to be reckoned with. Even in case the evidence were much stronger than it is, the damage done may only be a physiological or chemical induction, the effects of which will wear off in a few generations; rather than a radical change in the hereditary constituents of the germ-plasm. The germ-plasm is so carefully isolated and guarded that it is almost impossible to injure it, except by treatment so severe as to kill it altogether; and the degeneracy with which eugenists are called on to deal is a degeneracy which is running along from generation to generation and which, when once stopped by the cessation of reproduction, is in little danger of being originated anew through some racial poison.
Through these facts, the problem of race betterment is not only immensely simplified, but it is clearly shown to be more a matter for treatment by the biologist, acting through eugenics, than for the optimistic improver of the environment.
There is another way in which it is widely believed that some such result as a direct influence of the germ-plasm can be produced: that is through the imaginary process known as maternal impression, prenatal influence, etc. Belief in maternal impressions is no novelty. In the book of Genesis12 Jacob is described as making use of it to get the better of his tricky father-in-law. Some animal breeders still profess faith in it as a part of their methods of breeding: if they want a black calf, for instance, they will keep a white cow in a black stall, and express perfect confidence that her offspring will resemble midnight darkness. It is easy to see that this method, if it "works," would be a potent instrument for eugenics. And it is being recommended for that reason. Says a recent writer, who professes on the cover of her book to give a "complete and intelligent summary of all the principles of eugenics":
"Too much emphasis can