"It is a sacrament to walk the streets as an American citizen," says a Presbyterian circular. "Being an American is a sacred mission. Our whole life must be enthralled9 by a holy passion."
[Pg 210]
You could never hear it said, except in an imperial way, that being a Briton, or being a German, or being a Russian was a sacred mission. In Britain it would be bad form, in Germany absurd, in Russia quite untrue. It is part of the greatness of America that she can come forward unashamed and call herself the handmaiden of the Lord.
Now there is a fine healthy spirit abroad in the land counteracting10 the more sentimental11 and sanctimonious12 self-honour of the Americans. Something more in deeds than in words, a pulse that beats for America, a greater purpose that breathes through myriads13 of personal acts, done for personal ends. Outside, beyond the degrading commercialism of the nation, there is a feeling that building for a man is building also for America; that buying and selling in the store is buying and selling for the great nation; that writing or singing or painting, though done in self-conceited cities and before limited numbers, is really all consecrated14 to the idea of the new America.
In several schools of America the children take the following pledge:
I am a citizen of America and an heir to all her greatness and renown15. The health and happiness of my own body depend upon each muscle and nerve and drop of blood doing its work in its place. So the health and happiness of my country depend upon each citizen doing his work in his place.
[Pg 211]
I will not fill any post or pursue any business where I can live upon my fellow-citizens without doing them useful service in return; for I plainly see that this must bring suffering and want to some of them. I will do nothing to desecrate16 the soil of America, or pollute her air or degrade her children, my brothers and sisters.
I will try to make her cities beautiful, and her citizens healthy and happy, so that she may be a desired home for myself now, and for her children in days to come.
Teachers are recommended to explain to children that patriotism means love of your own country and not hate of other countries; and that the best mode of patriotism is love and care for the ideals of the fatherland.
The most obvious fields of activity are the school, the building, the yard or playgrounds, and the surrounding streets. Whatsoever17 is offensive and unsightly, detrimental18 to health, or in violation19 of law, is a proper field for action. The litter of papers and refuse; marks on side walks, buildings, and fences; mutilation, vandalism, and damage of any kind to property; cleanliness of the school building and the surrounding streets, door-yards, and pavements; observance of the ordinances20 for the disposal of garbage by the scavenger21 and people in the community; protection and care of shade trees; improper22 advertisements, illegal signs and bill-boards; unnecessary noises in the streets around the school, including cries of street-vendors and barking of dogs and blowing of horns; the display of objectionable pictures and postcards in the windows of stores—all supply opportunities to the teachers to train pupils for good citizenship23.
[Pg 212]
Circulars like the following are scattered24 broadcast to citizens, and they breathe the patriotism of the American:
Do you approve of your Home City?
I mean, do you like her looks, her streets, her schools, her public buildings, her stores, factories, parks, railways, trolleys25 and all that makes her what she is? Do you approve of these things as they are? Do you think they could be better? Do you think you know how they can be made better?
If you do you are unusual. Few take the trouble to approve or disapprove26. Many may think they care about the city; but few, very few, act as if they did!
When you see something you think can be improved you go straight and find out who is the man who has that something in charge; whatever it is, factories, smoke, stores, saloons, parks, paving, playgrounds, lawns, back-yards, ash-cans, overhead signs, newspapers, bill-boards, side-walks, street cars, street lighting27, motor traffic, freight yards, or what not, you find out who is the man who has in charge that thing you dislike; then you talk to him, or write to him, and tell him what you disapprove of, and ask him if he can and will make it better, or tell you why he can't. He wants to make it better. He will if he can. Almost invariably he wants to do his work of looking after that thing better than it was ever done before. He will welcome your complaint; he will explain his handicaps; he will ask your help. Then you give the help.
J. C. D.
INGENIOUS PHOTOGRAPHS OF AMERICAN TYPES
INGENIOUS PHOTOGRAPHS OF AMERICAN TYPES.
