belief of the sort. There is nothing to show that the children of racial admixture are, as a class, inherently either better or worse in any respect than either parent. There is an equally baseless theory that they are better, a theory displayed to a fine degree of foolishness in the article on Shakespeare in the Encyclopaedia Britannica. Both theories belong to the vast edifice of sham science that smothers the realities of modern knowledge. It may be that most "half-breeds" are failures in life, but that proves nothing. They are, in an enormous number of cases, illegitimate and outcast from the normal education of either race; they are brought up in homes that are the battle-grounds of conflicting cultures; they labour under a heavy premium of disadvantage. There is, of course, a passing suggestion of Darwin's to account for atavism that might go to support the theory of the vileness of half-breeds, if it had ever been proved. But, then, it never has been proved. There is no proof in the matter at all.

Section 3

Suppose, now, there is such a thing as an all-round inferior race. Is that any reason why we should propose to preserve it for ever in a condition of tutelage? Whether there is a race so inferior I do not know, but certainly there is no race so superior as to be trusted with human charges. The true answer to Aristotle's plea for slavery, that there are "natural slaves," lies in the fact that there are no "natural" masters. Power is no more to be committed to men without discipline and restriction than alcohol. The true objection to slavery is not that it is unjust to the inferior but that it corrupts the superior. There is only one sane and logical thing to be done with a really inferior race, and that is to exterminate it.

Now there are various ways of exterminating a race, and most of them are cruel. You may end it with fire and sword after the old Hebrew fashion; you may enslave it and work it to death, as the Spaniards did the Caribs; you may set it boundaries and then poison it slowly with deleterious commodities, as the Americans do with most of their Indians; you may incite it to wear clothing to which it is not accustomed and to live under new and strange conditions that will expose it to infectious diseases to which you yourselves are immune, as the missionaries do the Polynesians; you may resort to honest simple murder, as we English did with the Tasmanians; or you can maintain such conditions as conduce to "race suicide," as the British administration does in Fiji. Suppose, then, for a moment, that there is an all-round inferior race; a Modern Utopia is under the hard logic of life, and it would have to exterminate such a race as quickly as it could. On the whole, the Fijian device seems the least cruel. But Utopia would do that without any clumsiness of race distinction, in exactly the same manner, and by the same machinery, as it exterminates all its own defective and inferior strains; that is to say, as we have already discussed in Chapter the Fifth, section 1, by its marriage laws, and by the laws of the minimum wage. That extinction need never be discriminatory. If any of the race did, after all, prove to be fit to survive, they would survive--they would be picked out with a sure and automatic justice from the over-ready condemnation of all their kind.

Is there, however, an all-round inferior race in the world? Even the Australian black-fellow is, perhaps, not quite so entirely eligible for extinction as a good, wholesome, horse-racing, sheep-farming Australian white may think. These queer little races, the black-fellows, the Pigmies, the Bushmen, may have their little gifts, a greater keenness, a greater fineness of this sense or that, a quaintness of the imagination or what not, that may serve as their little unique addition to the totality of our Utopian civilisation. We are supposing that every individual alive on earth is alive in Utopia, and so all the surviving "black-fellows" are there. Every one of them in Utopia has had what none have had on earth, a fair education and fair treatment, justice, and opportunity. Suppose that the common idea is right about the general inferiority of these people, then it would follow that in Utopia most of them are childless, and working at or about the minimum wage, and some will have passed out of all possibility of offspring under the hand of the offended law; but still--cannot we imagine some few of these little people--whom you must suppose neither naked nor clothed in the European style, but robed in the Utopian fashion--may have found some delicate art to practise, some peculiar sort of carving, for example, that justifies God in creating them? Utopia has sound sanitary laws, sound social laws, sound economic laws; what harm are these people going to do?

Some may be even prosperous and admired, may have married women of their own or some other race, and so may be transmitting that distinctive thin thread of excellence, to take its due place in the great synthesis of the future.

