V 
 
 GIFT OF 
 
The Man Who Can 
 
 and 
 Other Addresses 
 
 BY 
 
 GUY MORRISON WALKER 
 
 New York 
 

 
A. The Man Who Can 
 
 B. The Way Our Fathers Trod 
 G. Education and Culture 
 
 D. Not Too Prond To Fight 
 
JWan Wfa Can" 
 
 BY 
 
 GUY MORRISON WALKER 
 
"The Man Who Can." 
 
 A Toast Delivered by GUY MORRISON 
 WALKER at a Dinner in Honor of 
 Theodore P. Shonts, Hotel Astor, New 
 York, March 23, 1907. 
 
 We are here tonight to do honor to one of 
 the world's master workmen to one who, after 
 a toilsome apprenticeship in railroad service, 
 was called upon to produce order out of chaos 
 in Panama, and having proved there that he 
 was a man who accomplished results, he has 
 just been called here to solve the most intricate 
 problem of transportation in the world. 
 
 Now the development of transportation fa- 
 cilities is at the very foundation of all material 
 progress; commerce and industry wait upon 
 them and prosperity and the increase of wealth 
 halt and mark time when their advance ceases. 
 
 The reward of labor and the field of oppor- 
 tunity are dependent upon them, for in the 
 absence of transportation facilities and in the 
 presence of a high cost of transportation, in- 
 dustry languishes, labor finds little to do and 
 wages remain low, while as transportation f acil- 
 
 3 
 
ities increase and transportation rates grow 
 lower and cheaper, industry thrives, markets 
 widen, commerce grows and wages increase by 
 leaps and bounds. 
 
 It may, therefore, safely be said that the 
 measure of civilization is marked by the devel- 
 opment of transportation and that this country 
 of ours, which has levied upon the world for 
 our necessities: this country in which the lux- 
 uries of other climes have become common- 
 place : this country which has made the world's 
 best thought its own: this country in which 
 the science of transportation has reached its 
 highest development, marks the highest stage 
 yet reached in the onflowing tide of civilization. 
 
 And since transportation is the measure of 
 civilization, and this nation of ours which has 
 developed the science of transportation to its 
 highest point, is the most civilized of nations; 
 so the master of transportation, the highest 
 type of the man-who-can, becomes in his own 
 person the most highly developed example of 
 civilized man, and it is such a man that we 
 honor here tonight. 
 
 Unfortunately for the world's progress, we 
 are passing through a period of denunciation 
 of the man-who-can, and it has become the fash- 
 
ion to bemoan the hardships of the man-who- 
 can't. 
 
 Your attention hardly needs to be called to 
 our present-day problems. The daily press is 
 filled with accounts of labor troubles, of strikes, 
 of frightful accidents and of daring crimes. 
 The magazines discuss at length the burdens 
 of capitalism, the ethics of sabotage, the evils 
 of railroad management and the progress of 
 government ownership, while the pulpit wrings 
 your heart with its portrayal of the miseries of 
 the poor and clamors for your assistance in 
 building hospitals, rescue homes, day nurseries 
 and model tenements. 
 
 I have for some time felt that the study of 
 these problems has been conducted both by the 
 pulpit and the press in much the same spirit 
 as a friend of mine described his experience 
 with some German doctors: 
 
 While spending a summer abroad he found 
 himself afflicted with a troublesome pain in his 
 side that interfered very much with his study 
 and travel. He visited a doctor in Berlin in 
 the hope of securing relief. The doctor exam- 
 ined him, thumped him, punched him, asked 
 him innumerable questions and then told him 
 to return the next day. Returning the next 
 
day, he found that the doctor had called in a 
 couple of medical friends, and the three of 
 them repeated the process of the day before, 
 thumping, punching and asking all manner of 
 questions. 
 
 On the third day the process of examination 
 was continued, until, as my friend said, the 
 doctors knew everything there was to know 
 about that pain, but it was still there. So 
 hunting up an American physician, he was 
 promptly given some remedies which caused 
 the pain to disappear. 
 
 Now it has seemed to me that much of the 
 study of our present-day problems has been 
 conducted from the point of view of the Ger- 
 man doctors to find out everything about the 
 pain, but to be absolutely uninterested in its 
 cause or removal. 
 
 For instance, although police conditions in 
 our city have been a cause for complaint for 
 years, we have succeeded one unresponsible 
 police commissioner with another equally unre- 
 sponsible without once seeking the real source 
 of the trouble. 
 
 How, let me ask you, dare we hold a police 
 commissioner responsible for the control of 
 crime in our city, when the inspectors and 
 
police under him are banded together in a 
 socialistic union for the purpose of holding 
 their positions, and when they are made practi- 
 cally immune from discipline by law? 
 
 A coroner's jury has spent days in seeking 
 to place the responsibility for a shocking acci- 
 dent, accusing first the motorman, then the 
 roadmaster, then the division engineer, then 
 the superintendent, then the general manager, 
 then the vice president and finally the president 
 and directors of a great railroad organization, 
 whom everyone knows must have been too re- 
 mote from the accident to have any personal 
 responsibility therefor. 
 
 But, let me ask you, how can we hold the 
 railroad managers of our country responsible 
 when we know that they have not the power, or 
 would not dare if they did, to discharge incom- 
 petent or disobedient employees for fear of pre- 
 cipitating general strikes by the unions or- 
 ganized to protect the careless and the incom- 
 petent ? 
 
 It is no doubt unpleasant to feel that one's 
 position is dependent on the will or judgment 
 of another, but on the other hand, there is noth- 
 ing more demoralizing than to know that one 
 is immune from discharge, and moral degener- 
 
ation is the sure result of safe escape from 
 responsibility for one's acts. 
 
 The growth of modern socialistic thought 
 and the development of socialistic organiza- 
 tions has gone so far that today the hardest 
 thing to find in the world is the man who is 
 responsible for anything. 
 
 Every investigation degenerates into a 
 search for the man who is higher up and a war- 
 rant is finally issued for a mythical John Doe 
 who is never identified. 
 
 The genesis of our present demoralization 
 has been, first, the fear of the strong, next the 
 curbing of the competent, followed by diffu- 
 sion of responsibility in the mass of the medi- 
 ocre, then irresponsibility and degeneracy and 
 finally the enthronement of the mob. 
 
 No falser doctrine has even been crystallized 
 into epigram than that which proclaims the 
 VOICE OF THE PEOPLE TO BE THE 
 VOICE OF GOD. 
 
 The theory of evolution, based on the sur- 
 vival of the fittest,, is a mere expression that 
 some men are able to procure a livelihood under 
 a given state of conditions while others cannot, 
 and that the men who can are the ones who sur- 
 vive, while those who cannot are the ones who 
 
become extinct. And the reasons for their fail- 
 ure are read in the mounds and caverns littered 
 with their bones. 
 
 Under those primitive conditions that man 
 survived who best learned how to provide him- 
 self food, who best learned how to provide 
 himself shelter, and the first home was estab- 
 lished by the man who first learned how to 
 carry back to his cave or his tree the food to 
 which he had previously been compelled to 
 bring his family. 
 
 When floods came or seasons changed, that 
 man survived who had best learned how to 
 transport himself and his family to a place of 
 safety or to a warmer climate. 
 
 Have you ever considered the courage that 
 was required in the first man who trusted him- 
 self to a log or a raft and attempted to float 
 across a river? Or how far a step it is from 
 him to the man who for the first time was able 
 to bend the wind to his will and having 
 learned to sail into the teeth of the gale, dared 
 to venture out upon unknown seas? Yet it 
 was not until the man who could do this had 
 arrived that our continent was discovered! 
 
 Since the world began there have been two 
 kinds of men in it the MAN WHO CAN 
 
and the man who can't. The leaders of the 
 race have always been the MEN WHO 
 COULD! The man who could make paths 
 through the wilderness; the man who built 
 cities, schools and churches where forests or 
 deserts stood before; the man who made the 
 remotest corners of the earth accessible through 
 bands of steel and hissing engines. And now 
 the leaders are those who are rivalling the birds 
 of the air and the fish under the seas, who han- 
 dle the lightning with impunity and speak in 
 voices that can be understood across continents 
 and under the oceans. 
 
 Practically every invention and device has 
 been the vision of a single man who has not 
 only seen the need but the way to satisfy it. It 
 is but simple history to say that these men who 
 have accomplished these wonderful things from 
 which the whole race has benefitted, have not 
 only not had the support of their fellows but 
 have usually been laughed at with scorn and 
 derision, while they labored for the benefit of 
 those who derided them. Almost every device 
 and every invention, whether it be for multiply- 
 ing comfort or saving labor or time has made 
 its way in spite of the inertia of the great mass 
 of the race and usually over the vigorous pro- 
 
 10 
 
tests of those who were satisfied with conditions 
 as they were. 
 
 It is amusing now to read the protests and 
 objections that were made against the intro- 
 duction of steamships ; against the introduction 
 of gas light; against the introduction of rail- 
 ways, where it was solemnly argued that the 
 fumes from the locomotives would stifle and 
 kill all the birds in the air! 
 
 Yet, regardless of all this, the men who could 
 do these things, have dreamed and experi- 
 mented and in solitude attempted to solve the 
 problems believed by the masses to be impos- 
 sible of solution. Asking nothing of their fel- 
 lows but that the new inventions and devices 
 be tested and tried while the race, looking on 
 first with scorn and then with mild interest, has 
 not hesitated to appropriate without a word of 
 thanks whatever it found to its advantage to 
 use. 
 
