CHAPTER XXIX THE A. P. A. CONTROVERSY
One very unreasonable, yet very natural excitement has stirred deeply the American people on several occasions in our history. It came to us by lawful inheritance from our English and Puritan ancestors. That is the bitter and almost superstitious dread of the Catholics, which has resulted more than once in riots and crimes, and more than once in the attempt to exclude them from political power in the country. This has sometimes taken the form of a crusade against all foreigners. But religious prejudice against the Catholics has been its chief inspiration.
I just said that this feeling, though absolutely unjustifiable, was yet quite natural, and that it came to us by lawful inheritance. I have always resisted it and denounced it to the utmost of my power. My father was a Unitarian. I was bred in that most liberal of all liberal faiths. But I have believed that the way to encounter bigotry is by liberality. If any man try to deprive you of your absolute right, begin to defend yourself by giving him his own. Human nature, certainly American human nature, will never, in my opinion, long hold out against that method of dealing.
Our people, so far as they are of English descent, learned from their fathers the stories of Catholic persecution and of the fires of Smithfield. Fox's "Book of Martyrs," one of the few books in the Puritan libraries, was, even down to the time of my youth, reverently preserved and read in the New England farmhouses.
So it was believed that it was only the want of power that prevented the Catholics from renewing the fires of Smithfield and the terrors of the Inquisition. It was believed that the infallibility and supremacy of the Pope bound the Catholic citizen to yield unquestioning obedience to the Catholic clergy in matters civil and political, as well as spiritual. There was a natural and very strong dread of the Confessional.
This feeling was intensified by the fact of which it was partly the cause, that when the Irish-Catholics first came over they voted in solid body, led often by their clergy, for the Democratic Party, which was in the minority in the New England States, especially in Massachusetts. England down to a very recent time disqualified the Catholics from civil office.
Our people forgot that the religious persecution, of which they cherished the bitter memory, was the result of the spirit of the age, and not of one form of religious faith. They forgot that the English Protestants not only retaliated on the Catholics when they got into power, but that the Bishops from whose fury, as John Milton said, our own Pilgrim Fathers fled, were Protestant Bishops and not Catholic. They forgot the eight hundred years during which Ireland had been under the heel of England, and the terrible history so well told by that most English of Englishmen, and Protestant of Protestants, Lord Macaulay.
"The Irish Roman Catholics were permitted to live, to be fruitful, to replenish the earth; but they were doomed to be what the Helots were in Sparta, what the Greeks were under the Ottoman, what the blacks now are at New York. Every man of the subject caste was strictly excluded from any public trust. Take what path he might in life, he was crossed at every step by some vexatious restriction. It was only by being obscure and inactive, that he could, on his native soil, be safe. If he aspired to be powerful and honoured, he might gain a cross or perhaps a Marshal's staff in the armies of France or Austria. If his vocation was to politics, he might distinguish himself in the diplomacy of Italy or Spain. But at home he was a mere Gibeonite, a hewer of wood and a drawer of water. The statute book of Ireland was filled with enactments which furnish to the Roman Catholics but too good a ground for recriminating on us when we talk of the barbarities of Bonner and Gardiner; and the harshness of those odious laws was aggravated by a more odious administration. For, bad as the legislators were, the magistrates were worse still. In those evil times originated that most unhappy hostility between landlord and tenant, which is one of the peculiar curses of Ireland. Oppression and turbulence reciprocally generated each other. The combination of rustic tyrants was resisted by gangs of rustic banditii. Courts of law and juries existed only for the benefit of the dominant sect. Those priests who were revered by millions as their natural advisers and guardians, as the only authorised dispensers of the Christian sacraments, were treated by the squires and squireens of the ruling faction as no good-natured man would treat the vilest beggar."
When I came into political life shortly after 1848, I found this anti-Catholic feeling most intense. The Catholics in Massachusetts were, in general, in a very humble class. The immigration, which had well begun before the great Irish Famine, was increased very much by that terrible calamity. The Irishmen were glad to build our railroads at sixty cents a day, dwelling in wretched shanties, and living on very coarse fare. They had brought with them the habit of drinking whiskey, comparatively harmless in their native climate—though bad enough there— but destructive in New England. So they contributed very largely to the statistics of crime and disorder.
