It may have been ten years ago, it may have been fifteen--and just how long it was before the war makes no matter--that I received an invitation to join a society for the promotion of more friendly relations between the United States and England.

"No, indeed," I said to myself.

Even as I read the note, hostility rose in me. Refusal sprang to my lips before my reason had acted at all. I remembered George III. I remembered the Civil War. The ancient grudge, the anti-English complex, had been instantly set fermenting in me. Nothing could better disclose its lurking persistence than my virtually automatic exclamation, "No, indeed!" I knew something about England's friendly acts, about Venezuela, and Manila Bay, and Edmund Burke, and John Bright, and the Queen, and the Lancashire cotton spinners. And more than this historic knowledge, I knew living English people, men and women, among whom I counted dear and even beloved friends. I knew also, just as well as Admiral Mahan knew, and other Americans by the hundreds of thousands have known and know at this moment, that all the best we have and are--law, ethics, love of liberty--all of it came from England, grew in England first, ripened from the seed of which we are merely one great harvest, planted here by England. And yet I instantly exclaimed, "No, indeed!"

Well, having been inflicted with the anti-English complex myself, I understand it all the better in others, and am begging them to counteract it as I have done. You will recollect that I said at the outset of these observations that, as I saw it, our prejudice was founded upon three causes fairly separate, although they often melted together. With two of these causes I have now dealt--the school histories, and certain acts and policies of England's throughout our relations with her. The third cause, I said, was certain traits of the English and ourselves which have produced personal friction. An American does or says something which angers an Englishman, who thereupon goes about thinking and saying, "Those insufferable Yankees!" An Englishman does or says something which angers an American, who thereupon goes about thinking and saying, "To Hell with England!" Each makes the well-nigh universal--but none the less perfectly ridiculous--blunder of damning a whole people because one of them has rubbed him the wrong way. Nothing could show up more forcibly and vividly this human weakness for generalizing from insufficient data, than the incident in London streets which I promised to tell you in full when we should reach the time for it. The time is now.

In a hospital at no great distance from San Francisco, a wounded American soldier said to one who sat beside him, that never would he go to Europe to fight anybody again--except the English. Them he would like to fight; and to the astonished visitor he told his reason. He, it appeared, was one of our Americans who marched through London streets on that day when the eyes of London looked for the first time upon the Yankees at last arrived to bear a hand to England and her Allies. From the mob came a certain taunt: "You silly ass."

It was, as you will observe, an unflattering interpretation of our national initials, U. S. A. Of course it was enough to make a proper American doughboy entirely "hot under the collar." To this reading of our national initials our national readiness retorted in kind at an early date: A. E. F. meant After England Failed. But why, months and months afterwards, when everything was over, did that foolish doughboy in the hospital hug this lone thing to his memory? It was the act of an unthinking few. Didn't he notice what the rest of London was doing that day? Didn't he remember that she flew the Union Jack and the Stars and Stripes together from every symbolic pinnacle of creed and government that rose above her continent of streets and dwellings to the sky? Couldn't he feel that England, his old enemy and old mother, bowed and stricken and struggling, was opening her arms to him wide? She's a person who hides her tears even from herself; but it seems to me that, with a drop of imagination and half a drop of thought, he might have discovered a year and a half after a few street roughs had insulted him, that they were not all England. With two drops of thought it might even have ultimately struck him that here we came, late, very late, indeed, only just in time, from a country untouched, unafflicted, unbombed, safe, because of England's ships, to tired, broken, bleeding England; and that the sight of us, so jaunty, so fresh, so innocent of suffering and bereavement, should have been for a thoughtless moment galling to unthinking brains?

