Charles M. Andrews (1925)

President of the American Historical Association, 1925

Presidential address delivered before the American Historical Association at Ann Arbor, Michigan, December 29, 1925. Published in American Historical Review 31, no. 2 (January 1926): 219–32.

The American Revolution: An Interpretation

You will not, I trust, take it amiss if, on this the occasion of our annual meeting, I select as my topic the familiar subject of the American Revolution. Quite apart from the pleasure that comes from harping on an old string, there is the conviction, which I hold very strongly, that no matter how familiar a subject may be, it can always be re-examined with profit and viewed not infrequently from such points of vantage as to set the scene in quite a new light. The writing of history is always a progressive process, not merely or mainly because each age must write its own history from its own point of view, but rather because each generation of scholars is certain to contribute historical knowledge and so to approach nearer than its predecessor to an understanding of the past. No one can accept as complete or final any rendering of history, no matter how plausible it may be, nor consider any period or phase of the past as closed against further investigation. Our knowledge of history is and always will be in the making, and it has been well said that orthodox history and an orthodox historian involve a contradiction in terms.

The explanations of history have been characterized as a rule by overmuch simplicity. So wrote Maitland of the history of England and so with equal justice might he have written of the history of America. As with natural phenomena in the pre-Copernican days of celestial mechanics, when the world believed that the sun moved and the earth was flat, so it has been at all times with historical phenomena, that what to the superficial observer has appeared to be true has been accepted far too often as containing the whole truth. Among these pre-Copernican convictions, for example, widely held in America to-day, is the belief that the American Revolution was brought about by British tyranny. Whatever explanation of that great event comes to be accepted by competent historians and their intelligent readers as a near approach to the truth, it is quite certain that it will not be anything as easy and simple as all that. There was nothing simple about the Balance of Power or the Balance of Trade, even when construed in terms of such vulgar commodities as fish, furs, and molasses, and particularly when one must give due consideration to the doctrine, as seriously held in some quarters to-day as it was in the eighteenth century, that colonial possessions are the natural sources for home industries. Our history before 1783 was a much more complex and cosmopolitan affair than older writers would have us believe, for they have failed to account for many deep-lying and almost invisible factors and forces which influence and often determine human action and are always elusive and difficult to comprehend.

Recent writers have approached the subject with a full recognition of the complexity of the problems involved. They have found many and varied conflicting activities making for disagreement and misunderstanding between the mother country and her offspring, giving rise to impulses and convictions, ideas and practices, that were difficult, if not impossible, of reconciliation. Such scholars have expressed their conclusions in many different forms. Some have seen a struggle between two opposing historical tendencies—one imperialistic and expansive, the other domestic and intensive; others, a clash of ideas regarding the constitution of the British empire and the place that a colony should occupy in its relations with the mother country. Some have stressed the differences that were bound to arise between an old and settled country and one that was not only dominated by the ideas and habits of the frontier, but was opposed also to the continued supremacy of a governing authority three thousand miles away. Others have explained the situation in terms of an antagonism between the law and institutions of England and those, growing constantly more divergent, of the Puritan and non-Puritan colonies in America. All of these explanations are sound, because they are based on an understanding of the deeper issues involved; and taken together, they are illuminating in that they enable the reader to broaden his point of view, and to break away from the endless controversies over immediate causes and war guilt that have hitherto tended to dominate the American mind.

But elucidating as these explanations are, no one of them seems quite sufficient to resolve so complex a subject as the causes of the American Revolution. To-day we conjure with such words as evolution and psychology, and look for explanations of acts on the part of both individuals and groups in states of mind produced by inheritance and environment. Fielding, acknowledged expert in the study of human experience, can say that for a man “to act in direct contradiction to the dictates of his nature is, if not impossible, as improbable as anything which can well be conceived”. The philosophers tell us that mind can be more resistant even than matter, and that it is easier to remove mountains than it is to change the ideas of a people. That the impact of convictions is one of the most frequent causes of revolution we must acknowledge; and I believe that we have not considered sufficiently the importance of this fact in determining the relations of England with colonial America. If I may, by way of illustrating my point, I should like to show that certain differences existing between England and her colonies in mental attitudes and convictions proved in the end more difficult to overcome than the diverging historical tendencies or the bridging the three thousand miles of the Atlantic itself.

