xt7b8g8ffq5w https://exploreuk.uky.edu/dips/xt7b8g8ffq5w/data/mets.xml Caldwell, Charles, 1772-1853. 1833  books b92-187-30608152 English Printed by H. Savary, : Lexington, Ky. : Contact the Special Collections Research Center for information regarding rights and use of this collection. Thoughts on the true mode of improving the condition of man  / Charles Caldwell. text Thoughts on the true mode of improving the condition of man  / Charles Caldwell. 1833 2002 true xt7b8g8ffq5w section xt7b8g8ffq5w 




















CALDWELL

     ON


til; TRITE MOD1.

     (f



IMPROVING THE CONDITION OF MTIAi.

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  THOUG HTS






           O.N






THE TRUE AMODE






          1



IMIPROVING THE CONDITION OF X11AN.





        BY CHARLES CALDWELL, NM. D.





     RHAD TO THE LEXINGTON MEDICAL SOCIETYT,

             AND PURITED AT 13,8 RMftUIST.,






             LEXINGTON, KY.

     OftQITYD BY H. SAVA.R  CO. BOOK AND JOB PrINTERS.

                  ...... .

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THOUGH TS, kc.



To improve in some way the condition of man, and thus
enlarge the general stock of human happiness, is the pro-
fessed object of every one who appears in a public capacity.
A declaration to that effect is a sort of standing preface to
all enterprises, in which the interest of the community is
concerned. Every one who acts on a broad scale, whether
in civil or military life-in church or state affairs, in com-
merce, agriculture or the arts, in the conquest of nations.
or in defence of their rights-endeavors to persuade others
as well perhaps as himself, that his design is to prove a
benefactor of his race. Nor is this true of those alone who
more directly serve the public. Others of humbler standing,
and in narrower spheres, indulge in the same philanthropic
pretension. Even the day-labourer at his task, the fisher-
maii at his net, and the solitary huntsman, as he strays
through the forest, flatter themselves with the persuasion, that
their toils have not an exclusive bearing on themselves; but
that the condition of others will be in some shape amended
by them. Each one, moreover, if interrogated on the sub-
ject, will offer a plausible reason for his belief.
  Such, I say. and so multiplied are the schemes and the modes
of accomplishing them, that have, from time immemorial,
been devised and practised, with a view to the improvement
of the condition of man. But has the success of the exper-
iment equalled the pomp and parade that have attended it,
-and the number and talents of those that have been engaged
in it Has the condition of the human family been actually
improved. in proportion to the extent of the effort made to

 




                            ( 4 )

 that effect If history and observation furnish the reply, it
 will be decidedly negative.  I do not say that the state of
 society throughout the civilized world is not improving. On
 the contrary, I admit that it is. In its extent and depth
 neither misery nor crime is comparable now to what it was
 at the commencement of the revival of letters. But it can-
 not be denied tha: the march of improvement is exceedingly
 slow. In several countries, not excepting those that rank
 with the riost enl ghtened and the wisest, it would seem, for
 some time past, t(. have been, in certain respects, retrogade.
 Whole classes of their inhabitants are not a little deteriora-
 ted in botli mind and body; and, among no inconsiderable
 portion of them, misery appears as deep, and prospects as
 disheartening, as adversity coupled with despair can render
 them.
   Since it is true, then, that the improvement in the condi-
tion of man is greatly disproportioned to the united and long
continued efforts of so many millions of individuals for the
promotion of it, the failure must be owing to some powerful
and deep-iooted cause. For, that he is a being highly sus-
ceptible of improvement, cannot be doubted. To detect that
cause, then, and point out the means, by which it may be
successfullv counteracted or removed, would constitute a
memorable, not to call it a glorious epoch, in the history
and progress of human happiness.  While philanthropy
would rejoice at z.n event so auspicious, and a liberal philos-
ophy hail it as a Soon of peculiar value, even stoicism itself
could scarcely fail to bid it welcome. Let me invite your at-
tention, thin, to a few thoughts on this important subject.
  As respects the cause why the efforts hitherto made for the
amelioration of the condition of man have proved unsuccess-
ful, it may be easily rendered. They have been instituted
on fallacious grounds. Neither has science directed nor na-
ture sanctioned them. On the contrary, both have con-
curred in pronouncing them wrong, and in dissuading from
the prosecution of them. That the end aimed at by them,
then, should be attained, was impossible. It is an axiom in

