Chapter II: Preface (1)

It is not difficult to be virtuous in a cloistered and negative way. Neither is it difficult to succeed, after a fashion, in active life, if one is content to disregard the considerations which bind honorable and upright men. But it is by no means easy to combine honesty and efficiency; and yet it is absolutely necessary, in order to do any work really worth doing. It is not hard, while sitting in one’s study, to devise admirable plans for the betterment of politics and of social conditions; but in practice it too often proves very hard to make any such plan work at all, no matter how imperfectly. Yet the effort must continually be made, under penalty of constant retrogression in our political life.

No one quality or one virtue is enough to insure success; vigor, honesty, common sense,--all are needed. The practical man is merely rendered more noxious by his practical ability if he employs it wrongly, whether from ignorance or from lack of morality; while the doctrinaire, the man of theories, whether written or spoken, is useless if he cannot also act.

These essays are written on behalf of the many men who do take an actual part in trying practically to bring about the conditions for which we somewhat vaguely hope; on behalf of the under-officers in that army which, with much stumbling, halting, and slipping, many mistakes and shortcomings, and many painful failures, does, nevertheless, through weary strife, accomplish something toward raising the standard of public life.

We feel that the doer is better than the critic and that the man who strives stands far above the man who stands aloof, whether he thus stands aloof because of pessimism or because of sheer weakness. To borrow a simile from the football field, we believe that men must play fair, but that there must be no shirking, and that success can only come to the player who “hits the line hard.”

THEODORE ROOSEVELT.

SAGAMORE HILL,
_October, 1897_.

CONTENTS.

CHAPTER PAGE

I.--AMERICAN IDEALS 1

II.--TRUE AMERICANISM 15

III.--THE MANLY VIRTUES AND PRACTICAL POLITICS 35

IV.--THE COLLEGE GRADUATE AND PUBLIC LIFE 47

V.--PHASES OF STATE LEGISLATION 63

VI.--MACHINE POLITICS IN NEW YORK CITY 102

VII.--SIX YEARS OF CIVIL SERVICE REFORM 134

VIII.--ADMINISTERING THE NEW YORK POLICE FORCE 160

IX.--THE VICE-PRESIDENCY AND THE CAMPAIGN OF 1896 189

X.--HOW NOT TO HELP OUR POORER BROTHER 214

XI.--THE MONROE DOCTRINE 228

XII.--WASHINGTON’S FORGOTTEN MAXIM 247

XIII.--NATIONAL LIFE AND CHARACTER 271

XIV.--SOCIAL EVOLUTION 303

XV.--THE LAW OF CIVILIZATION AND DECAY 329

XVI.--[1]REFORM THROUGH SOCIAL WORK 355

FOOTNOTES:

[1] Reprinted through the courtesy of the S. S. McClure Co.

AMERICAN IDEALS

I

AMERICAN IDEALS[2]

In his noteworthy book on _National Life and Character_, Mr. Pearson says: “The countrymen of Chatham and Wellington, of Washington and Lincoln, in short the citizens of every historic state, are richer by great deeds that have formed the national character, by winged words that have passed into current speech, by the examples of lives and labors consecrated to the service of the commonwealth.” In other words, every great nation owes to the men whose lives have formed part of its greatness not merely the material effect of what they did, not merely the laws they placed upon the statute books or the victories they won over armed foes, but also the immense but indefinable moral influence produced by their deeds and words themselves upon the national character. It would be difficult to exaggerate the material effects of the careers of Washington and of Lincoln upon the United States. Without Washington we should probably never have won our independence of the British crown, and we should almost certainly have failed to become a great nation, remaining instead a cluster of jangling little communities, drifting toward the type of government prevalent in Spanish America. Without Lincoln we might perhaps have failed to keep the political unity we had won; and even if, as is possible, we had kept it, both the struggle by which it was kept and the results of this struggle would have been so different that the effect upon our national history could not have failed to be profound. Yet the nation’s debt to these men is not confined to what it owes them for its material well-being, incalculable though this debt is. Beyond the fact that we are an independent and united people, with half a continent as our heritage, lies the fact that every American is richer by the heritage of the noble deeds and noble words of Washington and of Lincoln. Each of us who reads the Gettysburg speech or the second inaugural address of the greatest American of the nineteenth century, or who studies the long campaigns and lofty statesmanship of that other American who was even greater, cannot but feel within him that lift toward things higher and nobler which can never be bestowed by the enjoyment of mere material prosperity.

It is not only the country which these men helped to make and helped to save that is ours by inheritance; we inherit also all that is best and highest in their characters and in their lives. We inherit from Lincoln and from the might of Lincoln’s generation not merely the freedom of those who once were slaves; for we inherit also the fact of the freeing of them, we inherit the glory and the honor and the wonder of the deed that was done, no less than the actual results of the deed when done. The bells that rang at the passage of the Emancipation Proclamation still ring in Whittier’s ode; and as men think over the real nature of the triumph then scored for humankind their hearts shall ever throb as they cannot over the greatest industrial success or over any victory won at a less cost than ours.