The American Revolution marks the close of one great period of our history and the beginning of another of even greater significance. It is the red line across our years, because by it was brought about a fundamental change in the status of the communities on the American seaboard—a change from dependence to independence. We sometimes hear that revolutions are not made but happen. In their immediate causes this is not true—for revolutions do not happen, they are made, in that they are the creatures of propaganda and manipulation. But, in reality, revolutions are not made. They are the detonations of explosive materials, long accumulating and often long dormant. They are the resultants of a vast complex of economic, political, social, and legal forces, which taken collectively are the masters, not the servants, of statesmen and political agitators. They are never sudden in their origin, but look back to influences long in the making; and it is the business of the modern student of the subject to discover those remoter causes and to examine thoroughly and with an open mind the history, institutions, and mental past of the parties to the conflict. In pursuit of my purpose let me call to your attention certain aspects of that most important of all periods of our early history, the years from 1713 to 1775.

The middle period of the eighteenth century in England, resembling in some respects the mid-Victorian era of the next century, was intellectually, socially, and institutionally in a state of stable equilibrium. The impulses of the Revolution of 1689 had spent their force. English thought and life was tending to become formal, conventional, and artificial, and the English mind was acquiring the fatal habit of closing against novelty and change. The most enlightened men of the day regarded the existing order as the best that could be conceived, and in the main were content to let well enough alone. Those who held the reins of power were comfortable and irresponsible, steeped in their “old vulgar prejudices”, and addicted to habits and modes of living that were approved by age and precedent. The miseries of the poor were accepted as due to inherent viciousness; class distinctions were sharply marked, and social relations were cast in a rigid mould; while, as far as the mass of the poor was concerned, the vagrancy laws and the narrow policy of the corporate towns made free movement in any direction practically impossible. Life at large was characterized by brutality and a widespread sense of insecurity. Little thought was given to the education of the poor, the diseases of poverty and dirt, the baneful effects of overcrowding in the towns, or the corrupting influence of life in tenements and cellars. Excessive drinking and habitual resort to violence in human relations prevailed in urban sections; and while it is probably true that in rural districts, where life was simple and medieval, there was greater comfort and peace and less barbarity and coarseness, nevertheless, it is equally true that the scenes of English country life in the eighteenth century, that have come down to us in literature and painting, are more often conventional than real. Vested interests and the rights of property were deemed of greater importance than the rights of humanity, and society clung tenaciously to the old safeguards and defenses that checked the inrush of new ideas. There was a great absence of interest in technical invention and improvement. Because the landed classes were in the ascendant, agriculture was the only national interest receiving attention—drainage, rotation of crops, and the treatment of the soil being the only practical activities that attracted capital. The concerns and welfare of those without the right to vote were largely ignored; and it is no mere coincidence that the waste of human life, which was at its worst in London between 1720 and 1750, with the population of England declining during that period, should not have been checked until after 1780. The age was not one of progress in government, social organization, or humanitarianism; and it is important to note that the reconstruction of English manners and ways of living, and the movement leading to the diminution of crime, to sanitation, the greater abundance of food, and amelioration of living conditions—particularly in the towns and among the poorer classes—came after, and not before, the American Revolution.

The state of mind, to which were due the conditions thus described, permeated all phases of British life and government, and determined the attitude of the ruling classes toward the political, as well as the social, order. These classes were composed in a preponderant degree of landed proprietors, whose feeling of feudal superiority and tenacious adherence to the ideas and traditions of their class were determining factors in political life both in Parliament and the country. They believed that their institutions provided a sufficient panacea for all constitutional ills and could not imagine wherein these institutions needed serious revision. They were convinced that the existing system preserved men’s liberties better than any that had gone before, and they wanted no experiments or dangerous leaps in the dark. They not only held as a tenet of faith that those who owned the land should wield political power, but they were certain that such an arrangement had the sanction of God. They revered the British system of government, its principles and philosophy, as the embodiment of human wisdom, grounded in righteousness and destined by nature to serve the purpose of man. They saw it admired abroad as the most enlightened government possessed by any nation in the world, and so credited it with their unprecedented prosperity and influence as a nation. They likened its critics to Milton’s Lucifer, attacking “the sacred and immovable mount of the whole constitution”, as a contemporary phrased it, and they guarded it as the Israelites guarded the ark of the covenant. Woe to him who would defile it!

