We must remember that reproduction appears in the history of life before s.e.x appears. The lower forms of animal and plant life often reproduce themselves without the aid of s.e.x, and it has even been argued that reproduction and s.e.x are directly antagonistic, that active propagation is always checked when s.e.xual differentiation is established. "The impression one gains of s.e.xuality," remarks Professor Coulter, foremost of American botanists, "is that it represents reproduction under peculiar difficulties."[1] Bacteria among primitive plants and protozoa among primitive animals are patterns of rapid and prolific reproduction, though s.e.x begins to appear in a rudimentary form in very lowly forms of life, even among the protozoa, and is at first compatible with a high degree of reproduction. A single infusorian becomes in a week the ancestor of millions, that is to say, of far more individuals than could proceed under the most favourable conditions from a pair of elephants in five centuries, while Huxley calculated that the progeny of a single parthenogenetic aphis, under favouring circ.u.mstances, would in a few months outweigh the whole population of China.[2] That proviso--"under favouring conditions"--is of great importance, for it reveals the weak point in this early method of Nature"s for conducting evolution by enormously rapid multiplication. Creatures so easily produced could be, and were, easily destroyed; no time had been spent on imparting to them the qualities that would enable them to lead, what we should call in our own case, long and useful lives.
Yet the method of rapid multiplication was not readily or speedily abandoned by Nature. Still speaking in our human way, we may say that she tried to give it every chance. Among insects that have advanced so far as the white ants, we find that the queen lays eggs at an enormous rate during the whole of her active life, according to some estimates at the rate of 80,000 a day. Even in the more primitive members of the great vertebrate group, to which we ourselves belong, reproduction is sometimes still on almost as vast a scale as among lower organisms.
Thus, among herrings, nearly 70,000 eggs have been found in a single female; but the herring, nevertheless, does not tend to increase in the seas, for it is everywhere preyed upon by whales and seals and sharks and birds, and, not least, by man. Thus early we see the connection between a high death-rate and a high birth-rate.
The evidence against reckless reproduction at last, however, proved overwhelming. With whatever hesitation, Nature finally decided, once and for all, that it was better, from every point of view, to produce a few superior beings than a vast number of inferior beings. For while the primary end of Nature may be said to be reproduction, there is a secondary end of scarcely less equal urgency, and that is evolution. In other words, while Nature seems to our human eyes to be seeking after quant.i.ty, she is also seeking, and with ever greater eagerness, after quality. Now the method of rapid and easy reproduction, it had become clear, not only failed of its own end, for the inferior creatures thus produced were unable to maintain their position in life, but it was distinctly unfavourable to any advance in quality. The method of s.e.xual reproduction, which had existed in a germinal form more or less from the beginning, a.s.serted itself ever more emphatically, and a method like that of parthenogenesis, or reproduction by the female unaided by the male (ill.u.s.trated by the aphis), which had lingered on even beside s.e.xual reproduction, absolutely died out in higher evolution. Now the fertilisation involved by the existence of two s.e.xes is, as Weismann insisted, simply an arrangement which renders possible the intermingling of two different hereditary tendencies. The object of s.e.x, that is to say, is by no means to aid reproduction, but rather to subordinate and check reproduction in order to evolve higher and more complex beings. Here we come to the great principle, which Herbert Spencer developed at length in his _Principles of Biology_, that, as he put it, Individuation and Genesis vary inversely, whence it followed that advancing evolution must be accompanied by declining fertility.
Individuation, which means complexity of structure, has advanced, as Genesis, the unrestricted tendency to mere multiplication, has receded.
This involves a diminished number of offspring, but an increased amount of time and care in the creation and breeding of each; it involves also that the reproductive life of the organism is shortened and more or less confined to special periods; it begins much later, it usually ends earlier, and even in its period of activity it tends to fall into cycles. Nature, we see, who, at the outset, had endowed her children so lavishly with the apt.i.tude for multiplication, grown wiser now, expends her fertile imagination in devising preventive checks on reproduction for her children"s use.
