In the case of negative Eugenics we are nearer agreement. Here again, however, research is not always candid. Inquiries have been made into the lineage of American criminals, and the large percentage of criminals in one family is held to indicate a tainted stock: it is not sufficiently noticed that they all lived in the same crime-breeding environment. Other Eugenists try to intimidate us with the cry that lunacy and crime are increasing rapidly: whereas (as I showed in the _Hibbert Journal_, April 1912) there is no proved increase of lunacy and no increase of crime, in proportion to the growth of population. These methods bring discredit on the Eugenic proposals. It is, however, now agreed that certain diseases, including certain forms of mental disease, are transmissible, and common-sense suggests that we should prevent their transmission. It is well to bear in mind, however, that these things affect only a fraction of the community. As is the case with every new social proposal, Eugenics is being pressed as a panacea; and it appeals to many as a fascinating method of healing our social maladies without touching the present distribution of wealth. It is one subsidiary remedy among the hundred which modern civilisation needs to apply. By all means let us discover what "tainted stocks," if any, there are amongst us; and let us have the elementary courage and intelligence to extinguish them, by the isolation, painless destruction, or sterilisation of their representatives. The future of the family seems not obscure. Malthusian and Eugenic proposals will alter much of the crudeness and stupidity of the old family ideal, and ease of divorce will remove the blight it has put on many a home. Hundreds of thousands bless marriage with gratitude and sincerity: tens of thousands curse it with equal sincerity. Let there be liberty and life for all. For a modern legislature to ignore a vast amount of vice and misery, and be guided by the ancient formula of a celibate priesthood, is one of the most lamentable features of our civilisation. And the unbiased social student may look without concern on the growth of extra-matrimonial love. There is no interest of the State which forbids it, nor any sound principle of morals. The woman of the future will be her own mistress, responsible neither to priest nor moralist in this respect. If she chooses, she will marry; but she will not sacrifice half the joy of life because she cannot, or does not choose to, venture upon the experiment of domestic intimacy. CHAPTER VII. THE FUTURE OF WOMAN