Twenty Years At Hull House
by Jane Addams
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Whatever may have been the perils of self-tradition, I certainly did not escape them, for it required eight years—from the time I left Rockford in the summer of 1881 until Hull-House was opened in the the autumn of 1889—to formulate my convictions even in the least satisfactory manner, much less to reduce them to a plan for action. During most of that time I was absolutely at sea so far as any moral purpose was concerned, clinging only to the desire to live in a really living world and refusing to be content with a shadowy intellectual or aesthetic reflection of it.

[Editor: Mary Mark Ockerbloom]

This chapter has been put on-line as part of the BUILD-A-BOOK Initiative at the Celebration of Women Writers. Initial text entry and proof-reading of this chapter were the work of volunteer Diana Camden.

[Editor: Mary Mark Ockerbloom]

[A Celebration of Women Writers]

"Chapter IV: The Snare of Preparation." by Jane Addams (1860-1935) From: Twenty Years at Hull-House with Autobiographical Notes. by Jane Addams. New York: The MacMillan Company, 1912 (c.1910) pp. 65-88.

[Editor: Mary Mark Ockerbloom]



The winter after I left school was spent in the Woman's Medical College of Philadelphia, but the development of the spinal difficulty which had shadowed me from childhood forced me into Dr. Weir Mitchell's hospital for the late spring, and the next winter I was literally bound to a bed in my sister's house for six months. In spite of its tedium, the long winter had its mitigations, for after the first few weeks I was able to read with a luxurious consciousness of leisure, and I remember opening the first volume of Carlyle's "Frederick the Great" with a lively sense of gratitude that it was not Gray's "Anatomy," having found, like many another, that general culture is a much easier undertaking than professional study. The long illness inevitably put aside the immediate prosecution of a medical course, and although I had passed my examinations creditably enough in the required subjects for the first year, I was very glad to have a physician's sanction for giving up clinics and dissecting rooms and to follow his prescription of spending the next two years in Europe.

Before I returned to America I had discovered that there were other genuine reasons for living among the poor than that of practicing medicine upon them, and my brief foray into the profession was never resumed.

The long illness left me in a state of nervous exhaustion with which I struggled for years, traces of it remaining long after Hull-House was opened in 1889. At the best it allowed me but a limited amount of energy, so that doubtless there was much nervous depression at the foundation of the spiritual struggles which this chapter is forced to record. However, it could not have been all due to my health, for as my wise little notebook sententiously remarked, "In his own way each man must struggle, lest the moral law become a far-off abstraction utterly separated from his active life."

It would, of course, be impossible to remember that some of these struggles ever took place at all, were it not for these selfsame notebooks, in which, however, I no longer wrote in moments of high resolve, but judging from the internal evidence afforded by the books themselves, only in moments of deep depression when overwhelmed by a sense of failure.

One of the most poignant of these experiences, which occurred during the first few months after our landing upon the other side of the Atlantic, was on a Saturday night, when I received an ineradicable impression of the wretchedness of East London, and also saw for the first time the overcrowded quarters of a great city at midnight. A small party of tourists were taken to the East End by a city missionary to witness the Saturday night sale of decaying vegetables and fruit, which, owing to the Sunday laws in London, could not be sold until Monday, and, as they were beyond safe keeping, were disposed of at auction as late as possible on Saturday night. On Mile End Road, from the top of an omnibus which paused at the end of a dingy street lighted by only occasional flares of gas, we saw two huge masses of ill-clad people clamoring around two hucksters' carts. They were bidding their farthings and ha'pennies for a vegetable held up by the auctioneer, which he at last scornfully flung, with a gibe for its cheapness, to the successful bidder. In the momentary pause only one man detached himself from the groups. He had bidden in a cabbage, and when it struck his hand, he instantly sat down on the curb, tore it with his teeth, and hastily devoured it, unwashed and uncooked as it was. He and his fellows were types of the "submerged tenth," as our missionary guide told us, with some little satisfaction in the then new phrase, and he further added that so many of them could scarcely be seen in one spot save at this Saturday night auction, the desire for cheap food being apparently the one thing which could move them simultaneously. They were huddled into ill-fitting, cast-off clothing, the ragged finery which one sees only in East London. Their pale faces were dominated by that most unlovely of human expressions, the cunning and shrewdness of the bargain-hunter who starves if he cannot make a successful trade, and yet the final impression was not of ragged, tawdry clothing nor of pinched and sallow faces, but of myriads of hands, empty, pathetic, nerveless and workworn, showing white in the uncertain light of the street, and clutching forward for food which was already unfit to eat.

Perhaps nothing is so fraught with significance as the human hand, this oldest tool with which man has dug his way from savagery, and with which he is constantly groping forward. I have never since been able to see a number of hands held upward, even when they are moving rhythmically in a calisthenic exercise, or when they belong to a class of chubby children who wave them in eager response to a teacher's query, without a certain revival of this memory, a clutching at the heart reminiscent of the despair and resentment which seized me then.

For the following weeks I went about London almost furtively, afraid to look down narrow streets and alleys lest they disclose again this hideous human need and suffering. I carried with me for days at a time that curious surprise we experience when we first come back into the streets after days given over to sorrow and death; we are bewildered that the world should be going on as usual and unable to determine which is real, the inner pang or the outward seeming. In time all huge London came to seem unreal save the poverty in its East End. During the following two years on the continent, while I was irresistibly drawn to the poorer quarters of each city, nothing among the beggars of South Italy nor among the salt miners of Austria carried with it the same conviction of human wretchedness which was conveyed by this momentary glimpse of an East London street. It was, of course, a most fragmentary and lurid view of the poverty of East London, and quite unfair. I should have been shown either less or more, for I went away with no notion of the hundreds of men and women who had gallantly identified their fortunes with these empty-handed people, and who, in church and chapel, "relief works," and charities, were at least making an effort towards its mitigation.

Our visit was made in November, 1883, the very year when the Pall Mall Gazette exposure started "The Bitter Cry of Outcast London," and the conscience of England was stirred as never before over this joyless city in the East End of its capital. Even then, vigorous and drastic plans were being discussed, and a splendid program of municipal reforms was already dimly outlined. Of all these, however, I had heard nothing but the vaguest rumor.

No comfort came to me then from any source, and the painful impression was increased because at the very moment of looking down the East London street from the top of the omnibus, I had been sharply and painfully reminded of "The Vision of Sudden Death" which had confronted De Quincey one summer's night as he was being driven through rural England on a high mail coach. Two absorbed lovers suddenly appear between the narrow, blossoming hedgerows in the direct path of the huge vehicle which is sure to crush them to their death. De Quincey tries to send them a warning shout, but finds himself unable to make a sound because his mind is hopelessly entangled in an endeavor to recall the exact lines from the Iliad which describe the great cry with which Achilles alarmed all Asia militant. Only after his memory responds is his will released from its momentary paralysis, and he rides on through the fragrant night with the horror of the escaped calamity thick upon him, but he also bears with him the consciousness that he had given himself over so many years to classic learning—that when suddenly called upon for a quick decision in the world of life and death, he had been able to act only through a literary suggestion.

This is what we were all doing, lumbering our minds with literature that only served to cloud the really vital situation spread before our eyes. It seemed to me too preposterous that in my first view of the horror of East London I should have recalled De Quincey's literary description of the literary suggestion which had once paralyzed him. In my disgust it all appeared a hateful, vicious circle which even the apostles of culture themselves admitted, for had not one of the greatest among the moderns plainly said that "conduct, and not culture is three fourths of human life."

For two years in the midst of my distress over the poverty which, thus suddenly driven into my consciousness, had become to me the "Weltschmerz," there was mingled a sense of futility, of misdirected energy, the belief that the pursuit of cultivation would not in the end bring either solace or relief. I gradually reached a conviction that the first generation of college women had taken their learning too quickly, had departed too suddenly from the active, emotional life led by their grandmothers and great-grandmothers; that the contemporary education of young women had developed too exclusively the power of acquiring knowledge and of merely receiving impressions; that somewhere in the process of 'being educated' they had lost that simple and almost automatic response to the human appeal, that old healthful reaction resulting in activity from the mere presence of suffering or of helplessness; that they are so sheltered and pampered they have no chance even to make "the great refusal."

