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 WEB SERVICES: PRINCIPLES AND TECHNOLOGY
WEB SERVICES:
PRINCIPLES AND TECHNOLOGY
Michael P. Papazoglou

“This book is one of the most comprehensive treatments of Web services I have seen. It covers the full
gamut of concepts, principles, supporting technology and necessary infrastructure required to build
a service-oriented architecture using today’s advanced standards. I highly recommend this book.”
Dave Chappell: author, Enterprise Service Bus

“This book, authored by one of the most respected experts in the Web services field, is an invaluable reference
for both academics and practitioners. Because of its rigor and completeness it is bound to become the definitive
guide to Web services technologies.”
Francisco Curbera: manager, Component Systems, IBM T.J. Watson Research Center

Web services represent the next generation of web-based technology. They allow new and improved ways for
enterprise applications to communicate and integrate with each other and, as such, are having a profound
effect on both the worlds of business and of software development.
In this new book, Michael Papazoglou offers a comprehensive examination of Web services which gives you
all you will need to know to gain a solid foundation in this area.
This book will help you to understand:
● The nature of Web services – what they actually are

● The underlying concepts, principles, and methodologies of Web services

● The fundamental technologies that underpin the Web services paradigm

● How Web services are introduced into organizations, and how they are designed,

deployed and used

● The key standards necessary for the development of Web services

Michael P. Papazoglou
Web Services: Principles and Technology is suitable for computer science students and also for professionals
who need an introduction to this area. Key features to help reinforce your understanding include:
● Spiral approach to build on earlier knowledge as the topics become more advanced
●

●
Numerous examples throughout demonstrate the practical application of the theory
Self-test questions, hints and tips, and discussion topics feature throughout
Michael P. Papazoglou
Michael Papazoglou holds the chair of Computer Science and is director of INFOLAB/CRISM
at Tilburg University, The Netherlands. WEB SERVICES:
PRINCIPLES AND
TECHNOLOGY
www.pearson-books.com

9780321155559_COVER.indd 1 29/6/07 14:48:50

WEBS_A01.qxd 11/12/07 4:30 PM Page i

Web Services
Visit the Web Services: Principles and Technology Companion Website
at www.pearsoned.co.uk/papazoglou to find valuable student
learning material including:

l Links to useful sites on the web

WEBS_A01.qxd 11/12/07 4:30 PM Page ii

We work with leading authors to develop the

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Under a range of well-known imprints, including

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WEBS_A01.qxd 11/12/07 4:30 PM Page iii

Web Services:
Principles and
Technology
Michael P. Papazoglou
INFOLAB/CRISM, Tilburg University, The Netherlands
WEBS_A01.qxd 11/12/07 4:30 PM Page iv

This book is dedicated to Marion without whose support, continuous encouragement,

and infinite patience this book would have been impossible.

Pearson Education Limited

Edinburgh Gate
Harlow
Essex CM20 2JE
England
and Associated Companies throughout the world

Visit us on the World Wide Web at:

www.pearsoned.co.uk

First published 2008

© Pearson Education Limited 2008

The rights of Michael P. Papazoglou to be identified as author of this work have been
asserted by him in accordance with the Copyright, Designs and Patents Act 1988.

All rights reserved. No part of this publication may be reproduced, stored in a retrieval
system, or transmitted in any form or by any means, electronic, mechanical, photocopying,
recording or otherwise, without either the prior written permission of the publisher or a
licence permitting restricted copying in the United Kingdom issued by the Copyright
Licensing Agency Ltd, Saffron House, 6–10 Kirby Street, London EC1N 8TS.

All trademarks used herein are the property of their respective owners. The use of any
trademark in this text does not vest in the author or publisher any trademark ownership
rights in such trademarks, nor does the use of such trademarks imply any affiliation with
or endorsement of this book by such owners.

ISBN: 978-0-321-15555-9

British Library Cataloguing-in-Publication Data

A catalogue record for this book is available from the British Library

10 9 8 7 6 5 4 3 2
11 10 09 08 07

Typeset in 10/12pt Times by 35

Printed and bound in Great Britain by Henry Ling Ltd.,
at the Dorset Press, Dorchester, Dorset

The publisher’s policy is to use paper manufactured from sustainable forests.

WEBS_A01.qxd 11/12/07 4:30 PM Page v

Contents

Preface xix
Foreword xxix
Acknowledgements xxxi

Part I Basics 1
Chapter 1: Web services basics 3
1.1 Introduction 4
1.1.1 What are Web services? 5
1.1.2 Typical Web services scenarios 6
1.2 The concept of software as a service 8
1.3 A more complete definition of Web services 10
1.4 Characteristics of Web services 12
1.4.1 Types of Web services 12
1.4.1.1 Simple or informational services 13
1.4.1.2 Complex services or business processes 14
1.4.2 Functional and non-functional properties 15
1.4.3 State properties 15
1.4.4 Loose coupling 16
1.4.5 Service granularity 17
1.4.6 Synchronicity 17
1.4.7 Well-definedness 19
1.4.8 Service usage context 19
1.5 Service interface and implementation 19
1.6 The service-oriented architecture 22
1.6.1 Roles of interaction in the SOA 23
1.6.1.1 Web services provider 23
1.6.1.2 Web services requestor 23
1.6.1.3 Web services registry 24
1.6.2 Operations in the SOA 24
1.6.2.1 The publish operation 25
1.6.2.2 The find operation 25
1.6.2.3 The bind operation 26
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vi Contents

1.6.3 SOA: an example involving complex services 26

1.6.4 Layers in an SOA 27
1.7 The Web services technology stack 32
1.8 Quality of service (QoS) 35
1.9 Web services interoperability 39
1.10 Web services versus components 40
1.11 Impact and shortcomings of Web services 43
1.12 Summary 46
Review questions 46
Exercises 47

