an address defending this practice. Of such bravery and eloquence that it could not be ignored, this address electrified the entire British public. It aroused a storm of abuse, and yet succeeded, as no propaganda could, in mobilizing the forces of progress and intelligence in the support of the cause.
Just one month later, the First American Birth Control Conference culminated in a significant and dramatic incident. At the close of the conference a mass meeting was scheduled in the Town Hall, New York City, to discuss the morality of Birth Control. Mr. Harold Cox, editor of the Edinburgh Review, who had come to New York to attend the conference, was to lead the discussion. It seemed only natural for us to call together scientists, educators, members of the medical profession, and theologians of all denominations, to ask their opinion upon this uncertain and important phase of the controversy. Letters were sent to eminent men and women in different parts of the world. In this letter we asked the following questions:—
1. Is over-population a menace to the peace of the world?
2. Would the legal dissemination of scientific Birth Control information, through the medium of clinics by the medical profession, be the most logical method of checking the problem of over-population?
3. Would knowledge of Birth Control change the moral attitude of men and women toward the marriage bond, or lower the moral standards of the youth of the country?
4. Do you believe that knowledge which enables parents to limit their families will make for human happiness, and raise the moral, social and intellectual standards of population?
We sent this questionnaire not only to those who we thought might agree with us, but we sent it also to our known opponents.
When I arrived at the Town Hall the entrance was guarded by policemen. They told me there would be no meeting. Before my arrival our executives had been greeted by Monsignor Dineen, secretary of Archbishop Hayes, of the Roman Catholic archdiocese, who informed them that the meeting would be prohibited on the ground that it was contrary to public morals. The police had closed the doors. When they opened them to permit the exit of the large audience which had gathered, Mr. Cox and I entered. I attempted to exercise my constitutional right of free speech, but was prohibited and arrested. Miss Mary Winsor, who protested against this unwarranted arrest, was likewise dragged off to the police station. The case was dismissed the following morning. The ecclesiastic instigators of the affair were conspicuous by their absence from the police court. But the incident was enough to expose the opponents of Birth Control and the extreme methods they used to combat our progress. The case was too flagrant, too gross an affront, to pass unnoticed by the newspapers. The progress of our movement was indicated in the changed attitude of the American Press, which had perceived the danger to the public of the unlawful tactics used by the enemies of Birth Control in preventing open discussion of a vital question.
No social idea has inspired its advocates with more bravery, tenacity, and courage than Birth Control. From the early days of Francis Place and Richard Carlile, to those of the Drysdales and Edward Trulove, of Bradlaugh and Mrs. Annie Besant, its advocates have faced imprisonment and ostracism. In the whole history of the English movement, there has been no more courageous figure than that of the venerable Alice Drysdale Vickery, the undaunted torch-bearer who has bridged the silence of forty-four years—since the Bradlaugh-Besant trial. She stands head and shoulders above the professional feminists. Serenely has she withstood jeers and jests. To-day, she continues to point out to the younger generation which is devoted to newer palliatives the fundamental relation between Sex and Hunger.
The First American Birth Control Conference, held at the same time as the Washington Conference for the Limitation of Armaments, marks a turning-point in our approach to social problems. The Conference made evident the fact that in every field of scientific and social endeavour the most penetrating thinkers are now turning to the consideration of our problem as a fundamental necessity to American civilization. They are coming to see that a QUALITATIVE factor as opposed to a QUANTITATIVE one is of primary importance in dealing with the great masses of humanity.
Certain fundamental convictions should be made clear here. The programme for Birth Control is not a charity. It is not aiming to interfere in the private lives of poor people, to tell them how many children they should have, nor to sit in judgment upon their fitness to become parents. It aims, rather, to awaken responsibility, to answer the demand for a scientific means by which and through which each human life may be self-directed and self-controlled. The exponent of Birth Control, in short, is convinced that social regeneration, no less than individual regeneration, must come from within. Every potential parent, and especially every potential mother, must be brought to an acute realization of the primary and individual responsibility of bringing children into this world. Not until the parents of this world are given control over their reproductive faculties will it be possible to improve the quality of the generations of the future, or even to maintain civilization at its present level. Only when given intelligent mastery of the procreative powers can the great mass of humanity be aroused to a realization of responsibility of parenthood. We have come to the conclusion, based on widespread investigation and experience, that education for parenthood must be based upon the needs and demands of the people themselves. An idealistic code of sexual ethics, imposed from above, a set of rules devised by high-minded theorists who fail to take into account the living conditions and desires of the masses, can never be of the slightest value in effecting change in the customs of the people. Systems so imposed in the past have revealed their woeful inability to prevent the sexual and racial chaos into which the world has drifted.
The universal demand for practical education in Birth Control is one of the most hopeful signs that the masses themselves to-day possess the divine spark of regeneration. It remains for the courageous and the enlightened to answer this demand, to kindle the spark, to direct a thorough education in sex hygiene based upon this intense interest.
Birth Control is thus the entering wedge for the educator. In answering the needs of these thousands upon thousands of submerged mothers, it is possible to use their interest as the foundation for education in prophylaxis, hygiene and infant welfare. The potential mother can then be shown that maternity need not be slavery but may be the most effective avenue to self-development and self-realization. Upon this basis only may we improve the quality of the race.
The lack of balance between the birth-rate of the "unfit" and the "fit," admittedly the greatest present menace to the civilization, can never be rectified by the inauguration of a cradle competition between these two classes. The example of the inferior classes, the fertility of the feeble-minded, the mentally defective, the poverty-stricken, should not be held up for emulation to the mentally and physically fit, and therefore less fertile, parents of the educated and well-to-do classes. On the contrary, the most urgent problem to-day is how to limit and discourage the over-fertility of the mentally and physically defective. Possibly drastic and Spartan methods may be forced upon American society if it continues complacently to encourage the chance and chaotic breeding that has resulted from our stupid, cruel sentimentalism.
To effect the salvation of the generations of the future—nay, of the generations of to-day—our greatest need, first of all, is the ability to face the situation without flinching; to cooperate in the formation of a code of sexual ethics based upon a thorough biological and psychological understanding of human nature; and then to answer the questions and the needs of the people with all the intelligence and honesty at our command. If we can summon the bravery to do this, we shall best be serving the pivotal interests of civilization.
To conclude this introduction: my initiation, as I have confessed, was primarily an emotional one. My interest in Birth Control was awakened by experience. Research and investigation have followed. Our effort has been to raise our program from the plane of the emotional to the plane of the scientific. Any social progress, it is my belief, must purge itself of sentimentalism and pass through the crucible of science. We are willing to submit Birth Control to this test. It is part of the purpose of this