I am perfectly sure that if such considerations as these were laid before any American soldier who still smarted under that taunt in London streets, his good American sense, which is our best possession, would grasp and accept the thing in its true proportions. He wouldn't want to blot an Empire out because a handful of muckers called him names. Of this I am perfectly sure, because in Paris streets it was my happy lot four months after the Armistice to talk with many American soldiers, among whom some felt sore about the French. Not one of these but saw with his good American sense, directly I pointed certain facts out to him, that his hostile generalization had been unjust. But, to quote the oft-quoted Mr. Kipling, that is another story.

An American regiment just arrived in France was encamped for purposes of training and experience next a British regiment come back from the front to rest. The streets of the two camps were adjacent, and the Tommies walked out to watch the Yankees pegging down their tents.

"Aw," they said, "wot a shyme you've brought nobody along to tuck you in."

They made other similar remarks; commented unfavorably upon the alignment; "You were a bit late in coming," they said. Of course our boys had answers, and to these the Tommies had further answers, and this encounter of wits very naturally led to a result which could not possibly have been happier. I don't know what the Tommies expected the Yankees to do. I suppose they were as ignorant of our nature as we of theirs, and that they entertained preconceived notions. They suddenly found that we were, once again to quote Mr. Kipling, "bachelors in barricks most remarkable like" themselves. An American first sergeant hit a British first sergeant. Instantly a thousand men were milling. For thirty minutes they kept at it. Warriors reeled together and fell and rose and got it in the neck and the jaw and the eye and the nose--and all the while the British and American officers, splendidly discreet, saw none of it. British soldiers were carried back to their streets, still fighting, bunged Yankees staggered everywhere--but not an officer saw any of it. Black eyes the next day, and other tokens, very plainly showed who had been at this party. Thereafter a much better feeling prevailed between Tommies and Yanks.

A more peaceful contact produced excellent consequences at an encampment of Americans in England. The Americans had brought over an idea, apparently, that the English were "easy." They tried it on in sundry ways, but ended by the discovery that, while engaged upon this enterprise, they had been in sundry ways quite completely "done" themselves. This gave them a respect for their English cousins which they had never felt before.

Here is another tale, similar in moral. This occurred at Brest, in France. In the Y hut sat an English lady, one of the hostesses. To her came a young American marine with whom she already had some acquaintance. This led him to ask for her advice. He said to her that as his permission was of only seventy-two hours, he wanted to be as economical of his time as he could and see everything best worth while for him to see during his leave. Would she, therefore, tell him what things in Paris were the most interesting and in what order he had best take them? She replied with another suggestion; why not, she said, ask for permission for England? This would give him two weeks instead of seventy-two hours. At this he burst out violently that he would not set foot in England; that he never wanted to have anything to do with England or with the English: "Why, I am a marine!" he exclaimed, "and we marines would sooner knock down any English sailor than speak to him."

The English lady, naturally, did not then tell him her nationality. She now realized that he had supposed her to be American, because she had frequently been in America and had talked to him as no stranger to the country could. She, of course, did not urge his going to England; she advised him what to see in France. He took his leave of seventy-two hours and when he returned was very grateful for the advice she had given him.

She saw him often after this, and he grew to rely very much upon her friendly counsel. Finally, when the time came for her to go away from Brest, she told him that she was English. And then she said something like this to him:

"Now, you told me you had never been in England and had never known an English person in your life, and yet you had all these ideas against us because somebody had taught you wrong. It is not at all your fault. You are only nineteen years old and you cannot read about us, because you have no chance; but at least you do know one English person now, and that English person begs you, when you do have a chance to read and inform yourself of the truth, to find out what England really has been, and what she has really done in this war."

The end of the story is that the boy, who had become devoted to her, did as she suggested. To-day she receives letters from him which show that nothing is left of his anti-English complex. It is another instance of how clearly our native American mind, if only the facts are given it, thinks, judges, and concludes.

It is for those of my countrymen who will never have this chance, never meet some one who can "guide them to the facts", that I tell these things. Let them "cut out the dope." At this very moment that I write--November 24, 1919--the dope is being fed freely to all who are ready, whether through ignorance or through interested motives, to swallow it. The ancient grudge is being played up strong over the whole country in the interest of Irish independence.

