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“No one can contemplate the present condition of the masses of the people without desiring something like a revolution for the better.” Sir Robert Giffen. Essays in Finance, vol. ii. p. 393.
A revolutionist is one who desires to discard the existing social order and try another.
The constitution of England is revolutionary. To a Russian or Anglo–Indian bureaucrat, a general election is as much a revolution as a referendum or plebiscite in which the people fight instead of voting. The French Revolution overthrew one set of rulers and substituted another with different interests and different views. That is what a general election enables the people to do in England every seven years if they choose. Revolution is therefore a national institution in England; and its advocacy by an Englishman needs no apology.
Every man is a revolutionist concerning the thing he understands. For example, every person who has mastered a profession is a sceptic concerning it, and consequently a revolutionist.
Every genuine religious person is a heretic and therefore a revolutionist.
All who achieve real distinction in life begin as revolutionists. The most distinguished persons become more revolutionary as they grow older, though they are commonly supposed to become more conservative owing to their loss of faith in conventional methods of reform.
Any person under the age of thirty, who, having any knowledge of the existing social order, is not a revolutionist, is an inferior.
Revolutions have never lightened the burden of tyranny: they have only shifted it to another shoulder.
If there were no God, said the eighteenth century Deist, it would be necessary to invent Him. Now this XVIII century god was deus ex machina, the god who helped those who could not help themselves, the god of the lazy and incapable. The nineteenth century decided that there is indeed no such god; and now Man must take in hand all the work that he used to shirk with an idle prayer. He must, in effect, change himself into the political Providence which he formerly conceived as god; and such change is not only possible, but the only sort of change that is real. The mere transfiguration of institutions, as from military and priestly dominance to commercial and scientific dominance, from commercial dominance to proletarian democracy, from slavery to serfdom, from serfdom to capitalism, from monarchy to republicanism, from polytheism to monotheism, from monotheism to atheism, from atheism to pantheistic humanitarianism, from general illiteracy to general literacy, from romance to realism, from realism to mysticism, from metaphysics to physics, are all but changes from Tweedledum to Tweedledee: plus ca change, plus c’est la meme chose. But the changes from the crab apple to the pippin, from the wolf and fox to the house dog, from the charger of Henry V to the brewer’s draught horse and the race-horse, are real; for here Man has played the god, subduing Nature to his intention, and ennobling or debasing Life for a set purpose. And what can be done with a wolf can be done with a man. If such monsters as the tramp and the gentleman can appear as mere by-products of Man’s individual greed and folly, what might we not hope for as a main product of his universal aspiration?
This is no new conclusion. The despair of institutions, and the inexorable “ye must be born again,” with Mrs Poyser’s stipulation, “and born different,” recurs in every generation. The cry for the Superman did not begin with Nietzsche, nor will it end with his vogue. But it has always been silenced by the same question: what kind of person is this Superman to be? You ask, not for a super-apple, but for an eatable apple; not for a superhorse, but for a horse of greater draught or velocity. Neither is it of any use to ask for a Superman: you must furnish a specification of the sort of man you want. Unfortunately you do not know what sort of man you want. Some sort of goodlooking philosopher-athlete, with a handsome healthy woman for his mate, perhaps.
Vague as this is, it is a great advance on the popular demand for a perfect gentleman and a perfect lady. And, after all, no market demand in the world takes the form of exact technical specification of the article required. Excellent poultry and potatoes are produced to satisfy the demand of housewives who do not know the technical differences between a tuber and a chicken. They will tell you that the proof of the pudding is in the eating; and they are right. The proof of the Superman will be in the living; and we shall find out how to produce him by the old method of trial and error, and not by waiting for a completely convincing prescription of his ingredients.
Certain common and obvious mistakes may be ruled out from the beginning. For example, we agree that we want superior mind; but we need not fall into the football club folly of counting on this as a product of superior body. Yet if we recoil so far as to conclude that superior mind consists in being the dupe of our ethical classifications of virtues and vices, in short, of conventional morality, we shall fall out of the fryingpan of the football club into the fire of the Sunday School. If we must choose between a race of athletes and a race of “good” men, let us have the athletes: better Samson and Milo than Calvin and Robespierre. But neither alternative is worth changing for: Samson is no more a Superman than Calvin. What then are we to do?
Let us hurry over the obstacles set up by property and marriage. Revolutionists make too much of them. No doubt it is easy to demonstrate that property will destroy society unless society destroys it. No doubt, also, property has hitherto held its own and destroyed all the empires. But that was because the superficial objection to it (that it distributes social wealth and the social labor burden in a grotesquely inequitable manner) did not threaten the existence of the race, but only the individual happiness of its units, and finally the maintenance of some irrelevant political form or other, such as a nation, an empire, or the like. Now as happiness never matters to Nature, as she neither recognizes flags and frontiers nor cares a straw whether the economic system adopted by a society is feudal, capitalistic, or collectivist, provided it keeps the race afoot (the hive and the anthill being as acceptable to her as Utopia), the demonstrations of Socialists, though irrefutable, will never make any serious impression on property. The knell of that over-rated institution will not sound until it is felt to conflict with some more vital matter than mere personal inequities in industrial economy. No such conflict was perceived whilst society had not yet grown beyond national communities too small and simple to overtax Man’s limited political capacity disastrously. But we have now reached the stage of international organization. Man’s political capacity and magnanimity are clearly beaten by the vastness and complexity of the problems forced on him. And it is at this anxious moment that he finds, when he looks upward for a mightier mind to help him, that the heavens are empty. He will presently see that his discarded formula that Man is the Temple of the Holy Ghost happens to be precisely true, and that it is only through his own brain and hand that this Holy Ghost, formally the most nebulous person in the Trinity, and now become its sole survivor as it has always been its real Unity, can help him in any way. And so, if the Superman is to come, he must be born of Woman by Man’s intentional and well-considered contrivance. Conviction of this will smash everything that opposes it. Even Property and Marriage, which laugh at the laborer’s petty complaint that he is defrauded of “surplus value,” and at the domestic miseries of the slaves of the wedding ring, will themselves be laughed aside as the lightest of trifles if they cross this conception when it becomes a fully realized vital purpose of the race.
That they must cross it becomes obvious the moment we acknowledge the futility of breeding men for special qualities as we breed cocks for game, greyhounds for speed, or sheep for mutton. What is really important in Man is the part of him that we do not yet understand. Of much of it we are not even conscious, just as we are not normally conscious of keeping up our circulation by our heart-pump, though if we neglect it we die. We are therefore driven to the conclusion that when we have carried selection as far as we can by rejecting from the list of eligible parents all persons who are uninteresting, unpromising, or blemished without any set-off, we shall still have to trust to the guidance of fancy (alias Voice of Nature), both in the breeders and the parents, for that superiority in the unconscious self which will be the true characteristic of the Superman.
At this point we perceive the importance of giving fancy the widest possible field. To cut humanity up into small cliques, and effectively limit the selection of the individual to his own clique, is to postpone the Superman for eons, if not for ever. Not only should every person be nourished and trained as a possible parent, but there should be no possibility of such an obstacle to natural selection as the objection of a countess to a navvy or of a duke to a charwoman. Equality is essential to good breeding; and equality, as all economists know, is incompatible with property.
