doubtless, if you said to him directly, "Are you in favour of low wages?" he would say, "No." But I am not, in this chapter, talking about the effect on such modern minds of a cross-examination to which they do not subject ​themselves. I am talking about the way their minds work, the instinctive trick and turn of their thoughts, the things they assume before argument, and the way they faintly feel that the world is going. And, frankly, the turn of their mind is to tell the child he is not wanted, as the turn of my mind is to tell the profiteer he is not wanted. Motherhood, they feel, and a full childhood, and the beauty of brothers and sisters, are good things in their way, but not so good as a bad wage. About the mutilation of womanhood, and the massacre of men unborn, he signs himself "Hopeful." He is hopeful of female indignity, hopeful of human annihilation. But about improving the small bad wage he signs himself "Hopeless."
This is the first evidence of motive: the ubiquitous assumption that life and love must fit into a fixed framework of employment, even (as in this case) of bad employment. The second evidence is the tacit and total neglect of the scientific question in all the departments in which it is not an employment question; as, for instance, the marriages of the princely, patrician, or merely plutocratic houses. I do not mean, of course, that no scientific men have rigidly tackled these, though I do not recall any cases. But I am not talking of the merits of individual men of science, but of the push and power behind this movement, the thing that is able to make it fashionable and politically important. I say, if this power were an interest in truth, or even in humanity, the first field in which to study would be in the weddings of the wealthy. Not only would the records be more ​lucid, and the examples more in evidence, but the cases would be more interesting and more decisive. For the grand marriages have presented both extremes of the problem of pedigree—first the "breeding in and in," and later the most incongruous cosmopolitan blends. It would really be interesting to note which worked the best, or what point of compromise was safest. For the poor (about whom the newspaper Eugenists are always talking) cannot offer any test cases so complete. Waiters never had to marry waitresses, as princes had to marry princesses. And (for the other extreme) housemaids seldom marry Red Indians. It may be because there are none to marry. But to the millionaires the continents are flying railway stations, and the most remote races can be rapidly linked together. A marriage in London or Paris may chain Ravenna to Chicago, or Ben Cruachan to Bagdad. Many European aristocrats marry Americans, notoriously the most mixed stock in the world; so that the disinterested Eugenist, with a little trouble, might reveal rich stores of negro or Asiatic blood to his delighted employer. Instead of which he dulls our ears and distresses our refinement by tedious denunciations of the monochrome marriages of the poor.
For there is something really pathetic about the Eugenist's neglect of the aristocrat and his family affairs. People still talk about the pride of pedigree; but it strikes me as the one point on which the aristocrats are almost morbidly modest. We should be learned Eugenists if we were allowed to know ​half as much of their heredity as we are of their hairdressing. We see the modern aristocrat in the most human poses in the illustrated papers, playing with his dog or parrot—nay, we see him playing with his child, or with his grandchild. But there is something heartrending in his refusal to play with his grandfather. There is often something vague and even fantastic about the antecedents of our most established families, which would afford the Eugenist admirable scope not only for investigation but for experiment. Certainly, if he could obtain the necessary powers, the Eugenist might bring off some startling effects with the mixed materials of the governing class. Suppose, to take wild and hypothetical examples, he were to marry a Scotch earl, say, to the daughter of a Jewish banker, or an English duke to an American parvenu of semi-Jewish extraction? What would happen? We have here an unexplored field.
It remains unexplored not merely through snobbery and cowardice, but because the Eugenist (at least the influential Eugenist) half-consciously knows it is no part of his job; what he is really wanted for is to get the grip of the governing classes on to the unmanageable output of poor people. It would not matter in the least if all Lord Cowdray's descendants grew up too weak to hold a tool or turn a wheel. It would matter very much, especially to Lord Cowdray, if all his employees grew up like that. The oligarch can be unemployable, because he will not be employed. Thus the practical and popular exponent of Eugenics has his face always turned ​towards the slums, and instinctively thinks in terms of them. If he talks of segregating some incurably vicious type of the sexual sort, he is thinking of a ruffian who assaults girls in lanes. He is not thinking of a millionaire like White, the victim of Thaw. If he speaks of the hopelessness of feeble-mindedness, he is thinking of some stunted creature gaping at hopeless lessons in a poor school. He is not thinking of a millionaire like Thaw, the slayer of White. And this not because he is such a brute as to like people like White or Thaw any more than we do, but because he knows that his problem is the degeneration of the useful classes; because he knows that White would never have been a millionaire if all his workers had spent themselves on women as White did, that Thaw would never have been a millionaire if all his servants had been Thaws. The ornaments may be allowed to decay, but the machinery must be mended. That is the second proof of the plutocratic impulse behind all Eugenics: that no one thinks of applying it to the prominent classes. No one thinks of applying it where it could most easily be applied.
A third proof is the strange new disposition to regard the poor as a race; as if they were a colony of Japs or Chinese coolies. It can be most clearly seen by comparing it with the old, more individual, charitable, and (as the Eugenists might say) sentimental view of poverty. In Goldsmith or Dickens or Hood there is a basic idea that the particular poor person ought not to be so poor: it is some accident or some wrong. Oliver Twist or Tiny Tim are fairy ​princes waiting for their fairy godmother. They are held as slaves, but rather as the hero and heroine of a Spanish or Italian romance were held as slaves by the Moors. The modern poor are getting to be regarded as slaves in the separate and sweeping sense of the negroes in the plantations. The bondage of the white hero to the black master was regarded as abnormal; the bondage of the black to the white master as normal. The Eugenist, for all I know, would regard the mere existence of Tiny Tim as a sufficient reason for massacring the whole family of Cratchit; but, as a matter of fact, we have here a very good instance of how much more practically true to life is sentiment than cynicism. The poor are not a race or even a type. It is senseless to talk about breeding them; for they are not a breed. They are, in cold fact, what Dickens describes: "a dustbin of individual accidents," of damaged dignity, and often of damaged gentility. The class very largely consists of perfectly promising children, lost like Oliver Twist, or crippled like Tiny Tim. It contains very valuable things, like most dustbins. But the Eugenist delusion of the barbaric breed in the abyss affects even those more gracious philanthropists who almost certainly do want to assist the destitute and not merely to exploit them. It seems to affect not only their minds, but their very eyesight. Thus, for instance, Mrs. Alec Tweedie almost scornfully asks, "When we go through the slums, do we see beautiful children?" The answer is, "Yes, very often indeed." I have seen children in the slums quite pretty enough to be Little Nell or the outcast whom ​Hood called "young and so fair." Nor has the beauty anything necessarily to do with health; there are beautiful healthy children, beautiful dying children, ugly dying children, ugly uproarious children in Petticoat Lane or Park Lane. There are people of every physical and mental type, of every sort of health and breeding, in a single back street. They have nothing in common but the wrong we do them.
