mischievous or absurd practice of the natural man I can name you a dozen of the unnatural which are essentially the same. And nearly every custom of our barbarian ancestors in historic times survives in some form today. We make ourselves look formidable in battle—for that matter, we fight. Our women paint their faces. We feel it obligatory to dress more or less alike, inventing the most ingenious reasons for it and actually despising and persecuting those who do not care to conform. Within the memory of living persons bearded men were stoned in the streets; and a clergyman in New York who wore his beard as Christ wore his, was put into jail and variously persecuted till he died. We bury our dead instead of burning them, yet every cemetery is set thick with urns. As there are no ashes for the urns we do not trouble ourselves to make them hollow, and we say their use is 'emblematic.' When, following the bent of our ancestral instincts, we go on, age after age, in the performance of some senseless act which once had a use and meaning we excuse ourselves by calling it symbolism. Our 'symbols' are merely survivals. We have theology and patriotism. We have all the savage's superstition. We propitiate and ingratiate by means of gifts. We shake hands. All these and hundreds of others of our practices are distinctly, in their nature and by their origin, savage.
Civilization does not, I think, make the race any better. It makes men know more: and if knowledge makes them happy it is useful and desirable. The one purpose of every sane human being is to be happy. No one can have any other motive than that. There is no such thing as unselfishness. We perform the most 'generous' and 'self- sacrificing' acts because we should be unhappy if we did not. We move on lines of least reluctance. Whatever tends to increase the beggarly sum of human happiness is worth having; nothing else has any value.
The cant of civilization fatigues. Civilization is a fine and beautiful structure. It is as picturesque as a Gothic cathedral. But it is built upon the bones and cemented with the blood of those whose part in all its pomp is that and nothing more. It cannot be reared in the generous tropics, for there the people will not contribute their blood and bones. The proposition that the average American workingman or European peasant is 'better off' than the South Sea Islander, lolling under a palm and drunk with over-eating, will not bear a moment's examination.
It is we scholars and gentlemen that are better off.
It is admitted that the South Sea Islander in a state of nature is overmuch addicted to the practice of eating human flesh; but concerning that I submit: first, that he likes it; second, that those who supply it are mostly dead. It is upon his enemies that he feeds, and these he would kill anyhow, as we do ours. In civilized, enlightened and Christian countries, where cannibalism has not yet established itself, wars are as frequent and destructive as among the maneaters. The untitled savage knows at least why he goes killing, whereas the private soldier is commonly in black ignorance of the apparent cause of quarrel—of the actual cause, always. Their shares in the fruits of victory are about equal: the Chief takes all the dead, the General all the glory. Moreover it costs more human life to supply a Christian gentleman with food than it does a cannibal—with food alone: 'board;' if you could figure out the number of lives that his lodging, clothing, amusements and accomplishment cost the sum would startle. Happily
II.
Transplanted institutions grow but slowly; and civilization can not be put into a ship and carried across an ocean. The history of this country is a sequence of illustrations of these truths. It was settled by civilized men and women from civilized countries, yet after two and a half centuries with unbroken communication with the mother systems, it is still imperfectly civilized. In learning and letters, in art and the science of government, America is but a faint and stammering echo of England.
For nearly all that is good in our American civilization we are indebted to England; the errors and mischiefs are of our own creation. We have originated little, because there is little to originate, but we have unconsciously reproduced many of the discredited and abandoned systems of former ages and other countries—receiving them at second hand, but making them ours by the sheer strength and immobility of the national belief in their newness. Newness! Why, it is not possible to make an experiment in government, in art, in literature, in sociology, or in morals, that has not been made over, and over, and over again. Fools talk of clear and simple remedies for this and that evil afflicting the commonwealth. If a proposed remedy is obvious and easily intelligible, it is condemned in the naming, for it is morally certain to have been tried a thousand times in the history of the world, and had it been effective men ere now would have forgotten, from mere disuse, how to produce the evil it cured.
There are clear and simple remedies for nothing. In medicine there has been discovered but a single specific; in politics not one. The interests, moral and natural, of a community in our highly differentiated civilization are so complex, intricate, delicate and interdependent, that you can not touch one without affecting all. It is a familiar truth that no law was ever passed that did not have unforeseen results; but of these results, by far the greater number are never recognized as of its creation. The best that can be said of any 'measure' is, that the sum of its perceptible benefits seems so to exceed the sum of its perceptible evils as to constitute a balance of advantage. Yet the magnificent innocence of the statesman or philosopher to whose understanding 'the whole matter lies in a nutshell'—who thinks he can formulate a practical political or social policy within the four corners of an epigram— who fears nothing because he knows nothing—is constantly to the fore with a simple specific for ills whose causes are complex, constant and inscrutable. To the understanding of this creature a difficulty well ignored is half overcome; so he buttons up his eyes and assails the problems of life with the divine confidence of a blind pig traversing a labyrinth.
The glories of England are our glories. She can achieve nothing that our fathers did not help to make possible to her. The learning, the power, the refinement of a great nation, are not the growth of a century, but of many centuries; each generation builds upon the work of the preceding. For untold ages our ancestors wrought to rear that 'revered pile,' the civilization of England. And shall we now try to belittle the mighty structure because other though kindred hands are laying the top courses while we have elected to found a new tower in another land? The American eulogist of civilization who is not proud of his heritage in England's glory is unworthy to enjoy his lesser heritage in the lesser glory of his own country.
The English are undoubtedly our intellectual superiors; and as the virtues are solely the product of education—a rogue being only a dunce considered from another point of view—they are our moral superiors likewise. Why should they not be? It is a land not of log and pine-board schoolhouses grudgingly erected and containing schools supported by such niggardly tax levies as a sparse and hard-handed population will consent to pay, but of ancient institutions splendidly endowed by the State and by centuries of private benefaction. As a means of dispensing formulated ignorance our boasted public school system is not without merit; it spreads it out sufficiently thin to give everyone enough to make him a more competent fool than he would have been without it; but to compare it with that which is not the creature of legislation acting with malice aforethought, but the unnoted outgrowth of ages, is to be ridiculous. It is like comparing the laid-out town of a western prairie, its right-angled streets, prim cottages, 'built on the installment plan,' and its wooden a-b-c shops, with the grand old town of Oxford, topped with the clustered domes and towers of its twenty-odd great colleges; the very names of many of whose founders have perished from human record as have all the chronicles of the times in which they lived.
It is not alone that we have had to 'subdue the wilderness;' our educational conditions are otherwise adverse. Our political system is unfavorable. Our fortunes, accumulated in one generation, are dispersed in the next. If it takes three generations to make a gentleman one will not make a thinker. Instruction is acquired, but capacity for instruction is transmitted. The brain that is to contain a trained intellect is not the result of a haphazard marriage between a clown and a wench, nor does it get its tractable tissues from a hard-headed farmer and a soft-headed milliner. If you confess the importance of race and pedigree in a race horse and a bird dog how dare you deny it in a man?
I do not claim that the political and social system that creates an aristocracy of leisure, and consequently of intellect, is the best possible kind of human organization; I perceive its disadvantages clearly enough. But I do not hold that a system under which all important public trusts, political and professional, civil and military, ecclesiastical and secular, are held by educated men—that is, men of trained faculties and disciplined judgment—is not an altogether faulty system.
It is only in our own country that an exacting literary taste is believed to disqualify a man for purveying to the literary needs of a taste less exacting—a proposition obviously absurd, for an exacting taste is nothing but the