Making the city beautiful and fostering a love for the home-city, however dingy28 and dreary29 that city may at present be, is one of the most potent30 and[Pg 213] attractive expressions of American patriotism, and it is well to note the characteristic. It has great promise for the America of the future, the America which the sons and daughters of the immigrants will inherit. The America of the future is to be one of artistically32 imagined cities and proud, responsible citizens. Even now, despite the unlovely state of New York and Chicago and the reputation for devastating33 ugliness which America has in Europe, there are clear signs of the commencement of an era of grace and order. Already the parks of the American cities are the finest in the world, and are worth much study in themselves. American townsmen have loved Nature enough to plant trees so that every decent town on the western continent has become a cluster of shady avenues. Some cities favour limes, some maples34; New Haven35 is known as "The City of Elms"; in Washington alone it is said that there are 78,000 street trees; Cleveland has been called "The City of the Forest." Wherever I tramped in America I found the most delicious shade in the town streets—excepting, of course, the streets of the coaling infernos36 of Pennsylvania. No idea of the expense of land deters37 the American from getting space and greenery into the midst of his wilderness38 of brick and mortar39. It is said that the value of the parks in such a city as Newark, for instance, is over two and a quarter millions of pounds (nine million dollars). "Our aim," says a Newark[Pg 214] circular, "is the city beautiful, and it requires the aid of everyday patriots40 to make it so. Pericles said, 'Make Athens beautiful, for beauty is now the most victorious41 power in the world.'"
America has become the place of continuous crusades—against dirt, against municipal corruption42, immorality44, noise. It would surprise many Europeans to know the fight which is being made against bell-advertisement, steam whistles, organ-grinders' music, shouts of street hawkers, and the exuberance45 of holiday-makers.
"Don't be ashamed to fight for your city to get it clean and beautiful, to rid it of its sweat-shops and hells," I read in a Chicago paper. "Some folk call our disease Chicagoitis, but that is a thousand times better than Chicagophobia. Those suffering from Chicagophobia are as dangerous to society as those who have hydrophobia."
Then, most potent expression of all in American patriotism is the American's belief in the future of its democracy, the faith which is not shattered by the seeming bad habits of the common people, the flocking to music halls and cinema shows, the reading of the yellow press.
It has been noted46 in the last few years that there is a distinct falling off in the acceleration47 of reading at the public libraries. This is attributed to the extraordinary amount of time spent by men and women[Pg 215] at the "movies," when they would otherwise be reading. Such a fact would breed pessimism48 in Great Britain or Europe were it established. But America has such trust in the hearts and hopes of the common people that it approves of the picture show. "If readers of books go back to the cinema, let them go," says the American; "it is like a child in the third class voluntarily going back to the first class, because the work being done there is more suited to his state of mind." The cinema show is doing the absolutely elementary work among the vast number of immigrants, who are almost illiterate49. It is not a be-all and an end-all, but stimulates50 the mind and sets it moving, thinking, striving. The picture show will bring good readers to the libraries in time. It is the first step in the cultural ladder of the democracy.
Then people of good taste in Europe decry51 the reading of newspapers; a leader of thought and politics like A. J. Balfour can boast that he never reads the papers. But America says, "You have the newspaper habit. This habit is one of the most beneficial and entertaining habits you have. Few people read too many newspapers. Most people do not read enough." This, of American papers of all papers in the world. But let me go on quoting the most significant words of America's great librarian, J. Cotton Dana:
Readers of newspapers are the best critics of them. The more they are read the wiser the readers; the wiser the readers[Pg 216] the more criticisms, and the more the newspapers are criticised the better they become.
Do you say this does not apply to the yellow journal? I would reply that it does. The yellow journal caters52 all the time to the beginners in reading, who are also the beginners in newspaper reading. A new crop of these beginners in reading is born every year. This new crop likes its reading simply printed, in large letters, and with plenty of pictures. The more of this new crop of readers there are the more the yellow journals flourish; and the more the yellow journals flourish the sooner this new crop is educated by the yellow journals, by the mere6 process of reading them, and the sooner they get into the habit of reading journals that are not yellow and contain a larger quantity of more reliable information, until at last the yellow journals are overpassed by the readers they have themselves trained.
The yellow press is the second rung on the cultural ladder of democracy. America is glad of it, glad also of the princess novelette, the pirate story, glad of Hall Caine and Marie Corelli; all these are, as it were, divining-rods for better things. The American says "Yes" to the novels of Florence Barclay, as indeed most sensible Britons would also. The Rosary was a most helpful book—so much more helpful to the unformed intellect and young intelligence of the mass of the people than, for instance, Tolstoy's dangerously overpraised Resurrection or Wells's New Machiavelli. America recognises the truth that the ugly has power to make those who look at it ugly like itself; but that the crude and elementary stuff, [Pg 217]however poor it may be artistically, is nevertheless most useful to democracy if it speaks in language and sentiment which is common knowledge to the reader. How useful to America is such a book as Churchill's Inside of the Cup.