Ian Hay in his two books so timely and so excellent, Getting Together and The Oppressed English, could not be as unreserved, naturally, as I can be about those traits in my own countrymen which have, in the past at any rate, retarded English cordiality towards Americans. Of these I shall speak as plainly as I know how. But also, being an American and therefore by birth more indiscreet than Ian Hay, I shall speak as plainly as I know how of those traits in the English which have helped to keep warm our ancient grudge. Thus I may render both countries forever uninhabitable to me, but shall at least take with me into exile a character for strict, if disastrous, impartiality.

I begin with an American who was traveling in an English train. It stopped somewhere, and out of the window he saw some buildings which interested him.

"Can you tell me what those are?" he asked an Englishman, a stranger, who sat in the other corner of the compartment.

"Better ask the guard," said the Englishman.

Since that brief dialogue, this American does not think well of the English.

Now, two interpretations of the Englishman's answer are possible. One is, that he didn't himself know, and said so in his English way. English talk is often very short, much shorter than ours. That is because they all understand each other, are much closer knit than we are. Behind them are generations of "doing it" in the same established way, a way that their long experience of life has hammered out for their own convenience, and which they like. We're not nearly so closely knit together here, save in certain spots, especially the old spots. In Boston they understand each other with very few words said. So they do in Charleston. But these spots of condensed and hoarded understanding lie far apart, are never confluent, and also differ in their details; while the whole of England is confluent, and the details have been slowly worked out through centuries of getting on together, and are accepted and observed exactly like the rules of a game.

In America, if the American didn't know, he would have answered, "I don't know. I think you'll have to ask the conductor," or at any rate, his reply would have been longer than the Englishman's. But I am not going to accept the idea that the Englishman didn't know and said so in his brief usual way. It's equally possible that he did know. Then, you naturally ask, why in the name of common civility did he give such an answer to the American?

I believe that I can tell you. He didn't know that my friend was an American, he thought he was an Englishman who had broken the rules of the game. We do have some rules here in America, only we have not nearly so many, they're much more stretchable, and it's not all of us who have learned them. But nevertheless a good many have.

Suppose you were traveling in a train here, and the man next you, whose face you had never seen before, and with whom you had not yet exchanged a syllable, said: "What's your pet name for your wife?"

Wouldn't your immediate inclination be to say, "What damned business is that of yours?" or words to that general effect?

But again, you most naturally object, there was nothing personal in my friend's question about the buildings. No; but that is not it. At the bottom, both questions are an invasion of the same deep-seated thing--the right to privacy. In America, what with the newspaper reporters and this and that and the other, the territory of a man's privacy has been lessened and lessened until very little of it remains; but most of us still do draw the line somewhere; we may not all draw it at the same place, but we do draw a line. The difference, then, between ourselves and the English in this respect is simply, that with them the territory of a man's privacy covers more ground, and different ground as well. An Englishman doesn't expect strangers to ask him questions of a guide-book sort. For all such questions his English system provides perfectly definite persons to answer. If you want to know where the ticket office is, or where to take your baggage, or what time the train goes, or what platform it starts from, or what towns it stops at, and what churches or other buildings of interest are to be seen in those towns, there are porters and guards and Bradshaws and guidebooks to tell you, and it's they whom you are expected to consult, not any fellow-traveler who happens to be at hand. If you ask him, you break the rules. Had my friend said: "I am an American. Would you mind telling me what those buildings are?" all would have gone well. The Englishman would have recognized (not fifty years ago, but certainly to-day) that it wasn't a question of rules between them, and would have at once explained--either that he didn't know, or that the buildings were such and such.