 The same thing is true in regard to the devel- 
 opment of the race, intellectually and spiri- 
 tually. The progress of the race toward politi- 
 cal liberty and into spiritual freedom from the 
 bondage of superstition, ignorance and tradi- 
 tion has not been through any movement of the 
 mass, but through the medium of independent 
 
 11 
 
and fearless individuals who have poured the 
 truth into unwilling ears. It is to the MEN 
 WHO CAN that the world owes its progress. 
 To the men who have insisted upon thinking 
 for themselves and living their own lives. To 
 the men who have dared to proclaim their dis- 
 coveries in science and to maintain their theo- 
 ries of human rights. To the men who have 
 known their powers and have taken the oppor- 
 tunity to use them. 
 
 Socrates, whose sayings, recorded by Plato, 
 have been treasured through the centuries as 
 the beginning of wisdom, was condemned as a 
 Corruptor of the Youth! 
 
 John the Baptist paid with his life for the 
 privilege of denouncing wickedness ! 
 
 The spirit of religious liberty rose with the 
 soul of John Huss from the flames that con- 
 sumed his body. 
 
 The pretenses of royalty and the doctrine of 
 the divine right of kings were successfully 
 maintained for centuries against every species 
 of argument, but they have never recovered 
 from the violence done them by a Napoleon, 
 who from the humblest origin made himself 
 the master of kings. 
 
 The political freedom of our country was 
 
 12 
 
won not by a Jefferson who remained inactive 
 while straining his ear to hear the people's 
 voice, but by a Washington, who in the soli- 
 tude of the wilderness had come to learn his 
 own power. Confident of his own judgment, 
 firm in his own faith, he pursued his way heed- 
 less of criticism, ignoring even the bitterest 
 personal attacks. 
 
 And slavery remained intrenched until a 
 John Brown dared to set his personal judg- 
 ment against that of a whole nation. 
 
 The MAN WHO CAN is always a lonely 
 soul, and the world has usually made him pay 
 dearly for disturbing its ease and challenging 
 its self-conceit. But each generation of man- 
 kind has been busy building monuments to 
 those men whose burning words punished the 
 ears of their forefathers. 
 
 Yes, the world owes its progress to the 
 MAN WHO CAN, and history is made up of 
 the record of those great souls whose vision and 
 whose hope for their race has been limited only 
 by the Infinite. And the higher each succeed- 
 ing individual has gone along his solitary way, 
 the higher he has dragged the race after him. 
 
 But it takes tremendous energy and tremen- 
 dous force to overcome the mere inertia of the 
 
 13 
 
mass of the people. Now the expenditure of 
 great power can never be done gently. So the 
 leaders of the race, though often kind and ten- 
 der in their treatment of individuals, have 
 seemed cold and pitiless when dealing with 
 mankind in the mass. 
 
 Napoleon has been criticized because of the 
 number of men sacrificed to gratify his per- 
 sonal ambition, and it has become the fashion to 
 belittle his achievements because of the vast 
 multitudes upon whom he trod in his ascent 
 to the height to which his abilities enabled him 
 to mount. But when we consider the myriads 
 whose lives and treasure had been claimed by 
 royalty as its due, the thousands sacrificed by 
 Napoleon seem a paltry price to pay for the 
 release of the race from the political tradition 
 by which it was bound up to his time. 
 
 Grant was bitterly criticized for his prodigal 
 expenditure of men to accomplish the defeat 
 of Lee. But where, let me ask you, would our 
 Republic have been today had Lincoln been 
 swerved from his purpose by the protest 
 against the slaughter of his soldiers? The fact 
 is that great progress can be had only at tre- 
 mendous cost. And the people, had they been 
 given the opportunity to consider the price, 
 
 14 
 
would have refused to pay. How much, do 
 you think, would the surgeon accomplish if he 
 hesitated at the thought of the pain of his 
 mangled patient or if he trembled at the sound 
 of a moan? The work of the world must be 
 done in an impersonal manner, for clear vision 
 is not had through tear-dimmed eyes, nor is 
 sound judgment had by giving ear to the 
 pleadings of anguish. 
 
 Do you think that when Christ laid that in- 
 junction upon his Apostles to spread the Gos- 
 pel throughout the earth, that He could have 
 been ignorant of the suffering and death in 
 store for His followers or of the martyrdom 
 necessary to establish His kingdom upon earth ? 
 
 Such a philosophy may sound harsh and 
 cruel and many will doubtless condemn it as 
 tin-Christian, but the answer is that there is 
 nothing Socialistic in Christianity. On the con- 
 trary, that lonely soul who toiled up the weary 
 slopes of Golgotha, bearing His cross alone, 
 was the greatest individualist that ever trod this 
 earth. I do not ask anyone to accept Him as 
 a divinity consider Him as a man. His life 
 was typical in its loneliness of those great men 
 who have shown the way. 
 
 Have you ever understood the significance 
 
 15 
 
of His sojourn in the Wilderness ? It is a mere 
 figure of speech and symbolized only that aloof- 
 ness during which He struggled to realize His 
 mission. When the problem pressed, He did 
 not seek His friends. He did not seek the 
 advice of His brothers or His sisters no, not 
 even His mother. But alone, He struggled to 
 decide within His own mind whether or not 
 He could endure to pursue that mission to the 
 end. Alone in solitude, in the wilderness- 
 He sought the answer! 
 
 And at Gethsemane, it was not among His 
 disciples, not among those who loved Him, 
 that He sought the answer, but again alone and 
 apart, and the question that He asked of Him- 
 self was, Can I endure? Nor did He cease 
 praying until the answer came I Can! 
 
 Then see Christ at His trial. Again alone. 
 Where are the throngs that crowded about to 
 listen to His teachings and parables? The 
 question hurled at Him is the one always 
 hurled at the man who can, "Art thou He who 
 troubleth Israel?" 
 
 Then watch Him mount Golgotha still 
 alone. Is there a more helpless, a more pitiful 
 figure in the world's history than that frail 
 
 16 
 
body hanging on the cross, beautiful like a 
 crushed flower, the long curls of His hair damp 
 with the sweat of suffering. What can He do 
 now? To Himself He said, It is finished. He 
 had proved the answer at Gethsemane. 
 What can He do? He can endure! He can 
 die! Yes, He can die without a whimper, and 
 He did die in such a way as to command the 
 respect even of those who mocked Him. And, 
 lifted up, He has drawn the world unto Him. 
 I once heard Oscar Hammerstein describe 
 how he came to undertake alone, without sup- 
 port or financial backing, the gigantic task of 
 reviving opera in New York. It was inter- 
 esting, because I have never heard another man 
 make such a self-revelation. He told how the 
 music of New York had become vulgar and 
 slovenly and how his soul had cried out for such 
 music as he felt somewhere, somehow, could be 
 produced and that someone ought. That's 
 what we all say someone ought to do some- 
 thing to better the conditions. When it sud- 
 denly came to him that he was the man, "I am 
 the man to do it" he said to himself, and with 
 that conviction he undertook alone and accom- 
 plished unaided those results that remain a 
 blessed memory with those who \vere so fortu- 
 
 17 
 
nate as to hear the music that he caused to be 
 produced. 
 
 The need of the world today, as it has ever 
 been, is for the MAN WHO CAN! For the 
 man who is not afraid to take responsibility. 
 For the man able and willing to assume Lead- 
 ership. For the man who dares to do. Now the 
 man who can is the one who first takes care of 
 himself. His philosophy makes it impossible 
 for him to remain dependent upon another. 
 Have you ever thought what a world this would 
 be if everyone in it was able to take care of him- 
 self, if none of the able were weighted with 
 the care of the unable. The burden of the 
 strong has ever been the care of the weak and 
 the incompetent. And so the man who can 
 must recognize that his ability to do for others 
 is measured by the strength which he can ac- 
 quire for himself, that he can do the most for 
 his race by first doing the most for himself. It 
 is therefore the duty of the MAN WHO CAN 
 to develop himself to the highest possible de- 
 gree. But how are such men to be developed? 
 Certainly not by teaching them to follow the 
 leadership of others. To produce character, 
 there must be freedom of will and responsibility 
 for one's acts. INITIATIVE will never de- 
 is 
 
velop in those trained to servile obedience, nor 
 COURAGE in those who are frightened by 
 tales of bloodshed and suffering, and the fruits 
 of success must follow intelligent effort if am- 
 bition is to be kept alive. 
 
 Please remember when considering the prob- 
 lem of labor, that primitive man did not work, 
 and that the habit in civilized man of sustained 
 effort has only been acquired through genera- 
 tions of ancestors who were driven to their task 
 by the lash, and remember, too, that some fam- 
 ilies in our race have not yet behind them 
 enough generations of workers to have acquired 
 themselves the habit of work, and so the process 
 of their education must be continued in our 
 time. 
 
 No movement so ill-advised, so unscientific 
 and so uneconomic has occurred in our national 
 life as the recent socialistic onslaught upon the 
 militant individuals of our times. A movement 
 which has had for its purpose not the pulling 
 of the mass on toward the standard of achieve- 
 ment reached by a few, but an attack on the 
 men who can because they can for the purpose 
 of dragging them back into the pack. 
 
 All the legislation in the world cannot relieve 
 
 19 
 
us from the pinch of competition with keener 
 wits and firmer wills. 
 
 No greater folly can be imagined than to 
 suppose that sound conclusions can be had by 
 the submission to popular vote of such intricate 
 problems as the Tariff, the Currency, Ship 
 Subsidies and the Management of Transpor- 
 tation. 
 
