African and European Addresses

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Theodore Roosevelt. African and European Addresses

African and European Addresses

Table of Contents

FOREWORD

Introduction

Mr. Roosevelt as an Orator

Peace and Justice in the Sudan

An Address at the American Mission[2] in Khartum, March 16, 1910

Law and Order in Egypt

An Address before the National University in Cairo, March 28, 1910

Citizenship in a Republic

An Address Delivered at the Sorbonne, Paris, April 23, 1910

International Peace

An Address before the Nobel Prize Committee Delivered at Christiania, Norway, May 5, 1910

The Colonial Policy of the United States

An Address Delivered at Christiania, Norway, on the Evening of May 5, 1910

The World Movement

An Address Delivered at the University of Berlin, May 12, 1910

The Conditions of Success

An Address at the Cambridge Union, May 26, 1910

British Rule in Africa

Address Delivered at the Guildhall, London, May 31, 1910[11]

Biological Analogies in History[15]

Delivered at Oxford, June 7, 1910

Appendix

CONVOCATION

JUNE 7, 1910

FOLLOWED BY THE DELIVERY OF. THE ROMANES LECTURE

BY. THE HON'BLE THEODORE ROOSEVELT

HON. D.C.L

THE RIGHT HONOURABLE. LORD CURZON OF KEDLESTON

CHANCELLOR. PRESIDING. Convocation and the Romanes Lecture,

June 7, 1910[16]

Convocation and the Romanes Lecture

TRANSLATION OF THE LATIN

FOOTNOTES

Отрывок из книги

Theodore Roosevelt

Published by Good Press, 2019

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Convocation and the Romanes Lecture

Between the delivery of the Cairo speech and that of the next fixed address, the lecture at the Sorbonne in Paris on April 23d, there were a number of extemporaneous and occasional addresses of which no permanent record has been, or can be made. Some of these were responses to speeches of welcome made by municipal officials on railway platforms, or were replies to toasts at luncheons and dinners. In Rome, Mayor Nathan gave a dinner in his honor in the Campidoglio, or City Hall, which was attended by a group of about fifty men prominent in Italian official or private life. On this occasion the Mayor read an address of welcome in French, to which Mr. Roosevelt made a reply touching upon the history of Italy and some of the social problems with which the Italian people have to deal in common with the other civilized nations of the earth. He began his reply in French, but soon broke off, and continued in English, asking the Mayor to translate it, sentence by sentence, into Italian for the assembled guests, most of whom did not speak English. Both the speech itself and the personality of the speaker made a marked impression upon his hearers; and after his retirement from the hall in which the dinner was held, what he said furnished almost the sole subject of animated conversation, until the party separated. In Budapest, under the dome of the beautiful House of Parliament, Count Apponyi, one of the great political leaders of modern Hungary, on behalf of the Hungarian delegates to the Inter-Parliamentary Union presented to Mr. Roosevelt an illuminated address in which was recorded the latter's achievements in behalf of human rights, human liberty, and international justice. Mr. Roosevelt in his reply showed an intimate familiarity with the Hungarian history such as, Count Apponyi afterwards said, he had never met in any other public man outside of Hungary. Although entirely extemporaneous, this reply may be taken as a fair exemplification of the spirit of all his speeches during his foreign journey. Briefly, in referring to some allusions in Count Apponyi's speech to the great leaders of liberty in the United States and in Hungary, he asserted that the principles for which he had endeavored to struggle during his political career were principles older than those of George Washington or Abraham Lincoln; older, indeed, than the principles of Kossuth, the great Hungarian leader; they were the principles enunciated in the Decalogue and the Golden Rule. One of the significant things about these sermons by Mr. Roosevelt—I call them sermons because he frequently himself uses the phrase, "I preach"—is that nobody spoke, or apparently thought the word cant in connection with them. They were accepted as the genuine and spontaneous expression of a man who believes that the highest moral principles are quite compatible with all the best social joys of life, and with dealing knockout blows when it is necessary to fight in order to redress wrongs or to maintain justice.

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