The important point is, however, that there is more fact and realism in the wildest and most elegant old fictions about disinherited dukes and long-lost daughters than there is in this Eugenist attempt to make the poor all of a piece—a sort of black fungoid growth that is ceaselessly increasing in a chasm. There is a cheap sneer at poor landladies: that they always say they have seen better days. Nine times out of ten they say it because it is true. What can be said of the great mass of Englishmen, by anyone who knows any history, except that they have seen better days? And the landlady's claim is not snobbish, but rather spirited; it is her testimony to the truth in the old tales of which I spoke: that she ought not to be so poor or so servile in status; that a normal person ought to have more property and more power in the State than that. Such dreams of lost dignity are perhaps the only things that stand between us and the cattle-breeding paradise now promised. Nor are such dreams by any means impotent. I remember Mr. T. P. O'Connor wrote an interesting article about Madame Humbert, in the course of which he said that Irish peasants, and probably most peasants, tended to have a ​…fictitious family legend about an estate to which they were entitled. This was written in the time when Irish peasants were landless in their land; and the delusion doubtless seemed all the more entertaining to the landlords who ruled them and the money-lenders who ruled the landlords. But the dream has conquered the realities. The phantom farms have materialised. Merely by tenaciously affirming the kind of pride that comes after a fall, by remembering the old civilisation and refusing the new, by recurring to an old claim that seemed to most Englishmen like the lie of a broken-down lodging-house keeper at Margate—by all this the Irish have got what they want, in solid mud and turf. That imaginary estate has conquered the Three Estates of the Realm.
But the homeless Englishman must not even remember a home. So far from his house being his castle, he must not have even a castle in the air. He must have no memories; that is why he is taught no history. Why is he told none of the truth about the mediæval civilisation except a few cruelties and mistakes in chemistry? Why does a mediæval burgher never appear till he can appear in a shirt and a halter? Why does a mediæval monastery never appear till it is "corrupt" enough to shock the innocence of Henry VIII.? Why do we hear of one charter—that of the barons—and not a word of the charters of the carpenters, smiths, shipwrights and all the rest? The reason is that the English peasant is not only not allowed to have an estate, he is not even allowed to have lost one. The past has to be ​painted pitch black, that it may be worse than the present.
There is one strong, startling, outstanding thing about Eugenics, and that is its meanness. Wealth, and the social science supported by wealth, had tried an inhuman experiment. The experiment had entirely failed. They sought to make wealth accumulate—and they made men decay. Then, instead of confessing the error, and trying to restore the wealth, or attempting to repair the decay, they are trying to cover their first cruel experiment with a more cruel experiment. They put a poisonous plaster on a poisoned wound. Vilest of all, they actually quote the bewilderment produced among the poor by their first blunder as a reason for allowing them to blunder again. They are apparently ready to arrest all the opponents of their system as mad, merely because the system was maddening. Suppose a captain had collected volunteers in a hot, waste country by the assurance that he could lead them to water, and knew where to meet the rest of his regiment. Suppose he led them wrong, to a place where the regiment could not be for days, and there was no water. And suppose sunstroke struck them down on the sand man after man, and they kicked and danced and raved. And, when at last the regiment came, suppose the captain successfully concealed his mistake, because all his men had suffered too much from it to testify to its ever having occurred. What would you think of the gallant captain? It is pretty much what I think of this particular captain of industry.
Of course, nobody supposes that all Capitalists, or ​most Capitalists, are conscious of any such intellectual trick. Most of them are as much bewildered as the battered proletariat; but there are some who are less well-meaning and more mean. And these are leading their more generous colleagues towards the fulfilment of this ungenerous evasion, if not towards the comprehension of it. Now a ruler of the Capitalist civilisation, who has come to consider the idea of ultimately herding and breeding the workers like cattle, has certain contemporary problems to review. He has to consider what forces still exist in the modern world for the frustration of his design. The first question is how much remains of the old ideal of individual liberty. The second question is how far the modern mind is committed to such egalitarian ideas as may be implied in Socialism. The third is whether there is any power of resistance in the tradition of the populace itself. These three questions for the future I shall consider in their order in the final chapters that follow. It is enough to say here that I think the progress of these ideals has broken down at the precise point where they will fail to prevent the experiment. Briefly, the progress will have deprived the Capitalist of his old Individualist scruples, without committing him to his new Collectivist obligations. He is in a very perilous position; for he has ceased to be a Liberal without becoming a Socialist, and the bridge by which he was crossing has broken above an abyss of Anarchy.
CHAPTER VI
THE ECLIPSE OF LIBERTY
If such a thing as the Eugenic sociology had been suggested in the period from Fox to Gladstone, it would have been far more fiercely repudiated by the reformers than by the Conservatives. If Tories had regarded it as an insult to marriage, Radicals would have far more resolutely regarded it as an insult to citizenship. But in the interval we have suffered from a process resembling a sort of mystical parricide, such as is told of so many gods, and is true of so many great ideas. Liberty has produced scepticism, and scepticism has destroyed liberty. The lovers of liberty thought they were leaving it unlimited, when they were only leaving it undefined. They thought they were only leaving it undefined, when they were really leaving it undefended Men merely finding themselves free found themselves free to dispute the value of freedom. But the important point to seize about this reactionary scepticism is that as it is bound to be unlimited in theory, so it is bound to be unlimited in practice. In other words, the modern mind is set in an attitude which would enable it to advance, not only towards Eugenic legislation, but towards any conceivable or inconceivable extravagances of Eugenics.
​Those who reply to any plea for freedom invariably fall into a certain trap. I have debated with numberless different people on these matters, and I confess I find it amusing to see them tumbling into it one after another. I remember discussing it before a club of very active and intelligent Suffragists, and I cast it here for convenience in the form which it there assumed. Suppose, for the sake of argument, that I say that to take away a poor man's pot of beer is to take away a poor man's personal liberty, it is very vital to note what is the usual or almost universal reply. People hardly ever do reply, for some reason or other, by saying that a man's liberty consists of such and such things, but that beer is an exception that cannot be classed among them, for such and such reasons. What they almost invariably do say is something like this: "After all, what is liberty? Man must live as a member of a society, and must obey those laws which, etc., etc." In other words, they collapse into a complete confession that they are attacking all liberty and any liberty; that they do deny the very existence or the very possibility of liberty. In the very form of the answer they admit the full scope of the accusation against them. In trying to rebut the smaller accusation, they plead guilty to the larger one.