 The spectacle of a Foraker standing in the 
 Senate fighting for good law and sound eco- 
 nomics, daring to be right and alone, has in it 
 far more of hope for the future of the race than 
 the spectacle of a Hearst, a Bryan or a Roose- 
 velt running with the baying pack. 
 
 The present attitude of the public mind is 
 not a normal condition. The protest of organ- 
 ized incompetence and banded mediocrity will 
 die away and the philosophy of individualism 
 will remain triumphant. Out of the depths will 
 rise still stronger men to drag the mass of the 
 race onward and upward as they have been 
 dragged in the past. And so I bespeak the 
 RIGHT OF THE MAN WHO CAN, and 
 claim for him the right to use not only in his 
 own development but in the doing of his world 
 work such instruments as he may find at hand. 
 
 20 
 
For if there is a God who uses our race to ac- 
 complish His mysterious purposes, then they 
 are the Sons of God, the nearest His image, 
 who make the greatest and best use of the Sons 
 of Men. 
 
 Are you looking for your work in the world? 
 Do you seek to know your mission? 
 
 If you would find it, you must retire into 
 your wilderness. It may be a back bedroom. 
 You may find it even in these crowded streets if 
 you are intellectually and spiritually alone or 
 aloof. Or are you waiting for your friends to 
 start something so that you can join in with 
 them? Go! There is too much in the world 
 that needs to be done, waiting for the man who 
 can. Get you each one of you into your 
 own wilderness and it may be that to you will 
 come the conviction, I AM THE MAN, and 
 that with that conviction your life work will 
 begin. What? Do you doubt whether you 
 can? Is the sacrifice too great? Then seek 
 your Gethsemane! Perchance you may learn 
 there not only that you are the man but that 
 you can YOU CAN! 
 
 21 
 
The Way Our 
 Fathers Trod 
 
 BY 
 
 GUY MORRISON WALKER 
 
The Way Our Fathers 
 Trod. 
 
 A Toast delivered by Guy Morrison Walker 
 at the Banquet of the Phi Kappa Psi Fra- 
 ternity in Boston, April 10th, 1909. 
 
 "It was not so in the days of Moses and the 
 Prophets," so said the old Jews to the young 
 Jews, and from that day to this, scant attention 
 has been paid to those who harked back to the 
 good old days. And so tonight, if I speak of 
 the ways in which our fathers trod, I do not ask 
 you to agree with me, but only ask that you 
 listen in patience and afterwards that you 
 think. 
 
 We are passing through a period of great 
 unrest. Our social, our religious, and even our 
 political organizations are drifting far from 
 their old anchorages. A great political organ- 
 ization, claiming descent from Jefferson, has 
 made a party shiboleth of a doctrine diametri- 
 cally opposed to everything that Jefferson 
 taught. A Roosevelt has seized the control of 
 the party of conservatism, and made it the in- 
 
strument of the wildest attack on our judicial 
 system and on the recognized rights of prop- 
 erty, that our country has yet seen. These are 
 the days of the iconoclasts, and few are the 
 ideals that they have not tried to overthrow, 
 nor indeed are their attacks on the ancient 
 landmarks to be wondered at, for have they not 
 had high example? The question "What is 
 the Constitution between Friends?" has been 
 answered by the Chief Executive of this Na- 
 tion, who has sworn to preserve it and observe 
 its conditions, to be nothing. 
 
 With this spirit abroad, it would have been 
 strange indeed if our organization had escaped 
 the infection, and unfortunately it has not. Our 
 Constitution has been changed from a simple 
 declaration of principles to a voluminous treat- 
 ise attempting to anticipate and prescribe in 
 advance, rules to cover any and all possible con- 
 duct of undergraduates or alumni. Examina- 
 tions as inquisitorial and reports as exhaustive 
 and voluminous as those asked of the railroad 
 corporations by the Interstate Commerce Com- 
 mission, are required of undergraduate officers, 
 who ought to spend their time conjugating 
 Latin verbs and getting acquainted with their 
 logarithm tables. They are required to keep 
 
more and more books, more and more blanks 
 are sent to them to fill out, until our poor under- 
 graduates are involved in a mass of red-tape 
 that makes their fraternity association burden- 
 some, and that causes alumni associations to 
 fall apart and disorganize rather than to bother 
 with the nuisances. Fraternity taxes have been 
 increased, salaries voted to offices in which our 
 fathers served as a labor of love, and then these 
 salaries have been increased to use up the sur- 
 plus created by increased taxes. New offices 
 have been created and junketing trips indulged 
 in until it is not hard to see where it will all end 
 unless something is done to arrest the move- 
 ment. Nor have we escaped having officers 
 who have prostituted their places to promote 
 their personal fame, or who have ignored con- 
 stitutional provisions to reward personal favor- 
 ites and to gratify personal spites. 
 
 Our country has grown and our organiza- 
 tion has grown with it, and no one would claim 
 that the machinery of those early days would 
 be adequate to handle the organizations of this 
 time, nor can any exception be taken to neces- 
 sary constitutional revisions that respect the 
 principles of the organization and the purposes 
 of those who founded it. But there are still 
 
some of us who recognize the incongruity of 
 using a church organization to promote prize 
 fights, or a Young Women's Christian Asso- 
 ciation as an instrument to distribute erotic 
 literature, and so we protest against those 
 changes which, pretending to be a revision, are 
 in fact a transformation of the very character 
 of the organization. We object to having a 
 thing of the soul reduced to the level of a soci- 
 ety paying out sick benefits in return for pre- 
 miums. We cannot see how the best instincts 
 of the heart are to be encouraged by a club 
 whose chief service is to furnish its members 
 a place where they can buy their drinks on 
 credit. Yet how can you wonder at the waning 
 efficiency and the lack of results, when it is 
 plain that the elaborate machine that has been 
 built up is absorbing all of the energy? How 
 can you complain of loss of spirit and enthusi- 
 asm when you deny to sentiment the occasion 
 and means of expression? 
 
 A college fraternity is a thing of sentiment, 
 and everything that will cultivate or heighten 
 the sentiment about it should be encouraged. 
 The most natural way of expressing sentiment 
 in connection with such an organization has 
 been through the varied use of fraternity em- 
 
 6 
 
blems, but the time honored custom of giving 
 your badge to be worn by the girl you expect 
 to marry has been forbidden to gratify the 
 grudge of a man disappointed in love, who 
 being unable to get a woman to wear his em- 
 blem, has sworn a vow to permit no woman to 
 wear a similar one. 
 
 It is this spirit, denouncing and making ille- 
 gal every time-honored custom of the past, that 
 is strangling the spirit of fraternity! That 
 spirit which has made the fraternity so much to 
 those of us who in our moments of exaltation 
 have seen the influence of its flaming altar on 
 the hearts of those gathered about it. But the 
 ashes of decaying hearts have dampened the 
 flame on its altars, and they must be brushed 
 aside, and the old spirit fanned again into 
 flames to quicken the pulse of the pulseless, to 
 revive the sense of the senseless, and to put 
 soul into the soulless! 
 
 It is for this reason that I ask you tonight 
 to turn back to the old Phi Psi way the way 
 in which our fathers trod! Do you remember 
 how the Phi Kappa Psi Fraternity came into 
 existence? How a little over fifty years ago, 
 two college students in a little town in the hills 
 of Western Pennsylvania were nursing and 
 
 7 
 
watching their stricken fellow-students while 
 an epidemic of typhoid fever raged through the 
 college. During the long night vigils, a new 
 light dawned on their spiritual vision, its rays 
 shone deep into their souls, and the great joy 
 of serving others came into their lives. 
 
 I remember hearing once, a Phi Psi, who had 
 joined many organizations, making the state- 
 ment that all the other organizations that he 
 had joined had been organized or formed to 
 teach some particular principle or to inculcate 
 some especial doctrine, but that Phi Kappa Psi 
 alone was the expression of a principle already 
 known and understood. He was right, for Phi 
 Kappa Psi is the expression of a principle, or 
 rather Phi Kappa Psi is the expression of a 
 spirit, and that spirit is the spirit of service! 
 
 When you remember the conditions under 
 which the fraternity sprang into life, the spirit 
 of loving service which moved our founders as 
 they moved among and administered to their 
 sick and dying fellow-students, you can under- 
 stand the meaning of that fine old ritual of 
 ours, with its references to sickness and disease, 
 and our mission of service, of death clad in 
 Gorgon horrors, and the closing of the eyes as 
 the pure spirit winged its Heavenward flight. 
 
But as a generation has arisen in this country 
 that knows nothing of the purposes of the 
 founders of our Nation, so there is a generation 
 in our fraternity that knows nothing of the 
 origin of Phi Kappa Psi or of the principles 
 that moved its founders. They have repudi- 
 ated its spirit of service on their unsympa- 
 thetic ears that beautiful ritual fell without 
 meaning they declared it to be sophomoric, 
 and so they revised it and cut out of it every- 
 thing that would remind one of hearts aching 
 for the loss of friends, or of souls striving to 
 bridge the gap between those who remained 
 and those who had gone before, everything that 
 would suggest to anxious minds the duty and 
 joy of service. The heart of Phi Kappa Psi 
 was cut out by those who never knew its mean- 
 ing! It is against such revisions as this that I 
 protest revisions that rob the fraternity of 
 the spirit that created it, that rob it of the soul 
 that has kept it alive, revisions that leave it 
 little excuse for existence and small claim on 
 the interest or love of those whose allegiance 
 it now invites, and this is why I call you back 
 to the old Phi Psi way, the way our founders 
 and our fathers trod! 
 