It is a very true dictum that "reading makes more reading"; and in a young, hopeful nation, striving to divine its own destiny and to visualise its future, "more reading" always means better reading.
Perhaps the cultured ladder of democracy may be seen allegorically as the ladder of Jacob's dream. Religion, which may be thought to have flown from the churches, is in evidence at the libraries. It is a librarian who is able to say in The Inside of the Cup that we are on the threshold of a greater religious era than the world has ever seen.
In America to-day we are confronted with two parties,—one the great multifarious, unformed mass of the people, and the other the strong, emancipated53, cultured American nation, which is at work shaping the democracy. The aspect of the "rabble," the commercial heathen, and horde54 of unknowing, unknown immigrants, gives you the first but not the final impression of America. You remark first of all the slouching, blank-eyed, broad-browed immigrant, who indulges still his European vices55 and craves56 his European pleasures, flocking into saloons, [Pg 218]debauching his body, or at best looking dirty and out of hand, a reproach to the American flag. You see the Jews leaping over one another's backs in the orgy of mean trade. You see the fat American, clever enough to bluff57 even the Jew—the strange emerging bourgeois58 type of what I call the "white nigger," low-browed, heavy-cheeked, thick-lipped, huge-bodied, but white; men who seem made of rubber so elastic59 they are; men who seem to get their thoughts from below upward. I've often watched one of these "white negroes" reflecting; he seems to sense his thoughts in his body first of all—you can watch his idea rise up to him from the earth, pass along his body and flicker60 at last in a true American smile across his lips—a transition type of man I should say. One wonders where these men, who are originally Jews or Anglo-Saxons or Dutch or Germans, got their negro souls. It would almost tempt61 one to think that there were negro souls floating about, and that they found homes in white babies.
Beside the fat American is the more familiar lean, hatchet-faced type, which is thought to correspond to the Red Indian in physiognomy. Perhaps too much importance is attached to the Darwinian idea that the climate of America is breeding a race of men with physique and types similar to the aborigines. The American is still a long way from the red-skin. Meanwhile, however, one may note with a smile the [Pg 219]extraordinary passion of Americans for collecting autographs, curios, snippets of the clothes of famous men, Italian art, British castles,—which seems to be scalp-hunting in disguise. The Americans are great scalp-hunters.
On the whole, the dry, lean Americans are the most trustworthy and honourable62 among the masses of the people. In England we trust fat men, men "who sleep o' nights," but in America one prefers the lean man. Shakespeare would not have written of Cassius as he did if he had been an American of to-day. Of course too much stress might easily be laid on the unpleasantness of the "white-nigger" type. There are plenty of them who are true gentlemen.
The American populace has also its bad habits. There are those who chew "honest scrap," and those who chew "spearmint." It is astonishing to witness the service of the cuspidor in a hotel, the seven or eight obese63, cow-like American men, all sitting round a cuspidor and chewing tobacco; almost equally astonishing to sit in a tramcar full of American girls, and see that every jaw64 is moving up and down in the mastication65 of sweet gum.
America suffers terribly from its own success, its vastness, its great resources, its commercial scoops66, its wealth, vested en masse and so vulgarly in the person of lucky or astute67 business men. This has[Pg 220] bred a tendency to chronic68 exaggeration in the language of the common people, it has brought on the jaunty69 airs and tall talk of the man who, however ignorant he may be, thinks that he knows all. But success has also brought kindness and an easy-going temperament70. There are no people in the world less disposed to personal ill-temper than the Americans. They are very generous, and in friendship rampageously exuberant71. They are not mean, and are disinclined to incur72 or to collect small debts. They would rather toss who pays for the drinks of a party than pay each his own score. They have even invented little gambling73 machines in cigar stores and saloons where you can put a nickel over a wheel and run a chance between having five cigars for five cents, or paying twenty-five cents for no cigars at all.
