Some have supposed that, since the Catholic Church forbids incomplete sexual intercourse, this movement for the control of procreation will involve a relatively much greater increase among Catholic than among non-Catholic populations. This, however, is only correct under certain conditions. It is quite true that in Ireland there has been no fall in the birthrate, and that the fall is but little marked in those Lancashire towns which possess a large Irish element. But in Belgium, Italy, Spain, and other mainly Catholic countries, the decline in the birthrate is duly taking place. What has happened is that the Church—always alive to sexual questions—has realized the importance of the modern movement, and has adapted herself to it, by proclaiming to her more ignorant and uneducated children that incomplete intercourse is a deadly sin, while at the same time refraining from making inquiries into this matter among her more educated members. The question was definitely brought up for Papal judgment, in 1842, by Bishop Bouvier of Le Mans, who stated the matter very clearly, representing to the Pope (Gregory XVI) that the prevention of conception was becoming very common, and that to treat it as a deadly sin merely resulted in driving the penitent away from confession. After mature consideration, the Curia Sacra Poenitentiaria replied by pointing out, as regards the common method of withdrawal before emission, that since it was due to the wrong act of the man, the woman who has been forced by her husband to consent to it, has committed no sin. Further, the Bishop was reminded of the wise dictum of Liguori, "the most learned and experienced man in these matters," that the confessor is not usually called upon to make inquiry upon so delicate a matter as the debitum conjugale, and, if his opinion is not asked, he should be silent (Bouvier, Dissertatio in sextum Decalogi præceptum; supplementum ad Tractatum de Matrimonio. 1849, pp. 179-182; quoted by Hans Ferdy, Sexual-Probleme, Aug., 1908, p. 498). We see, therefore, that, among Catholic as well as among non-Catholic populations, the adoption of preventive methods of conception follows progress and civilization, and that the general practice of such methods by Catholics (with the tacit consent of the Church) is merely a matter of time.
From time to time many energetic persons have noisily demanded that a stop should be put to the decline of the birthrate, for, they argue, it means "race suicide." It is now beginning to be realized, however, that this outcry was a foolish and mischievous mistake. It is impossible to walk through the streets of any great city, full of vast numbers of persons who, obviously, ought never to have been born, without recognizing that the birthrate is as yet very far above its normal and healthy limit. The greatest States have often been the smallest so far as mere number of citizens is concerned, for it is quality not quantity that counts. And while it is true that the increase of the best types of citizens can only enrich a State, it is now becoming intolerable that a nation should increase by the mere dumping down of procreative refuse in its midst. It is beginning to be realized that this process not only depreciates the quality of a people but imposes on a State an inordinate financial burden.
It is now well recognized that large families are associated with degeneracy, and, in the widest sense, with abnormality of every kind. Thus, it is undoubtedly true that men of genius tend to belong to very large families, though it may be pointed out to those who fear an alarming decrease of genius from the tendency to the limitation of the family, that the position in the family most often occupied by the child of genius is the firstborn. (See Havelock Ellis, A Study of British Genius, pp. 115-120). The insane, the idiotic, imbecile, and weak-minded, the criminal, the epileptic, the hysterical, the neurasthenic, the tubercular, all, it would appear, tend to belong to large families (see e.g., Havelock Ellis, op. cit., p. 110; Toulouse, Les Causes de la Folie, p. 91; Harriet Alexander, "Malthusianism and Degeneracy," Alienist and Neurologist, Jan., 1901). It has, indeed, been shown by Heron, Pearson, and Goring, that not only the eldest-born, but also the second-born, are specially liable to suffer from pathological defect (insanity, criminality, tuberculosis). There is, however, it would seem, a fallacy in the common interpretation of this fact. According to Van den Velden (as quoted in Sexual-Probleme, May, 1909, p. 381), this tendency is fully counterbalanced by the rising mortality of children from the firstborn onward. The greater pathological tendency of the earlier children is thus simply the result of a less stringent selection by death. So far as they show any really greater pathological tendency, apart from this fallacy, it is perhaps due to premature marriage. There is another fallacy in the frequent statement that the children in small families are more feeble than those in large families. We have to distinguish between a naturally small family, and an artificially small family. A family which is small merely as the result of the feeble procreative energy of the parents, is likely to be a feeble family; a family which is small as the result of the deliberate control of the parents, shows, of course, no such tendency.
These considerations, it will be seen, do not modify the tendency of the large family to be degenerate. We may connect this phenomenon with the disposition, often shown by nervously unsound and abnormal persons, to believe that they have a special aptitude to procreate fine children. "I believe that everyone has a special vocation," said a man to Marro (La Pubertà, p. 459); "I find that it is my vocation to beget superior children." He begat four,—an epileptic, a lunatic, a dipsomaniac, and a valetudinarian,—and himself died insane. Most people have come across somewhat similar, though perhaps less marked, cases of this delusion. In a matter of such fateful gravity to other human beings, no one can safely rely on his own unsupported impressions.