The way of Letterman, who spent his life 
 in service, who followed the Armies both of the 
 North and of the South, ministering to the 
 wounded and the sick and burying the dead. 
 Back to the way of Moore, who spent his life 
 in service, dealing justice between his fellow- 
 men and giving freely of his counsel, sane and 
 fair. The way of Tom Campbell, ministering 
 to sick souls and reviving courage in the dis- 
 heartened. To the way of Sam Nichols, called 
 the Bishop of St. Louis, beloved by his whole 
 city, among whom he has ministered for forty 
 years. It was he who wrote that old ritual dis- 
 carded by these modern iconoclasts as sopho- 
 moric! And he has proven his belief in its 
 truth by a life time spent in following its pre- 
 cepts. 
 
 The Chinese have in their ideographic lan- 
 guage, some beautiful and most expressive 
 symbols. The symbol of the human heart is 
 the lotus bud, which so much resembles it in size 
 and shape and color, and drawing a bar across 
 the ideograph of the lotus bud, which stands 
 for the human heart, creates a new meaning 
 a meaning interpreted by the word MUST or 
 NECESSITY, meaning that something 
 
 10 
 
weighs on the heart so heavily as to force or 
 drive the person under that weight to action. 
 
 Those old founders of Phi Kappa Psi had 
 the bar across their hearts, and they were driven 
 by their knowledge of suffering and unhappi- 
 ness and ignorance to serve their fellowmen. 
 
 There is another thing about the way our 
 fathers trod that will probably surprise most 
 of you. We call our organization a college 
 fraternity, but many of our early members were 
 not only not in college, but were not college 
 men at all. Desiring to know something of the 
 men who founded our fraternity, I took a copy 
 of the earliest catalog and went with it to spend 
 an evening at the home of S. T. D. Dodd, and 
 going over the names one by one I found that 
 one was a druggist in the town a splendid fel- 
 low, Dodd said, who had been of great help to 
 Letterman and Moore during the epidemic, so 
 he was taken in. Another was a Doctor a 
 rare soul, Dodd called him one who had 
 helped serve, so we took him in. Still another 
 was a Doctor from a neighboring town, twelve 
 miles away, who came over to help, and so our 
 fathers took him into their circle. 
 
 Phi Kappa Psi in its founding was not a 
 thing of college but a thing of life ! A f rater- 
 
 11 
 
nity founded to supplement the work of the 
 college and the university by cultivating those 
 humanities without which the educated man 
 would fail of his greatest usefulness. 
 
 Our founders are dead, and the modern gen- 
 eration, repudiating the obligation of service, 
 has stricken from the Constitution the things 
 of the heart and from the ritual those things 
 that move souls, but there are still alive some 
 who serve in the old way. 
 
 The spectacle of a Foraker standing in the 
 Senate of the United States, fighting for good 
 law and sound economics, trying to save our 
 people from their own hysteria, daring to be 
 right and alone, though he knew it meant his 
 own political destruction, has in it far more 
 of hope for the future of the race than the spec- 
 tacle of a Hearst, a Bryan, or a Roosevelt run- 
 ning with the baying pack! Who else, but one 
 who truly knew the spirit of service and who 
 had the bar across his heart, would have de- 
 manded and secured justice for the negro sol- 
 diers at Brownsville, when the President, with 
 the approval of the whole country, had sealed 
 the judgment of their disgrace? One of our 
 New York papers speaking of this said: 
 "There would have been no justice for the dis- 
 
 12 
 
charged soldiers, if Mr. Foraker had not taken 
 up their cause in the face of odds that made it 
 appear the forlornest of hopes. He stood 
 alone, confronted by a hostile majority and 
 with nothing to sustain him but the conscious- 
 ness that a great wrong had been done. In the 
 history of our government and in the annals of 
 jurisprudence there has never been such an 
 example of high courage and masterful intelli- 
 gence in the defense of the victims of arbitrary 
 power." 
 
 Yes, thank God, there are still some whose 
 minds cannot be clouded by sophistry and un- 
 truth, some whose ethical sense is so developed 
 that they cannot compromise with injustice, 
 some across whose hearts is laid the bar of 
 service, and they must serve though they serve 
 alone ! 
 
 This, my brothers, is the true Phi Psi way! 
 The way in which our fathers trod! 
 
 It is the way in which my father trod, and 
 the spirit of service has led him across the ocean 
 to spend his life as a Missionary in China, car- 
 rying the flame from the altar of service to that 
 far foreign land. 
 
 It is the way in which I must walk, though 
 I struggle with difficulty to put my feet in the 
 
 13 
 
footprints of the fathers who have trod it be- 
 fore me. 
 
 I remember as a young man, when I had 
 just started in life, that older men constantly 
 advised me to compromise, but the only mis- 
 takes in my life that I recall with regret are 
 the times that I permitted myself to be moved 
 by the peace-makers. I know now that there 
 can be no compromise with the untrue. 
 
 The day of whispering is past. You have no 
 right to say a thing at all if you are afraid to 
 say it out loud, but if a thing is true, say it out 
 loud and stick to it. 
 
 You must see the results of wandering from 
 the way, you must know what life means. And 
 so tonight I call on you to repudiate those who 
 have repudiated the spirit of service! I call on 
 you to disown those who would live for selfish 
 personal satisfaction, and who deny responsi- 
 bility for the help that they can and ought to 
 give to others. The cultivated mind, the strong 
 heart, the exultant soul, demand activity. Phi 
 Kappa Psi believes that they should be used for 
 the benefit of our fellowmen, and she seeks to 
 develop among her members a purpose so to use 
 theirs. 
 
 14 
 
As we tonight gather about the Altar of Phi 
 Kappa Psi, let us remember the way our 
 fathers trod. May our minds be clear to know 
 the right. May the burden of necessity be 
 laid upon our hearts and move us to service. 
 May our souls be lifted up by the exaltation of 
 that MUST which seeks active experience in 
 life. For listen to the mystery of mysteries 
 who so seeketh his life (in selfishness and in 
 greed) shall lose it, but whosoloseth his life 
 (that is who spends it in service) the same 
 shall find it! 
 
 This is the way our fathers trod ! The path of 
 service is the way of Life. 
 
 15 
 
Extemporaneous 
 
 Remarks On Education 
 
 BY 
 
 GUY MORRISON WALKER 
 
Extemporaneous Remarks 
 Ou Education 
 
 BY 
 
 GUY M.WALKER 
 
 ALUMNI DAY DEPAUW UNIVERSITY 
 
 June, 1916 
 
 I just came in, and have been so busy greet- 
 ing my old college mates that I paid no atten- 
 tion to Dr. Gobin's introductory remarks, ex- 
 cept to wonder, once or twice, who it could 
 possibly be that he was taking so long to intro- 
 duce. I did not hear what the Doctor said, 
 and so am at a loss to know how to respond. 
 But there is probably no alumnus of DePauw 
 who is so truly the child of this College and the 
 heir of its traditions as myself. 
 
 My great-grandfather, Daniel DeMotte, 
 was here or hereabouts when old Indiana 
 Asbury was born. He was an associate of 
 Simpson's in the founding of Methodism in 
 Indiana, and served the University for years 
 as its financial secretary. The first room out- 
 side the West Door of the Hall is named after 
 
him DeMotte Hall and in it hangs a pho- 
 tograph of him taken shortly before his death 
 in 1875. 
 
 To this College there came in 1844 Abisha 
 L. Morrison, and after two years in the col- 
 lege, the Mexican War breaking out, he organ- 
 ized a company of students, was elected its 
 captain, and marched from here south through 
 the State to the Ohio River, where, at Evans- 
 ville, he and his company took boats for New 
 Orleans, and from thence sailed across the Gulf 
 of Mexico to Vera Cruz. Having taken part 
 in the campaign that captured Mexico City 
 and ended the war, he returned here to Green- 
 castle, not to re-enter college, but to marry 
 Amanda, the daughter of old Daniel DeMotte, 
 whom he had met and loved when a student in 
 the University before he went to the war. His 
 life, except for a brief period in the Civil War 
 as colonel of an Indiana regiment, was spent 
 here in Greencastle, and he sleeps out on the 
 slopes of Forest Hill, where also rests Daniel 
 DeMotte and several of his children. 
 
 One of the earliest subscribers to the funds 
 that made Indiana Asbury possible was my 
 grandfather Walker, who was the owner of sev- 
 eral scholarships that were supposed to entitle 
 
the holder to nominate in perpetuity some per- 
 son who could, through such nomination, attend 
 the college without the payment of tuition or 
 matriculation fees. I have often wondered 
 how those old scholarships came to lapse, and 
 whatever became of them. 
 
 Here, to Greencastle, my father came during 
 the years of the Civil War, being himself a boy 
 too young and too frail for service, which had, 
 however, taken his older brother out of the col- 
 lege into the army. Here he met and married 
 the daughter of Colonel Morrison and Amanda 
 DeMotte. My mother, by the way, was one 
 of the first students in the old seminary that 
 stood on the present site of College Avenue 
 Church, which gave its name to Seminary 
 Street. That was before co-education, but was 
 largely instrumental in bringing it about. 
 
 To old Indiana Asbury, in those days and 
 since, came my uncles and aunts, and other rela- 
 tives by the score, the DeMottes, the Morrisons 
 and the Walkers. Their names are written all 
 through the old catalogues and their records in 
 the history of Greencastle and the world. 
 
 It was, therefore, perfectly natural, with 
 such an heredity, that I should as soon as pos- 
 sible have come here to follow in the footsteps 
 
 5 
 
of my ancestors. I entered Junior Prep, and 
 except for a year off, when father returned 
 from his missionary work in China for a vaca- 
 tion, plodded regularly through until my name 
 was added to the growing roll of alumni. 
 
