I would like in a parenthetical section to expand and render rather more concrete this idea of the species as one divaricating flow of blood, by an appeal to its arithmetical aspect. I do not know if it has ever occurred to the reader to compute1 the number of his living ancestors at some definite date, at, let us say, the year one of the Christian2 era. Everyone has two parents and four grandparents, most people have eight great-grandparents, and if we ignore the possibility of intermarriage we shall go on to a fresh power of two with every generation, thus:—
Column 1: Number of generations.
Column 2: Number of ancestors.
3: 8
4: 16
5: 32
7: 128
10: 1,024
20: 126,976
30: 15,745,024
40: 1,956,282,976
I do not know whether the average age of the parent at the birth of a child under modern conditions can be determined3 from existing figures. There is, I should think, a strong presumption4 that it has been a rising age. There may have been a time in the past when most women were mothers in their early teens and bore most or all of their children before thirty, and when men had done the greater part of their procreation before thirty-five; this is still the case in many tropical climates, and I do not think I favour my case unduly5 by assuming that the average parent must be about, or even less than, five and twenty. This gives four generations to a century. At that rate and DISREGARDING INTERMARRIAGE OF RELATIONS the ancestors living a thousand years ago needed to account for a living person would be double the estimated population of the world. But it is obvious that if a person sprang from a marriage of first cousins, the eight ancestors of the third generation are cut down to six; if of cousins at the next stage, to fourteen in the fourth. And every time that a common pair of ancestors appears in any generation, the number of ancestors in that generation must be reduced by two from our original figures, or if it is only one common ancestor, by one, and as we go back that reduction will have to be doubled, quadrupled and so on. I daresay that by the time anyone gets to the 8916 names of his Elizabethan ancestors he will find quite a large number repeated over and over again in the list and that he is cut down to perhaps two or three thousand separate persons. But this does not effectually invalidate my assumption that if we go back only to the closing years of the Roman Republic, we go back to an age in which nearly every person living within the confines of what was then the Roman Empire who left living offspring must have been ancestral to every person living within that area to-day. No doubt they were so in very variable measure. There must be for everyone some few individuals in that period who have so to speak intermarried with themselves again and again and again down the genealogical series, and others who are represented by just one touch of their blood. The blood of the Jews, for example, has turned in upon itself again and again; but for all we know one Italian proselyte in the first year of the Christian era may have made by this time every Jew alive a descendant of some unrecorded bastard6 of Julius Caesar. The exclusive breeding of the Jews is in fact the most effectual guarantee that whatever does get into the charmed circle through either proselytism, the violence of enemies, or feminine unchastity, must ultimately pervade7 it universally.
It may be argued that as a matter of fact humanity has until recently been segregated8 in pools; that in the great civilization of China, for example, humanity has pursued its own interlacing system of inheritances without admixture from other streams of blood. But such considerations only defer9 the conclusion; they do not stave it off indefinitely. It needs only that one philoprogenitive Chinaman should have wandered into those regions that are now Russia, about the time of Pericles, to link east and west in that matter; one Tartar chieftain in the Steppes may have given a daughter to a Roman soldier and sent his grandsons east and west to interlace the branches of every family tree in the world. If any race stands apart it is such an isolated10 group as that of the now extinct Tasmanian primitives11 or the Australian black. But even here, in the remote dawn of navigation, may have come some shipwrecked Malays, or some half-breed woman kidnapped by wandering Phoenicians have carried this link of blood back to the western world. The more one lets one’s imagination play upon the incalculable drift and soak of population, the more one realizes the true value of that spreading relation with the past.
But now let us turn in the other direction, the direction of the future, because there it is that this series of considerations becomes most edifying12. It is the commonest trick to think of a man’s descendants as though they were his own. We are told that one of the dearest human motives13 is the desire to found a family, but think how much of a family one founds at the best. One’s son is after all only half one’s blood, one grandson only a quarter, and so one goes on until it may be that in ten brief generations one’s heir and namesake has but 1/1024th of one’s inherited self. Those other thousand odd unpredictable people thrust in and mingle14 with one’s pride. The trend of all things nowadays — the ever-increasing ease of communication, the great and increasing drift of population, the establishment of a common standard of civilization — is to render such admixture far more probable and facile in the future than in the past.
It is a pleasant fancy to imagine some ambitious hoarder15 of wealth, some egotistical founder16 of name and family, returning to find his descendants — HIS descendants — after the lapse17 of a few brief generations. His heir and namesake may have not a thousandth part of his heredity, while under some other name, lost to all the tradition and glory of him, enfeebled and degenerate18 through much intermarriage, may be a multitude of people who have as much as a fiftieth or even more of his quality. They may even be in servitude and dependence19 to the really alien person who is head of the family. Our founder will go through the spreading record of offspring and find it mixed with that of people he most hated and despised. The antagonists20 he wronged and overcame will have crept into his line and recaptured all they lost; have played the cuckoo in his blood and acquisitions, and turned out his diluted21 strain to perish.
