Close by the dingy street which sheltered their schoolroom rose the great pile of a new factory of artistic pottery, a rival on the north side of the river to Doulton's immense works on the south. The old winding streets near it, and the blocks of workmen's dwellings recently erected under its shadow, were largely occupied by the workers in its innumerable floors, and among these workers was a large proportion of skilled artisans, men often of a considerable amount of cultivation, earning high wages, and maintaining a high standard of comfort. A great many of them, trained in the art school which Murray Edwardes had been largely instrumental in establishing within easy distance of their houses, were men of genuine artistic gifts and accomplishment, and as the development of one faculty tends on the whole to set others working, when Robert, after a few weeks' work in the place, set up a popular historical lecture once a fortnight, announcing the fact by a blue and white poster in the schoolroom windows, it was the potters who provided him with his first hearers.
The rest of the parish was divided between a population of dock labourers, settled there to supply the needs of the great dock which ran up into the south-eastern corner of it, two or three huge breweries, and a colony of watchmakers, an offshoot of Clerkenwell, who lived together in two or three streets, and showed the same peculiarities of race and specialised training to be noticed in the more northerly settlement from which they had been thrown off like a swarm from a hive. Outside these well-defined trades there was, of course, a warehouse population, and a mass of heterogeneous cadging and catering which went on chiefly in the riverside streets at the other side of the parish from Elgood Street, in the neighbourhood of St. Wilfrid's.
St. Wilfrid's at this moment seemed to Robert to be doing a very successful work among the lowest strata of the parish. From them at one end of the scale, and from the innumerable clerks and superintendents who during the daytime crowded the vast warehouses of which the district was full, its Lenten congregations, now in full activity, were chiefly drawn.
The Protestant opposition, which had shown itself so brutally and persistently in old days, was now, so far as outward manifestations went, all but extinct. The cassocked monk-like clergy might preach and 'process' in the open air as much as they pleased. The populace, where it was not indifferent, was friendly, and devoted living had borne its natural fruits.
A small incident, which need not be recorded, recalled to Elsmere's mind—after he had been working some six weeks in the district—the forgotten unwelcome fact that St. Wilfrid's was the very church where Newcome, first as senior curate and then as vicar, had spent those ten wonderful years into which Elsmere at Murewell had been never tired of inquiring. The thought of Newcome was a very sore thought. Elsmere had written to him announcing his resignation of his living immediately after his interview with the bishop. The letter had remained unanswered, and it was by now tolerably clear that the silence of its recipient meant a withdrawal from all friendly relations with the writer. Elsmere's affectionate sensitive nature took such things hardly, especially as he knew that Newcome's life was becoming increasingly difficult and embittered. And it gave him now a fresh pang to imagine how Newcome would receive the news of his quondam friend's 'infidel propaganda,' established on the very ground where he himself had all but died for those beliefs Elsmere had thrown over.
But Robert was learning a certain hardness in this London life which was not without its uses to character. Hitherto he had always swum with the stream, cheered by the support of all the great and prevailing English traditions. Here, he and his few friends were fighting a solitary fight apart from the organised system of English religion and English philanthropy. All the elements of culture and religion already existing in the place were against them. The clergy of St. Wilfrid's passed them with cold averted eyes; the old and fainéant rector of the parish church very soon let it be known what he thought as to the taste of Elsmere's intrusion on his parish, or as to the eternal chances of those who might take either him or Edwardes as guides in matters religious. His enmity did Elgood Street no harm, and the pretensions of the Church, in this Babel of 20,000 souls, to cover the whole field, bore clearly no relation at all to the facts. But every little incident in this new struggle of his life cost Elsmere more perhaps than it would have cost other men. No part of it came easily to him. Only a high Utopian vision drove him on from day to day, bracing him to act and judge, if need be, alone and for himself, approved only by conscience and the inward voice.
'Tasks in hours of insight willed
Can be in hours of gloom fulfilled;'
and it was that moment by the river which worked in him through all the prosaic and perplexing details of this new attempt to carry enthusiasm into life.
It was soon plain to him that in this teeming section of London the chance of the religious reformer lay entirely among the upper working class. In London, at any rate, all that is most prosperous and intelligent among the working class holds itself aloof—broadly speaking—from all existing spiritual agencies, whether of Church or Dissent.
Upon the genuine London artisan the Church has practically no hold whatever; and Dissent has nothing like the hold which it has on similar material in the great towns of the North. Towards religion in general the prevailing attitude is one of indifference tinged with hostility. 'Eight hundred thousand people in South London, of whom the enormous proportion belong to the working class, and among them, Church and Dissent nowhere—Christianity not in possession.' Such is the estimate of an Evangelical of our day; and similar laments come from all parts of the capital. The Londoner is on the whole more conceited, more prejudiced, more given over to crude theorising, than his North-country brother, the mill-hand, whose mere position, as one of a homogeneous and tolerably constant body, subjects him to a continuous discipline of intercourse and discussion. Our popular religion, broadly speaking, means nothing to him. He is sharp enough to see through its contradictions and absurdities; he has no dread of losing what he never valued; his sense of antiquity, of history, is nil; and his life supplies him with excitement enough without the stimulants of 'other-worldliness.' Religion has been on the whole irrationally presented to him, and the result on his part has been an irrational breach with the whole moral and religious order of ideas.