The result is that, though reproduction is greatly slackened, evolution is greatly accelerated. The significance of s.e.x, as Coulter puts it, "lies in the fact that it makes organic evolution more rapid and far more varied." It is scarcely necessary to emphasise that a highly important, and, indeed, essential aspect of this greater individuation is a higher survival value. The more complex and better equipped creature can meet and subdue difficulties and dangers to which the more lowly organised creature that came before--produced wholesale in a way which Nature seems now to look back on as cheap and nasty--succ.u.mbed helplessly without an effort. The idea of economy begins to a.s.sert itself in the world. It became clear in the course of evolution that it is better to produce really good and highly efficient organisms, at whatever cost, than to be content with cheap production on a wholesale scale. They allowed greater developmental progress to be made, and they lasted better. Even before man began it was proved in the animal world that the death-rate falls as the birth-rate falls.
If we wish to realise the vast progress in method which has been made, even within the limits of the vertebrates to which we ourselves belong, we have but to compare with the lowly herring, already cited, the highly evolved elephant. The herring multiplies with enormous rapidity and on a vast scale, and it possesses a very small brain, and is almost totally unequipped to grapple with the special difficulties of its life, to which it succ.u.mbs on a wholesale scale. A single elephant is carried for about two years in his mother"s womb, and is carefully guarded by her for many years after birth; he possesses a large brain; his muscular system is as remarkable for its delicacy as for its power and is guided by the most sensitive perceptions. He is fully equipped for all the dangers of his life, save for those which have been introduced by the subtle devilry of modern man, and though a single pair of elephants produces so few offspring, yet their high cost is justified, for each of them has a reasonable chance of surviving to old age. The contrast from the point of view of reproduction of the herring and the elephant, the low vertebrate and the high vertebrate, well ill.u.s.trates the tendency of evolution. It clearly brings before us the difference between Nature"s earlier and later methods, the ever growing preference for quality of offspring over quant.i.ty.
It has been necessary to touch on the wider aspects of reproduction in Nature, even when our main concern is with particular aspects of reproduction in man, for unless we understand the progressive tendency of reproduction in Nature, we shall probably fail to understand it in man. With these preliminary observations, we may now take up the question as it affects man.
It is not easy to ascertain the exact tendencies of reproduction in our own historical past or among the lower races of to-day. On the whole, it seems fairly clear that, under ordinary savage and barbarous conditions, rather more children are produced and rather more children die than among ourselves; there is, in other words, a higher birth-rate and a higher infantile death-rate.[3] A high birth-rate with a low death-rate seems to have been even more exceptional than among ourselves, for under inelastic social conditions the community cannot adjust itself to the rapid expansion that would thus be rendered necessary. The community contracts, as it were, on this expanding portion and largely crushes it out of life by the forces of neglect, poverty, and disease.[4] The only part of Europe in which we can to-day see how this works out on a large scale is Russia, for here we find in an exaggerated form conditions, which once tended to rule all over Europe, side by side with the beginnings of better things, with scientific progress and statistical observation. Yet in Russia, up till recently, if not even still, there has only been about one doctor to every twelve thousand inhabitants, and the witch-doctor has flourished.
Small-pox, scarlet fever, diphtheria, typhoid, and syphilis also flourish, and not only flourish, but show an enormously higher mortality than in other European countries. More significant still, famine and typhus, the special disease of filth and overcrowding and misery--both of them banished, save in the most abnormal times, from the rest of Europe--have in modern times ravaged Russia on a vast scale. Ignorance, superst.i.tion, insanitation, filth, bad food, impure water, lead to a vast mortality among children which has sometimes destroyed more than half of them before they reach the age of five; so that, enormously high as the Russian birth-rate is, the death-rate has sometimes exceeded it.[5] Nor is it found, as some would-be sagacious persons confidently a.s.sert, that the high birth-rate is justified by the better quality of the survivors. On the contrary, there is a very large proportion of chronic and incurable diseases among the survivors; blindness and other defects abound; and though there are many very large and fine people in Russia, the average stature of the Russians is lower than that of most European peoples.[6]
Russia is in the era of expanding industrialism--a fateful period for any people, as we shall see directly--and the results resemble those which followed, and to some extent exist still, further west. The workers, whose hours often extended to twelve or fourteen, frequently had no homes but slept in the factory itself, in the midst of the machinery, or in a sort of dormitory above it, with a minimum of s.p.a.ce and fresh air, men and women promiscuously, on wooden shelves, one above the other, under the eye of Government inspectors whose protests were powerless to effect any change. This is, always and everywhere, even among so humane a people as the Russians, the natural and inevitable result of a high birth-rate in an era of expanding industrialism. Here is the goal of unrestricted reproduction, the same among men as among herrings. This is the ideal of those persons, whether they know it or not, who in their criminal rashness would dare to arrest that fall in the birth-rate which is now beginning to spread its beneficent influence in every civilised land.