Nor were they any less rigid in their attitude toward the colonies in America. Colonial policy had developed very slowly and did not take on systematic form until well on in the eighteenth century; but when once it became defined, the ruling classes regarded it in certain fundamental aspects—at least in official utterance—as fixed as was the constitution itself. At first England did not take her colonies seriously as assets of commercial importance, but when after 1704 naval stores were added to the tobacco and sugar of Virginia and the West Indies, and it was seen that these commodities enabled England to obtain a favorable balance of trade with European countries, the value of the plantations in British eyes increased enormously. However, it was not until after 1750, when a favorable balance of trade was reached with the colonies themselves, that the mercantilist deemed the situation entirely satisfactory; and from that time on for twenty years—epochal years in the history of England’s relations with America—the mercantilist idea of the place that a colony should occupy in the British scheme of things became fixed and unalterable. Though the colonies were growing by leaps and bounds, the authorities in Great Britain retained unchanged the policy which had been adopted more than half a century before. They did not essentially alter the instructions to the Board of Trade in all the eighty-six years of its existence. They created no true colonial secretary, even in 1768, and no department of any kind at any time for the exclusive oversight of American affairs. They saw no necessity for adopting new methods of managing colonial trade, even though the colonial situation was constantly presenting new problems for solution. Manufacturing was undoubtedly more discouraged in 1770 than it had been in 1699, when the first restrictive act was passed; and the idea that the colonies by their very nature were ordained to occupy a position of commercial dependence to the advantage and profit of the mother country was never more firmly fixed in the British mind than just before our Revolution. In fact, that event altered in no essential particular the British conception of the status of a colony, for as late as 1823, Sir Charles Ellis, undoubtedly voicing the opinion of his day, could say in Parliament that the colonial system of England had not been established for the sake of the colonies, but for the encouragement of British trade and manufactures. Thus for more than a century England’s idea of what a colony should be underwent no important alteration whatever.

Equally unchangeable was the British idea of how a colony should be governed. In the long list of commissions and instructions drawn up in England for the guidance of the royal governors in America, there is to be found, with one exception only, nothing that indicates any progressive advance in the spirit and method of administration from 1696 to 1782. Year after year, the same arrangements and phraseology appear, conforming to a common type, admitting, it is true, important modifications in matters of detail, but in principle undergoing at no time in eighty-six years serious revision or reconstruction. These documents were drawn up in Whitehall according to a fixed pattern; the governors and councils were allowed no discretion; the popular assemblies were confined within the narrow bounds of inelastic formulae, which repeated, time after time, the same injunctions and the same commands; while the crown reserved to itself the full right of interference in all matters that were construed as coming under its prerogative. These instructions represented the rigid eighteenth-century idea of how a colony should be retained in dependence on the mother country. And what was true of the instructions was true of other documents also that had to do with America. For instance, the lists of queries to the governors, the questionnaires to the commodore-governors of the Newfoundland fishery, and the whole routine business of the fishery itself had become a matter of form and precedent, as conventional and stereotyped as were the polite phrases of eighteenth-century social intercourse. Rarely was any attempt made to adapt these instructions to the needs of growing communities such as the colonies were showing themselves to be; and only with the Quebec instructions of 1775, issued after the passage of the Quebec Act and under the guidance of a colonial governor of unusual common-sense, was there any recognition of a new colonial situation. In this document, which appeared at the very end of our colonial period, do we find something of a break from the stiff and legalistic forms that were customary in the earlier royal instructions, some appreciation of the fact that the time was approaching when a colony should be treated with greater liberality and be allowed to have some part in saying how it should be administered.

Without going further with our analysis we can say that during the half-century preceding our Revolution English habits of thought and methods of administration and government, both at home and in the colonies, had reached a state of immobility. To all appearances the current of the national life had settled into a backwater, and as far as home affairs were concerned was seemingly becoming stagnant. At a time when Pitt was breaking France by land and sea, and men on waking were asking what new territories had been added during the night to the British dominions, occurrences at home were barren of adventure, either in society or politics. Ministers were not true statesmen; they had no policies, no future hopes, no spirit of advance, no gifts of foresight or prophecy. In all that concerned domestic interests, they were impervious to suggestions, even when phrased in the eloquence of Pitt and Burke. They wanted no change in existing conditions; their eyes were fixed on traditions and precedents rather than on the obligations and opportunities of the future. Their tenure of office was characterized by inactivity, a casual handling of situations they did not understand and could not control, and a willingness to let the ship of state drift for itself. As a modern critic has said, they were always turning in an unending circle, one out, one in, one in, one out, marking time and never going forward.