Even then they gave an example—from which all mankind might take a lesson—of many admirable qualities. They had a most pathetic and touching affection for the Old Country. They exhibited an incomparable generosity toward the kindred they had left behind. From their scanty earnings, Edward Everett, a high authority, estimates that there were sent twenty millions of dollars in four years to their parents and kindred.
There was some jealousy on the part of our working people, especially the men and women employed in large manufacturing establishments, lest the Irish, by working at cheaper wages, would drive them out of employment. But the Irishman soon learned to demand all the wages he could get. The accession of the Irish laborer increased largely the productive forces of the State. So there was more wealth created, of which the better educated and shrewder Yankee got the larger share. By the bringing in of a lower class of labor he was elevated to a higher place, but never driven out of work. The prejudice of which I have spoken showed itself in some terrible Protestant riots in New Orleans and in Baltimore, and in the burning of the Catholic Convent at Charlestown.
There was also a strong feeling that the compact body of Catholics, always voting for one political party was a danger to the public security. Of course this feeling manifested itself in the Whig Party, for whose adversary the solid Irish- Catholic vote was cast. As early as 1844, after the defeat of Mr. Clay, Mr. Webster made a suggestion—I do know where it is recorded now, but I was informed of it on good authority at about the time he made it—that there must be some public combination with a view to resist the influence of our foreign element in our politics.
But there was no political movement on any considerable scale until 1854. In that year there was a very dangerous crusade which came very near National success, and which got control of several States.
In the fall of 1857 the Republican Party elected its first Governor. The slavery question was still very prominent, and the people were deeply stirred by the attempt to repeal the Missouri Compromise. So in that year, under the leadership of Nathaniel P. Banks, Gardner, the Know-Nothing Governor, was defeated, and from that time the strength of Know-Nothingism was at an end. I was elected to the Senate in the fall of 1856 as the Republican candidate from the county of Worcester over the Know-Nothing and Democratic candidates.
It is a remarkable fact that of the men known to join the Know-Nothing Party, no man, unless he were exceedingly young and obscure when he did it, ever maintained or regained the public confidence afterward, with the exception of Henry Wilson, Anson Burlingame and Nathaniel P. Banks. These men all left it after the first year. Wilson and Burlingame denounced it with all the vigor at their command, and Banks led the forces of the Republican Party to its overthrow.
I ought to say, however, of this movement and of the A. P. A. movement, as it is called, of which I am now to speak, that I do not think the leaders in general shared the bitter and proscriptive feeling to which they appealed. The secret organization, founded on religious prejudice, or on race prejudice, is a good instrument to advance the political fortunes of men who could not gain advancement in an established political organization. So a great many men are active and busy in such organizations, who would be equally active and busy in movements founded on precisely the opposite doctrines, if they could as well find their advancement in them. Yet, as I have said, the prejudice which lay at the bottom of this movement was very powerful, very sincere, and not unnatural.
Secret societies were formed all over the country. It seemed not unlikely that the surprise of 1854 would be repeated, and that the great Republican party, which had done so much for civil liberty, would either be broken to pieces or would be brought to take an attitude totally inconsistent with religious liberty.
The organization, calling itself the American Protective Association, but known popularly as the A. P. A., had its branches all over the North. Its members met in secret, selected their candidates in secret—generally excluding all men who were not known to sympathize with them—and then attended the Republican caucuses to support candidates in whose selection members of that political party who were not in their secret councils had no share. Ambitious candidates for office did not like to encounter such a powerful enmity. They in many cases temporized or coquetted with the A. P. A. if they did not profess to approve its doctrine. So far as I know, no prominent Republican in any part of the country put himself publicly on record as attacking this vicious brotherhood. Many men who did not agree with it were, doubtless, so strong in the public esteem that they were not attacked.