 



( 5 )



philosophy, that nothing in opposition to nature, or apart
from it, shall succeed. The authors of the efforts referred
to lad not a correct knowledge of the human system, the
complicated machine which it was their object to improve.
Of all earthly things that are highly important, men would
seem to be least acquainted with themselves and their ex-
ternal relations. Under such circumstances, to look for
human amendment as the result of their labours, is unrea
sonable; not to use a more condemnatory term, and pro-
notice it absurd.  That man should be deteriorated by the
ignorance and mismanagement of those who attempt to bet-
ter his condition. is much more probable.
  I have employed the phrase "human system," as indica-
ting the subject to be acted on, in all attempts at human
amendment. And I mean by it the material fabric of man,
possessed of life and its numerous attributes. To improve
that, in a suitable manner, is all that can be done, and all
that is requisite for the end contemplated. Let that be
brought to the highest perfection of which it is susceptible,
and the work will be complete. The condition of man will
be as felicitous as the laws of his nature admit. I allude to
his earthly condition. But the subject must be treated more
circumstantiallv.
  The human family is made up of individuals. Its pros-
perity therefore, in the aggregate, is composed of that of all
its sepjarate members. The greater the number of its mem-
bers, and the more prosperous the condition of each, the high-
er will be the prosperity and comfort of the whole. These
postulates will not be denied.  The questions, therefore,
to be solved in the present case are, "In what does individual
pl)rosperity consist" and "In what way can it be promoted
most cemtainly, and in the higlhest degree"  Satisfactory
answer's to these questions will be tantamount to directions
for the best mode of improving the condition of the human
race. The first of them, being simple and limited, can be
briefly answerel . The latter is more complicated, and must
be answered in detail.

 




( 6 )



   Apart from wealth, station, and other incidental considera-
tions, which cannot be embraced in the present discussion,
individual prosperity, when as perfect as it can be made, con-
sists in a capacity for the highest degree of personal efficien-
cv and rational enjoyment. In plainer terms, it is a fitness
in man to be as happy in himself, and as useful to others, as
the laws of his being admit. And that fitness is the result of
a fair de-elopement and sound condition of all the various
organs of "he syotem; of that which constitutes man's great-
est good; a souni mind in a sound body. And to a certain
extent these are inseparable. Let the corporeal condition be
as here set forth; and the intellectual will correspond with it
as certairly, as, in any other case, the effect harmonizes with
the cause.
  I have Ihere again spoken of the organized system, as consti-
tuting the real st bject of improvement. This I have done in-
tentionall) and with a precise meaning, which I wish to be dis-
tinctly understood. It is as follows. All that we practically
are, and therefore all that we can do, in our present state
is the result of our organization. If well organized and in
health, we are in a condition to be comfortable, prosperous,
and useful; but 'f our organization be defective or unsound,
the reverse is true. To this not a single exception can be
adduced. in the gealities of the present, or the history of the
past. Op-position to this assertion may be safely challenged.
To our organization we are as exclusively indebted for the
character and amount of our intellectual and moral facul-
ties, as our phbrsical; as positively so for the strength and
activity cf our reason and virtue, as of our muscles and
joints. However paradoxical this may appear to some, or
perhaps heteradoxical to others, a thorough knowledge of
man as he is tes ifies to its truth. None doubt it but those
who look at human nature through the perverting medium
of theory, or prejudice, and endeavor to fashion it to ther own
conceptions. The brain is as truly and obviously the organ
of feeling, sentiment, and thought, as the glands are of se-
cretion, a.nd the muscles of motion. A large, healthy, well