In the German and French pensions, which twenty-five years ago were crowded with American mothers and their daughters who had crossed the seas in search of culture, one often found the mother making real connection with the life about her, using her inadequate German with great fluency, gaily measuring the enormous sheets or exchanging recipes with the German Hausfrau, visiting impartially the nearest kindergarten and market, making an atmosphere of her own, hearty and genuine as far as it went, in the house and on the street. On the other hand, her daughter was critical and uncertain of her linguistic acquirements, and only at ease when in the familiar receptive attitude afforded by the art gallery and opera house. In the latter she was swayed and moved, appreciative of the power and charm of the music, intelligent as to the legend and poetry of the plot, finding use for her trained and developed powers as she sat "being cultivated" in the familiar atmosphere of the classroom which had, as it were, become sublimated and romanticized.

I remember a happy busy mother who, complacent with the knowledge that her daughter daily devoted four hours to her music, looked up from her knitting to say, "If I had had your opportunities when I was young, my dear, I should have been a very happy girl. I always had musical talent, but such training as I had, foolish little songs and waltzes and not time for half an hour's practice a day."

The mother did not dream of the sting her words left and that the sensitive girl appreciated only too well that her opportunities were fine and unusual, but she also knew that in spite of some facility and much good teaching she had no genuine talent and never would fulfill the expectations of her friends. She looked back upon her mother's girlhood with positive envy because it was so full of happy industry and extenuating obstacles, with undisturbed opportunity to believe that her talents were unusual. The girl looked wistfully at her mother, but had not the courage to cry out what was in her heart: "I might believe I had unusual talent if I did not know what good music was; I might enjoy half an hour's practice a day if I were busy and happy the rest of the time. You do not know what life means when all the difficulties are removed! I am simply smothered and sickened with advantages. It is like eating a sweet dessert the first thing in the morning."

This, then, was the difficulty, this sweet dessert in the morning and the assumption that the sheltered, educated girl has nothing to do with the bitter poverty and the social maladjustment which is all about her, and which, after all, cannot be concealed, for it breaks through poetry and literature in a burning tide which overwhelms her; it peers at her in the form of heavy-laden market women and underpaid street laborers, gibing her with a sense of her uselessness.

I recall one snowy morning in Saxe-Coburg, looking from the window of our little hotel upon the town square, that we saw crossing and recrossing it a single file of women with semicircular, heavy, wooden tanks fastened upon their backs. They were carrying in this primitive fashion to a remote cooling room these tanks filled with a hot brew incident to one stage of beer making. The women were bent forward, not only under the weight which they were bearing, but because the tanks were so high that it would have been impossible for them to have lifted their heads. Their faces and hands, reddened in the cold morning air, showed clearly the white scars where they had previously been scalded by the hot stuff which splashed if they stumbled ever so little on their way. Stung into action by one of those sudden indignations against cruel conditions which at times fill the young with unexpected energy, I found myself across the square, in company with mine host, interviewing the phlegmatic owner of the brewery who received us with exasperating indifference, or rather received me, for the innkeeper mysteriously slunk away as soon as the great magnate of the town began to speak. I went back to a breakfast for which I had lost my appetite, as I had for Gray's "Life of Prince Albert" and his wonderful tutor, Baron Stockmar, which I had been reading late the night before. The book had lost its fascination; how could a good man, feeling so keenly his obligation "to make princely the mind of his prince," ignore such conditions of life for the multitude of humble, hard-working folk. We were spending two months in Dresden that winter, given over to much reading of "The History of Art" and after such an experience I would invariably suffer a moral revulsion against this feverish search after culture. It was doubtless in such moods that I founded my admiration for Albrecht Durer, taking his wonderful pictures, however, in the most unorthodox manner, merely as human documents. I was chiefly appealed to by his unwillingness to lend himself to a smooth and cultivated view of life, by his determination to record its frustrations and even the hideous forms which darken the day for our human imagination and to ignore no human complications. I believed that his canvases intimated the coming religious and social changes of the Reformation and the peasants' wars, that they were surcharged with pity for the downtrodden, that his sad knights, gravely standing guard, were longing to avert that shedding of blood which is sure to occur when men forget how complicated life is and insist upon reducing it to logical dogmas.

The largest sum of money that I ever ventured to spend in Europe was for an engraving of his "St. Hubert," the background of which was said to be from an original Durer plate. There is little doubt, I am afraid, that the background as well as the figures "were put in at a later date," but the purchase at least registered the high-water mark of my enthusiasm.

The wonder and beauty of Italy later brought healing and some relief to the paralyzing sense of the futility of all artistic and intellectual effort when disconnected from the ultimate test of the conduct it inspired. The serene and soothing touch of history also aroused old enthusiasms, although some of their manifestations were such as one smiles over more easily in retrospection than at the moment. I fancy that it was no smiling matter to several people in our party, whom I induced to walk for three miles in the hot sunshine beating down upon the Roman Campagna, that we might enter the Eternal City on foot through the Porta del Popolo, as pilgrims had done for centuries. To be sure, we had really entered Rome the night before, but the railroad station and the hotel might have been anywhere else, and we had been driven beyond the walls after breakfast and stranded at the very spot where the pilgrims always said "Ecco Roma," as they caught the first glimpse of St. Peter's dome. This melodramatic entrance into Rome, or rather pretended entrance, was the prelude to days of enchantment, and I returned to Europe two years later in order to spend a winter there and to carry out a great desire to systematically study the Catacombs. In spite of my distrust of "advantages" I was apparently not yet so cured but that I wanted more of them.

The two years which elapsed before I again found myself in Europe brought their inevitable changes. Family arrangements had so come about that I had spent three or four months of each of the intervening winters in Baltimore, where I seemed to have reached the nadir of my nervous depression and sense of maladjustment, in spite of my interest in the fascinating lectures given there by Lanciani of Rome, and a definite course of reading under the guidance of a Johns Hopkins lecturer upon the United Italy movement. In the latter I naturally encountered the influence of Mazzini, which was a source of great comfort to me, although perhaps I went too suddenly from a contemplation of his wonderful ethical and philosophical appeal to the workingmen of Italy, directly to the lecture rooms at Johns Hopkins University, for I was certainly much disillusioned at this time as to the effect of intellectual pursuits upon moral development.

The summers were spent in the old home in northern Illinois, and one Sunday morning I received the rite of baptism and became a member of the Presbyterian church in the village. At this time there was certainly no outside pressure pushing me towards such a decision, and at twenty-five one does not ordinarily take such a step from a mere desire to conform. While I was not conscious of any emotional "conversion," I took upon myself the outward expressions of the religious life with all humility and sincerity. It was doubtless true that I was

"Weary of myself and sick of asking What I am and what I ought to be,"

and that various cherished safeguards and claims to self-dependence had been broken into by many piteous failures. But certainly I had been brought to the conclusion that "sincerely to give up one's conceit or hope of being good in one's own right is the only door to the Universe's deeper reaches." Perhaps the young clergyman recognized this as the test of the Christian temper, at any rate he required little assent to dogma or miracle, and assured me that while both the ministry and the officers of his church were obliged to subscribe to doctrines of well-known severity, the faith required to the laity was almost early Christian in its simplicity. I was conscious of no change from my childish acceptance of the teachings of the Gospels, but at this moment something persuasive within made me long for an outward symbol of fellowship, some bond of peace, some blessed spot where unity of spirit might claim right of way over all differences. There was also growing within me an almost passionate devotion to the ideals of democracy, and when in all history had these ideals been so thrillingly expressed as when the faith of the fisherman and the slave had been boldly opposed to the accepted moral belief that the well-being of a privileged few might justly be built upon the ignorance and sacrifice of the many? Who was I, with my dreams of universal fellowship, that I did not identify myself with the institutional statement of this belief, as it stood in the little village in which I was born, and without which testimony in each remote hamlet of Christendom it would be so easy for the world to slip back into the doctrines of selection and aristocracy?

