This conception of American life and its Promise is as much alive to-day as it was in 1780. Its expression has no doubt been modified during four generations of democratic political independence, but the modification has consisted of an expansion and a development rather than of a transposition. The native American, like the alien immigrant, conceives the better future which awaits himself and other men in America as fundamentally a future in which economic prosperity will be still more abundant and still more accessible than it has yet been either here or abroad. No alteration or attenuation of this demand has been permitted. With all their professions of Christianity their national idea remains thoroughly worldly. They do not want either for themselves or for their descendants an indefinite future of poverty and deprivation in this world, redeemed by beatitude in the next. The Promise, which bulks so large in their patriotic outlook, is a promise of comfort and prosperity for an ever increasing majority of good Americans. At a later stage of their social development they may come to believe that they have ordered a larger supply of prosperity than the economic factory is capable of producing. Those who are already rich and comfortable, and who are keenly alive to the difficulty of distributing these benefits over a larger social area, may come to tolerate the idea that poverty and want are an essential part of the social order. But as yet this traditional European opinion has found few echoes in America, even among the comfortable and the rich. The general belief still is that Americans are not destined to renounce, but to enjoy.

Let it be immediately added, however, that this economic independence and prosperity has always been absolutely associated in the American mind with free political institutions. The "American Farmer" traced the good fortune of the European immigrant in America, not merely to the abundance of economic opportunity, but to the fact that a ruling class of abbots and lords had no prior claim to a large share of the products of the soil. He did not attach the name of democracy to the improved political and social institutions of America, and when the political differences between Great Britain and her American colonies culminated in the Revolutionary War, the converted "American Farmer" was filled with anguish at this violent assertion of the "New Americanism." Nevertheless he was fully alive to the benefits which the immigrant enjoyed from a larger dose of political and social freedom; and so, of course, have been all the more intelligent of the European converts to Americanism. A certain number of them, particularly during the early years, came over less for the purpose of making money than for that of escaping from European political and religious persecution. America has always been conventionally conceived, not merely as a land of abundant and accessible economic opportunities, but also as a refuge for the oppressed; and the immigrant ships are crowded both during times of European famine and during times of political revolution and persecution.

Inevitably, however, this aspect of the American Promise has undergone certain important changes since the establishment of our national independence. When the colonists succeeded in emancipating themselves from political allegiance to Great Britain, they were confronted by the task of organizing a stable and efficient government without encroaching on the freedom, which was even at that time traditionally associated with American life. The task was by no means an easy one, and required for its performance the application of other political principles than that of freedom. The men who were responsible for this great work were not, perhaps, entirely candid in recognizing the profound modifications in their traditional ideas which their constructive political work had implied; but they were at all events fully aware of the great importance of their addition to the American idea. That idea, while not ceasing to be at bottom economic, became more than ever political and social in its meaning and contents. The Land of Freedom became in the course of time also the Land of Equality. The special American political system, the construction of which was predicted in the "Farmer's" assertion of the necessary novelty of American modes of thought and action, was made explicitly, if not uncompromisingly, democratic; and the success of this democratic political system was indissolubly associated in the American mind with the persistence of abundant and widely distributed economic prosperity. Our democratic institutions became in a sense the guarantee that prosperity would continue to be abundant and accessible. In case the majority of good Americans were not prosperous, there would be grave reasons for suspecting that our institutions were not doing their duty.

The more consciously democratic Americans became, however, the less they were satisfied with a conception of the Promised Land, which went no farther than a pervasive economic prosperity guaranteed by free institutions. The amelioration promised to aliens and to future Americans was to possess its moral and social aspects. The implication was, and still is, that by virtue of the more comfortable and less trammeled lives which Americans were enabled to lead, they would constitute a better society and would become in general a worthier set of men. The confidence which American institutions placed in the American citizen was considered equivalent to a greater faith in the excellence of human nature. In our favored land political liberty and economic opportunity were by a process of natural education inevitably making for individual and social amelioration. In Europe the people did not have a fair chance. Population increased more quickly than economic opportunities, and the opportunities which did exist were largely monopolized by privileged classes. Power was lodged in the hands of a few men, whose interest depended upon keeping the people in a condition of economic and political servitude; and in this way a divorce was created between individual interest and social stability and welfare. The interests of the privileged rulers demanded the perpetuation of unjust institutions. The interest of the people demanded a revolutionary upheaval. In the absence of such a revolution they had no sufficient inducement to seek their own material and moral improvement. The theory was proclaimed and accepted as a justification for this system of popular oppression that men were not to be trusted to take care of themselves—that they could be kept socially useful only by the severest measures of moral, religious, and political discipline. The theory of the American democracy and its practice was proclaimed to be the antithesis of this European theory and practice. The people were to be trusted rather than suspected and disciplined. They must be tied to their country by the strong bond of self-interest. Give them a fair chance, and the natural goodness of human nature would do the rest. Individual and public interest will, on the whole, coincide, provided no individuals are allowed to have special privileges. Thus the American system will be predestined to success by its own adequacy, and its success will constitute an enormous stride towards human amelioration. Just because our system is at bottom a thorough test of the ability of human nature to respond admirably to a fair chance, the issue of the experiment is bound to be of more than national importance. The American system stands for the highest hope of an excellent worldly life that mankind has yet ventured,—the hope that men can be improved without being fettered, that they can be saved without even vicariously being nailed to the cross.

Such are the claims advanced on behalf of the American system; and within certain limits this system has made good. Americans have been more than usually prosperous. They have been more than usually free. They have, on the whole, made their freedom and