In the next chapter, recognising marriage as the human mode of selection, we must consider it in its relation to eugenics, both positive and negative.
[CHAPTER XII]
SELECTION THROUGH MARRIAGE
Historical evidence of control of marriage: Westermarck's evidence.—To begin with the most recent refutation of the doctrine that marriage selection is uncontrollable, one may quote from the inaugural lecture delivered by Dr. Westermarck in December, 1907, on his appointment as Professor of Sociology in the University of London. He said:—
“For instance, when the suggestion has been made that the law should step in and prevent unfit individuals from contracting marriage, the objection has at once been raised that any such measure would be impracticable. Now we find that many savages have tried the experiment and succeeded. Mr. Im Thurn tells us that among the wild Indians of Guiana, a man, before he is allowed to choose a wife, must prove that he can do a man's work and is able to support himself and his family. In various Bechuana and Kaffir tribes, according to Livingstone, a youth is prohibited from marrying until he has killed a rhinoceros. Among the Dyaks of Borneo no one can marry until he has in his possession a certain number of human skulls. Among the Arabs of Upper Egypt a man must undergo an ordeal of whipping by the relatives of his bride, in order to test his courage; and if he wishes to be considered worth having, he must receive the chastisement, which is sometimes exceedingly severe, with an expression of enjoyment.
“I do not say that these particular methods are worthy of slavish imitation, but the principle underlying them is certainly excellent, and especially the fact that they are recognised and enforced by custom shows that it has been quite possible among many people to prohibit certain unfit individuals from marrying. The question naturally arises whether, after all, something of the same kind may not be possible among ourselves.”
Mr. Galton's evidence.—But Mr. Galton himself, with his characteristic thoroughness, and in full recognition of the fact that this young science must meet ignorant as well as other objections, read before the Sociological Society[50] a paper entitled “Restrictions in Marriage,” with special reference to the objection “that human nature would never brook interference with the freedom of marriage.... How far have marriage restrictions proved effective, when sanctified by the religion of the time, by custom and by law? I appeal from armchair criticism to historical facts.” Mr. Galton then proceeds to quote seven forms of restriction in marriage which have actually been practised—monogamy, endogamy, exogamy, Australian marriages, taboo, prohibited degrees and celibacy. He shows how powerful under each of these heads is the influence of “immaterial motives” upon marriage selection, how they may all become hallowed by religion, accepted as custom and enforced by law. “Persons who are born under their various rules, live under them without any objection. They are unconscious of their restrictions as we are unaware of the tension of the atmosphere.” In many cases the establishment of monogamy and the prohibition of polygamy “has been due not to any natural instinct against the practice, but to consideration of social well-being.” “It was penal for a Greek to marry a barbarian, for a Roman patrician to marry a plebeian, for a Hindoo of one caste to marry one of another caste, and so forth. Similar restrictions have been enforced in multitudes of communities, even under the penalty of death.” Cases from ancient Jewish law are quoted; and, to take a very different case, that of the marriage rule amongst the Australian bushmen, it is shown that “the cogency of this rule is due to custom, religion and law, and is so strong that nearly all Australians would be horrified at the idea of breaking it.” Passing further on, one need offer no excuse for quoting, regarding marriage in general, the following words of the founder of eugenics:—“The institution of marriage as now sanctified by religion and safeguarded by law in the more highly civilised nations, may not be ideally perfect, nor may it be universally accepted in future times, but it is the best that has hitherto been devised for the parties primarily concerned, for their children, for home life, and for society.”
Mr. Galton then proceeds to show how extensive are the restrictions in marriage already recognised and practised amongst ourselves and quite contentedly accepted. He proves also that our objection to marriage within prohibited degrees depends mainly upon what he calls immaterial considerations, and adds “it is quite conceivable that a non-eugenic marriage should hereafter excite no less loathing than that of a brother and sister would do now.” Then, in allusion to the possibility “of a whole-hearted acceptance of eugenics as a national religion ... the thorough conviction by a nation that no worthier object exists for man than the improvement of his own race,” Mr. Galton shows from the history of conventual life what abundant evidence there is “of the power of religious authority in directing and withstanding the tendencies of human nature towards freedom in marriage.” This paper was discussed by no less than twenty-six authorities, British and Continental, and in his reply Mr. Galton observes that not one of them impugns his main conclusion “that history tells how restrictions in marriage, even of an excessive kind, have been contentedly accepted very widely, under the guidance of what I called immaterial motives.” Lastly, we may note Mr. Galton's admirable distinction between the two stages of love, “that of slight inclination and that of falling thoroughly into love, for it is the first of these rather than the second that I hope the popular feeling of the future will successfully resist. Every match-making mother appreciates the difference. If a girl is taught to look upon a class of men as tabooed, whether owing to rank, creed, connections or other causes, she does not regard them as possible husbands and turns her thoughts elsewhere. The proverbial ‘Mrs. Grundy’ has enormous influence in checking the marriages she considers indiscreet.”