And while I am being thus biological let me point out another queer aspect in which our egotism is overridden22 by physical facts. Men and women are apt to think of their children as being their very own, blood of their blood and bone of their bone. But indeed one of the most striking facts in this matter is the frequent want of resemblance between parents and children. It is one of the commonest things in the world for a child to resemble an aunt or an uncle, or to revive a trait of some grandparent that has seemed entirely23 lost in the intervening generation. The Mendelians have given much attention to facts of this nature; and though their general method of exposition seems to me quite unjustifiably exact and precise, it cannot be denied that it is often vividly24 illuminating25. It is so in this connexion. They distinguish between “dominant26” and “recessive27” qualities, and they establish cases in which parents with all the dominant characteristics produce offspring of recessive type. Recessive qualities are constantly being masked by dominant ones and emerging again in the next generation. It is not the individual that reproduces himself, it is the species that reproduces through the individual and often in spite of his characteristics.
The race flows through us, the race is the drama and we are the incidents. This is not any sort of poetical28 statement; it is a statement of fact. In so far as we are individuals, in so far as we seek to follow merely individual ends, we are accidental, disconnected, without significance, the sport of chance. In so far as we realize ourselves as experiments of the species for the species, just in so far do we escape from the accidental and the chaotic29. We are episodes in an experience greater than ourselves.
Now none of this, if you read me aright, makes for the suppression of one’s individual difference, but it does make for its correlation30. We have to get everything we can out of ourselves for this very reason that we do not stand alone; we signify as parts of a universal and immortal31 development. Our separate selves are our charges, the talents of which much has to be made. It is because we are episodical in the great synthesis of life that we have to make the utmost of our individual lives and traits and possibilities.
1 compute | |
v./n.计算,估计 | |
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2 Christian | |
adj.基督教徒的;n.基督教徒 | |
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3 determined | |
adj.坚定的;有决心的 | |
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4 presumption | |
n.推测,可能性,冒昧,放肆,[法律]推定 | |
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5 unduly | |
adv.过度地,不适当地 | |
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6 bastard | |
n.坏蛋,混蛋;私生子 | |
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7 pervade | |
v.弥漫,遍及,充满,渗透,漫延 | |
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8 segregated | |
分开的; 被隔离的 | |
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9 defer | |
vt.推迟,拖延;vi.(to)遵从,听从,服从 | |
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10 isolated | |
adj.与世隔绝的 | |
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11 primitives | |
原始人(primitive的复数形式) | |
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12 edifying | |
adj.有教训意味的,教训性的,有益的v.开导,启发( edify的现在分词 ) | |
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13 motives | |
n.动机,目的( motive的名词复数 ) | |
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14 mingle | |
vt.使混合,使相混;vi.混合起来;相交往 | |
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15 hoarder | |
n.囤积者,贮藏者 | |
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16 Founder | |
n.创始者,缔造者 | |
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17 lapse | |
n.过失,流逝,失效,抛弃信仰,间隔;vi.堕落,停止,失效,流逝;vt.使失效 | |
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18 degenerate | |
v.退步,堕落;adj.退步的,堕落的;n.堕落者 | |
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19 dependence | |
n.依靠,依赖;信任,信赖;隶属 | |
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20 antagonists | |
对立[对抗] 者,对手,敌手( antagonist的名词复数 ); 对抗肌; 对抗药 | |
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21 diluted | |
无力的,冲淡的 | |
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22 overridden | |
越控( override的过去分词 ); (以权力)否决; 优先于; 比…更重要 | |
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23 entirely | |
ad.全部地,完整地;完全地,彻底地 | |
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24 vividly | |
adv.清楚地,鲜明地,生动地 | |
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25 illuminating | |
a.富于启发性的,有助阐明的 | |
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26 dominant | |
adj.支配的,统治的;占优势的;显性的;n.主因,要素,主要的人(或物);显性基因 | |
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27 recessive | |
adj.退行的,逆行的,后退的,隐性的 | |
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28 poetical | |
adj.似诗人的;诗一般的;韵文的;富有诗意的 | |
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29 chaotic | |
adj.混沌的,一片混乱的,一团糟的 | |
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30 correlation | |
n.相互关系,相关,关连 | |
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31 immortal | |
adj.不朽的;永生的,不死的;神的 | |
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