That was the condition of things when, in the early summer of 1895, I delivered an address at the opening of the Summer School of Clark University in which I spoke briefly, but in very strong terms, in condemnation of the secrecy and of the proscriptive principles of this political organization. I declared: "I have no patience or tolerance with the spirit which would excite religious strife. It is as much out of place as the witchcraft delusion or the fires of Smithfield." I added: "This Nation is a composite. It is made up of many streams, of the twisting and winding of many bands. The quality, hope and destiny of our land is expressed in the phrase of our Fathers, 'E Pluribus Unum'—of many, one—of many States, one Nation—of many races, one people—of many creeds, one faith—of many bended knees, one family of God." A little later I went with the Massachusetts Club, of which I was a member, to an outing at Newport. There, briefly but still more emphatically, I called upon the people not to revive the bitter memories of ancient, social and religious strife.
These two speeches excited the indignation of the leaders of this organization. A gentleman named Evans, I believe born in England, took up the cudgels. He was supported by many worthy clergymen and a good many newspapers which had been established to support the doctrine of the A. P. A. organization. Mr. Evans, if I am right in my memory, claimed that he was not a member of the organization. But he stood up for it stanchly in two letters to me, in which he very severely denounced what I had said, and pointed out the wicked behavior of some Catholic priests to whom he referred. He said he had looked up to me as he formerly did to Charles Sumner and William H. Seward; that my course would tend as absolutely to the breaking up of the Republican Party as Daniel Webster's speech did to the breaking up of the old Whig Party, and that I had rung my own death knell; that the one mistake Wesley made when he called slavery "the sum of all villainies" was that he did not except the Roman Catholic Church. He added that there were at least three million members of these patriotic orders, constituting at least three fifths of the Republican Party, and that their membership was being added to daily. Mr. Evans also said, what was absolutely without foundation, that I had said, "We need a Father Confessor."
That gave me my opportunity. I answered with the following letter in which I stated my own doctrine as vigorously and clearly as I knew how.
WORCESTER, Aug. 5, 1895.
T. C. EVANS, ESQ.:
My Dear Sir—One of the great evils, though by no means the greatest evil of secret political societies, is that foolish and extravagant statements about men who don't agree with them get circulated without opportunity for contradiction or explanation. You seem to be a well-meaning and intelligent man; yet I am amazed that any well-meaning and intelligent man should believe such stuff as you repeat in your letter of August 3. I never said, thought or dreamed what you impute to me. I don't believe there ever was any report in the Worcester Telegram to that effect. Certainly there is none in the report of what I said in the summer school at Clark University the morning after, and there is no such statement in any of the other Worcester newspapers. I never anywhere expressed the idea that there should be a confessional or that there was any need of a Father Confessor, or that I wanted to see something in our Protestant churches like the Father Confessor in the Catholic. The whole thing is a miserable lie and invention made out of whole cloth. The language, which you quote, about an attempt to recall on one side, "the cruelties of the Catholic Church and frighten our women and children with horrid hobgoblins," is not my language. That does appear in the Telegram. But it is the reporter's statement of what he understood my idea to be in his own language. What I said was: "We are confronted with a public danger which comes from an attempt to rouse the old feelings of the dark ages, and which ought to have ended with them, between men who have different forms of faith. It is an attempt to recall on one side the cruelties of the Catholic Church and to frighten old women of both sexes, and, on the other side, to band the men of the Catholic Church together for political action. Both these attempts will fail."
There is no more zealous believer in the principles of the New England Puritans, and no more zealous advocate of them, than I am. There is not a man in Massachusetts who has more at heart the welfare and perpetuity of our system of free common schools than I have. I was the first person, so far as I know, who called public attention to the fact that they were in danger, in any formal way. I drew and had put in the platform of the Republican State Convention the following resolution: "The Republican Party ever has maintained and ever will maintain and defend, the common schools of Massachusetts as the very citadel of happiness. They shall be kept open to all the children and free from all partisan and sectarian control."