We have no means of ascertaining precisely the birth-rate in Western Europe before the nineteenth century, but the estimates of the population which have been made by the help of various data indicate that the increase during a century was very moderate. In England, for instance, families scarcely seem to have been very large, and, even apart from wars, many plagues and pestilences, during the eighteenth century more especially small-pox, constantly devastated the population, so that, with these checks on the results of reproduction, the population was able to adjust itself to its very gradual expansion.
The mortality fell heavily on young children, as we observe in old family records, where we frequently find two or even three children of the same Christian name, the first child having died and its name been given to a successor.
During the last quarter of the eighteenth century, a new phase of social life, profoundly affecting the reproductive habits of the community, made its appearance in Western Europe, at first in England.
This was the new industrial era, due to the introduction of machinery.
All the social methods of gradual though awkward adaptation to a slow expansion were dislocated. Easy expansion of population became a possibility, for factories were constantly springing up, and "hands"
were always in demand. Moreover, these "hands" could be children for it was possible to tend machinery at a very early age. The richest family was the family with most children. The population began to expand rapidly.
It was an era of prosperity. But when it began to be realised what this meant it was seen that such "prosperity" was far from an enviable condition. A community cannot suddenly adjust itself to a sudden expansion, still less can it adjust itself to a continuous rapid expansion. Disease, misery, and poverty flourished in this prosperous new industrial era. Filth and insanitation, immorality and crime, were fostered by overcrowding in ill-built urban areas. Ignorance and stupidity abounded, for the child, placed in the monotonous routine of the factory when little more than an infant, was deprived alike of the education of the school and of the world. Higher wages brought no higher refinement and were squandered on food and drink, on the lowest vulgar tastes. Such "prosperity" was merely a brutalising influence; it meant nothing for the growth of civilisation and humanity.
Then a wholesome movement of reaction set in. The betterment of the environment--that was the great task that social pioneers and reformers saw before them. They courageously set about the herculean task of cleansing this Augean stable of "Prosperity." The era of sanitation began. The endless and highly beneficent course of factory legislature was inaugurated.[7]
That is the era which, in every progressive country of the world, we are living in still. The final tendency of it, however, was not foreseen by its great pioneers, or even its humble day-labourers of the present time. For they were not attacking reproduction; they were fighting against bad conditions, and may even have thought that they were enabling reproduction to expand more freely. They had not realised that to improve the environment is to check reproduction, being indeed the one and only way in which undue reproduction can be checked. That may be said to be an aspect of the opposition between Genesis and Individuation, on which Herbert Spencer insisted, for by improving the environment we necessarily improve the individual who is rooted in that environment. It is not, we must remember, a matter of conscious and voluntary action. That is clearly manifest by the fact that it occurs even among the most primitive micro-organisms; when placed under unfavourable conditions as to food and environment they tend to pa.s.s into a reproductive phase and by sporulation or otherwise begin to produce new individuals rapidly. It is the same in Man. Improve the environment and reproduction is checked.[8] That is, as Professor Benjamin Moore has said, "the simple biological reply to good economic conditions." It is only among the poor, the ignorant, and the wretched that reproduction flourishes. "The tendency of civilisation," as Leroy-Beaulieu concludes, "is to reduce the birth-rate." Those who desire a high birth-rate are desiring, whether they know it or not, the increase of poverty, ignorance, and wretchedness.
So far we have been dealing with fundamental laws and tendencies, which were established long before Man appeared on the earth, although Man has often ill.u.s.trated, and still ill.u.s.trates, their inevitable character. We have not been brought in contact with the influence of conscious design and deliberate intention. At this point we reach a totally new aspect of reproduction.