Besides, equality is an essential condition of bad breeding also; and bad breeding is indispensable to the weeding out of the human race. When the conception of heredity took hold of the scientific imagination in the middle of last century, its devotees announced that it was a crime to marry the lunatic to the lunatic or the consumptive to the consumptive. But pray are we to try to correct our diseased stocks by infecting our healthy stocks with them? Clearly the attraction which disease has for diseased people is beneficial to the race. If two really unhealthy people get married, they will, as likely as not, have a great number of children who will all die before they reach maturity. This is a far more satisfactory arrangement than the tragedy of a union between a healthy and an unhealthy person. Though more costly than sterilization of the unhealthy, it has the enormous advantage that in the event of our notions of health and unhealth being erroneous (which to some extent they most certainly are), the error will be corrected by experience instead of confirmed by evasion.
One fact must be faced resolutely, in spite of the shrieks of the romantic. There is no evidence that the best citizens are the offspring of congenial marriages, or that a conflict of temperament is not a highly important part of what breeders call crossing. On the contrary, it is quite sufficiently probable that good results may be obtained from parents who would be extremely unsuitable companions and partners, to make it certain that the experiment of mating them will sooner or later be tried purposely almost as often as it is now tried accidentally. But mating such couples must clearly not involve marrying them. In conjugation two complementary persons may supply one another’s deficiencies: in the domestic partnership of marriage they only feel them and suffer from them. Thus the son of a robust, cheerful, eupeptic British country squire, with the tastes and range of his class, and of a clever, imaginative, intellectual, highly civilized Jewess, might be very superior to both his parents; but it is not likely that the Jewess would find the squire an interesting companion, or his habits, his friends, his place and mode of life congenial to her. Therefore marriage, whilst it is made an indispensable condition of mating, will delay the advent of the Superman as effectually as Property, and will be modified by the impulse towards him just as effectually.
The practical abrogation of Property and Marriage as they exist at present will occur without being much noticed. To the mass of men, the intelligent abolition of property would mean nothing except an increase in the quantity of food, clothing, housing, and comfort at their personal disposal, as well as a greater control over their time and circumstances. Very few persons now make any distinction between virtually complete property and property held on such highly developed public conditions as to place its income on the same footing as that of a propertyless clergyman, officer, or civil servant. A landed proprietor may still drive men and women off his land, demolish their dwellings, and replace them with sheep or deer; and in the unregulated trades the private trader may still spunge on the regulated trades and sacrifice the life and health of the nation as lawlessly as the Manchester cotton manufacturers did at the beginning of last century. But though the Factory Code on the one hand, and Trade Union organization on the other, have, within the lifetime of men still living, converted the old unrestricted property of the cotton manufacturer in his mill and the cotton spinner in his labor into a mere permission to trade or work on stringent public or collective conditions, imposed in the interest of the general welfare without any regard for individual hard cases, people in Lancashire still speak of their “property” in the old terms, meaning nothing more by it than the things a thief can be punished for stealing. The total abolition of property, and the conversion of every citizen into a salaried functionary in the public service, would leave much more than 99 per cent of the nation quite unconscious of any greater change than now takes place when the son of a shipowner goes into the navy. They would still call their watches and umbrellas and back gardens their property.
Marriage also will persist as a name attached to a general custom long after the custom itself will have altered. For example, modern English marriage, as modified by divorce and by Married Women’s Property Acts, differs more from early XIX century marriage than Byron’s marriage did from Shakespear’s. At the present moment marriage in England differs not only from marriage in France, but from marriage in Scotland. Marriage as modified by the divorce laws in South Dakota would be called mere promiscuity in Clapham. Yet the Americans, far from taking a profligate and cynical view of marriage, do homage to its ideals with a seriousness that seems old fashioned in Clapham. Neither in England nor America would a proposal to abolish marriage be tolerated for a moment; and yet nothing is more certain than that in both countries the progressive modification of the marriage contract will be continued until it is no more onerous nor irrevocable than any ordinary commercial deed of partnership. Were even this dispensed with, people would still call themselves husbands and wives; describe their companionships as marriages; and be for the most part unconscious that they were any less married than Henry VIII. For though a glance at the legal conditions of marriage in different Christian countries shews that marriage varies legally from frontier to frontier, domesticity varies so little that most people believe their own marriage laws to be universal. Consequently here again, as in the case of Property, the absolute confidence of the public in the stability of the institution’s name, makes it all the easier to alter its substance.
However, it cannot be denied that one of the changes in public opinion demanded by the need for the Superman is a very unexpected one. It is nothing less than the dissolution of the present necessary association of marriage with conjugation, which most unmarried people regard as the very diagnostic of marriage. They are wrong, of course: it would be quite as near the truth to say that conjugation is the one purely accidental and incidental condition of marriage. Conjugation is essential to nothing but the propagation of the race; and the moment that paramount need is provided for otherwise than by marriage, conjugation, from Nature’s creative point of view, ceases to be essential in marriage. But marriage does not thereupon cease to be so economical, convenient, and comfortable, that the Superman might safely bribe the matrimonomaniacs by offering to revive all the old inhuman stringency and irrevocability of marriage, to abolish divorce, to confirm the horrible bond which still chains decent people to drunkards, criminals, and wasters, provided only the complete extrication of conjugation from it were conceded to him. For if people could form domestic companionships on no easier terms than these, they would still marry. The Roman Catholic, forbidden by his Church to avail himself of the divorce laws, marries as freely as the South Dakotan Presbyterians who can change partners with a facility that scandalizes the old world; and were his Church to dare a further step towards Christianity and enjoin celibacy on its laity as well as on its clergy, marriages would still be contracted for the sake of domesticity by perfectly obedient sons and daughters of the Church. One need not further pursue these hypotheses: they are only suggested here to help the reader to analyse marriage into its two functions of regulating conjugation and supplying a form of domesticity. These two functions are quite separable; and domesticity is the only one of the two which is essential to the existence of marriage, because conjugation without domesticity is not marriage at all, whereas domesticity without conjugation is still marriage: in fact it is necessarily the actual condition of all fertile marriages during a great part of their duration, and of some marriages during the whole of it.
Taking it, then, that Property and Marriage, by destroying Equality and thus hampering sexual selection with irrelevant conditions, are hostile to the evolution of the Superman, it is easy to understand why the only generally known modern experiment in breeding the human race took place in a community which discarded both institutions.
In 1848 the Oneida Community was founded in America to carry out a resolution arrived at by a handful of Perfectionist Communists “that we will devote ourselves exclusively to the establishment of the Kingdom of God.” Though the American nation declared that this sort of thing was not to be tolerated in a Christian country, the Oneida Community held its own for over thirty years, during which period it seems to have produced healthier children and done and suffered less evil than any Joint Stock Company on record. It was, however, a highly selected community; for a genuine communist (roughly definable as an intensely proud person who proposes to enrich the common fund instead of to spunge on it) is superior to an ordinary joint stock capitalist precisely as an ordinary joint stock capitalist is superior to a pirate. Further, the Perfectionists were mightily shepherded by their chief Noyes, one of those chance attempts at the Superman which occur from time to time in spite of the interference of Man’s blundering institutions. The existence of Noyes simplified the breeding problem for the Communists, the question as to what sort of man they should strive to breed being settled at once by the obvious desirability of breeding another Noyes.