Part II Enabling infrastructure 49

Chapter 2: Distributed computing infrastructure 51
2.1 Distributed computing and Internet protocols 52
2.1.1 Internet protocols 52
2.1.1.1 The Open Systems Interconnection
reference model 53
2.1.1.2 The TCP/IP network protocol 55
2.1.2 Middleware 57
2.2 The client–server model 59
2.3 Characteristics of interprocess communication 60
2.3.1 Messaging 60
2.3.2 Message destinations and sockets 62
2.3.3 Synchronous and asynchronous forms of
message communication 63
2.4 Synchronous forms of middleware 64
2.4.1 Remote procedure calls 64
2.4.2 Remote Method Invocation 66
2.5 Asynchronous forms of middleware 66
2.5.1 Store and forward messaging 67
2.5.2 Publish/subscribe messaging 69
2.5.3 Event-driven processing mechanisms 71
2.5.4 Point-to-point queuing 73
2.6 Request/reply messaging 74
2.7 Message-oriented middleware 75
2.7.1 Integration brokers 77
2.7.2 The Java Message Service (JMS) 80
2.8 Transaction-oriented middleware 81
2.9 Enterprise application and e-business integration 82
WEBS_A01.qxd 11/12/07 4:30 PM Page vii

Contents vii

2.10 Summary 86
Review questions 86
Exercises 87

Chapter 3: Brief overview of XML 89

3.1 XML document structure 90
3.1.1 XML declaration 90
3.1.2 Elements 91
3.1.3 Attributes 92
3.2 URIs and XML namespaces 92
3.3 Defining structure in XML documents 95
3.3.1 The XML Schema Definition Language 95
3.3.2 The XML schema document 96
3.3.3 Type definitions, element, and attribute declarations 98
3.3.3.1 Element declarations 98
3.3.3.2 Attribute declarations 100
3.3.4 Simple types 100
3.3.5 Complex types 101
3.4 XML schemas reuse 101
3.4.1 Deriving complex types 102
3.4.1.1 Complex type extensions 102
3.4.1.2 Complex type restrictions 103
3.4.1.3 Polymorphism 103
3.4.2 Importing and including schemas 104
3.4.2.1 Including schemas 105
3.4.2.2 Importing schemas 106
3.5 Document navigation and transformation 109
3.5.1 The XML Path Language 109
3.5.2 Using XSLT to transform documents 111
3.6 Summary 114
Review questions 114
Exercises 115

Part III Core functionality and standards 117

Chapter 4: SOAP: Simple Object Access Protocol 119

4.1 Inter-application communication and wire protocols 120
4.1.1 SOAP as a wire representation 120
4.2 SOAP as a messaging protocol 121
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viii Contents

4.3 Structure of a SOAP message 125

4.3.1 SOAP envelope 126
4.3.2 SOAP header 128
4.3.2.1 SOAP intermediaries 130
4.3.3 SOAP body 133
4.4 The SOAP communication model 134
4.4.1 RPC-style Web services 135
4.4.2 Document (message)-style Web services 137
4.4.3 Communication modes and messaging
exchange patterns 139
4.5 Error handling in SOAP 139
4.6 SOAP over HTTP 140
4.7 Advantages and disadvantages of SOAP 143
4.8 Summary 144
Review questions 145
Exercises 145

Chapter 5: Describing Web services 147

5.1 Why is a service description needed? 148
5.2 WSDL: Web Services Description Language 148
5.2.1 WSDL interface definition 150
5.2.2 WSDL implementation 157
5.2.3 WSDL message exchange patterns 164
5.3 Using WSDL to generate client stubs 168
5.4 Non-functional descriptions in WSDL 171
5.5 Summary 171
Review questions 172
Exercises 173

Chapter 6: Registering and discovering Web services 174

6.1 Service registries 175
6.2 Service discovery 176
6.3 UDDI: Universal Description, Discovery, and Integration 177
6.3.1 UDDI data structures 178
6.3.1.1 Service provider information 182
6.3.1.2 Web service description information 185
6.3.1.3 Web service access and technical
information 187
6.3.1.4 The publisher assertion structure 192
WEBS_A01.qxd 11/12/07 4:30 PM Page ix

Contents ix

6.3.2 WSDL to UDDI mapping model 193

6.3.2.1 Publishing service interfaces and
service bindings 194
6.3.2.2 Publishing service implementations 196
6.3.2.3 Summary of WSDL to UDDI mapping model 198
6.3.3 The UDDI API 202
6.3.3.1 Enquiry API 202
6.3.3.2 Publishing API 204
6.3.4 Querying the UDDI model 205
6.3.5 UDDI usage model and deployment variants 207
6.4 Summary 209
Review questions 210
Exercises 210

Part IV Event notification and service-oriented

architectures 213
Chapter 7: Addressing and notification 215
7.1 Web services and stateful resources 216
7.2 Introduction to the WS-Resource Framework 217
7.2.1 WS-Addressing 220
7.2.2 WS-Resource 223
7.2.3 Resource properties 227
7.2.4 Resource lifecycle 231
7.2.5 Service groups 232
7.3 Web Services Notification 233
7.3.1 Peer-to-peer notification 234
7.3.1.1 WS-BaseNotification interfaces 236
7.3.1.2 Subscription filtering 239
7.3.2 Notification topics 241
7.3.3 Brokered notification 244
7.4 Web Services Eventing 247
7.5 Summary 249
Review questions 249
Exercises 250

Chapter 8: Service-oriented architectures 253

8.1 What is a software architecture? 254
8.1.1 System quality attributes 255
8.1.2 Common architectural concerns 256
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x Contents

8.2 The SOA revisited 257

8.3 Service roles in an SOA 260
8.4 Reliable messaging 263
8.4.1 Definition and scope of reliable messaging 263
8.4.2 WS-ReliableMessaging 265
8.4.2.1 Structure of WS-ReliableMessaging 267
8.4.2.2 WS-ReliableMessaging examples 268
8.5 The Enterprise Service Bus 270
8.5.1 The event-driven nature of SOA 273
8.5.2 Key capabilities of an ESB 276
8.5.3 ESB integration styles 279
8.5.4 Elements of an ESB solution 282
8.5.4.1 Integration brokers 284
8.5.4.2 Application servers 286
8.5.4.3 Business process management 288
8.5.4.4 ESB transport-level choices 289
8.5.5 Connectivity and translation infrastructure 290
8.5.6 Leveraging legacy assets 292
8.5.7 Scalability issues in an ESB 294
8.5.8 Integration patterns using an ESB 296
8.6 The extended SOA 298
8.7 Summary 301
Review questions 302
Exercises 302