II.
THE ORIGIN AND RESULTS OF BIRTH CONTROL
In tracing the course of reproduction we have so far been concerned with what are commonly considered the blind operations of Nature in the absence of conscious and deliberate volition. We have seen that while at the outset Nature seems to have impressed an immense reproductive impetus on her creatures, all her energy since has been directed to the imposition of preventive checks on that reproductive impetus. The end attained by these checks has been an extreme diminution in the number of offspring, a prolongation of the time devoted to the breeding and care of each new member of the family, in harmony with its greatly prolonged life, a s.p.a.cing out of the intervals between the offspring, and, as a result, a vastly greater development of each individual and an ever better equipment for the task of living. All this was slowly attained automatically, without any conscious volition on the part of the individuals, even when they were human beings, who were the agents.
Now occurred a change which we may regard as, in some respects, the most momentous sudden advance in the whole history of reproduction: the process of reproductive progress became conscious and deliberately volitional.
We often fancy that when natural progress becomes manifested in the mind and will of man it is somehow unnatural. It is one of the wisest of Shakespeare"s utterances in one of the most mature of his plays that
"Nature is made better by no mean But Nature makes that mean ...
This is an art Which does mend Nature, change it rather, but The art itself is Nature."
Birth control, when it ceases to be automatic and becomes conscious, is an art. But it is an art directed precisely to the attainment of ends which Nature has been struggling after for millions of years, and, being consciously and deliberately an art, it is enabled to avoid many of the pitfalls which the unconscious method falls into. It is an art, but
"The art itself is Nature."
It is always possible for the narrow-eyed fanatic to object to the employment of birth control, precisely as he might object to the use of clothes, as "unnatural." But, if we look more deeply into the matter, we see that even clothes are not truly unnatural. A vast number of creatures may be said to be born in clothes, clothes so naturally such that, when stripped from the animals they belong to, we are proud to wear them ourselves. Even our own ancestors were born in clothes, which they lost by the combined or separate action of natural selection, s.e.xual selection, and the environment, which action, however, has not sufficed to abolish the desirability of clothes.[9] So that the impulse by which we make for ourselves clothes is merely a conscious and volitional form of an impulse which, in the absence of consciousness and will, had acted automatically. It is just the same with the control and limitation of reproductive activity. It is an attempt by open-eyed intelligence and foresight to attain those ends which Nature through untold generations has been painfully yet tirelessly struggling for.
The deliberate co-operation of Man in the natural task of birth-control represents an identification of the human will with what we may, if we choose, regard as the divinely appointed law of the world. We can well believe that the great pioneers who, a century ago, acted in the spirit of this faith may have echoed the thought of Kepler when, on discovering his great planetary law, he exclaimed in rapture: "O G.o.d! I think Thy thoughts after Thee."
As a matter of fact, however, it was in no such spirit of ecstasy that the pioneers of the movement for birth control acted. The Divine command is less likely to be heard in the whirlwind than in the still small voice. These great pioneers were thoughtful, cautious, hard-headed men, who spoke scarcely above a whisper, and were far too modest to realise that a great forward movement in natural evolution had in them begun to be manifested. Early man could not have taken this step because it is even doubtful whether he knew that the conjunction of the s.e.xes had anything to do with the production of offspring, which he was inclined to attribute to magical causes. Later, although intelligence grew, the uncontrolled rule of the s.e.xual impulse obtained so firm a grip on men that they laughed at the idea that it was possible to exercise forethought and prudence in this sphere; at the same time religion and superst.i.tion came into action to preserve the established tradition and to persuade people that it would be wicked to do anything different from what they had always done. But a saner feeling was awakening here and there, in various parts of the world. At last, under the stress of the devastation and misery caused by the reproductive relapse of the industrial era, this feeling, voiced by a few distinguished men, began to take shape in action.
The pioneers were English. Among them Malthus occupies the first place.