 





toned, and well formed brain, therefore, gives strength of
intellect and soundness of virtue to the philosopher and
statesman, as certainly and directly, as large, healthy, and
well formed muscles and nerves do to the arm of the black-
smith or the leg of the dancer. The wisdom of Ulysses
was no less the resul of organization than the swiftness of
Achilles, and the morality of Seneca equally so with the
strength of Milo. To Homer this truth appears to have
been  familiar.   Hence he has given a large and finely
formed head to the Prince of Ithica. and great volume and
symmetry of muscles to the son of Peleus. All that is re-
quisite to be learnt, therefore, to insure the highest improve-
ment of the human race, is, how to bestow on individuals the
best organization.  It must not be forgotten that I mean the
organization of every portion of the system. On this I say
depend strength, activity, elegance, grace, beauty, genius,
and moral worth, and every other excellence corporeal and
mental. To the truth of this, all times both ancient and
modern, and every country on earth bear testimony. Other
things being equal, that community whose individuals are
best organized, is most powerful, prosperous, and happy. In
proof of this, I refer, in ancient times, to the Greeks and
Romans, and in modern, to the inhabitants of Great Brit-
ain, France, and the United States. To the superior organ-
ization of the two ancient nations, every fact in history re-
lating to the subject, and numerous productions of sculpture
and painting amply testify; and they were indebted to it
alike for their splendour in peace, and their glory in war.
And as to the latter, the reference to them is equally correct,
and equally calculated to sustain my position. They are
the best organized people in modern times. A fair comnpari-
son of them with the natives of other countries proves the
fact. Some portions of the Germans, Spaniards and Ital-
   Owing to the forms of discipline they pursue, there is reason to be-
lieve, that certain orders of the Germans are at present improving more rap-
idly in their organization, than any other people. Should they persevere in
this course of improvement, for another half-century, with the same zeal and
steadiness they have manifested during the past, they will be equal to the in-
habitants of any other nation, in all the higher qualities of man.

 



                            ( 8 )

  ians came nearest to them, but are still inferior. To this
  superiority of organization are the British, French, and
  Americansindebted for preeminence in their intellect and
  morals, prosperity and power. In referring to these points, it
  must not be forgotten, that the power and efficiency of every
  description of organized matter are increased by the proper
  kind arid degree of excitement and exercise.
  Is any one inclined to question the ground I have as-
  sumed, aind to ask me whether real human superiority does
  not detend more on superiority of mental constitution than
  of material oi ganization I answer, no. At least we have
  no goo6 reason to think so. Of "mental constitution," ina
  the abstract, -we know nothing. We cannot even affix to
  the expression an intelligible meaning. To us, therefore, it
  has no r1ieaning,and mightas wellhave no existence. Perhaps
  better. Its operation on us is unfavorable to accuracy in
  knowledge.  It palms on us sound instead of sense, and in-
duces us to pursue a fallacious process in our efforts to im-
prove ourselves. To discuss the difference between the mind
or spirit of one individual and that of another, is to toy
with wo-'ds. As well might we attempt to ascertain the
difference between the circumference and weight of one
moon-beam arl another. Each inquiry would be alike fu-
tile in ts character and unsuccessful in its issue.  One per-
son differs from another in his intellect, not because his
spirit isi differeat; but because he differs in his organization.
Nor do persons differ in figure or muscular power for any other
reason, Two nmen strike with the same weapon; an action
which ;.s directed by the intellect; or, if the term be prefer-
red, by the wiJl. One strikes with great force, the other fee-
bly. To what is this difference attributable To a mere
difference in the strength of the mind or will Assuredly
not; but to a difference in the size and organization of bone,
muscle, and nerve. The truth of this no one will contro-
vert, because the organic difference is visible, while that of
the wi',l or spirit is not. Again; two men think and reason
on the same subject, one deeply and powerfully, the other'