The captains and the armies who, after long years of dreary campaigning and bloody, stubborn fighting, brought to a close the Civil War have likewise left us even more than a reunited realm. The material effect of what they did is shown in the fact that the same flag flies from the Great Lakes to the Rio Grande, and all the people of the United States are richer because they are one people and not many, because they belong to one great nation and not to a contemptible knot of struggling nationalities. But besides this, besides the material results of the Civil War, we are all, North and South, incalculably richer for its memories. We are the richer for each grim campaign, for each hard-fought battle. We are the richer for valor displayed alike by those who fought so valiantly for the right and by those who, no less valiantly, fought for what they deemed the right. We have in us nobler capacities for what is great and good because of the infinite woe and suffering, and because of the splendid ultimate triumph.

In the same way that we are the better for the deeds of our mighty men who have served the nation well, so we are the worse for the deeds and the words of those who have striven to bring evil on the land. Most fortunately we have been free from the peril of the most dangerous of all examples. We have not had to fight the influence exerted over the minds of eager and ambitious men by the career of the military adventurer who heads some successful revolutionary or separatist movement. No man works such incalculable woe to a free country as he who teaches young men that one of the paths to glory, renown, and temporal success lies along the line of armed resistance to the Government, of its attempted overthrow.

Yet if we are free from the peril of this example, there are other perils from which we are not free. All through our career we have had to war against a tendency to regard, in the individual and the nation alike, as most important, things that are of comparatively little importance. We rightfully value success, but sometimes we overvalue it, for we tend to forget that success may be obtained by means which should make it abhorred and despised by every honorable man. One section of the community deifies as “smartness” the kind of trickery which enables a man without conscience to succeed in the financial or political world. Another section of the community deifies violent homicidal lawlessness. If ever our people as a whole adopt these views, then we shall have proved that we are unworthy of the heritage our forefathers left us; and our country will go down in ruin.

The people that do harm in the end are not the wrong-doers whom all execrate; they are the men who do not do quite as much wrong, but who are applauded instead of being execrated. The career of Benedict Arnold has done us no harm as a nation because of the universal horror it inspired. The men who have done us harm are those who have advocated disunion, but have done it so that they have been enabled to keep their political position; who have advocated repudiation of debts, or other financial dishonesty, but have kept their standing in the community; who preach the doctrines of anarchy, but refrain from action that will bring them within the pale of the law; for these men lead thousands astray by the fact that they go unpunished or even rewarded for their misdeeds.

It is unhappily true that we inherit the evil as well as the good done by those who have gone before us, and in the one case as in the other the influence extends far beyond the mere material effects. The foes of order harm quite as much by example as by what they actually accomplish. So it is with the equally dangerous criminals of the wealthy classes. The conscienceless stock speculator who acquires wealth by swindling his fellows, by debauching judges and corrupting legislatures, and who ends his days with the reputation of being among the richest men in America, exerts over the minds of the rising generation an influence worse than that of the average murderer or bandit, because his career is even more dazzling in its success, and even more dangerous in its effects upon the community. Any one who reads the essays of Charles Francis Adams and Henry Adams, entitled “A Chapter of Erie,” and “The Gold Conspiracy in New York,” will read about the doings of men whose influence for evil upon the community is more potent than that of any band of anarchists or train robbers.

There are other members of our mercantile community who, being perfectly honest themselves, nevertheless do almost as much damage as the dishonest. The professional labor agitator, with all his reckless incendiarism of speech, can do no more harm than the narrow, hard, selfish merchant or manufacturer who deliberately sets himself to keep the laborers he employs in a condition of dependence which will render them helpless to combine against him; and every such merchant or manufacturer who rises to sufficient eminence leaves the record of his name and deeds as a legacy of evil to all who come after him.

But of course the worst foes of America are the foes to that orderly liberty without which our Republic must speedily perish. The reckless labor agitator who arouses the mob to riot and bloodshed is in the last analysis the most dangerous of the workingman’s enemies. This man is a real peril; and so is his sympathizer, the legislator, who to catch votes denounces the judiciary and the military because they put down mobs. We Americans have, on the whole, a right to be optimists; but it is mere folly to blind ourselves to the fact that there are some black clouds on the horizon of our future.