This distinction is very important, as can be seen from any practical parallel. Suppose we wake up in the middle of the night and find that a neighbour has entered the house not by the front-door but by the skylight; we may suspect that he has come after the ​fine old family jewellery. We may be reassured if he can refer it to a really exceptional event; as that he fell on to the roof out of an aeroplane, or climbed on to the roof to escape from a mad dog. Short of the incredible, the stranger the story the better the excuse; for an extraordinary event requires an extraordinary excuse. But we shall hardly be reassured if he merely gazes at us in a dreamy and wistful fashion and says, "After all, what is property? Why should material objects be thus artificially attached, etc., etc.?" We shall merely realise that his attitude allows of his taking the jewellery and everything else. Or if the neighbour approaches us carrying a large knife dripping with blood, we may be convinced by his story that he killed another neighbour in self-defence, that the quiet gentleman next door was really a homicidal maniac. We shall know that homicidal mania is exceptional and that we ourselves are so happy as not to suffer from it; and being free from the disease may be free from the danger. But it will not soothe us for the man with the gory knife to say softly and pensively "After all, what is human life? Why should we cling to it? Brief at the best, sad at the brightest, it is itself but a disease from which, etc., etc." We shall perceive that the sceptic is in a mood not only to murder us but to massacre everybody in the street. Exactly the same effect which would be produced by the questions of "What is property?" and "What is life?" is produced by the question of "What is liberty?" It leaves the questioner free to disregard any liberty, ​or in other words to take any liberties. The very thing he says is an anticipatory excuse for anything he may choose to do. If he gags a man to prevent him from indulging in profane swearing, or locks him in the coal cellar to guard against his going on the spree, he can still be satisfied with saying, "After all, what is liberty? Man is a member of, etc., etc."
That is the problem, and that is why there is now no protection against Eugenic or any other experiments. If the men who took away beer as an unlawful pleasure had paused for a moment to define the lawful pleasures, there might be a different situation. If the men who had denied one liberty had taken the opportunity to affirm other liberties, there might be some defence for them. But it never occurs to them to admit any liberties at all. It never so much as crosses their minds. Hence the excuse for the last oppression will always serve as well for the next oppression; and to that tyranny there can be no end.
Hence the tyranny has taken but a single stride to reach the secret and sacred places of personal freedom, where no sane man ever dreamed of seeing it; and especially the sanctuary of sex. It is as easy to take away a man's wife or baby as to take away his beer when you can say "What is liberty?"; just as it is as easy to cut off his head as to cut off his hair if you are free to say "What is life?" There is no rational philosophy of human rights generally disseminated among the populace, to which we can appeal in ​defence even of the most intimate or individual things that anybody can imagine. For so far as there was a vague principle in these things, that principle has been wholly changed. It used to be said that a man could have liberty, so long as it did not interfere with the liberty of others. This did afford some rough justification for the ordinary legal view of the man with the pot of beer. For instance, it was logical to allow some degree of distinction between beer and tea, on the ground that a man may be moved by excess of beer to throw the pot at somebody's head. And it may be said that the spinster is seldom moved by excess of tea to throw the tea-pot at anybody's head. But the whole ground of argument is now changed. For people do not consider what the drunkard does to others by throwing the pot, but what he does to himself by drinking the beer. The argument is based on health; and it is said that the Government must safeguard the health of the community. And the moment that is said, there ceases to be the shadow of a difference between beer and tea. People can certainly spoil their health with tea or with tobacco or with twenty other things. And there is no escape for the hygienic logician except to restrain and regulate them all. If he is to control the health of the community, he must necessarily control all the habits of all the citizens, and among the rest their habits in the matter of sex.
But there is more than this. It is not only true that it is the last liberties of man that are being taken ​away; and not merely his first or most superficial liberties. It is also inevitable that the last liberties should be taken first. It is inevitable that the most private matters should be most under public coercion. This inverse variation is very important, though very little realised. If a man's personal health is a public concern, his most private acts are more public than his most public acts. The official must deal more directly with his cleaning his teeth in the morning than with his using his tongue in the market-place. The inspector must interfere more with how he sleeps in the middle of the night than with how he works in the course of the day. The private citizen must have much less to say about his bath or his bedroom window than about his vote or his banking account. The policeman must be in a new sense a private detective; and shadow him in private affairs rather than in public affairs. A policeman must shut doors behind him for fear he should sneeze, or shove pillows under him for fear he should snore. All this and things far more fantastic follow from the simple formula that the State must make itself responsible for the health of the citizen. But the point is that the policeman must deal primarily and promptly with the citizen in his relation to his home, and only indirectly and more doubtfully with the citizen in his relation to his city. By the whole logic of this test, the king must hear what is said in the inner chamber and hardly notice what is proclaimed from the house-tops. We have heard of a revolution that turns everything upside down. But ​this is almost literally a revolution that turns everything inside out.
If a wary reactionary of the tradition of Metternich had wished in the nineteenth century to reverse the democratic tendency, he would naturally have begun by depriving the democracy of its margin of more dubious powers over more distant things. He might well begin, for instance, by removing the control of foreign affairs from popular assemblies; and there is a case for saying that a people may understand its own affairs, without knowing anything whatever about foreign affairs. Then he might centralise great national questions, leaving a great deal of local government in local questions. This would proceed so for a long time before it occurred to the blackest terrorist of the despotic ages to interfere with a man's own habits in his own house. But the new sociologists and legislators are, by the nature of their theory, bound to begin where the despots leave off, even if they leave off where the despots begin. For them, as they would put it, the first things must be the very fountains of life, love and birth and babyhood; and these are always covered fountains, flowing in the quiet courts of the home. For them, as Mr. H. G. Wells put it, life itself may be regarded merely as a tissue of births. Thus they are coerced by their own rational principle to begin all coercion at the other end; at the inside end. What happens to the outside end, the external and remote powers of the citizen, they do not very much care; and it is probable that the democratic ​institutions of recent centuries will be allowed to decay in undisturbed dignity for a century or two more. Thus our civilisation will find itself in an interesting situation, not without humour; in which the citizen is still supposed to wield imperial powers over the ends of the earth, but has admittedly no power over his own body and soul at all. He will still be consulted by politicians about whether opium is good for Chinamen, but not about whether ale is good for him. He will be cross-examined for his opinions about the danger of allowing Kamskatka to have a war-fleet, but not about allowing his own child to have a wooden sword. About all, he will be consulted about the delicate diplomatic crisis created by the proposed marriage of the Emperor of China, and not allowed to marry as he pleases.
