In the November of last year – 1905 – I was invited to consider the problem which is known as “The Unemployed Question,” and to write something about it in a London daily paper. In 1905 the subject was attracting the attention of every one, and it was thought that by means of my own method – the method of Fiction – I might possibly interest people.

I welcomed the opportunity, and wrote a story expressing my views, which was published among the news columns of the Daily Mail.

Before the tale began to appear I had several conferences with Lord Northcliffe, then Sir Alfred Harmsworth, the editor of the newspaper. Certain facts were told me; a mass of expert opinion and evidence was placed at my disposal, and I was enjoined to study my new material and write exactly as I felt about the question. No restrictions were placed upon my point of view. I suppose that very rarely indeed has it happened to an ordinary novelist that the ruling powers of a journal which has one of the largest circulations in the world have said, “Here are our columns; come and say what you think in them.”

It is, no doubt, good journalism to print a single article written by a man whose conviction on the subject of the article is diametrically opposed to that of the newspaper in which it is published. A standard of value is created by an exhibition of contrasts. It is good journalism also to print the views of experts such as Mr. Booth or Mr. McKenzie. Both these things are constantly done. But to give a novelist columns of enormously valuable space for some weeks – “news space,” not the space generally reserved for fiction – in order that he may express his own ideas, is very unusual. At the time when this was offered to me I thought it a very great compliment. I can hardly believe that I was mistaken, and I think so still.

I wrote the story, and called it, Made in His Image. When it had run through the newspaper it was published in book form. Fourteen months have gone by, and during them I have endeavoured to keep myself informed as to the position of affairs. With the additional knowledge that the past year and its inquiries have given me, I find myself still of precisely the same opinion as I was before. If anything, my conviction is stronger than before. What my opinions are, such conclusions as I have come to, I have been invited to tell you to-night.

I will get to the point at once without further preamble, save only to say how much I value the privilege of addressing you.

For a long time past every class of the community has been exercised by the problem of the unemployed. The question has steadily become more acute year by year, and at the present moment its solution is the most pressing and necessary of all that confront thinking men and women.

I propose to touch briefly upon the existing state of things, to explain what I conclude to be the cause of it, and to set before you my belief as to the only remedy.

In London, Manchester, Birmingham, and all the great cities of England, the streets are full of men with bright eyes, and faces cut and whittled to an edge by hunger. Men and women with kindly hearts and sympathetic natures cannot go abroad in winter unless they taste the bitterness of sights and sounds that tear the heart and lacerate the soul.

Dismal and terrible processions move throughout the streets of our capitals like spectres from the underworld. I have myself, in the course of my investigations, been packed tight among a crowd of tattered, coughing humans in London. I have walked with them, brethren of yours and mine, men who offended and distressed every sense, men who groaned and sighed because they had not eaten, men who exhaled an odour like the caged animals in a menagerie, men who fed, when they fed at all, upon garbage, men who could not wash.

I have seen faces all round me like the faces that the great Italian poet Dante describes as flitting through the gloom of hell. On one side is a face grown witless from hunger, sorrow, and foul environment. It is a horrible face, a face like a glass of dirty water. Another face is simply a grey drawn wedge of cunning; a third man has a face that might have been that of a saint, but the horror of his life has put its heel upon the countenance, and has ground the possibility to pulp. I have stood among living bodies which have no heat in them, a company of ghosts that cough and curse in bloodless voices. And among these gaunt, dismal, and hopeless men the one who can snarl and cry his sorrows loudly is the one who is envied by all the rest. He must have had a meal that day.

I expect many of you have seen something of what I describe, and those who have had this sad experience will bear witness that I am exaggerating nothing. This is not Fiction; it is melancholy Truth. In the opening chapter of the story I wrote on the Unemployed question, I described a meeting of the Unemployed in Trafalgar Square. In the course of the chapter I told how some charitable people drove up with a cart full of buns and bread and butter. Immediately there was a riot. The poor starving people fought with each other for the food like wolves. The scene was horrible. This first chapter appeared on November 18, in the Daily Mail. Two days afterwards I met a friend in my London Club who had read it. “My dear fellow,” he said, “you’ve let your imagination run away with you. A story is all very well, but it should closely follow the lines of fact. Don’t you tell me that English workmen are in such a pass that they will fight for a morsel of food in the heart of London. You’re coming it a bit too tall, my dear chap.”