Part V Service composition and service

transactions 305
Chapter 9: Processes and workflows 307
9.1 Business processes and their management 307
9.1.1 Characteristics of business processes 308
9.2 Workflows 310
9.3 Business process integration and management 313
9.4 Cross-enterprise business processes 317
9.5 Service composition meta-model 319
9.5.1 Flow modeling concepts 319
9.5.2 Composing Web services 323
9.6 Web services orchestration and choreography 328
9.6.1 Orchestration versus choreography 329
9.7 The Business Process Execution Language (BPEL) 331
WEBS_A01.qxd 11/12/07 4:30 PM Page xi

Contents xi

9.7.1 BPEL structure 332

9.7.1.1 Abstract and executable processes 334
9.7.1.2 Message flow 336
9.7.1.3 Control flow 338
9.7.1.4 Data flow 341
9.7.1.5 Process orchestration 342
9.7.1.6 Message correlation 346
9.7.1.7 Fault handling 348
9.7.1.8 Event handling 350
9.7.2 A simple example in BPEL 350
9.7.2.1 Process orchestration 351
9.7.2.2 Data handling 355
9.7.2.3 Control flow 355
9.7.2.4 Correlations 359
9.7.2.5 Fault handling and compensations 361
9.8 Choreography 362
9.8.1 Uses of choreography description 362
9.8.2 Web Services Choreography Description Language 363
9.9 Other initiatives and languages 366
9.10 Summary 367
Review questions 368
Exercises 368

Chapter 10: Transaction processing 370

10.1 What is a transaction? 371
10.1.1 Properties of transactions 372
10.1.2 Concurrency control mechanisms 373
10.2 Distributed transactions 375
10.2.1 Distributed transaction architectures 376
10.2.2 Two-phase commit protocol 381
10.2.2.1 Phase I: preparation 381
10.2.2.2 Phase II: commitment/abortion 381
10.3 Nested transactions 382
10.3.1 Closed nested transactions 384
10.3.1.1 The two-phase commit protocol for
nested transactions 386
10.3.1.2 Concurrency control 388
10.3.2 Open nested transactions 389
10.3.2.1 Transactional workflows 391
10.3.2.2 Recovery mechanisms 393
WEBS_A01.qxd 11/12/07 4:30 PM Page xii

xii Contents

10.4 Transactional Web services 395

10.4.1 Definitions and general characteristics of
Web services transactions 396
10.4.2 Operational characteristics of Web services
transactions 398
10.4.3 Web services transaction types 399
10.4.3.1 Atomic actions 399
10.4.3.2 Long-duration transactions 401
10.4.4 Consensus groups and interposition 402
10.4.5 States of Web services transactions 405
10.4.6 Web services transaction frameworks 406
10.5 WS-Coordination and WS-Transaction 407
10.5.1 WS-Coordination 408
10.5.1.1 Coordination context 411
10.5.1.2 Activation service 413
10.5.1.3 Registration service 414
10.5.1.4 Typical message exchange between
two applications 417
10.5.2 WS-Transaction 419
10.5.2.1 Atomic transaction 419
10.5.2.2 Business activity 423
10.6 Web Service Composite Application Framework 426
10.6.1 Web Service Context 427
10.6.2 Web Service Coordination Framework 428
10.6.3 Web Services Transaction Management 429
10.7 Summary 432
Review questions 432
Exercises 433

Part VI Service security and policies 435

Chapter 11: Securing Web services 437
11.1 Web services security considerations 438
11.1.1 Security threats for Web services 439
11.1.2 Countermeasures 441
11.2 Network-level security mechanisms 442
11.2.1 Firewalls 442
11.2.1.1 Firewall architectures 443
11.2.2 Intrusion detection systems and
vulnerability assessment 447
WEBS_A01.qxd 11/12/07 4:30 PM Page xiii

Contents xiii

11.2.3 Securing network communications 448

11.2.3.1 Symmetric encryption 448
11.2.3.2 Asymmetric encryption 449
11.2.3.3 Digital certificates and signatures 450
11.3 Application-level security mechanisms 453
11.3.1 Authentication 454
11.3.1.1 Protection domains 455
11.3.1.2 Web resource protection 456
11.3.2 Authorization 457
11.3.3 Integrity and confidentiality 458
11.3.4 Non-repudiation 459
11.3.5 Auditing 459
11.3.6 Application-level security protocols 460
11.3.6.1 Secure Sockets Layer (SSL) 460
11.3.6.2 Internet Protocol Security (IPSec) 461
11.3.6.3 Kerberos 461
11.3.7 Security infrastructures 463
11.3.7.1 Public-key infrastructure 463
11.3.7.2 Directory services 465
11.4 Security topologies 466
11.5 XML security standards 466
11.5.1 XML Signature 468
11.5.2 XML Encryption 471
11.5.3 XML Key Management Specification (XKMS) 473
11.5.3.1 XML Key Information Service
Specification (X-KISS) 475
11.5.3.2 XML Key Registration Service
Specification (X-KRSS) 475
11.5.4 Security Assertions Markup Language 476
11.5.5 XML Access Control Markup
Language (XACML) 481
11.6 Securing Web services 487
11.6.1 Web services application-level security
challenges 487
11.6.2 Web services security roadmap 489
11.6.3 Web services security model 490
11.6.4 WS-Security 493
11.6.4.1 A use case for WS-Security 493
11.6.4.2 Integrating WS-Security in SOAs 494
11.6.4.3 WS-Security key features 497
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xiv Contents

11.6.5 Managing security policies 503

11.6.6 Managing secure sessions 506
11.6.7 Managing trust 507
11.6.8 Managing privacy 508
11.6.9 Managing federated identities 508
11.6.10 Managing authorization 510
11.7 Summary 510
Review questions 511
Exercises 511

