Читать книгу The American Credo - Interpretation of the National Mind - George Jean Nathan - Страница 4

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In the case of the American of the multitude that accumulation of errors is of astounding bulk and consequence. His ideas are not only grossly misapprehended by all foreigners; they are often misapprehended by his own countrymen of superior education, and even by himself.

This last, at first blush, may seem a mere effort at paradox, but its literal truth becomes patent on brief inspection. Ask the average American what is the salient passion in his emotional armamentarium—what is the idea that lies at the bottom of all his other ideas—and it is very probable that, nine times out of ten, he will nominate his hot and unquenchable rage for liberty. He regards himself, indeed, as the chief exponent of liberty in the whole world, and all its other advocates as no more than his followers, half timorous and half envious. To question his ardour is to insult him as grievously as if one questioned the honour of the republic or the chastity of his wife. And yet it must be plain to any dispassionate observer that this ardour, in the course of a century and a half, has lost a large part of its old burning reality and descended to the estate of a mere phosphorescent superstition. The American of today, in fact, probably enjoys less personal liberty than any other man of Christendom, and even his political liberty is fast succumbing to the new dogma that certain theories of government are virtuous and lawful and others abhorrent and felonious. Laws limiting the radius of his free activity multiply year by year: it is now practically impossible for him to exhibit anything describable as genuine individuality, either in action or in thought, without running afoul of some harsh and unintelligible penalty. It would surprise no impartial observer if the motto, In God we trust, were one day expunged from the coins of the republic by the Junkers at Washington, and the far more appropriate word, Verboten, substituted. Nor would it astound any save the most romantic if, at the same time, the goddess of liberty were taken off the silver dollars to make room for a bas relief of a policeman in a spiked helmet.

Moreover, this gradual (and, of late, rapidly progressive) decay of freedom goes almost without challenge; the American has grown so accustomed to the denial of his constitutional rights and to the minute regulation of his conduct by swarms of spies, letter-openers, informers and agents provocateurs that he no longer makes any serious protest. It is surely a significant fact that, in the face of the late almost incredible proceedings under the so-called Espionage Act and other such laws, the only objections heard of came either from the persons directly affected—nine-tenths of them Socialists, pacifists, or citizens accused of German sympathies, and hence without any rights whatever in American law and equity—or from a small group of professional libertarians, chiefly naturalized aliens. The American people, as a people, acquiesced docilely in all these tyrannies, both during the war and after the war, just as they acquiesced in the invasion of their common rights by the Prohibition Amendment. Worse, they not only acquiesced docilely; they approved actively; they were quite as hotly against the few protestants as they were against the original victims, and gave their hearty approbation to every proposal that the former be punished too. The really startling phenomenon of the war, indeed, was not the grotesque abolition of liberty in the name of liberty, but the failure of that usurpation to arouse anything approaching public indignation. It is impossible to imagine the men of Jackson's army or even of Grant's army submitting to any such absolutism without a furious struggle, but in these latter days it is viewed with the utmost complacency. The descendants of the Americans who punished John Adams so melodramatically for the Alien and Seditions Acts of 1789 failed to raise a voice against the far more drastic legislation of 1917. What is more, they failed to raise a voice against its execution upon the innocent as well as upon the guilty, in gross violation of the most elemental principles of justice and rules of law.

Thus the Americano, put to the test, gave the lie to what is probably his proudest boast, and revealed the chronic human incapacity for accurate self-analysis. But if he thereby misjudged and misjudges himself, he may find some consolation for his error in the lavishness with which even worse misjudgment is heaped upon him by foreigners. To this day, despite the intimate contact of five long years of joint war, the French and the English are ignorant of his true character, and show it in their every discussion of him, particularly when they discuss him in camera. It is the secret but general view of the French, we are informed by confidential agents, that he is a fellow of loose life and not to be trusted with either a wine-pot, a virgin or a domestic fowl—an absurdly inaccurate generalization from the aberrations of soldiers in a far land, cut off from the moral repressions that lie upon them and colour all their acts at home. It is the view of the English, so we hear upon equally reliable authority, that he is an earnest but extremely inefficient oaf, incapable of either the finer technic of war or of its machine-like discipline—another thumping error, for the American is actually extraordinarily adept and ingenious in the very arts that modern war chiefly makes use of, and there is, since the revolt of the Prussian, no other such rigidly regimented man in the world. He has, indeed, reached such a pass in the latter department that it has become almost impossible for him to think of himself save as an obedient member of some vast, powerful and unintelligibly despotic organization—a church, a trades-union, a political party, a tin-pot fraternal order, or what not—, and often he is a member of more than one, and impartially faithful to all. Moreover, as we have seen, he lives under laws which dictate almost every detail of his public and private conduct, and punish every sign of bad discipline with the most appalling rigour; and these laws are enforced by police who supply the chance gaps in them extempore, and exercise that authority in the best manner of prison guards, animal trainers and drill sergeants.