He was a ruddy, prosperous friend. As he came into the Club smoking-room he gave a heavy fur coat, which probably cost him fifty guineas, to one of the waiters. He called for a whisky and soda, and sank into an arm-chair of red leather with a comfortable sigh of pleasure. He stretched out his legs towards a blazing fire of logs, and said again, “You novelist johnnies are always coming it a bit too thick, don’t you know!”

My worthy friend was one of those who have eyes but see not; because they won’t see, and don’t wish to see.

Now listen to the sequel —

Three days after this a procession of Unemployed marched along the Embankment in London. Some charitable people did actually bring down a cart of food. There was a riot and a fight for the food exactly as I had foreseen in my imaginary tale. It was reported in the newspaper. Five days after I had imagined that, under existing conditions, something might happen, that thing actually did happen – men came fighting for a scrap of bread in the heart of the Metropolis.

This is what we see in the great streets of London and other towns – the streets full of shops which are crammed with costly and beautiful things, thronged with prosperous people. What we see when we follow the procession of the Unemployed back to the awful dens in which they live is impossible to do more than hint at. To tell the absolute unvarnished truth in a public assembly, to publish a faithful description in a public print is an utter impossibility. These dreadful facts are those which despairing clergymen and ministers, doctors, nurses, would-be helpers, tell to each other in whispers.

I knew a lady whose husband had turned out worthless, and who finally deserted her. Her one source of income was a row of small houses in the East End of London, houses that were let out in rooms to the very poor. My friend was too poor to employ an agent to collect her rents and draw a commission for his work. Every week she did so herself, and one week she invited me to accompany her. I did so, and it was the most horrible day I ever spent. No working man in a district such as this can form any idea of the filth and misery in which the lost, degraded tenants of these houses lived. I shall not attempt to describe it, for it would be a poor return for your kindness in coming here to-night to rob you of your night’s rest!

I will merely quote some lines written by Mr. F. A. McKenzie, one of the foremost sociologists of the day. They deal with the lives of the Unemployed in the East End of London, and they are guarded, reticent words.

I read —

“To say that scores of thousands of them are facing the coming winter with fear and dread is but mildly to imply their situation. They are the derelicts of London, whom the changes in modern conditions have left hopelessly behind. Without crafts, without knowledge, many of them with hope dead, they face a future that good trade can do little to relieve, and bad trade must greatly darken.”

“The prodigal son” of to-day plays out the last act of his tragedy, not before a fatted calf, but in a Poplar back room. The shiftless and incapables, attracted by low rent, by the chance of casual work, and by the abundance of relief, drift here. To them are added the scores of thousands of locally born people who are trained in such a way that they cannot be anything else than casuals.

The very streets proclaim the lives of these people. Apart from the main thoroughfares and from certain more prosperous avenues, you are swallowed up in an endless succession of long roads of cheaply built houses. The walls are crumbling, and the bricks seem as though they would fall at a blow; many houses have broken, paper-stuffed windows; there are whole streets where the doors and windows have not seen paint for a generation. The children, babies with ophthalmic eyes, girls dirty beyond belief play in the gutters. The women gossip at the doors. The men, strong, yet none wanting their strength, lounge at street corners.

In home after home you will find that the sole regular wage earned is by a young son, who obtains ten shillings a week as errand boy in the City. On this, with occasional additions from the others, the whole family exists. The mother may obtain a few shillings a week at ‘charing,’ although such work is scarce in Poplar.

