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crowned with the triumphant achievement of an unequaled world exposition; and on the grounds they had selected, not merely a college but a university surpassing in equipment, in largeness of faculty, in number of students, and possibly in influence, anything perhaps of which they had dared to dream.

"O small beginnings, ye are great and strong

When backed by a faithful heart and weariless brain,

Ye build the future fair, ye conquer wrong,

Ye win the crown, and wear it not in vain."

Having observed how the city of Berkeley came to be named as it is, let us now note the peculiar significance of the name selected. This significance cannot be appreciated without some knowledge of the man who bore it.

Born in Ireland in the latter part of the seventeenth century, George Berkeley was educated in Trinity College, Dublin, and early achieved a reputation for purity and nobility of character and for the profundity of his thought. He became Bishop of Cloyne and the author of many philosophical works, the most celebrated among them being, A New Theory of Vision and The Principles of Human Knowledge. From 1728 to 1731 he was in America, in Rhode Island, drawn hither by his interest in a plan to establish a college for the promotion of Christianity and civilization. in America. It was the inspiration of the prospect of thus extending the blessing of civilization which prompted the verses closing with the prophetic words which suggested to Mr. Billings the name Berkeley.

Few men in history have gained a more enviable reputation for learning, piety and public spirit than Berkeley. He was the first philosopher of his age; among the first of any age. He was the philosophic idealist par excellence. He endeavored to show that, since we can perceive by our senses only appearances or phenomena, and not external objects themselves, matter has no substantial existence independent of mind. We need not now concern ourselves

with this philosophy. "What is matter? Never mind. What is mind? No matter." Dr. Johnson endeavored to confute it by vigorously kicking a stone, with no disastrous consequences to the stone itself. When a gentleman who had been defending Berkeley's view was about to leave Johnson said, "Pray, sir, do not leave us, for we may perhaps forget to think of you and then you will cease to exist." Byron declared:

"When Bishop Berkeley said there was no matter,

And proved it, 'twas no matter what he said."

But we need only remark that Berkeleian idealism is today in some respects the predominant system of philosophic thought, and no philosopher would deny to Berkeley a high place among the thinkers of the world.

But Berkeley was not merely a dreamy philosopher and churchman. Pope ascribed to him "every virtue under heaven." A great bishop said of him, while yet a youth, "so much understanding, so much knowledge, so much innocence, and such humility, I did not think could be the portion of any but angels till I saw this gentleman." He was not an unworldly man, blinded by the light of his own virtue and knowledge. He was interested not only in ideas but in men, not only in the progress of thought but also in the well-being of society.

Such was the man for whom Berkeley was named. Because of the character of the man the name is a most honorable one. It is a name suggestive of learning, of faith, of idealism, and of patriotism. It is a name which may well awaken in every citizen a sense of pride, and stimulate and strengthen in him the determination to make and keep the city-physically, morally, and educationallyworthy of the name it bears. In the old camp meetings we used to sing, "A charge to keep I have, a God to glorify." Citizens of Berkeley, without irreverence, might well paraphrase that old song and sing, "A charge to keep I have, a Name to glorify."

Now the name "Berkeley" cannot be truly glorified, cannot be properly honored, by a narrow manifestation of mere civic pride. Such pride is justified, but it ought not to exist, certainly it ought not to be encouraged and expressed, independently of that broader sentiment, that love of country, which is as yet one of the highest products of human association.

It is appropriate therefore that today, as an integral part of these exercises, we dedicate to its honorable purpose, not after the fashion of the ancients, "a column trophied for triumphal show," but a plain flagstaff; that we spread to the breeze our national emblem and pledge anew our allegiance to those principles of government and of associated life which it so happily symbolizes, not only in our own country but also, as we hope, throughout the entire world. It is fitting, I say, that in giving expression to our civic patriotism we at the same time express also our national patriotism, and that we make sure that our national patriotic sentiments are of the highest kind.

Berkeley himself was the author of a little paper entitled, "Maxims Concerning Patriotism." In one of these he said: "Every man, by consulting his own heart, may easily know whether he is or is not a patriot. But it is not so easy for the bystanders." It would seem, however, that both the bystanders and the man himself may sometimes be deceived. For patriotism is an ambiguous term; it is a sentiment hard to define. It is usually described as love of country. A cynic has said it is "the love of one's country and the desire to make as much out of it as possible!" But Berkeley truly said, in another of his maxims, "A patriot will never barter the public money for his private gain." Bluff old Dr. Johnson declared it is the "last refuge of a scoundrel." We know also that it is sometimes the first. It is by some regarded as the loftiest social sentiment, by others as a mere prejudice to enable quarreling rulers of different countries to set their subjects to cutting each other's throats. Some have even declared that it is

a sentiment which bars the way to future progress, and which finds no place in the highest type of man. It may be worth while, then, to consider for a moment the nature and significance of patriotism.

First of all it should be observed that fundamentally it is a feeling of identification with the group or the political unit to which one belongs. This feeling is found among all living creatures which have developed a social life. In man it is universal.

"Man, through all the ages of revolving time,
Unchanging man through every varying clime,
Deems his own land of every land the pride,
Beloved of heaven o'er all the world beside,
His own dear home a spot supremely blessed,
A dearer, sweeter spot than all the rest.”

Historically this feeling began in the family, the family being the first among social groups in the order of their development. This derivation of the patriotic sentiment from family life is indicated by the very word patriotism which literally means of or belonging to the father. In the primitive social group, the father, the pater, the patriarch, represented authority, support, and protection. Loyalty to the father therefore naturally grew out of family life and was the first form of patriotism. In the course of social evolution the family enlarged into the clan, the clan into the tribe, the tribe into the state and the state into the nation. Accompanying this enlargement there was necessarily an expansion of the patriotic sentiment so as to include the interests of each successive group. Loyalty to the father and the family exclusively was inconsistent with clan or tribal life. With the formation of the state and the nation a larger patriotism became a necessity. But from the beginning until now the patriotic sentiment has been at bottom the feeling which incites the individual to identify his interests with those of his social group; it is fundamentally the feeling which leads us to identify our

selves with our land and country, and to speak and act in a manner which is supposed to illustrate this identification.

But here I may pause to remark that this evolution of patriotism is suggestive of its future development. It had its origin in association, and association has been the main factor in its growth. If this association should be enlarged and extended through the future affiliation and federation of countries, the patriotic feeling must necessarily extend itself in the direction of cosmopolitanism. "The Parliament of man, the federation of the world" would as certainly conduce to cosmopolitanism or political humanism as tribal association conduced to tribalism and the consolidation of tribes into states and states into nations, conduced to the patriotic sentiment of today. Love of country would gradually develop into love of kind. Even today in men. of the highest type differences of country, speech, and race are insufficient to bar the generous recognition of each other's worth. This is what Kipling indicates by the wellknown lines:

"O East is East and West is West,
And never the twain shall meet
Till Earth and Sky stand presently
At God's great judgment seat.

But there is neither East nor West,

Border nor breed nor birth,

When two strong men stand face to face

Though they come from the ends of the earth.”

This does not mean, of course, that the patriotism of today is a sentiment to be outgrown as quickly as possible, a sentiment which the educated man should be ashamed of. He who does not love his country, who denies the patriotic sentiment, who professes to love all men as he does his own people, probably does not love anybody or anything very well. And a man who loves nobody, as Berkeley himself remarked, will hardly love his country. A man need not love his country less because he loves humanity more. There is perhaps no country without elements worthy of

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