This doctrine I stand by. And I stand by the further doctrine, as I stated at length in my address at Clark University, that the whole resources of the Commonwealth are pledged to their support, and that that is the bottom mortgage on every dollar of our property, and that no person can escape or be allowed to escape that responsibility. The difference between you and me is a difference of method. I want to get the 700,000 Catholics in Massachusetts on our side. I want them to send their children to the public schools, to pay their share of the cost, and when their young men and women are suitable, are intelligent, liberal persons, attached to the school system, I want some of them to be employed as teachers. I don't wish to exclude them from my political support when they are Republicans and agree with me in other matters, because of their religious faith. Nor do I wish to exclude them from being public school teachers, if they will keep their particular religious tenets out of their instruction, because of their religious faith, any more than I would have excluded Phil Sheridan from his office in the army, or would have refused to support him for any public office, if he had been nominated for it. Further, I want to state and advocate my opinions in the face of day, and you may be sure that I shall do this without flinching before anybody's threats or anybody's displeasure or indignation. You, on the other hand, I understand, want to go into a cellar to declare your principles. You want to join an association whose members are ashamed to confess they belong to it; many of whom, without apparently forfeiting the respect of their fellows, lie about their membership in it when they are asked about it. You want to mass together the whole Catholic population of Massachusetts to the support of their extreme and wrong- headed priests, if any such can be found.
The difference between us is a difference of methods in accomplishing the same result. I think your method would overthrow the common school system, would overthrow the Republican Party, and would end by massing together all the Catholic voters, as proscription always does mass men together, to increase and strengthen that political power which you profess so much to dread.
When O'Neill, the young Catholic soldier of Worcester, lay dying, he said: "Write to my dear mother and tell her I die for my country. I wish I had two lives to give. Let the Union flag be wrapped around me and a fold of it laid under my head." I feel proud that God gave me such a man to be my countryman and townsman. I have very little respect for the Americanism that is not moved and stirred by such a story. If O'Neill had left a daughter who had her father's spirit, I would be willing to trust my child or grandchild to her instruction in secular education in the public school, even if the father had kissed with his last breath the cross on which the Saviour died, or even if the parting soul had received comfort from the lips of Thomas Conaty or John Power or John Ireland or Archbishop Williams.
When John Boyle O'Reilly, the Catholic poet, sang the praises of the Pilgrims at Plymouth, in that noblest of odes, when he quoted in his preface from William Bradford and John Robinson and Robert Cushman, I was glad to hear what he said, especially when he quoted from the lips of the clergyman Robinson: "I charge you before God that you follow me no further than you have seen me follow the Lord Jesus Christ. If God reveal anything to you by any other instrument of His, be as ready to receive it as ever you were to receive any truth by my ministry, for I am verily persuaded, I am very confident, the Lord hath more truths yet to break forth out of His Holy Word." I liked what he said. If I understand your former letter correctly, you didn't. That is where we differ. When John Boyle O'Reilly said, declaring the very spirit of New England Puritanism, and speaking of religious faith, "the one sacred revolution is change of mind," when he spoke these noble lines:
So held they firm, the Fathers aye to be,
From Home to Holland, Holland to the sea—
Pilgrims for manhood, in their little ship,
Hope in each heart, and prayer on every lip.
Apart from all—unique, unworldly, true,
Selected grain to sow the earth anew;
A winnowed part—a saving remnant they;
Dreamers who work; adventurers who pray!
We know them by the exile that was theirs;
Their justice, faith and fortitude attest.
When he further said:
On the wintry main
God flings their lives as farmers scatter grain,
His breath propels the winged seed afloat;
His tempests swerve to spare the fragile boat;
Here on this rock and on this sterile soil,
Began the kingdom, not of kings, but men;
Began the making of the world again,
Their primal code of liberty, their rules
Of civil right; their churches, courts and schools;
Their freedom's very secret here laid down—
The spring of government is the little town!
On their strong lines, we base our social health—
The man—the home—the town—the Commonwealth;
Their saintly Robinson was left behind
To teach by gentle memory; to shame
The bigot spirit and the word of flame;
To write dear mercy in the Pilgrim's law;
To lead to that wide faith his soul foresaw—
I liked what he said. If I understand your former letter, you didn't. You don't want a man who differs from you saying or thinking such things. I want the whole 700,000 Catholics of Massachusetts to believe what John Boyle O'Reilly believed, and to love and reverence the Puritan founders of Massachusetts as he did, and I think my way is the way to make them do it. You don't, if I understand you. You think the way to make good citizens and good men of them and to attract them to Protestantism, is to exclude them, their sons and daughters, from all public employment and to go yourself into a dark cellar and curse at them through the gratings of the windows.
