This is not a book. It is a collection of articles reprinted from McClure’s Magazine. Done as journalism, they are journalism still, and no further pretensions are set up for them in their new dress. This classification may seem pretentious enough; certainly it would if I should confess what claims I make for my profession. But no matter about that; I insist upon the journalism. And there is my justification for separating from the bound volumes of the magazine and republishing, practically without re-editing, my accounts as a reporter of the shame of American cities. They were written with a purpose, they were published serially with a purpose, and they are reprinted now together to further that same purpose, which was and is—to sound for the civic pride of an apparently shameless citizenship.

There must be such a thing, we reasoned. All our big boasting could not be empty vanity, nor our pious pretensions hollow sham. American achievements in science, art, and business mean sound abilities at bottom, and our hypocrisy a race sense of fundamental ethics. Even in government we have given proofs of potential greatness, and our political failures are not complete; they are simply ridiculous. But they are ours. Not alone the triumphs and the statesmen, the defeats and the grafters also represent us, and just as truly. Why not see it so and say it?

Because, I heard, the American people won’t “stand for” it. You may blame the politicians, or, indeed, any one class, but not all classes, not the people. Or you may put it on the ignorant foreign immigrant, or any one nationality, but not on all nationalities, not on the American people. But no one class is at fault, nor any one breed, nor any particular interest or group of interests. The misgovernment of the American people is misgovernment by the American people.

When I set out on my travels, an honest New Yorker told me honestly that I would find that the Irish, the Catholic Irish, were at the bottom of it all everywhere. The first city I went to was St. Louis, a German city. The next was Minneapolis, a Scandinavian city, with a leadership of New Englanders. Then came Pittsburg, Scotch Presbyterian, and that was what my New York friend was. “Ah, but they are all foreign populations,” I heard. The next city was Philadelphia, the purest American community of all, and the most hopeless. And after that came Chicago and New York, both mongrel-bred, but the one a triumph of reform, the other the best example of good government that I had seen. The “foreign element” excuse is one of the hypocritical lies that save us from the clear sight of ourselves.

Another such conceit of our egotism is that which deplores our politics and lauds our business. This is the wail of the typical American citizen. Now, the typical American citizen is the business man. The typical business man is a bad citizen; he is busy. If he is a “big business man” and very busy, he does not neglect, he is busy with politics, oh, very busy and very businesslike. I found him buying boodlers in St. Louis, defending grafters in Minneapolis, originating corruption in Pittsburg, sharing with bosses in Philadelphia, deploring reform in Chicago, and beating good government with corruption funds in New York. He is a self-righteous fraud, this business man. He is the chief source of corruption, and it were a boon if he would neglect politics. But he is not the business man that neglects politics; that worthy is the good citizen, the typical business man. He too is busy, he is the one that has no use and therefore no time for politics. When his neglect has permitted bad government to go so far that he can be stirred to action, he is unhappy, and he looks around for a cure that shall be quick, so that he may hurry back to the shop. Naturally, too, when he talks politics, he talks shop. His patent remedy is quack; it is business.

“Give us a business man,” he says (“like me,” he means). “Let him introduce business methods into politics and government; then I shall be left alone to attend to my business.”

There is hardly an office from United States Senator down to Alderman in any part of the country to which the business man has not been elected; yet politics remains corrupt, government pretty bad, and the selfish citizen has to hold himself in readiness like the old volunteer firemen to rush forth at any hour, in any weather, to prevent the fire; and he goes out sometimes and he puts out the fire (after the damage is done) and he goes back to the shop sighing for the business man in politics. The business man has failed in politics as he has in citizenship. Why?

Because politics is business. That’s what’s the matter with it. That’s what’s the matter with everything,—art, literature, religion, journalism, law, medicine,—they’re all business, and all—as you see them. Make politics a sport, as they do in England, or a profession, as they do in Germany, and we’ll have—well, something else than we have now,—if we want it, which is another question. But don’t try to reform politics with the banker, the lawyer, and the dry-goods merchant, for these are business men and there are two great hindrances to their achievement of reform: one is that they are different from, but no better than, the politicians; the other is that politics is not “their line.” There are exceptions both ways. Many politicians have gone out into business and done well (Tammany ex-mayors, and nearly all the old bosses of Philadelphia are prominent financiers in their cities), and business men have gone into politics and done well (Mark Hanna, for example). They haven’t reformed their adopted trades, however, though they have sometimes sharpened them most pointedly. The politician is a business man with a specialty. When a business man of some other line learns the business of politics, he is a politician, and there is not much reform left in him. Consider the United States Senate, and believe me.