In one of the intervening summers between these European journeys I visited a western state where I had formerly invested a sum of money in mortgages. I was much horrified by the wretched conditions among the farmers, which had resulted from a long period of drought, and one forlorn picture was fairly burned into my mind. A number of starved hogs—collateral for a promissory note—were huddled into an open pen. Their backs were humped in a curious, camel-like fashion, and they were devouring one of their own number, the latest victim of absolute starvation or possibly merely the one least able to defend himself against their voracious hunger. The farmer's wife looked on indifferently, a picture of despair as she stood in the door of the bare, crude house, and the two children behind her, whom she vainly tried to keep out of sight, continually thrust forward their faces almost covered by masses of coarse, sunburned hair, and their little bare feet so black, so hard, the great cracks so filled with dust that they looked like flattened hoofs. The children could not be compared to anything so joyous as satyrs, although they appeared but half-human. It seemed to me quite impossible to receive interest from mortgages placed upon farms which might at any season be reduced to such conditions, and with great inconvenience to my agent and doubtless with hardship to the farmers, as speedily as possible I withdrew all my investment. But something had to be done with the money, and in my reaction against unseen horrors I bought a farm near my native village and also a flock of innocent-looking sheep. My partner in the enterprise had not chosen the shepherd's lot as a permanent occupation, but hoped to speedily finish his college course upon half the proceeds of our venture. This pastoral enterprise still seems to me to have been essentially sound, both economically and morally, but perhaps one partner depended too much upon the impeccability of her motives and the other found himself too preoccupied with study to know that it is not a real kindness to bed a sheepfold with straw, for certainly the venture ended in a spectacle scarcely less harrowing than the memory it was designed to obliterate. At least the sight of two hundred sheep with four rotting hoofs each, was not reassuring to one whose conscience craved economic peace. A fortunate series of sales of mutton, wool, and farm enabled the partners to end the enterprise without loss, and they passed on, one to college and the other to Europe, if not wiser, certainly sadder for the experience.

It was during this second journey to Europe that I attended a meeting of the London match girls who were on strike and who met daily under the leadership of well-known labor men of London. The low wages that were reported at the meetings, the phossy jaw which was described and occasionally exhibited, the appearance of the girls themselves I did not, curiously enough, in any wise connect with what was called the labor movement, nor did I understand the efforts of the London trades-unionists, concerning whom I held the vaguest notions. But of course this impression of human misery was added to the others which were already making me so wretched. I think that up to this time I was still filled with the sense which Wells describes in one of his young characters, that somewhere in Church or State are a body of authoritative people who will put things to rights as soon as they really know what is wrong. Such a young person persistently believes that behind all suffering, behind sin and want, must lie redeeming magnanimity. He may imagine the world to be tragic and terrible, but it never for an instant occurs to him that it may be contemptible or squalid or self-seeking. Apparently I looked upon the efforts of the trades-unionists as I did upon those of Frederic Harrison and the Positivists whom I heard the next Sunday in Newton Hall, as a manifestation of "loyalty to humanity" and an attempt to aid in its progress. I was enormously interested in the Positivists during these European years; I imagined that their philosophical conception of man's religious development might include all expressions of that for which so many ages of men have struggled and aspired. I vaguely hoped for this universal comity when I stood in Stonehenge, on the Acropolis in Athens, or in the Sistine Chapel in the Vatican. But never did I so desire it as in the cathedrals of Winchester, Notre Dame, Amiens. One winter's day I traveled from Munich to Ulm because I imagined from what the art books said that the cathedral hoarded a medieval statement of the Positivists' final synthesis, prefiguring their conception of a "Supreme Humanity."

In this I was not altogether disappointed. The religious history carved on the choir stalls at Ulm contained Greek philosophers as well as Hebrew prophets, and among the disciples and saints stood the discoverer of music and a builder of pagan temples. Even then I was startled, forgetting for the moment the religious revolutions of south Germany, to catch sight of a window showing Luther as he affixed his thesis on the door at Wittenberg, the picture shining clear in the midst of the older glass of saint and symbol.

My smug notebook states that all this was an admission that "the saints but embodied fine action," and it proceeds at some length to set forth my hope for a "cathedral of humanity," which should be "capacious enough to house a fellowship of common purpose," and which should be "beautiful enough to persuade men to hold fast to the vision of human solidarity." It is quite impossible for me to reproduce this experience at Ulm unless I quote pages more from the notebook in which I seem to have written half the night, in a fever of composition cast in ill-digested phrases from Comte. It doubtless reflected also something of the faith of the Old Catholics, a charming group of whom I had recently met in Stuttgart, and the same mood is easily traced in my early hopes for the Settlement that it should unite in the fellowship of the deed those of widely differing religious beliefs.

The beginning of 1887 found our little party of three in very picturesque lodgings in Rome, and settled into a certain student's routine. But my study of the Catacombs was brought to an abrupt end in a fortnight by a severe attack of sciatic rheumatism, which kept me in Rome with a trained nurse during many weeks, and later sent me to the Riviera to lead an invalid's life once more. Although my Catacomb lore thus remained hopelessly superficial, it seemed to me a sufficient basis for a course of six lectures which I timidly offered to a Deaconess's Training School during my first winter in Chicago, upon the simple ground that this early interpretation of Christianity is the one which should be presented to the poor, urging that the primitive church was composed of the poor and that it was they who took the wonderful news to the more prosperous Romans. The open-minded head of the school gladly accepted the lectures, arranging that the course should be given each spring to her graduating class of Home and Foreign Missionaries, and at the end of the third year she invited me to become one of the trustees of the school. I accepted and attended one meeting of the board, but never another, because some of the older members objected to my membership on the ground that "no religious instruction was given at Hull-House." I remember my sympathy for the embarrassment in which the head of the school was placed, but if I needed comfort, a bit of it came to me on my way home from the trustees' meeting when an Italian laborer paid my street-car fare, according to the custom of our simpler neighbors. Upon my inquiry of the conductor as to whom I was indebted for the little courtesy, he replied roughly enough, "I cannot tell one dago from another when they are in a gang, but sure, any one of them would do it for you as quick as they would for the Sisters."

It is hard to tell just when the very simple plan which afterward developed into the Settlement began to form itself in my mind. It may have been even before I went to Europe for the second time, but I gradually became convinced that it would be a good thing to rent a house in a part of the city where many primitive and actual needs are found, in which young women who had been given over too exclusively to study might restore a balance of activity along traditional lines and learn of life from life itself; where they might try out some of the things they had been taught and put truth to "the ultimate test of the conduct it dictates or inspires." I do not remember to have mentioned this plan to anyone until we reached Madrid in April, 1888.

We had been to see a bull fight rendered in the most magnificent Spanish style, where greatly to my surprise and horror, I found that I had seen, with comparative indifference, five bulls and many more horses killed. The sense that this was the last survival of all the glories of the amphitheater, the illusion that the riders on the caparisoned horses might have been knights of a tournament, or the matadore a slightly armed gladiator facing his martyrdom, and all the rest of the obscure yet vivid associations of an historic survival, had carried me beyond the endurance of any of the rest of the party. I finally met them in the foyer, stern and pale with disapproval of my brutal endurance, and but partially recovered from the faintness and disgust which the spectacle itself had produced upon them. I had no defense to offer to their reproaches save that I had not thought much about the bloodshed; but in the evening the natural and inevitable reaction came, and in deep chagrin I felt myself tried and condemned, not only by this disgusting experience but by the entire moral situation which it revealed. It was suddenly made quite clear to me that I was lulling my conscience by a dreamer's scheme, that a mere paper reform had become a defense for continued idleness, and that I was making it a raison d'etre for going on indefinitely with study and travel. It is easy to become the dupe of a deferred purpose, of the promise the future can never keep, and I had fallen into the meanest type of self-deception in making myself believe that all this was in preparation for great things to come. Nothing less than the moral reaction following the experience at a bullfight had been able to reveal to me that so far from following in the wake of a chariot of philanthropic fire, I had been tied to the tail of the veriest ox-cart of self-seeking.

I had made up my mind that next day, whatever happened, I would begin to carry out the plan, if only by talking about it. I can well recall the stumbling and uncertainty with which I finally set it forth to Miss Starr, my old-time school friend, who was one of our party. I even dared to hope that she might join in carrying out the plan, but nevertheless I told it in the fear of that disheartening experience which is so apt to afflict our most cherished plans when they are at last divulged, when we suddenly feel that there is nothing there to talk about, and as the golden dream slips through our fingers we are left to wonder at our own fatuous belief. But gradually the comfort of Miss Starr's companionship, the vigor and enthusiasm which she brought to bear upon it, told both in the growth of the plan and upon the sense of its validity, so that by the time we had reached the enchantment of the Alhambra, the scheme had become convincing and tangible although still most hazy in detail.

A month later we parted in Paris, Miss Starr to go back to Italy, and I to journey on to London to secure as many suggestions as possible from those wonderful places of which we had heard, Toynbee Hall and the People's Palace. So that it finally came about that in June, 1888, five years after my first visit in East London, I found myself at Toynbee Hall equipped not only with a letter of introduction from Canon Fremantle, but with high expectations and a certain belief that whatever perplexities and discouragement concerning the life of the poor were in store for me, I should at least know something at first hand and have the solace of daily activity. I had confidence that although life itself might contain many difficulties, the period of mere passive receptivity had come to an end, and I had at last finished with the ever-lasting "preparation for life," however ill-prepared I might be.