The English and the French, beside these special errors, have a full share in an error that is also embraced by practically every other foreign people. This is the error of assuming, almost as an axiom beyond question, that the Americans are a sordid, money-grubbing people, with no thought above the dollar. You will find it prevailing everywhere on the Continent of Europe. To the German the United States is Dollarica, and the salient American personality, next to the policeman who takes bribes and the snuffling moralist in office, is the Dollarprinzessin. To the Italian the country is a sort of savage wilderness in which everything else, from religion to beauty and from decent repose to human life, is sacrificed to profit. Italians cross the ocean in much the same spirit that our runaway school-boys used to go off to fight the Indians. Some, lucky, return home in a few years with fortunes and gaudy tales; others, succumbing to the natives, are butchered at their labour and buried beneath the cinders of hideous and God-forsaken mining towns. All carry the thought of escape from beginning to end; every Italian hopes to get away with his takings as soon as possible, to enjoy them on some hillside where life and property are reasonably safe from greed. So with the Russian, the Scandinavian, the Balkan hillman, even the Greek and Armenian. The picture of America that they conjure up is a picture of a titanic and merciless struggle for gold, with the stakes high and the contestants correspondingly ferocious. They see the American as one to whom nothing under the sun has any value save the dollar—not truth, or beauty, or philosophical ease, or the common decencies between man and man.

This view, of course, is full of distortion and misunderstanding, despite the fact that even Americans, by hearing it stated so often, have come to allow it a good deal of soundness. The American's concept of himself, as we have seen, is sometimes anything but accurate; in this case he errs almost as greatly as when he venerates himself as the prince of freemen, with gyveless wrists and flashing eyes. As for the foreigner, what he falls into is the typically Freudian blunder of projecting his own worst weakness into another. The fact is that it is he, and not the native American, who is the incorrigible and unimaginative money-grubber. He comes to the United States in search of money, and in search of money alone, and pursuing that single purpose without deviation he makes the mistake of assuming that the American is at the same business, and in the same fanatical manner. From all the complex and colourful life of the country, save only the one enterprise of money-making, he is shut off almost hermetically, and so he concludes that that one enterprise embraces the whole show. Here the unreliable promptings of his sub-conscious passion are helped out by observations that are more logical. Unfamiliar with the language, excluded from all free social intercourse with the native, and regarded as, if actually human at all, then at least a distinctly inferior member of the species, he is forced into the harshest and most ill-paid labour, and so he inevitably sees the American as a pitiless task-master and ascribes the exploitation he is made a victim of to a fabulous exaggeration of his own avarice.

Moreover, the greater success and higher position of the native seem to bear out this notion. In a struggle that is free for all and to the death, the native grabs all the shiniest stakes. Ergo, he must love money even more than the immigrant. This logic we do not defend, but there is—and out of it grows the prevailing foreign view of America and the Americans, for the foreigner who stays at home does not derive his ideas from the glittering, lascivious phrases of Dr. Wilson or from the passionate idealism of such superior Americans as Otto H. Kahn, Adolph S. Ochs, S. Stanwood Menken, Jacob H. Schiff, Marcus Loew, Henry Morgenthau, Abram Elkus, Samuel Goldfish, Louis D. Brandeis, Julius Rosenwald, Paul Warburg, Judge Otto Rosalsky, Adolph Zukor, the Hon. Julius Kahn, Simon Guggenheim, Stephen S. Wise and Barney Baruch, but from the hair-raising tales of returned "Americans," i.e., fellow peasants who, having braved the dragons, have come back to the fatherland to enjoy their booty and exhibit their wounds.

