Thus encouraged, we launch the little dingey on Sunday for three or four hours’ rowing, and with a large leather bag well filled at starting but empty on its return; and instead of its contents we bring back in our memory a whole series of tales, characters, and incidents of water-craft life, some tragic, others comic, many ‘hum-drum’ enough, but still instructive, suggestive, branching out into hidden lives one would like to draw forth, and telling sorrows that are softened by being told. Of the French crews I began with here, not one of the first few could even read, while five or six English steamboats took books for all their men. On a preceding Sunday (at Erith), I did not meet one man, even a bargee who could not read, and all up the Seine only one in this predicament. Truly there is a sea-mission yet to be worked. Good news was told on the water long ago, and by the Great Preacher from a boat.
And while thus giving these books and papers to others, it may perhaps be allowed us also to add a few reflections suggested on returning from the scenes and people we have sailed amongst abroad. New scenes ought to be to the mind what fresh air is to the body, reviving it for work as well as gladdening it with play; and perhaps one can do more for human misery by withdrawing now and then from its close contact, than by constant action in its midst. Yet it must be admitted that the first impressions on one’s return from such a long vacation as the Rob Roy had are painfully acute. To come back and read up in an hour the diary of the three months’ work of our “Boys’ Beadle” (the agent employed by the Reformatory Union to look after and attend to the uncared-for street children), is to resume one’s post of contemplation of the dreadful picture of woe which crowds an endless canvas with suffering figures, and each case delineated in such a report means far more behind to the eye that can realize. Again, to walk past St. George’s Hospital next day and observe the stream of visitors with anxious steps going up the stairs, and those coming down with kind and thoughtful looks, as they leave their dearest relatives, and confidingly, in strangers’ hands, and to think what is up there. To find in letters awaiting one’s return the gaps made by death in the circle of acquaintance. These are salutary and sudden shocks to self-enjoyment of health and whole limbs, and they are loud calls for more than a gush of sympathy or a song of thankfulness, but for downright help by practical work. Still greater was the change from bounding along in florid health on merry waves of the wholesome sea, to a walk through the east end of London,—that morass of vice, and sighs, and savagery,—what is forced on the senses in an hour being not a hundredth of what is sunk below.
Perhaps it is well we do not always realize the amount of evil around us, of bad, I mean, that can be made good by efforts, some of which we are bound to make. If we knew how big the mountain is we might despair of digging it down by spadefuls, though the faith that digs is the one that can say with best hopes for obedience, “Be thou removed and cast into the sea.” Few children would have courage to begin the alphabet as a step to learning if they knew what a long and heavy road is to be trudged beyond.
And it may be remarked that in returning to one’s post of duty after a time of “leave,” there is at first a disposition rather to generalize about what ought to be done than to set to work and do it. It is natural, indeed, that before putting on the harness once more we should take a look at the collar and buckles, and at the load to be drawn, and it may be allowable to the soldier, while on his way to rejoin the ranks, to take just a glance at the line of march before he falls in.
Theorizing is soon cut short, however, by the clamour of work waiting to be done, and the absorbing interest felt in doing it, and perhaps too soon we forget all doubts as to whether the direction of our labours is after all the best, or whether time might not be saved by improving the instruments of our work, the object of using them being still the same.
Now there is a reflection suggested each time in frequent foreign travel which lasts longest on my mind after returning to England—“How is it that our lowest classes seem to be lower than the lowest abroad?”
Whether they are so or not is another question; but in all our great towns there is a mass of human beings whose want, misery, and filth are more patent to the eye, and blatant to the ear, and pungent to the nostrils, than in almost any other towns in the world. Their personal liberty is greater, too, than anywhere else. Are these two facts related to each other? Is the positive piggery of the lowest stratum of our fellows part of the price we pay for glorious freedom as guaranteed by our “British Constitution”? and do we not pay very dearly then? Must the masses be frowsy to be free?
The highest class of society can enjoy the benefits of our mode of government, with their rank and wealth secured, and prestige added. In return they surrender indeed the pleasure of downright tyranny and a small quota of their ample gold.
The middle class also can enjoy their freedom from oppression, and a nominal share in politics, and they pay by hard work for this.
But the wretched beings at the bottom of all, muddled, starved, and squalid, cannot enjoy freedom, and must not have “license.” They seethe by thousands in ignorance and foulness, and, with our “British Constitution” standing by in all its glory, they rot and perish, a multitude dark and unclean.