 




( 9 )



superficially and without power. Why should this difference
be derived from a difference of mind or spirit, any more than
the other No one can render even an intelligible and
plausible, much less a solid reason for thus deriving it. No
difference of spirit is perceptible here, any more than in the
case of muscular action. But a competent examination dis-
covers as real an organic difference between the two latter
individuals, as between the two former. True; they do not
differ in the same parts of the body; nor is the difference so
palpable to the common eye. But, to the practised eye, they
liffer perceptibly, not to say strikingly, in a much more impor-
tant part; I mean the brain. And, their training being alike,
to this difference alone can their difference in the power of
thought be ascribed. Is the existing difference seated in any
other faculty of the intellect It can still be traced to a
difference in organization.  Do two females differ in grace
of attitude and motion, beauty of feature, animation and
loveliness of expression, or delicacy or brilliancy of complex-
ion This again can be clearly shown to arise exclusively
from organic difference. In fine, I repeat, that as organiza-
tiou makes man what he is, every difference that exists be-
tween one human being and another, arises from that alone.
It must still be borne in mind, that tone or intensity makes
an important element in organic efficiency. Improve organ-
ization, then, especially in certain parts to be hereafter de
signated, and you improve the race in every excellence; irn
intellect and morality as well as in animal power. Carry
this improvement to the highest attainable pitch, and man is
as perfect as he can be made. But that it may be rendered
more certainly intelligible, and the truth or falsity of my
sentiments respecting it be the more easily perceived, this
subject must be considered in further detail. I shall pit-
ceed, therefore, to state, with as much succintness and per-
spicuity as I can, some of the means by which the organizea
tion of man may be so changed as to improve his condition.
  Is any one ready to allege that I am about to engage in a
liscussion fanciful in its nature, and which can never eitLer

 




( 10)



develope a truth, settle a principle, or lead to any practical
good If so, he will permit me to ask him, why it should be
deemed more visionary to believe in the practicability of
iuproviug the race of man, in all their attributes, mental as
well as corporeal, than in that of improving, to the same
oextent, the breed of our domestic animals and why an at-
tempt io produce the former result should be held less
3seful i n its object, than one to produce the latter Is there,
ir, the nature of things, any impediment, either physical or
moral, to render an effort to the one effect more hopeless
than ar, effort to the other No cultivated physiologist will
reply affirmatively. Nor would a reply from any othersource
be worth listening to. The two cases are strictly analogous;
the end the same, and the means of attaining it precisely
alike. This is true, however reluctant false pride may ren-
der the superficial and the unthinking to believe it. We are,
in the literal sense of the expression, much more assimilated
o the worm, than most of us would be willing to admit.
Cour organization, consisting of similar materials united in a
Similar wanner, is as susceptible of being changed, for either
wsetter or worse, as that of the inferior animals; and it can
be changed on the same principles. We have an organiza-
tion superior to theirs in degree, but not in kind, a few por-
tions of the brain excepted; and even they can be altered
avid amended only on the same ground. Every enlight-
ened and practical agriculturist knows that he can, by
proper feeding, exercise, and training, ameliorate his breed
of horses and cows, hogs, sheep, and dogs. And he does so.
Be renders them not only larger and better formed, strong-
er and deeter, but more intellectual, mild, and docile. He
improves them in all the attributes of their races. But pre-
viously to suggesting any means for the attainment of
the same end, as relates to man, I must offer a brief physi-
o'ogical exposition.
  It has been already observed, that the human body is a
'very complicated apparatus. It consists of many different
organs which are again made up of other organs,each perform-

 