During the summer of 1894, every American capable of thinking must at times have pondered very gravely over certain features of the national character which were brought into unpleasant prominence by the course of events. The demagogue, in all his forms, is as characteristic an evil of a free society as the courtier is of a despotism; and the attitude of many of our public men at the time of the great strike in July, 1894, was such as to call down on their heads the hearty condemnation of every American who wishes well to his country. It would be difficult to overestimate the damage done by the example and action of a man like Governor Altgeld of Illinois. Whether he is honest or not in his beliefs is not of the slightest consequence. He is as emphatically the foe of decent government as Tweed himself, and is capable of doing far more damage than Tweed. The Governor, who began his career by pardoning anarchists, and whose most noteworthy feat since was his bitter and undignified, but fortunately futile, campaign against the election of the upright judge who sentenced the anarchists, is the foe of every true American and is the foe particularly of every honest workingman. With such a man it was to be expected that he should in time of civic commotion act as the foe of the law-abiding and the friend of the lawless classes, and endeavor, in company with the lowest and most abandoned office-seeking politicians, to prevent proper measures being taken to prevent riot and to punish the rioters. Had it not been for the admirable action of the Federal Government, Chicago would have seen a repetition of what occurred during the Paris Commune, while Illinois would have been torn by a fierce social war; and for all the horrible waste of life that this would have entailed Governor Altgeld would have been primarily responsible. It was a most fortunate thing that the action at Washington was so quick and so emphatic. Senator Davis of Minnesota set the key of patriotism at the time when men were still puzzled and hesitated. The President and Attorney-General Olney acted with equal wisdom and courage, and the danger was averted. The completeness of the victory of the Federal authorities, representing the cause of law and order, has been perhaps one reason why it was so soon forgotten; and now not a few shortsighted people need to be reminded that when we were on the brink of an almost terrific explosion the governor of Illinois did his best to work to this country a measure of harm as great as any ever planned by Benedict Arnold, and that we were saved by the resolute action of the Federal judiciary and of the regular army. Moreover, Governor Altgeld, though pre-eminent, did not stand alone on his unenviable prominence. Governor Waite of Colorado stood with him. Most of the Populist governors of the Western States, and the Republican governor of California and the Democratic governor of North Dakota, shared the shame with him; and it makes no difference whether in catering to riotous mobs they paid heed to their own timidity and weakness, or to that spirit of blatant demagogism which, more than any other, jeopardizes the existence of free institutions. On the other hand, the action of the then Governor of Ohio, Mr. McKinley, entitled him to the gratitude of all good citizens.

Every true American, every man who thinks, and who if the occasion comes is ready to act, may do well to ponder upon the evil wrought by the lawlessness of the disorderly classes when once they are able to elect their own chiefs to power. If the Government generally got into the hands of men such as Altgeld, the Republic would go to pieces in a year; and it would be right that it should go to pieces, for the election of such men shows that the people electing them are unfit to be entrusted with self-government.

There are, however, plenty of wrong-doers besides those who commit the overt act. Too much cannot be said against the men of wealth who sacrifice everything to getting wealth. There is not in the world a more ignoble character than the mere money-getting American, insensible to every duty, regardless of every principle, bent only on amassing a fortune, and putting his fortune only to the basest uses--whether these uses be to speculate in stocks and wreck railroads himself, or to allow his son to lead a life of foolish and expensive idleness and gross debauchery, or to purchase some scoundrel of high social position, foreign or native, for his daughter. Such a man is only the more dangerous if he occasionally does some deed like founding a college or endowing a church, which makes those good people who are also foolish forget his real iniquity. These men are equally careless of the workingmen, whom they oppress, and of the state, whose existence they imperil. There are not very many of them, but there is a very great number of men who approach more or less closely to the type, and, just in so far as they do so approach, they are curses to the country. The man who is content to let politics go from bad to worse, jesting at the corruption of politicians, the man who is content to see the maladministration of justice without an immediate and resolute effort to reform it, is shirking his duty and is preparing the way for infinite woe in the future. Hard, brutal indifference to the right, and an equally brutal shortsightedness as to the inevitable results of corruption and injustice, are baleful beyond measure; and yet they are characteristic of a great many Americans who think themselves perfectly respectable, and who are considered thriving, prosperous men by their easy-going fellow-citizens.

Another class, merging into this, and only less dangerous, is that of the men whose ideals are purely material. These are the men who are willing to go for good government when they think it will pay, but who measure everything by the shop-till, the people who are unable to appreciate any quality that is not a mercantile commodity, who do not understand that a poet may do far more for a country than the owner of a nail factory, who do not realize that no amount of commercial prosperity can supply the lack of the heroic virtues, or can in itself solve the terrible social problems which all the civilized world is now facing. The mere materialist is, above all things, short-sighted. In a recent article Mr. Edward Atkinson casually mentioned that the regular army could now render the country no “effective or useful service.” Two months before this sapient remark was printed the regular army had saved Chicago from the fate of Paris in 1870 and had prevented a terrible social war in the West. At the end of this article Mr. Atkinson indulged in a curious rhapsody against the navy, denouncing its existence and being especially wrought up, not because war-vessels take life, but because they “destroy commerce.” To men of a certain kind, trade and property are far more sacred than life or honor, of far more consequence than the great thoughts and lofty emotions, which alone make a nation mighty. They believe, with a faith almost touching in its utter feebleness, that “the Angel of Peace, draped in a garment of untaxed calico,” has given her final message to men when she has implored them to devote all their energies to producing oleomargarine at a quarter of a cent less a firkin, or to importing woollens for a fraction less than they can be made at home. These solemn prattlers strive after an ideal in which they shall happily unite the imagination of a green-grocer with the heart of a Bengalee baboo. They are utterly incapable of feeling one thrill of generous emotion, or the slightest throb of that pulse which gives to the world statesmen, patriots, warriors, and poets, and which makes a nation other than a cumberer of the world’s surface. In the concluding page of his article Mr. Atkinson, complacently advancing his panacea, his quack cure-all, says that “all evil powers of the world will go down before” a policy of “reciprocity of trade without obstruction”! Fatuity can go no farther.

