Published by Good Press, 2019

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      EAN 4057664167507

Table of Contents

       What is America?

       A Meditation in a New York Hotel

       A Meditation in Broadway

       Irish and other Interviewers

       Some American Cities

       In the American Country

       The American Business Man

       Presidents and Problems

       Prohibition in Fact and Fancy

       Fads and Public Opinion

       The Extraordinary American

       The Republican in the Ruins

       Is the Atlantic Narrowing?

       Lincoln and Lost Causes

       Wells and the World State

       A New Martin Chuzzlewit

       The Spirit of America

       The Spirit of England

       The Future of Democracy

What is America?

       Table of Contents

      I have never managed to lose my old conviction that travel narrows the mind. At least a man must make a double effort of moral humility and imaginative energy to prevent it from narrowing his mind. Indeed there is something touching and even tragic about the thought of the thoughtless tourist, who might have stayed at home loving Laplanders, embracing Chinamen, and clasping Patagonians to his heart in Hampstead or Surbiton, but for his blind and suicidal impulse to go and see what they looked like. This is not meant for nonsense; still less is it meant for the silliest sort of nonsense, which is cynicism. The human bond that he feels at home is not an illusion. On the contrary, it is rather an inner reality. Man is inside all men. In a real sense any man may be inside any men. But to travel is to leave the inside and draw dangerously near the outside. So long as he thought of men in the abstract, like naked toiling figures in some classic frieze, merely as those who labour and love their children and die, he was thinking the fundamental truth about them. By going to look at their unfamiliar manners and customs he is inviting them to disguise themselves in fantastic masks and costumes. Many modern internationalists talk as if men of different nationalities had only to meet and mix and understand each other. In reality that is the moment of supreme danger—the moment when they meet. We might shiver, as at the old euphemism by which a meeting meant a duel.

      Travel ought to combine amusement with instruction; but most travellers are so much amused that they refuse to be instructed. I do not blame them for being amused; it is perfectly natural to be amused at a Dutchman for being Dutch or a Chinaman for being Chinese. Where they are wrong is that they take their own amusement seriously. They base on it their serious ideas of international instruction. It was said that the Englishman takes his pleasures sadly; and the pleasure of despising foreigners is one which he takes most sadly of all. He comes to scoff and does not remain to pray, but rather to excommunicate. Hence in international relations there is far too little laughing, and far too much sneering. But I believe that there is a better way which largely consists of laughter; a form of friendship between nations which is actually founded on differences. To hint at some such better way is the only excuse of this book.

      Let me begin my American impressions with two impressions I had before I went to America. One was an incident and the other an idea; and when taken together they illustrate the attitude I mean. The first principle is that nobody should be ashamed of thinking a thing funny because it is foreign; the second is that he should be ashamed of thinking it wrong because it is funny. The reaction of his senses and superficial habits of mind against something new, and to him abnormal, is a perfectly healthy reaction. But the mind which imagines that mere unfamiliarity can possibly prove anything about inferiority is a very inadequate mind. It is inadequate even in criticising things that may really be inferior to the things involved here. It is far better to laugh at a negro for having a black face than to sneer at him for having a sloping skull. It is proportionally even more preferable to laugh rather than judge in dealing with highly civilised peoples. Therefore I put at the beginning two working examples of what I felt about America before I saw it; the sort of thing that a man has a right to enjoy as a joke, and the sort of thing he has a duty to understand and respect, because it is the explanation of the joke.

      When I went to the American consulate to regularise my passports, I was capable of expecting the American consulate to be American. Embassies and consulates are by tradition like islands of the soil for which they stand; and I have often found the tradition corresponding to a truth. I have seen the unmistakable French official living on omelettes and a little wine and serving his sacred abstractions under the last palm-trees fringing a desert. In the heat and noise of quarrelling Turks and Egyptians, I have come suddenly, as with the cool shock of his own shower-bath, on the listless amiability of the English gentleman. The officials I interviewed were very American, especially in being very polite; for whatever may have been the mood or meaning of Martin Chuzzlewit, I have always found Americans by far the politest people in the world. They put in my hands a form to be filled up, to all appearance like other forms I had filled up in other passport offices. But in reality it was very different from any form I had ever filled up in my life. At least it was a little like a freer form of the game called 'Confessions' which my friends and I invented in our youth; an examination paper containing questions like, 'If you saw a rhinoceros in the front garden, what would you do?' One of my friends, I remember, wrote, 'Take the pledge.' But that is another story, and might bring Mr. Pussyfoot Johnson on the scene before his time.

      One of the questions on the paper was, 'Are you an anarchist?' To which a detached philosopher would naturally feel inclined to answer, 'What the devil has that to do with you? Are you an atheist?' along with some playful