But an experiment conducted by a handful of people, who, after thirty years of immunity from the unintentional child slaughter that goes on by ignorant parents in private homes, numbered only 300, could do very little except prove that Communists, under the guidance of a Superman “devoted exclusively to the establishment of the Kingdom of God,” and caring no more for property and marriage than a Camberwell minister cares for Hindoo Caste or Suttee, might make a much better job of their lives than ordinary folk under the harrow of both these institutions. Yet their Superman himself admitted that this apparent success was only part of the abnormal phenomenon of his own occurrence; for when he came to the end of his powers through age, he himself guided and organized the voluntary relapse of the communists into marriage, capitalism, and customary private life, thus admitting that the real social solution was not what a casual Superman could persuade a picked company to do for him, but what a whole community of Supermen would do spontaneously. If Noyes had had to organize, not a few dozen Perfectionists, but the whole United States, America would have beaten him as completely as England beat Oliver Cromwell, France Napoleon, or Rome Julius Caesar. Cromwell learnt by bitter experience that God himself cannot raise a people above its own level, and that even though you stir a nation to sacrifice all its appetites to its conscience, the result will still depend wholly on what sort of conscience the nation has got. Napoleon seems to have ended by regarding mankind as a troublesome pack of hounds only worth keeping for the sport of hunting with them. Caesar’s capacity for fighting without hatred or resentment was defeated by the determination of his soldiers to kill their enemies in the field instead of taking them prisoners to be spared by Caesar; and his civil supremacy was purchased by colossal bribery of the citizens of Rome. What great rulers cannot do, codes and religions cannot do. Man reads his own nature into every ordinance: if you devise a superhuman commandment so cunningly that it cannot be misinterpreted in terms of his will, he will denounce it as seditious blasphemy, or else disregard it as either crazy or totally unintelligible. Parliaments and synods may tinker as much as they please with their codes and creeds as circumstances alter the balance of classes and their interests; and, as a result of the tinkering, there may be an occasional illusion of moral evolution, as when the victory of the commercial caste over the military caste leads to the substitution of social boycotting and pecuniary damages for duelling. At certain moments there may even be a considerable material advance, as when the conquest of political power by the working class produces a better distribution of wealth through the simple action of the selfishness of the new masters; but all this is mere readjustment and reformation: until the heart and mind of the people is changed the very greatest man will no more dare to govern on the assumption that all are as great as he than a drover dare leave his flock to find its way through the streets as he himself would. Until there is an England in which every man is a Cromwell, a France in which every man is a Napoleon, a Rome in which every man is a Caesar, a Germany in which every man is a Luther plus a Goethe, the world will be no more improved by its heroes than a Brixton villa is improved by the pyramid of Cheops. The production of such nations is the only real change possible to us.
But would such a change be tolerated if Man must rise above himself to desire it? It would, through his misconception of its nature. Man does desire an ideal Superman with such energy as he can spare from his nutrition, and has in every age magnified the best living substitute for it he can find. His least incompetent general is set up as an Alexander; his king is the first gentleman in the world; his Pope is a saint. He is never without an array of human idols who are all nothing but sham Supermen. That the real Superman will snap his superfingers at all Man’s present trumpery ideals of right, duty, honor, justice, religion, even decency, and accept moral obligations beyond present human endurance, is a thing that contemporary Man does not foresee: in fact he does not notice it when our casual Supermen do it in his very face. He actually does it himself every day without knowing it. He will therefore make no objection to the production of a race of what he calls Great Men or Heroes, because he will imagine them, not as true Supermen, but as himself endowed with infinite brains, infinite courage, and infinite money.
The most troublesome opposition will arise from the general fear of mankind that any interference with our conjugal customs will be an interference with our pleasures and our romance. This fear, by putting on airs of offended morality, has always intimidated people who have not measured its essential weakness; but it will prevail with those degenerates only in whom the instinct of fertility has faded into a mere itching for pleasure. The modern devices for combining pleasure with sterility, now universally known and accessible, enable these persons to weed themselves out of the race, a process already vigorously at work; and the consequent survival of the intelligently fertile means the survival of the partizans of the Superman; for what is proposed is nothing but the replacement of the old unintelligent, inevitable, almost unconscious fertility by an intelligently controlled, conscious fertility, and the elimination of the mere voluptuary from the evolutionary process.1 Even if this selective agency had not been invented, the purpose of the race would still shatter the opposition of individual instincts. Not only do the bees and the ants satisfy their reproductive and parental instincts vicariously; but marriage itself successfully imposes celibacy on millions of unmarried normal men and women. In short, the individual instinct in this matter, overwhelming as it is thoughtlessly supposed to be, is really a finally negligible one.
1 The part played in evolution by the voluptuary will be the same as that already played by the glutton. The glutton, as the man with the strongest motive for nourishing himself, will always take more pains than his fellows to get food. When food is so difficult to get that only great exertions can secure a sufficient supply of it, the glutton’s appetite develops his cunning and enterprise to the utmost; and he becomes not only the best fed but the ablest man in the community. But in more hospitable climates, or where the social organization of the food supply makes it easy for a man to overeat, then the glutton eats himself out of health and finally out of existence. All other voluptuaries prosper and perish in the same way; way; and this is why the survival of the fittest means finally the survival of the self-controlled, because they alone can adapt themselves to the perpetual shifting of conditions produced by industrial progress.
The need for the Superman is, in its most imperative aspect, a political one. We have been driven to Proletarian Democracy by the failure of all the alternative systems; for these depended on the existence of Supermen acting as despots or oligarchs; and not only were these Supermen not always or even often forthcoming at the right moment and in an eligible social position, but when they were forthcoming they could not, except for a short time and by morally suicidal coercive methods, impose superhumanity on those whom they governed; so, by mere force of “human nature,” government by consent of the governed has supplanted the old plan of governing the citizen as a public-schoolboy is governed.
