Fancies versus fads/The Evolution of Slaves
The Evolution of Slaves
A VERY curious and interesting thing has recently happened in America. There has suddenly appeared an organized political attack on Darwinian Evolution, led by an old demagogue appealing entirely to the ideals of democracy. I mean no discredit to Mr. Bryan in calling him a demagogue; for I should have been far more heartily on his side in the days when he was a demagogue than in the days when he was a diplomatist. He was a much wiser man when he refused to allow the financiers to crucify humanity on a golden cross, than when he consented to allow the Kaiser to crucify it on an iron cross. The movement is religious and therefore popular; but it is Protestant and therefore provincial. Its opponents, the old guard of materialism, will of course do their best to represent it as something like the village that voted the earth was flat. But there is one sharp difference, which is the point of the whole position. If an ignorant man went about saying that the earth was flat, the scientific man would promptly and confidently answer, "Oh, nonsense; of course it's round." He might even condescend to give the real reasons, which I believe are quite different from the current ones. But when the private citizen rushes wild-eyed down the streets of Heliopolis, Neb., calling out "Have you heard the news? Darwin's wrong!" the scientific man does not say, "Oh, nonsense, of course he's right." He says tremulously, "Not entirely wrong; surely not entirely wrong"; and we can draw our conclusions. But I believe myself there is a deeper and more democratic force behind this reaction; and I think it worthy of further study.
I recently heard a debate on that American system of class privilege which we call for convenience Prohibition; and I was very much amused by one argument that was advanced in its favour. A very intelligent young American, a Rhodes scholar from Oxford, advanced the thesis that Prohibition was not a violation of liberty because, if it were fully established, its victims would never know what they had lost. If a generation of total abstainers could once grow up "without the desire" for drink, they would not be conscious of any restraint on their freedom. The argument is ingenious and promising and opens up a wide field of application. Thus, if I happen to find it convenient to keep miners or other proletarians permanently underground, I have only to make sure that all their babies are born in pitch darkness and they will certainly never imagine the light of day. My action therefore will not only be just and benevolent in itself, but will obviously involve not even the faintest infringement of the ideal of freedom. Or if I merely kidnap all the babies from all the mothers in the country, it is obvious that the infants will not remember their mothers, and in that sense will not miss them. There is therefore no reason why I should not adopt this course; and even if I hide the babies from their mothers by locking them up in boxes, I shall not be violating the principle of liberty; because the babies will not understand what I have done. Or, to take a comparison even closer in many ways, there is an ordinary social problem like dress. I come to the conclusion that ladies spend too much money on dress, that it is a social evil because families suffer from the extravagance, and rivalries and seductions distract the state. I therefore decree, on the lines of Prohibitionist logic, that the law shall forbid anybody to wear any clothes at all. Nobody who grows up naked, according to this theory, will ever have any regrets for beauty or dignity or decency; and therefore will have suffered no loss. I cannot sufficiently express my admiration for the extraordinary simplicity which can smooth the path of Prussianism with this large, elementary and satisfactory principle. So long as we tyrannize enough we are not tyrannizing at all; and so long as we steal enough our victims will never know what has been stolen. Seriously, everybody knows that the rich planning the oppression of the poor will never lack a sycophant to act as a sophist. But I never dreamed that I should live to enjoy so crude and stark and startling a sophistry as this.