Do not, I beg, suppose for a moment that I am holding up the English way as better than our own--or worse. I am not making comparisons; I am trying to show differences. Very likely there are many points wherein we think the English might do well to borrow from us; and it is quite as likely that the English think we might here and there take a leaf from their book to our advantage. But I am not theorizing, I am not seeking to show that we manage life better or that they manage life better; the only moral that I seek to draw from these anecdotes is, that we should each understand and hence make allowance for the other fellow's way. You will admit, I am sure, be you American or English, that everybody has a right to his own way? The proverb "When in Rome you must do as Rome does" covers it, and would save trouble if we always obeyed it. The people who forget it most are they that go to Rome for the first time; and I shall give you both English and American examples of this presently. It is good to ascertain before you go to Rome, if you can, what Rome does do.

Have you never been mistaken for a waiter, or something of that sort? Perhaps you will have heard the anecdote about one of our ambassadors to England. All ambassadors, save ours, wear on formal occasions a distinguishing uniform, just as our army and navy officers do; it is convenient, practical, and saves trouble. But we have declared it menial, or despotic, or un-American, or something equally silly, and hence our ambassadors must wear evening dress resembling closely the attire of those who are handing the supper or answering the door-bell. An Englishman saw Mr. Choate at some diplomatic function, standing about in this evening costume, and said:

"Call me a cab."

"You are a cab," said Mr. Choate, obediently.

Thus did he make known to the Englishman that he was not a waiter. Similarly in crowded hotel dining-rooms or crowded railroad stations have agitated ladies clutched my arm and said:

"I want a table for three," or "When does the train go to Poughkeepsie?"

Just as we in America have regular people to attend to these things, so do they in England; and as the English respect each other's right to privacy very much more than we do, they resent invasions of it very much more than we do. But, let me say again, they are likely to mind it only in somebody they think knows the rules. With those who don't know them it is different. I say this with all the more certainty because of a fairly recent afternoon spent in an English garden with English friends. The question of pronunciation came up. Now you will readily see that with them and their compactness, their great public schools, their two great Universities, and their great London, the one eternal focus of them all, both the chance of diversity in social customs and the tolerance of it must be far less than in our huge unfocused country. With us, Boston, New York, Philadelphia, Chicago, San Francisco, is each a centre. Here you can pronounce the word calm, for example, in one way or another, and it merely indicates where you come from. Departure in England from certain established pronunciations has another effect.

"Of course," said one of my friends, "one knows where to place anybody who says 'girl'" (pronouncing it as it is spelled).

"That's frightful," said I, "because I say 'girl'."

"Oh, but you are an American. It doesn't apply."

But had I been English, it would have been something like coming to dinner without your collar.

That is why I think that, had my friend in the train begun his question about the buildings by saying that he was an American, the answer would have been different. Not all the English yet, but many more than there were fifty or even twenty years ago, have ceased to apply their rules to us.

About 1874 a friend of mine from New York was taken to a London Club. Into the room where he was came the Prince of Wales, who took out a cigar, felt for and found no matches, looked about, and there was a silence. My friend thereupon produced matches, struck one, and offered it to the Prince, who bowed, thanked him, lighted his cigar, and presently went away.

Then an Englishman observed to my friend: "It's not the thing for a commoner to offer a light to the Prince."

"I'm not a commoner, I'm an American," said my friend with perfect good nature.

Whatever their rule may be to-day about the Prince and matches, as to us they have come to accept my friend's pertinent distinction: they don't expect us to keep or even to know their own set of rules.

Indeed, they surpass us in this, they make more allowances for us than we for them. They don't criticize Americans for not being English. Americans still constantly do criticize the English for not being Americans. Now, the measure in which you don't allow for the customs of another country is the measure of your own provincialism. I have heard some of our own soldiers express dislike of the English because of their coldness. The English are not cold; they are silent upon certain matters. But it is all there. Do you remember that sailor at Zeebrugge carrying the unconscious body of a comrade to safety, not sure yet if he were alive or dead, and stroking that comrade's head as he went, saying over and over, "Did you think I would leave yer?" We are more demonstrative, we spell things out which it is the way of the English to leave between the lines. But it is all there! Behind that unconciliating wall of shyness and reserve, beats and hides the warm, loyal British heart, the most constant heart in the world.