Chapter 12: Service policies and agreements 513

12.1 What are policies and why are they needed? 514
12.1.1 Characteristics of policies 514
12.1.2 The need for a policy language 515
12.2 Types of policies 516
12.3 Policies and Web services standards 517
12.4 WS-Policy framework 518
12.4.1 WS-Policy overview 520
12.4.1.1 Policy expressions 523
12.4.1.2 Policy assertion usage types 526
12.4.2 Combining and comparing policies 529
12.4.2.1 Merging policies 530
12.4.2.2 Policy intersection 531
12.4.3 Policy attachments 533
12.4.3.1 WSDL policy attachment 533
12.4.3.2 External policy attachment 535
12.5 Service agreements 537
12.5.1 WS-Agreement structure 538
12.5.2 Agreement language 540
12.6 Summary 542
Review questions 543
Exercises 543

Part VII Service semantics and business protocols 545

Chapter 13: Semantics and Web services 547

13.1 The semantic interoperability problem 548
13.2 The role of metadata 549
Other documents randomly have
different content
children store up memories of childhood’s joys, nor does it prepare
them as men and women to make good use of the leisure gained by
shorter hours of labour.
The use of leisure has not, I think, been sufficiently considered
from a National point of view. It concerns the happiness, the health,
and also the wealth of the nation. If their leisure dissipates the
strength of men’s minds, leaves them the prey to stimulants, and at
the same time absorbs the wages of work, there is a continual loss,
which must at last be fatal. The children’s August holiday, with its
dullness and its dependence on chance excitements, prepares the
way for Beanfeasts where parties of men find nothing better to do
amid the beauty of the country than to throw stones at bottles, or
for the vulgar futilities of Margate sands, Hampstead Heath and the
music hall, or for the soul-numbing variety of sport.
The recent report issued by the London County Council tells the
result of an experiment in a better use of the holiday by means of
Vacation Schools. The word “School” may suggest restraint, and put
off some of my readers, who are apt to think of “heaven as a place
where there are no masters”. They will say, “Let the children alone”.
But they do not realize what “letting alone” means for children
whose homes have no resources in space or interests. They do not
remember that the schoolhouse is the Mansion of the
neighbourhood, and that the Vacation School curriculum includes
visits to the parks and to London sights, such as the Zoological
Gardens, Hampton Court, and the Natural History Museum; manual
occupations in which really useful things are made, painting and
cardboard modelling, by which the children’s own imaginations have
play; lessons on nature, illustrated by plants and by pictures,
readings from interesting books, about which the teachers are ready
to talk, and organized games. When relieved from the trouble of
having to choose at what to play, the children find untroubled
enjoyment. Vacation Schools thus understood have no terror, but let
the children themselves give evidence whether they prefer to be let
alone.
In a Battersea Vacation School there was an average attendance
of 91·6 per cent, and on one day 153 children out of 154 on the roll
voluntarily attended. “The high rate of actual attendance at the
Vacation Schools, which compares not unfavourably with that of the
ordinary day schools, in spite of the fact that compulsion is
completely absent from the former, may be taken as an indication
that the London child does not know what to do during the long
vacation, and is anxious and ready to take advantage of any
opportunity that may be afforded for work and play under conditions
more healthy and congenial than the street or his home can offer.”
In another school the teachers report: “We had been asked to do
our best to keep up the numbers. Our difficulty was to keep them
down.” “The discipline of the boys specially surprised the staff; a hint
of possible expulsion was quite sufficient in dealing with two or three
boys reported during the month.”
The children, by their attendance, give the best evidence that the
Vacation School is in their opinion a good way of spending a holiday
and the report gives greater detail as to the reason. The teachers
tell how “listless manners give place to animation and energy, and
how the tendency prevalent among the boys to loaf or aimlessly to
idle away their holidays was checked by the introduction of an
objective, the absence of which is chiefly responsible for the loafing
tendency. . . . The absence of restraint appears to lead to more
honourable and more thoughtful conduct, and little acts of courtesy
and politeness increased in frequency as the holidays drew to an
end. . . . Educationally the children benefit in increased manual
dexterity, by the creation of motive, the training of the powers of
observation, and the development of memory and imagination. . . .
In many cases . . . new capabilities were discovered, and talents
awakened by the more congenial surroundings. Some children, who
at first appeared dull and inattentive, brightened up and became
most interested in one or more of their varied occupations. . . .
Little chats on the Excursions revealed a marked widening of
outlook.”
In such testimony as this it is quite easy to find the reason why
the children so greatly enjoyed themselves. They had a variety of
new interests and they had the sense of “life” which comes in the
exercise of new capacities. They were never bored and they felt
well. The parents, whose burden during holidays is often forgotten,
seem to have expressed great appreciation at the provision for the
children’s care, and as for the teachers, one goes so far as to say
that “the kind of experience gained is a teacher’s liberal education
and training”.
The Report as a result of such testimony, naturally recommends
an extension of the plan of Vacation Schools, so that this summer a
greater number may be provided. I would, however, submit that the
testimony justifies something more thorough.
The proposals of the Report assume that holidays must fall in the
month of August. Now there are many parents whose occupation
keeps them in town during that month, and who cannot therefore
take their children to the country. August too, is the period when all
health resorts are most crowded and expensive. And lastly, if
holidays are taken only in this autumn season the country of the
spring and summer, with its haymaking, its flowers and its birds,
remains unknown to the children. The obvious change—so obvious
that one wonders why it has not long ago been adopted—is to let
some schools take their holidays in the months of June and July. But
I would myself suggest the best plan would be to keep all, or most,
of the school in session during the whole summer, establishing for
the three months a summer curriculum on the lines of those adopted
in the Vacation Schools. The children would then be able to go with
their friends, or through the Children’s Country Holiday Fund for
their Country Holiday without any interference with the regular
school regime; and all, while they were at home, would have those
resources in the school hours which have proved to be powerful to
attract them from the streets. The teachers, free at last to take some
of their holidays in June or July, would be able to benefit by the
lower charges, to get, perhaps, a recreative holiday in the Alps
instead of one at the English seaside in the somewhat stale
companionship of a party of fellow-teachers.
This more thorough plan would do for all London children
everything which Vacation Schools attempt, and it has the further
advantage that it would put refreshing country visits within the reach
of more children and teachers.
 Middle-class families recognize the necessity of an annual visit to
the sea or country, as a consequence of which great towns exist
almost wholly as holiday resorts. The necessity of the middle class is
much more the necessity of the working class, whose children have
less room in their houses and fewer interests for their leisure. A
pressure which cannot be resisted will insist that for their health’s
sake and for the child’s sake, who is the father of the man, the
children shall have each year the opportunity of breathing for at
least a fortnight country air, and of learning to be Nature’s
playmates. The only practicable way in which such holidays may be
provided is by the extension of the holiday period to include other
than the month of August.
The plan I have suggested would make such extension
practicable with the least possible interference with school work,
while it would secure for all children some guidance in the use and
enjoyment of the leisure, which the experiment of Vacation Schools
has proved to be so acceptable. That guidance, by widening
children’s minds and awakening their powers of taking notice, would
make the country visits more full of interests, and develop a love of
Nature, to be a valuable resource in later life. If the Council’s Report
succeeds in moving London opinion it may mark a new departure in
the use and enjoyment of holidays.
It almost seems as if the education given at such cost ran to
waste during the holidays. There is a call for another Charles Booth,
to make an inquiry into “the life and leisure of the people” which
might be as epoch-making as that into “the life and labour of the
people”. Such an inquiry would show, I believe, the need of
energetic effort if leisure is to be a source of strength and not of
weakness to national life, a way to recreation and not to
demoralization.