Now we have yet to see the man who, having any practical experience of Proletarian Democracy, has any belief in its capacity for solving great political problems, or even for doing ordinary parochial work intelligently and economically. Only under despotisms and oligarchies has the Radical faith in “universal suffrage” as a political panacea arisen. It withers the moment it is exposed to practical trial, because Democracy cannot rise above the level of the human material of which its voters are made. Switzerland seems happy in comparison with Russia; but if Russia were as small as Switzerland, and had her social problems simplified in the same way by impregnable natural fortifications and a population educated by the same variety and intimacy of international intercourse, there might be little to choose between them. At all events Australia and Canada, which are virtually protected democratic republics, and France and the United States, which are avowedly independent democratic republics, are neither healthy, wealthy, nor wise; and they would be worse instead of better if their popular ministers were not experts in the art of dodging popular enthusiasms and duping popular ignorance. The politician who once had to learn how to flatter Kings has now to learn how to fascinate, amuse, coax, humbug, frighten, or otherwise strike the fancy of the electorate; and though in advanced modern States, where the artizan is better educated than the King, it takes a much bigger man to be a successful demagogue than to be a successful courtier, yet he who holds popular convictions with prodigious energy is the man for the mob, whilst the frailer sceptic who is cautiously feeling his way towards the next century has no chance unless he happens by accident to have the specific artistic talent of the mountebank as well, in which case it is as a mountebank that he catches votes, and not as a meliorist. Consequently the demagogue, though he professes (and fails) to readjust matters in the interests of the majority of the electors, yet stereotypes mediocrity, organizes intolerance, disparages exhibitions of uncommon qualities, and glorifies conspicuous exhibitions of common ones. He manages a small job well: he muddles rhetorically through a large one. When a great political movement takes place, it is not consciously led nor organized: the unconscious self in mankind breaks its way through the problem as an elephant breaks through a jungle; and the politicians make speeches about whatever happens in the process, which, with the best intentions, they do all in their power to prevent. Finally, when social aggregation arrives at a point demanding international organization before the demagogues and electorates have learnt how to manage even a country parish properly much less internationalize Constantinople, the whole political business goes to smash; and presently we have Ruins of Empires, New Zealanders sitting on a broken arch of London Bridge, and so forth.
To that recurrent catastrophe we shall certainly come again unless we can have a Democracy of Supermen; and the production of such a Democracy is the only change that is now hopeful enough to nerve us to the effort that Revolution demands.
Why the bees should pamper their mothers whilst we pamper only our operatic prima donnas is a question worth reflecting on. Our notion of treating a mother is, not to increase her supply of food, but to cut it off by forbidding her to work in a factory for a month after her confinement. Everything that can make birth a misfortune to the parents as well as a danger to the mother is conscientiously done. When a great French writer, Emil Zola, alarmed at the sterilization of his nation, wrote an eloquent and powerful book to restore the prestige of parentage, it was at once assumed in England that a work of this character, with such a title as Fecundity, was too abominable to be translated, and that any attempt to deal with the relations of the sexes from any other than the voluptuary or romantic point of view must be sternly put down. Now if this assumption were really founded on public opinion, it would indicate an attitude of disgust and resentment towards the Life Force that could only arise in a diseased and moribund community in which Ibsen’s Hedda Gabler would be the typical woman. But it has no vital foundation at all. The prudery of the newspapers is, like the prudery of the dinner table, a mere difficulty of education and language. We are not taught to think decently on these subjects, and consequently we have no language for them except indecent language. We therefore have to declare them unfit for public discussion, because the only terms in which we can conduct the discussion are unfit for public use. Physiologists, who have a technical vocabulary at their disposal, find no difficulty; and masters of language who think decently can write popular stories like Zola’s Fecundity or Tolstoy’s Resurrection without giving the smallest offence to readers who can also think decently. But the ordinary modern journalist, who has never discussed such matters except in ribaldry, cannot write a simple comment on a divorce case without a conscious shamefulness or a furtive facetiousness that makes it impossible to read the comment aloud in company. All this ribaldry and prudery (the two are the same) does not mean that people do not feel decently on the subject: on the contrary, it is just the depth and seriousness of our feeling that makes its desecration by vile language and coarse humor intolerable; so that at last we cannot bear to have it spoken of at all because only one in a thousand can speak of it without wounding our self-respect, especially the self-respect of women. Add to the horrors of popular language the horrors of popular poverty. In crowded populations poverty destroys the possibility of cleanliness; and in the absence of cleanliness many of the natural conditions of life become offensive and noxious, with the result that at last the association of uncleanliness with these natural conditions becomes so overpowering that among civilized people (that is, people massed in the labyrinths of slums we call cities), half their bodily life becomes a guilty secret, unmentionable except to the doctor in emergencies; and Hedda Gabler shoots herself because maternity is so unladylike. In short, popular prudery is only a mere incident of popular squalor: the subjects which it taboos remain the most interesting and earnest of subjects in spite of it.
Unfortunately the earnest people get drawn off the track of evolution by the illusion of progress. Any Socialist can convince us easily that the difference between Man as he is and Man as he might become, without further evolution, under millennial conditions of nutrition, environment, and training, is enormous. He can shew that inequality and iniquitous distribution of wealth and allotment of labor have arisen through an unscientific economic system, and that Man, faulty as he is, no more intended to establish any such ordered disorder than a moth intends to be burnt when it flies into a candle flame. He can shew that the difference between the grace and strength of the acrobat and the bent back of the rheumatic field laborer is a difference produced by conditions, not by nature. He can shew that many of the most detestable human vices are not radical, but are mere reactions of our institutions on our very virtues. The Anarchist, the Fabian, the Salvationist, the Vegetarian, the doctor, the lawyer, the parson, the professor of ethics, the gymnast, the soldier, the sportsman, the inventor, the political program-maker, all have some prescription for bettering us; and almost all their remedies are physically possible and aimed at admitted evils. To them the limit of progress is, at worst, the completion of all the suggested reforms and the levelling up of all men to the point attained already by the most highly nourished and cultivated in mind and body.
Here, then, as it seems to them, is an enormous field for the energy of the reformer. Here are many noble goals attainable by many of those paths up the Hill Difficulty along which great spirits love to aspire. Unhappily, the hill will never be climbed by Man as we know him. It need not be denied that if we all struggled bravely to the end of the reformers’ paths we should improve the world prodigiously. But there is no more hope in that If than in the equally plausible assurance that if the sky falls we shall all catch larks. We are not going to tread those paths: we have not sufficient energy. We do not desire the end enough: indeed in more cases we do not effectively desire it at all. Ask any man would he like to be a better man; and he will say yes, most piously. Ask him would he like to have a million of money; and he will say yes, most sincerely. But the pious citizen who would like to be a better man goes on behaving just as he did before. And the tramp who would like the million does not take the trouble to earn ten shillings: multitudes of men and women, all eager to accept a legacy of a million, live and die without having ever possessed five pounds at one time, although beggars have died in rags on mattresses stuffed with gold which they accumulated because they desired it enough to nerve them to get it and keep it. The economists who discovered that demand created supply soon had to limit the proposition to “effective demand,” which turned out, in the final analysis, to mean nothing more than supply itself; and this holds good in politics, morals, and all other departments as well: the actual supply is the measure of the effective demand; and the mere aspirations and professions produce nothing. No community has ever yet passed beyond the initial phases in which its pugnacity and fanaticism enabled it to found a nation, and its cupidity to establish and develop a commercial civilization. Even these stages have never been attained by public spirit, but always by intolerant wilfulness and brute force. Take the Reform Bill of 1832 as an example of a conflict between two sections of educated Englishmen concerning a political measure which was as obviously necessary and inevitable as any political measure has ever been or is ever likely to be. It was not passed until the gentlemen of Birmingham had made arrangements to cut the throats of the gentlemen of St. James’s parish in due military form. It would not have been passed to this day if there had been no force behind it except the logic and public conscience of the Utilitarians. A despotic ruler with as much sense as Queen Elizabeth would have done better than the mob of grown-up Eton boys who governed us then by privilege, and who, since the introduction of practically Manhood Suffrage in 1884, now govern us at the request of proletarian Democracy.