Part of this prophecy or probability has already been accomplished; the rest of it, in the absence of any protest, is in process of accomplishment. It would be easy to give an almost endless catalogue of examples, to show how, in dealing with the poorer classes at least, coercion has already come near to a direct control of the relations of the sexes. But I am much more concerned in this chapter to point out that all these things have been adopted in principle, even where they have not been adopted in practice. It is much more vital to realise that the reformers have possessed themselves of a principle, which will cover all such things if it be granted, and which is not sufficiently comprehended to be contradicted. It is ​a principle whereby the deepest things of flesh and spirit must have the most direct relation with the dictatorship of the State. They must have it, by the whole reason and rationale upon which the thing depends. It is a system that might be symbolised by the telephone from headquarters standing by a man's bed. He must have a relation to Government like his relation to God. That is, the more he goes into the inner chambers, and the more he closes the doors, the more he is alone with the law. The social machinery which makes such a State uniform and submissive will be worked outwards from the household as from a handle, or a single mechanical knob or button. In a horrible sense, loaded with fear and shame and every detail of dishonour, it will be true to say that charity begins at home.
Charity will begin at home in the sense that all home children will be like charity children. Philanthropy will begin at home, for all householders will be like paupers. Police administration will begin at home, for all citizens will be like convicts. And when health and the humours of daily life have passed into the domain of this social discipline, when it is admitted that the community must primarily control the primary habits, when all law begins, so to speak, next to the skin or nearest the vitals—then indeed it will appear absurd that marriage and maternity should not be similarly ordered. Then indeed it will seem to be illogical, and it will be illogical, that love should be free when life has lost its freedom.
​So passed, to all appearance, from the minds of men the strange dream and fantasy called freedom. Whatever be the future of these evolutionary experiments and their effect on civilisation, there is one land at least that has something to mourn. For us in England something will have perished which our fathers valued all the more because they hardly troubled to name it; and whatever be the stars of a more universal destiny, the great star of our night has set. The English had missed many other things that men of the same origins had achieved or retained. Not to them was given, like the French, to establish eternal communes and clear codes of equality; not to them, like the South Germans, to keep the popular culture of their songs; not to them, like the Irish, was it given to die daily for a great religion. But a spirit had been with them from the first which fenced, with a hundred quaint customs and legal fictions, the way of a man who wished to walk nameless and alone. It was not for nothing that they forgot all their laws to remember the name of an outlaw, and filled the green heart of England with the figure of Robin Hood. It was not for nothing that even their princes of art and letters had about them something of kings incognito, undiscovered by formal or academic fame; so that no eye can follow the young Shakespeare as he came up the green lanes from Stratford, or the young Dickens when he first lost himself among the lights of London. It is not for nothing that the very roads are crooked and capricious, so that a man looking ​down on a map like a snaky labyrinth, could tell that he was looking on the home of a wandering people. A spirit at once wild and familiar rested upon its woodlands like a wind at rest. If that spirit be indeed departed, it matters little that it has been driven out by perversions it had itself permitted, by monsters it had idly let loose. Industrialism and Capitalism and the rage for physical science were English experiments in the sense that the English lent themselves to their encouragement; but there was something else behind them and within them that was not they—its name was liberty, and it was our life. It may be that this delicate and tenacious spirit has at last evaporated. If so, it matters little what becomes of the external experiments of our nation in later time. That at which we look will be a dead thing alive with its own parasites. The English will have destroyed England.
CHAPTER VII
THE TRANSFORMATION OF SOCIALISM
Socialism is one of the simplest ideas in the world. It has always puzzled me how there came to be so much bewilderment and misunderstanding and miserable mutual slander about it. At one time I agreed with Socialism, because it was simple. Now I disagree with Socialism, because it is too simple. Yet most of its opponents still seem to treat it, not merely as an iniquity but as a mystery of iniquity, which seems to mystify them even more than it maddens them. It may not seem strange that its antagonists should be puzzled about what it is. It may appear more curious and interesting that its admirers are equally puzzled. Its foes used to denounce Socialism as Anarchy, which is its opposite. Its friends seemed to suppose that it is a sort of optimism, which is almost as much of an opposite. Friends and foes alike talked as if it involved a sort of faith in ideal human nature; why I could never imagine. The Socialist system, in a more special sense than any other, is founded not on optimism but on original sin. It proposes that the State, as the conscience of the community, should possess all primary forms of property; and that obviously on the ground that men cannot be trusted to ​own or barter or combine or compete without injury to themselves. Just as a State might own all the guns lest people should shoot each other, so this State would own all the gold and land lest they should cheat or rackrent or exploit each other. It seems extraordinarily simple and even obvious; and so it is. It is too obvious to be true. But while it is obvious, it seems almost incredible that anybody ever thought it optimistic.
I am myself primarily opposed to Socialism, or Collectivism or Bolshevism or whatever we call it, for a primary reason not immediately involved here: the ideal of property. I say the ideal and not merely the idea; and this alone disposes of the moral mistake in the matter. It disposes of all the dreary doubts of the Anti-Socialists about men not yet being angels, and all the yet drearier hopes of the Socialists about men soon being supermen. I do not admit that private property is a concession to baseness and selfishness; I think it is a point of honour. I think it is the most truly popular of all points of honour. But this, though it has everything to do with my plea for a domestic dignity, has nothing to do with this passing summary of the situation of Socialism. I only remark in passing that it is vain for the more vulgar sort of Capitalist, sneering at ideals, to say to me that in order to have Socialism "You must alter human nature." I answer "Yes. You must alter it for the worse."
The clouds were considerably cleared away from the meaning of Socialism by the Fabians of the ​'nineties; by Mr. Bernard Shaw, a sort of anti-romantic Quixote, who charged chivalry as chivalry charged windmills, with Sidney Webb for his Sancho Panza. In so far as these paladins had a castle to defend, we may say that their castle was the Post Office. The red pillar-box was the immovable post against which the irresistible force of Capitalist individualism was arrested. Business men who said that nothing could be managed by the State were forced to admit that they trusted all their business letters and business telegrams to the State.