It was not until years afterward that I came upon Tolstoy's phrase "the snare of preparation," which he insists we spread before the feet of young people, hopelessly entangling them in a curious inactivity at the very period of life when they are longing to construct the world anew and to conform it to their own ideals.

[Editor: Mary Mark Ockerbloom]

This chapter has been put on-line as part of the BUILD-A-BOOK Initiative at the Celebration of Women Writers. Initial text entry and proof-reading of this chapter were the work of volunteer Judi Oswalt.

[Editor: Mary Mark Ockerbloom]

[A Celebration of Women Writers]

"Chapter V: First Days at Hull-House." by Jane Addams (1860-1935) From: Twenty Years at Hull-House with Autobiographical Notes. by Jane Addams. New York: The MacMillan Company, 1912 (c.1910) pp. 89-112.

[Editor: Mary Mark Ockerbloom]



The next January found Miss Starr and myself in Chicago, searching for a neighborhood in which we might put our plans into execution. In our eagerness to win friends for the new undertaking, we utilized every opportunity to set forth the meaning of the Settlement as it had been embodied at Toynbee Hall, although in those days we made no appeal for money, meaning to start with our own slender resources. From the very first the plan received courteous attention, and the discussion, while often skeptical, was always friendly. Professor Swing wrote a commendatory column in the Evening Journal, and our early speeches were reported quite out of proportion to their worth. I recall a spirited evening at the home of Mrs. Wilmarth, which was attended by that renowned scholar, Thomas Davidson, and by a young Englishman who was a member of the then new Fabian society and to whom a peculiar glamour was attached because he had scoured knives all summer in a camp of high-minded philosophers in the Adirondacks. Our new little plan met with criticism, not to say disapproval, from Mr. Davidson, who, as nearly as I can remember, called it "one of those unnatural attempts to understand life through cooperative living."

It was in vain we asserted that the collective living was not an essential part of the plan, that we would always scrupulously pay our own expenses, and that at any moment we might decide to scatter through the neighborhood and to live in separate tenements; he still contended that the fascination for most of those volunteering residence would lie in the collective living aspect of the Settlement. His contention was, of course, essentially sound; there is a constant tendency for the residents to "lose themselves in the cave of their own companionship," as the Toynbee Hall phrase goes, but on the other hand, it is doubtless true that the very companionship, the give and take of colleagues, is what tends to keep the Settlement normal and in touch with "the world of things as they are." I am happy to say that we never resented this nor any other difference of opinion, and that fifteen years later Professor Davidson handsomely acknowledged that the advantages of a group far outweighed the weaknesses he had early pointed out. He was at that later moment sharing with a group of young men, on the East Side of New York, his ripest conclusions in philosophy and was much touched by their intelligent interest and absorbed devotion. I think that time has also justified our early contention that the mere foothold of a house, easily accessible, ample in space, hospitable and tolerant in spirit, situated in the midst of the large foreign colonies which so easily isolate themselves in American cities, would be in itself a serviceable thing for Chicago. I am not so sure that we succeeded in our endeavors "to make social intercourse express the growing sense of the economic unity of society and to add the social function to democracy". But Hull-House was soberly opened on the theory that the dependence of classes on each other is reciprocal; and that as the social relation is essentially a reciprocal relation, it gives a form of expression that has peculiar value.

In our search for a vicinity in which to settle we went about with the officers of the compulsory education department, with city missionaries, and with the newspaper reporters whom I recall as a much older set of men than one ordinarily associates with that profession, or perhaps I was only sent out with the older ones on what they must all have considered a quixotic mission. One Sunday afternoon in the late winter a reporter took me to visit a so-called anarchist sunday school, several of which were to be found on the northwest side of the city. The young man in charge was of the German student type, and his face flushed with enthusiasm as he led the children singing one of Koerner's poems. The newspaperman, who did not understand German, asked me what abominable stuff they were singing, but he seemed dissatisfied with my translation of the simple words and darkly intimated that they were "deep ones," and had probably "fooled" me. When I replied that Koerner was an ardent German poet whose songs inspired his countrymen to resist the aggressions of Napoleon, and that his bound poems were found in the most respectable libraries, he looked at me rather askance and I then and there had my first intimation that to treat a Chicago man, who is called an anarchist, as you would treat any other citizen, is to lay yourself open to deep suspicion.

Another Sunday afternoon in the early spring, on the way to a Bohemian mission in the carriage of one of its founders, we passed a fine old house standing well back from the street, surrounded on three sides by a broad piazza, which was supported by wooden pillars of exceptionally pure Corinthian design and proportion. I was so attracted by the house that I set forth to visit it the very next day, but though I searched for it then and for several days after, I could not find it, and at length I most reluctantly gave up the search.

Three weeks later, with the advice of several of the oldest residents of Chicago, including the ex-mayor of the city, Colonel Mason, who had from the first been a warm friend to our plans, we decided upon a location somewhere near the junction of Blue Island Avenue, Halsted Street, and Harrison Street. I was surprised and overjoyed on the very first day of our search for quarters to come upon the hospitable old house, the quest for which I had so recently abandoned. The house was of course rented, the lower part of it used for offices and storerooms in connection with a factory that stood back of it. However, after some difficulties were overcome, it proved to be possible to sublet the second floor and what had been a large drawing-room on the first floor.

The house had passed through many changes since it had been built in 1856 for the homestead of one of Chicago's pioneer citizens, Mr. Charles J. Hull, and although battered by its vicissitudes, was essentially sound. Before it had been occupied by the factory, it had sheltered a second-hand furniture store, and at one time the Little Sisters of the Poor had used it for a home for the aged. It had a half-skeptical reputation for a haunted attic, so far respected by the tenants living on the second floor that they always kept a large pitcher full of water on the attic stairs. Their explanation of this custom was so incoherent that I was sure it was a survival of the belief that a ghost could not cross running water, but perhaps that interpretation was only my eagerness for finding folklore.

The fine old house responded kindly to repairs, its wide hall and open fireplace always insuring it a gracious aspect. Its generous owner, Miss Helen Culver, in the following spring gave us a free leasehold of the entire house. Her kindness has continued through the years until the group of thirteen buildings, which at present comprises our equipment, is built largely upon land which Miss Culver has put at the service of the Settlement which bears Mr. Hull's name. In those days the house stood between an undertaking establishment and a saloon. "Knight, Death and the Devil," the three were called by a Chicago wit, and yet any mock heroics which might be implied by comparing the Settlement to a knight quickly dropped away under the genuine kindness and hearty welcome extended to us by the families living up and down the street.

We furnished the house as we would have furnished it were it in another part of the city, with the photographs and other impedimenta we had collected in Europe, and with a few bits of family mahogany. While all the new furniture which was bought was enduring in quality, we were careful to keep it in character with the fine old residence. Probably no young matron ever placed her own things in her own house with more pleasure than that with which we first furnished Hull-House. We believed that the Settlement may logically bring to its aid all those adjuncts which the cultivated man regards as good and suggestive of the best of the life of the past.

On the 18th of September, 1889, Miss Starr and I moved into it, with Miss Mary Keyser, who began performing the housework, but who quickly developed into a very important factor in the life of the vicinity as well as that of the household, and whose death five years later was most sincerely mourned by hundreds of our neighbors.

In our enthusiasm over "settling," the first night we forgot not only to lock but to close a side door opening on Polk Street, and we were much pleased in the morning to find that we possessed a fine illustration of the honesty and kindliness of our new neighbors.

Our first guest was an interesting young woman who lived in a neighboring tenement, whose widowed mother aided her in the support of the family by scrubbing a downtown theater every night. The mother, of English birth, was well bred and carefully educated, but was in the midst of that bitter struggle which awaits so many strangers in American cities who find that their social position tends to be measured solely by the standards of living they are able to maintain. Our guest has long since married the struggling young lawyer to whom she was then engaged, and he is now leading his profession in an eastern city. She recalls that month's experience always with a sense of amusement over the fact that the succession of visitors who came to see the new Settlement invariably questioned her most minutely concerning "these people" without once suspecting that they were talking to one who had been identified with the neighborhood from childhood. I at least was able to draw a lesson from the incident, and I never addressed a Chicago audience on the subject of the Settlement and its vicinity without inviting a neighbor to go with me, that I might curb any hasty generalization by the consciousness that I had an auditor who knew the conditions more intimately than I could hope to do.