Twenty years ago the poverty of the East End was lessened by the home work which the women could obtain. It is one of the most serious, although often overlooked, factors of to-day that such home work cannot be had save by a few. The aliens in Whitechapel and in Stepney absorb almost all of it. The foreigners are more capable, more thrifty, and more sober, and, save where brute strength is required, our own derelicts stand no chance before them. The homes inside are often enough indescribable. Here and there you find the one room kept clean, but generally dirt is the outstanding feature. The beds are black masses of filth. The walls of the rooms prevent real cleanliness. I went into one two-roomed tenement inhabited by a man, wife and three children. The kitchen was overrun with rats, which had free entrance and exit through numerous holes in the wall. In the bedroom a large part of the lath and plaster wall underneath the window was torn away, leaving great gaps open to the yard. ‘Why doesn’t your landlord do some repairs here?’ my companion asked. ‘He won’t, sir; he says it is healthy for us to have holes in the walls,’ the woman replied. Many of these Poplar rooms urgently require the active intervention of the local sanitary officers.

In such fetid dens, badly built, ill kept, and furnished with the strangest of oddments, most of the Poplar poor live.”

If it were necessary and part of my scheme this evening, I could take up the whole of our time in telling the truth about the existing horrors. But I do not think that any one will deny them. They exist, and no one can disprove the fact. Let us rather consider why they exist, and what their existence means to the working man.

Stated in a few brief words, this is my theory and my unalterable belief.

IF THERE WERE NO UNEMPLOYABLES THERE WOULD BE NO UNEMPLOYED.

To amplify my statement I will say – and in a moment I will endeavour to prove – that if the idle, vicious, hopeless and sullen scoundrels who act as a drag upon the wheel of the Commonwealth, who have been allowed too long to clog social progress, were removed, the whole problem would be solved.

I beg you to listen carefully to me while I tell you how the Unemployables have created the problem of the Unemployed, how they are throttling charitable enterprise, how they are making economic methods of relief impossible, how they are destroying the present and the future of the honest working man. Who are the people I have called “The Unemployables”? What is their idea of work and what is the real ideal of work? I will answer these questions. I will show you who and what the Unemployables are. I will contrast their attitude towards honest toil with the attitude of honest men towards toil, and when I have done this I will try to explain how these people are injuring you and me, what a terrible burden they are upon our backs.

The month before my story dealing with the Unemployed appeared in the Daily Mail, a series of articles on the same subject was published. In some of them the Unemployables were painted with perfect fidelity and vividness. I take some paragraphs here and there to make a connected picture.

“Half-past eleven on Friday morning in a back street in the most poverty-stricken and most largely relieved district in Canning Town. A group of women wait around the gates of a chapel, from which doles are being issued. Dirty, ragged and untidy, they certainly are, but hunger-stricken – No! Their children playing in the roadway near by are ill-clad, filthy, and in many cases bare-footed, and do show signs of under-feeding, but not the mothers.

These are the wives of the habitual Unemployed seeking relief.

The curious stranger notices that some of the women go from the relief station to the public-houses. Let us look inside a few of these establishments. In a side bar of the first place we enter, we find eleven women, exactly of the same type as those soliciting charity without. One of them carries a recently-born baby in her arms, and another has a little girl two years old clinging to her apron. Each woman has a glass in front of her. Some of them have been here since half-past nine in the morning, and will stay for hours yet. In the next drinking shop is a party of nine, in the next but two, while in the last of all we find seven. Now one rises to go out, for her hour has come to beg for aid from school or parson or Unemployed fund.

An hour later we can see the husbands of these women amusing themselves at the street corner higher up. Five bookmakers’ touts are busy among them at one cross roads alone.

At this time, when we are threatened with a new Unemployed agitation, it is as well that the causes of much of the distress in some of the Unemployed areas should be understood. For several years the public has tried to deal with the sufferings of the very poor by sentimental means. Each winter has brought increase of relief, and each increase of relief has helped to render more permanent the problem it has set about to cure.