Samuel A. Barnett.
 RECREATION IN TOWN AND COUNTRY.[1]
Recreation and Character.

By Mrs. S. A. Barnett.

October, 1906.
1 A paper written for the Church Congress, and read at its meeting at
Barrow-in-Furness by the Right Reverend the Lord Bishop of Truro, the late C. W.
Stubbs.

A people’s play is a fair test of a people’s character. Men and women

in their hours of leisure show their real admiration and their inner
faith. Their “idle words,” in more than one sense, are those by which
they are judged.
No one who has reached an age from which he can overlook
fifteen or twenty years can doubt but that pleasure-seeking has
greatly increased. The railway statistics show that during the last
year more people have been taken to seaside and pleasure resorts
than ever before. On Bank Holidays a larger number travel, and
more and more facilities are annually offered for day trips and
evening entertainments.
The newspapers give many pages to recording games, pages
which are eagerly scanned even when, as in the case of the “Daily
News,” the betting on their results is omitted.
Face to face with these facts we need some principles to enable
us to advise this pleasure-seeking generation what to seek and what
to avoid. To arrive at principles one has to probe below the surface,
to seek the cause of the pleasure given by various amusements.
Briefly, what persons of all ages seek in pleasure is (1) excitement,
(2) interest, (3) memories. These are natural desires; no amount of
preaching or scolding, or hiding them away will abolish them. It is
the part of wisdom to recognize facts and use them for the uplifting
of human nature.
May I offer two principles for your consideration?
1. Pleasure, while offering excitement, should not depend on
excitement; it should not involve a fellow-creature’s loss or pain, nor
lay its foundation on greed or gain.
2. Pleasure should not only give enjoyment, it should also
increase capacities for enjoyment. It should strengthen a man’s
whole being, enrich memory and call forth effort.

The Quality of English Playing.

If these principles have a basis of truth, the questions arise, “Are

the common recreations of the people such as to encourage our
hope of English progress? Do they make us proud of the growth of
national character, and give us a ground of security for the high
place we all long that England shall hold in the future?” The country
may be lost as well as won on her playing fields.
Recreation means the refreshment of the sources of life. Routine
wears life, and “It is life of which our nerves are scant”. The
excitement which stirs the worn or sleeping centres of a man’s body,
mind or spirit, is the first step in such refreshment, but followed by
nothing else it defeats its own ends. It uses strength and creates
nothing, and if unmixed with what endures it can but leave the
partaker the poorer. The fire must be stirred, but unless fuel be
supplied the flames will soon sink in ashes.
It behoves us then to accept excitement as a necessary part of
recreation, and to seek to add to it those things which lead to
increased resources and leave purer memories. Such an addition is
skill. A wise manager of a boys’ refuge once said to me that it was
the first step upwards to induce a lad to play a game of skill instead
of a game of chance. Another such addition is co-operation, that is a
call on the receiver to give something. It is better for instance to
play a game than to watch a game. It may, perhaps, be helpful to
recall the principle, and let it test some of the popular pleasures.

Popular Pleasures.