So stands on the one hand the "many-headed," sprung from every country in Europe, an uncouth74 nation doing what they ought not to do, and leaving undone75 what they ought to do, but at least having in their hearts, every one of them, the idea that America is a fine thing, a large thing, a wonderful promise. Opposite them stands what may be called the American intelligence, ministering as best it can to the wants of young America, and helping76 to fashion the great desideratum,—a homogeneous nation for the new world.
It seems perhaps a shame to question the significance of any of the phenomena77 of American life of to-day,[Pg 221] to tie what may be likened to a tin can to the end of this chapter; but I feel that this is the most fitting place to put a few notes which I have made of tendencies which are apt to give trouble to the mind of Europeans otherwise very sympathetic to America and America's ideal. They are quite explicable phenomena, and in realising and understanding them for himself the reader will be enabled to get a truer idea of the atmosphere of America.
On my way into Cleveland I read in the Pittsburg Post the following statistics of life at Princeton College, of the students at the College:
184 men smoke.
76 began after entering College, but 51 students have stopped smoking since entering College.
91 students wear glasses, and 57 began to wear them since entering.
15 students chew tobacco.
16 students consider card-playing immoral.
206 students correspond with a total of 579 girls.
203 students claim to have kissed girls in their time.
24 students have proposed and been rejected.
Another day I read in the New York American the story of the adventures of Watts78's "Love and Life" in America:
The peripatetic79 painting, "Love and Life," the beautiful allegorical work, by George Frederick Watts, once more [Pg 222]reposes in an honoured niche80 in the White House. The varied81 career of this painting in regard to White House residence extends over seventeen years.
This picture, painted in 1884, was presented to the national Government by Watts as a tribute of his esteem82 and respect for the United States, and was accepted by virtue83 of a special act of Congress. This was during the second administration of President Cleveland, and he ordered it hung in his study on the second floor of the White House. Two replicas84 were made by Watts of the painting, and one was placed by the National Art Gallery, London, and the other in the Louvre, Paris.
The two figures of "Love and Life" are entirely85 nude86, and the publication of reproductions awoke the protests of purists who circulated petitions to which they secured hundreds of names to have it removed to an art gallery. Finally, the Clevelands yielded to the force of public opinion, and sent the offending masterpiece to the Corcoran Art Gallery.
When Theodore Roosevelt became President he brought the art exile back to the White House. The hue87 and cry arose again, and he sent it back to the Gallery, only to bring it back again toward the close of his administration to hang in the White House once more.
There it seemed destined88 to stay. The other day Mrs. Woodrow Wilson, accompanied by her daughter Eleanor, both artists of merit, toured the Corcoran Art Gallery. They were shown "Love and Life," and told the tragic89 story of its wanderings.
Mrs. Wilson thereupon requested the painting to be returned to the White House. There once more it hangs and tells its immortal90 lesson of how love can help life up the steepest hills.
[Pg 223]
Whilst in New York I visited the charming Fabians, who were the hosts of Maxim91 Gorky before the American Press took upon itself the r?le of doing the honours of the house to a guest of genius. The story of Gorky need not be repeated. But it is in itself a question-mark raised against the American civilisation92.
Tramping through Sandusky I came upon a suburban93 house all scrawled94 over with chalk inscriptions95:
"Oh, you beautiful doll!"
"Well! Then what?"
"We should worry."
"Home, sweet Home."
"May your troubles be little ones! Ha, He!"
"You thought we wouldn't guess, but we caught you."
As the house seemed to be empty, I inquired at the nearest store what was the reason for this outburst. The storekeeper told me it was done by the neighbours as a welcome to a newly-married couple coming home from their honeymoon97 on the morrow. It was a custom to do it, but this was nothing to the way they "tied them up" sometimes.
"Won't they be distressed98?"
"Oh no, they'll like it."
[Pg 224]
"Are the neighbours envious99, or what is it?" I asked. The storekeeper began to sing, "Snookeyookums."
"All night long the neighbours shout
(to the newly-married couple whose kisses they hear)
"'Cut it out, cut it out, cut it out.'"
On Independence Day I saw a crowd of roughs assailing100 a Russian girl who had gone into the water to bathe, dressed in what we in Britain would call "full regulation costume." The crowd cried shame on her because she was not wearing stockings and a skirt in addition to knickers and vest.
