You see these people, and lots of other people, too, believe in a thing they call Natural Selection. They think, as part of that belief, that men are descended from hairy simian ancestors; assert that even a hundred thousand years ago the ancestor was hairy—hairy, heavy, and almost as much a brute as if he lived in Mr. Arthur Morrison's Whitechapel. For my own part I think it a pretty theory, and would certainly accept it were it not for one objection. The thing I cannot understand is how our ancestor lost that hair. I see no reason why he should not have kept his hair on. According to the theory of natural selection, materially favourable variations survive, unfavourable disappear; the only way in which the loss is to be accounted for is by explaining it as advantageous; but where is the advantage of losing your hair? The disadvantages appear to me to be innumerable. A thick covering of hair, like that of a Capuchin monkey, would be an invaluable protection against sudden changes of temperature, far better than any clothing can be. Had I that, for instance, I should be rid of the perpetual cold in the head that so disfigures my life; and the multitudes who die annually of chills, bronchitis, and consumption, and most of those who suffer from rheumatic pains, neuralgia, and so forth, would not so die and suffer. And in the past, when clothing was less perfect and firing a casual commodity, the disadvantages of losing hair were all the greater. In very hot countries hair is perhaps even more important in saving the possessor from the excessive glare of the sun. Before the invention of the hat, thick hair on the head at least was absolutely essential to save the owner of the skull from sunstroke. That, perhaps, explains why the hair has been retained there, and why it is going now that we have hats, but it certainly does not explain why it has gone from the rest of the body.
One—remarkably weak—explanation has been propounded: an appeal to our belief in human vanity. He picked it out by the roots, because he thought he was prettier without. But that is no reason at all. Suppose he did, it would not affect his children. Professor Weismann has at least convinced scientific people of this: that the characters acquired by a parent are rarely, if ever, transmitted to its offspring. An individual given to such wanton denudation would simply be at a disadvantage with his decently covered fellows, would fall behind in the race of life, and perish with his kind. Besides, if man has been at such pains to uncover his skin, why have quite a large number of the most respected among us such a passionate desire to have it covered up again?
Yet that is the only attempted explanation I have ever come upon, and the thing has often worried me. I think it is just as probably a change in dietary. I have noticed that most of your vegetarians are shock-headed, ample-bearded men, and I have heard the Ancestor was vegetarian. Or it may be, I sometimes fancy, a kind of inherent disposition on the part of your human animal to dwindle. That came back in my memory vividly as I looked at the long rows of Sceptics, typical Advanced people, and marked their glistening crania. I recalled other losses. Here is Humanity, thought I, growing hairless, growing bald, growing toothless, unemotional, irreligious, losing the end joint of the little toe, dwindling in its osseous structures, its jawbone and brow ridges, losing all the full, rich curvatures of its primordial beauty.
It seems almost like what the scientific people call a Law. And by strenuous efforts the creature just keeps pace with his losses—devises clothes, wigs, artificial teeth, paddings, shoes—what civilised being could use his bare feet for his ordinary locomotion? Imagine him on a furze-sprinkled golf links. Then stays, an efficient substitute for the effete feminine backbone. So the thing goes on. Long ago his superficies became artificial, and now the human being shrinks like a burning cigar, and the figure he has abandoned remains distended with artificial ashes, dead dry protections against the exposures he so unaccountably fears. Will he go on shrinking, I wonder?—become at last a mere lurking atomy in his own recesses, a kind of hermit crab, the bulk of him a complex mechanism, a thing of rags and tatters and papier-maché, stolen from the earth and the plant-world and his fellow beasts? And at last may he not disappear altogether, none missing him, and a democracy of honest machinery, neatly clad and loaded up with sound principles of action, walk to and fro in a regenerate world? Thus it was my mind went dreaming in St. George's Hall. But presently, as I say, came the last word about stomachs, and the bald men woke up, rattled their umbrellas, said it was vastly interesting, and went toddling off home in an ecstasy of advanced Liberalism. And we two returned to the place whence we came.
OF A BOOK UNWRITTEN
Accomplished literature is all very well in its way, no doubt, but much more fascinating to the contemplative man are the books that have not been written. These latter are no trouble to hold; there are no pages to turn over. One can read them in bed on sleepless nights without a candle. Turning to another topic, primitive man in the works of the descriptive anthropologist is certainly a very entertaining and quaint person, but the man of the future, if we only had the facts, would appeal to us more strongly. Yet where are the books? As Ruskin has said somewhere, à propos of Darwin, it is not what man has been, but what he will be, that should interest us.
The contemplative man in his easy-chair, pondering this saying, suddenly beholds in the fire, through the blue haze of his pipe, one of these great unwritten volumes. It is large in size, heavy in lettering, seemingly by one Professor Holzkopf, presumably Professor at Weissnichtwo. "The Necessary Characters of the Man of the Remote Future deduced from the Existing Stream of Tendency" is the title. The worthy Professor is severely scientific in his method, and deliberate and cautious in his deductions, the contemplative man discovers as he pursues his theme, and yet the conclusions are, to say the least, remarkable. We must figure the excellent Professor expanding the matter at great length, voluminously technical, but the contemplative man—since he has access to the only copy—is clearly at liberty to make such extracts and abstracts as he chooses for the unscientific reader. Here, for instance, is something of practicable lucidity that he considers admits of quotation. "The theory of evolution," writes the Professor, "is now universally accepted by zoologists and botanists, and it is applied unreservedly to man. Some question, indeed, whether it fits his soul, but all agree it accounts for his body. Man, we are assured, is descended from ape-like ancestors, moulded by circumstances into men, and these apes again were derived from ancestral forms of a lower order, and so up from the primordial protoplasmic jelly. Clearly then, man, unless the order of the universe has come to an end, will undergo further modification in the future, and at last cease to be man, giving rise to some other type of animated being. At once the fascinating question arises, What will this being be? Let us consider for a little the plastic influences at work upon our species.
"Just as the bird is the creature of the wing, and is all moulded and modified to flying, and just as the fish is the creature that swims, and has had to meet the inflexible conditions of a problem in hydrodynamics, so man is the creature of the brain; he will live by intelligence, and not by physical strength, if he live at all. So that much that is purely 'animal' about him is being, and must be, beyond all question, suppressed in his ultimate development. Evolution is no mechanical tendency making for perfection, according to the ideas current in the year of grace 1897; it is simply the continual adaptation of plastic life, for good or evil, to the circumstances that surround it.... We notice this decay of the animal part around us now, in the loss of teeth and hair, in the dwindling hands and feet of men, in their smaller jaws, and slighter mouths and ears. Man now does by wit and machinery and verbal agreement what he once did by bodily toil; for once he had to catch his dinner, capture his wife, run away from his enemies, and continually exercise himself, for love of himself, to perform these duties well. But now all this is changed. Cabs, trains, trams, render speed unnecessary, the pursuit of food becomes easier; his wife is no longer hunted, but rather, in view of the crowded matrimonial market, seeks him out. One needs wits now to live, and physical activity is a drug, a snare even; it seeks artificial outlets, and overflows in games. Athleticism takes up time and cripples a man in his competitive examinations, and in business. So is your fleshly man handicapped against his subtler brother. He is unsuccessful in life, does not marry. The better adapted survive."