After all, it was not found necessary to have an office competing with another office, trying to send out pinker postage-stamps or more picturesque postmen. It was not necessary to efficiency that the postmistress should buy a penny stamp for a halfpenny and sell it for twopence; or that she should haggle and beat customers down about the price of a postal order; or that she should always take tenders for telegrams. There was obviously nothing actually impossible about the State management of national needs; and the Post Office was at least tolerably managed. Though it was not always a model employer, by any means, it might be made so by similar methods. It was not impossible that equitable pay, and even equal pay, could be given to the Postmaster-General and the postman. We had only to extend this rule of public responsibility, and we should escape from all the terror of insecurity and torture of compassion, which hag-rides humanity in the insane extremes of economic ​inequality and injustice. As Mr. Shaw put it, "A man must save Society's honour before he can save his own."
That was one side of the argument: that the change would remove inequality; and there was an answer on the other side. It can be stated most truly by putting another model institution and edifice side by side with the Post Office. It is even more of an ideal republic, or commonwealth without competition or private profit. It supplies its citizens not only with the stamps but with clothes and food and lodging, and all they require. It observes considerable level of equality in these things; notably in the clothes. It not only supervises the letters but all the other human communications; notably the sort of evil communications that corrupt good manners. This twin model to the Post Office is called the Prison. And much of the scheme for a model State was regarded by its opponents as a scheme for a model prison; good because it fed men equally, but less acceptable since it imprisoned them equally.
It is better to be in a bad prison than in a good one. From the standpoint of the prisoner this is not at all a paradox; if only because in a bad prison he is more likely to escape. But apart from that, a man was in many ways better off in the old dirty and corrupt prison, where he could bribe turnkeys to bring him drink and meet fellow-prisoners to drink with. Now that is exactly the difference between the present system and the proposed system. Nobody worth ​talking about respects the present system. Capitalism is a corrupt prison. That is the best that can be said for Capitalism. But it is something to be said for it; for a man is a little freer in that corrupt prison than he would be in a complete prison. As a man can find one jailer more lax than another, so he could find one employer more kind than another; he has at least a choice of tyrants. In the other case he finds the same tyrant at every turn. Mr. Shaw and other rational Socialists have agreed that the State would be in practice government by a small group. Any independent man who disliked that group would find his foe waiting for him at the end of every road.
It may be said of Socialism, therefore, very briefly, that its friends recommended it as increasing equality, while its foes resisted it as decreasing liberty. On the one hand it was said that the State could provide homes and meals for all; on the other it was answered that this could only be done by State officials who would inspect houses and regulate meals. The compromise eventually made was one of the most interesting and even curious cases in history. It was decided to do everything that had ever been denounced in Socialism, and nothing that had ever been desired in it. Since it was supposed to gain equality at the sacrifice of liberty, we proceeded to prove that it was possible to sacrifice liberty without gaining equality. Indeed, there was not the faintest attempt to gain equality, least of all economic equality. But there was a very spirited and vigorous effort to eliminate ​liberty, by means of an entirely new crop of crude regulations and interferences. But it was not the Socialist State regulating those whom it fed, like children or even like convicts. It was the Capitalist State raiding those whom it had trampled and deserted in every sort of den, like outlaws or broken men. It occurred to the wiser sociologists that, after all, it would be easy to proceed more promptly to the main business of bullying men, without having gone through the laborious preliminary business of supporting them. After all, it was easy to inspect the house without having helped to build it; it was even possible, with luck, to inspect the house in time to prevent it being built. All that is described in the documents of the Housing Problem; for the people of this age loved problems and hated solutions. It was easy to restrict the diet without providing the dinner. All that can be found in the documents of what is called Temperance Reform.
In short, people decided that it was impossible to achieve any of the good of Socialism, but they comforted themselves by achieving all the bad. All that official discipline, about which the Socialists themselves were in doubt or at least on the defensive, was taken over bodily by the Capitalists. They have now added all the bureaucratic tyrannies of a Socialist state to the old plutocratic tyrannies of a Capitalist State. For the vital point is that it did not in the smallest degree diminish the inequalities of a Capitalist State. It simply destroyed such individual liberties as ​remained among its victims. It did not enable any man to build a better house; it only limited the houses he might live in—or how he might manage to live there; forbidding him to keep pigs or poultry or to sell beer or cider. It did not even add anything to a man's wages; it only took away something from a man's wages and locked it up, whether he liked it or not, in a sort of money-box which was regarded as a medicine-chest. It does not send food into the house to feed the children; it only sends an inspector into the house to punish the parents for having no food to feed them. It does not see that they have got a fire; it only punishes them for not having a fireguard. It does not even occur to it to provide the fireguard.
Now this anomalous situation will probably ultimately evolve into the Servile State of Mr. Belloc's thesis. The poor will sink into slavery; it might as correctly be said that the poor will rise into slavery. That is to say, sooner or later, it is very probable that the rich will take over the philanthropic as well as the tyrannic side of the bargain; and will feed men like slaves as well as hunting them like outlaws. But for the purpose of my own argument it is not necessary to carry the process so far as this, or indeed any farther than it has already gone. The purely negative stage of interference, at which we have stuck for the present, is in itself quite favourable to all these eugenical experiments. The capitalist whose half-conscious thought and course of action I have simplified into a story in the preceding chapters, finds this insufficient ​solution quite sufficient for his purposes. What he has felt for a long time is that he must check or improve the reckless and random breeding of the submerged race, which is at once outstripping his requirements and failing to fulfil his needs. Now the anomalous situation has already accustomed him to stopping things. The first interferences with sex need only be negative; and there are already negative interferences without number. So that the study of this stage of Socialism brings us to the same conclusion as that of the ideal of liberty as formally professed by Liberalism. The ideal of liberty is lost, and the ideal of Socialism is changed, till it is a mere excuse for the oppression of the poor.
