The Dangerous Classes of New York, and Twenty Years' Work Among Them

The Excise Board should be allowed very summary control, however, even over the German gardens and lager-beer drinking-places, so that, if they were perverted into places of disturbance and intoxication, the licenses could be revoked.

By separating absolutely the licenses for light drinks and those for rum, whisky, and heavy ales, a vast deal of drunkenness might be prevented, and yet the foreign habits not be too much interfered with, and comparatively innocent pleasures permitted. In small towns and villages, a reasonable compromise would seem to be to allow each municipality to control the matter in the mode it preferred: some communities in this way, forbidding all sale of intoxicating liquors, and others permitting it, under conditions; but each being responsible for the evils or benefits of the system it adopted.

If a student of history were reviewing the gloomy list of the evils which have most cursed mankind, which have wasted households, stained the hand of man with his fellow's blood, sown quarrels and hatreds, broken women's hearts, and ruined children in their earliest years, bred poverty and crime, he would place next to the bloody name of War, the black word – INTEMPERANCE. No wonder that the best minds of modern times are considering most seriously the soundest means of checking it. If abstinence were the natural and only means, the noble soul would still say, in the words of Paul: "It is good neither to eat flesh, nor to drink wine, nor anything whereby thy brother stumbleth."

But abstinence is not thoroughly natural; it has no chance of a universal acceptance; and experience shows that other and wider means must be employed. We must trust to the imperceptible and widely-extended influences of civilization, of higher tastes, and more refined amusements on the masses. We must employ the powers of education, and, above all, the boundless force of Religion, to elevate the race above the tyranny of this tremendous appetite.

CHAPTER VII

ORGANIZATION OF A REMEDY

In New York, we believe almost alone among the great capitals of the world, a profound and sustained effort for many years has been made to cut off the sources and diminish the numbers of the dangerous classes; and, as the records of crime show, with a marked effect.

In most large cities, the first practical difficulty is the want of a united organization to work upon the evils connected with this lowest class. There are too many scattered efforts, aiming in a desultory manner at this and that particular evil, resulting from the condition of the children of the streets. There is no unity of plan and of work. Every large city should form one Association or organization, whose sole object should be to deal alone with the sufferings, wants, and crimes, arising from a class of youth who are homeless, ignorant, or neglected. The injuries to public morals and property from such a class are important enough to call out the best thought and utmost energy and inventiveness of charitable men and women to prevent them. Where an association devotes itself thus to one great public evil, a thousand remedies or ingenious devices of cure and prevention will be hit upon, when, with a more miscellaneous field of work, the best methods would be overlooked. So threatening is the danger in every populous town from the children who are neglected, that the best talent ought to be engaged to study their condition and devise their improvement, and the highest character and most ample means should be offered to guarantee and make permanent the movements devised for their elevation.

The lack of all this in many European capitals is a reason that so little, comparatively, has been done to meet these tremendous dangers.

Then, again, in religious communities, such as the English and American, there is too great a confidence in technical religious means.

We would not breathe a word against the absolute necessity of Christianity in any scheme of thorough social reform. If the Christian Church has one garland on its altars which time does not wither nor skepticism destroy, which is fresh and beautiful each year, it is that humble offering laid there through every age by the neglected little ones of society, whom the most enlightened Stoicism despised and Paganism cast out, but who have been blessed and saved by its ministrations of love. No skeptical doubt or "rationalism" can ever pluck from the Christian Church this, its purest crown.

To attempt to prevent or cure the fearful moral diseases of our lowest classes without Christianity, is like trying to carry through a sanitary reform in a city without sunlight.

But the mistake we refer to, is a too great use of, or confidence in, the old technical methods – such as distributing tracts, and holding prayer-meetings, and, scattering Bibles. The neglected and ruffian class which we are considering are in no way affected directly by such influences as these. New methods must be invented for them.