And, indeed, coming along that terrace in Utopia, I see a little figure, a little bright-eyed, bearded man, inky black, frizzy haired, and clad in a white tunic and black hose, and with a mantle of lemon yellow wrapped about his shoulders. He walks, as most Utopians walk, as though he had reason to be proud of something, as though he had no reason to be afraid of anything in the world. He carries a portfolio in his hand. It is that, I suppose, as much as his hair, that recalls the Quartier Latin to my mind.

Section 4

I had already discussed the question of race with the botanist at Lucerne.

"But you would not like," he cried in horror, "your daughter to marry a Chinaman or a negro?"

"Of course," said I, "when you say Chinaman, you think of a creature with a pigtail, long nails, and insanitary habits, and when you say negro you think of a filthy-headed, black creature in an old hat. You do this because your imagination is too feeble to disentangle the inherent qualities of a thing from its habitual associations."

"Insult isn't argument," said the botanist.

"Neither is unsound implication. You make a question of race into a question of unequal cultures. You would not like your daughter to marry the sort of negro who steals hens, but then you would also not like your daughter to marry a pure English hunchback with a squint, or a drunken cab tout of Norman blood. As a matter of fact, very few well-bred English girls do commit that sort of indiscretion. But you don't think it necessary to generalise against men of your own race because there are drunken cab touts, and why should you generalise against negroes? Because the proportion of undesirables is higher among negroes, that does not justify a sweeping condemnation. You may have to condemn most, but why _all_? There may be--neither of us knows enough to deny--negroes who are handsome, capable, courageous."

"Ugh!" said the botanist.

"How detestable you must find Othello!"

It is my Utopia, and for a moment I could almost find it in my heart to spite the botanist by creating a modern Desdemona and her lover sooty black to the lips, there before our eyes. But I am not so sure of my case as that, and for the moment there shall come nothing more than a swart-faced, dusky Burmese woman in the dress of the Greater Rule, with her tall Englishman (as he might be on earth) at her side. That, however, is a digression from my conversation with the botanist.

"And the Chinaman?" said the botanist.

"I think we shall have all the buff and yellow peoples intermingling pretty freely."

"Chinamen and white women, for example."

"Yes," I said, "you've got to swallow that, anyhow; you _shall_ swallow that."

He finds the idea too revolting for comment.

I try and make the thing seem easier for him. "Do try," I said, "to grasp a Modern Utopian's conditions. The Chinaman will speak the same language as his wife--whatever her race may be--he will wear costume of the common civilised fashion, he will have much the same education as his European rival, read the same literature, bow to the same traditions. And you must remember a wife in Utopia is singularly not subject to her husband...."

The botanist proclaims his invincible conclusion: "Everyone would cut her!"

"This is Utopia," I said, and then sought once more to tranquillise his mind. "No doubt among the vulgar, coarse-minded people outside the Rule there may be something of the sort. Every earthly moral blockhead, a little educated, perhaps, is to be found in Utopia. You will, no doubt, find the 'cut' and the 'boycott,' and all those nice little devices by which dull people get a keen edge on life, in their place here, and their place here is somewhere----"

I turned a thumb earthward. "There!"

The botanist did not answer for a little while. Then he said, with some temper and great emphasis: "Well, I'm jolly glad anyhow that I'm not to be a permanent resident in this Utopia, if our daughters are to be married to Hottentots by regulation. I'm jolly glad."

He turned his back on me.

Now did I say anything of the sort? ...

I had to bring him, I suppose; there's no getting away from him in this life. But, as I have already observed, the happy ancients went to their Utopias without this sort of company.

Section 5

What gives the botanist so great an advantage in all his Anti-Utopian utterances is his unconsciousness of his own limitations. He thinks in little pieces that lie about loose, and nothing has any necessary link with anything else in his mind. So that I cannot retort upon him by asking him, if he objects to this synthesis of all nations, tongues and peoples in a World State, what alternative ideal he proposes.

People of this sort do not even feel the need of alternatives. Beyond the scope of a few personal projects, meeting Her again, and things like that, they do not feel that there is a future. They are