No Populist who wishes a currency based on corn and cotton stands in more urgent need of applied common sense than does the man who believes that the adoption of any policy; no matter what, in reference to our foreign commerce, will cut that tangled knot of social well-being and misery at which the fingers of the London free-trader clutch as helplessly as those of the Berlin protectionist. Such a man represents individually an almost imponderable element in the work and thought of the community; but in the aggregate he stands for a real danger, because he stands for a feeling evident of late years among many respectable people. The people who pride themselves upon having a purely commercial ideal are apparently unaware that such an ideal is as essentially mean and sordid as any in the world, and that no bandit community of the Middle Ages can have led a more unlovely life than would be the life of men to whom trade and manufactures were everything, and to whom such words as national honor and glory, as courage and daring, and loyalty and unselfishness, had become meaningless. The merely material, the merely commercial ideal, the ideal of the men “whose fatherland is the till,” is in its very essence debasing and lowering. It is as true now as ever it was that no man and no nation shall live by bread alone. Thrift and industry are indispensable virtues; but they are not all-sufficient. We must base our appeals for civic and national betterment on nobler grounds than those of mere business expediency.

We have examples enough and to spare that tend to evil; nevertheless, for our good fortune, the men who have most impressed themselves upon the thought of the nation have left behind them careers the influence of which must tell for good. The unscrupulous speculator who rises to enormous wealth by swindling his neighbor; the capitalist who oppresses the workingman; the agitator who wrongs the workingman yet more deeply by trying to teach him to rely not upon himself, but partly upon the charity of individuals or of the state and partly upon mob violence; the man in public life who is a demagogue or corrupt, and the newspaper writer who fails to attack him because of his corruption, or who slanderously assails him when he is honest; the political leader who, cursed by some obliquity of moral or of mental vision, seeks to produce sectional or social strife--all these, though important in their day, have hitherto failed to leave any lasting impress upon the life of the nation. The men who have profoundly influenced the growth of our national character have been in most cases precisely those men whose influence was for the best and was strongly felt as antagonistic to the worst tendency of the age. The great writers, who have written in prose or verse, have done much for us. The great orators whose burning words on behalf of liberty, of union, of honest government, have rung through our legislative halls, have done even more. Most of all has been done by the men who have spoken to us through deeds and not words, or whose words have gathered their especial charm and significance because they came from men who did speak in deeds. A nation’s greatness lies in its possibility of achievement in the present, and nothing helps it more than the consciousness of achievement in the past.

FOOTNOTES:

[2] _The Forum_, February, 1895.

II

TRUE AMERICANISM[3]

Patriotism was once defined as “the last refuge of a scoundrel”; and somebody has recently remarked that when Dr. Johnson gave this definition he was ignorant of the infinite possibilities contained in the word “reform.” Of course both gibes were quite justifiable, in so far as they were aimed at people who use noble names to cloak base purposes. Equally of course the man shows little wisdom and a low sense of duty who fails to see that love of country is one of the elemental virtues, even though scoundrels play upon it for their own selfish ends; and, inasmuch as abuses continually grow up in civic life as in all other kinds of life, the statesman is indeed a weakling who hesitates to reform these abuses because the word “reform” is often on the lips of men who are silly or dishonest.

What is true of patriotism and reform is true also of Americanism. There are plenty of scoundrels always ready to try to belittle reform movements or to bolster up existing iniquities in the name of Americanism; but this does not alter the fact that the man who can do most in this country is and must be the man whose Americanism is most sincere and intense. Outrageous though it is to use a noble idea as the cloak for evil, it is still worse to assail the noble idea itself because it can thus be used. The men who do iniquity in the name of patriotism, of reform, of Americanism, are merely one small division of the class that has always existed and will always exist,--the class of hypocrites and demagogues, the class that is always prompt to steal the watchwords of righteousness and use them in the interests of evil-doing.

