Eugenics as a Creed and the Last Decade of Galton's Life 271 



is in precisely such almost instinctive motives that he hoped to find 

 ultimately a foundation for that highest form of patriotism, eugenic 

 morality. Several of the contributors to the discussion emphasised the 

 difference between "barbarous" and "civilised" peoples, suggesting that 

 what anthropology tells of the former cannot be applied to the latter. To 

 the careful student of mankind there are no rigid categories such as 

 barbarism and civilisation ; to him the civilisation of to-day is the barbarism 

 of to-morrow, and he can only smile when he is told that civilisation was 

 born in and spread from Egypt. The man of to-day believes, of course, that 

 his religions and his institutions are products of his "high " civilisation ; he 

 does not see their growth through the ages and their roots in the fertile 

 mud of what he terms "barbarism." He believes that the basal laws of his 

 own psychic growth differ in some undefined way from those which controlled 

 that of his far-distant ancestor. Galton thought otherwise : 



"The subservience of civilised races to their several religious superstitions, customs, 

 authority and the rest, is frequently as abject as that of barbarians. The same classes of 

 motives that direct other races direct ours, so a knowledge of their customs helps us to realise 

 the wide range of what we may ourselves hereafter adopt, for reasons as satisfactory to us in 

 those future times, as they are or were to them at the time when they prevailed." (p. 12.) 



I have had several times to refer to Galton's views on religion in the 

 course of this biography. The study of evolution had brought him freedom 

 from the traditional faiths ; like many of the leading men of science of his 

 day he was an agnostic. But he was not an iconoclastic freethinker, he was 

 willing that old faiths should remould themselves to new ideas, where some 

 would have felt that it was futile to jxmr new wine into old skins. Even the 

 ancient faiths in their old skins might help certain natures to-day. I well 

 remember what he said to me when one of his closest relatives was received 

 into the Catholic Church : " It may be a stable guide for emotional natures, 

 it would be of no service to you or me." He was not only tolerant of others' 

 views, but his sympathy induced him to satisfy where it lay in his power 

 their religious cravings, even at the risk of his action being misinterpreted*. 



* I venture to quote here a very characteristic and beautiful letter to his niece dated from 

 42, Rutland Gate, July 30, 1907: 



" I should lie glad to have family prayers as of old. The household needs a few minutes of daily companion- 

 ship in reverent thought and ritual. The first morning when I had returned home after dear Louisa's death, 

 we the remainder of the household reassembled as usual, but — oh the pitifulness of it — when half-way through 

 the prayers, I lost all control of my voice, and fairly broke down, and dismissed the household. I never recom- 

 menced the custom ; partly shrinking from its memories ; largely because I felt that at least one of the heads 

 should be able to join in the prayers without any reservation. This as I understand from your letter you would 

 do now. 



" I have again looked at the old and well-remembered prayer-book. It is sadly dilapidated and when last used 

 required caution in handling. I will bring it with me. It might be replaced with advantage. Both Louisa and 

 I felt that the psalms became monotonous, and that it would be well to read alternatively or otherwise parts 

 of the rest of the Bible. I will get a Bible for the purpose of marking out suitable passages, also a prayer book. 

 (It interested me much to find that the published list of Mr Gladstone's favourite psalms was almost identical 

 with my own selection. ) It would also be well to increase the variety of the prayers. Mine were 14 collects, 

 two for each week day. We will consider all this at Hindhead. You know and will respect my limitations in 

 selecting passages. I must be true to my own convictions as you will be to yours." 



Galton's conviction was that prayer is subjective in its influence and should be an inspira- 

 tion, not a petition. I may quote extracts from three letters to his nieces, which support this 

 statement. April 9, 1907 : "I think in earnest prayer of you and poor Fred, for I can pray 



