he number is growing each year. In the near future
the expenditures must grow much more rapidly, for public sentiment is
beginning to demand that the defectives and delinquents of the
community be properly cared for. The financial burden is becoming a
heavy one; it will become a crushing one unless steps are taken to make
the feeble-minded productive (as described in the next chapter) and an
intangible "sinking fund" at the same time created to reduce the burden
gradually by preventing the production of those who make it up. The
burden can never be wholly obliterated, but it can be largely reduced by
a restriction of the reproduction of those who are themselves socially
inadequate.

[Illustration: TWO JUKE HOMES OF THE PRESENT DAY

FIG. 28.--The Jukes have mostly been country-dwellers, a fact
which has tended to increase the amount of consanguineous marriage among
them. Removal into a new environment usually does not mean any
substantial change for them, because they succeed immediately in
re-creating the same squalid sort of an environment from which they
came. In the house below, one part was occupied by the family and the
other part by pigs. Photographs from A. H. Estabrook.]

Alike then on biological, humanitarian and financial grounds, the nation
would be the better for a diminution in the production of physically,
mentally or morally defective children. And the way to secure this
diminution is to prevent reproduction by parents whose offspring would
almost certainly be undesirable in character.

Granted that such prevention is a proper function of society, the
question again arises whether it is an ethically correct procedure to
allow these potentially undesirable parents to marry at all. Should they
be doomed to perpetual celibacy, or should they be permitted to mate, on
condition that the union be childless.

The eugenic interests of society, of course, are equally safeguarded by
either alternative. All the other interests of society appear to us to
be better safeguarded by marriage than by celibacy. Adding the interests
of the individual, which will doubtless be for marriage, it seems to us
that there is good reason for holding such a childless marriage
ethically correct, in the relatively small number of cases where it
might seem desirable.

Though such unions may be ethically justifiable, yet they would often be
impracticable; the limits will be discussed in the next chapter.

It is constantly alleged