At the present time we have, instead of the Utilitarians, the Fabian Society, with its peaceful, constitutional, moral, economical policy of Socialism, which needs nothing for its bloodless and benevolent realization except that the English people shall understand it and approve of it. But why are the Fabians well spoken of in circles where thirty years ago the word Socialist was understood as equivalent to cut-throat and incendiary? Not because the English have the smallest intention of studying or adopting the Fabian policy, but because they believe that the Fabians, by eliminating the element of intimidation from the Socialist agitation, have drawn the teeth of insurgent poverty and saved the existing order from the only method of attack it really fears. Of course, if the nation adopted the Fabian policy, it would be carried out by brute force exactly as our present property system is. It would become the law; and those who resisted it would be fined, sold up, knocked on the head by policemen, thrown into prison, and in the last resort “executed” just as they are when they break the present law. But as our proprietary class has no fear of that conversion taking place, whereas it does fear sporadic cut-throats and gunpowder plots, and strives with all its might to hide the fact that there is no moral difference whatever between the methods by which it enforces its proprietary rights and the method by which the dynamitard asserts his conception of natural human rights, the Fabian Society is patted on the back just as the Christian Social Union is, whilst the Socialist who says bluntly that a Social revolution can be made only as all other revolutions have been made, by the people who want it killing, coercing, and intimidating the people who dont want it, is denounced as a misleader of the people, and imprisoned with hard labor to shew him how much sincerity there is in the objection of his captors to physical force.
Are we then to repudiate Fabian methods, and return to those of the barricader, or adopt those of the dynamitard and the assassin? On the contrary, we are to recognize that both are fundamentally futile. It seems easy for the dynamitard to say “Have you not just admitted that nothing is ever conceded except to physical force? Did not Gladstone admit that the Irish Church was disestablished, not by the spirit of Liberalism, but by the explosion which wrecked Clerkenwell prison?” Well, we need not foolishly and timidly deny it. Let it be fully granted. Let us grant, further, that all this lies in the nature of things; that the most ardent Socialist, if he owns property, can by no means do otherwise than Conservative proprietors until property is forcibly abolished by the whole nation; nay, that ballots, and parliamentary divisions, in spite of their vain ceremony, of discussion, differ from battles only as the bloodless surrender of an outnumbered force in the field differs from Waterloo or Trafalgar. I make a present of all these admissions to the Fenian who collects money from thoughtless Irishmen in America to blow up Dublin Castle; to the detective who persuades foolish young workmen to order bombs from the nearest ironmonger and then delivers them up to penal servitude; to our military and naval commanders who believe, not in preaching, but in an ultimatum backed by plenty of lyddite; and, generally, to all whom it may concern. But of what use is it to substitute the way of the reckless and bloodyminded for the way of the cautious and humane? Is England any the better for the wreck of Clerkenwell prison, or Ireland for the disestablishment of the Irish Church? Is there the smallest reason to suppose that the nation which sheepishly let Charles and Laud and Strafford coerce it, gained anything because it afterwards, still more sheepishly, let a few strongminded Puritans, inflamed by the masterpieces of Jewish revolutionary literature, cut off the heads of the three? Suppose the Gunpowder plot had succeeded, and set a Fawkes dynasty permanently on the throne, would it have made any difference to the present state of the nation? The guillotine was used in France up to the limit of human endurance, both on Girondins and Jacobins. Fouquier Tinville followed Marie Antoinette to the scaffold; and Marie Antoinette might have asked the crowd, just as pointedly as Fouquier did, whether their bread would be any cheaper when her head was off. And what came of it all? The Imperial France of the Rougon Macquart family, and the Republican France of the Panama scandal and the Dreyfus case. Was the difference worth the guillotining of all those unlucky ladies and gentlemen, useless and mischievous as many of them were? Would any sane man guillotine a mouse to bring about such a result? Turn to Republican America. America has no Star Chamber, and no feudal barons. But it has Trusts; and it has millionaires whose factories, fenced in by live electric wires and defended by Pinkerton retainers with magazine rifles, would have made a Radical of Reginald Front de Boeuf. Would Washington or Franklin have lifted a finger in the cause of American Independence if they had foreseen its reality?
No: what Caesar, Cromwell, Napoleon could not do with all the physical force and moral prestige of the State in their hands, cannot be done by enthusiastic criminals and lunatics. Even the Jews, who, from Moses to Marx and Lassalle, have inspired all the revolutions, have had to confess that, after all, the dog will return to his vomit and the sow that was washed to her wallowing in the mire; and we may as well make up our minds that Man will return to his idols and his cupidities, in spite of “movements” and all revolutions, until his nature is changed. Until then, his early successes in building commercial civilizations (and such civilizations, Good Heavens!) are but preliminaries to the inevitable later stage, now threatening us, in which the passions which built the civilization become fatal instead of productive, just as the same qualities which make the lion king in the forest ensure his destruction when he enters a city. Nothing can save society then except the clear head and the wide purpose: war and competition, potent instruments of selection and evolution in one epoch, become ruinous instruments of degeneration in the next. In the breeding of animals and plants, varieties which have arisen by selection through many generations relapse precipitously into the wild type in a generation or two when selection ceases; and in the same way a civilization in which lusty pugnacity and greed have ceased to act as selective agents and have begun to obstruct and destroy, rushes downwards and backwards with a suddenness that enables an observer to see with consternation the upward steps of many centuries retraced in a single lifetime. This has often occurred even within the period covered by history; and in every instance the turning point has been reached long before the attainment, or even the general advocacy on paper, of the levelling-up of the mass to the highest point attainable by the best nourished and cultivated normal individuals.
We must therefore frankly give up the notion that Man as he exists is capable of net progress. There will always be an illusion of progress, because wherever we are conscious of an evil we remedy it, and therefore always seem to ourselves to be progressing, forgetting that most of the evils we see are the effects, finally become acute, of long-unnoticed retrogressions; that our compromising remedies seldom fully recover the lost ground; above all, that on the lines along which we are degenerating, good has become evil in our eyes, and is being undone in the name of progress precisely as evil is undone and replaced by good on the lines along which we are evolving. This is indeed the Illusion of Illusions; for it gives us infallible and appalling assurance that if our political ruin is to come, it will be effected by ardent reformers and supported by enthusiastic patriots as a series of necessary steps in our progress. Let the Reformer, the Progressive, the Meliorist then reconsider himself and his eternal ifs and ans which never become pots and pans. Whilst Man remains what he is, there can be no progress beyond the point already attained and fallen headlong from at every attempt at civilization; and since even that point is but a pinnacle to which a few people cling in giddy terror above an abyss of squalor, mere progress should no longer charm us.
