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A BROTHER OF THE POOR.

There are few stiller things than the stillness of a summer's noon such as this, a summer's noon in a broken woodland, with the deer asleep in the bracken, and the twitter of birds silent in the coppice, and hardly a leaf astir in the huge beeches that fling their cool shade over the grass. Afar off a gilded vane flares out above the grey Jacobean gables of Knoll, the chime of a village clock falls faintly on the ear, but there is no voice or footfall of living thing to break the silence as I turn over leaf after leaf of the little book I have brought with me from the bustle of town to this still retreat, a book that is the record of a broken life, of a life "broken off," as he who lived it says of another, "with a ragged edge."

It is a book that carries one far from the woodland stillness around into the din and turmoil of cities and men, into the misery and degradation of "the East-end,"—that "London without London," as some one called it the other day. Few regions are more unknown than the Tower Hamlets. Not even Mrs. Riddell has ventured as yet to cross the border which parts the City from their weltering mass of busy life, their million of hard workers packed together in endless rows of monotonous streets, broken only by shipyard or factory or huge breweries, streets that stretch away eastward from Aldgate to the Essex marshes. And yet, setting aside the poetry of life which is everywhere, there is poetry enough in East London; poetry in the great river which washes it on the south, in the fretted tangle of cordage and mast that peeps over the roofs of Shadwell or in the great hulls moored along the wharves of Wapping; poetry in the "Forest" that fringes it to the east, in the few glades that remain of Epping and Hainault,—glades ringing with the shouts of school-children out for their holiday and half mad with delight at the sight of a flower or a butterfly; poetry of the present in the work and toil of these acres of dull bricks and mortar where everybody, man woman and child, is a worker, this England without a "leisure class"; poetry in the thud of the steam-engine and the white trail of steam from the tall sugar refinery, in the blear eyes of the Spitalfields weaver, or the hungering faces of the group of labourers clustered from morning till night round the gates of the docks and watching for the wind that brings the ships up the river: poetry in its past, in strange old-fashioned squares, in quaint gabled houses, in grey village churches, that have been caught and overlapped and lost, as it were, in the great human advance that has carried London forward from Whitechapel, its limit in the age of the Georges, to Stratford, its bound in that of Victoria.

Stepney is a belated village of this sort; its grey old church of St. Dunstan, buried as it is now in the very heart of East London, stood hardly a century ago among the fields. All round it lie tracts of human life without a past; but memories cluster thickly round "Old Stepney," as the people call it with a certain fond reverence, memories of men like Erasmus and Colet and the group of scholars in whom the Reformation began. It was to the country house of the Dean of St. Paul's, hard by the old church of St. Dunstan, that Erasmus betook him when tired of the smoke and din of town. "I come to drink your fresh air, my Colet," he writes, "to drink yet deeper of your rural peace." The fields and hedges through which Erasmus loved to ride remained fields and hedges within living memory; only forty years ago a Londoner took his Sunday outing along the field path which led past the London Hospital to what was still the suburban village church of Stepney. But the fields through which the path led have their own church now, with its parish of dull straight streets of monotonous houses already marked with premature decay, and here and there alleys haunted by poverty and disease and crime.

There is nothing marked about either church or district; their character and that of their people are of the commonest East-end type. If I ask my readers to follow me to this parish of St. Philip, it is simply because these dull streets and alleys were chosen by a brave and earnest man as the scene of his work among the poor. It was here that Edward Denison settled in the autumn of 1867, in the second year of the great "East London Distress." In the October of 1869 he left England on a fatal voyage from which he was never to return. The collection of his letters which has been recently printed by Sir Baldwyn Leighton has drawn so much attention to the work which lay within the narrow bounds of those two years that I may perhaps be pardoned for recalling my own memories of one whom it is hard to forget.

A few words are enough to tell the tale of his earlier days. Born in 1840, the son of a bishop, and nephew of the late Speaker of the House of Commons, Edward Denison passed from Eton to Christchurch, and was forced after quitting the University to spend some time in foreign travel by the delicacy of his health. His letters give an interesting picture of his mind during this pause in an active life, a pause which must have been especially distasteful to one whose whole bent lay from the first in the direction of practical energy. "I believe," he says in his later days, "that abstract political speculation is my métier;" but few minds were in reality less inclined to abstract speculation. From the very first one sees in him what one may venture to call the best kind of "Whig" mind, that peculiar temper of fairness and moderation which declines to push conclusions to extremes, and recoils instinctively when opinion is extended beyond its proper bound. His comment on Newman's 'Apologia' paints his real intellectual temper with remarkable precision. "I left off reading Newman's 'Apologia' before I got to the end, tired of the ceaseless changes of the writer's mind, and vexed with his morbid scruples—perhaps, too, having got a little out of harmony myself with the feelings of the author, whereas I began by being in harmony with them. I don't quite know whether to esteem it a blessing or a curse; but whenever an opinion to which I am a recent convert, or which I do not hold with the entire force of my intellect, is forced too strongly upon me, or driven home to its logical conclusion, or over-praised, or extended beyond its proper limits, I recoil instinctively and begin to gravitate towards the other extreme, sure to be in turn repelled by it also."

I dwell on this temper of his mind because it is this practical and moderate character of the man which gives such weight to the very sweeping conclusions on social subjects to which he was driven in his later days. A judgment which condemns the whole system of Poor Laws, for instance, falls with very different weight from a mere speculative theorist and from a practical observer whose mind is constitutionally averse from extreme conclusions. Throughout however we see this intellectual moderation jostling with a moral fervour which feels restlessly about for a fitting sphere of action. "Real life," he writes from Madeira, "is not dinner-parties and small talk, nor even croquet and dancing." There is a touch of exaggeration in phrases like these which need not blind us to the depth and reality of the feeling which they imperfectly express, a feeling which prompted the question which embodies the spirit of all these earlier letters,—the question, "What is my work?"

The answer to this question was found both within and without the questioner. Those who were young in the weary days of Palmerstonian rule will