Another obstacle, in American cities, to any comprehensive results of reform or prevention among these classes, has been the too blind following of European precedents. In Europe, the labor-market is fully supplied. There is a steady pressure of population on subsistence. No general method of prevention or charity can be attempted which interferes with the rights of honest and self-supporting labor. The victims of society, the unfortunate, the enfants perdus, must be retained, when aided at all, in public institutions. They cannot be allowed to compete with outside industry. They are not wanted in the general market of labor. They must be kept in Asylums.

Now, Asylums are a bequest of monastic days. They breed a species of character which is monastic-indolent, unused to struggle; subordinate indeed, but with little independence and manly vigor. If the subjects of the modern monastery be unfortunates – especially if they be already somewhat tainted with vice and crime – the effect is a weakening of true masculine vigor, an increase of the apparent virtues, and a hidden growth of secret and contagious vices. Moreover, the life under the machinery of an "Institution" does not prepare for the thousand petty hand-labors of a poor man's cottage. But, greatest of all objections, the asylum system is, of necessity, immensely expensive, and can reach but a comparatively small number of subjects.

These various obstacles and difficulties, which impede thorough work for the elevation of our worst classes, can, however, be overcome.

PIONEER WORK

Some twenty years ago, the then Chief of Police of New York, Captain Matsell, put forth a report on the condition of the street-children of the city, which aroused universal anxiety, and called forth much compassion. The writer of this was then engaged (in 1852) outside of his professional duties in rather desultory and despairing labors for the reform of adult prisoners on Blackwell's Island and the squalid poor in the Five Points district. It was a Sisyphus-like work, and soon discouraged all engaged in it. We seemed in those infernal regions to repeat the toil of the Danaides, and to be attempting to fill the leaky vessel of society by efforts which left it as empty as before. What soon struck all engaged in those labors was the immense number of boys and girls floating and drifting about our streets, with hardly any arguable home or occupation, who continually swelled the multitude of criminals, prostitutes, and vagrants.

Saddest of all sights was the thin child's face, so often seen behind prison-bars, and the melancholy procession of little children who were continually passing through that gloomy Egyptian portal, which seemed to some of us then always inscribed with the scroll over the entrance of the Inferno, "Here leave all hope behind!"

It was evident soon, to all who thought upon the subject, that what New York most of all needed was some grand, comprehensive effort to check the growth of the "dangerous classes."

The "Social Evil," of course, was pressed continually on the minds of those engaged in these labors. Mr. Pease was then making a most heroic effort to meet this in its worst form in the Five-Points region. No one whom we have ever known was so qualified for this desperate work, or was so successful in it. Still, it was but one man against a sea of crime. The waves soon rolled over these enthusiastic and devoted labors, and the waste of misfortune and guilt remained as desolate and hopeless as before. It was clear that whatever was done there, must be done in the source and origin of the evil – in prevention, not cure.

The impression deepened both with those engaged in these benevolent labors and with the community, that a general Organization should be formed which should deal alone with the evils and dangers threatened from the class of neglected youth then first coming plainly into public view. Those who possessed property-interests in the city saw the immense loss and damage which would occur from such an increasing community of young thieves and criminals. The humane felt for the little waifs of society who thus, through no fault of their own, were cast out on the currents of a large city; and the religious recognized it as a solemn duty to carry the good news of Christianity to these "heathen at home." Everything seemed in readiness for some comprehensive and well-laid scheme of benevolence and education for the street-children of New York.

A number of our citizens, with the present writer threw themselves into a somewhat original method for benefiting the young "roughs" and vagabond boys of the metropolis. This was known as the effort of the

"BOYS' MEETINGS."

The theory of these original assemblages was, that the "sympathy of an audience" might be used to influence these wild and untutored young Arabs when ordinary agencies were of no avail. The street-boys, as is well-known, are exceedingly sharp and keen, and, being accustomed to theatrical performances, are easily touched by real oratory, and by dramatic instruction; but they are also restless, soon tired of long exhortations, and somewhat given to chaff.