The stoutest and truest Americans are the very men who have the least sympathy with the people who invoke the spirit of Americanism to aid what is vicious in our government or to throw obstacles in the way of those who strive to reform it. It is contemptible to oppose a movement for good because that movement has already succeeded somewhere else, or to champion an existing abuse because our people have always been wedded to it. To appeal to national prejudice against a given reform movement is in every way unworthy and silly. It is as childish to denounce free trade because England has adopted it as to advocate it for the same reason. It is eminently proper, in dealing with the tariff, to consider the effect of tariff legislation in time past upon other nations as well as the effect upon our own; but in drawing conclusions it is in the last degree foolish to try to excite prejudice against one system because it is in vogue in some given country, or to try to excite prejudice in its favor because the economists of that country have found that it was suited to their own peculiar needs. In attempting to solve our difficult problem of municipal government it is mere folly to refuse to profit by whatever is good in the examples of Manchester and Berlin because these cities are foreign, exactly as it is mere folly blindly to copy their examples without reference to our own totally different conditions. As for the absurdity of declaiming against civil-service reform, for instance, as “Chinese,” because written examinations have been used in China, it would be quite as wise to declaim against gunpowder because it was first utilized by the same people. In short, the man who, whether from mere dull fatuity or from an active interest in misgovernment, tries to appeal to American prejudice against things foreign, so as to induce Americans to oppose any measure for good, should be looked on by his fellow-countrymen with the heartiest contempt. So much for the men who appeal to the spirit of Americanism to sustain us in wrong-doing. But we must never let our contempt for these men blind us to the nobility of the idea which they strive to degrade.

We Americans have many grave problems to solve, many threatening evils to fight, and many deeds to do, if, as we hope and believe, we have the wisdom, the strength, the courage, and the virtue to do them. But we must face facts as they are. We must neither surrender ourselves to a foolish optimism, nor succumb to a timid and ignoble pessimism. Our nation is that one among all the nations of the earth which holds in its hands the fate of the coming years. We enjoy exceptional advantages, and are menaced by exceptional dangers; and all signs indicate that we shall either fail greatly or succeed greatly. I firmly believe that we shall succeed; but we must not foolishly blink the dangers by which we are threatened, for that is the way to fail. On the contrary, we must soberly set to work to find out all we can about the existence and extent of every evil, must acknowledge it to be such, and must then attack it with unyielding resolution. There are many such evils, and each must be fought after a separate fashion; yet there is one quality which we must bring to the solution of every problem,--that is, an intense and fervid Americanism. We shall never be successful over the dangers that confront us; we shall never achieve true greatness, nor reach the lofty ideal which the founders and preservers of our mighty Federal Republic have set before us, unless we are Americans in heart and soul, in spirit and purpose, keenly alive to the responsibility implied in the very name of American, and proud beyond measure of the glorious privilege of bearing it.

There are two or three sides to the question of Americanism, and two or three senses in which the word “Americanism” can be used to express the antithesis of what is unwholesome and undesirable. In the first place we wish to be broadly American and national, as opposed to being local or sectional. We do not wish, in politics, in literature, or in art, to develop that unwholesome parochial spirit, that over-exaltation of the little community at the expense of the great nation, which produces what has been described as the patriotism of the village, the patriotism of the belfry. Politically, the indulgence of this spirit was the chief cause of the calamities which befell the ancient republics of Greece, the mediæval republics of Italy, and the petty States of Germany as it was in the last century. It is this spirit of provincial patriotism, this inability to take a view of broad adhesion to the whole nation that has been the chief among the causes that have produced such anarchy in the South American States, and which have resulted in presenting to us, not one great Spanish-American federal nation stretching from the Rio Grande to Cape Horn, but a squabbling multitude of revolution-ridden States, not one of which stands even in the second rank as a power. However, politically this question of American nationality has been settled once for all. We are no longer in danger of repeating in our history the shameful and contemptible disasters that have befallen the Spanish possessions on this continent since they threw off the yoke of Spain. Indeed there is, all through our life, very much less of this parochial spirit than there was formerly. Still there is an occasional outcropping here and there; and it is just as well that we should keep steadily in mind the futility of talking of a Northern literature or a Southern literature, an Eastern or a Western school of art or science. Joel Chandler Harris is emphatically a national writer; so is Mark Twain. They do not write merely for Georgia or Missouri or California any more than for Illinois or Connecticut; they write as Americans and for all people who can read English. St. Gaudens lives in New York; but his work is just as distinctive of Boston or Chicago. It is of very great consequence that we should have a full and ripe literary development in the United States, but it is not of the least consequence whether New York, or Boston, or Chicago, or San Francisco becomes the literary or artistic centre of the United States.

There is a second side to this question of a broad Americanism, however. The patriotism of the village or the belfrey is bad, but the lack of all patriotism is even worse. There are philosophers who assure us, that in the future, patriotism will be regarded not as a virtue at all, but merely as a mental stage in the journey toward a state of feeling when our patriotism will include the whole human race and all the world. This may be so; but the age of which these philosophers speak is still several æons distant. In fact, philosophers of this type are so very advanced that they are of no practical service to the present generation. It may be, that in ages so remote that we cannot now understand any of the feelings of those who will dwell in them, patriotism will no longer be regarded as a virtue, exactly as it may be that in those remote ages people will look down upon and disregard monogamic marriage; but as things now are and have been for two or three thousand years past, and are likely to be for two or three thousand years to come, the words “home” and “country” mean a great deal. Nor do they show any tendency to lose their significance. At present, treason, like adultery, ranks as one of the worst of all possible crimes.