"It isn't done."

That phrase applies to many things in England besides offering a light to the Prince, or asking a fellow traveler what those buildings are; and I think that the Englishman's notion of his right to privacy lies at the bottom of quite a number of these things. You may lay some of them to snobbishness, to caste, to shyness, they may have various secondary origins; but I prefer to cover them all with the broader term, the right to privacy, because it seems philosophically to account for them and explain them.

In May, 1915, an Oxford professor was in New York. A few years before this I had read a book of his which had delighted me. I met him at lunch, I had not known him before. Even as we shook hands, I blurted out to him my admiration for his book.

"Oh."

That was the whole of his reply. It made me laugh at myself, for I should have known better. I had often been in England and could have told anybody that you mustn't too abruptly or obviously refer to what the other fellow does, still less to what you do yourself. "It isn't done." It's a sort of indecent exposure. It's one of the invasions of the right to privacy.

In America, not everywhere but in many places, a man upon entering a club and seeing a friend across the room, will not hesitate to call out to him, "Hullo, Jack!" or "Hullo, George!" or whatever. In England "it isn't done." The greeting would be conveyed by a short nod or a glance. To call out a man's name across a room full of people, some of whom may be total strangers, invades his privacy and theirs. Have you noticed how, in our Pullman parlor cars, a party sitting together, generally young women, will shriek their conversation in a voice that bores like a gimlet through the whole place? That is an invasion of privacy. In England "it isn't done." We shouldn't stand it in a theatre, but in parlor cars we do stand it. It is a good instance to show that the Englishman's right to privacy is larger than ours, and thus that his liberty is larger than ours.

Before leaving this point, which to my thinking is the cause of many frictions and misunderstandings between ourselves and the English, I mustn't omit to give instances of divergence, where an Englishman will speak of matters upon which we are silent, and is silent upon subjects of which we will speak.

You may present a letter of introduction to an Englishman, and he wishes to be civil, to help you to have a good time. It is quite possible he may say something like this:

"I think you had better know my sister Sophy. You mayn't like her. But her dinners are rather amusing. Of course the food's ghastly because she's the stingiest woman in London."

On the other hand, many Americans (though less willing than the French) are willing to discuss creed, immortality, faith. There is nothing from which the Englishman more peremptorily recoils, although he hates well nigh as deeply all abstract discussion, or to be clever, or to have you be clever. An American friend of mine had grown tired of an Englishman who had been finding fault with one American thing after another. So he suddenly said:

"Will you tell me why you English when you enter your pews on Sunday always immediately smell your hats?"

The Englishman stiffened. "I refuse to discuss religious subjects with you," he said.

To be ponderous over this anecdote grieves me--but you may not know that orthodox Englishmen usually don't kneel, as we do, after reaching their pews; they stand for a moment, covering their faces with their well-brushed hats: with each nation the observance is the same, it is in the manner of the observing that we differ.

Much is said about our "common language," and its being a reason for our understanding each other. Yes; but it is also almost as much a cause for our misunderstanding each other. It is both a help and a trap. If we Americans spoke something so wholly different from English as French is, comparisons couldn't be made; and somebody has remarked that comparisons are odious.

"Why do you call your luggage baggage?" says the Englishman--or used to say.

"Why do you call your baggage luggage?" says the American--or used to say.

"Why don't you say treacle?" inquires the Englishman.

"Because we call it molasses," answers the American.

"How absurd to speak of a car when you mean a carriage!" exclaims the Englishman.

"We don't mean a carriage, we mean a car," retorts the American.

You, my reader, may have heard (or perhaps even held) foolish conversations like that; and you will readily perceive that if we didn't say "car" when we spoke of the vehicle you get into when you board a train, but called it ............