In many districts men bathing naked have been arrested as a sort of breach101 of the peace. Naked statues in public have been clothed or locked away. In several towns women wearing the slashed102 skirt have had to conform to municipal regulations concerning underwear.
I have noted everywhere mockery on the heels of seriousness.
No doubt these question-marks will be followed by satisfactory answers in the minds of most readers, especially in the light of the statement that "it is a sacrament to walk the streets as an American citizen. Being an American is a sacred mission."
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1
patriotism
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| n.爱国精神，爱国心，爱国主义 | |
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minor
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| adj.较小(少)的，较次要的；n.辅修学科；vi.辅修 | |
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blemishes
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| n.（身体的）瘢点( blemish的名词复数 )；伤疤；瑕疵；污点 | |
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bluster
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| v.猛刮；怒冲冲的说；n.吓唬，怒号；狂风声 | |
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annoyance
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| n.恼怒，生气，烦恼 | |
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mere
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| adj.纯粹的；仅仅，只不过 | |
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hearty
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| adj.热情友好的；衷心的；尽情的，纵情的 | |
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patriotic
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| adj.爱国的，有爱国心的 | |
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enthralled
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| 迷住，吸引住( enthrall的过去式和过去分词 )； 使感到非常愉快 | |
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counteracting
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| 对抗，抵消( counteract的现在分词 ) | |
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sentimental
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| adj.多愁善感的，感伤的 | |
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sanctimonious
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| adj.假装神圣的，假装虔诚的，假装诚实的 | |
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myriads
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| n.无数，极大数量( myriad的名词复数 ) | |
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consecrated
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| adj.神圣的，被视为神圣的v.把…奉为神圣，给…祝圣( consecrate的过去式和过去分词 )；奉献 | |
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renown
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| n.声誉，名望 | |
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desecrate
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| v.供俗用，亵渎，污辱 | |
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whatsoever
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| adv.（用于否定句中以加强语气）任何；pron.无论什么 | |
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detrimental
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| adj.损害的，造成伤害的 | |
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violation
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| n.违反(行为)，违背(行为)，侵犯 | |
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ordinances
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scavenger
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| n.以腐尸为食的动物，清扫工 | |
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improper
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| adj.不适当的，不合适的，不正确的，不合礼仪的 | |
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citizenship
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| n.市民权，公民权，国民的义务(身份) | |
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scattered
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| adj.分散的，稀疏的；散步的；疏疏落落的 | |
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trolleys
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| n.（两轮或四轮的）手推车( trolley的名词复数 )；装有脚轮的小台车；电车 | |
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disapprove
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lighting
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| n.照明，光线的明暗，舞台灯光 | |
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dingy
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| adj.昏暗的，肮脏的 | |
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dreary
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| adj.令人沮丧的，沉闷的，单调乏味的 | |
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potent
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| adj.强有力的，有权势的；有效力的 | |
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artistic
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| adj.艺术(家)的，美术(家)的；善于艺术创作的 | |
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artistically
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| adv.艺术性地 | |
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devastating
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| adj.毁灭性的，令人震惊的，强有力的 | |
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maples
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| 槭树，枫树( maple的名词复数 )； 槭木 | |
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haven
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| n.安全的地方，避难所，庇护所 | |
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infernos
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| n.地狱( inferno的名词复数 )；很热的地方 | |
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deters
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| v.阻止，制止( deter的第三人称单数 ) | |
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wilderness
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| n.杳无人烟的一片陆地、水等，荒漠 | |
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mortar
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| n.灰浆，灰泥；迫击炮；v.把…用灰浆涂接合 | |
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patriots
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| 爱国者，爱国主义者( patriot的名词复数 ) | |
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victorious
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| adj.胜利的，得胜的 | |
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corruption
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| n.腐败，堕落，贪污 | |
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immoral
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| adj.不道德的，淫荡的，荒淫的，有伤风化的 | |
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immorality
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| n. 不道德, 无道义 | |
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exuberance
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| n.丰富；繁荣 | |
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noted
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| adj.著名的，知名的 | |
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acceleration
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| n.加速，加速度 | |
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pessimism
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| n.悲观者，悲观主义者，厌世者 | |
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illiterate
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| adj.文盲的；无知的；n.文盲 | |
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stimulates
