Bohemia under Hapsburg Misrule

It could not fail to be a distinct disadvantage for a people of seven or eight million to cut itself off from the opportunities of the environing German culture, science, and commerce, but those who saw this most clearly deliberately assumed the cost in their struggle for the freedom of the spirit. When we remember that prestige was on the side of the German one sees a sacrifice approaching nobility. At the time the Olympic games were being held in Europe and attracting the attention of the world a far more important athletic meet was being held in Prague. This was Slavic in its membership, though Bohemian in its origin. More than twenty thousand persons took part, and at one time eleven thousand men, speaking several different languages, were doing calisthenic exercises together. With the exception of the Poles, who would not come because the Russians were invited, there were representatives of all the Slavic nationalities, and the keynote of every speech was “Slavie! Slavie!” and when it was uttered the crowds would go wild. There were a quarter of a million visitors in the city, and illustrated reports of the exhibition went to the ends of the Slavic world. A few weeks afterwards I saw some of them pasted on the wall of a primitive factory in the back districts of Moscow. But the German papers completely ignored the whole thing and no self-respecting German could attend, though it was undoubtedly the greatest thing of the sort ever held.

Two years ago when war was threatening between Austria and Serbia, Bohemians who were being entrained from their garrison for mobilization on the Serbian border, in more than one case sang the Pan-Slavic hymn, “Hej Slované!” familiar to all Slavic nations, but forbidden to Austrian soldiers in service. They used a popular parody in this enthusiastic and powerful hymn, full of encouragement to the Slavs, telling them that their language shall never perish nor shall they “even though the number of Germans equal the number of souls in hell.” It is said that at this time at least seventy thousand Slavs in Austria eligible to military service quit the country.

The Germans have succeeded in making the Bohemian culture almost identical with theirs, and it is difficult to find in the German any traits that can be called specifically Bohemian. Only a long future can tell whether there are actually inherent psychological differences which can account for aggressiveness in the one and passivity in the other. We may assume, however, that we have not had time to test the subtle forces which work on social groups and give them a cast of thought that seems biologically inherent. No Slavic people has exhibited the individualistic character of the Teuton, but we have no assurance that this Teuton habit of mind is the result of anything except the history and the philosophy which have been appropriated in comparatively modern times. There are two ways of explaining the relative passivity of the Slavic mind. One is the fact that having been for so long a subject people they have no traditions of success. Even the Russians are ruled by a bureaucracy with which they have no sympathy. The other is that the Bohemians and the others have retained the democratic characteristics which are common to the Slavs. There has been some influence from both.

One peculiarity of Bohemians both in America and Bohemia is the habit of criticising any of their own people who acquire any eminence or leadership in any field. One never feels free to speak with enthusiasm about a successful Bohemian lest he invite a dash of cold water. There seems to be universal suspicion of the motives or methods underlying the success. If a leader were to appear he would not get followers. Such a habit of mind can never bring anything that corresponds to imperialistic success. Count Lützow says “that the evil seed of hatred and distrust sown by the oppressors in the seventeenth and eighteenth centuries bears evil fruit up to the present day. Bohemian peasants even now instinctively distrust the nobles of their own race who are in full sympathy with the national cause. This antagonism has frequently contributed to the failure of the attempts of the Bohemians to recover their autonomy.” There is a great difference in an individual or a people that has been accustomed to accomplishment. The attitude in Bohemia has been that of pessimistic resignation. Their devotion to certain ideals and causes is magnificent, but the inability to organize unanimously is indicated by the eleven political parties, most of which are nationalistic and none of which has the active co-operation of the masses. They follow an ideal rather than a person, and the symbol of the ideal is always a person who is dead. The look is thus backward rather than hopefully forward. Hus is the great hero, but also Comenius, Palacký, Havlíček, and many others of more or less remoteness are the real leaders, and the reinstatement of national self-direction and the Bohemian language are the ideal objects.