The demand of national efficiency thus corresponds with the demand of developing humanitarianism, which, having begun by attempting to ameliorate the conditions of life, has gradually begun to realize that it is necessary to go deeper and to ameliorate life itself. For while it is undoubtedly true that much may be done by acting systematically on the conditions of life, the more searching analysis of evil environmental conditions only serves to show that in large parts they are based in the human organism itself and were not only pre-natal, but pre-conceptional, being involved in the quality of the parental or ancestral organisms.
Putting aside, however, all humanitarian considerations, the serious error of attempting to stem the progress of civilization in the direction of procreative control could never have occurred if the general tendencies of zoölogical evolution had been understood, even in their elements. All zoölogical progress is from the more prolific to the less prolific; the higher the species the less fruitful are its individual members. The same tendency is found within the limits of the human species, though not in an invariable straight line; the growth of civilization involves a diminution in fertility. This is by no means a new phenomenon; ancient Rome and later Geneva, "the Protestant Rome," bear witness to it; no doubt it has occurred in every high centre of moral and intellectual culture, although the data for measuring the tendency no longer exist. When we take a sufficiently wide and intelligent survey, we realize that the tendency of a community to slacken its natural rate of increase is an essential phenomenon of all advanced civilization. The more intelligent nations have manifested the tendency first, and in each nation the more educated classes have taken the lead, but it is only a matter of time to bring all civilized nations, and all social classes in each nation, into line.[[429]] This movement, we have to remember—in opposition to the ignorant outcry of certain would-be moralists and politicians—is a beneficent movement. It means a greater regard to the quality than to the quantity of the increase; it involves the possibility of combating successfully the evils of high mortality, disease, overcrowding, and all the manifold misfortunes which inevitably accompany a too exuberant birthrate. For it is only in a community which increases slowly that it is possible to secure the adequate economic adjustment and environmental modifications necessary for a sane and wholesome civic and personal life.[[430]] If those persons who raise the cry of "race suicide" in face of the decline of the birthrate really had the knowledge and intelligence to realize the manifold evils which they are invoking they would deserve to be treated as criminals.
On the practical side a knowledge of the possibility of preventing conception has, doubtless, never been quite extinct in civilization and even in lower stages of culture, though it has mostly been utilized for ends of personal convenience or practiced in obedience to conventional social rules which demanded chastity, and has only of recent times been made subservient to the larger interests of society and the elevation of the race. The theoretical basis of the control of procreation, on its social and economic, as distinct from its eugenic, aspects, may be said to date from Malthus's famous Essay on Population, first published in 1798, an epoch-marking book,—though its central thesis is not susceptible of actual demonstration,—since it not only served as the starting-point of the modern humanitarian movement for the control of procreation, but also furnished to Darwin (and independently to Wallace also) the fruitful idea which was finally developed into the great evolutionary theory of natural selection.
Malthus, however, was very far from suggesting that the control of procreation, which he advocated for the benefit of mankind, should be exercised by the introduction of preventive methods into sexual intercourse. He believed that civilization involved an increased power of self-control, which would make it possible to refrain altogether from sexual intercourse, when such self-restraint was demanded in the interests of humanity. Later thinkers realized, however, that, while it is undoubtedly true that civilization involves greater forethought and greater self-control, we cannot anticipate that those qualities should be developed to the extent demanded by Malthus, especially when the impulse to be controlled is of so powerful and explosive a nature.
James Mill was the pioneer in advocating Neo-Malthusian methods, though he spoke cautiously. In 1818, in the article "Colony" in the supplement to the Encyclopædia Britannica, after remarking that the means of checking the unrestricted increase of the population constitutes "the most important practical problem to which the wisdom of the politician and moralist can be applied," he continued: "If the superstitions of the nursery were discarded, and the principle of utility kept steadily in view, a solution might not be very difficult to be found." Four years later, James Mill's friend, the Radical reformer, Francis Place, more distinctly expressed the thought that was evidently in Mill's mind. After enumerating the facts concerning the necessity of self-control in procreation and the evils of early marriage, which he thinks ought to be clearly taught, Place continues: "If a hundredth, perhaps a thousandth part of the pains were taken to teach these truths, that are taken to teach dogmas, a great change for the better might, in no considerable space of time, be expected to take place in the appearance and the habits of the people. If, above all, it were once clearly understood that it was not disreputable for married persons to avail themselves of such precautionary means as would, without being injurious to health, or destructive of female delicacy, prevent conception, a sufficient check might at once be given to the increase of population beyond the means of subsistence; vice and misery, to a prodigious extent, might be removed from society, and the object of Mr. Malthus, Mr. Godwin, and of every philanthropic person, be promoted, by the increase of comfort, of intelligence, and of moral conduct, in the mass of the population. The course recommended will, I am fully persuaded, at some period be pursued by the people even if left to themselves."[[431]]