and looks upon the intellectual poverty of the world without a wish to
relieve it. "As often as I have been among men," says Seneca, "I have
returned less a man." And Thomas a Kempis declared that "the greatest
saints avoided the company of men as much as they could, and chose to
live to God in secret." The Christian philosophy was no improvement upon
the pagan in this respect, and was exactly at variance with the teaching
and practice of Jesus of Nazareth.

The American scholar cannot afford to live for himself, nor merely for
scholarship and the delights of learning. He must make himself more felt
in the material life of this country. I am aware that it is said that the
culture of the age is itself materialistic, and that its refinements are
sensual; that there is little to choose between the coarse excesses of
poverty and the polished and more decorous animality of the more
fortunate. Without entering directly upon the consideration of this
much-talked-of tendency, I should like to notice the influence upon our
present and probable future of the bounty, fertility, and extraordinary
opportunities of this still new land.

The American grows and develops himself with few restraints. Foreigners
used to describe him as a lean, hungry, nervous animal, gaunt,
inquisitive, inventive, restless, and certain to shrivel into physical
inferiority in his dry and highly oxygenated atmosphere. This
apprehension is not well founded. It is quieted by his achievements the
continent over, his virile enterprises, his endurance in war and in the
most difficult explorations, his resistance of the influence of great
cities towards effeminacy and loss of physical vigor. If ever man took
large and eager hold of earthly things and appropriated them to his own
use, it is the American. We are gross eaters, we are great drinkers. We
shall excel the English when we have as long practice as they. I am