                            ( 11)

 ing its specific functions. But these organs, instead of acting,
 every one for itself alone, act also for each other, individ-
 ually and collectively, and are united in a system, by function
 and sympathy.   The condition of one organ, therefore,
 whether sound or unsound, influences and modifies that of
 many others. If it be a principal organ it influences the
 whole machine.   There are three great sets of organs,
 which, while they are intimately and indispensably con-
 nected with each other, control all the rest, and assimilate
 their condition, in no small degree, to their own. These
 are the chylopoetic organs, the blood-making and blood-cir-
 culating organs, consisting of the lungs and the heart, and
 the brain, spinal cord, and nerves, which, as already men-
 tioned, are the instruments of intellect and feeling, and are
 essential also to voluntary motion.  To the heart must be ad-
 ded its appendages, the bloodvessels. These three sets of
 organs have been said to control all the others; and this they
 do chiefly, by mutually controlling themselves; by exercising,
 I mean, such a reciprocal influence, as to be all, at the same
 time, somewhat assimilated in condition. They are as ne-
 cessary to each other, as they are to the whole. Is one of
 them materially deranged in its action The two others
 suffer immediately, and all the rest of the system in its turn.
 Is the brain diseased  Its healthy influence, which is in-
 dispensable to the well-being of the two other sets of asso-
 ciated organs, is withheld from them, and they also fail in
 their action, as well as in their sound and sustaining sym-
 pathies.  The chyle and blood are deteriorated.   This
 proves a source of further injury to the brain, which, unless
 it be supplied with well prepared blood, is neither itself in
 good condition, nor capable of contributing to the health
 and efficiency of the other parts of the body. It cannot pre-
 pare, from a scanty and bad material, the substance, or
 agent, of its own influence, whatever it may be, in sufficient
 quantity, and of sound qualities.  The general mischief,
 arising from a primary morbid affection of either of the two
other sets of controlling organs, is equally demonstrable,

 





and depends OL similar principles.  But it is needless to
dwell longer on this subject.  To every physiologist it
is already familiar. It is known to him, that out of chyle of
bad qualities, or deficient in quantity, a sufficient amount of
good blood cannot be prepared; that if respiration be de-
fective, the latter fluid cannot be duly vitalized; and that if
the heart be efeebled, it cannot throw the blood with the
requisite force i!.to every part of the system.
  Of the three leading sets of organs, the functions of two
are comparatively simple; the chylopoetic, and those that
prepare and ci culate the blood. But, as respects the brain,
the reverse is true. Its functions are as numerous and di-
versifie6 in kind, as they are important in their bearing and
character. Besides throwing its influence on every part of
the system, to sistain it in a state of common fitness for ac-
tion, and performing the great work of voluntary motion, it
is the imrnrediatc seat of every form of sensation, and the
instrument of every intellectual faculty. The brain is not.
therefore, a single organ. In the necessity of things it can-
not be s.. Throughout nature no single organ performs
more thain asingle function. Were the case otherwise, cre-
ation would be a scene of confusion and chance, every thing
future uncertain, and reason but a name.  The beauty, or-
der, and harmony that now pervade the universe, and render
it so suitable and delightful a dwelling to man, consist in
that well adjusted relation of things, according to which
every caise produces its own specific and single effect, and
nothing more. Destroy that relation, and chaos will have
returned, and 'he earth be uninhabitable, except by a new
order of being.3.
  But I must proceed in my preliminary analysis one step
further. And here I am compelled to become the phrenolo-
gist. In no other capacity can I speak rationally of the hu-
man intellect. On that topic, every thing said apart from
phrenology, or in opposition to it, is to me but the language
of conjecture cr prejudice. I leave it therefore to the in-
cumbents of schools and cloisters, where much of it origin-
ated.