One may fall very far short of treason and yet be an undesirable citizen in the community. The man who becomes Europeanized, who loses his power of doing good work on this side of the water, and who loses his love for his native land, is not a traitor; but he is a silly and undesirable citizen. He is as emphatically a noxious element in our body politic as is the man who comes here from abroad and remains a foreigner. Nothing will more quickly or more surely disqualify a man from doing good work in the world than the acquirement of that flaccid habit of mind which its possessors style cosmopolitanism.

It is not only necessary to Americanize the immigrants of foreign birth who settle among us, but it is even more necessary for those among us who are by birth and descent already Americans not to throw away our birthright, and, with incredible and contemptible folly, wander back to bow down before the alien gods whom our forefathers forsook. It is hard to believe that there is any necessity to warn Americans that, when they seek to model themselves on the lines of other civilizations, they make themselves the butts of all right-thinking men; and yet the necessity certainly exists to give this warning to many of our citizens who pride themselves on their standing in the world of art and letters, or, perchance, on what they would style their social leadership in the community. It is always better to be an original than an imitation, even when the imitation is of something better than the original; but what shall we say of the fool who is content to be an imitation of something worse? Even if the weaklings who seek to be other than Americans were right in deeming other nations to be better than their own, the fact yet remains that to be a first-class American is fifty-fold better than to be a second-class imitation of a Frenchman or Englishman. As a matter of fact, however, those of our countrymen who do believe in American inferiority are always individuals who, however cultivated, have some organic weakness in their moral or mental make-up; and the great mass of our people, who are robustly patriotic, and who have sound, healthy minds, are justified in regarding these feeble renegades with a half-impatient and half-amused scorn.

We believe in waging relentless war on rank-growing evils of all kinds, and it makes no difference to us if they happen to be of purely native growth. We grasp at any good, no matter whence it comes. We do not accept the evil attendant upon another system of government as an adequate excuse for that attendant upon our own; the fact that the courtier is a scamp does not render the demagogue any the less a scoundrel. But it remains true that, in spite of all our faults and shortcomings, no other land offers such glorious possibilities to the man able to take advantage of them, as does ours; it remains true that no one of our people can do any work really worth doing unless he does it primarily as an American. It is because certain classes of our people still retain their spirit of colonial dependence on, and exaggerated deference to, European opinion, that they fail to accomplish what they ought to. It is precisely along the lines where we have worked most independently that we have accomplished the greatest results; and it is in those professions where there has been no servility to, but merely a wise profiting by, foreign experience, that we have produced our greatest men. Our soldiers and statesmen and orators; our explorers, our wilderness-winners, and commonwealth-builders; the men who have made our laws and seen that they were executed; and the other men whose energy and ingenuity have created our marvellous material prosperity,--all these have been men who have drawn wisdom from the experience of every age and nation, but who have nevertheless thought, and worked, and conquered, and lived, and died, purely as Americans; and on the whole they have done better work than has been done in any other country during the short period of our national life.

On the other hand, it is in those professions where our people have striven hardest to mould themselves in conventional European forms that they have succeeded least; and this holds true to the present day, the failure being of course most conspicuous where the man takes up his abode in Europe; where he becomes a second-rate European, because he is over-civilized, over-sensitive, over-refined, and has lost the hardihood and manly courage by which alone he can conquer in the keen struggle of our national life. Be it remembered, too, that this same being does not really become a European; he only ceases being an American, and becomes nothing. He throws away a great prize for the sake of a lesser one, and does not even get the lesser one. The painter who goes to Paris, not merely to get two or three years’ thorough training in his art, but with the deliberate purpose of taking up his abode there, and with the intention of following in the ruts worn deep by ten thousand earlier travellers, instead of striking off to rise or fall on a new line, thereby forfeits all chance of doing the best work. He must content himself with aiming at that kind of mediocrity which consists in doing fairly well what has already been done better; and he usually never even sees the grandeur and picturesqueness lying open before the eyes of every man who can read the book of America’s past and the book of America’s present. Thus it is with the undersized man of letters, who flees his country because he, with his delicate, effeminate sensitiveness, finds the conditions of life on this side of the water crude and raw; in other words, because he finds that he cannot play a man’s part among men, and so goes where he will be sheltered from the winds that harden stouter souls. This _emigré_ may write graceful and pretty verses, essays, novels; but he will never do work to compare with that of his brother, who is strong enough to stand on his own feet, and do his work as an American. Thus it is with the scientist who spends his youth in a German university, and can thenceforth work only in the fields already fifty times furrowed by the German ploughs. Thus it is with that most foolish of parents who sends his children to be educated abroad, not knowing--what every clear-sighted man from Washington and Jay down has known--that the American who is to make his way in America should be brought up among his fellow Americans. It is among the people who like to consider themselves, and, indeed, to a large extent are, the leaders of the so-called social world, especially in some of the northeastern cities, that this colonial habit of thought, this thoroughly provincial spirit of admiration for things foreign, and inability to stand on one’s own feet, becomes most evident and most despicable. We believe in every kind of honest and lawful pleasure, so long as the getting it is not made man’s chief business; and we believe heartily in the good that can be done by men of leisure who work hard in their leisure, whether at politics or philanthropy, literature or art. But a leisure class whose leisure simply means idleness is a curse to the community, and in so far as its members distinguish themselves chiefly by aping the worst--not the best--traits of similar people across the water, they become both comic and noxious elements of the body politic.