 With such a family record behind me, it 
 was no more than living up to the family tradi- 
 tion that I should have found here, in the per- 
 son of a classmate, she who has been by my side 
 ever since, encouraging me to success by her 
 faith in me and by her understanding of the 
 background against which my life has been set. 
 And here we have sent our two sons ; here they 
 have both graduated; but, whether Fate in 
 their case shall keep up the family tradition 
 and record, remains in the lap of Fate, though 
 I may at least be permitted to say that I have 
 hopes! 
 
 A number of our friends have expressed 
 more or less surprise that, living as we have 
 for so many years in New York, with so many 
 great institutions of learning to which you in 
 this part of the country send your sons, if pos- 
 sible, that I, living there among them, should 
 have sent my boys back to this Methodist Col- 
 lege in Indiana. But if you knew these great 
 educational institutions of the East intimately 
 
and as well as I do, you would not be surprised. 
 
 It was a bitter disappointment to my sons 
 when graduating from the Horace Mann High 
 School in New York, and when they were being 
 eagerly bid, on account of their athletic 
 prowess, to attend Yale, and Princeton, and 
 Cornell, and Columbia, to which most of their 
 associates were going for their college educa- 
 tions, to have to reply to all inquiries that they 
 were going West to attend DePauw Univer- 
 sity, a college of which none of their associates 
 had ever heard. But I asked the boys to be- 
 lieve that I would not ask them to separate 
 themselves from the associates of their high 
 school days, and come a thousand miles from 
 home out here for their college education, if I 
 were not absolutely certain that it was the best 
 thing for them. They have both finished their 
 courses here now, and they are both ready to 
 add their word to mine that it was the best 
 thing that ever happened to them. 
 
 I remember how my older son, Merle, re- 
 turned home for Christmas after his first three 
 months here, had scarcely gotten into the house 
 when he sought me out and said: "Dad, I 
 know now why you insisted on my going out 
 to DePauw. The boys out there all have so 
 
 7 
 
much brighter eyes than the boys here. They 
 all know what they are going to college for; 
 but my Horace Mann friends were none of 
 them going to college for any reason except 
 that their fathers were sending them." He 
 was particularly impressed by the fact that one 
 of the men in his class was so eager for an 
 education that he worked several hours of every 
 day unloading coal from a freight car down 
 at Harris' Mill to make the money to pay his 
 way here at college. He also noticed of his 
 own accord the extraordinary difference in 
 scholastic standards. 
 
 You may be surprised to know that these 
 great educational institutions of the East, of 
 which you in the West think so much, only 
 require for passing a grade of fifty. In 
 Princeton they have an even more extraordi- 
 nary system than that, where the passing grade 
 is fifty per cent, of the mark made by the best 
 man in the class, who rarely averages much 
 over eighty, so that scholarship or attention to 
 studies is one of the least things necessary for 
 a young man to get through one of the large 
 Eastern universities. Horace Mann is so near 
 Columbia University that the boys had plenty 
 of opportunity to see what the Columbia spirit 
 
was. A spirit, described to me by a prominent 
 alumnus of Columbia as a spirit of "Oh, what's 
 the use!" While the old president of Harvard 
 accurately described that university's attitude 
 toward scholarship by saying that students 
 were graded ABC and D that D was failure 
 and the gentleman's grade was C. 
 
 My many years of business in New York 
 have brought me into close and intimate con- 
 tact with hundreds of men who got what edu- 
 cation they have from these so-called great 
 Eastern universities, and I shocked one of them 
 very much by telling him one day, when he 
 complained that I had shown him and his 
 proposition scant consideration, that I had 
 taken the pains to inform myself that he was 
 educated at Harvard, and that, having learned 
 that fact, I gave no further thought either to 
 him or to what he had to propose. I could 
 have made a similar reply to almost every man 
 I have met who claims allegiance to one of the 
 so-called great Eastern universities, but when- 
 ever I run across a graduate of some small col- 
 lege in Ohio, Indiana or Illinois I always look 
 out! 
 
 It was because I wanted my sons to escape 
 the dillettantism of the Eastern school; be- 
 
cause I wanted them to get their education in 
 a country where things are still worth while, 
 and where there are still young men who know 
 that an education is worth working for, that 
 I sent them out here. I wanted them to grad- 
 uate from a college where scholastic standards 
 were still high and where you might reasonably 
 expect that a man would know something about 
 the subjects that he had studied, and would 
 have some capacity to think before he would 
 be graduated. 
 
 But there was another and a greater reason 
 for sending my sons from New York to the 
 Middle West. Although born in Indiana, 
 they have both of them grown up in New York 
 City, and had more or less unconsciously ab- 
 sorbed the atmosphere of internationalism, 
 which tends so much to rob a man of individ- 
 uality; and as it seemed probable that most of 
 their business lives would be spent in New 
 York, I wanted them during the impression- 
 able years, while they were getting their col- 
 lege educations, to come out here, live with the 
 boys that come from American farms, from 
 communities and towns that are still American 
 in population and spirit, and that know some- 
 thing of American institutions, feeling that if 
 
 10 
 
they came out here and lived in Indiana for the 
 four years of their college life, they would 
 imbibe a spirit of Americanism that would 
 make them immune to the international influ- 
 ences created by our enormous foreign popula- 
 tion in the East. That out here they would 
 come to know and see the reason why our coun- 
 try is what it is, and that, returning to New 
 York, they would continually challenge the 
 influences that are menacing, not only our 
 American ideals, but the very existence of our 
 country. That out here they would meet and 
 come to know the young men w r ho are to save 
 America, if it is to be saved. For if you lived 
 where I have lived for the last twenty years 
 you would realize that the Mississippi Valley 
 is the abiding place of true Americanism, and 
 that unless the great centers of population in 
 the East are rescued and Americanized soon, 
 you here will be compelled to recognize them 
 as truly the enemies' country. 
 
 But there was and is a finer and better 
 reason, supreme above all others, a reason which 
 most men would hesitate to give, even if they 
 recognized it ; but in my case I have recognized 
 it and declared myself on the subject years be- 
 fore this great war broke out, and I can hardly 
 
 11 
 
state the reason better than by giving you a 
 brief account of how I came to declare myself 
 on this matter. 
 
 I have for a number of years been invited to 
 address the students of first one and then an- 
 other of our Eastern colleges and universities, 
 and by my visits to the different schools and 
 my association with members of the faculty 
 and the students themselves I have become im- 
 pressed with the remarkable degree to which 
 Germanic ideals of education had invaded the 
 colleges and universities of the East, and the 
 number of men in their faculties who had se- 
 cured more or less of their education in German 
 universities, and who had on that account 
 assumed toward their American associates an 
 attitude of arrogance and domination typically 
 Teutonic! A number of professors had called 
 my attention to this fact and had told me in- 
 stance after instance of the conflicts between 
 German ideals and American ideals, in faculty 
 meetings, in the adoption of lecture systems, 
 in the outlining of courses, and in matters of 
 college discipline. I particularly remember an 
 occasion in March, 1906, when I lectured at 
 Cornell University, at Ithaca, New York, and 
 of what was told me on this subject by Dr. 
 
 12 
 
Frank Fetter, a graduate of Indiana Univer- 
 city, whom you will remember as the man whom 
 I selected to deliver the first course of Horizon 
 Lectures here. 
 
 The result of all this was that in 1907 I took 
 my two sons on a trip through Europe, which 
 was taken particularly for their educational 
 benefit, as they had reached that point in their 
 high school work where they were beginning to 
 study Latin and Greek. 
 
 Landing in London, I hurried with them to 
 Italy to begin their education there. We trav- 
 elled through Italy, spent much time in Rome 
 and Naples, studying the antiquities and visit- 
 ing two or three Italian universities. We went 
 across to Greece and looked into the University 
 of Athens. Then to Asia Minor and Constan- 
 tinople, and came back through Bulgaria and 
 Servia, stopping some time in Vienna, where 
 we investigated the University of Vienna. We 
 went to Switzerland, to Zurich, to Geneva, to 
 Germany; stopping at Heidelberg, Frankfort, 
 Leipsic, Berlin, and other places. We went 
 through Holland, Belgium and France, and 
 looked over the University of Paris. We went 
 to England, and spent much time at Cambridge 
 and Durham and Edinburgh, and then, most 
 
 13 
 
of all, at Oxford. Everywhere we went I 
 called the attention of the boys to the peculiar 
 differences in the ideals of the various races 
 and nations, and how it affected their attitude 
 toward education. I called their attention to 
 the ways that the different nations had of doing 
 things; to their different standards of living; 
 to the wage scales that prevailed, and the dif- 
 ference between the wage scales that prevailed 
 even among countries so close together as those 
 of Europe; and everywhere contrasted them 
 with the wage scales and the standards of living 
 in America, and explained to them the eco- 
 nomic significance of these things. I called 
 their attention particularly to the physical 
 geography of Europe as we travelled through 
 the country, and showed them how natural 
 boundaries of rivers and mountain ranges had 
 prevailed to keep alive the separate national 
 habits, national languages, national styles of 
 dress and standards of living, and national 
 ideals within such narrow limits. 
 
 Returning to America in the Fall, one of the 
 first functions that I attended was a dinner of 
 college men, and while waiting for the doors 
 of the banquet room to open, I engaged in a 
 conversation with one of my friends, describ- 
 
 14 
 
ing to him my trip of the Summer, and par- 
 ticularly my visits to the different universities 
 in Europe and Britain, and summarized the 
 educational ideals of the different countries 
 substantially as follows: 
 
 In England, I said, education is the neces- 
 sary livery of the gentleman, and so he seeks it 
 and wears it like a gentleman. 
 
