The administration of charity in Chicago during the winter following the World's Fair had been of necessity most difficult, for, although large sums had been given to the temporary relief organization which endeavored to care for the thousands of destitute strangers stranded in the city, we all worked under a sense of desperate need and a paralyzing consciousness that our best efforts were most inadequate to the situation.
During the many relief visits I paid that winter in tenement houses and miserable lodgings, I was constantly shadowed by a certain sense of shame that I should be comfortable in the midst of such distress. This resulted at times in a curious reaction against all the educational and philanthropic activities in which I had been engaged. In the face of the desperate hunger and need, these could not but seem futile and superficial. The hard winter in Chicago had turned the thoughts of many of us to these stern matters. A young friend of mine who came daily to Hull-House consulted me in regard to going into the paper warehouse belonging to her father that she might there sort rags with the Polish girls; another young girl took a place in a sweatshop for a month, doing her work so simply and thoroughly that the proprietor had no notion that she had not been driven there by need; still two others worked in a shoe factory;--and all this happened before such adventures were undertaken in order to procure literary material. It was in the following winter that the pioneer effort in this direction, Walter Wyckoff's account of his vain attempt to find work in Chicago, compelled even the sternest businessman to drop his assertion that "any man can find work if he wants it."
The dealing directly with the ******st human wants may have been responsible for an impression which I carried about with me almost constantly for a period of two years and which culminated finally in a visit to Tolstoy--that the Settlement, or Hull-House at least, was a mere pretense and travesty of the ****** impulse "to live with the poor," so long as the residents did not share the common lot of hard labor and scant fare.
Actual experience had left me in much the same state of mind I had been in after reading Tolstoy's "What to Do," which is a description of his futile efforts to relieve the unspeakable distress and want in the Moscow winter of 1881, and his inevitable conviction that only he who literally shares his own shelter and food with the needy can claim to have served them.
Doubtless it is much easier to see "what to do" in rural Russia, where all the conditions tend to make the contrast as broad as possible between peasant labor and noble idleness, than it is to see "what to do" in the interdependencies of the modern industrial city. But for that very reason perhaps, Tolstoy's clear statement is valuable for that type of conscientious person in every land who finds it hard, not only to walk in the path of righteousness, but to discover where the path lies.
I had read the books of Tolstoy steadily all the years since "My Religion" had come into my hands immediately after I left college. The reading of that book had made clear that men's poor little efforts to do right are put forth for the most part in the chill of self-distrust; I became convinced that if the new social order ever came, it would come by gathering to itself all the pathetic human endeavor which had indicated the forward direction. But I was most eager to know whether Tolstoy's undertaking to do his daily share of the physical labor of the world, that labor which is "so disproportionate to the unnourished strength" of those by whom it is ordinarily performed, had brought him peace!
I had time to review carefully many things in my mind during the long days of convalescence following an illness of typhoid fever which I suffered in the autumn of 1895. The illness was so prolonged that my health was most unsatisfactory during the following winter, and the next May I went abroad with my friend, Miss Smith, to effect if possible a more complete recovery.
The prospect of seeing Tolstoy filled me with the hope of finding a clue to the tangled affairs of city poverty. I was but one of thousands of our contemporaries who were turning toward this Russian, not as to a seer--his message is much too confused and contradictory for that--but as to a man who has had the ability to lift his life to the level of his conscience, to translate his theories into action.
Our first few weeks in England were most stimulating. A dozen years ago London still showed traces of "that exciting moment in the life of the nation when its youth is casting about for new enthusiasms," but it evinced still more of that British capacity to perform the hard work of careful research and self-examination which must precede any successful experiments in social reform.