The commercial spirit is the spirit of profit, not patriotism; of credit, not honor; of individual gain, not national prosperity; of trade and dickering, not principle. “My business is sacred,” says the business man in his heart. “Whatever prospers my business, is good; it must be. Whatever hinders it, is wrong; it must be. A bribe is bad, that is, it is a bad thing to take; but it is not so bad to give one, not if it is necessary to my business.” “Business is business” is not a political sentiment, but our politician has caught it. He takes essentially the same view of the bribe, only he saves his self-respect by piling all his contempt upon the bribe-giver, and he has the great advantage of candor. “It is wrong, maybe,” he says, “but if a rich merchant can afford to do business with me for the sake of a convenience or to increase his already great wealth, I can afford, for the sake of a living, to meet him half way. I make no pretensions to virtue, not even on Sunday.” And as for giving bad government or good, how about the merchant who gives bad goods or good goods, according to the demand?

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 Philadelphia that the possibilities of popular corruption were worked out to the limit of humiliating confession. That was the place for such a study. There is nothing like it in the country, except possibly, in Cincinnati. Philadelphia certainly is not merely corrupt, but corrupted, and this was made clear. Philadelphia was charged up to—the American citizen.

It was impossible in the space of a magazine article to cover in any one city all the phases of municipal government, so I chose cities that typified most strikingly some particular phase or phases. Thus as St. Louis exemplified boodle; Minneapolis, police graft; Pittsburg, a political and industrial machine; and Philadelphia, general civic corruption; so Chicago was an illustration of reform, and New York of good government. All these things occur in most of these places. There are, and long have been, reformers in St. Louis, and there is to-day police graft there. Minneapolis has had boodling and council reform, and boodling is breaking out there again. Pittsburg has general corruption, and Philadelphia a very perfect political machine. Chicago has police graft and a low order of administrative and general corruption which permeates business, labor, and society generally. As for New York, the metropolis might exemplify almost anything that occurs anywhere in American cities, but no city has had for many years such a good administration as was that of Mayor Seth Low.

That which I have made each city stand for, is that which it had most highly developed. It would be absurd to seek for organized reform in St. Louis, for example, with Chicago next door; or for graft in Chicago with Minneapolis so near. After Minneapolis, a description of administrative corruption in Chicago would have seemed like a repetition. Perhaps it was not just to treat only the conspicuous element in each situation. But why should I be just? I was not judging; I arrogated to myself no such function. I was not writing about Chicago for Chicago, but for the other cities, so I picked out what light each had for the instruction of the others. But, if I was never complete, I never exaggerated. Every one of those articles was an understatement, especially where the conditions were bad, and the proof thereof is that while each article seemed to astonish other cities, it disappointed the city which was its subject. Thus my friends in Philadelphia, who knew what there was to know, and those especially who knew what I knew, expressed surprise that I reported so little. And one St. Louis newspaper said that “the facts were thrown at me and I fell down over them.” There was truth in these flings. I cut twenty thousand words out of the Philadelphia article and yet I had not written half my facts. I know a man who is making a history of the corrupt construction of the Philadelphia City Hall, in three volumes, and he grieves because he lacks space. You can’t put all the known incidents of the corruption of an American city into a book.