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| v.刺激( stimulate的第三人称单数 )；激励；使兴奋；起兴奋作用，起刺激作用，起促进作用 | |
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decry
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| v.危难，谴责 | |
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caters
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| 提供饮食及服务( cater的第三人称单数 )； 满足需要，适合 | |
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emancipated
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| adj.被解放的，不受约束的v.解放某人（尤指摆脱政治、法律或社会的束缚）( emancipate的过去式和过去分词 ) | |
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horde
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| n.群众，一大群 | |
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vices
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| 缺陷( vice的名词复数 )； 恶习； 不道德行为； 台钳 | |
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craves
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| 渴望，热望( crave的第三人称单数 )； 恳求，请求 | |
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bluff
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| v.虚张声势，用假象骗人；n.虚张声势，欺骗 | |
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bourgeois
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| adj./n.追求物质享受的(人)；中产阶级分子 | |
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elastic
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| n.橡皮圈，松紧带；adj.有弹性的；灵活的 | |
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flicker
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| vi./n.闪烁，摇曳，闪现 | |
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tempt
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| vt.引诱，勾引，吸引，引起…的兴趣 | |
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honourable
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| adj.可敬的；荣誉的，光荣的 | |
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obese
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| adj.过度肥胖的，肥大的 | |
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jaw
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| n.颚，颌，说教，流言蜚语；v.喋喋不休，教训 | |
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mastication
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| n.咀嚼 | |
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scoops
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| n.小铲( scoop的名词复数 )；小勺；一勺[铲]之量；（抢先刊载、播出的）独家新闻v.抢先报道( scoop的第三人称单数 )；（敏捷地）抱起；抢先获得；用铲[勺]等挖（洞等） | |
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astute
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| adj.机敏的，精明的 | |
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chronic
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| adj.(疾病)长期未愈的，慢性的；极坏的 | |
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jaunty
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| adj．愉快的，满足的；adv.心满意足地，洋洋得意地；n.心满意足；洋洋得意 | |
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temperament
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| n.气质，性格，性情 | |
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exuberant
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| adj.充满活力的；（植物）繁茂的 | |
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incur
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| vt.招致，蒙受，遭遇 | |
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gambling
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| n.赌博；投机 | |
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uncouth
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| adj.无教养的，粗鲁的 | |
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undone
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| a.未做完的，未完成的 | |
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helping
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| n.食物的一份&adj.帮助人的，辅助的 | |
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phenomena
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| n.现象 | |
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watts
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| （电力计量单位）瓦，瓦特( watt的名词复数 ) | |
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peripatetic
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| adj.漫游的，逍遥派的，巡回的 | |
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niche
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| n.壁龛；合适的职务(环境、位置等) | |
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varied
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| adj.多样的，多变化的 | |
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esteem
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| n.尊敬，尊重；vt.尊重，敬重；把…看作 | |
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virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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replicas
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| n.复制品( replica的名词复数 ) | |
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entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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nude
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| adj.裸体的；n.裸体者，裸体艺术品 | |
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hue
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| n.色度；色调；样子 | |
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destined
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| adj.命中注定的；(for)以…为目的地的 | |
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tragic
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| adj.悲剧的，悲剧性的，悲惨的 | |
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immortal
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| adj.不朽的；永生的，不死的；神的 | |
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maxim
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| n.格言，箴言 | |
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civilisation
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| n.文明，文化，开化，教化 | |
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suburban
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| adj.城郊的，在郊区的 | |
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scrawled
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| 乱涂，潦草地写( scrawl的过去式和过去分词 ) | |
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inscriptions
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| （作者）题词( inscription的名词复数 )； 献词； 碑文； 证劵持有人的登记 | |
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hurrah
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| int.好哇，万岁，乌拉 | |
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honeymoon
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| n.蜜月（假期）；vi.度蜜月 | |
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98
distressed
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| 痛苦的 | |
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envious
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| adj.嫉妒的，羡慕的 | |
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100
assailing
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| v.攻击( assail的现在分词 )；困扰；质问；毅然应对 | |
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101
breach
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| n.违反，不履行；破裂；vt.冲破，攻破 | |
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102
slashed
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| v.挥砍( slash的过去式和过去分词 )；鞭打；割破；削减 | |
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