I stated my religious faith and my ideas of the relation of our religious denominations to each other, in an address I delivered at Saratoga last year, of which I send you a copy, and which I hope, as you have kindly volunteered to send me so much of your opinion, you may perhaps be willing to read. It doesn't become me to say anything about it myself. I am deeply sensible of its imperfections. It fails to do justice to what is in my own heart. But perhaps I may be permitted to say that within a few weeks after it was delivered, an eminent Catholic clergyman sent me a message expressing his delight in it. The most famous Episcopalian Bishop in the country said to a friend of mine that he had read it with great pleasure and that it sounded to him like the old times. A Baptist minister, bearing one of the most distinguished names in the country, wrote me a letter, in which he said, as he read it, "At every sentence, I said to myself, Amen, Amen." An eminent Orthodox minister, Doctor of Divinity, read it aloud to his parish, in full, instead of his Sunday's sermon. And a very excellent and able Methodist minister wrote to me and said, "If that is Unitarianism, I am afraid I am a Unitarian." I think the time has come to throw down the walls between Christians and not to build new ones. I think the time has come to inculcate harmony and good will between all American citizens, especially between all citizens of the old Commonwealth of Massachusetts.
You quote some expressions which you attribute to Catholic clergymen. If you don't get any nearer right in quoting them than you do in quoting me, I don't believe that they ever said any such thing. If they have, they never will persuade any considerable number of Catholic laity in this country, in this nineteenth century, to follow them. You may perhaps induce the Catholic young men and women of Massachusetts to believe there is something in what those clergymen say. They never will succeed in doing it themselves.
I don't think you will succeed in getting any considerable number of the people of this country, who are able to read and write, or to count ten on their fingers, to believe that, as I am entering my seventieth year, I am actuated by any personal ambition, in the counsel which I give my fellow citizens. I don't think you will get them to believe that, if I were so actuated, I should begin by saying anything which would estrange a considerable number of the Protestant Republican citizens of Massachusetts. I don't think you will convince them that I am indifferent to the good will of so large a portion of the American people as are said to be enlisted in the ranks of the secret society to which you refer. If you know as little of your Catholic fellow citizens as you know of me, you have a good deal as yet to learn of the subject of which you are speaking.
On the other hand, you may be quite sure I should be unwilling to do injustice to any of my fellow citizens. They will hardly need be assured that I would not lightly or unnecessarily incur their disapprobation. But you may perhaps think it pardonable that I should not be thoroughly informed as to the principles, motives or conduct of a secret society. As you have undertaken the duty of giving me information, will you kindly answer for me the following questions:
1st. Is the organization to which you refer a secret organization? Are its discussions in the face of day? Do the persons whose political errors they especially oppose have an opportunity to know their purposes and to be convinced by their arguments? If the organization be in any respect secret, why is it deemed necessary to maintain such secrecy in the United States of America and at the close of the nineteenth century?
2d. Is it the custom of many persons who belong to it to deny, when inquired of, that they are members of such an association? And if this be true, does such a falsehood cost them the respect and friendship of their associates or diminish their influence in the order?
3d. Do members of the association, after joining it, retain their membership in other political parties? Do they agree together upon candidates for office or delegates to conventions to nominate officers and then go into their party caucuses to support such delegates agreed upon in secret, without consultation with their political brethren? If that be true, does it seem to you that that course is honest?
4th. Do you understand that any considerable number of Catholic laymen, in this country, accept the interpretation which you put upon the fifteen articles which you quote as principles of the Roman Catholic Church? Is it not true that the interpretation is absolutely rejected by the Catholic laity in general, and that they affirm for themselves as absolute independence of the Pope or of the clergy in all secular matters as you or I claim for ourselves in regard to Protestant clergymen?
5th. Are not Italy and France, two Catholic countries, to- day as absolutely free from any temporal power or influence of the Pope or the Catholic clergy as is Massachusetts?