The early days of those "Boys' Meetings" were stormy. Sometimes the salutatory exercises from the street were showers of stones; sometimes a general scrimmage occurred over the benches; again, the visitors or missionaries were pelted, by some opposition-gang, or bitter enemies of the lads who attended the meeting. The exercises, too, must be conducted with much tact, or they broke up with a laugh or in a row. The platform of the Boys' Meeting seemed to become a kind of chemical test of the gaseous element in the brethren's brains. One pungent criticism we remember – on a pious and somewhat sentimental Sunday-school brother, who, in one of our meetings, had been putting forth vague and declamatory religious exhortation – in the words "Gas! gas!" whispered with infinite contempt from one hard-faced young disciple to another. Unhappy, too, was the experience of any more daring missionary who ventured to question these youthful inquirers.

Thus – "In this parable, my dear boys, of the Pharisee and the publican, what is meant by the 'publican?'"

"Alderman, sir, wot keeps a pot-house!" "Dimocrat, sir!" "Black Republican, sir!"

Or – "My boys, what is the great end of man? When is he happiest? How would you feel happiest?"

"When we'd plenty of hard cash, sir!"

Or – "My dear boys, when your father and your mother forsake you, who will take you up?"

"The Purlice, sir (very seriously), the Purlice!"

They sometimes took their own quiet revenge among themselves, in imitating the Sunday-school addresses delivered to them.

Still, ungoverned, prematurely sharp, and accustomed to all vileness, as these lads were, words which came forth from the depths of a man's or woman's heart would always touch some hidden chord in theirs. Pathos and eloquence vibrated on their heartstrings as with any other audience. Beneath all their rough habits and rude words was concealed the solemn monitor, the Daimon, which ever whispers to the lowest of human creatures, that some things are wrong – are not to be done.

Whenever the speaker could, for a moment only, open the hearts of the little street-rovers to this voice, there was in the wild audience a silence almost painful, and every one instinctively felt, with awe, a mysterious Presence in the humble room, which blessed both those who spake and those who heard.

Whatever was bold, or practical, or heroic in sentiment, and especially the dramatic in oratory, was most intently listened to by these children of misfortune.

The Boys' Meetings, however, were not, and could not, in the nature of things, be a permanent success. They were the pioneer-work for more profound labors for this class. They cleared the way, and showed the character of the materials. Those engaged in them learned the fearful nature of the evils they were struggling with, and how little any moral influence on one day can do to combat them. These wild gatherings, like meetings for street-preaching, do not seem suited to the habits of our population; they are too much an occasion for frolic. They have given way to, and been merged in, much more disciplined assemblages for precisely the same class, which again are only one step in a long series of moral efforts in their behalf, that are in operation each day of every week and month, and extend through years.

The first of these meetings was opened in 1848, under the charge of Mr. A. D. F. Randolph by the members of a Presbyterian church, in a hall on the corner of Christopher and Hudson Streets. This was followed by another in a subsequent year in Wooster Street, commenced by the indefatigable exertions of the wife of Rev. Dr. G. B. Cheever, and sustained especially by Mr. B. J. Howland and W. C. Russell.

The writer took more or less part in those, but was especially engaged in founding one in Sixth Street, near Second Avenue; another in 118 Avenue D, from which arose the "Wilson School" and the Avenue D Mission; one in King Street, near Hudson, from which came the Cottage-Place Mission; and another in Greenwich Street, near Vandam Street.

CHAPTER VIII

A NEW ORGANIZATION

All those who were engaged in these efforts felt their inadequacy and we resolved to meet at different private houses to discuss the formation of some more comprehensive effort. At length, in 1853, we organized, and, to the great surprise of the writer, his associates suggested that he should take the position of executive officer of the new and untried Association. He was at that time busied in literary and editorial pursuits, but had expected soon to carry out the purpose of his especial training, and to become a preacher. He never dreamed of making a life-pursuit of it in the beginning, or during a number of years; but "the call" of the neglected and outcast was too strong for him, finally, to listen to any other, and the humble charity at length became a moral and educational movement so profound and earnest as to repay the life-endeavors of any man. He has never regretted having cast aside whatever chance he may have had for the prizes and honors of life, for the sake of the forgotten and the unfortunate, and, above all, for HIS sake to whom we owe all. Indeed, he holds himself most fortunate in his profession, for it may be said there is no occupation to which man can devote himself, where he can have such unmingled happiness, as when he is assuaging human misery and raising the ignorant and depressed to a higher life.