This is all very unscientific, but then, I am not a scientist. I am a journalist. I did not gather with indifference all the facts and arrange them patiently for permanent preservation and laboratory analysis. I did not want to preserve, I wanted to destroy the facts. My purpose was no more scientific than the spirit of my investigation and reports; it was, as I said above, to see if the shameful facts, spread out in all their shame, would not burn through our civic shamelessness and set fire to American pride. That was the journalism of it. I wanted to move and to convince. That is why I was not interested in all the facts, sought none that was new, and rejected half those that were old. I often was asked to expose something suspected. I couldn’t; and why should I? Exposure of the unknown was not my purpose. The people: what they will put up with, how they are fooled, how cheaply they are bought, how dearly sold, how easily intimidated, and how led, for good or for evil—that was the inquiry, and so the significant facts were those only which everybody in each city knew, and of these, only those which everybody in every other town would recognize, from their common knowledge of such things, to be probable. But these, understated, were charged always to the guilty persons when individuals were to blame, and finally brought home to the people themselves, who, having the power, have also the responsibility, they and those they respect, and those that guide them.

This was against all the warnings and rules of demagogy. What was the result?

After Joseph W. Folk had explored and exposed, with convictions, the boodling of St. Louis, the rings carried an election. “Tweed Days in St. Louis” is said to have formed some public sentiment against the boodlers, but the local newspapers had more to do with that than McClure’s Magazine. After the Minneapolis grand jury had exposed and the courts had tried and the common juries had convicted the grafters there, an election showed that public opinion was formed. But that one election was regarded as final. When I went there the men who had led the reform movement were “all through.” After they had read the “Shame of Minneapolis,” however, they went back to work, and they have perfected a plan to keep the citizens informed and to continue the fight for good government. They saw, these unambitious, busy citizens, that it was “up to them,” and they resumed the unwelcome duties of their citizenship. Of resentment there was very little. At a meeting of leading citizens there were honest speeches suggesting that something should be said to “clear the name of Minneapolis,” but one man rose and said very pleasantly, but firmly, that the article was true; it was pretty hard on them, but it was true and they all knew it. That ended that.

When I returned to St. Louis and rewrote the facts, and, in rewriting, made them just as insulting as the truth would permit, my friends there expressed dismay over the manuscript. The article would hurt Mr. Folk; it would hurt the cause; it would arouse popular wrath.

“That was what I hoped it would do,” I said.

“But the indignation would break upon Folk and reform, not on the boodlers,” they said.

“Wasn’t it obvious,” I asked, “that this very title, ‘Shamelessness,’ was aimed at pride; that it implied a faith that there was self-respect to be touched and shame to be moved?”

That was too subtle. So I answered that if they had no faith in the town, I had, and anyway, if I was wrong and the people should resent, not the crime, but the exposure of it, then they would punish, not Mr. Folk, who had nothing to do with the article, but the magazine and me. Newspaper men warned me that they would not “stand for” the article, but would attack it. I answered that I would let the St. Louisans decide between us. It was true, it was just; the people of St. Louis had shown no shame. Here was a good chance to see whether they had any. I was a fool, they said. “All right,” I replied. “All kings had fools in the olden days, and the fools were allowed to tell them the truth. I would play the fool to the American people.”

The article, published, was attacked by the newspapers; friends of Mr. Folk repudiated it; Mr. Folk himself spoke up for the people. Leading citizens raised money for a mass meeting to “set the city right before the world.” The mayor of the city, a most excellent man, who had helped me, denounced the article. The boodle party platform appealed for votes on the strength of the attacks in “Eastern magazines.” The people themselves contradicted me; after the publication, two hundred thousand buttons for “Folk and Reform” were worn on the streets of St. Louis.

But those buttons were for “Folk and Reform.” They did go to prove that the article was wrong, that there was pride in St. Louis, but they proved also that that pride had been touched. Up to that time nobody knew exactly how St. Louis felt about it all. There had been one election, another was pending, and the boodlers, caught or to be caught, were in control. The citizens had made no move to dislodge them. Mr. Folk’s splendid labors were a spectacle without a chorus, and, though I had met men who told me the people were with Folk, I had met also the grafters, who cursed only Folk and were building all their hopes on the assumption that “after Folk’s term” all would be well again. Between these two local views no outsider could choose. How could I read a strange people’s hearts? I took the outside view, stated the facts both ways,—the right verdicts of the juries and the confident plans of the boodlers,—and the result was, indeed, a shameless state of affairs for which St. Louis, the people of St. Louis, were to blame.