But the last example I gave, that of the normality of clothes or of nakedness, has a further relevance in this connexion. What is really at the back of the minds of the people who say these strange things is one very simple error. They imagine that the drinking of fermented liquor has been an artifice and a luxury; something odd like the strange self-indulgences praised by the decadent poets. This is simply an accident of the ignorance of history and humanity. Drinking fermented liquor is not a fashion like wearing a green carnation. It is a habit like wearing clothes. It is one of the habits that are indeed man's second nature; if indeed they are not his first nature. Wine is purest and healthiest in the highest civilization, just as clothing is most complete in the highest civilization. But there is nothing to show that the savage has not shed the clothes of a higher civilization, retaining only the ornaments; as a good many fashionable people in our own civilization seem to be doing now. And there is nothing to show that ruder races who brew their "native beers" in Africa or Polynesia have not lost the art of brewing something better; just as Prohibitionist America, before our very eyes, has left off brewing Christian beer and taken to drinking fermented wood-pulp and methylated spirit. The very example of modern America falling from better to baser drinks, under a dismal taboo, is a perfect model of the way in which civilizations have relapsed into savagery, and produced the savages we know. But the point is that drink, like dress, is the rule; and the exceptions only prove the rule. There are individuals who for personal and particular reasons are right to drink no liquor but water; just as there are individuals who have to stay in bed, and wear no clothes but bedclothes. There have been sects of Moslems and there have been sects of Adamites. There have been, as I have said, barbarized peoples fallen so far from civilization as to wear grotesque garments or none, or to drink bad beer or none. But nobody has ever seen Primitive Man, naked and drinking water; he is a myth of the modern mythologists. Man, as Aristotle saw long ago, is an abnormal animal whose nature it is to be civilized. In so far as he ever becomes uncivilized he becomes unnatural, and even artificial.
Now at the back of all this, of course, the real difference is religious. I only take this one case of what is called temperance for the sake of the wider philosophy that underlies it. When my young American friend talked of the next generation growing up without the desire for "alcohol," he had at the back of his mind a certain idea. It is the idea which I have just seen expressed by another American in a high-brow article, in the words: "Evolution does not stand still. We are not finished. The world is not finished." What it means is that the nature of man can be modified to suit the convenience of particular men; and this would certainly be very convenient. If the rich man wants the miners to live underground, he may really breed for it a new race as blind as bats and owls. If he finds it cheaper to run the schools and school inspections on Adamite principles, he can hope to produce Adamites not merely as a sect but as a species. And the same will be true of teetotalism or vegetarianism; nature, having evolved man who is an ale-drinking animal, may now evolve a super-man, or a sub-man, who shall be a water-drinking animal. Having risen from a monkey who eats nuts to a man who eats mutton, he may rise yet higher by eating nuts again.
Thinking people, of course, know that all that is nonsense. They know there is no such constant flux of adaption. So far from saying that the evolution of man has not finished, they will point out that (as far as we know) it has not begun. In all the five thousand years of recorded history, and in all the prehistoric indications before it, there is not a shadow or suspicion of movement or change in the human biological type. Even evolution, let alone natural selection, is only a conjecture about things unknown, compared with the broad daylight of things known in all those thousands of years. The only difference is that evolution seems a probable conjecture, and natural selection is on the face of it an extravagantly improbable one. All this, which is obvious to thinking people, has at last become obvious even to the most unthinking; and that is the meaning of the attack on Darwinism in America and the battle of Mr. Bryan against the Missing Link. The secret is out. The obscurantism of the professors is over. Those of us who have humbly hammered on this point from time to time suddenly find ourselves hammering on an open door. For these changes almost always come suddenly; which is alone enough to show that human history at least has never been merely an evolution. As Darwinism came with a rush, so Anti-Darwinism has come with a rush; and just as people who accepted evolution could not be held back from embracing natural selection, so it is likely enough that many, who now see reason to reject natural selection, will not be stopped in their course till they have also rejected evolution. They will merely have a vague but angry conviction that the professors have been kidding them, as they had before that the parsons had been kidding them. But behind all this there will be a very real moral and religious reaction; the meaning of which is what I have described in this article. It is the profound popular impression that scientific materialism, at the end of its hundred years, is found to have been used chiefly for the oppression of the people. Of this the most evident example is that evolution itself can be offered as something able to evolve a people who can be oppressed. As in the argument about Prohibition, it will offer to breed slaves; to produce a new race indifferent to its rights. Morally the argument is quite indistinguishable from justifying assassination by promising to bring up children as suicides, who will prefer to be poisoned.