The third sense in which the word “Americanism” may be employed is with reference to the Americanizing of the newcomers to our shores. We must Americanize them in every way, in speech, in political ideas and principles, and in their way of looking at the relations between Church and State. We welcome the German or the Irishman who becomes an American. We have no use for the German or Irishman who remains such. We do not wish German-Americans and Irish-Americans who figure as such in our social and political life; we want only Americans, and, provided they are such, we do not care whether they are of native or of Irish or of German ancestry. We have no room in any healthy American community for a German-American vote or an Irish-American vote, and it is contemptible demagogy to put planks into any party platform with the purpose of catching such a vote. We have no room for any people who do not act and vote simply as Americans, and as nothing else. Moreover, we have as little use for people who carry religious prejudices into our politics as for those who carry prejudices of caste or nationality. We stand unalterably in favor of the public-school system in its entirety. We believe that English, and no other language, is that in which all the school exercises should be conducted. We are against any division of the school fund, and against any appropriation of public money for sectarian purposes. We are against any recognition whatever by the State in any shape or form of State-aided parochial schools. But we are equally opposed to any discrimination against or for a man because of his creed. We demand that all citizens, Protestant and Catholic, Jew and Gentile, shall have fair treatment in every way; that all alike shall have their rights guaranteed them. The very reasons that make us unqualified in our opposition to State-aided sectarian schools make us equally bent that, in the management of our public schools, the adherents of each creed shall be given exact and equal justice, wholly without regard to their religious affiliations; that trustees, superintendents, teachers, scholars, all alike, shall be treated without any reference whatsoever to the creed they profess. We maintain that it is an outrage, in voting for a man for any position, whether State or national, to take into account his religious faith, provided only he is a good American. When a secret society does what in some places the American Protective Association seems to have done, and tries to proscribe Catholics both politically and socially, the members of such society show that they themselves are as utterly un-American, as alien to our school of political thought, as the worst immigrants who land on our shores. Their conduct is equally base and contemptible; they are the worst foes of our public-school system, because they strengthen the hands of its ultramontane enemies; they should receive the hearty condemnation of all Americans who are truly patriotic.

The mighty tide of immigration to our shores has brought in its train much of good and much of evil; and whether the good or the evil shall predominate depends mainly on whether these newcomers do or do not throw themselves heartily into our national life, cease to be European, and become Americans like the rest of us. More than a third of the people of the Northern States are of foreign birth or parentage. An immense number of them have become completely Americanized, and these stand on exactly the same plane as the descendants of any Puritan, Cavalier, or Knickerbocker among us, and do their full and honorable share of the nation’s work. But where immigrants, or the sons of immigrants, do not heartily and in good faith throw in their lot with us, but cling to the speech, the customs, the ways of life, and the habits of thought of the Old World which they have left, they thereby harm both themselves and us. If they remain alien elements, unassimilated, and with interests separate from ours, they are mere obstructions to the current of our national life, and, moreover, can get no good from it themselves. In fact, though we ourselves also suffer from their perversity, it is they who really suffer most. It is an immense benefit to the European immigrant to change him into an American citizen. To bear the name of American is to bear the most honorable of titles; and whoever does not so believe has no business to bear the name at all, and, if he comes from Europe, the sooner he goes back there the better. Besides, the man who does not become Americanized nevertheless fails to remain a European, and becomes nothing at all. The immigrant cannot possibly remain what he was, or continue to be a member of the Old-World society. If he tries to retain his old language, in a few generations it becomes a barbarous jargon; if he tries to retain his old customs and ways of life, in a few generations he becomes an uncouth boor. He has cut himself off from the Old-World, and cannot retain his connection with it; and if he wishes ever to amount to anything he must throw himself heart and soul, and without reservation, into the new life to which he has come. It is urgently necessary to check and regulate our immigration, by much more drastic laws than now exist; and this should be done both to keep out laborers who tend to depress the labor market, and to keep out races which do not assimilate readily with our own, and unworthy individuals of all races--not only criminals, idiots, and paupers, but anarchists of the Most and O’Donovan Rossa type.