After all, the progress illusion is not so very subtle. We begin by reading the satires of our fathers’ contemporaries; and we conclude (usually quite ignorantly) that the abuses exposed by them are things of the past. We see also that reforms of crying evils are frequently produced by the sectional shifting of political power from oppressors to oppressed. The poor man is given a vote by the Liberals in the hope that he will cast it for his emancipators. The hope is not fulfilled; but the lifelong imprisonment of penniless men for debt ceases; Factory Acts are passed to mitigate sweating; schooling is made free and compulsory; sanitary by-laws are multiplied; public steps are taken to house the masses decently; the bare-footed get boots; rags become rare; and bathrooms and pianos, smart tweeds and starched collars, reach numbers of people who once, as “the unsoaped,” played the Jew’s harp or the accordion in moleskins and belchers. Some of these changes are gains: some of them are losses. Some of them are not changes at all: all of them are merely the changes that money makes. Still, they produce an illusion of bustling progress; and the reading class infers from them that the abuses of the early Victorian period no longer exist except as amusing pages in the novels of Dickens. But the moment we look for a reform due to character and not to money, to statesmanship and not to interest or mutiny, we are disillusioned. For example, we remembered the maladministration and incompetence revealed by the Crimean War as part of a bygone state of things until the South African war shewed that the nation and the War Office, like those poor Bourbons who have been so impudently blamed for a universal characteristic, had learnt nothing and forgotten nothing. We had hardly recovered from the fruitless irritation of this discovery when it transpired that the officers’ mess of our most select regiment included a flogging club presided over by the senior subaltern. The disclosure provoked some disgust at the details of this schoolboyish debauchery, but no surprise at the apparent absence of any conception of manly honor and virtue, of personal courage and self-respect, in the front rank of our chivalry. In civil affairs we had assumed that the sycophancy and idolatry which encouraged Charles I. to undervalue the Puritan revolt of the XVII century had been long outgrown; but it has needed nothing but favorable circumstances to revive, with added abjectness to compensate for its lost piety. We have relapsed into disputes about transubstantiation at the very moment when the discovery of the wide prevalence of theophagy as a tribal custom has deprived us of the last excuse for believing that our official religious rites differ in essentials from those of barbarians. The Christian doctrine of the uselessness of punishment and the wickedness of revenge has not, in spite of its simple common sense, found a single convert among the nations: Christianity means nothing to the masses but a sensational public execution which is made an excuse for other executions. In its name we take ten years of a thief’s life minute by minute in the slow misery and degradation of modern reformed imprisonment with as little remorse as Laud and his Star Chamber clipped the ears of Bastwick and Burton. We dug up and mutilated the remains of the Mahdi the other day exactly as we dug up and mutilated the remains of Cromwell two centuries ago. We have demanded the decapitation of the Chinese Boxer princes as any Tartar would have done; and our military and naval expeditions to kill, burn, and destroy tribes and villages for knocking an Englishman on the head are so common a part of our Imperial routine that the last dozen of them has not called forth as much pity as can be counted on by any lady criminal. The judicial use of torture to extort confession is supposed to be a relic of darker ages; but whilst these pages are being written an English judge has sentenced a forger to twenty years penal servitude with an open declaration that the sentence will be carried out in full unless he confesses where he has hidden the notes he forged. And no comment whatever is made, either on this or on a telegram from the seat of war in Somaliland mentioning that certain information has been given by a prisoner of war “under punishment.” Even if these reports are false, the fact that they are accepted without protest as indicating a natural and proper course of public conduct shews that we are still as ready to resort to torture as Bacon was. As to vindictive cruelty, an incident in the South African war, when the relatives and friends of a prisoner were forced to witness his execution, betrayed a baseness of temper and character which hardly leaves us the right to plume ourselves on our superiority to Edward III. at the surrender of Calais. And the democratic American officer indulges in torture in the Philippines just as the aristocratic English officer did in South Africa. The incidents of the white invasion of Africa in search of ivory, gold, diamonds, and sport, have proved that the modern European is the same beast of prey that formerly marched to the conquest of new worlds under Alexander, Antony, and Pizarro. Parliaments and vestries are just what they were when Cromwell suppressed them and Dickens derided them. The democratic politician remains exactly as Plato described him; the physician is still the credulous impostor and petulant scientific coxcomb whom Moliere ridiculed; the schoolmaster remains at best a pedantic child farmer and at worst a flagellomaniac; arbitrations are more dreaded by honest men than lawsuits; the philanthropist is still a parasite on misery as the doctor is on disease; the miracles of priestcraft are none the less fraudulent and mischievous because they are now called scientific experiments and conducted by professors; witchcraft, in the modern form of patent medicines and prophylactic inoculations, is rampant; the landowner who is no longer powerful enough to; set the mantrap of Rhampsinitis improves on it by barbed wire; the modern gentleman who is too lazy to daub his face with vermilion as a symbol of bravery employs a laundress to daub his shirt with starch as a symbol of cleanliness; we shake our heads at the dirt of the middle ages in cities made grimy with soot and foul and disgusting with shameless tobacco smoking; holy water, in its latest form of disinfectant fluid, is more widely used and believed in than ever; public health authorities deliberately go through incantations with burning sulphur (which they know to be useless) because the people believe in it as devoutly as the Italian peasant believes in the liquefaction of the blood of St Januarius; and straightforward public lying has reached gigantic developments, there being nothing to choose in this respect between the pickpocket at the police station and the minister on the treasury bench, the editor in the newspaper office, the city magnate advertizing bicycle tires that do not side-slip, the clergyman subscribing the thirty-nine articles, and the vivisector who pledges his knightly honor that no animal operated on in the physiological laboratory suffers the slightest pain. Hypocrisy is at its worst; for we not only persecute bigotedly but sincerely in the name of the cure-mongering witchcraft we do believe in, but callously and hypocritically in the name of the Evangelical creed that our rulers privately smile at as the Italian patricians of the fifth century smiled at Jupiter and Venus. Sport is, as it has always been, murderous excitement; the impulse to slaughter is universal; and museums are set up throughout the country to encourage little children and elderly gentlemen to make collections of corpses preserved in alcohol, and to steal birds’ eggs and keep them as the red Indian used to keep scalps. Coercion with the lash is as natural to an Englishman as it was to Solomon spoiling Rehoboam: indeed, the comparison is unfair to the Jews in view of the facts that the Mosaic law forbade more than forty lashes in the name of humanity, and that floggings of a thousand lashes were inflicted on English soldiers in the XVIII and XIX centuries, and would be inflicted still but for the change in the balance of political power between the military caste and the commercial classes and the proletariat. In spite of that change, flogging is still an institution in the public school, in the military prison, on the training ship, and in that school of littleness called the home. The lascivious clamor of the flagellomaniac for more of it, constant as the clamor for more insolence, more war, and lower rates, is tolerated and even gratified because, having no moral ends in view, we have sense enough to see that nothing but brute coercion can impose our selfish will on others. Cowardice is universal; patriotism, public opinion, parental duty, discipline, religion, morality, are only fine names for intimidation; and cruelty, gluttony, and credulity keep cowardice in countenance. We cut the throat of a calf and hang it up by the heels to bleed to death so that our veal cutlet may be white; we nail geese to a board and cram them with food because we like the taste of liver disease; we tear birds to pieces to decorate our women’s hats; we mutilate domestic animals for no reason at all except to follow an instinctively cruel fashion; and we connive at the most abominable tortures in the hope of discovering some magical cure for our own diseases by them.
