The Arena. Volume 4, No. 24, November, 1891

HOT BEDS OF SOCIAL POLLUTION

Chicago has many dark places, not the least among which are the low theatres, the concert halls, and other similar resorts where immorality nourishes as it flourished in Rome during that long moral night when Messalina dragged down an already debauched court to unspeakable debasement, when Nero thirsted for blood and wallowed in the sewers of moral degradation, and when Domitian’s frightful cruelty only equaled his gross sensualism. The saloon, the black plague of nineteenth century life, overlaps all other degrading evils, its miasma of death fills every rendezvous of degradation, and until its ever increasing power is checked, nay, more, until its power in American politics is broken, other allies in crime, debauchery, and moral death will flourish. By the side of the rum curse flourishes, as our author points out, the low theatres and concert halls, but he wisely observes that these places must not be confounded with the first-class and reputable houses, whose managers are ceaselessly striving to entertain and elevate their patrons. Music may be made one of the most inspiring and ennobling agencies, while the theatre holds a power for the education and elevation of the masses possessed by few other popular agencies, for it appeals simultaneously to the eye, the ear, and the heart of the people. It possesses the power of educating while it entertains, it may be made to elevate while it amuses. I am profoundly convinced that Victor Hugo was right when he claimed that the theatre held possibilities of the widest and most far-reaching character for the education and enlightenment of the masses; and when the leaders of moral thought and reform work come to realize this, they will call to their aid this most powerful agent for touching, thrilling, and swaying the heart of the people which a noble cause can summon. But while the possibilities for good possessed by the theatre are well-nigh inestimable, its capacity for evil is no less marked. In many of our large cities to-day low theatres and concert-halls, masquerading under the robes of respectability, are feeding all that is vilest and most repulsive in life. In these places in Chicago there are nightly enacted practically above board the same revolting scenes which marked the lowest depths of human debasement in the day of Rome’s greatest depravity. To feed the rum-inflamed lusts of men, the managers of these craters of bestiality and depravity have nightly exhibitions which mark the nadir to which abandoned womanhood can sink. No one can enter those dens of infamy without inhaling the contagion of moral death. The records of the commissioners who investigated the concert halls and low theatres sickens one much as the frightful revelation of Mr. Stead sickened while it appalled the civilized world. And let it be remembered that this unutterable social depravity is flourishing in a city richly jewelled, with magnificent temples dedicated to Deity; a city which contains the moral power to quickly banish her monstrous evils, if the conspiracy of silence be broken and the leaders of thought be brave and wise enough to boldly move in concert against the great forces which every thoughtful man and woman admit are, more than aught else, the source of social demoralization, crime, and human degradation. If the Church has any mission worthy of serious thought at this juncture of civilization, that mission is to overcome these evils, to cleanse society of these plague spots, and avert the spread of that moral degradation which, unless checked, will as surely sap away the life of our Republic as it has destroyed proud civilizations of older days.

THE POWER AND RESPONSIBILITY OF THE CHRISTIAN MINISTRY

When one turns from a view of the magnitude of these giant evils, fostered by our social conditions, to a contemplation of the great moral power resting in the hands of the Christian ministry, he may well ask whether the nineteenth century clergy of the palatial, stone, heaven-piercing, turreted temples are not materialists, on whose souls the life and teachings of their reputed Master work no greater spell than they did with the Sadducees of old, who regarded that great life, burning at white heat with moral enthusiasm and holy love, as a troublesome interloper, a disturber of religion and society worthy of death. With a few noble exceptions,—who are bravely battling for justice, for the poor, and for the light to be thrown into the dark places, our city clergymen merit arraignment at the bar of civilization for burying their talents, for trifling away the power which has been given them as standard bearers of the cause of human brotherhood and universal justice; for truckling to wealth and cringing before a cynical and supercilious element who, by an unhappy chance, wield some influence and succeed in making the superficial imagine they represent popular sentiment and culture. It is a crying shame to-day, that with the magnificent intellectual power and influence swayed by the great divines who preside over the wealthy temples of Boston, there should be such frightful wretchedness within cannon shot of their churches and the homes of their wealthy parishioners; or that with the brilliancy and power represented in the pulpit of Chicago, there should be such iniquity flourishing unrestrained as depicted in “Chicago’s Dark Places.” Whether the clergy can be aroused to recognize its duty and be touched by the world of wretchedness and sin sufficiently to dare to assail our present evil condition, is a question of vital importance, inasmuch as it wields a vast moral influence. Unto the clergy much has been given, and if its members believe the impressive declaration of their great Leader, from them much will be demanded. Their responsibility is as great as their apathy is marked; an indifference which springs from timidity or ignorance. If from timidity or fear that honesty of thought and a brave unmasking of evil conditions would cost them their positions, they have no right to bear aloft the banner of Him who rejected all life’s comforts, all honor of the rich and cultured, respect, power, and popularity; who, turning His back at once on ease and conventional thought, chose to live without a roof, save the azure dome, that by mingling among the poor, the sin-diseased and miserables of his people, He might ease their suffering, bring sunshine into their darkened and wretched abodes, and lift them from the sewers of animality into the pure health-giving and soul-inspiring atmosphere of true spirituality. If on the other hand (and I believe this is the chief reason), our clergymen are ignorant of the deep degradation and the dire want which is flourishing within cannon shot of their homes, they are treating with culpable contempt the life and teachings of Jesus, who constantly mingled with this class, never weary in seeking to aid them, and who taught so solemnly and impressively that His mission was “to seek and to save those who were lost, to preach the Gospel to the poor, to heal the broken hearted, to preach liberty to the captives, and opening the prison to them that are bound, and to comfort all that mourn.”