Halsted Street has grown so familiar during twenty years of residence that it is difficult to recall its gradual changes,—the withdrawal of the more prosperous Irish and Germans, and the slow substitution of Russian Jews, Italians, and Greeks. A description of the street such as I gave in those early addresses still stands in my mind as sympathetic and correct.

Halsted Street is thirty-two miles long, and one of the great thoroughfares of Chicago; Polk Street crosses it midway between the stockyards to the south and the shipbuilding yards on the north branch of the Chicago River. For the six miles between these two industries the street is lined with shops of butchers and grocers, with dingy and gorgeous saloons, and pretentious establishments for the sale of ready-made clothing. Polk Street, running west from Halsted Street, grows rapidly more prosperous; running a mile east to State Street, it grows steadily worse, and crosses a network of vice on the corners of Clark Street and Fifth Avenue. Hull-House once stood in the suburbs, but the city has steadily grown up around it and its site now has corners on three or four foreign colonies. Between Halsted Street and the river live about ten thousand Italians—Neapolitans, Sicilians, and Calabrians, with an occasional Lombard or Venetian. To the south on Twelfth Street are many Germans, and side streets are given over almost entirely to Polish and Russian Jews. Still farther south, these Jewish colonies merge into a huge Bohemian colony, so vast that Chicago ranks as the third Bohemian city in the world. To the northwest are many Canadian-French, clannish in spite of their long residence in America, and to the north are Irish and first-generation Americans. On the streets directly west and farther north are well-to-do English speaking families, many of whom own their own houses and have lived in the neighborhood for years; one man is still living in his old farmhouse. The policy of the public authorities of never taking an initiative, and always waiting to be urged to do their duty, is obviously fatal in a neighborhood where there is little initiative among the citizens. The idea underlying our self- government breaks down in such a ward. The streets are inexpressibly dirty, the number of schools inadequate, sanitary legislation unenforced, the street lighting bad, the paving miserable and altogether lacking in the alleys and smaller streets, and the stables foul beyond description. Hundreds of houses are unconnected with the street sewer. The older and richer inhabitants seem anxious to move away as rapidly as they can afford it. They make room for newly arrived immigrants who are densely ignorant of civic duties. This substitution of the older inhabitants is accomplished industrially also, in the south and east quarters of the ward. The Jews and Italians do the finishing for the great clothing manufacturers, formerly done by Americans, Irish, and Germans, who refused to submit to the extremely low prices to which the sweating system has reduced their successors. As the design of the sweating system is the elimination of rent from the manufacture of clothing, the "outside work" is begun after the clothing leaves the cutter. An unscrupulous contractor regards no basement as too dark, no stable loft too foul, no rear shanty too provisional, no tenement room too small for his workroom, as these conditions imply low rental. Hence these shops abound in the worst of the foreign districts where the sweater easily finds his cheap basement and his home finishers. The houses of the ward, for the most part wooden, were originally built for one family and are now occupied by several. They are after the type of the inconvenient frame cottages found in the poorer suburbs twenty years ago. Many of them were built where they now stand; others were brought thither on rollers, because their previous sites had been taken by factories. The fewer brick tenement buildings which are three or four stories high are comparatively new, and there are few large tenements. The little wooden houses have a temporary aspect, and for this reason, perhaps, the tenement-house legislation in Chicago is totally inadequate. Rear tenements flourish; many houses have no water supply save the faucet in the back yard, there are no fire escapes, the garbage and ashes are placed in wooden boxes which are fastened to the street pavements. One of the most discouraging features about the present system of tenement houses is that many are owned by sordid and ignorant immigrants. The theory that wealth brings responsibility, that possession entails at length education and refinement, in these cases fails utterly. The children of an Italian immigrant owner may "shine" shoes in the street, and his wife may pick rags from the street gutter, laboriously sorting them in a dingy court. Wealth may do something for her self-complacency and feeling of consequence; it certainly does nothing for her comfort or her children's improvement nor for the cleanliness of anyone concerned. Another thing that prevents better houses in Chicago is the tentative attitude of the real estate men. Many unsavory conditions are allowed to continue which would be regarded with horror if they were considered permanent. Meanwhile, the wretched conditions persist until at least two generations of children have been born and reared in them. In every neighborhood where poorer people live, because rents are supposed to be cheaper there, is an element which, although uncertain in the individual, in the aggregate can be counted upon. It is composed of people of former education and opportunity who have cherished ambitions and prospects, but who are caricatures of what they meant to be—"hollow ghosts which blame the living men." There are times in many lives when there is a cessation of energy and loss of power. Men and women of education and refinement come to live in a cheaper neighborhood because they lack the ability to make money, because of ill health, because of an unfortunate marriage, or for other reasons which do not imply criminality or stupidity. Among them are those who, in spite of untoward circumstances, keep up some sort of an intellectual life; those who are "great for books," as their neighbors say. To such the Settlement may be a genuine refuge.

In the very first weeks of our residence Miss Starr started a reading party in George Eliot's "Romola," which was attended by a group of young women who followed the wonderful tale with unflagging interest. The weekly reading was held in our little upstairs dining room, and two members of the club came to dinner each week, not only that they might be received as guests, but that they might help us wash the dishes afterwards and so make the table ready for the stacks of Florentine photographs.

Our "first resident," as she gaily designated herself, was a charming old lady who gave five consecutive readings from Hawthorne to a most appreciative audience, interspersing the magic tales most delightfully with recollections of the elusive and fascinating author. Years before she had lived at Brook Farm as a pupil of the Ripleys, and she came to us for ten days because she wished to live once more in an atmosphere where "idealism ran high." We thus early found the type of class which through all the years has remained most popular—a combination of a social atmosphere with serious study.

Volunteers to the new undertaking came quickly; a charming young girl conducted a kindergarten in the drawing room, coming regularly every morning from her home in a distant part of the North Side of the city. Although a tablet to her memory has stood upon a mantel shelf in Hull-House for five years, we still associate her most vividly with the play of little children, first in her kindergarten and then in her own nursery, which furnished a veritable illustration of Victor Hugo's definition of heaven—"a place where parents are always young and children always little." Her daily presence for the first two years made it quite impossible for us to become too solemn and self-conscious in our strenuous routine, for her mirth and buoyancy were irresistible and her eager desire to share the life of the neighborhood never failed, although it was often put to a severe test. One day at luncheon she gaily recited her futile attempt to impress temperance principles upon the mind of an Italian mother, to whom she had returned a small daughter of five sent to the kindergarten "in quite a horrid state of intoxication" from the wine-soaked bread upon which she had breakfasted. The mother, with the gentle courtesy of a South Italian, listened politely to her graphic portrayal of the untimely end awaiting so immature a wine bibber; but long before the lecture was finished, quite unconscious of the incongruity, she hospitably set forth her best wines, and when her baffled guest refused one after the other, she disappeared, only to quickly return with a small dark glass of whisky, saying reassuringly, "See, I have brought you the true American drink." The recital ended in seriocomic despair, with the rueful statement that "the impression I probably made on her darkened mind was, that it was the American custom to breakfast children on bread soaked in whisky instead of light Italian wine."

That first kindergarten was a constant source of education to us. We were much surprised to find social distinctions even among its lambs, although greatly amused with the neat formulation made by the superior little Italian boy who refused to sit beside uncouth little Angelina because "we eat our macaroni this way"—imitating the movement of a fork from a plate to his mouth—"and she eat her macaroni this way," holding his hand high in the air and throwing back his head, that his wide-open mouth might receive an imaginary cascade. Angelina gravely nodded her little head in approval of this distinction between gentry and peasant. "But isn't it astonishing that merely table manners are made such a test all the way along—" was the comment of their democratic teacher. Another memory which refuses to be associated with death, which came to her all too soon, is that of the young girl who organized our first really successful club of boys, holding their fascinated interest by the old chivalric tales, set forth so dramatically and vividly that checkers and jackstraws were abandoned by all the other clubs on Boys' Day, that their members might form a listening fringe to "The Young Heros."

I met a member of the latter club one day as he flung himself out of the House in the rage by which an emotional boy hopes to keep from shedding tears. "There is no use coming here any more, Prince Roland is dead," he gruffly explained as we passed. We encouraged the younger boys in tournaments and dramatics of all sorts, and we somewhat fatuously believed that boys who were early interested in adventurers or explorers might later want to know the lives of living statesmen and inventors. It is needless to add that the boys quickly responded to such a program, and that the only difficulty lay in finding leaders who were able to carry it out. This difficulty has been with us through all the years of growth and development in the Boys' Club until now, with its five-story building, its splendid equipment of shops, of recreation and study rooms, that group alone is successful which commands the services of a resourceful and devoted leader.