 In France, men go to medical schools and 
 law schools and other special schools whose pur- 
 pose is to fit them for some one or other of the 
 so-called learned professions; but that no 
 Frenchman ever seemed to think that a college 
 education, with its groundwork of fundamen- 
 tals, was ever necessary, or even desirable; that 
 education in France was, therefore, purely pro- 
 fessional. 
 
 In Italy, education remained as it had 
 always been monastic, the trimming of the 
 professional churchman, and that unless one in- 
 tended to be a priest or belonged to the nobility, 
 and expected to enter the service of the state, 
 it was impossible to understand why one should 
 desire an education. 
 
 In Austria, education was regarded as one of 
 the things necessary to the aristocrat, to sepa- 
 rate him still farther from the people whom he 
 
 15 
 
held in subjection and service. 
 
 But in Germany education was sought 
 purely as a means of raising one's status or in- 
 creasing one's earning power; that the only 
 reason that a German went to a university was 
 the possibility of raising himself above a num- 
 ber of his fellow countrymen, upon whom he 
 could thereafter look down, or of adding a 
 mark a day to his earning power. 
 
 Standing near and listening to our conver- 
 sation was a man who at one time had been 
 president of a college, and at this point he 
 leaned over and interrupted me, saying: "At 
 least you will have to admit that we have to 
 go to Germany for our culture." "Culture,' 5 
 I said. "If there is one country in the world 
 where the meaning of the word is not known, 
 it is Germany." 
 
 At that moment the doors of the banquet hall 
 opened and we all filed in to eat, but the man 
 to whom I had been talking happened to be the 
 toastmaster of the occasion, and after the food 
 had been safely put away he told the assembly 
 of what I had said to him on the subject of 
 education in Europe and of the interruption of 
 the ex-college president, and said that it seemed 
 to him that a most profitable time would be had 
 
 16 
 
by all if the ex-college president and myself 
 were invited to continue the debate that had 
 been interrupted by the opening of the doors. 
 
 I shall not attempt to go over the points of 
 that debate in full, but will give you briefly 
 my summary, which was that German educa- 
 tion was essentially utilitarian and selfish ; that 
 it had no other purpose than to make the one 
 educated a more valuable servant of or a more 
 efficient worker for the state, and that, in order 
 to accomplish this result, the methods were pur- 
 posely dehumanizing. That nowhere else in 
 the world but Germany did men talk of free- 
 dom, and yet never dream of raising a finger to 
 secure liberty for themselves. That nowhere 
 else but in Germany were religious and moral 
 ideals analyzed and defined, and religious and 
 moral truths stated with exactness by men who 
 had not the slightest conviction that any of 
 these religious or moral truths should influence 
 or govern their own conduct. That nowhere 
 else but in Germany did students of politics 
 and economics determine facts and write tomes 
 of figures and statistics that proved certain 
 political and economic principles to be true, 
 and yet in their own country repudiate in toto 
 the conclusions imperatively drawn from the 
 
 17 
 
facts and statistics that they had accumulated. 
 That nowhere else but in Germany did men 
 talk of political liberty and resign themselves 
 to military slavery, or profess high ideals and 
 live the life of beasts, or profess religion and 
 high ethical principles while wallowing in dis- 
 sipation, vice and depravity! That the Ger- 
 man was the only man whom I had known who 
 could see no reason why the acceptance of a 
 principle should imply any obligation on his 
 part to observe it, or who would lay down moral 
 doctrines without the slightest feeling that he 
 should respect them. 
 
 We have been told by one high in authority 
 that in these times we should be neutral in 
 thought as well as speech, but I have never been 
 neutral either in speech or in thought, and I 
 know that many of you who have for months 
 been restraining yourselves will thank me now 
 for my frank utterances. Why should we re- 
 frain from telling that which we know to be 
 true? Is any good to come to us or to our 
 country by pretending to ourselves as well as 
 to the world that we do not recognize the hide- 
 ousness of this thing that has challenged the 
 world? My acquaintance with this Germanic 
 thing began when I was a boy in China. The 
 
 18 
 
cellar of our home in the Mission Compound 
 at Tientsin was a station in the underground 
 railway that enabled deserting German sailors 
 to escape from the brutality of their officers in 
 inculcating that kind of culture for which my 
 college friend claimed we had to go to Ger- 
 many. 
 
 Culture, I said, was absolutely unknown in 
 Germany. It was not even known in our 
 great American universities that had come 
 under the German influence and the Germanic 
 ideals of education! That only in America, 
 and only in the small colleges of America was 
 the true meaning of culture really understood. 
 That only in the small colleges of America did 
 men and women seek education for the purpose 
 of using their equipment in the service of hu- 
 manity; that only in America was the obliga- 
 tion of educated men and women to their fel- 
 lows acknowledged. That if "culture" meant, 
 as I believed it did, the education of mind to 
 enable it to recognize truth, and to follow it, 
 the cultivation of soul that one might be re- 
 sponsive to the needs of his fellow-man, the 
 kindliness of heart that goes with the realiza- 
 tion that educated minds and cultivated souls 
 should be used for the assistance of those not 
 
 19 
 
so fortunate in educational opportunities and 
 in psychological development; that it was only 
 in America that culture was truly understood. 
 That it was only in the small colleges of 
 America where education has that humanity 
 that makes it responsive to the needs of the 
 mass of the uneducated. 
 
 Culture is not skill in execution or grace and 
 ease in performance, but that knowledge of 
 human accomplishment and human relationship 
 which produces gentleness of spirit and consid- 
 eration for others, whatever their station or con- 
 dition. It is only in America that educated 
 men and women feel and recognize the duty 
 of placing their education and their ability at 
 the disposal of and in the service of their fel- 
 low-men ; that they acknowledge the obligation 
 of leadership. 
 
 Such an attitude on the part of an educated 
 man in Europe, either toward education or his 
 abilities gained through education, would be 
 impossible to conceive. 
 
 It was because I knew how much the edu- 
 cational institutions of the East have adopted 
 and made their own the Germanic attitude 
 toward education, and the use to be made 
 thereof by the man who gains it, that I sent 
 
 20 
 
my boys out here to DePauw. 
 
 It was because I wanted them to escape the 
 English attitude toward education that of a 
 gentleman acquiring it for his own personal 
 luxury that I sent them out here to mingle 
 with the sons of the Middle West. 
 
 Because I knew that, while French education 
 might make a good doctor, or a good lawyer, 
 or a good priest, it rarely if every produced a 
 well-rounded man. 
 
 It was, if you please, because I wanted them 
 to be Americans, to want to get the best edu- 
 cation possible, and then to recognize their 
 obligation and their duty to use their abilities 
 and their education for the benefit of their 
 country and for their fellow-men. 
 
 I wanted them to absorb here a thing which 
 it is impossible for one to get in the Eastern 
 university that is, the American attitude 
 toward work. To mingle with and know the 
 character of boys who worked, to appreciate 
 the dignity and responsibility of labor, and to 
 learn to be ashamed of doing nothing and of 
 failing to make good. 
 
 It has been with astonishment and regret 
 that I have seen DePauw men and women of 
 my time passing over the merits of DePauw 
 
 21 
 
in their ignorance, and sending their children 
 down East, pretending to themselves that they 
 were giving their children advantages that 
 they had not had themselves, but really ruining 
 the lives and futures of their children by send- 
 ing them East to become snobs, if nothing 
 worse, or to acquire such an attitude toward 
 doing anything in the world that it is doubtful 
 if they will ever be able to make a real effort 
 in the future, even if they should feel moved 
 so to do. 
 
 These are times that require the habit of 
 searching for the truth, and that require un- 
 usual skill in detecting sophistry and recog- 
 nizing what facts really prove ; and, above all, 
 these are times that require mental integrity 
 and moral courage. 
 
 Those of us who got our education here at 
 DePauw are fortunate. Many of you are 
 more fortunate than you know. Those of you 
 who are still students here are fortunate, for 
 here more than any other college that I know, 
 and I have looked into many, will you get that 
 kind of an education that will best stand you 
 in stead in the trying days of the future. 
 
 And to you older DePauw men and women, 
 who are thinking of sending your children 
 
 22 
 
down East, in the hope that they will there gain 
 a culture or finish that may raise their social 
 status in your home towns or cities, I warn you 
 that when your sons and daughters come back 
 from the East, the young people of your home 
 towns may ape their habits, copy their clothes 
 and dress, and imitate their slang vocabulary, 
 but it is most unlikely that they will contribute 
 any industrial, political or moral impulse for 
 the economic development or social benefit of 
 their community. 
 
 It will be better for you to reconsider your 
 decision before it is too late, and send them 
 here, where stress is laid not upon the amount 
 of money that they can spend while in college, 
 but upon the character which they are able to 
 develop and impress upon their fellow stu- 
 dents. Their prospect of leading lives satis- 
 factory to themselves and to you, and of benefit 
 to their fellow-men and to their country, will 
 be far greater if you give them their education 
 out here in one of these small Western colleges, 
 where straight thinking is still taught, where 
 American ideals still prevail, and where true 
 culture is in the air, than you will ever do by 
 sending them during their formative years to 
 one of those Germanized, internationalized, big 
 universities down East. 
 