We have now in one district alone, a large number of people, totalling many thousands, incapable of regular work and unwilling to attempt it. They have been taught to lean on charity to aid them, and they have proved themselves apt pupils. Their homes will, as a rule, for sheer uncleanliness, bear comparison with the dwelling of an Australian aborigine. Their children are systematically made untidy, and are given a neglected air in order more successfully to extort outside aid. Parental love is so dead that, in very many cases, the mothers will sell the boots given to their children in order to buy gin.

This is no vague, general charge. Three years ago the readers of the Daily Mail entrusted the writer with a sum of money to spend on meals and shoes for needy children in this district. Teachers from many schools assured me that such effort would be wasted. ‘Buy the shoes and give them to the children to-day,’ they said; ‘and to-morrow the shoes will be in the pawnshops, and the mothers will have drunk the proceeds.’ It was necessary for us to construct a careful system of guard checks to save the children from their own mothers.

Last year four separate general funds were distributing doles and aid among these people in one district. A fund for the children, the best of all, kept them from starvation. Two outside agencies collected many thousands of pounds and scattered them about. The West Ham Corporation spent over £26,000 on relief works. What has been the result? The first outcome was to draw to this district many of the loafers from other parts, who saw the chance to obtain something for nothing. The more money that came, the more the number of Unemployed grew.

There is, without question, an amount of perfectly genuine distress, distress that should be relieved. But it is not, as a rule, found in the ‘Unemployed’ processions. The men who are making the most noise could not work properly if they would, and would not if they could.

This is a hard saying. Some facts may help to prove it. Many employers of labour around the docks agree in testifying that their difficulty is to induce casual men to remain long at their work. A man will take on a job for a couple of hours, and then ask for his 1s. 2d. (7d. an hour) and go. ‘Look here, guv’nor, I’ve had enough of this,’ he exclaims, with perfect truthfulness. He has secured enough to see him through the day – why should he trouble after more?

The labourer of the casual loafing type who works for two days a week thinks that he has done all his duty. His work is worth comparatively little when it is done. The municipal relief work at West Ham last winter spent £14,000 on material and £12,000 on labour. On the most liberal estimate, the labour value obtained was worth not more than £4500, and the tasks would have been done by any contractor for that amount. Many whose names were down on the Unemployed Register refused work when offered to them.

Last winter the workhouse authorities began to distribute relief on a more liberal scale. A number of distressed cases were taken in without labour. The number increased until it reached 473. Then the guardians resolved to re-establish the labour test, and to make the applicants do some work for the aid they had. The numbers at once fell to 119.

The people have been taught to look upon the outside public as a milch cow, and the guardians and municipal authorities as officials from whom everything possible is to be extorted. The members of an ‘unofficial’ relief committee invited me last week to one of their meetings. A bloated woman came asking them for aid. They gave her a small dole, with repeated injunctions that she was to lie to the relieving officer if he asked her if she had had anything. ‘Take care that your fire is out and your cupboard is bare when the relieving officer comes,’ one member added.

Here, then, is the problem to be solved. A great army of habitual loafers and incapables live off the woes of the genuine Unemployed. The latter, too, often suffer in silence. The spongers, hardened by long experience, adepts in every trick to impress a generous public, ply their calling more boldly each year.

Such are the men who will not work – the ‘work-shy’ men, the ‘bone-idle’ men, the ‘wasters,’ the scoundrels who turn the holy virtue of charity into a foolishness, and who recruit the ranks of those who keep society in a state of siege.

These people form the majority of the Unemployables. Please remember that I am not talking of the Unemployed, but of the Unemployables. The men who won’t work form the majority, but the hopeless herd of Unemployables is also swelled by those who can’t work. They can’t work because their life has never taught them how to work. From infancy they have been trained to depend upon charity, from childhood they have been denied an education which will enable them to earn a living.

Their very birth has been charitably conducted. The parish doctor has given free aid, the blankets have come from a local fund, and probably there has been a Salvation lass scrubbing the room for the mother. From infancy they are accustomed to look to charity for their very comfort. A boots fund supplies them with shoes, free meals are their main sustenance, and if they are very fortunate a holiday fund gives them a week in the country. Their first lessons are in begging, and they are taught to lie and to cringe to the givers of doles.