In Bohemia these result in an impracticalness which magnifies the æsthetic even to sentimentality. They will talk as though art were the end of life. For many the æsthetic life consists of sitting in restaurants night after night listening to the band and talking over their beer. In spite of this industry has made great progress in Bohemia, and when they come to this country they forget their objection to the practical. There are probably no other immigrants in America who make such direct efforts to own their own homes as the Bohemians. At a gathering of instructors of the University of Prague to organize a sociological institute, I was asked to tell some of the things we do here. I tried to show how we combine theory with practice and emphasized my own interest which is theoretical, but they unanimously said that our methods were too practical to be used by them.

A comparison of Poles and Bohemians who belong to the same race shows the influence of culture on the Bohemian. In 1900 the percentage of illiterates among the Bohemians entering the United States was 3. and of Poles 31.6. The Poles are as strongly the Catholic as the Bohemians are Free-thinkers.

In Austria there are fourteen times as many cases of litigation in the courts among the Poles as among the Bohemians. A Bohemian in Chicago who does a large mail order business among all Slavs says: “We will not do business with the Poles at all because they will not pay. To the Serbians we send everything C.O.D., but the Croatians, Ruthenians, and the rest we trust.”

The family life is an important sign of the morality of a people, and we find among the Bohemians many interesting qualities. The following statement in “Hull House Papers” derived from a study of Bohemians says: “The family life is affectionate, and it is the prevailing custom among the working class to give all the wages to the mother.” I have often noticed that in families the income is naturally estimated as the total earnings of husband and children and that the mother gives even to the larger children who are earning good wages what money they need, and always with cheerfulness and perfect understanding. The attachment for the home is very strong, and they take pride in large families which stick together. It is probable that ownership of the home works both ways in this matter, having the home integrates the family and having the family unity makes it desirable to own a home. In sex morality we must remember that the Bohemians are European and not American, but on the streets of Prague there is less public display of immorality than in Chicago. Modesty is observed as an important virtue. The Bohemians, like all other people, have prejudices that make it difficult for them to see clearly values not measured by their own standard, but there can be no question but that their standard measures up well with any people in Europe. The important thing to civilization is whether they have any peculiar traits of mind or character that will be a contribution to progress. I think that the Bohemians have this in common with the other Slavs to a very marked degree and in a direction which has hitherto been entirely unrecognized, and this is the contribution to democracy.

However else the Germans may justify the present war, they sincerely believe that on their success hangs the salvation of civilization from the barbarism of the half-civilized Slav. Professors Eucken and Haeckel have voiced a widespread indignation that England could so far forget her ideals as to join with Russia against the forces of enlightenment. Americans, even those whose sympathies are hostile to Germans, dread success of the Russians. The socialists who are opposed to all war feel convinced that Russia is a menace to all their plans. In fact they have tacitly admitted more than once that it might be necessary to resist encroachments of Russia by force. It is my contention that the Slavic people, of whom the Russians are the largest group, have more to contribute to what the world needs next than any other people, and that all that is best in socialism will find its fruition among them as nowhere else.

A learned Bohemian friend, in reply to my letter to Bohemia, in which I spoke of the political progress America was making, said that it could but fill the heart of a Bohemian “with a feeling of sad resignation”; but he adds, “I am not pessimistic enough to give up all hope that Providence may have yet some good things in store for the Slav. What keeps me up is a certain hazy impression that human development may sometime be in want of a new formula, and then our time may come. I conceive ourselves under the sway of the German watchword which spells Force; and as watchwords, like everything else human, come and go, perhaps the Slavs may sometime be called on to introduce another, which I should like to see spelled Charity.”

There is no literature in the world which has contributed so much toward such a sentiment as that of the Slavs. Tolstoy is the great example, and his very greatness enabled him to propose a program even beyond present imagination, but many other writers, some of whom have been translated and some not, have expressed the same ideal of needed radical reform. We must not make the mistake of thinking these writers the originators of their doctrines. A popular prophet expresses the heart of the people, and is a product of their ideals. The great vogue of these writers is among their own people. The government of Russia is hostile to Tolstoy, but it could not resist the demands of the students that an heroic statue of this radical be placed in the great government technical school.