That distinguished man, in his great and influential work, _The Principle of Population_, in 1798, emphasised the immense importance of foresight and self-control in procreation, and the profound significance of birth limitation for human welfare. Malthus relied, however, on ascetic self-restraint, a method which could only appeal to the few; he had nothing to say for the prevention of conception in intercourse. That was suggested, twenty years later, very cautiously by James Mill, the father of John Stuart Mill, in the _Encyclopedia Britannica_. Four years afterwards, Mill"s friend, the Radical reformer, Francis Place, advocated this method more clearly. Finally, in 1831, Robert Dale Owen, the son of the great Robert Owen, published his _Moral Physiology_, in which he set forth the ways of preventing conception; while a little later the Drysdale brothers, ardent and unwearying philanthropists, devoted their energies to a propaganda which has been spreading ever since and has now conquered the whole civilised world.
It was not, however, in England but in France, so often at the head of an advance in civilisation, that birth control first became firmly established, and that the extravagantly high birth-rate of earlier times began to fall; this happened in the first half of the nineteenth century, whether or not it was mainly due to voluntary control.[10] In England the movement came later, and the steady decline in the English birth-rate, which is still proceeding, began in 1877. In the previous year there had been a famous prosecution of Bradlaugh and Mrs. Besant for disseminating pamphlets describing the methods of preventing conception; the charge was described by the Lord Chief Justice, who tried the case, as one of the most ill-advised and injudicious ever made in a court of justice. But it served an undesigned end by giving enormous publicity to the subject and advertising the methods it sought to suppress. There can be no doubt, however, that even apart from this trial the movement would have proceeded on the same lines. The times were ripe, the great industrial expansion had pa.s.sed its first feverish phase, social conditions were improving, education was spreading. The inevitable character of the movement is indicated by the fact that at the very same time it began to be manifested all over Europe, indeed in every civilised country of the world. At the present time the birth-rate (as well as usually the death-rate) is falling in every country of the world sufficiently civilised to possess statistics of its own vital movement. The fall varies in rapidity. It has been considerable in the more progressive countries; it has lingered in the more backward countries. If we examine the latest statistics for Europe (usually those for 1913) we find that every country, without exception, with a progressive and educated population, and a fairly high state of social well-being, presents a birth-rate below 30 per 1,000. We also find that every country in Europe in which the ma.s.s of the people are primitive, ignorant, or in a socially unsatisfactory condition (even although the governing cla.s.ses may be progressive or ambitious) shows a birth-rate above 30 per 1,000. France, Great Britain, Belgium, Holland, the Scandinavian countries and Switzerland are in the first group.
Russia, Austro-Hungary, Italy, Spain and the Balkan countries are in the second group. The German Empire was formerly in this second group but now comes within the first group, and has carried on the movement so energetically that the birth-rate of Berlin is already below that of London, and that at the present rate of decline the birth-rate of the German Empire will before long sink to that of France. Outside Europe, in the United States just as much as in Australia and New Zealand, the same great progressive movement is proceeding with equal activity.
The wide survey of the question of birth limitation here taken may seem to some readers unnecessary. Why not get at once to matters of practical detail? But, if we think of it, our wide survey has been of the greatest practical help to us. It has, for instance, settled the question of the desirability of the adoption of methods of preventing conception and finally silenced those who would waste our time with their fears lest it is not right to control conception. We know now on whose side are the laws of G.o.d and Nature. We realise that in exercising control over the entrance gate of life we are not only performing, consciously and deliberately, a great human duty, but carrying on rationally a beneficial process which has, more blindly and wastefully, been carried on since the beginning of the world. There are still a few persons ignorant enough or foolish enough to fight against the advance of civilisation in this matter; we can well afford to leave them severely alone, knowing that in a few years all of them will have pa.s.sed away. It is not our business to defend the control of birth, but simply to discuss how we may most wisely exercise that control.