From his own standpoint, it is beyond all question the wise thing for the immigrant to become thoroughly Americanized. Moreover, from our standpoint, we have a right to demand it. We freely extend the hand of welcome and of good-fellowship to every man, no matter what his creed or birthplace, who comes here honestly intent on becoming a good United States citizen like the rest of us; but we have a right, and it is our duty, to demand that he shall indeed become so, and shall not confuse the issues with which we are struggling by introducing among us Old-World quarrels and prejudices. There are certain ideas which he must give up. For instance, he must learn that American life is incompatible with the existence of any form of anarchy, or of any secret society having murder for its aim, whether at home or abroad; and he must learn that we exact full religious toleration and the complete separation of Church and State. Moreover, he must not bring in his Old-World religious race and national antipathies, but must merge them into love for our common country, and must take pride in the things which we can all take pride in. He must revere only our flag; not only must it come first, but no other flag should even come second. He must learn to celebrate Washington’s birthday rather than that of the Queen or Kaiser, and the Fourth of July instead of St. Patrick’s Day. Our political and social questions must be settled on their own merits, and not complicated by quarrels between England and Ireland, or France and Germany, with which we have nothing to do: it is an outrage to fight an American political campaign with reference to questions of European politics. Above all, the immigrant must learn to talk and think and _be_ United States.

The immigrant of to-day can learn much from the experience of the immigrants of the past, who came to America prior to the Revolutionary War. We were then already, what we are now, a people of mixed blood. Many of our most illustrious Revolutionary names were borne by men of Huguenot blood--Jay, Sevier, Marion, Laurens. But the Huguenots were, on the whole, the best immigrants we have ever received; sooner than any other, and more completely, they became American in speech, conviction, and thought. The Hollanders took longer than the Huguenots to become completely assimilated; nevertheless they in the end became so, immensely to their own advantage. One of the leading Revolutionary generals, Schuyler, and one of the Presidents of the United States, Van Buren, were of Dutch blood; but they rose to their positions, the highest in the land, because they had become Americans and had ceased being Hollanders. If they had remained members of an alien body, cut off by their speech and customs and belief from the rest of the American community, Schuyler would have lived his life as a boorish, provincial squire, and Van Buren would have ended his days a small tavern-keeper. So it is with the Germans of Pennsylvania. Those of them who became Americanized have furnished to our history a multitude of honorable names, from the days of the Mühlenbergs onward; but those who did not become Americanized form to the present day an unimportant body, of no significance in American existence. So it is with the Irish, who gave to Revolutionary annals such names as Carroll and Sullivan, and to the Civil War men like Sheridan--men who were Americans and nothing else: while the Irish who remain such, and busy themselves solely with alien politics, can have only an unhealthy influence upon American life, and can never rise as do their compatriots who become straightout Americans. Thus it has ever been with all people who have come hither, of whatever stock or blood. The same thing is true of the churches. A church which remains foreign, in language or spirit, is doomed.

But I wish to be distinctly understood on one point. Americanism is a question of spirit, conviction, and purpose, not of creed or birthplace. The politician who bids for the Irish or German vote, or the Irishman or German who votes as an Irishman or German, is despicable, for all citizens of this commonwealth should vote solely as Americans; but he is not a whit less despicable than the voter who votes against a good American, merely because that American happens to have been born in Ireland or Germany. Know-nothingism, in any form, is as utterly un-American as foreignism. It is a base outrage to oppose a man because of his religion or birthplace, and all good citizens will hold any such effort in abhorrence. A Scandinavian, a German, or an Irishman who has really become an American has the right to stand on exactly the same footing as any native-born citizen in the land, and is just as much entitled to the friendship and support, social and political, of his neighbors. Among the men with whom I have been thrown in close personal contact socially, and who have been among my staunchest friends and allies politically, are not a few Americans who happen to have been born on the other side of the water, in Germany, Ireland, Scandinavia; and there could be no better men in the ranks of our native-born citizens.

In closing, I cannot better express the ideal attitude that should be taken by our fellow-citizens of foreign birth than by quoting the words of a representative American, born in Germany, the Honorable Richard Guenther, of Wisconsin. In a speech spoken at the time of the Samoan trouble, he said:

“We know as well as any other class of American citizens where our duties belong. We will work for our country in time of peace and fight for it in time of war, if a time of war should ever come. When I say our country, I mean, of course, our adopted country. I mean the United States of America. After passing through the crucible of naturalization, we are no longer Germans; we are Americans. Our attachment to America cannot be measured by the length of our residence here. We are Americans from the moment we touch the American shore until we are laid in American graves. We will fight for America whenever necessary. America, first, last, and all the time. America against Germany, America against the world; America, right or wrong; always America. We are Americans.”