The ultimate goal of society is democracy and, strange as it may sound, the Slav has more to contribute to this end than anyone else. Russia, whose name is the synonym of despotism, is already in reality the most democratic country in the world. Democracy means the opportunity for the individual to express himself to the utmost, to have his expression count according to its value, and if he does not predominate to yield gracefully to the expression that does prevail. This habit of mind cannot be obtained without practice, and up to the present time in the world’s history would not have been as efficient as the leadership of individuals who, right or wrong, obtained results. Now by means of rapid communication and a clearer understanding of social purposes the method of democracy can be applied with increasing efficiency. Nurture in democratic practice is the contribution the Slavs will make, and we cannot realize how rich this will be.

The despotism of Russia is no more an expression of the real Russian people than Tammany Hall is an expression of American democracy, and the influence of both institutions on national character has been practically nothing. Despotisms come and go, but the traditions and customs of the people persist. It was formerly thought that ideals were imposed from above, but now we are becoming pretty thoroughly convinced that this is not the case. Imitation is horizontal between people of the same class and not vertical between classes. Polish nobles had glass windows for years, but it did not occur to the peasants to have them until the idea was brought back from America by people of their own sort. And so influences and habits may go on for centuries upon centuries without being affected by a different culture. This fortunate fact has enabled us to preserve what would have been eliminated by the contemporary values and customs that were not valuable for the time.

Any observant traveler entering Russia, after he gets over the first fear which everyone seems to feel, will gradually be impressed with the contrast to the Germans and Austrians whom he has just left. There he was never addressed without his full title of Herr Professor, Herr Journalist, or whatever he might claim for his distinction. Here his self-esteem suffers a shock, for, in the language of the country, he becomes simply “Mister.” This universal custom, unimportant in itself, is significant of a national habit of mind. Men in high places, as heads of universities, are addressed by their colleagues by their first names. In the familiar Russian and Polish novel we find nobles and military leaders regularly with the simple title Pan (Mr.), which is a term of respect but not of distinction. In fact the attitude of the noble and the peasant toward each other is not that of superiority and servility, but as elder and younger brother. The name Little Father which is applied to the Czar expresses the attitude of familiarity rather than of awe. Compare this with the worship of uniform in Germany, where a policeman will not answer your question unless you salute him and an omitted title is an insult. In Petrograd during student riots it is not an uncommon thing for the students to kick the shins of the police and no one thinks of it as lèse majesté. The Russian officer and soldier are more nearly comrades than in any other army in the world.

These habits have not been assumed deliberately, but are the product of underlying institutions out of which they have grown naturally. At least fifty million people in Greater Russia and Siberia live in Mirs or Communes. In these from time immemorial they have practiced a degree of co-operation and local self-government which has never been equalled by deliberate action in the most enlightened nations, and which the most despotic government, not being able to overthrow, has recently incorporated into its governmental method. In the Mir the land which is owned in common is regularly reallotted among the householders according to their working capacities and needs. The Mir elects its own executive and may undertake all kinds of work of public utility. Occasionally a woman is elected as executive, and when the man representing the household is away or dead the woman votes and takes part in the assembly. The Mirs are united into larger bodies with similar jurisdiction. The interesting thing about it is that it prevails so widely and among people between whom there has not been the slightest possibility of intercommunication. The promise of the Mir is not communism, but a habit of mind that can be applied in more general and complex affairs.