Many ways of preventing conception have been devised since the method which is still the commonest was first introduced, so far as our certainly imperfect knowledge extends, by a clever Jew, Onan (_Genesis_, Chap. x.x.xVIII), whose name has since been wrongly attached to another practice with which the Mosaic record in no way a.s.sociates him. There are now many contraceptive methods, some dependent on precautions adopted by the man, others dependent on the woman, others again which take the form of an operation permanently preventing conception, and, therefore, not to be adopted save by couples who already have as many children as they desire, or else who ought never to have children at all and thus wisely adopt a method of sterilisation. It is unnecessary here, even if it were otherwise desirable, to discuss these various methods in detail. It is even useless to do so, for we must bear in mind that no method can be absolutely approved or absolutely condemned. Each may be suitable under certain conditions and for certain couples, and it is not easy to recommend any method indiscriminately. We need to know the intimate circ.u.mstances of individual cases. For the most part, experience is the final test. Forel compared the use of contraceptive devices to the use of eyegla.s.ses, and it is obvious that, without expert advice, the results in either case may sometimes be mischievous or at all events ineffective. Personal advice and instruction are always desirable. In Holland nurses are medically trained in a practical knowledge of contraceptive methods, and are thus enabled to enlighten the women of the community. This is an admirable plan. Considering that the use of contraceptive measures is now almost universal, it is astonishing that there are yet so many so-called "civilised" countries in which this method of enlightenment is not everywhere adopted. Until it is adopted, and a necessary knowledge of the most fundamental facts of the s.e.xual life brought into every home, the physician must be regarded as the proper adviser. It is true that until recently he was generally in these matters a blind leader of the blind. Nowadays it is beginning to be recognised that the physician has no more serious and responsible duty than that of giving help in the difficult path of the s.e.xual life.
Very frequently, indeed, even yet, he has not risen to a sense of his responsibilities in this matter. It is as well to remember, however, that a physician who is unable or unwilling to give frank and sound advice in this most important department of life, is unlikely to be reliable in any other department. If he is not up to date here he is probably not up to date anywhere.
Whatever the method adopted, there are certain conditions which it must fulfil, even apart from its effectiveness as a contraceptive, in order to be satisfactory. Most of these conditions may be summed up in one: the most satisfactory method is that which least interferes with the normal process of the act of intercourse. Every s.e.xual act is, or should be, a miniature courtship, however long marriage may have lasted.[11] No outside mental tension or nervous apprehension must be allowed to intrude. Any contraceptive proceeding which hastily enters the atmosphere of love immediately before or immediately after the moment of union is unsatisfactory and may be injurious. It even risks the total loss of the contraceptive result, for at such moments the intended method may be ineffectively carried out, or neglected altogether. No method can be regarded as desirable which interferes with the sense of satisfaction and relief which should follow the supreme act of loving union. No method which produces a nervous jar in one of the parties, even though it may be satisfactory to the other, should be tolerated. Such considerations must for some couples rule out certain methods. We cannot, however, lay down absolute rules, because methods which some couples may find satisfactory prove unsatisfactory in other cases. Experience, aided by expert advice, is the only final criterion.
When a contraceptive method is adopted under satisfactory conditions, with a due regard to the requirements of the individual couple, there is little room to fear that any injurious results will be occasioned.
It is quite true that many physicians speak emphatically concerning the injurious results to husband or to wife of contraceptive devices.
Although there has been exaggeration, and prejudice has often been imported into this question, and although most of the injurious results could have been avoided had trained medical help been at hand to advise better methods, there can be no doubt that much that has been said under this head is true. Considering how widespread is the use of these methods, and how ignorantly they have often been carried out, it would be surprising indeed if it were not true. But even supposing that the nervously injurious effects which have been traced to contraceptive practices were a thousandfold greater than they have been reported to be--instead of, as we are justified in believing, considerably less than they are reported--shall we therefore condemn contraceptive methods? To do so would be to ignore all the vastly greater evils which have followed in the past from unchecked reproduction. It would be a condemnation which, if we exercised it consistently, would destroy the whole of civilisation and place us back in savagery. For what device of man, since man had any history at all, has not proved sometimes injurious?