The dozens of younger children who from the first came to Hull- House were organized into groups which were not quite classes and not quite clubs. The value of these groups consisted almost entirely in arousing a higher imagination and in giving the children the opportunity which they could not have in the crowded schools, for initiative and for independent social relationships. The public schools then contained little hand work of any sort, so that naturally any instruction which we provided for the children took the direction of this supplementary work. But it required a constant effort that the pressure of poverty itself should not defeat the educational aim. The Italian girls in the sewing classes would count the day lost when they could not carry home a garment, and the insistence that it should be neatly made seemed a super-refinement to those in dire need of clothing.

As these clubs have been continued during the twenty years they have developed classes in the many forms of handicraft which the newer education is so rapidly adapting for the delight of children; but they still keep their essentially social character and still minister to that large number of children who leave school the very week they are fourteen years old, only too eager to close the schoolroom door forever on a tiresome task that is at last well over. It seems to us important that these children shall find themselves permanently attached to a House that offers them evening clubs and classes with their old companions, that merges as easily as possible the school life into the working life and does what it can to find places for the bewildered young things looking for work. A large proportion of the delinquent boys brought into the juvenile court in Chicago are the oldest sons in large families whose wages are needed at home. The grades from which many of them leave school, as the records show, are piteously far from the seventh and eighth where the very first introduction in manual training is given, nor have they been caught by any other abiding interest.

In spite of these flourishing clubs for children early established at Hull-House, and the fact that our first organized undertaking was a kindergarten, we were very insistent that the Settlement should not be primarily for the children, and that it was absurd to suppose that grown people would not respond to opportunities for education and social life. Our enthusiastic kindergartner herself demonstrated this with an old woman of ninety who, because she was left alone all day while her daughter cooked in a restaurant, had formed such a persistent habit of picking the plaster off the walls that one landlord after another refused to have her for a tenant. It required but a few week's time to teach her to make large paper chains, and gradually she was content to do it all day long, and in the end took quite as much pleasure in adorning the walls as she had formally taken in demolishing them. Fortunately the landlord had never heard the aesthetic principle that exposure of basic construction is more desirable than gaudy decoration. In course of time it was discovered that the old woman could speak Gaelic, and when one or two grave professors came to see her, the neighborhood was filled with pride that such a wonder lived in their midst. To mitigate life for a woman of ninety was an unfailing refutation of the statement that the Settlement was designed for the young.

On our first New Year's Day at Hull-House we invited the older people in the vicinity, sending a carriage for the most feeble and announcing to all of them that we were going to organize an Old Settlers' Party.

Every New Year's Day since, older people in varying numbers have come together at Hull-House to relate early hardships, and to take for the moment the place in the community to which their pioneer life entitles them. Many people who were formerly residents of the vicinity, but whom prosperity has carried into more desirable neighborhoods, come back to these meetings and often confess to each other that they have never since found such kindness as in early Chicago when all its citizens came together in mutual enterprises. Many of these pioneers, so like the men and women of my earliest childhood that I always felt comforted by their presence in the house, were very much opposed to "foreigners," whom they held responsible for a depreciation of property and a general lowering of the tone of the neighborhood. Sometimes we had a chance for championship; I recall one old man, fiercely American, who had reproached me because we had so many "foreign views" on our walls, to whom I endeavored to set forth our hope that the pictures might afford a familiar island to the immigrants in a sea of new and strange impressions. The old settler guest, taken off his guard, replied, "I see; they feel as we did when we saw a Yankee notion from Down East,"—thereby formulating the dim kinship between the pioneer and the immigrant, both "buffeting the waves of a new development." The older settlers as well as their children throughout the years have given genuine help to our various enterprises for neighborhood improvement, and from their own memories of earlier hardships have made many shrewd suggestions for alleviating the difficulties of that first sharp struggle with untoward conditions.

In those early days we were often asked why we had come to live on Halsted Street when we could afford to live somewhere else. I remember one man who used to shake his head and say it was "the strangest thing he had met in his experience," but who was finally convinced that it was "not strange but natural." In time it came to seem natural to all of us that the Settlement should be there. If it is natural to feed the hungry and care for the sick, it is certainly natural to give pleasure to the young, comfort to the aged, and to minister to the deep-seated craving for social intercourse that all men feel. Whoever does it is rewarded by something which, if not gratitude, is at least spontaneous and vital and lacks that irksome sense of obligation with which a substantial benefit is too often acknowledged.

In addition to the neighbors who responded to the receptions and classes, we found those who were too battered and oppressed to care for them. To these, however, was left that susceptibility to the bare offices of humanity which raises such offices into a bond of fellowship.

From the first it seemed understood that we were ready to perform the humblest neighborhood services. We were asked to wash the new-born babies, and to prepare the dead for burial, to nurse the sick, and to "mind the children."

Occasionally these neighborly offices unexpectedly uncovered ugly human traits. For six weeks after an operation we kept in one of our three bedrooms a forlorn little baby who, because he was born with a cleft palate, was most unwelcome even to his mother, and we were horrified when he died of neglect a week after he was returned to his home; a little Italian bride of fifteen sought shelter with us one November evening to escape her husband who had beaten her every night for a week when he returned home from work, because she had lost her wedding ring; two of us officiated quite alone at the birth of an illegitimate child because the doctor was late in arriving, and none of the honest Irish matrons would "touch the likes of her"; we ministered at the deathbed of a young man, who during a long illness of tuberculosis had received so many bottles of whisky through the mistaken kindness of his friends, that the cumulative effect produced wild periods of exultation, in one of which he died.

We were also early impressed with the curious isolation of many of the immigrants; an Italian woman once expressed her pleasure in the red roses that she saw at one of our receptions in surprise that they had been "brought so fresh all the way from Italy." She would not believe for an instant that they had been grown in America. She said that she had lived in Chicago for six years and had never seen any roses, whereas in Italy she had seen them every summer in great profusion. During all that time, of course, the woman had lived within ten blocks of a florist's window; she had not been more than a five-cent car ride away from the public parks; but she had never dreamed of faring forth for herself, and no one had taken her. Her conception of America had been the untidy street in which she lived and had made her long struggle to adapt herself to American ways.

But in spite of some untoward experiences, we were constantly impressed with the uniform kindness and courtesy we received. Perhaps these first days laid the simple human foundations which are certainly essential for continuous living among the poor; first, genuine preference for residence in an industrial quarter to any other part of the city, because it is interesting and makes the human appeal; and second, the conviction, in the words of Canon Barnett, that the things that make men alike are finer and better than the things that keep them apart, and that these basic likenesses, if they are properly accentuated, easily transcend the less essential differences of race, language, creed, and tradition.

Perhaps even in those first days we made a beginning toward that object which was afterwards stated in our charter: "To provide a center for higher civic and social life; to institute and maintain educational and philanthropic enterprises, and to investigate and improve the conditions in the industrial districts of Chicago."

[Editor: Mary Mark Ockerbloom]

This chapter has been put on-line as part of the BUILD-A-BOOK Initiative at the Celebration of Women Writers. Initial text entry and proof-reading of this chapter were the work of volunteer Diana Camden.

[Editor: Mary Mark Ockerbloom]

[A Celebration of Women Writers]

"Chapter VI: The Subjective Necessity for Social Settlements." by Jane Addams (1860-1935) From: Twenty Years at Hull-House with Autobiographical Notes. by Jane Addams. New York: The MacMillan Company, 1912 (c.1910) pp. 113-127.

[Editor: Mary Mark Ockerbloom]



The Ethical Culture Societies held a summer school at Plymouth, Massachusetts, in 1892, to which they invited several people representing the then new Settlement movement, that they might discuss with others the general theme of Philanthropy and Social Progress.

I venture to produce here parts of a lecture I delivered in Plymouth, both because I have found it impossible to formulate with the same freshness those early motives and strivings, and because, when published with other papers given that summer, it was received by the Settlement people themselves as a satisfactory statement.

I remember on golden summer afternoon during the sessions of the summer school that several of us met on the shores of a pond in a pine wood a few miles from Plymouth, to discuss our new movement. The natural leader of the group was Robert A. Woods. He had recently returned from a residence in Toynbee Hall, London, to open Andover House in Boston, and had just issued a book, "English Social Movements," in which he had gathered together and focused the many forms of social endeavor preceding and contemporaneous with the English Settlements. There were Miss Vida D. Scudder and Miss Helena Dudley from the College Settlement Association, Miss Julia C. Lathrop and myself from Hull-House. Some of us had numbered our years as far as thirty, and we all carefully avoided the extravagance of statement which characterizes youth, and yet I doubt if anywhere on the continent that summer could have been found a group of people more genuinely interested in social development or more sincerely convinced that they had found a clue by which the conditions in crowded cities might be understood and the agencies for social betterment developed.