The native, as we say, has been so far influenced by this error that he cherishes it himself, or, more accurately, entertains it with shame. Most of his windy idealism is no more than a reaction against it—an evidence of an effort to confute it and live it down. He is never more sweetly flattered than when some politician eager for votes or some evangelist itching for a good plate tells him that he is actually a soaring altruist, and the only real one in the world. This is the surest way to fetch him; he never fails to swell out his chest when he hears that buncombe. In point of fact, of course, he is no more an altruist than any other healthy mammal. His ideals, one and all, are grounded upon self-interest, or upon the fear that is at the bottom of it; his benevolence always has a string tied to it; he could no more formulate a course of action to his certain disadvantage than an Englishman could, or a Frenchman, or an Italian, or a German. But to say that the advantage he pursues is always, or even usually, a monetary one—to argue that he is avaricious, or even, in these later years, a sharp trader—is to spit directly into the eye of the truth. There is probably, indeed, no country in the world in which mere money is held in less esteem than in these United States. Even more than the Russian Bolshevik the American democrat regards wealth with suspicion, and its too eager amassment with a bilious eye. Here alone, west of the Dvina, rich men are ipso facto scoundrels and feræ naturæ, with no rights that any slanderer is bound to respect. Here alone, the possession of a fortune puts a man automatically upon the defensive, and exposes him to special legislation of a rough and inquisitorial character and to the special animosity of judges, district attorneys and juries. It would be a literal impossibility for an Englishman worth $100,000,000 to avoid public office and public honour; it would be equally impossible for an American worth $100,000,000 to obtain either.

Americans, true enough, enjoy an average of prosperity that is above that witnessed in any other country. Their land, with less labour, yields a greater usufruct than other land; they get more money for their industry; they jingle more coin in their pockets than other peoples. But it is a grievous error to mistake that superior opulence for a sign of money-hunger, for they actually hold money very lightly, and spend a great deal more of it than any other race of men and with far less thought of values. The normal French family, it is often said, could live very comfortably for a week upon what the normal American family wastes in a week. There is, among Americans, not the slightest sign of the unanimous French habit of biting every franc, of calculating the cost of every luxury to five places of decimals, of utilizing every scrap, of sleeping with the bankbook under the pillow. Whatever is showy gets their dollars, whether they need it or not, even whether they can afford it or not. They are, so to speak, constantly on a bust, their eyes alert for chances to get rid of their small change.

Consider, for example, the amazing readiness with which they succumb to the imbecile bait of advertising! An American manufacturer, finding himself with a stock of unsalable goods or encountering otherwise a demand that is less than his production, does not have to look, like his English or German colleague, for foreign dumping grounds. He simply packs his surplus in gaudy packages, sends for an advertising agent, joins an Honest-Advertising club, fills the newspapers and magazines with lying advertisements, and sits down in peace while his countrymen fight their way to his counters. That they will come is almost absolutely sure; no matter how valueless the goods, they will leap to the advertisements; their one desire seems to be to get rid of their money. As a consequence of this almost pathological eagerness, the advertising bill of the American people is greater than that of all other peoples taken together. There is scarcely an article within the range of their desires that does not carry a heavy load of advertising; they actually pay out millions every year to be sold such commonplace necessities as sugar, towels, collars, lead-pencils and corn-meal. The business of thus bamboozling them and picking their pockets enlists thousands and thousands of artists, writers, printers, sign-painters and other such parasites. Their towns are bedaubed with chromatic eye-sores and made hideous with flashing lights; their countryside is polluted; their newspapers and magazines become mere advertising sheets; idiotic slogans and apothegms are invented to enchant them; in some cities they are actually taxed to advertise the local makers of wooden nutmegs. Multitudes of swindlers are naturally induced to adopt advertising as a trade, and some of them make great fortunes at it. Like all other men who live by their wits, they regard themselves as superior fellows, and every year they hold great conventions, bore each other with learned papers upon the psychology of their victims, speak of one another as men of genius, have themselves photographed by the photographers of newspapers eager to curry favour with them, denounce the government for not spending the public funds for advertising, and summon United States Senators, eminent chautauquans and distinguished vaudeville stars to entertain them. For all this the plain people pay the bill, and never a protest comes out of them.

As a matter of fact, the only genuinely thrifty folks among us, in the sense that a Frenchman, a Scot or an Italian is thrifty, are the immigrants of the most recent invasions. That is why they oust the native wherever the two come into contact—say in New England and in the Middle West. They acquire, bit by bit, the best lands, the best stock, the best barns, not because they have the secret of making more money, but because they have the resolution to spend less. As soon as they become thoroughly Americanized they begin to show the national prodigality. The old folks wear home-made clothes and stick to the farm; the native-born children order their garments from mail-order tailors and expose themselves in the chautauquas and at the great orgies of Calvinism and Wesleyanism. The old folks put every dollar they can wring from a reluctant environment into real property or the banks; the young folks put their inheritance into phonographs, Fords, boiled shirts, yellow shoes, cuckoo clocks, lithographs of the current mountebanks, oil stock, automatic pianos and the works of Harold Bell Wright, Gerald Stanley Lee and O. Henry.