Every one of even the most useful and beneficent of human inventions has either exercised subtle injuries or produced appalling catastrophes. This is not only true of man"s devices, it is true of Nature"s in general. Let us take, for instance, the elevation of man"s ancestors from the quadrupedal to the bipedal position. The experiment of making a series of four-footed animals walk on their hind-legs was very revolutionary and risky; it was far, far more beset by dangers than is the introduction of contraceptives; we are still suffering all sorts of serious evils in consequence of Nature"s action in placing our remote ancestors in the erect position. Yet we feel that it was worth while; even those physicians who most emphasise the evil results of the erect position do not advise that we should go on all-fours. It is just the same with a great human device, the introduction of clothes. They have led to all sorts of new susceptibilities to disease and even tendencies to direct injury of many kinds. Yet no one advocates the complete disuse of all clothing on the ground that corsets have sometimes proved harmful. It would be just as absurd to advocate the complete abandonment of contraceptives on the ground that some of them have sometimes been misused. If it were not, indeed, that we are familiar with the lengths to which ignorance and prejudice may go we should question the sanity of anyone who put forward so foolish a proposition. Every great step which Nature and man have taken in the path of progress has been beset by dangers which are gladly risked because of the advantages involved. We have still to enumerate some of the immense advantages which Man has gained in acquiring a conscious and deliberate control of reproduction.
III.
BIRTH CONTROL IN RELATION TO MORALITY AND EUGENICS
Anyone who has followed this discussion so far will not easily believe that a tendency so deeply rooted in Nature as Birth Control can ever be in opposition to Morality. It can only seem to be so when we confuse the eternal principles of Morality, whatever they may be, with their temporary applications, which are always becoming modified in adaptation to changing circ.u.mstances.
We are often in danger of doing injustice to the morality of the past, and it is important, even in order to understand the morality of the present, that we should be able to put ourselves in the place of those for whom birth control was immoral. To speak of birth control as having been immoral in the past is, indeed, to underestimate the case; it was not only immoral, it was unnatural, it was even irreligious, it was almost criminal. We must remember that throughout the Christian world the Divine Command, "Increase and Multiply," has seemed to echo down the ages from the beginning of the world. It was the authoritative command of a tribal G.o.d who was, according to the scriptural narrative, addressing a world inhabited by eight people. From such a point of view a world"s population of several thousand persons would have seemed inconceivably vast, though to-day by even the most austere advocate of birth limitation it would be allowed with a smile. But the old religious command has become a tradition which has survived amid conditions totally unlike those under which it arose. In comparatively modern times it has been reinforced from unexpected quarters, on the one hand by all the forces that are opposed to democracy and on the other by all the forces of would-be patriotic militarism, both alike clamouring for plentiful and cheap men.
Even science, under primitive conditions, was opposed to Birth Control.
Creation was regarded as a direct process in which man"s will had no part, and knowledge of nature was still too imperfect for the recognition of the fact that the whole course of the world"s natural history has been an erection of barriers against wholesale and indiscriminate reproduction. Thus it came about that under the old dispensation, which is now for ever pa.s.sing away, to have as many children as possible and to have them as often as possible--provided certain ritual prescriptions were fulfilled--seemed to be a religious, moral, natural, scientific, and patriotic duty.
To-day the conditions have altogether altered, and even our own feelings have altered. We no longer feel with the ancient Hebrew who has bequeathed his ideals though not his practices to Christendom, that to have as many wives and concubines and as large a family as possible is both natural and virtuous, as well as profitable. We realise, moreover, that the Divine Commands, so far as we recognise any such commands, are not external to us, but are manifested in our own deliberate reason and will. We know that to primitive men, who lacked foresight and lived mainly in the present, only that Divine Command could be recognisable which sanctified the impulse of the moment, while to us, who live largely in the future, and have learnt foresight, the Divine Command involves restraint on the impulse of the moment. We no longer believe that we are divinely ordered to be reckless or that G.o.d commands us to have children who, as we ourselves know, are fatally condemned to disease or premature death. Providence, which was once regarded as the attribute of G.o.d, we regard as the attribute of men; providence, prudence, self-restraint--these are to us the characteristics of moral men, and those persons who lack these characteristics are condemned by our social order to be reckoned among the dregs of mankind. It is a social order which in the sphere of procreation could not be reached or maintained except by the systematic control of offspring.