We were all careful to avoid saying that we had found a "life work," perhaps with an instinctive dread of expending all our energy in vows of constancy, as so often happens; and yet it is interesting to note that of all the people whom I have recalled as the enthusiasts at that little conference have remained attached to Settlements in actual residence for longer or shorter periods each year during the eighteen years that have elapsed since then, although they have also been closely identified as publicists or governmental officials with movements outside. It is as if they had discovered that the Settlement was too valuable as a method as a way of approach to the social question to abandoned, although they had long since discovered it was not a "social movement" in itself. This, however, is anticipating the future, whereas the following paper on "The Subjective Necessity for Social Settlements" should have a chance to speak for itself. It is perhaps too late in the day to express regret for its stilted title.

This paper is an attempt to analyze the motives which underlie a movement based, not only upon conviction, but upon genuine emotion, wherever educated young people are seeking an outlet for that sentiment for universal brotherhood, which the best spirit of our times is forcing from an emotion into a motive. These young people accomplish little toward the solution of this social problem, and bear the brunt of being cultivated into unnourished, oversensitive lives. They have been shut off from the common labor by which they live which is a great source of moral and physical health. They feel a fatal want of harmony between their theory and their lives, a lack of coordination between thought and action. I think it is hard for us to realize how seriously many of them are taking to the notion of human brotherhood, how eagerly they long to give tangible expression to the democratic ideal. These young men and women, longing to socialize their democracy, are animated by certain hopes which may be thus loosely formulated; that if in a democratic country nothing can be permanently achieved save through the masses of the people, it will be impossible to establish a higher political life than the people themselves crave; that it is difficult to see how the notion of a higher civic life can be fostered save through common intercourse; that the blessings which we associate with a life of refinement and cultivation can be made universal and must be made universal if they are to be permanent; that the good we secure for ourselves is precarious and uncertain, is floating in mid-air, until it is secured for all of us and incorporated into our common life. It is easier to state these hopes than to formulate the line of motives, which I believe to constitute the trend of the subjective pressure toward the Settlement. There is something primordial about these motives, but I am perhaps overbold in designating them as a great desire to share the race life. We all bear traces of the starvation struggle which for so long made up the life of the race. Our very organism holds memories and glimpses of that long life of our ancestors, which still goes on among so many of our contemporaries. Nothing so deadens the sympathies and shrivels the power of enjoyment as the persistent keeping away from the great opportunities for helpfulness and a continual ignoring of the starvation struggle which makes up the life of at least half the race. To shut one's self away from that half of the race life is to shut one's self away from the most vital part of it; it is to live out but half the humanity to which we have been born heir and to use but half our faculties. We have all had longings for a fuller life which should include the use of these faculties. These longings are the physical complement of the "Intimations of Immortality," on which no ode has yet been written. To portray these would be the work of a poet, and it is hazardous for any but a poet to attempt it.

You may remember the forlorn feeling which occasionally seizes you when you arrive early in the morning a stranger in a great city: the stream of laboring people goes past you as you gaze through the plate-glass window of your hotel; you see hard working men lifting great burdens; you hear the driving and jostling of huge carts and your heart sinks with a sudden sense of futility. The door opens behind you and you turn to the man who brings you in your breakfast with a quick sense of human fellowship. You find yourself praying that you may never lose your hold on it all. A more poetic prayer would be that the great mother breasts of our common humanity, with its labor and suffering and its homely comforts, may never be withheld from you. You turn helplessly to the waiter and feel that it would be almost grotesque to claim from him the sympathy you crave because civilization has placed you apart, but you resent your position with a sudden sense of snobbery. Literature is full of portrayals of these glimpses: they come to shipwrecked men on rafts; they overcome the differences of an incongruous multitude when in the presence of a great danger or when moved by a common enthusiasm. They are not, however, confined to such moments, and if we were in the habit of telling them to each other, the recital would be as long as the tales of children are, when they sit down on the green grass and confide to each other how many times they have remembered that they lived once before. If these childish tales are the stirring of inherited impressions, just so surely is the other the striving of inherited powers.

"It is true that there is nothing after disease, indigence and a sense of guilt, so fatal to health and to life itself as the want of a proper outlet for active faculties." I have seen young girls suffer and grow sensibly lowered in vitality in the first years after they leave school. In our attempt then to give a girl pleasure and freedom from care we succeed, for the most part, in making her pitifully miserable. She finds "life" so different from what she expected it to be. She is besotted with innocent little ambitions, and does not understand this apparent waste of herself, this elaborate preparation, if no work is provided for her. There is a heritage of noble obligation which young people accept and long to perpetuate. The desire for action, the wish to right wrong and alleviate suffering haunts them daily. Society smiles at it indulgently instead of making it of value to itself. The wrong to them begins even farther back, when we restrain the first childish desires for "doing good", and tell them that they must wait until they are older and better fitted. We intimate that social obligation begins at a fixed date, forgetting that it begins at birth itself. We treat them as children who, with strong-growing limbs, are allowed to use their legs but not their arms, or whose legs are daily carefully exercised that after a while their arms may be put to high use. We do this in spite of the protest of the best educators, Locke and Pestalozzi. We are fortunate in the meantime if their unused members do not weaken and disappear. They do sometimes. There are a few girls who, by the time they are "educated", forget their old childish desires to help the world and to play with poor little girls "who haven't playthings". Parents are often inconsistent: they deliberately expose their daughters to knowledge of the distress in the world; they send them to hear missionary addresses on famines in India and China; they accompany them to lectures on the suffering in Siberia; they agitate together over the forgotten region of East London. In addition to this, from babyhood the altruistic tendencies of these daughters are persistently cultivated. They are taught to be self-forgetting and self-sacrificing, to consider the good of the whole before the good of the ego. But when all this information and culture show results, when the daughter comes back from college and begins to recognize her social claim to the "submerged tenth", and to evince a disposition to fulfill it, the family claim is strenuously asserted; she is told that she is unjustified, ill-advised in her efforts. If she persists, the family too often are injured and unhappy unless the efforts are called missionary and the religious zeal of the family carry them over their sense of abuse. When this zeal does not exist, the result is perplexing. It is a curious violation of what we would fain believe a fundamental law—that the final return of the deed is upon the head of the doer. The deed is that of exclusiveness and caution, but the return, instead of falling upon the head of the exclusive and cautious, falls upon a young head full of generous and unselfish plans. The girl loses something vital out of her life to which she is entitled. She is restricted and unhappy; her elders meanwhile, are unconscious of the situation and we have all the elements of a tragedy.

We have in America a fast-growing number of cultivated young people who have no recognized outlet for their active faculties. They hear constantly of the great social maladjustment, but no way is provided for them to change it, and their uselessness hangs about them heavily. Huxley declares that the sense of uselessness is the severest shock which the human system can sustain, and that if persistently sustained, it results in atrophy of function. These young people have had advantages of college, of European travel, and of economic study, but they are sustaining this shock of inaction. They have pet phrases, and they tell you that the things that make us all alike are stronger than the things that make us different. They say that all men are united by needs and sympathies far more permanent and radical than anything that temporarily divides them and sets them in opposition to each other. If they affect art, they say that the decay in artistic expression is due to the decay in ethics, that art when shut away from the human interests and from the great mass of humanity is self-destructive. They tell their elders with all the bitterness of youth that if they expect success from them in business or politics or in whatever lines their ambition for them has run, they must let them consult all of humanity; that they must let them find out what the people want and how they want it. It is only the stronger young people, however, who formulate this. Many of them dissipate their energies in so-called enjoyment. Others not content with that, go on studying and go back to college for their second degrees; not that they are especially fond of study, but because they want something definite to do, and their powers have been trained in the direction of mental accumulation. Many are buried beneath this mental accumulation with lowered vitality and discontent. Walter Besant says they have had the vision that Peter had when he saw the great sheet let down from heaven, wherein was neither clean nor unclean. He calls it the sense of humanity. It is not philanthropy nor benevolence, but a thing fuller and wider than either of these.