When such children leave their slum schools, what awaits them? There is little or no possibility of the slum boy learning a trade, while the girl finds it impossible, even if she desires, to learn housewifery by going to service. The factory awaits the girl, and odd jobs, as potboy, errand boy, runner for bookmakers, or the like, await the lad. At seventeen or so the youth becomes a man, and applies for casual labour at the docks or elsewhere. About the same time he mates with a girl who has been working at the factory.

By this time he has forgotten nearly all he learned at school. What can reasonably be expected of him?

It is impossible to condemn this second class of Unemployable. If you and I had been brought up in the same way, we should live as they do and behave as they do, in all probability. If a child has seen his father and mother, his grandfather and grandmother, his uncles, aunts and all the friends of the family habitually go to bed in their boots, he will sleep in his boots too. If he lives in a village where every one goes to bed in boots, and has never been out of that village nor witnessed the customs of any other village, who is to tell him that sleeping in boots is an unpleasant trick which spoils the sheets? A stranger who came upon a child of this village and told him that he was a dirty little boy who ought to be punished, would be an idiot who understood nothing of the power of environment, the truth of education or the facts of life.

But the first, and largest, class of Unemployables who have worked, can work, know how to work, but won’t work, is in a very different case, and is formed of very different people.

These are the men who are lost.

For my own part, I believe that idleness is the greatest of all sins, the chief of all crimes. It is not those offences against the law of God and the ordinance of man that we punish which are always the worst. I may be wrong, but I give it as my opinion that sloth is the prime sin of all those lusts and iniquities that war against the soul and destroy manhood. I believe that the thief who works, the drunkard who works, the liar who works, the adulterer who works, may often be a better man than the boneless, bloodless idler who is neither thief, drunkard, liar, or adulterer.

Work – all work – has in it a fine spiritual element, just as the smallest and meanest thing in the world has a divine side, inasmuch as God made it and saw that it was good. All temporary forms, it has been said, include essences that are eternal. Whatever be the meanness and loneliness of a man’s occupation, he may discharge it on principles common to himself and the Archangel Gabriel. The man who spends his whole life in cleaning codfish in Leadenhall Market is a better and finer man in the eye of God, a worthier and more valuable man to the Commonwealth, than the poor man who loafs away his life in a four-ale bar, or the rich one who lounges through his existence in a palace.

However far I may go in my belief that idleness is the greatest vice of all, hardly any one here would attempt to combat the general view that it is a vice and a very bad one.

But leaving the purely moral standpoint for a moment, let me point out to you the value of work as an aid to material success and happiness.

For a moment we will put aside the fact that toil is a virtue and laziness a sin. Let me briefly repeat what has been said a thousand times by far abler and more important lips than mine —

Work pays.

In the spring of this year I was staying in the South of France with a friend who is a great employer of labour. He employs nearly 16,000 men. He told me that, quite unknown to every one, he has established a system of reports upon the work and ability of each separate man. His agents inform him that Jack Smith, whom he has never met and will never meet in this world, is a hard worker. The next promotion goes to Jack Smith.

Genius, the highest and rarest attribute of the human being, has been said to be “an infinite capacity for taking pains.” A capacity for work which is not infinite but finite, yet which is still strong and vigorous, ought always and in all circumstances to secure a livelihood and ensure respect. This is the very least that it should do. It may do much more. It may command success.