Now please observe that these are not exceptional developments of our admitted vices, deplored and prayed against by all good men. Not a word has been said here of the excesses of our Neros, of whom we have the full usual percentage. With the exception of the few military examples, which are mentioned mainly to shew that the education and standing of a gentleman, reinforced by the strongest conventions of honor, esprit de corps, publicity and responsibility, afford no better guarantees of conduct than the passions of a mob, the illustrations given above are commonplaces taken from the daily practices of our best citizens, vehemently defended in our newspapers and in our pulpits. The very humanitarians who abhor them are stirred to murder by them: the dagger of Brutus and Ravaillac is still active in the hands of Caserio and Luccheni; and the pistol has come to its aid in the hands of Guiteau and Czolgosz. Our remedies are still limited to endurance or assassination; and the assassin is still judicially assassinated on the principle that two blacks make a white. The only novelty is in our methods: through the discovery of dynamite the overloaded musket of Hamilton of Bothwellhaugh has been superseded by the bomb; but Ravachol’s heart burns just as Hamilton’s did. The world will not bear thinking of to those who know what it is, even with the largest discount for the restraints of poverty on the poor and cowardice on the rich.
All that can be said for us is that people must and do live and let live up to a certain point. Even the horse, with his docked tail and bitted jaw, finds his slavery mitigated by the fact that a total disregard of his need for food and rest would put his master to the expense of buying a new horse every second day; for you cannot work a horse to death and then pick up another one for nothing, as you can a laborer. But this natural check on inconsiderate selfishness is itself checked, partly by our shortsightedness, and partly by deliberate calculation; so that beside the man who, to his own loss, will shorten his horse’s life in mere stinginess, we have the tramway company which discovers actuarially that though a horse may live from 24 to 40 years, yet it pays better to work him to death in 4 and then replace him by a fresh victim. And human slavery, which has reached its worst recorded point within our own time in the form of free wage labor, has encountered the same personal and commercial limits to both its aggravation and its mitigation. Now that the freedom of wage labor has produced a scarcity of it, as in South Africa, the leading English newspaper and the leading English weekly review have openly and without apology demanded a return to compulsory labor: that is, to the methods by which, as we believe, the Egyptians built the pyramids. We know now that the crusade against chattel slavery in the XIX century succeeded solely because chattel slavery was neither the most effective nor the least humane method of labor exploitation; and the world is now feeling its way towards a still more effective system which shall abolish the freedom of the worker without again making his exploiter responsible for him.
Still, there is always some mitigation: there is the fear of revolt; and there are the effects of kindliness and affection. Let it be repeated therefore that no indictment is here laid against the world on the score of what its criminals and monsters do. The fires of Smithfield and of the Inquisition were lighted by earnestly pious people, who were kind and good as kindness and goodness go. And when a negro is dipped in kerosene and set on fire in America at the present time, he is not a good man lynched by ruffians: he is a criminal lynched by crowds of respectable, charitable, virtuously indignant, high-minded citizens, who, though they act outside the law, are at least more merciful than the American legislators and judges who not so long ago condemned men to solitary confinement for periods, not of five months, as our own practice is, but of five years and more. The things that our moral monsters do may be left out of account with St. Bartholomew massacres and other momentary outbursts of social disorder. Judge us by the admitted and respected practice of our most reputable circles; and, if you know the facts and are strong enough to look them in the face, you must admit that unless we are replaced by a more highly evolved animal — in short, by the Superman — the world must remain a den of dangerous animals among whom our few accidental supermen, our Shakespears, Goethes, Shelleys, and their like, must live as precariously as lion tamers do, taking the humor of their situation, and the dignity of their superiority, as a set-off to the horror of the one and the loneliness of the other.
It may be said that though the wild beast breaks out in Man and casts him back momentarily into barbarism under the excitement of war and crime, yet his normal life is higher than the normal life of his forefathers. This view is very acceptable to Englishmen, who always lean sincerely to virtue’s side as long as it costs them nothing either in money or in thought. They feel deeply the injustice of foreigners, who allow them no credit for this conditional highmindedness. But there is no reason to suppose that our ancestors were less capable of it than we are. To all such claims for the existence of a progressive moral evolution operating visibly from grandfather to grandson, there is the conclusive reply that a thousand years of such evolution would have produced enormous social changes, of which the historical evidence would be overwhelming. But not Macaulay himself, the most confident of Whig meliorists, can produce any such evidence that will bear cross-examination. Compare our conduct and our codes with those mentioned contemporarily in such ancient scriptures and classics as have come down to us, and you will find no jot of ground for the belief that any moral progress whatever has been made in historic time, in spite of all the romantic attempts of historians to reconstruct the past on that assumption. Within that time it has happened to nations as to private families and individuals that they have flourished and decayed, repented and hardened their hearts, submitted and protested, acted and reacted, oscillated between natural and artificial sanitation (the oldest house in the world, unearthed the other day in Crete, has quite modern sanitary arrangements), and rung a thousand changes on the different scales of income and pressure of population, firmly believing all the time that mankind was advancing by leaps and bounds because men were constantly busy. And the mere chapter of accidents has left a small accumulation of chance discoveries, such as the wheel, the arch, the safety pin, gunpowder, the magnet, the Voltaic pile and so forth: things which, unlike the gospels and philosophic treatises of the sages, can be usefully understood and applied by common men; so that steam locomotion is possible without a nation of Stephensons, although national Christianity is impossible without a nation of Christs. But does any man seriously believe that the chauffeur who drives a motor car from Paris to Berlin is a more highly evolved man than the charioteer of Achilles, or that a modern Prime Minister is a more enlightened ruler than Caesar because he rides a tricycle, writes his dispatches by the electric light, and instructs his stockbroker through the telephone?
Enough, then, of this goose-cackle about Progress: Man, as he is, never will nor can add a cubit to his stature by any of its quackeries, political, scientific, educational, religious, or artistic. What is likely to happen when this conviction gets into the minds of the men whose present faith in these illusions is the cement of our social system, can be imagined only by those who know how suddenly a civilization which has long ceased to think (or in the old phrase, to watch and pray) can fall to pieces when the vulgar belief in its hypocrisies and impostures can no longer hold out against its failures and scandals. When religious and ethical formulae become so obsolete that no man of strong mind can believe them, they have also reached the point at which no man of high character will profess them; and from, that moment until they are formally disestablished, they stand at the door of every profession and every public office to keep out every able man who is not a sophist or a liar. A nation which revises its parish councils once in three years, but will not revise its articles of religion once in three hundred, even when those articles avowedly began as a political compromise dictated by Mr Facing–Both-Ways, is a nation that needs remaking.