 



                          ( 13)

  1 have represented the brain as the instrument of the in-
tellectual faculties. These, besides the external senses and
the power of voluntary motion, are thirty-five in number.
Nor are they less diversified than numerous. No two of
them bear to each other any more resemblance, than vision
does to hearing, or tasting to touch. And they are all effects
or modes of action. But it has been already observed, that
no two effects different from each other can proceed from
the same cause, nor two sorts of action from the same piece
of machinery; a truth to which nature every where testifies.
Nor is the evidence she offers less decisive in the functions of
animals, than in the other departments of her works. The
samne nerve cannot be instrumental to sensation and muscular
motion; nor can the same one minister to voluntary and in-
voluntary motion. Each of these modes of action requires
a different nerve. The same is true of the several func-
tions of sense. They also are the results of the action of dif-
ferent kinds of organic matter. The visual nerve cannot
perform the function of the auditory, the auditory of the
olfactory, nor the gustatory of the tactual. Each function
requires a different nerve, precisely as any other specific
form of action requires a specific cause.
  Of the intellectual faculties the same is true, else must
they be anomalous and unintelligible. But they are neither
the one nor the other. As respects the point I am consid-
ering, they are subject to the same principles that govern all
other earthly things, and therefore, like them, susceptible of
illustration. They also are the result of the action of or-
ganic matter. Being specifically different from each other,
the kinds of action producing them must be equally different.
This is common sense, as well as philosophy, and cannot
therefore be questioned. It follows necessarily, that such
differences of action must be the producL of instruments
equally different. By no law of nature can the same instru-
ment produce them all. Each peculiar intellectual faculty,
then, must have its own specific cerebral organ; and one of
these organs can no more perform the function of another,

 



                            ( 14)

  than thc ear can see, or the tongue hear. Hence the brain,
  instead of being single, consists of as many organs as the
  intellect possesses of faculties; and all these are as different
  from each oither, as a nerve of sensation is from a nerve of
  motion, or a nerve of taste from one of touch. If these
  positions are true, as all things seem to testify they are, the
  inferences deduc ible from them are peculiarly important,
  and, as widl presently appear, have a direct bearing on the
  subject I ann discussing.
  The organs which compose the brain, with the faculties
  dependent on them, are divided into three classes; the ani-
  mal, the moral, and the intellectual strictly so denominated.
  The latter class is subdivided into the knowing and the re-
fecting organs; o., as they are sometimes called, the percep-
tive organs and those of relation. For the comfort and hap-
piness, as well as for the efficiency of man, and his useful-
ness as a mromer of society, it is requisite that these three
sets of organs be well balanced in power and action. If
one or two of them preponderate, especially in a high degree,
some deficiency, irregularity, or impropriety of conduct will
occur, to the inconvenience, injury, or ruin of the individual.
In proof of this many striking examples might be cited.
But the truth is already so palpable, that it would scarcely
be extravagant to pronounce it self-evident. In attempting
therefore to improve the condition of man, a point of pecul-
iar mome it is, to produce and maintain, in his mentalpowers,
the requisite balance. Let each class of organs and its de-
pendent facultie3 have a full measure of power, but suffer
neither of them greatly to predominate over the others.
Should the animal class be too feeble, the individual will be
defective In practical energy; he will want general vigour
and activity of character; and should it be too strong, the
danger is great, 'hat he will indulge in practices indecorous
and degrading, i. not vicious. He will be too much of the
animal, in forgetfulness of the man. If the intellectual or-
gans be too feeble, the individual will want both knowledge
and the power t( use it. If any one, two, or more of them

 



                            ( 15 )