 23 
 
Not Too Proud 
 To Fight 
 
 BY 
 
 GUY MORRISON WALKER 
 
Not Too Proud To Fight 
 
 An Address delivered by GUY MORRISON WALKER 
 at the Indiana State Banquet of Phi Kappa Psi, 
 Thanksgiving Eve., Nov. 29, 1916. 
 
 GOVERNOR GOODRICH: " I am go- 
 ing to call on one who has come a thou- 
 sand miles to be with us on this occasion. He 
 left Indiana nearly twenty years ago and has 
 made a success in a faraway state. He has not 
 been with us for several years and it is seldom 
 that anyone comes so far to be with us. I am 
 sure you will all be glad to hear from GUY 
 WALKER." 
 
 Mr. Walker: "It is true that a thousand 
 miles is a long way to come to spend a few 
 hours with old friends, and it is also true that I 
 have not attended one of these annual ban- 
 quets for a number of years, and since Jim 
 Goodrich told me five minutes ago that he was 
 going to call on me for some remarks, it oc- 
 
curred to me that it was not likely that I should 
 again come a thousand miles to be with you on 
 a similar occasion, and if, as it seems possible, 
 this may be the last time I shall ever have an 
 opportunity of speaking to you, why should I 
 waste the opportunity in common-place compli- 
 ments or attempts to amuse you when I have no 
 skill as an entertainer? Far better that I 
 should speak to you as man to man and try to 
 tell you something that each one of you will 
 remember to your dying day. 
 
 I did not expect to speak to you and did not 
 ask for the opportunity, but since Governor 
 Goodrich has called upon me I have determined 
 to tell you a few things that lie heavily on my 
 mind. 
 
 The Chinese have a beautiful symbol that 
 expresses my position. Their ideograph for 
 the human heart is the beautiful Lotus Bud 
 which so much resembles it in shape and color. 
 Having drawn the Lotus Bud as a symbol of 
 the human heart, they draw a heavy bar across 
 it, which means that one has something in his 
 
 4 
 
heart. This is translated as MUST or 
 NECESSITY; that is, that inward compul- 
 sion or necessity which forces one to speak or 
 to act. It is that compulsion that moves me 
 now. I feel that I must on this occasion, prob- 
 ably the last at which I shall ever speak to you, 
 speak to you of those things that seem to me 
 to be true A and which I have feared were being 
 lost sight of by our people, and particularly by 
 our college men who ought to have been more 
 careful to hold fast to those judgments, sup- 
 ported by sound morals and just economics and 
 arrived at by straight thinking. 
 
 I do not ask you to accept what I say, but I 
 ask you to hear me in spite of your prejudices 
 and your predispositions, and remember that I 
 have not had the time to consider my words or 
 to choose those which might least offend your 
 sensibilities or more exactly state my own 
 meaning. 
 
 We have recently had an election, which here 
 in Indiana has resulted in the election of two 
 of my old college mates to the most prominent 
 
 5 
 
positions in the gift of the people of the State, 
 and I came here from a thousand miles away 
 in order to be with you tonight to do honor to 
 Jim Goodrich, just elected Governor of the 
 State, and Jim Watson, whom you have 
 elected to the United States Senate. 
 
 Now these two men have reached their pres- 
 ent positions through some more or less extraor- 
 dinary vicissitudes that have not been experi- 
 enced by others. I remember very well the 
 growing inflammation of Jim Goodrich' s eyes 
 while he was in college, and I remember well 
 his disappointment and despair when he was 
 told that in order to save his sight it would be 
 absolutely necessary for him to discontinue his 
 effort to secure a college education. Jim Good- 
 rich was compelled to quit college in his sopho- 
 more year on account of ill-health and an in- 
 flammation in his eyes that threatened his sight. 
 Many another man would have returned to the 
 farm and given up his effort at an education, 
 but not so with Jim Goodrich ! He was not too 
 proud to fight against physical weakness, sick- 
 
ness and discouragement, and although he 
 never returned to complete his college educa- 
 tion he continued his studies, attaining the cul- 
 ture of the educated man, the success in busi- 
 ness and banking that induced his fellow citi- 
 zens to entrust the political future of the State 
 of Indiana to his care and he is now the Gov- 
 ernor of the State, not because he was too proud 
 to fight, but because he was too proud to quit! 
 
 I was with Jim Watson on the night when 
 he hurriedly separated himself from the college 
 community. I was the messenger sent to ar- 
 range his last tryst. Too many young college 
 men falling foul of college authorities have 
 felt that their futures were so blasted and be- 
 clouded that there would be little use in at- 
 tempting to recover their self -esteem, much less 
 the esteem of their f ellowmen. If J im Watson 
 had been too proud to fight, his career would 
 have ended with that college escapade, but Jim 
 was made of other stuff, and realizing his mis- 
 take, he made frank confession and asked the 
 people to give him a chance and he would show 
 
 7 
 
them that he would never again be guilty of 
 another such folly, and he never has. But I 
 am sure that none of you can ever know how 
 the memory of it has haunted him, how the 
 recollection of it has humiliated him, or the 
 courage and dogged perseverance that it has 
 taken for him to outlive the jeers and sneers of 
 those who are always ready to taunt a man with 
 his youthful errors and who refuse to believe 
 that years of public sendee with credit and 
 without reproach can ever wipe out the record 
 of a youthful mis-step. But Jim has proved 
 his quality! For thirty years his life has been 
 an open book. He has won the trust and con- 
 fidence of the people of the whole State, has 
 been honored by them with frequent election, 
 and once or twice been defeated lest he forget, 
 until now he has been elected to represent them 
 in the greatest deliberative body on earth The 
 Senate of the United States ! 
 
 Jim Watson has not come through the years 
 of his life to his present position of honor and 
 eminence because he was too proud to fight! 
 
 8 
 
I have come a thousand miles to be with you 
 tonight to exalt the spirit of these two men, 
 because I know the obstacles and difficulties 
 over which they have reached their present posi- 
 tions. And because I would have you know 
 that it is this spirit of struggle to do something, 
 perchance doing something wrong, but if doing 
 it WTong, struggling again to recover from the 
 mistake, and to do it right next time, that is 
 the spirit of all accomplishment. I have been 
 distressed more than I can tell you by a spirit 
 of intellectual dilettantism among the younger 
 college men of this day, which I fear bodes ill 
 for the future of this Republic. Unfortunately 
 there are those in high places who affect this 
 spirit themselves and who by their attitude give 
 countenance and color of virtue to this intel- 
 lectual debility and moral lassitude exhibited 
 by our young men ! 
 
 My attention was called to this attitude 
 among the younger college men by what oc- 
 curred at a recent dinner of the Allegheny Col- 
 lege graduates in New York, to which I was 
 
 9 
 
invited as a guest. One of the younger Alumni 
 from Allegheny College, speaking at the ban- 
 quet, with a sneer declared that: "He for one 
 was disgusted with the assumption of the pos- 
 session of moral ideals by the older alumni; 
 that he knew that he was speaking for the most 
 of the younger alumni, when he said that they 
 did not come out to the Alumni Banquets be- 
 cause they were tired of being preached at by 
 the older alumni." And, turning to one of the 
 older Alumni, who in speaking had expressed 
 regret that the United States had not inter- 
 vened in Mexico, he said: "You are too old to 
 go to war and so your attitude toward Mexico 
 and to the war in Europe is a safe one for you, 
 but we younger men refuse to recognize any 
 responsibility except for ourselves. Why 
 should we risk our lives, he said, to save the 
 property of Americans who went voluntarily 
 into Mexico to plunder the poor Mexicans, and 
 you doubtless think that the United States 
 ought to intervene in the war in Europe and 
 that we younger men should be sent over there 
 to save the French and Belgians, but we young 
 
 10 
 
men DO NOT. We deny that there is any 
 responsibility on us for conditions in Europe." 
 Then he astonished us all by saying, "I will 
 venture to say that I am the only one here who 
 supported President Wilson and voted for him 
 in the last election." 
 
 The young man who made these remarks, a 
 graduate of Allegheny College of 1912, holds 
 a responsible position in the Police Department 
 in the City of New York. I confess that I was 
 surprised. I was shocked not only by the moral 
 blindness of the young man himself but by the 
 fact that he claimed to speak for the young col- 
 lege men of his generation in repudiating any 
 interest in or moral responsibility for the con- 
 ditions that exist in the world today, and his 
 claim that he was morally justified in being in- 
 terested only in his own material welfare. 
 