THE TRUSTEES

One of the most energetic members of this new body, in the beginning, was a nephew of Dr. Channing – a Unitarian, Mr. Wm. C. Russell – a man of singular earnestness of character, now Professor of History and Vice-President in Cornell University. With him was associated a friend, Mr. B. J. Howland, of peculiar compassion of nature, whose life almost consisted of the happiness it shed on others-he also being a Unitarian. Then, on the other side, theologically, was Judge John L. Mason, one of the pillars of the Presbyterian Church, from an old and honored Presbyterian family. His accurate legality of mind and solidity of character were of immense advantage to the youthful Association, while, under a formal exterior, he had a most merciful heart for all kinds of human misery. He was our presiding officer for many years, and did most faithful and thorough work for the charity. With him, representing the Congregationalists, was a very careful and judicious man, engaged for many years in Sunday-schools and similar movements, Mr. Wm. C. Gilman. The Dutch Reformed were represented by an experienced friend of education, Mr. M. T. Hewitt; and the Presbyterians again by one of such gentleness and humanity, that all sects might have called him Brother – Mr. W. L. King. To these was added one who has been a great impelling force of this humane movement ever since-a man of large, generous nature, and much impulse of temperament, with a high and refined culture, who has done more to gain support for this charity with the business community, where he is so influential, than any other one man – Mr. J. E. Williams, also a Unitarian. Mr. W. had also been engaged in similar charities in Boston.

During the first year, we added to our board from the Methodists, Dr. J. L. Phelps; from the Episcopalians, Mr. Archibald Russell (since deceased), who has accomplished so much as the President of the Board of the Five Points House of Industry; Mr. George Bird, and Mr. A. S. Hewitt, who is now the managing head of that great educational institution, the Cooper Union; from the Presbyterians, the celebrated Mr. Cyrus W. Field; and from the "Come Outers," Mr. C. W. Elliott, the genial author of the "New England History." Of all the first trustees, the only ones in office in 1871 are J. E. Williams, B. J. Howland, M. T. Hewitt, and C. L. Brace.

On a subsequent year we elected a gentleman who especially represented a religious body that has always profoundly sympathized with our enterprise – Mr. Howard Potter, the son of the eminent Episcopal Bishop of Pennsylvania, and nephew of the Bishop of New York. And yet, of all the members of our Board, no one has been more entirely unsectarian than this trustee; and certainly no one has thrown into our charity more heart and a more unbiased judgment. Mr. Potter is still trustee. Through him and Mr. B. J. Livingston, who was chosen a few years after, the whole accounts of the Society were subsequently put in a clear shape, and the duties of the trustees in supervision made distinct and regular.

It is an evidence of the simple desire for doing good which actuated these gentlemen, and of the possibility of a "Christian Union" that, though representing so many different sects, and ardently attached to them, there never was in all the subsequent years the slightest difference among them resulting from their divergent views on speculative topics. Nearly all of them were engaged practically in laboring among the dangerous classes. Mr. Howland and Mr. Russell had struggled most earnestly for a considerable period to reform the morals and elevate the character of the degraded population near "Rotten Row," in Laurens street, and their "Boys' Meeting" had been one of the most spirited efforts in this direction to be seen in the city.

Several of the gentlemen I have mentioned have become distinguished in their various professions, but it maybe doubted if they will look back on any action of their public careers with more satisfaction than their first earnest efforts to lay firmly the foundations of a broad structure of charity, education, and reform.

The organization was happily named

"THE CHILDREN'S AID SOCIETY OF NEW YORK."