6th. I have had sent me a little leaflet, purporting to be the principles of the American Protective Association, which you doubtless have seen. When you say, in your third article, that the American Protective Association is "opposed to the holding of offices in the National, State or municipal Government, by any subject or supporter of such ecclesiastical power," and in your fifth article, that you "protest against the employment of the subjects of any un-American ecclesiastical power as officers or teachers of our public schools," do you mean, or no, that no Catholic shall hold such National or State or municipal office, and that no Catholic shall be a teacher in a public school? You don't answer this question by quoting the language of church officials in by-gone days or the intemperate language of some priests in recent times. It is a practical question. Do you or don't you mean to exclude from such office and from such employment as teachers the bulk of the Catholic population of Massachusetts?
7th. Is it you opinion that General Philip H. Sheridan, were he living, would be unfit to hold civil or military office in this country? Or that his daughter, if she entertained the religious belief of her father, should be disqualified from being a teacher in a public school?
I have no pride of opinion. I shall be very glad to revise any opinion of mine and, as you state it, I shall be very glad to "know better in the future," if you will kindly enlighten me.
You and I, as I have said, have the same object at heart. We desire, above all things, the maintenance of the principles of civil and religious liberty; and above all other instrumentalities to that end, the maintenance of our common school system, at the public charge, open to all the children and free from partisan or sectarian control. If you and I differ, it is only as to what is the best means of accomplishing these ends. If you think that they are best accomplished by secret societies, by hiding from the face of day, by men who will not acknowledge what they are doing, and by refusing public employment to men and women who think on these subjects exactly as we do, but whose religious faith differs from ours, then I don't agree with you. I think your method will result in driving and compacting together, in solid mass, persons who will soon number nearly or quite fifty per cent. of the voting population of Massachusetts. Nothing strengthens men, nothing makes them so hard to hear reason, nothing so drives them to extremity in opinion or in action as persecution or proscription.
On the other hand, my method is the method of absolute freedom and of pure reason. The Catholic boy, who has grown up in our common schools, who had formed his youthful friendships with his Protestant classmates, whose daughter or sister, as he grows older, is employed as a teacher, will very soon be attached to our common school system as we are ourselves. He will be required, as he gets property, to pay his share of his support. He cannot ask to be exempt from a tax to which all Protestants cheerfully submit, whether their own children be in the schools or not, and he will not easily be made to give his consent to paying twice. The American Spirit, the Spirit of the age, the Spirit of Liberty, the Spirit of Equality, especially what Roger Williams called "Soul Liberty" is able to maintain herself in a fair field and in a free contest against all comers. Do not compel her to fight in a cellar. Do not compel her to breathe the damp, malarial atmosphere of dark places. Especially let no member of the Republican Party, the last child of freedom, lend his aid to such an effort. The atmosphere of the Republic is the air of the mountain top and the sunlight and the open field. Her emblem is the eagle and not the bat.
I am faithfully yours,
GEORGE F. HOAR.
After the publication of the foregoing letter, I received one from Theodore Roosevelt, who was holding a high office in New York City, then at the beginning of his illustrious political career. He expressed his hearty sympathy and approval, and offered to lay aside everything else and come to my aid, if I so desired. I need not say I took special pleasure in this letter, which disclosed so unmistakably the honest and brave heart of the man, who was then in his difficult office fighting wild beasts at Ephesus. But I did not need to accept his offer.
I was angrily denounced. But the leading Republican papers soon came to my support. The Republican political leaders generally, though quietly, approved what I had said and done. The generous and just heart of the American people was stirred, and the result was that the movement, inspired by bigotry and intolerance, lost its force, languished for a year or two, and was little heard of afterward.
I dare say that the same causes which excited it may provoke a similar movement more than once hereafter. But I believe it will fail as that failed.
I know how prone men are, especially old men, in telling the story of their lives, to over-estimate the value and the consequence of the things in which they have taken a part. But I think I am not extravagant in claiming that the overthrow of this dangerous delusion was of great value not only to the Republican Party, but to the cause of religious liberty in this country, and that the success of the A. P. A. would have been the destruction of both.