We may realise the difference between the morality of to-day and the morality of the past when we come to details. We may consider, for instance, the question of the chast.i.ty of women. According to the ideas of the old morality, which placed the whole question of procreation under the authority (after G.o.d) of men, women were in subjection to men, and had no right to freedom, no right to responsibility, no right to knowledge, for, it was believed, if entrusted with any of these they would abuse them at once. That view prevails even to-day in some civilised countries, and middle-cla.s.s Italian parents, for instance, will not allow their daughter to be conducted by a man even to Ma.s.s, for they believe that as soon as she is out of their sight she will be unchaste. That is their morality. Our morality to-day, however, is inspired by different ideas, and aims at a different practice. We are by no means disposed to rate highly the morality of a girl who is only chaste so long as she is under her parents" eyes; for us, indeed, that is much more like immorality than morality. We are to-day vigorously pursuing a totally different line of action. We wish women to be reasonably free, we wish them to be trained in the sense of responsibility for their own actions, we wish them to possess knowledge, more especially in that sphere of s.e.x, once theoretically closed to them, which we now recognise as peculiarly their own domain.
Nowadays, moreover, we are sufficiently well acquainted with human nature to know, not only that at best the "chast.i.ty" merely due to compulsion or to ignorance is a poor thing, but that at worst it is really the most degraded and injurious form of unchast.i.ty. For there are many ways of avoiding pregnancy besides the use of contraceptives, and such ways can often only be called vicious, destructive to purity, and harmful to health. Our ideal woman to-day is not she who is deprived of freedom and knowledge in the cloister, even though only the cloister of her home, but the woman who, being instructed from early life in the facts of s.e.xual physiology and s.e.xual hygiene, is also trained in the exercise of freedom and self-responsibility, and able to be trusted to choose and to follow the path which seems to her right.
That is the only kind of morality which seems to us real and worth while. And, in any case, we have now grown wise enough to know that no degree of compulsion and no depth of ignorance will suffice to make a girl good if she doesn"t want to be good. So that, even as a matter of policy, it is better to put her in a position to know what is good and to act in accordance with that knowledge.
The relation of birth control to morality is, however, by no means a question which concerns women alone. It equally concerns men. Here we have to recognise, not only that the exercise of control over procreation enables a man to form a union of faithful devotion with the woman of his choice at an earlier age than would otherwise be possible, but it further enables him, throughout the whole of married life, to continue such relationship under circ.u.mstances which might otherwise render them injurious or else undesirable to his wife. That the influence thus exerted by preventive methods would suffice to abolish prost.i.tution it would be foolish to maintain, for prost.i.tution has other grounds of support. But even within the sphere of merely prost.i.tutional relationships the use of contraceptives, and the precautions and cleanliness they involve, have an influence of their own in diminishing the risks of venereal disease, and while the interests of those who engage in prost.i.tution are by some persons regarded as negligible, we must always remember that venereal disease spreads far beyond the patrons of prost.i.tution and is a perpetual menace to others who may become altogether innocent victims. So that any influence which tends to diminish venereal disease increases the well-being of the whole community.
Apart from the relationship to morality, although the two are intimately combined, we are thus led to the relationship of birth control to eugenics, or to the sound breeding of the race. Here we touch the highest ground, and are concerned with our best hopes for the future of the world. For there can be no doubt that birth control is not only a precious but an indispensable instrument in moulding the coming man to the measure of our developing ideals. Without it we are powerless in the face of the awful evils which flow from random and reckless reproduction. With it we possess a power so great that some persons have professed to see in it a menace to the propagation of the race, amusing themselves with the idea that if people possess the means to prevent the conception of children they will never have children at all. It is not necessary to discuss such a grotesque notion seriously.
The desire for children is far too deeply implanted in mankind and womankind alike ever to be rooted out. If there are to-day many parents whose lives are rendered wretched by large families and the miseries of excessive child-bearing, there are an equal number whose lives are wretched because they have no children at all, and who s.n.a.t.c.h eagerly at any straw which offers the smallest promise of relief to this craving. Certainly there are people who desire marriage, but--some for very sound and estimable reasons and others for reasons which may less well bear examination--do not desire any children at all. So far as these are concerned, contraceptive methods, far from being a social evil, are a social blessing. For nothing is so certain as that it is an unmixed evil for a community to possess unwilling, undesirable, or incompetent parents. Birth control would be an unmixed blessing if it merely enabled us to exclude such persons from the ranks of parenthood.
We desire no parents who are not both competent and willing parents.