But there is hope, not alone despair, in the commercialism of our politics. If our political leaders are to be always a lot of political merchants, they will supply any demand we may create. All we have to do is to establish a steady demand for good government. The boss has us split up into parties. To him parties are nothing but means to his corrupt ends. He “bolts” his party, but we must not; the bribe-giver changes his party, from one election to another, from one county to another, from one city to another, but the honest voter must not. Why? Because if the honest voter cared no more for his party than the politician and the grafter, then the honest vote would govern, and that would be bad—for graft. It is idiotic, this devotion to a machine that is used to take our sovereignty from us. If we would leave parties to the politicians, and would vote not for the party, not even for men, but for the city, and the State, and the nation, we should rule parties, and cities, and States, and nation. If we would vote in mass on the more promising ticket, or, if the two are equally bad, would throw out the party that is in, and wait till the next election and then throw out the other party that is in—then, I say, the commercial politician would feel a demand for good government and he would supply it. That process would take a generation or more to complete, for the politicians now really do not know what good government is. But it has taken as long to develop bad government, and the politicians know what that is. If it would not “go,” they would offer something else, and, if the demand were steady, they, being so commercial, would “deliver the goods.”
But do the people want good government? Tammany says they don’t. Are the people honest? Are the people better than Tammany? Are they better than the merchant and the politician? Isn’t our corrupt government, after all, representative?
President Roosevelt has been sneered at for going about the country preaching, as a cure for our American evils, good conduct in the individual, simple honesty, courage, and efficiency. “Platitudes!” the sophisticated say. Platitudes? If my observations have been true, the literal adoption of Mr. Roosevelt’s reform scheme would result in a revolution, more radical and terrible to existing institutions, from the Congress to the Church, from the bank to the ward organization, than socialism or even than anarchy. Why, that would change all of us—not alone our neighbors, not alone the grafters, but you and me.
No, the contemned methods of our despised politics are the master methods of our braggart business, and the corruption that shocks us in public affairs we practice ourselves in our private concerns. There is no essential difference between the pull that gets your wife into society or a favorable review for your book, and that which gets a heeler into office, a thief out of jail, and a rich man’s son on the board of directors of a corporation; none between the corruption of a labor union, a bank, and a political machine; none between a dummy director of a trust and the caucus-bound member of a legislature; none between a labor boss like Sam Parks, a boss of banks like John D. Rockefeller, a boss of railroads like J. P. Morgan, and a political boss like Matthew S. Quay. The boss is not a political, he is an American institution, product of a freed people that have not the spirit to be free.
And it’s all a moral weakness; a weakness right where we think we are strongest. Oh, we are good—on Sunday, and we are “fearfully patriotic” on the Fourth of July. But the bribe we pay to the janitor to prefer our interests to the landlord’s, is the little brother of the bribe passed to the alderman to sell a city street, and the father of the air-brake stock assigned to the president of a railroad to have this life-saving invention adopted on his road. And as for graft, railroad passes, saloon and bawdy-house blackmail, and watered stock, all these belong to the same family. We are pathetically proud of our democratic institutions and our republican form of government, of our grand Constitution and our just laws. We are a free and sovereign people, we govern ourselves and the government is ours. But that is the point. We are responsible, not our leaders, since we follow them. We let them divert our loyalty from the United States to some “party”; we let them boss the party and turn our municipal democracies into autocracies and our republican nation into a plutocracy. We cheat our government and we let our leaders loot it, and we let them wheedle and bribe our sovereignty from us. True, they pass for us strict laws, but we are content to let them pass also bad laws, giving away public property in exchange; and our good, and often impossible, laws we allow to be used for oppression and blackmail. And what can we say? We break our own laws and rob our own government, the lady at the custom-house, the lyncher with his rope, and the captain of industry with his bribe and his rebate. The spirit of graft and of lawlessness is the American spirit.
And this shall not be said? Not plainly? William Travers Jerome, the fearless District Attorney of New York, says, “You can say anything you think to the American people. If you are honest with yourself you may be honest with them, and they will forgive not only your candor, but your mistakes.” This is the opinion, and the experience too, of an honest man and a hopeful democrat. Who says the other things? Who says “Hush,” and “What’s the use?” and “ALL’S well,” when all is rotten? It is the grafter; the coward, too, but the grafter inspires the coward. The doctrine of “addition, division, and silence” is the doctrine of graft. “Don’t hurt the party,” “Spare the fair fame of the city,” are boodle yells. The Fourth of July oration is the “front” of graft. There is no patriotism in it, but treason. It is part of the game. The grafters call for cheers for the flag, “prosperity,” and “the party,” just as a highwayman commands “hands up,” and while we are waving and shouting, they float the flag from the nation to the party, turn both into graft factories, and prosperity into a speculative boom to make “weak hands,” as the Wall Street phrase has it, hold the watered stock while the strong hands keep the property. “Blame us, blame anybody, but praise the people,” this, the politician’s advice, is not the counsel of respect for the people, but of contempt. By just such palavering as courtiers play upon the degenerate intellects of weak kings, the bosses, political, financial, and industrial, are befuddling and befooling our sovereign American citizenship; and—likewise—they are corrupting it.
And it is corruptible, this citizenship. “I know what Parks is doing,” said a New York union workman, “but what do I care. He has raised my wages. Let him have his graft!” And the Philadelphia merchant says the same thing: “The party leaders may be getting more than they should out of the city, but that doesn’t hurt me. It may raise taxes a little, but I can stand that. The party keeps up the protective tariff. If that were cut down, my business would be ruined. So long as the party stands pat on that, I stand pat on the party.”
The people are not innocent. That is the only “news” in all the journalism of these articles, and no doubt that was not new to many observers. It was to me. When I set out to describe the corrupt systems of certain typical cities, I meant to show simply how the people were deceived and betrayed. But in the very first study—St. Louis—the startling truth lay bare that corruption was not merely political; it was financial, commercial, social; the ramifications of boodle were so complex, various, and far-reaching, that one mind could hardly grasp them, and not even Joseph W. Folk, the tireless prosecutor, could follow them all. This state of things was indicated in the first article which Claude H. Wetmore and I compiled together, but it was not shown plainly enough. Mr. Wetmore lived in St. Louis, and he had respect for names which meant little to me. But when I went next to Minneapolis alone, I could see more independently, without respect for persons, and there were traces of the same phenomenon. The first St. Louis article was called “Tweed Days in St. Louis,” and though the “better citizen” received attention the Tweeds were the center of interest. In “The Shame of Minneapolis,” the truth was put into the title; it was the Shame of Minneapolis; not of the Ames administration, not of the Tweeds, but of the city and its citizens. And yet Minneapolis was not nearly so bad as St. Louis; police graft is never so universal as boodle. It is more shocking, but it is so filthy that it cannot involve so large a part of society. So I returned to St. Louis, and I went over the whole ground again, with the people in mind, not alone the caught and convicted boodlers. And this time the true meaning of “Tweed days in St. Louis” was made plain. The article was called “The Shamelessness of St. Louis,” and that was the burden of the story. In Pittsburg also the people was the subject, and though the civic spirit there was better, the extent of the corruption throughout the social organization of the community was indicated. But it was not till I got to