Pleasure, while offering excitement, should not depend on

excitement; it should not involve a fellow-creature’s loss or pain, nor
lay its foundation on greed or gain.
This principle excludes the recreations which, like drink or
gambling, stir without feeding, or the pleasures which are blended
with the sorrows of the meanest thing that feels. It excludes also the
dull Museum which feeds without stirring, and makes no provision
for excitement. Tried by this standard, what is to be said of Margate,
Blackpool, and such popular resorts, with their ribald gaiety and
inane beach shows? Of music halls, where the entertainment was
described by Mr. Stead as the “most insufferable banality and
imbecility that ever fell upon human ears,” disgusting him not so
much for its immorality as by the vulgar stupidity of it all. Of racing,
the acknowledged interest of which is in the betting, a method of
self-enrichment by another’s impoverishment, which tends to sap the
very foundations of honesty and integrity; of football matches, which
thousands watch, often ignorant of the science of the game, but
captivated by the hope of winning a bet or by the spectacle of brutal
conflict; of monster school-treats or excursions, when numbers
engender such monopolizing excitement that all else which the
energetic curate or the good ladies have provided is ruthlessly
swallowed up; shooting battues, where skill and effort give place to
organization and cruelty; of plays, where the interest centres round
the breaking of the commandments and “fools make a mock of sin”.
Such pleasures may amuse for the time, but they fail to be
recreative in so far as they do not make life fuller, do not increase
the powers of admiration, hope and love; do not store the memory
to be “the bliss of solitude”. Of most of them it can be easily foretold
that the “crime of sense will be avenged by sense which wears with
time”. Such pleasures cannot lay the foundation for a glad old age.
 Does this sound as if all popular pleasures are to be condemned?
No! brought to the test of our second principle, there are whole
realms of pleasure-lands which the Christian can explore and
introduce to others, to the gladdening, deepening, and
strengthening of their lives. May I read the principle again?
Pleasure should not only give enjoyment, it should also increase
the capacity for enjoyment. It should strengthen a man’s whole
being, enrich memory and call forth effort and co-operation.
Music, games of skill, books, athletics, foreign travel, cycling,
walking tours, sailing, photography, picture galleries, botanical
rambles, antiquarian researches, and many other recreations too
numerous to mention call out the growth of the powers, as well as
feed what exists; they excite active as well as passive emotions;
they enlist the receiver as a co-operator; they allow the pleasure-
seekers to feel the joy of being the creating children of a creating
God.
As we consider the subject, the chasm between right and wrong
pleasures, worthy and unworthy recreations, seems to become
deeper and broader, often though crossed by bridges of human
effort, triumphs of dexterity, evidences of skill wrought by patient
practice, which, though calling for no thought in the spectator, yet
rouses his admiration and provides standards of executive
excellence, albeit directed in regrettable channels.
Still, broadly, recreations may be divided between those which
call for effort, and therefore make towards progress, and those
which breed idleness and its litter of evils; but (and this is the
inherent difficulty for reformers) the mass of the people, rich and
poor alike, will not make efforts, and as the “Times” once so
admirably put it—“They preach to each other the gospel of idleness
and call it the gospel of recreation”.
The mass, however, is our concern. Those idle rich, who seek
their stimulus in competitive expenditure; those ignorant poor, who
turn to the examples of brute force for their pleasure; those
destructive classes, whose delight is in slaying or eliminating space;
they are all alike in being content to be “Vacant of our glorious
gains, like a beast with lower pleasures, like a beast with lower
pains”.

Our Church and Recreation.

What can the clergymen and the clergy women do? It is not easy
to reply, but there are some things they need not do. They need not
promote monster treats, they need not mistake excitement for
pleasure, and call their day’s outing a “huge success,” because it was
accompanied by much noise and the running hither and thither of
excited children; they need not use their Institutes and Schoolrooms
to compete with the professional entertainer, and feel a glow of
satisfaction because a low programme and a low price resulted in a
full room; they need not accept the people’s standard for songs and
recitations, and think they have “had a capital evening,” when the
third-rate song is clapped, or the comic reading or dramatic scene
appreciated by vulgar minds. Oh! the waste of curates’ time and
brain in such “parish work”. How often it has left me mourning.
What the clergymen and women can do is to show the people
that they have other powers within them for enjoyment, that effort
promotes pleasure, and that the use of limbs, with (not instead of)
brains, and of imagination, can be made sources of joy for
themselves and refreshment for others. Too often, toys, playthings,
or appliances of one sort or another are considered necessary for
pleasure both of the young and the mature. Might we not
concentrate efforts to provide recreation on those methods which
show how people can enjoy themselves, their own powers and
capacities? Such powers need cultivation as much as the powers of
bread-winning, and they include observation and criticism. “What did
you think of it?” should be asked more frequently than “How did you
like it?” The curiosity of children (so often wearying to their elders)
is a natural quality which might be directed to observation of the
wonders of Nature, and to the conclusion of a story other than its
author conceived.
 “From change to change unceasingly, the soul’s wings never
furled,” wrote Browning; and change brings food and growth to the
soul; but the limits of interest must be extended to allow of the flight
of the soul, and interests are often, in all classes, woefully restricted.
It is no change for a blind man to be taken to a new view. Christ had
to open the eyes of the blind before they could see God’s fair world,
and in a lesser degree we may open the eyes of the born blind to
see the hidden glories lying unimagined in man and Nature. In
friendship also there are sources of recreation which the clergy could
do much to foster and strengthen, and the introduction and
opportunities which allow of the cultivation of friendship between
persons of all classes with a common interest, is peculiarly one
which parsons have opportunities to develop.
And last but not least, there are the joys which come from the
cultivation of a garden—joys which continue all the year round, and
which can be shared by every member of the family of every age.
These might be more widely spread in town as well as country.
Municipalities, Boards of Guardians, School Managers, and private
owners often have both the control of people and land. If the Church
would influence them, more children and more grown-ups might get
health and pleasure on the land. I must not entrench on the subject
of Garden Cities and Garden Suburbs—but the two subjects can be
linked together, inasmuch as the purest, deepest, and most
recreative of pleasures can be found in the gardens which are the
distinctive feature of the new cities and suburbs.

The Clergy and the Press.

If the clergy knew more of the people’s pleasures they would

yearn more over their erring flocks and talk more on present-day
subjects. Take horse-racing for instance, who can defend it? Who
can find one good result of it, and its incalculable evils of betting,
lying, cheating, drinking? Yet the clergy are strangely loth to
condemn it! Is it because King Edward VII (God bless him for his
love of peace) encourages the Turf? The King has again and again
shown his care for his people’s good, and maybe he would modify
his actions—and the world would follow his lead—if the Church
would speak out and condemn this baneful national pleasure.
It is not for me to preach to the clergy, but they have so often
preached to me to my edification, that I would in gratitude give
them in return an exhortation; and so I beg you good men to give
more thought to the people’s pleasures; and then give guidance
from the Pulpit and the Press concerning them.

Henrietta O. Barnett.
 SECTION III.

SETTLEMENTS.

Settlements of University Men in Great Towns—Twenty-one Years of University

Settlements—The Beginning of Toynbee Hall.

SETTLEMENTS OF UNIVERSITY MEN IN GREAT

TOWNS.[1]
By Canon Barnett.
1 A paper read at a meeting in the rooms of Mr. Sidney Ball at St. John’s
College, Oxford, November, 1883.

