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The Evolution of Slaves 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 183