To a considerable extent the narrow point of view and rigidity of attitude exhibited by the men who held office at Whitehall or sat in Parliament at Westminster can be explained by the fact that at this time officials and members of Parliament were also territorial magnates, lords of manors, and country squires, who were influenced in their political life by ideas that governed their relations with their tenantry and the management of their landed estates. It is not necessary to think of them as bought by king or ministers and so bound and gagged against freedom of parliamentary action. In fact, they were bound and gagged already by devotion to their feudal privileges, their family prerogatives, and their pride of landed proprietorship. They viewed the colonies somewhat in the light of tenancies of the crown, and as they themselves lived on the rents from their estates, so they believed that the king and the kingdom should profit from the revenues and returns from America. The point of view was somewhat that of a later Duke of Newcastle, who when reproached for compelling his tenants to vote as he pleased said that he had a right to do as he liked with his own. This landed aristocracy reflected the eighteenth-century spirit. It was sonorous, conventional, and self-satisfied, and shameless of sparkle or humor. It clung to the laws of inheritance and property, fearful of anything that might in any way offend the shades of past generations. In its criticism of the manners of others it was insular and arrogant, and was mentally so impenetrable as never to understand why any one, even in the colonies, should wish things to be other than they were or refuse to accept the station of life to which by Providence he had been called.

A government, representative of a privileged social and political order that took existing conditions as a matter of course, setting nature at defiance and depending wholly on art, was bound sooner or later to come into conflict with a people, whose life in America was in closest touch with nature and characterized by growth and change and constant readjustments. In that country were groups of men, women, and children, the greater portion of whom were of English ancestry, numbering at first a few hundreds and eventually more than two millions, who were scattered over many miles of continent and island and were living under various forms of government. These people, more or less unconsciously, under the influence of new surroundings and imperative needs, were establishing a new order of society and laying the foundations of a new political system. The story of how this was done—how that which was English slowly and imperceptibly merged into that which was American—has never been adequately told; but it is a fascinating phase of history, more interesting and enlightening when studied against the English background than when construed as an American problem only. It is the story of the gradual elimination of those elements, feudal and proprietary, that were foreign to the normal life of a frontier land, and of the gradual adjustment of the colonists to the restraints and restrictions that were imposed upon them by the commercial policy of the mother country. It is the story also of the growth of the colonial assemblies and of the education and experience that the colonists were receiving in the art of political self-government. It is above all—and no phase of colonial history is of greater significance—the story of the gradual transformation of these assemblies from the provincial councils that the home government intended them to be into miniature parliaments. At the end of a long struggle with the prerogative and other forms of outside interference, they emerged powerful legislative bodies, as self-conscious in their way as the House of Commons in England was becoming during the same eventful years.

Here was an impasse, for the British view that a colonial assembly partook of the character of a provincial or municipal council was never actually true of any assembly in British America at any time in its history. From the beginning, each of these colonial bodies, in varying ways and under varying circumstances, assumed a position of leadership in its colony, and exercised, in a manner often as bewildering to the student of to-day as to an eighteenth-century royal governor, a great variety of executive, legislative, and judicial functions. Except in Connecticut and Rhode Island, requests for parliamentary privileges were made very early and were granted year after year by the governors—privileges that were essentially those of the English and Irish Houses of Commons and were consciously modelled after them. At times, the assemblies went beyond Parliament and made claims additional to the usual speaker’s requests, claims first asked for as matters of favor but soon demanded as matters of right, as belonging to representative bodies and not acquired by royal gift or favor. One gets the impression that though the assemblies rarely failed to make the formal request, they did so with the intention of taking in any case what they asked for and anything more that they could secure. Gradually, with respect to privileges, they advanced to a position of amazing independence, freeing themselves step by step from the interfering power of the executive, that is, of the royal prerogative. They began to talk of these rights as ancient and inherent and necessary to the orderly existence of any representative body, and they became increasingly self-assertive and determined as the years passed.