Our only hope, then, is in evolution. We must replace the man by the superman. It is frightful for the citizen, as the years pass him, to see his own contemporaries so exactly reproduced by the younger generation, that his companions of thirty years ago have their counterparts in every city crowd, where he had to check himself repeatedly in the act of saluting as an old friend some young man to whom he is only an elderly stranger. All hope of advance dies in his bosom as he watches them: he knows that they will do just what their fathers did, and that the few voices which will still, as always before, exhort them to do something else and be something better, might as well spare their breath to cool their porridge (if they can get any). Men like Ruskin and Carlyle will preach to Smith and Brown for the sake of preaching, just as St Francis preached to the birds and St Anthony to the fishes. But Smith and Brown, like the fishes and birds, remain as they are; and poets who plan Utopias and prove that nothing is necessary for their realization but that Man should will them, perceive at last, like Richard Wagner, that the fact to be faced is that Man does not effectively will them. And he never will until he becomes Superman.
And so we arrive at the end of the Socialist’s dream of “the socialization of the means of production and exchange,” of the Positivist’s dream of moralizing the capitalist, and of the ethical professor’s, legislator’s, educator’s dream of putting commandments and codes and lessons and examination marks on a man as harness is put on a horse, ermine on a judge, pipeclay on a soldier, or a wig on an actor, and pretending that his nature has been changed. The only fundamental and possible Socialism is the socialization of the selective breeding of Man: in other terms, of human evolution. We must eliminate the Yahoo, or his vote will wreck the commonwealth.
As to the method, what can be said as yet except that where there is a will, there is a way? If there be no will, we are lost. That is a possibility for our crazy little empire, if not for the universe; and as such possibilities are not to be entertained without despair, we must, whilst we survive, proceed on the assumption that we have still energy enough to not only will to live, but to will to live better. That may mean that we must establish a State Department of Evolution, with a seat in the Cabinet for its chief, and a revenue to defray the cost of direct State experiments, and provide inducements to private persons to achieve successful results. It may mean a private society or a chartered company for the improvement of human live stock. But for the present it is far more likely to mean a blatant repudiation of such proposals as indecent and immoral, with, nevertheless, a general secret pushing of the human will in the repudiated direction; so that all sorts of institutions and public authorities will under some pretext or other feel their way furtively towards the Superman. Mr Graham Wallas has already ventured to suggest, as Chairman of the School Management Committee of the London School Board, that the accepted policy of the Sterilization of the Schoolmistress, however administratively convenient, is open to criticism from the national stock-breeding point of view; and this is as good an example as any of the way in which the drift towards the Superman may operate in spite of all our hypocrisies. One thing at least is clear to begin with. If a woman can, by careful selection of a father, and nourishment of herself, produce a citizen with efficient senses, sound organs, and a good digestion, she should clearly be secured a sufficient reward for that natural service to make her willing to undertake and repeat it. Whether she be financed in the undertaking by herself, or by the father, or by a speculative capitalist, or by a new department of, say, the Royal Dublin Society, or (as at present) by the War Office maintaining her “on the strength” and authorizing a particular soldier to marry her, or by a local authority under a by-law directing that women may under certain circumstances have a year’s leave of absence on full salary, or by the central government, does not matter provided the result be satisfactory.
It is a melancholy fact that as the vast majority of women and their husbands have, under existing circumstances, not enough nourishment, no capital, no credit, and no knowledge of science or business, they would, if the State would pay for birth as it now pays for death, be exploited by joint stock companies for dividends, just as they are in ordinary industries. Even a joint stock human stud farm (piously disguised as a reformed Foundling Hospital or something of that sort) might well, under proper inspection and regulation, produce better results than our present reliance on promiscuous marriage. It may be objected that when an ordinary contractor produces stores for sale to the Government, and the Government rejects them as not up to the required standard, the condemned goods are either sold for what they will fetch or else scrapped: that is, treated as waste material; whereas if the goods consisted of human beings, all that could be done would be to let them loose or send them to the nearest workhouse. But there is nothing new in private enterprise throwing its human refuse on the cheap labor market and the workhouse; and the refuse of the new industry would presumably be better bred than the staple product of ordinary poverty. In our present happy-go-lucky industrial disorder, all the human products, successful or not, would have to be thrown on the labor market; but the unsuccessful ones would not entitle the company to a bounty and so would be a dead loss to it. The practical commercial difficulty would be the uncertainty and the cost in time and money of the first experiments. Purely commercial capital would not touch such heroic operations during the experimental stage; and in any case the strength of mind needed for so momentous a new departure could not be fairly expected from the Stock Exchange. It will have to be handled by statesmen with character enough to tell our democracy and plutocracy that statecraft does not consist in flattering their follies or applying their suburban standards of propriety to the affairs of four continents. The matter must be taken up either by the State or by some organization strong enough to impose respect upon the State.
The novelty of any such experiment, however, is only in the scale of it. In one conspicuous case, that of royalty, the State does already select the parents on purely political grounds; and in the peerage, though the heir to a dukedom is legally free to marry a dairymaid, yet the social pressure on him to confine his choice to politically and socially eligible mates is so overwhelming that he is really no more free to marry the dairymaid than George IV was to marry Mrs Fitzherbert; and such a marriage could only occur as a result of extraordinary strength of character on the part of the dairymaid acting upon extraordinary weakness on the part of the duke. Let those who think the whole conception of intelligent breeding absurd and scandalous ask themselves why George IV was not allowed to choose his own wife whilst any tinker could marry whom he pleased? Simply because it did not matter a rap politically whom the tinker married, whereas it mattered very much whom the king married. The way in which all considerations of the king’s personal rights, of the claims of the heart, of the sanctity of the marriage oath, and of romantic morality crumpled up before this political need shews how negligible all these apparently irresistible prejudices are when they come into conflict with the demand for quality in our rulers. We learn the same lesson from the case of the soldier, whose marriage, when it is permitted at all, is despotically controlled with a view solely to military efficiency.
Well, nowadays it is not the King that rules, but the tinker. Dynastic wars are no longer feared, dynastic alliances no longer valued. Marriages in royal families are becoming rapidly less political, and more popular, domestic, and romantic. If all the kings in Europe were made as free tomorrow as King Cophetua, nobody but their aunts and chamberlains would feel a moment’s anxiety as to the consequences. On the other hand a sense of the social importance of the tinker’s marriage has been steadily growing. We have made a public matter of his wife’s health in the month after her confinement. We have taken the minds of his children out of his hands and put them into those of our State schoolmaster. We shall presently make their bodily nourishment independent of him. But they are still riff-raff; and to hand the country over to riff-raff is national suicide, since riff-raff can neither govern nor will let anyone else govern except the highest bidder of bread and circuses. There is no public enthusiast alive of twenty years’ practical democratic experience who believes in the political adequacy of the electorate or of the bodies it elects. The overthrow of the aristocrat has created the necessity for the Superman.
Englishmen hate Liberty and Equality too much to understand them. But every Englishman loves and desires a pedigree. And in that he is right. King Demos must be bred like all other Kings; and with Must there is no arguing. It is idle for an individual writer to carry so great a matter further in a pamphlet. A conference on the subject is the next step needed. It will be attended by men and women who, no longer believing that they can live for ever, are seeking for some immortal work into which they can build the best of themselves before their refuse is thrown into that arch dust destructor, the cremation furnace.
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