Complaint has more or less justly been made that the Slav is deficient in political leadership except in the smallest units. This can have been true in the past while holding for a future under quite different conditions. Ease of communication has enlarged social units so that common ideas may result in common action over wide areas as easily as in a common room. At any rate the Slavs have succeeded in carrying over their custom in a very remarkable manner. The artel, which is a co-operative productive organization, embraces most diverse enterprises throughout Russia, and is efficient in a manner only dreamed of elsewhere. Tiffany’s finest silver enamel is mostly made by peasant artels in Moscow. In one small factory where most of the men were away getting in their harvests, the rest were making beautiful inlaid Easter eggs, and a special order of ice cream dishes worth a hundred dollars apiece, yet these work-owners were so untouched by modern customs and the civilization for which they were producing that they ate their dinner from a common dish with wooden spoons. The porters at the railroad stations are artels governed by their own rules and sharing the proceeds. Many banks and large enterprises are carried on in the same way. One of the largest restaurants in Petrograd is owned by the men who do the work. Fishing is also co-operative in its methods. Undertakings of this sort could not possibly be carried through so generally and so successfully if it were not for the great background of experience in which co-operation and acquiescence to the will of the people is accepted as a matter of course. We recognize that one of the greatest problems of our time is that of class consciousness between labor and capital, and economists have suggested co-operation as the only cure for the deadlock that threatens, but it has not succeeded where tried. The Russians have succeeded without being conscious that they were doing any but the most natural thing. For people who have been forbidden so much that is thought to be essential to freedom, it is nothing short of remarkable, that in the recent years of industrial progress and increasing complexity, they should have been able to adapt their democracy to fit the needs. Nowhere are labor unions formed more easily, and while meager in their activities, as compared to American or English, they have coherence.

The church has developed in line with the characteristics of the people. Although the Orthodox Church is magnificent in its equipment, and its priests most richly caparisoned, yet it offers a marked contrast to the aristocratic system of the Roman Catholic Church. The Russian most devoutly takes off his hat in passing a church or holy image, but he keeps it on when passing the priest, and he kisses the priest on the cheek rather than the hand.

Among other Slavs there is the same widespread prevalence of democratic customs. In Serbia the Mir is found in much the same form as in Russia, and in Poland in numerous instances the Zadruga is a community of from ten to sixty or more living in one house and settling important matters by vote. The head of the Zadruga is generally the oldest man, but this is not necessary, and not infrequently a woman is head. In the days of its independence the Polish king was always elected. The suffrage was restricted to the nobles, and much turbulence prevailed at the time of election, but the people were very jealous of the privilege. Of all the Slavs the Bohemians have come most under German influence and it has often been said that the assimilation is all in the direction of the German. In many characteristics this is true, but some of the traditional habits of mind have clearly been preserved. They have not lost these by being transferred to America and are able to carry on certain forms of association with phenomenal success. In Chicago they have 104 Building and Loan Associations incorporated under the laws of Illinois. All are prosperous, only one has ever failed. Each has only one paid officer, a secretary who receives from five to ten dollars a week. One association has assets of $600,000, and all of them aggregate about $14,000,000 and 20,000 members. They also have numerous benevolent lodges with an aggregate membership of over 100,000 in the United States, which manage insurance systems on a most democratic and safe basis. This management in almost all cases includes women in exact equality. The same thing is true of the Sokol or gymnastic society which is organized in all Slavic countries. In the numerous deliberative meetings of Bohemians that I have attended the women have shown themselves quite the equal of the men in debate.

The ultimate democracy must include universal suffrage, which we see has its roots in the Slavic institutions. The Bohemians have the arguments of the Germans about the place of women, but their practice is more subtly democratic than they are aware of. Until it was confused with the prohibition question Bohemians have consistently advocated equal suffrage, before it became generally popular. The Germans have as consistently opposed it. Whatever the outcome of the war the Slavs will inevitably become an increasing influence in the world’s progress because of their higher birth rate and because they possess the richest natural resources in the world. It is perhaps an occasion for gratitude that in the midst of the apparently insoluble problems about the exploitation of natural resources and labor conflicts, a people that has been nurturing in what we have called barbarism the traits most desirable for dealing with such problems, is now about to come upon the stage.

To be sure, most of the Slavic world is permeated by ignorance and dominated by bureaucracy, but education is only a generation deep, and political reorganization is the most rapid and remarkable fact of our era. The Bohemians have shown us that under modern conditions these traits are not lost. Civilization may have a temporary setback, but it cannot be as great as that now arising from militarism, but in the end the Slav will contribute to the social fabric that for which it is now peculiarly ready. In the words of an ancient writer we may say that the stone which the builder rejected is become the head of the corner.