Nor was this the only change affecting the assemblies to which the eighteenth-century Englishman was asked to adapt himself. The attitude of the assemblies in America found expression in the exercise of powers that had their origin in other sources than that of parliamentary privilege. They adopted rules of their own, that were sometimes even more severe than those of Parliament itself. They regulated membership, conduct, and procedure; ruled against drinking, smoking, and profanity, against unseemly, unnecessary, and tedious debate, against absence, tardiness, and other forms of evasion. They punished with great severity all infringement of rules and acts of contempt, and defended their right to do so against the governor and council on one side and the courts of the colony on the other. Nor did they even pretend to be consistent in their opposition to the royal prerogative, as expressed in the instructions to the royal governors, and in their manœuvres they did not follow any uniform policy or plan. They conformed to these instructions willingly enough, whenever it was agreeable for them to do so; but if at any time they considered an instruction contrary to the best interest of a particular colony, they did not hesitate to oppose it directly or to nullify it by avoidance. In general, it may be said that they evaded or warded off or deliberately disobeyed such instructions as they did not like. Thus both consciously and unconsciously they were carving out a lex parliamenti of their own, which, evolving naturally from the necessity of meeting the demands of self-governing communities, carried them beyond the bounds of their own membership and made them responsible for the welfare of the colony at large.

The important point to remember is that the plan of governmental control as laid down in England was never in accord with the actual situation in America; that the Privy Council, the Secretary of State, and the Board of Trade seem not to have realized that their system of colonial administration was breaking down at every point. Their minds ran in a fixed groove and they could construe the instances of colonial disobedience and aggression, which they often noted, in no other terms than those of persistent dereliction of duty. Either they did not see or else refused to see the wide divergence that was taking place between colonial administration as they planned it and colonial administration as the colonists were working it out. Englishmen saw in the American claims an attack upon an old, established, and approved system. They interpreted the attitude of the colonists as something radical and revolutionary, menacing British prosperity, British political integrity, and the British scheme of colonial government. Opposed by tradition and conviction to new experiments, even at home, they were unable to sympathize with, or even to understand, the great experiment, one of the greatest in the world’s history, on trial across the sea. There in America was evolving a new idea of sovereignty, inherent not in crown and Parliament but in the people of a state, based on the principle—self-evident it may be to us to-day but not to the Englishman of the eighteenth century—that governments derive their just powers from the consent of the governed. There was emerging a new idea of the franchise, as a natural right, under certain conditions, of every adult citizen, an idea which theoretically is not even yet accepted in Great Britain. There was being established a new order of society, without caste or privilege, free from economic restrictions and social demarcations between class and class. There was taking shape a new idea of a colony, a self-governing dominion, the members of which were competent to develop along their own lines, while working together with the mother country as part of a common state.

For us to-day with our perspective it is easy to see the conflict approaching and some of us may think perhaps that the British ministers and members of Parliament ought to have realized that their own ideas and systems were fast outgrowing their usefulness even for Great Britain herself; and that their inflexible views of the colonial relationship were fast leading to disaster. Yet we must keep in mind that it is always extraordinarily difficult for a generation reared in the environment of modern democracy to deal sympathetically with the Englishman’s point of view in the eighteenth century, or to understand why the ruling classes of that day so strenuously opposed the advance of liberalism both in England and America. The fact remains however, that the privileged and governing classes in England saw none of these things. They were too close to events and too much a part of them to judge them dispassionately or to appreciate their real significance. These classes, within which we may well include the Loyalists in America, were possessed of inherited instincts, sentiments, and prejudices which they could no more change than they could have changed the color of their eyes or the texture of their skins. That which existed in government and society was to them a part of the fixed scheme of nature, and no more called for reconsideration than did the rising of the sun or the budding of the trees in spring. If Lord North had granted the claims of the colonists he probably would have been looked on by Parliament as having betrayed the constitution and impaired its stability, just as Peel was pilloried by a similar landowning Parliament in 1845, when he advocated the repeal of the corn laws. One has only to read the later debates on the subject of enclosures and the corn laws to understand the attitude of the British landowners toward the colonies from 1763 to 1776. To them in each instance it seemed as if the foundations of the universe were breaking up and the world in which they lived was sinking beneath their feet.