“Something must be done” is the comment which follows the tale of

how the poor live. Those who make the comment have, however,
their business—their pieces of ground to see, their oxen to prove,
their wives to consider, and so there is among them a general
agreement that the “Something” must be done by Law or by
Societies. “What can I do?” is a more healthy comment, and it is a
sign of the times that this question is being widely asked, and by
none more eagerly than by members of the Universities.
Undergraduates and graduates, long before the late outcry, had
become conscious that social conditions were not right, and that
they themselves were called to do something. It is nine years since
four or five Oxford undergraduates chose to spend part of their
vacation in East London, working as Charity Organization Agents,
becoming members of clubs, and teaching in classes or schools. It is
long since a well-known Oxford man said, “The great work of our
time is to connect centres of learning with centres of industry”.
Freshmen have become fellows, since the Master of Balliol
recommended his hearers, at a small meeting in the College Hall, to
“find their friends among the poor”.
Thus slowly has men’s attention been drawn to consider the
social condition of our great towns. The revelations of recent
pamphlets have fallen on ears prepared to hear. The fact that the
wealth of England means only wealth in England, and that the mass
of the people live without knowledge, without hope, and often
without health has come home to open minds and consciences. If
inquiry has shown that statements have been exaggerated, and the
blame badly directed, it is nevertheless evident that the best is the
privilege of the few, and that the Gospel—God’s message to this age
—does not reach the poor. A workman’s wages cannot procure for
him the knowledge which means fullness of life, or the leisure in
which he might “possess his soul”. Hardly by saving can he lay up for
old age, and only by charity can he get the care of a skilled
physician. If it be thus with the first-class workman, the case of the
casual labourer, whose strength of mind and body is consumed by
anxiety, must be almost intolerable. Statistics, which show the
number in receipt of poor relief, the families which occupy single
rooms, the death rate in poor quarters, make a “cry” which it needs
no words to express.
The thought of the condition of the people has made a strange
stirring in the calm life of the Universities, and many men feel
themselves driven by a new spirit, possessed by a master idea. They
are eager in their talk and in their inquiries, and they ask “What can
we do to help the poor?”
A College Mission naturally suggests itself as a form in which the
idea should take shape. It seems as if all the members of a college
might unite in helping the poor, by adopting a district in a great
town, finding for it a clergyman and associating themselves in his
work.
A Mission, however, has necessarily its limitations.
The clergyman begins with a hall into which he gathers a
congregation, and which he uses as a centre for “Mission” work. He
himself is the only link between the college and the poor. He gives
frequent reports of his progress, and enlists such personal help as
he can, always keeping it in mind that the “district” is destined to
become a “parish”. Many districts thus created in East London now
take their places among the regular parishes, and the income of the
clergyman is paid by the Ecclesiastical Commissioners, the patronage
of the living is probably with the Bishop, and the old connexion has
become simply a matter of history. Apart from the doubt whether
this multiplication of parochial organizations, with its consequent
division of interests, represents a wise policy, it is obvious that a
college mission does not wholly cover the idea which possessed the
college. The social spirit fulfils itself in many ways, and no one form
is adequate to its total expression.
The idea was that all members of the college should unite in
good work. A college mission excludes Nonconformists. “Can we do
nothing,” complained one, “as we cannot join in building a church?”
The idea was to bring to bear the life of the University on the life
of the poor. The tendency of a mission is to limit efforts within the
recognized parochial machinery. “Can I help,” I am often asked, “in
social work, which is not necessarily connected with your church or
creed?” A college mission may—as many missions have done—result
in bringing devoted workers to the service of the poor—where a
good man leads, good must follow—but it is not, I think, the form
best fitted to receive the spirit which is at present moving the
Universities.
As a form more adequate, I would suggest a Settlement of
University men in the midst of some great industrial centre.
In East London large houses are often to be found; they were
formerly the residences of the wealthy, but are now let out in
tenements or as warehouses. Such a house, affording sufficient
sleeping rooms and large reception rooms, might be taken by a
college, fitted with furniture, and (it may be) associated with its
name. As director or head, some graduate might be appointed, a
man of the right spirit, trusted by all parties; qualified by character
to guide men, and by education to teach. He would be maintained
by the college just as the clergyman of the mission district. Around
such a man graduates and undergraduates would gather. Some
working in London as curates, barristers, government clerks, medical
students, or business men would be glad to make their home in the
house for long periods. They would find there less distraction and
more interest than in a West-End lodging. Others engaged
elsewhere would come to spend some weeks or months of the
vacation, taking up such work as was possible, touching with their
lives the lives of the poor, and learning for themselves facts which
would revolutionize their minds. There would be, of course, a
graduated scale of payment so as to suit the means of the various
settlers, but the scale would have to be so fixed as to cover the
expense of board and lodging.
Let it, however, be assumed that the details have been arranged,
and that, under a wise director, a party of University men have
settled in East London. The director—welcomed here, as University
men are always welcomed—will have opened relations with the
neighbouring clergy, and with the various charitable agencies; he will
have found out the clubs and centres of social life, and he will have
got some knowledge of the bodies engaged in local government. His
large rooms will have been offered for classes, directed by the
University Extension or Popular Concert Societies, and for meetings
of instruction or entertainment. He will have thus won the reputation
of a man with something to give, who is willing to be friendly with
his neighbours. At once he will be able to introduce the settlers to
duties, which will mean introductions to friendships. Those to whom
it is given to know the high things of God, he will introduce to the
clergy, who will guide them to find friends among those who, in
trouble and sickness, will listen to a life-giving message. Honour men
have confessed that they have found a key to life in teaching the
Bible to children, and not once nor twice has it happened that old
truths have seemed to take new meaning when spoken by a man
brought fresh from Oxford to face the poor. Those with the passion
for righteousness the director will bring face to face with the victims
of sin. In the degraded quarters of the town, in the wards of the
workhouses, they will find those to whom the friendship of the pure
is strange, and who are to be saved only by the mercy which can be
angry as well as pitiful. As I write, I recall one who was brought to
us by an undergraduate out of a wretched court, overwhelmed by
the look and words of his young enthusiasm. I recall another who
