reproduction barred to specified types, would probably come from such a
speculation. But, in addition, a number of people who can have only a
few children or none are, nevertheless, not adapted physiologically for
celibacy. Conceive the medical man working that problem out upon purely
materialistic lines and with an eye to all physiological and
pathological peculiarities. The Tasmanians (now extinct) seem to have
been somewhere near the probable result.

Then let us take one step up to a second stage of consideration,
remaining still materialistic, and with the medical man still as our
only guide. We want the children to grow up healthy; we want them to be
taken care of. This means homes, homes of some sort. That may not
abolish polygamy, but it will qualify it, it will certainly abolish any
approach to promiscuity that was possible at the lowest stage, it will
enhance the importance of motherhood and impose a number of limits upon
the sexual freedoms of men and women. People who have become parents,
at any rate, must be tied to the children and one another. We come at
once to much more definite marriage, to an organized family of some
sort, be it only Plato's state community or something after the Oneida
pattern, but with at least a system of guarantees and responsibilities.
Let us add that we want the children to go through a serious
educational process, and we find at once still further limitations
coming in. We discover the necessity of deferring experience, of
pushing back adolescence, of avoiding precocious stimulation with its
consequent arrest of growth. We are already face to face with an
enlarged case for decency, for a system of suppressions and of
complicated Taboos.

Directly we let our thoughts pass out of this physical plane and rise
so high as to consider the concurrent emotions--and I suppose to a