In Darkest England, and the Way Out

by William Booth

SECTION 10.—ASYLUMS FOR MORAL LUNATICS.

There will remain, after all has been said and done, one problem that has yet to be faced. You may minimise the difficulty every way, and it is your duty to do so, but no amount of hopefulness can make us blink the fact that when all has been done and every chance has been offered, when you have forgiven your brother not only seven times but seventy times seven, when you have fished him up from the mire and put him on firm ground only to see him relapse and again relapse until you have no strength left to pull him out once more, there will still remain a residuum of men and women who have, whether from heredity or custom, or hopeless demoralisation, become reprobates. After a certain time, some men of science hold that persistence in habits tends to convert a man from a being with freedom of action and will into a mere automaton. There are some cases within our knowledge which seem to confirm the somewhat dreadful verdict by which a man appears to be a lost soul on this side of the grave.

There are men so incorrigibly lazy that no inducement that you can offer will tempt them to work; so eaten up by vice that virtue is abhorrent to them, and so inveterately dishonest that theft is to them a master passion. When a human being has reached that stage, there is only one course that can be rationally pursued. Sorrowfully, but remorselessly, it must be recognised that he has become lunatic, morally demented, incapable of self-government, and that upon him, therefore, must be passed the sentence of permanent seclusion from a world in which he is not fit to be at large. The ultimate destiny of these poor wretches should be a penal settlement where they could be confined during Her Majesty's pleasure as are the criminal lunatics at Broadmoor. It is a crime against the race to allow those who are so inveterately depraved the freedom to wander abroad, infect their fellows, prey upon Society, and to multiply their kind. Whatever else Society may do, and suffer to be done, this thing it ought not to allow, any more than it should allow the free perambulation of a mad dog. But before we come to this I would have every possible means tried to effect their reclamation. Let Justice punish them, and Mercy put her arms around them; let them be appealed to by penalty and by reason, and by every influence, human and Divine, that can possibly be brought to bear upon them. Then, if all alike failed, their ability to further curse their fellows and themselves should be stayed.

They will still remain objects worthy of infinite compassion. They should lead as human a life as is possible to those who have fallen under so terrible a judgment. They should have their own little cottages in their own little gardens, under the blue sky, and, if possible, amid the green fields. I would deny them none of the advantages, moral, mental, and religious which might minister to their diseased minds, and tend to restore them to a better state. Not until the breath leaves their bodies should we cease to labour and wrestle for their salvation. But when they have reached a certain point access to their fellow men should be forbidden. Between them and the wide world there should be reared an impassable barrier, which once passed should be recrossed no more for ever. Such a course must be wiser than allowing them to go in and out among their fellows, carrying with them the contagion of moral leprosy, and multiplying a progeny doomed before its birth to inherit the vices and diseased cravings of their unhappy parents. To these proposals three leading objections will probably be raised

1. It may be said that to shut out men and women from that liberty which is their universal birthright would be cruel.

To this it might be sufficient to reply that this is already done; twenty years' immurement is a very common sentence passed upon wrong-doers, and in some cases the law goes as far as to inflict penal servitude for life. But we say further that it would be far more merciful treatment than that which is dealt out to them at present, and it would be far more likely to secure a pleasant existence. Knowing their fate they would soon become resigned to it. Habits of industry, sobriety, and kindness with them would create a restfulness of spirit which goes far on in the direction of happiness, and if religion were added it would make that happiness complete. There might be set continually before them a large measure of freedom and more frequent intercourse with the world in the shape of correspondence, newspapers, and even occasional interviews with relatives, as rewards for well-doing. And in sickness and old age their latter days might be closed in comfort. In fact, so far as this class of people were concerned, we can see that they would be far better circumstanced for happiness in this life and in the life to come than in their present liberty—if a life spent alternatively in drunkenness, debauchery, and crime, on the one hand, or the prison on the other, can be called liberty.

2. It may be said that the carrying out of such a suggestion would be too expensive.

To this we reply that it would have to be very costly to exceed the expense in which all such characters involve the nation under the present regulations of vice and crime. But there is no need for any great expense, seeing that after the first outlay the inmates of such an institution, if it were fixed upon the land, would readily earn all that would be required for their support.

3. But it may be said that this is impossible.

It would certainly be impossible other than as a State regulation. But it would surely be a very simple matter to enact a law which should decree that after an individual had suffered a certain number of convictions for crime, drunkenness, or vagrancy, he should forfeit his freedom to roam abroad and curse his fellows. When I include vagrancy in this list, I do it on the supposition that the opportunity and ability for work are present. Otherwise it seems to me most heartless to punish a hungry man who begs for food because he can in no other way obtain it. But with the opportunity and ability for work I would count the solicitation of charity a crime, and punish it as such. Anyway, if a man would not work of his own free will I would compel him.