If to-morrow the whole world were to sign an unanimous round-robin to Mr. Francis Galton and Mrs. Victoria Woodhull Martin, admitting absolutely their leading argument that it _is_ absurd to breed our horses and sheep and improve the stock of our pigs and fowls, while we leave humanity to mate in the most heedless manner, and if, further, the whole world, promising obedience, were to ask these two to gather together a consultative committee, draw up a scheme of rules, and start forthwith upon the great work of improving the human stock as fast as it can be done, if it undertook that marriages should no longer be made in heaven or earth, but only under licence from that committee, I venture to think that, after a very brief epoch of fluctuating legislation, this committee, except for an extremely short list of absolute prohibitions, would decide to leave matters almost exactly as they are now; it would restore love and private preference to their ancient authority and freedom, at the utmost it would offer some greatly qualified advice, and so released, it would turn its attention to those flaws and gaps in our knowledge that at present render these regulations no more than a theory and a dream. The first difficulty these theorists ignore is this: we are, as a matter of fact, not a bit clear what points to breed for and what points to breed out. The analogy with the breeder of cattle is a very misleading one. He has a very simple ideal, to which he directs the entire pairing of his stock. He breeds for beef, he breeds for calves and milk, he breeds for a homogeneous docile herd. Towards that ideal he goes simply and directly, slaughtering and sparing, regardless entirely of any divergent variation that may arise beneath his control. A young calf with an incipient sense of humour, with a bright and inquiring disposition, with a gift for athleticism or a quaintly-marked hide, has no sort of chance with him at all on that account. He can throw these proffered gifts of nature aside without hesitation. Which is just what our theoretical breeders of humanity cannot venture to do. They do not want a homogeneous race in the future at all. They want a rich interplay of free, strong, and varied personalities, and that alters the nature of the problem absolutely. This the reader may dispute. He may admit the need of variety, but he may argue that this variety must arise from a basis of common endowment. He may say that in spite of the complication introduced by the consideration that a divergent variation from one ideal may be a divergence towards another ideal, there remain certain definable points, that could be bred for universally, for all that. What are they?