WHAT THE CLERGY MIGHT ACCOMPLISH

If the clergymen of our great cities would carry out the example set by their Master, would refuse to take the words of those who are blinded and callous by conventional thought and the indifference which comes to sordid natures long accustomed to mingle with wretchedness, and themselves frequently visit the exiles of society in the cities where they dwell; if its members would for one day in each week visit the miserables of society, I doubt not that the pulpit would soon become a most powerful battery of moral power and light, which would, in a surprisingly short time, revolutionize our conditions, so that in the place of thousands of people, sandwiched in dens of indescribable squalor, we would see healthful apartment houses; instead of horrible drinking dens and rendezvous of degradation and debauchery, flourishing and rank as tropical forests, we would find temperance eating-houses; social club houses where every evening the poor man and his family could spend an hour, looking through the paper of the day, enjoying the illustrations and the intellectual worth of our periodical literature, or, if they chose, hear in other rooms lectures or charcoal talks dealing with practical pictures of life, of history, travels, social problems, and other themes of value, and where at a very moderate price healthful and nutritious food could be enjoyed. Well-supported industrial schools would also blossom where now only here and there we find a school struggling for existence and handicapped for want of means for its proper carrying on.

1

It is a fact that the late James Fisk, Jr., was appointed by Judge Barnard, of New York, receiver of a railway (the Albany and Susquehanna) which lay a hundred miles outside of that magistrate’s judicial district.

2

Commenting on this outrage, the New York Herald said editorially:—

“We have had too much of this meddling business—rummaging the mails for the books of a conscientious writer like Tolstoi, suppressing the poems of one of the gentlest and noblest of writers, Whitman, and now taking a gentleman to the Tombs for having on his shelves a copy of Balzac. American readers are not children, idiots, or slaves. They can govern their reading without the advice of Mr. Comstock, Mr. Wanamaker, or this new supervisor of morals named Britton—a kind of spawn from Comstock, we are informed, and who begins his campaign for notoriety by an outrage upon Mr. Farrelly.”

3

In the New York Morning Advertiser of September 10, Mr. Britton thus denounces the judiciary of the empire city:—

“The police are down on me, but I am not afraid of ‘em. I can prove that the police force is subsidized to wink at crime. Nine tenths of the crime in New York is under police protection. I can prove it, and I could begin with the inspectors and captains. Oh, I’d strike high. I don’t go into the courts and prove it, because every judge in this city, and I don’t make a single exception, is subsidized.”

4

The Morning Advertiser of Sept. 10, 1891, thus records Mr. Britton’s embarrassing position:—

Joseph A. Britton is agent of the New York Society for the Enforcement of the Criminal Law. Agent Britton has become so absorbed in the enforcement of the criminal law that he has, it is said, forgotten that there is a civil law, and defaulted on the payment of betting debts. His creditor, in the sum of $1,085, is Robert G. Irving, a bookmaker, who has tried to collect the debt since last fall, and failing has resorted to the courts.

According to Irving, Agent Britton, upholder and advocate of the majesty of the law, placed some bets with him, won, and drew his winnings. Then Britton continued to bet, on credit, and lost; but, instead of settling in hard cash, gave a check, which the bank stamped N. G. when presented. Finally, Britton exchanged three notes for the worthless check, but the first two notes have fallen due, and have proved as worthless as the check. So the case is on the court docket.

Agent Britton admits the debt, and its nature.

5

Chicago’s Dark Places.