But some deny this. It is right that we should all know something of this controversy since its importance to eugenics is very great. If the nature, far more than the nurture, of the parent determines the character of the child, the unwholesomeness of these days may not seriously affect our descendants. But it is allowed by all that a bad habit, or evil surroundings, through weakening the system, may cause the offspring to be stunted. Whatever be the final result of this controversy, much can be done for the improvement of the race. It seems clear that physical, mental, and moral characters are governed by the same broad laws of inheritance. In time it may be as possible to breed good men as it is now possible to breed fast horses. This is the goal at which we should aim. Meanwhile we may improve the standard of mankind by wisely restricting undesirable marriages. Thus we may eradicate not only the liability to special diseases, insanity, and crime, but also general weakness and general incompetence.

The application of the knowledge which has been already acquired is still hampered by universal prejudice. Not till this has been destroyed can we hope to realise the schemes of Galton for the "Improvement of the Human Breed." He suggested that records should be kept of the history of every family, that every man might know something of his hereditary capabilities and liabilities. In this way he hoped that there would arise a true pride of birth. No one of clean pedigree would be likely to marry into a tainted family. There would be a real aristocracy of birth. The poorer specimens would be continually dying out, since it would be hard for them to marry. He also points out that it cannot be held cruel to allow undesirables to die out in this way. The individuals may still live happy and useful lives. For them celibacy is self-denial for the good of the community. But nothing can be done till the interest in these things is universal. The homage paid to riches and "nobility" must be replaced by a more honest homage to pure birth, the true nobility.

It is considered almost sacrilegious to breed men in the way we breed cattle. We must not meddle with the divinely directed course of evolution. We must not try to confine the fires of love, and if we do try we shall fail. Love is a divine spirit, too powerful and too fleeting to be controlled by human devices. Such are the objections raised.

But why is it sacrilegious to use direct means for the improvement of the human breed? We have been given wherewithal to climb a little nearer to divinity. Are we to stand mesmerised within the chalk circle of convention? No doubt we must act with caution. Our knowledge being still incomplete, we must not attempt very much at first. But let us at least have the will to progress.

We are told not to interfere with the divine caprice of love. Surely this is unreasonable. We lament when a friend marries into a social class lower than his own. We should have more reason to deplore his marriage into a family tainted with disease or moral weakness.