The first movements for intervention in the deepest domestic concerns of the poor all had this note of negative interference. Official papers were sent round to the mothers in poor streets; papers in which a total stranger asked these respectable women questions which a man would be killed for asking, in the class of what were called gentlemen or in the countries of what were called free men. They were questions supposed to refer to the conditions of maternity; but the point is here that the reformers did not begin by building up those economic or material conditions. They did not attempt to pay money or establish property to create those conditions. They never give anything—except orders. Another form of the intervention, and one already mentioned, is the kidnapping of children upon the most fantastic excuses of sham psychology. Some ​people established an apparatus of tests and trick questions; which might make an amusing game of riddles for the family fireside, but seems an insufficient reason for mutilating and dismembering the family. Others became interested in the hopeless moral condition of children born in the economic condition which they did not attempt to improve. They were great on the fact that crime was a disease; and carried on their criminological studies so successfully as to open the reformatory for little boys who played truant; there was no reformatory for reformers. I need not pause to explain that crime is not a disease. It is criminology that is a disease.
Finally one thing may be added which is at least clear. Whether or no the organisation of industry will issue positively in a eugenical reconstruction of the family, it has already issued negatively, as in the negations already noted, in a partial destruction of it. It took the form of a propaganda of popular divorce, calculated at least to accustom the masses to a new notion of the shifting and re-grouping of families. I do not discuss the question of divorce here, as I have done elsewhere, in its intrinsic character; I merely note it as one of these negative reforms which have been substituted for positive economic equality. It was preached with a weird hilarity, as if the suicide of love were something not only humane but happy But it need not be explained, and certainly it need not be denied, that the harassed poor of a diseased industrialism were indeed maintaining marriage under ​every disadvantage, and often found individual relief in divorce. Industrialism does produce many unhappy marriages, for the same reason that it produces so many unhappy men. But all the reforms were directed to rescuing the industrialism rather than the happiness. Poor couples were to be divorced because they were already divided. Through all this modern muddle there runs the curious principle of sacrificing the ancient uses of things because they do not fit in with the modern abuses. When the tares are found in the wheat, the greatest promptitude and practicality is always shown in burning the wheat and gathering the tares into the barn. And since the serpent coiled about the chalice had dropped his poison in the wine of Cana, analysts were instantly active in the effort to preserve the poison and to pour away the wine.
CHAPTER VIII
THE END OF THE HOUSEHOLD GODS
The only place where it is possible to find an echo of the mind of the English masses is either in conversation or in comic songs. The latter are obviously the more dubious; but they are the only things recorded and quotable that come anywhere near it. We talk about the popular Press; but in truth there is no popular Press. It may be a good thing; but, anyhow, most readers would be mildly surprised if a newspaper leading article were written in the language of a navvy. Sometimes the Press is interested in things in which the democracy is also genuinely interested; such as horse-racing. Sometimes the Press is about as popular as the Press Gang. We talk of Labour leaders in Parliament; but they would be highly unparliamentary if they talked like labourers. The Bolshevists, I believe, profess to promote something that they call "proletarian art," which only shows that the word Bolshevism can sometimes be abbreviated into bosh. That sort of Bolshevist is not a proletarian, but rather the very thing he accuses everybody else of being. The Bolshevist is above all a bourgeois; a Jewish intellectual of the town. And the real case against industrial intellectualism could hardly be put better ​than in this very comparison. There has never been such a thing as proletarian art; but there has emphatically been such a thing as peasant art. And the only literature which even reminds us of the real tone and talk of the English working classes is to be found in the comic song of the English music-hall.
I first heard one of them on my voyage to America, in the midst of the sea within sight of the New World, with the Statue of Liberty beginning to loom up on the horizon. From the lips of a young Scotch engineer, of all people in the world, I heard for the first time these immortal words from a London music-hall song:—
"Father's got the sack from the water-works For smoking of his old cherry-briar; Father's got the sack from the water-works 'Cos he might set the water-works on fire."
As I told my friends in America, I think it no part of a patriot to boast; and boasting itself is certainly not a thing to boast of. I doubt the persuasive power of English as exemplified in Kipling, and one can easily force it on foreigners too much, even as exemplified in Dickens. I am no Imperialist, and only on rare and proper occasions a Jingo. But when I hear those words about Father and the water-works, when I hear under far-off foreign skies anything so gloriously English as that, then indeed (I said to them), then indeed:—
"I thank the goodness and the grace That on my birth have smiled, And made me, as you see me here, A little English child."
But that noble stanza about the water-works has other elements of nobility besides nationality. It provides a compact and almost perfect summary of the whole social problem in industrial countries like England and America. If I wished to set forth systematically the elements of the ethical and economic problem in Pittsburg or Sheffield, I could not do better than take these few words as a text, and divide them up like the heads of a sermon. Let me note the points in some rough fashion here.
1.—Father. This word is still in use among the more ignorant and ill-paid of the industrial community; and is the badge of an old convention or unit called the family. A man and woman having vowed to be faithful to each other, the man makes himself responsible for all the children of the woman, and is thus generically called "Father." It must not be supposed that the poet or singer is necessarily one of the children. It may be the wife, called by the same ritual "Mother." Poor English wives say "Father" as poor Irish wives say "Himself," meaning the titular head of the house. The point to seize is that among the ignorant this convention or custom still exists. Father and the family are the foundations of thought; the natural authority still comes natural to the poet; but it is overlaid and thwarted with more artificial authorities; the official, ​the schoolmaster, the policeman, the employer, and so on. What these forces fighting the family are we shall see, my dear brethren, when we pass to our second heading; which is:—
2.—Got the Sack. This idiom marks a later stage of the history of the language than the comparatively primitive word "Father." It is needless to discuss whether the term comes from Turkey or some other servile society. In America they say that Father has been fired. But it involves the whole of the unique economic system under which Father has now to live. Though assumed by family tradition to be a master, he can now, by industrial tradition, only be a particular kind of servant; a servant who has not the security of a slave. If he owned his own shop and tools, he could not get the sack. If his master owned him, he could not get the sack. The slave and the guildsman know where they will sleep every night; it was only the proletarian of individualist industrialism who could get the sack, if not in the style of the Bosphorus, at least in the sense of the Embankment. We pass to the third heading.
3.—From the Water-works. This detail of Father's life is very important; for this is the reply to most of the Socialists, as the last section is to so many of the Capitalists. The water-works which employed Father is a very large, official and impersonal institution. Whether it is technically a bureaucratic department or a big business makes little or no change in the feelings of Father in connection with it. The ​water-works might or might not be nationalised; and it would make no necessary difference to Father being fired, and no difference at all to his being accused of playing with fire. In fact, if the Capitalists are more likely to give him the sack, the Socialists are even more likely to forbid him the smoke. There is no freedom for Father except in some sort of private ownership of things like water and fire. If he owned his own well his water could never be cut off, and while he sits by his own fire his pipe can never be put out. That is the real meaning of property, and the real argument against Socialism; probably the only argument against Socialism.