And they saw it so, both in the city and in the State, and they ceased to be spectators. That article simply got down to the self-respect of this people. And who was hurt? Not St. Louis. From that moment the city has been determined and active, and boodle seems to be doomed. Not Mr. Folk. After that, his nomination for Governor of the State was declared for by the people, who formed Folk clubs all over the State to force him upon his party and theirs, and thus insure the pursuit of the boodlers in St. Louis and in Missouri too. Nor was the magazine hurt, or myself. The next time I went to St. Louis, the very men who had raised money for the mass meeting to denounce the article went out of their way to say to me that I had been right, the article was true, and they asked me to “do it again.” And there may be a chance to do it again. Mr. Folk lifted the lid off Missouri for a moment after that, and the State also appeared ripe for the gathering. Moreover, the boodlers of State and city have joined to beat the people and keep them down. The decisive election is not till the fall of 1904, and the boodlers count much on the fickleness of public opinion. But I believe that Missouri and St. Louis together will prove then, once for all, that the people can rule—when they are aroused.

The Pittsburg article had no effect in Pittsburg, nor had that on Philadelphia any results in Philadelphia. Nor was any expected there. Pittsburg, as I said in the article, knew itself, and may pull out of its disgrace, but Philadelphia is contented and seems hopeless. The accounts of them, however, and indeed, as I have said, all in the series, were written, not for the cities described, but for all our cities; and the most immediate responses came not from places described, but from others where similar evils existed or similar action was needed. Thus Chicago, intent on its troubles; found useless to it the study of its reform, which seems to have been suggestive elsewhere, and Philadelphia, “Corrupt and Contented,” was taken home in other cities and seems to have made the most lasting impression everywhere.

But of course the tangible results are few. The real triumph of the year’s work was the complete demonstration it has given, in a thousand little ways, that our shamelessness is superficial, that beneath it lies a pride which, being real, may save us yet. And it is real. The grafters who said you may put the blame anywhere but on the people, where it belongs, and that Americans can be moved only by flattery,—they lied. They lied about themselves. They, too, are American citizens; they too, are of the people; and some of them also were reached by shame. The great truth I tried to make plain was that which Mr. Folk insists so constantly upon: that bribery is no ordinary felony, but treason, that the “corruption which breaks out here and there and now and then” is not an occasional offense, but a common practice, and that the effect of it is literally to change the form of our government from one that is representative of the people to an oligarchy, representative of special interests. Some politicians have seen that this is so, and it bothers them. I think I prize more highly than any other of my experiences the half-dozen times when grafting politicians I had “roasted,” as they put it, called on me afterwards to say, in the words of one who spoke with a wonderful solemnity:

“You are right. I never thought of it that way, but it’s right. I don’t know whether you can do anything, but you’re right, dead right. And I’m all wrong. We’re all, all wrong. I don’t see how we can stop it now; I don’t see how I can change. I can’t, I guess. No, I can’t, not now. But, say, I may be able to help you, and I will if I can. You can have anything I’ve got.”

So you see, they are not such bad fellows, these practical politicians. I wish I could tell more about them: how they have helped me; how candidly and unselfishly they have assisted me to facts and an understanding of the facts, which, as I warned them, as they knew well, were to be used against them. If I could—and I will some day—I should show that one of the surest hopes we have is the politician himself. Ask him for good politics; punish him when he gives bad, and reward him when he gives good; make politics pay. Now, he says, you don’t know and you don’t care, and that you must be flattered and fooled—and there, I say, he is wrong. I did not flatter anybody; I told the truth as near as I could get it, and instead of resentment there was encouragement. After “The Shame of Minneapolis,” and “The Shamelessness of St. Louis,” not only did citizens of these cities approve, but citizens of other cities, individuals, groups, and organizations, sent in invitations, hundreds of them, “to come and show us up; we’re worse than they are.”

We Americans may have failed. We may be mercenary and selfish. Democracy with us may be impossible and corruption inevitable, but these articles, if they have proved nothing else, have demonstrated beyond doubt that we can stand the truth; that there is pride in the character of American citizenship; and that this pride may be a power in the land. So this little volume, a record of shame and yet of self-respect, a disgraceful confession, yet a declaration of honor, is dedicated, in all good faith, to the accused—to all the citizens of all the cities in the United States.