Primarily, the American Revolution was a political and constitutional movement and only secondarily one that was either financial, commercial, or social. At bottom the fundamental issue was the political independence of the colonies, and in the last analysis the conflict lay between the British Parliament and the colonial assemblies, each of which was probably more sensitive, self-conscious, and self-important than was the voting population that it represented. For many years these assemblies had fought the prerogative successfully and would have continued to do so, eventually reducing it to a minimum, as the later self-governing dominions have done; but in the end it was Parliament, whose powers they disputed, that became the great antagonist. Canning saw the situation clearly when, half a century later, he spoke of the Revolution as having been a test of the equality of strength “between the legislature of this mighty kingdom . . . and the colonial assemblies”, adding further that be had no intention of repeating in the case of Jamaica, the colony then under debate, the mistakes that had been made in 1776. Of the mistakes to which he referred the greatest was the employment of the deadly expedient of coercion, and he showed his greater wisdom when he determined, as he said, to keep back “within the penetralia of the constitution the transcendental powers of Parliament over a dependency of the British crown” and not “to produce it upon trifling occasions or in cases of petty refractoriness and temporary misconduct”. How he would have met the revolution in America, based as it was on “the fundamental principles of political liberty”, we cannot say; but we know that he had no sympathy with any attempt to force opinion back into paths that were outworn. That he would have foreseen the solution of a later date and have granted the colonies absolute and responsible self-government, recognizing the equality of the assemblies in domestic matters and giving them the same control over their home affairs as the people of Great Britain bad over theirs, can be conjectured only by inference from his liberal attitude toward the South American republics. He stood half-way between the ministers of the Revolutionary period—blind, sensitive, and mentally unprogressive—and the statesmen of the middle of the nineteenth century, who were willing to follow the lead of those courageous and far-sighted Englishmen who saved the empire from a second catastrophe after 1830 and were the founders of the British colonial policy of to-day.

The revolt of the colonies from Great Britain began long before the battles of Moore’s Creek Bridge and Lexington; before the time of James Otis and the writs of assistance; before the dispute over the appointment of judges in North Carolina and New York; before the eloquence of Patrick Henry was first heard in the land; and even before the quarrel in Virginia over the Dinwiddie pistole fee. These were but the outward and visible signs of an inward and factual divergence. The separation from the mother country began just as soon as the mercantile system of commercial control, the governmental system of colonial administration, and the whole doctrine of the inferior status of a colonial assembly began to give way before the pressure exerted and the disruptive power exercised by these young and growing colonial communities. New soil had produced new wants, new desires, new points of view, and the colonists were demanding the right to live their own lives in their own way. As we see it to-day the situation was a dramatic one. On one side was the immutable, stereotyped system of the mother country, based on precedent and tradition and designed to keep things comfortably as they were; on the other, a vital, dynamic organism, containing the seed of a great nation, its forces untried, still to be proved. It is inconceivable that a connection should have continued long between two such yokefellows, one static, the other dynamic, separated by an ocean and bound only by the ties of a legal relationship.

If my diagnosis is correct of the British state of mind in the eighteenth century, and the evidence in its favor seems overwhelming, then the colonists were as justified in their movement of revolt as were the Englishmen themselves in their movement for reform in the next century. Yet in reality no great progressive movement needs justification at our hands, for great causes justify themselves and time renders the decision. The revolt in America and the later reforms in Great Britain herself were directed against the same dominant ruling class that in their colonial relations as well as in their social and political arrangements at home preferred that the world in which they lived should remain as it was. Reform or revolt is bound to follow attempts of a privileged class to conduct affairs according to unchanging rules and formulae. The colonies had developed a constitutional organization equally complete with Britain’s own and one that in principle was far in advance of the British system, and they were qualified to co-operate with the mother country on terms similar to those of a brotherhood of free nations such as the British world is becoming to-day. But England was unable to see this fact or unwilling to recognize it, and consequently America became the scene of a political unrest, which might have been controlled by compromise, but was turned to revolt by coercion. The situation is a very interesting one, for England is famous for her ability to compromise at critical moments in her history. For once at least she failed. In 1832 and later years, when she faced other great constitutional crises at home and in her colonies, she saved herself from revolution by understanding the situation and adjusting herself to it. Progress may be stemmed for a time, but it cannot be permanently stopped by force. A novelist has expressed the idea in saying: “You cannot fight and beat revolutions as you can fight and beat nations. You can kill a man, but you simply can’t kill a rebel. For the proper rebel has an ideal of living, while your ideal is to kill him so that you may preserve yourself. And the reason why no revolution or religion has ever been beaten is that rebels die for something worth dying for, the future, but their enemies die only to preserve the past, and makers of history are always stronger than makers of empire.” The American revolutionists had an. ideal of living; it can hardly be said that in 1776 the Englishmen of the ruling classes were governed in their colonial relations by any ideals that were destined to be of service to the future of the human race.

Charles M. Andrews (February 22, 1863–September 9, 1943) received his PhD from Johns Hopkins University in 1889. He taught at Bryn Mawr College, Johns Hopkins, and Yale University. He won the 1935 Pulitzer Prize for The Colonial Period of American History.