 be disproportionately strong, he will be likely to attach hinid
 self inordinately to some favourite pursuit, to the neglect
 of other requisite ones, or to engage in study with an ardour
 and intensity ruinous to health, and perhaps productive of
 mental derangement. Excessive weakness in the moral or-
 gans is tantamount to too much strength in the animal, and
 may become a source of crime; while excessive strength and
 activity in some of them produce a stern and inflexible res-
 olution, or an ungovernable enthusiasm, in relation to the ob-
 jects of them, which misleads the judgement, subverts dis-
 cretion, and prevents usefulness. An individual thus organ-
 ized, however virtuous and praiseworthy his intentions may
 be, can never be practically virtuous in a high degree; can
 never, I mean, do much good to his fellow men. Should the'
 bent of his character be in that direction, he will be a bigot,
 if not a fanatic in religion. And should it be toward philan-
 thropy, his schemes will be quixotic, and his benefactions
 misapplied. LIe will be ultra in every thing which conforms
 to his "ruling passion;" and he will be the more irreclaima-
 ble, from fancying that he perseveres for "conscience' sake."'
   But to establish the balance of the intellect alone is not
 sufficient to constitute the highest degree of improvement,
 of which the human condition is susceptible. The whole
 man must be balanced; the organs of his body in general, no
 less than his cerebral organs. Nor is this all. The due bal-
 ance must be established between the other parts of his
 system and his brain. Neither must inordinately prepon-
 derate. Any striking defect of balance, whatever may be
 its nature or seat, is a constitutional evil, and must necessa-
 rily do mischief. To produce therefore the highest perfec-
 tion, of which man is susceptible, a fair equilibrium must be
 established in his system, and the whole rendered as powerful

  It is now known that a great preponderance of one or more of the cere-
 bral organs constitutes a strong predisposition to madness. An examination of
 the insane also testifies, that, in a large majority of cases, the mental faculties
first deranged, and which often continue to be alIne deranged, are those belong-
ing to organs inordinately developed-inordinately I mean, in proportion to
the other organs of the same brain.

 



                          (16)

as may 1'e pract cable. Weak organs must be strengthened
and too vigorous ones reduced, if not actually, at least com-
paratively, until the requisite balance be attained. In one
point, of great moment, the living body of man resembles
not a little the body politic. The stronger parts of it have
a prevalent tet.dency to oppress and injure the weaker.
Hence local debility, of whatever description, is an invita-
tion to disease. or some kind of discomfort.  In every
scheme, therefoie, for human improvement, to prevent or re-
move it Fhould be a leading object.
  Is any one inclined to ask me how this is to be done-
by what means, and in what mode of employing them, this
constitutional Larmony is to be established The question
is a fair one; and, were it proposed, I should be bound to
reply to it. Without further preface, therefore, I shall pro-
ceed to answer Jt, as if it were proposed.
  It is a law of nature that the offspring resemble their pa-
rents.  As rel tes to leading points, this is a truism fa-
miliar to every one, and is uniformly and successfully acted
on, in the breeding of inferior animals. That all constitu-
tional qualities are transmitted from parents to their chil-
dren, aimits not of a doubt. Apparent exceptions are only
apparent, not real. Are parents perfectly sound and vigor-
ous in bohiy So are their children, when they first see the
light. Is the reverse true Are the former constitutionally
unsound and debilitated  The evil descends, in some de-
gree, to the latzer. Respecting intellect, the same is true.
According as it -s weak or strong, sound, unsound, or peculiar
in the parents, so are its character and condition in the chil-
dren. I speak in general terms, and refer only to general
results, without meaning to entangle myself in the difficul-
ties of abnormal cases.  And thus far all testimony con-
curs to sustain me. The descendants of a community, sound,
vigorous, and hardy in mind and body, will be themselves a
communitZ: of ti e same description, unless they are changed
by adventitious causes. To this, neither does history con-
tain, nor can observation adduce, a single exception  Spar-

 



                          ( 17)

tan children were like their Spartan parents, and Baeotian
children like their Bceotian parents. And, in our times, the
descendants of the hill-country and of the valley are very
dissimilar.
  As relates to the standing and welfare of the human race,
this principle is much more extensively and powerfully ope-
rative than it is generally supposed to be. It is the reason
why children born at different periods of the lives of their pa-
rents, and under the influence of different circumstances, es-
pecially different degrees of parental health and vigour, are
often so unlike each other. It is also the most probable
source of the very frequent an(l strong resemblance of twins,
which receive the impress of exactly the same parental con-
dition.  Children partake of the constitutional qualities of
their parents, for the time being. Years and circumstances
alte