This young life, so sincere in its emotion and good phrases and yet so undirected, seems to me as pitiful as the other great mass of destitute lives. One is supplementary to the other, and some method of communication can surely be devised. Mr. Barnett, who urged the first Settlement,—Toynbee Hall, in East London,—recognized this need of outlet for the young men of Oxford and Cambridge, and hoped that the Settlement would supply the communication. It is easy to see why the Settlement movement originated in England, where the years of education are more constrained and definite than they are here, where class distinctions are more rigid. The necessity of it was greater there, but we are fast feeling the pressure of the need and meeting the necessity for Settlements in America. Our young people feel nervously the need of putting theory into action, and respond quickly to the Settlement form of activity.

Other motives which I believe make toward the Settlement are the result of a certain renaissance going forward in Christianity. The impulse to share the lives of the poor, the desire to make social service, irrespective of propaganda, express the spirit of Christ, is as old as Christianity itself. We have no proof from the records themselves that the early Roman Christians, who strained their simple art to the point of grotesqueness in their eagerness to record a "good news" on the walls of the catacombs, considered this good news a religion. Jesus had no set of truths labeled Religious. On the contrary, his doctrine was that all truth is one, that the appropriation of it is freedom. His teaching had no dogma to mark it off from truth and action in general. He himself called it a revelation—a life. These early Roman Christians received the Gospel message, a command to love all men, with a certain joyous simplicity. The image of the Good Shepherd is blithe and gay beyond the gentlest shepherd of Greek mythology; the hart no longer pants, but rushes to the water brooks. The Christians looked for the continuous revelation, but believed what Jesus said, that this revelation, to be retained and made manifest, must be put into terms of action; that action is the only medium man has for receiving and appropriating truth; that the doctrine must be known through the will.

That Christianity has to be revealed and embodied in the line of social progress is a corollary to the simple proposition, that man's action is found in his social relationships in the way in which he connects with his fellows; that his motives for action are the zeal and affection with which he regards his fellows. By this simple process was created a deep enthusiasm for humanity; which regarded man as at once the organ and the object of revelation; and by this process came about the wonderful fellowship, the true democracy of the early Church, that so captivates the imagination. The early Christians were preeminently nonresistant. They believed in love as a cosmic force. There was no iconoclasm during the minor peace of the Church. They did not yet denounce nor tear down temples, nor preach the end of the world. They grew to a mighty number, but it never occurred to them, either in their weakness or in their strength, to regard other men for an instant as their foes or as aliens. The spectacle of the Christians loving all men was the most astounding Rome had ever seen. They were eager to sacrifice themselves for the weak, for children, and for the aged; they identified themselves with slaves and did not avoid the plague; they longed to share the common lot that they might receive the constant revelation. It was a new treasure which the early Christians added to the sum of all treasures, a joy hitherto unknown in the world—the joy of finding the Christ which lieth in each man, but which no man can unfold save in fellowship. A happiness ranging from the heroic to the pastoral enveloped them. They were to possess a revelation as long as life had new meaning to unfold, new action to propose.

I believe that there is a distinct turning among many young men and women toward this simple acceptance of Christ's message. They resent the assumption that Christianity is a set of ideas which belong to the religious consciousness, whatever that may be. They insist that it cannot be proclaimed and instituted apart from the social life of the community and that it must seek a simple and natural expression in the social organism itself. The Settlement movement is only one manifestation of that wider humanitarian movement which throughout Christendom, but pre-eminently in England, is endeavoring to embody itself, not in a sect, but in society itself.

I believe that this turning, this renaissance of the early Christian humanitarianism, is going on in America, in Chicago, if you please, without leaders who write or philosophize, without much speaking, but with a bent to express in social service and in terms of action the spirit of Christ. Certain it is that spiritual force is found in the Settlement movement, and it is also true that this force must be evoked and must be called into play before the success of any Settlement is assured. There must be the overmastering belief that all that is noblest in life is common to men as men, in order to accentuate the likenesses and ignore the differences which are found among the people whom the Settlement constantly brings into juxtaposition. It may be true, as the Positivists insist, that the very religious fervor of man can be turned into love for his race, and his desire for a future life into content to live in the echo of his deeds; Paul's formula of seeking for the Christ which lieth in each man and founding our likenesses on him, seems a simpler formula to many of us.

In a thousand voices singing the Hallelujah Chorus in Handel's "Messiah," it is possible to distinguish the leading voices, but the differences of training and cultivation between them and the voices in the chorus, are lost in the unity of purpose and in the fact that they are all human voices lifted by a high motive. This is a weak illustration of what a Settlement attempts to do. It aims, in a measure, to develop whatever of social life its neighborhood may afford, to focus and give form to that life, to bring to bear upon it the results of cultivation and training; but it receives in exchange for the music of isolated voices the volume and strength of the chorus. It is quite impossible for me to say in what proportion or degree the subjective necessity which led to the opening of Hull-House combined the three trends: first, the desire to interpret democracy in social terms; secondly, the impulse beating at the very source of our lives, urging us to aid in the race progress; and, thirdly, the Christian movement toward humanitarianism. It is difficult to analyze a living thing; the analysis is at best imperfect. Many more motives may blend with the three trends; possibly the desire for a new form of social success due to the nicety of imagination, which refuses worldly pleasures unmixed with the joys of self-sacrifice; possibly a love of approbation, so vast that it is not content with the treble clapping of delicate hands, but wishes also to hear the bass notes from toughened palms, may mingle with these.

The Settlement then, is an experimental effort to aid in the solution of the social and industrial problems which are engendered by the modern conditions of life in a great city. It insists that these problems are not confined to any one portion of a city. It is an attempt to relieve, at the same time, the overaccumulation at one end of society and the destitution at the other; but it assumes that this overaccumulation and destitution is most sorely felt in the things that pertain to social and educational privileges. From its very nature it can stand for no political or social propaganda. It must, in a sense, give the warm welcome of an inn to all such propaganda, if perchance one of them be found an angel. The only thing to be dreaded in the Settlement is that it lose its flexibility, its power of quick adaptation, its readiness to change its methods as its environment may demand. It must be open to conviction and must have a deep and abiding sense of tolerance. It must be hospitable and ready for experiment. It should demand from its residents a scientific patience in the accumulation of facts and the steady holding of their sympathies as one of the best instruments for that accumulation. It must be grounded in a philosophy whose foundation is on the solidarity of the human race, a philosophy which will not waver when the race happens to be represented by a drunken woman or an idiot boy. Its residents must be emptied of all conceit of opinion and all self-assertion, and ready to arouse and interpret the public opinion of their neighborhood. They must be content to live quietly side by side with their neighbors, until they grow into a sense of relationship and mutual interests. Their neighbors are held apart by differences of race and language which the residents can more easily overcome. They are bound to see the needs of their neighborhood as a whole, to furnish data for legislation, and to use their influence to secure it. In short, residents are pledged to devote themselves to the duties of good citizenship and to the arousing of the social energies which too largely lie dormant in every neighborhood given over to industrialism. They are bound to regard the entire life of their city as organic, to make an effort to unify it, and to protest against its over-differentiation.

It is always easy to make all philosophy point one particular moral and all history adorn one particular tale; but I may be forgiven the reminder that the best speculative philosophy sets forth the solidarity of the human race; that the highest moralists have taught that without the advance and improvement of the whole, no man can hope for any lasting improvement in his own moral or material individual condition; and that the subjective necessity for Social Settlements is therefore identical with that necessity, which urges us on toward social and individual salvation.

[Editor: Mary Mark Ockerbloom]

This chapter has been put on-line as part of the BUILD-A-BOOK Initiative at the Celebration of Women Writers. Initial text entry and proof-reading of this chapter were the work of volunteer Diana Camden.

[Editor: Mary Mark Ockerbloom]

[A Celebration of Women Writers]

"Chapter VII: Some Early Undertakings at Hull-House." by Jane Addams (1860-1935) From: Twenty Years at Hull-House with Autobiographical Notes. by Jane Addams. New York: The MacMillan Company, 1912 (c.1910) pp. 128-153.

[Editor: Mary Mark Ockerbloom]



If the early American Settlements stood for a more exigent standard in philanthropic activities, insisting that each new undertaking should be preceded by carefully ascertained facts, then certainly Hull-House held to this standard in the opening of our new coffee-house first started as a public kitchen. An investigation of the sweatshops had disclosed the fact, that sewing women during the busy season paid little attention to the feeding of their families, for it was only by working steadily through the long day that the scanty pay of five, seven, or nine cents for finishing a dozen pairs of trousers could be made into a day's wage; and they bought from the nearest grocery the canned goods that could be most quickly heated, or gave a few pennies to the children with which they might secure a lunch from a neighboring candy shop.

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