4.—For Smoking. Nothing marks this queer intermediate phase of industrialism more strangely than the fact that, while employers still claim the right to sack him like a stranger, they are already beginning to claim the right to supervise him like a son. Economically he can go and starve on the Embankment; but ethically and hygienically he must be controlled and coddled in the nursery. Government repudiates all responsibility for seeing that he gets bread. But it anxiously accepts all responsibility for seeing that he does not get beer. It passes an Insurance Act to force him to provide himself with medicine; but it is avowedly indifferent to whether he is able to provide himself with meals. Thus while the sack is inconsistent with the family, the supervision is really inconsistent with the sack. The whole thing is a tangled chain of contradictions. It is true that in the special ​and sacred text of scripture we are here considering, the smoking is forbidden on a general and public and not on a medicinal and private ground. But it is none the less relevant to remember that, as his masters have already proved that alcohol is a poison, they may soon prove that nicotine is a poison. And it is most significant of all that this sort of danger is even greater in what is called the new democracy of America than in what is called the old oligarchy of England. When I was in America, people were already "defending" tobacco. People who defend tobacco are on the road to proving that daylight is defensible, or that it is not really sinful to sneeze. In other words, they are quietly going mad.
5.—Of his old Cherry-briar. Here we have the intermediate and anomalous position of the institution of Property. The sentiment still exists, even among the poor, or perhaps especially among the poor. But it is attached to toys rather than tools; to the minor products rather than to the means of production. But something of the sanity of ownership is still to be observed; for instance, the element of custom and continuity. It was an old cherry-briar; systematically smoked by Father in spite of all wiles and temptations to Woodbines and gaspers; an old companion possibly connected with various romantic or diverting events in Father's life. It is perhaps a relic as well as a trinket. But because it is not a true tool, because it gives the man no grip on the creative energies of society, it is, with all the rest of his self-respect, at the ​mercy of the thing called the sack. When he gets the sack from the water-works, it is only too probable that he will have to pawn his old cherry-briar.
6.—'Cos he might set the water-works on fire. And that single line, like the lovely single lines of the great poets, is so full, so final, so perfect a picture of all the laws we pass and all the reasons we give for them, so exact an analysis of the logic of all our precautions at the present time, that the pen falls even from the hands of the commentator; and the masterpiece is left to speak for itself.
Some such analysis as the above gives a better account than most of the anomalous attitude and situation of the English proletarian to-day. It is the more appropriate because it is expressed in the words he actually uses; which certainly do not include the word "proletarian." It will be noted that everything that goes to make up that complexity is in an unfinished state. Property has not quite vanished; slavery has not quite arrived; marriage exists under difficulties; social regimentation exists under restraints, or rather under subterfuges. The question which remains is which force is gaining on the other, and whether the old forces are capable of resisting the new. I hope they are; but I recognise that they resist under more than one heavy handicap. The chief of these is that the family feeling of the workmen is by this time rather an instinct than an ideal. The obvious thing to protect an ideal is a religion. The obvious thing to protect the ideal of marriage is the Christian religion. And ​for various reasons, which only a history of England could explain (though it hardly ever does), the working classes of this country have been very much cut off from Christianity. I do not dream of denying, indeed I should take every opportunity of affirming, that monogamy and its domestic responsibilities can be defended on rational apart from religious grounds. But a religion is the practical protection of any moral idea which has to be popular and which has to be pugnacious. And our ideal, if it is to survive, will have to be both.
Those who make merry over the landlady who has seen better days, of whom something has been said already, commonly speak, in the same jovial journalese, about her household goods as her household gods. They would be much startled if they discovered how right they are. Exactly what is lacking to the modern materialist is something that can be what the household gods were to the ancient heathen. The household gods of the heathen were not only wood and stone; at least there is always more than that in the stone of the hearth-stone and the wood of the roof-tree. So long as Christianity continued the tradition of patron saints and portable relics, this idea of a blessing on the household could continue. If men had not domestic divinities, at least they had divine domesticities. When Christianity was chilled with Puritanism and rationalism, this inner warmth or secret fire in the house faded on the hearth. But some of the embers still glow or at least glimmer; and there ​is still a memory among the poor that their material possessions are something sacred. I know poor men for whom it is the romance of their lives to refuse big sums of money for an old copper warming-pan. They do not want it, in any sense of base utility. They do not use it as a warming-pan; but it warms them for all that. It is indeed, as Sergeant Buzfuz humorously observed, a cover for hidden fire. And the fire is that which burned before the strange and uncouth wooden gods, like giant dolls, in the huts of ancient Italy. It is a household god. And I can imagine some such neglected and unlucky English man dying with his eyes on the red gleam of that piece of copper, as happier men have died with their eyes on the golden gleam of a chalice or a cross.
It will thus be noted that there has always been some connection between a mystical belief and the materials of domesticity; that they generally go together; and that now, in a more mournful sense, they are gone together. The working classes have no reserves of property with which to defend their relics of religion. They have no religion with which to sanctify and dignify their property. Above all, they are under the enormous disadvantage of being right without knowing it. They hold their sound principles as if they were sullen prejudices. They almost secrete their small property as if it were stolen property. Often a poor woman will tell a magistrate that she sticks to her husband, with the defiant and desperate air of a wanton resolved to run away from her husband. ​Often she will cry as hopelessly, and as it were helplessly, when deprived of her child as if she were a child deprived of her doll. Indeed, a child in the street, crying for her lost doll, would probably receive more sympathy than she does.