What was it but work that enabled Heyne of Gottingen, the son of a poor weaver, to become one of the greatest classical scholars; that enabled Akenside, the son of a butcher, to write The Pleasures of the Imagination; Arkwright, the barber, to become Sir Richard Arkwright, inventor of the spinning-jenny; Beattie, the school-master, to become Professor of Moral Philosophy; Prideaux to become the Bishop of Winchester from being the assistant in the kitchen at Exeter College; Edmund Saunders, the errand lad, to become Sir Edmund Saunders, Chief Justice of the King’s Bench; Jonson, the common bricklayer, to become Ben Jonson the famous? Adrian VI. rose to his great fame as a scholar from being a poor lad in the streets, who, for want of other convenience, had to read by the lamps in the church porches; Parkes, the grocer’s, and Davy, the apothecary’s apprentice, became the two greatest chemical investigators of their age. What enabled Dr. Isaac Milner, Dean of Carlisle and Professor of Mathematics at Cambridge, to rise from the humble position of a weaver; and White, who was also a weaver, to become Professor of Arabic at Oxford; Hunter, the cabinet-maker, to attain the first rank among anatomists? Incredible labour enabled Demosthenes to become the greatest orator of antiquity. The Economy of Human Life and The Annual Register were the production of Dodsley, who by labour raised himself from the position of a weaver and a footman. Labour enabled Falconer, the barber’s son, to write his celebrated poem of The Shipwreck. The editor of The Quarterly Review, Gifford, somehow acquired the needed capability from being a cabin-boy and shoemaker’s apprentice. Haydn, the son of a poor cartwright, became the eminent composer; Johnson, through sickness and poverty, rose to be the immortal linguist; Jeremy Taylor, a barber’s son, ended as theologian and bishop; Barry, from a working mason, became the renowned painter. Dr. Livingstone attained his celebrity from being a “piecer” in a factory. Indeed, if we read the lives of distinguished men in any department, we find them celebrated for the amount of labour they could perform. There is no exception to this rule even in the military profession. Julius Cæsar, Cromwell, Washington, Napoleon, and Wellington, were all renowned as hard workers. We read how many days they could support the fatigues of a march; how many hours they spent in the field, in the cabinet, in the court; how many secretaries they kept employed; in short, how hard they worked. Superficial thinkers are ready to cry out, “Miracles!” Yes! but they are miracles of industry and of labour.

Great success came to these great workers I have enumerated, people who started life as working men. If they had lived to-day they would have achieved the same, though the task would have been a more difficult one. Men of this stamp cannot be crushed. But more ordinary men who have the capacity for hard work and are willing to do it, what shall we say of many of them in the year 1906? What shall we say of the thousands who want work and can’t get it, of the Unemployed?

We must say just this – the Unemployed are the victims of the Unemployable, and all working men suffer to support the idle and worthless classes of the community.

Every one suffers, every one has to pay for the maintenance of the Unemployable. But the working man pays most and suffers most. Let me put it to the working men here to-night.

Out of every pound I earn I have to pay a shilling to the Government in income-tax. I call this hard, because every penny of my income is made by hard mental work. The parson and the doctor, the farmer, the lawyer, the author, are taxed exactly the same as the man who has not earned his income, but who has been left land or other property by his father. I work ten hours a day nearly every day of my life, and I only make nineteen shillings out of every pound I earn, while the man who has an income without working for it pays not a penny more. You are probably wondering what this has to do with your side of the question. You do not pay income-tax, you may say, it is only the people who make more than three pounds odd a week who have to pay this tax.

You are quite wrong if you think this. In proportion to your earnings, you pay, even here in this country, more than I do, more than the doctor, more than the farmer – more than almost any one, except the parson, who is always the most heavily taxed man in proportion to his means and his duties in the community. It is true that you don’t get yellow papers “On His Majesty’s Service” by the post demanding this or that sum. You don’t get polite gentlemen calling for money, and backed up by the whole force of the British Constitution. You pay in other ways. Take the case of a farm labourer. The farmer rents his land from the original owner, and he makes as much as he can out of it. The farmer has to pay the Government a proportion of every shilling he makes. It stands to reason, therefore, that he can’t afford to pay his labourers as much as he would were he himself less heavily taxed. And there are other ways in which the working man pays out of all proportion to his earnings. The working man who buys a pound of tea, a glass of beer, or an ounce of tobacco, pays exactly the same duty on these articles as people with ten times his income. I may buy a pound of tea at two shillings and the working man may not be able to pay more than a shilling. But that is merely a question of quality, and does not affect the argument. The working man with a very small income pays the same duty as the man with a much larger one.