 This is an astonishing doctrine to some of us 
 who learned our moral philosophy thirty or 
 forty years ago, and when I was called upon as 
 a guest to speak, I told them of Burton Wilson, 
 a member of our own organization, a graduate 
 
 11 
 
of Nebraska University of 1897, of Columbia 
 Law School in 1900; of how I had assisted him 
 soon after his getting out of the Law School to 
 get a position that led to his being sent to Mex- 
 ico City to represent important American 
 manufacturing interests that were furnishing 
 the electrical equipment and material for the 
 reconstruction of the City Railways of Mexico 
 City. How Burt had attended to the business 
 so well that he had in ten years become the lead- 
 ing American lawyer in Mexico, a director of 
 and the attorney for the American Bank in 
 Mexico City, the President of the American 
 University Club, and when the revolution broke 
 out, the Chairman of the International Protec- 
 tive Committee that had been organized to pro- 
 tect the interests of all foreigners in Mexico. I 
 told of how Burt had travelled from Mexico 
 City to Washington immediately after the in- 
 auguration of President Wilson to lay the 
 situation before him; of the assurances that he 
 had received from the then Secretary of State ; 
 of his return to Mexico and of his again going 
 back to Washington to report to the President 
 
 12 
 
the increasing audacity of Mexican attacks on 
 American property which had been seized and 
 confiscated ; and how the Mexicans finding that 
 no punishment had followed and that no repar- 
 ation had been exacted, had attacked American 
 men, and then finding that neither punitive ex- 
 pedition had followed nor reparation de- 
 manded, had not only murdered American 
 men and confiscated their property, but had 
 outraged and murdered; and what was worse, 
 outraged and left alive, American women ; and 
 how Burt Wilson had taken the pains 
 to secure in Mexico full affidavits covering 
 the proof of these things and had forwarded 
 them to the State Department that they might 
 be supplied with evidence of the facts on which 
 to base their demands for the protection of 
 American lives. And how coming to New 
 York, Burt had told some newspaper friends 
 to call at the State Department and peruse 
 the affidavits for their own information, but 
 when they called at the State Department for 
 the affidavits they were told that no such 
 affidavits were on file in the State Department 
 and that the State Department had no informa- 
 tion of the alleged outrages and murders! I 
 
 13 
 
told them how Burt Wilson returned to Mex- 
 ico City and was seized by Carranza and kept 
 incommunicado, and how word coming to some 
 of us here, we had telegraphed and stormed the 
 State Department until we secured his release." 
 
 A voice interrupted: "Mr. Chairman, I ob- 
 ject. The Brother is making a political 
 speech!" 
 
 Mr. Walker continued: "I never expected 
 to see the time when Phi Psis would refuse to 
 listen to the wrongs of a Brother." 
 
 Chairman: "Proceed." 
 
 "Burt Wilson was taken under guard from 
 a prison in Mexico City, put on the train, taken 
 down to Vera Cruz and there put on board the 
 battleship Nebraska at anchor in the Harbor. 
 From there he was transferred to the first trans- 
 port sailing to New Orleans, and coming to 
 New York, robbed of everything he had in the 
 world, his office seized, I took him into my of- 
 fice because he had nowhere else to go. 
 
 And this because an Administration is in 
 power at Washington that refuses to take any 
 
 14 
 
responsibility for the safety of the property or 
 persons of American citizens, who go outside 
 of their country, and in its refusal to accept 
 moral responsibility for the protection of Amer- 
 icans, it is supported by a large part not only 
 of our whole population but by an element of 
 our educated population. Is our responsibility 
 fulfilled by waiting watchfully while American 
 men are being murdered and American women 
 ravished?" 
 
 A voice, "The Mexican question was settled 
 in the last election." 
 
 Walker continued : "When you have grown 
 a little older you will realize that a question is 
 never settled until it is settled right! And 
 that when you attempt to excuse inaction and 
 to deny moral responsibility under the pre- 
 tense of watchful waiting, you are simply let- 
 ting the fire spread, which, like the prairie fire 
 when beyond control, will burn in a flame so 
 great as to consume the waiters. What would 
 have happened to this country in 1861 if when 
 the flag was fired upon, the President had idled 
 
 15 
 
away the months in watchful waiting while the 
 slave states prepared for war? Where would 
 this Republic of ours be now, if Lincoln had 
 been TOO PROUD TO FIGHT? And how 
 many millions might yet have been slaves if he 
 HAD KEPT US OUT OF WAR? When 
 the great moral issue of slavery was presented, 
 the men of Indiana did not refuse to recog- 
 nize their responsibility, and they certainly 
 were not too proud to fight. The men of the 
 North rallied from every farm and village north 
 of the Ohio River to save the Union and to 
 stamp out slavery. Not in response to a call 
 of a leader who claimed that by watchful wait- 
 ing he had kept them out of war and that he 
 proposed to keep on doing so, but in response 
 to the call of a Lincoln who stated the moral 
 issue for them and who summoned them to risk 
 their lives for the Cause, so that 'Government 
 of the people, by the people, and for the people 
 might not perish from the earth.' And the men 
 of these States to the number of hundreds of 
 thousands replied, 'We're coming Father Abra- 
 ham.' Where would our Union be today our 
 
 16 
 
forty-eight States of which we are so proud 
 if in 1861 the men of Ohio, Indiana and Illinois 
 had been TOO PROUD TO FIGHT? 
 
 On the fields of France another great moral 
 issue is being tried. Absolutism has challenged 
 the Reign of Reason. Imperialism refuses to 
 permit its whims or desires to be judged by any 
 ethical standards. Militarism is practicing ter- 
 rorism, and slaughtering millions in an effort 
 to force thinking men to submit to the yoke of 
 its slavery. But in Washington a Government 
 that claims to represent our nation, founded 
 on the principle that that Government is best 
 which governs least, professes to see no issue 
 and denies responsibility for the outcome. An 
 Administration which professes to stand for 
 the American ideal of responsible government 
 and of the Right of Reason to Rule, calls on 
 our people to be neutral in thought as well as 
 in deed. Neutral? How can we, the greatest 
 exponent of Anti-Militarism, stand neutral and 
 refuse to see the blood of butchered Belgium 
 or to hear the cries of devastated France, while 
 
 17 
 
the greatest exponent of militarism of the 
 Germanic doctrine that Might Makes Right- 
 blots out from the map of Europe its greatest 
 Republic and enslaves the most liberal and 
 advanced people on the Continent? 
 
 Can we ever look the world in the face again 
 if we deny responsibility for permitting the 
 massacre of France France who helped us win 
 our freedom? Can we ever again ask the world 
 to accept our moral leadership if we refuse to 
 take the lead in demanding redress for the 
 wrongs of outraged Belgium? He kept us out 
 of war!!! How can we stay out of the war? 
 The challenge of the German Empire is aimed 
 directly at us! 
 
 The growth of American ideals in Europe, 
 the growing clamor of Continental peoples for 
 a share in Government, and the rising protest 
 against the burden of militarism had reached 
 a point that compelled Autocracy to challenge 
 the right of the masses to repudiate the leader- 
 ship of those who claim to rule by divine right, 
 and to stem, if possible, the rising tide of in- 
 
 18 
 
tellectual freedom that threatens to engulf and 
 destroy all remaining Emperors and Kings and 
 Nobility and Military Autocrats. 
 
 The challenge is aimed directly at us for we 
 are the chief exponents in the World, of the 
 ideals which the Germanic Emperors are now 
 attempting to destroy, and if they have at- 
 tacked France first and Belgium, and England, 
 who in her democracy is freer than we are our- 
 selves, it is because German military autocracy 
 and junkerism can only reach us across the 
 bodies of France and Britain. 
 
 For men of educated minds and responsive 
 hearts and sensitive souls to refuse to recognize 
 responsibility in this the greatest moral issue 
 in the history of the world is not only moral 
 cowardice but intellectual treason. Men do not 
 educate their minds, cultivate their souls and 
 exercise their hearts for the purpose of sulking 
 in inaction or to hide their lack of courage and 
 want of initiative behind such shibboleths as 
 "Too Proud to Fight" or "He Kept Us Out 
 of War." 
 
 19 
 
A voice: "Mr. Chairman, the speaker is out 
 of order." 
 
 Another voice : "If there are any of you who 
 are not too proud to fight, I can lick the whole 
 bunch of you." 
 
 Mr. Walker continuing: "Since I have been 
 here, some have been trying to tell me that the 
 people of these Middle Western States are en- 
 tirely satisfied with the attitude of the Admin- 
 istration at Washington, that they knew no one 
 who was lost on the Lusitania, that they are 
 unable to see that any moral issue is involved 
 in the struggle that is now going on in Europe, 
 that they have grown rich and prosperous in 
 supplying the needs of the struggling Allies, 
 who have been fighting our battle for us. That 
 the farmers ate satisfied because they have 
 never received such prices for their products 
 before and that the poorest laborer can com- 
 mand five dollars a day. 
 
 I am told that while the people of these 
 States sympathize with Belgium, they really 
 desire to be kept out of war and to continue 
 
 20 
 
to profit from the necessities of France, Italy, 
 Belgium, England and Russia, but I refuse to 
 believe it. 
 
 I refuse to believe that the men of my native 
 State, the sons of the men who left their farms 
 and unfinished work to save the Union and 
 destroy slavery, can be bribed by prosperity 
 and high wages to stay out of a war that they 
 must recognize is their war even before it is 
 France's or Belgium's or England's. 
 
 It is with shame that I admit that a consid- 
 erable part of the Electorate of this country 
 seem actually to accept the counsel of irre- 
 sponsibility, of cowardice and of inaction, but 
 thank God, my adopted State of New York, 
 closer to the struggle and w r ith a keener sense 
 of the moral issues involved, repudiated with 
 a majority of over two hundred and fifty thou- 
 sand the pusillanimous proposal. 
 
 This Western country may have seemed less 
 sensitive to the moral issues involved in the 
 struggle, and more ready to accept the counsels 
 of caution and cowardice and covetousness, but 
 
 21 
 
I refuse to believe that you were bribed by in- 
 creases in wages and higher prices for the goods 
 you have to sell. 
 
 It was all a mistake. You had not taken 
 time to think it out. Already I see signs that 
 the West is ashamed of itself. You are not too 
 proud to fight. You are beginning to realize 
 that it is our war and you will not shirk your 
 responsibility. The people are looking for lead- 
 ers, for men true to their intellectual ideals, 
 men of mental integrity and moral courage. 
 If our educated men fail the people in this 
 crisis, what hope can we have for the future? 
 
 It is exactly for such times as these that you 
 college men have educated your minds, opened 
 your hearts and cultivated your souls. The 
 time calls for action and duty calls you to lead- 
 ership. 
 
 22 
 
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