Meanwhile the fun goes on; and many such conflicts are recorded, even in the newspapers, between heart-broken parents and house-breaking philanthropists; always with one issue, of course. There are any number of them that never get into the newspapers. And we have to be flippant about these things as the only alternative to being rather fierce; and I have no desire to end on a note of universal ferocity. I know that many who set such machinery in motion do so from motives of sincere but confused compassion, and many more from a dull but not dishonourable medical or legal habit. But if I and those who agree with me tend to some harshness and abruptness of condemnation, these worthy people need not be altogether impatient with our impatience. It is surely beneath them, in the scope of their great schemes, to complain of protests so ineffectual about wrongs so individual. I have considered in this chapter the chances of general democratic defence of domestic honour, and have been compelled to the conclusion that they are not at present hopeful; and it is at least clear that we cannot be founding on them any personal hopes. If this conclusion leaves us defeated, we submit that it leaves us disinterested. Ours is not the sort of protest, at least, that promises ​anything even to the demagogue, let alone the sycophant. Those we serve will never rule, and those we pity will never rise. Parliament will never be surrounded by a mob of submerged grandmothers brandishing pawn-tickets. There is no trade union of defective children. It is not very probable that modern government will be overturned by a few poor dingy devils who are sent to prison by mistake, or rather by ordinary accident. Surely it is not for those magnificent Socialists, or those great reformers and reconstructors of Capitalism, sweeping onward to their scientific triumphs and caring for none of these things, to murmur at our vain indignation. At least if it is vain it is the less venal; and in so far as it is hopeless it is also thankless. They have their great campaigns and cosmopolitan systems for the regimentation of millions, and the records of science and progress. They need not be angry with us, who plead for those who will never read our words or reward our effort, even with gratitude. They need surely have no worse mood towards us than mystification, seeing that in recalling these small things of broken hearts or homes, we are but recording what cannot be recorded; trivial tragedies that will fade faster and faster in the flux of time, cries that fail in a furious and infinite wind, wild words of despair that are written only upon running water; unless, indeed, as some so stubbornly and strangely say, they are somewhere cut deep into a rock, in the red granite of the wrath of God.
CHAPTER IX
A SHORT CHAPTER
Round about the year 1913 Eugenics was turned from a fad to a fashion. Then, if I may so summarise the situation, the joke began in earnest. The organising mind which we have seen considering the problem of slum population, the popular material and the possibility of protests, felt that the time had come to open the campaign. Eugenics began to appear in big headlines in the daily Press, and big pictures in the illustrated papers. A foreign gentleman named Bolce, living at Hampstead, was advertised on a huge scale as having every intention of being the father of the Superman. It turned out to be a Superwoman, and was called Eugenette. The parents were described as devoting themselves to the production of perfect pre-natal conditions. They "eliminated everything from their lives which did not tend towards complete happiness." Many might indeed be ready to do this; but in the voluminous contemporary journalism on the subject I can find no detailed notes about how it is done. Communications were opened with Mr. H. G. Wells, with Dr. Saleeby, and apparently with Dr. Karl Pearson. Every quality desired in the ideal baby was carefully cultivated in the parents. The problem ​of a sense of humour was felt to be a matter of great gravity. The Eugenist couple, naturally fearing they might be deficient on this side, were so truly scientific as to have resort to specialists. To cultivate a sense of fun, they visited Harry Lauder, and then Wilkie Bard, and afterwards George Robey; but all, it would appear, in vain. To the newspaper reader, however, it looked as if the names of Metchnikoff and Steinmetz and Karl Pearson would soon be quite as familiar as those of Robey and Lauder and Bard. Arguments about these Eugenic authorities, reports of the controversies at the Eugenic Congress, filled countless columns. The fact that Mr. Bolce, the creator of perfect pre-natal conditions, was afterwards sued in a law-court for keeping his own flat in conditions of filth and neglect, cast but a slight and momentary shadow upon the splendid dawn of the science. It would be vain to record any of the thousand testimonies to its triumph. In the nature of things, this should be the longest chapter in the book, or rather the beginning of another book. It should record, in numberless examples, the triumphant popularisation of Eugenics in England. But as a matter of fact this is not the first chapter but the last. And this must be a very short chapter, because the whole of this story was cut short. A very curious thing happened. England went to war.
This would in itself have been a sufficiently irritating interruption in the early life of Eugenette, and in the early establishment of Eugenics. But a far more ​dreadful and disconcerting fact must be noted. With whom, alas, did England go to war? England went to war with the Superman in his native home. She went to war with that very land of scientific culture from which the very ideal of a Superman had come. She went to war with the whole of Dr. Steinmetz, and presumably with at least half of Dr. Karl Pearson. She gave battle to the birthplace of nine-tenths of the professors who were the prophets of the new hope of humanity. In a few weeks the very name of a professor was a matter for hissing and low plebeian mirth. The very name of Nietzsche, who had held up this hope of something superhuman to humanity, was laughed at for all the world as if he had been touched with lunacy. A new mood came upon the whole people; a mood of marching, of spontaneous soldierly vigilance and democratic discipline, moving to the faint tune of bugles far away. Men began to talk strangely of old and common things, of the counties of England, of its quiet landscapes, of motherhood and the half-buried religion of the race. Death shone on the land like a new daylight, making all things vivid and visibly dear. And in the presence of this awful actuality it seemed, somehow or other, as if even Mr. Bolce and the Eugenic baby were things unaccountably far-away and almost, if one may say so, funny.
Such a revulsion requires explanation, and it may be briefly given. There was a province of Europe which had carried nearer to perfection than any other the type of order and foresight that are the subject ​of this book. It had long been the model State of all those more rational moralists who saw in science the ordered salvation of society. It was admittedly ahead of all other States in social reform. All the systematic social reforms were professedly and proudly borrowed from it. Therefore when this province of Prussia found it convenient to extend its imperial system to the neighbouring and neutral State of Belgium, all these scientific enthusiasts had a privilege not always granted to mere theorists. They had the gratification of seeing their great Utopia at work, on a grand scale and very close at hand. They had not to wait, like other evolutionary idealists, for the slow approach of something nearer to their dreams; or to leave it merely as a promise to posterity. They had not to wait for it as for a distant thing like the vision of a future state; but in the flesh they had seen their Paradise. And they were very silent for five years.
The thing died at last, and the stench of it stank to the sky. It might be thought that so terrible a savour would never altogether leave the memories of men; but men's memories are unstable things. It may be that gradually these dazed dupes will gather again together, and attempt again to believe their dreams and disbelieve their eyes. There may be some whose love of slavery is so ideal and disinterested that they are loyal to it even in its defeat. Wherever a fragment of that broken chain is found, they will be found hugging it. But there are limits set in the everlasting mercy to him who has been once deceived and ​a second time deceives himself. They have seen their paragons of science and organisation playing their part on land and sea; showing their love of learning at Louvain and their love of humanity at Lille. For a time at least they have believed the testimony of their senses. And if they do not believe now, neither would they believe though one rose from the dead; though all the millions who died to destroy Prussianism stood up and testified against it.