was taken from the police court by a Cambridge man, put to an
Industrial School, and is now touchingly grateful, not to him, but to
God for the service. Some, whose spare time is in the day, will
become visitors for the Charity Organization Society, Managers of
Industrial and Public Elementary Schools, Members of the
Committees which direct Sanitary, Shoe Black, and other Societies,
and in these positions form friendships, which to officials, weary of
the dull routine, will let in light, and to the poor, fearful of law, will
give strength. Others who can spare time only in the evening will
teach classes, join clubs, and assist in Co-operative and Friendly
Societies, and they will, perhaps, be surprised to find that they know
so much that is useful when they see the interest their talk arouses.
In one club, I know, whist ceases to be attractive when the
gentleman is not there to talk. There are friendly societies worked by
artisans, which owe their success to the inspiration of University
men, and there is one branch of the Charity Organization Society
which still keeps the mark impressed on it, when a man of culture
did the lowest work.
The elder settlers will, perhaps, take up official positions. If they
could be qualified, they might be Vestry-men and Guardians, or they
might qualify themselves to become Schoolmasters. What University
men can do in local government is written on the face of parishes
redeemed from the demoralizing influence of out-relief, and cleansed
by well-administered law. Further reforms are already seen to be
near, but it has not entered into men’s imaginations to conceive the
change for good which might be wrought if men of culture would
undertake the education of the people. The younger settlers will
always find occupation day or night in playing with the boys, taking
them in the daytime to open spaces, or to visit London sights,
amusing them in the evening with games and songs. Unconsciously,
they will set up a higher standard of man’s life, and through
friendship will commend to these boys respect for manhood, honour
for womanhood, reverence for God. Work of such kind will be
abundant, and, as it must result in the settlers forming many
acquaintances, the large rooms of the house will be much used for
receptions. Parties will be frequent, and whatever be the form of
entertainment provided, be it books or pictures, lectures or reading,
dancing or music, the guests will find that their pleasure lies in
intercourse. Social pleasure is unknown to those who have no large
rooms and no place for common meeting. The parties of the
Settlement will thus be attractive just in so far as they are useful.
The more means of intercourse they offer, the more will they be
appreciated. The pleasure which binds all together will give force to
every method of good-doing, be it the words of the preacher, spoken
to the crowd, hushed, perhaps, by the presence of death, or be it
the laughter-making tale told during the Saturday ramble in the
country.
If something like this is to be the work of a College Settlement,
“How far,” it may be asked, “is it adequate to the hope of the college
to do something for the poor?” Obviously, it affords an outlet for
every form of earnestness. No man—call himself what he may—need
be excluded from the service of the poor on account of his views. No
talent, be it called spiritual or secular, need be lost on account of its
unfitness to existing machinery. If there be any virtue, if there be
any good in man, whatsoever is beautiful, whatsoever is pure in
things will find a place in the Settlement.
There is yet a fuller answer to the question. A Settlement enables
men to live within sight of the poor. Many a young man would be
saved from selfishness if he were allowed at once to translate feeling
into action. It is the facility for talk, and the ready suggestion that a
money gift is the best relief, which makes some dread lest, after this
awakening of interest, there may follow a deeper sleep. He who has,
even for a month, shared the life of the poor can never again rest in
his old thoughts. If with these obvious advantages, a Settlement
seems to want that something which association with religious forms
gives to the mission, I can only say that such association does not
make work religious, if the workers have not its spirit. If the director
be such a man as I can imagine, and if there be any truth in the
saying that “Every one that loveth knoweth God,” then it must be
that the work of settlers, inspired and guided by love, will be
religious. The man in East London, who is the simplest worker for
God I know, has added members to many churches, and has no sect
or church of his own. The true religious teacher is he who makes
known God to man. God is manifest to every age by that which is
the Best of the age. The modern representatives of those who
healed diseases, taught the ignorant, and preached the Gospel to
the poor, are those who make common the Best which can be
known or imagined. Christ the Son of God is still the “Christ which is
to be”—and even through our Best He will be but darkly seen.
That such work as I have described would be useful in East
London, I myself have no doubt. The needs of East London are often
urged, but they are little understood. Its inhabitants are at one
moment assumed to be well paid workmen, who will get on if they
are left to themselves; at another, they are assumed to be outcasts,
starving for the necessaries of living. It is impossible but that
misunderstanding should follow ignorance, and at the present
moment the West-End is ignorant of the East-End. The want of that
knowledge which comes only from the sight of others’ daily life, and
from sympathy with “the joys and sorrows in widest commonalty
spread,” is the source of the mistaken charity which has done much
to increase the hardness of the life of the poor.
The much-talked of East London is made up of miles of mean
streets, whose inhabitants are in no want of bread or even of better
houses; here and there are the courts now made familiar by
descriptions. They are few in number, and West-End visitors who
have come to visit their “neighbours” confess themselves—with a
strange irony on their motives—“disappointed that the people don’t
look worse”.
The settlers will find themselves related to two distinct classes of
“the poor,” and it will be well if they keep in mind the fact that they
must serve both those who, like the artisans, need the necessaries
for life, and also those who, like casual labourers, need the
necessaries for livelihood. They will not of course come believing
that their Settlement will make the wicked good, the dull glad, and
the poor rich, but they may be assured that results will follow the
sympathy born of close neighbourhood. It will be something, if they
are able to give to a few the higher thoughts in which men’s minds
can move, to suggest other forms of recreation, and to open a view
over the course of the river of life as it flows to the Infinite Sea. It
will be something if they create among a few a distaste for dirt and
disorder, if they make some discontented with their degrading
conditions, if they leaven public opinion with the belief that the law
which provides cleanliness, light and order should be applied equally
in all quarters of the town. It will be something, if thus they give to
the one class the ideal of life, and stir up in the other those feelings
of self-respect, without which increased means of livelihood will be
useless. It will be more if to both classes they can show that
selfishness or sin is the only really bad thing, and that the best is not
“too good for human nature’s daily food”. Nothing that is divine is
alien to man, and nothing which can be learnt at the University is
too good for East London.
Many have been the schemes of reform I have known, but, out
of eleven years’ experience, I would say that none touches the root
of the evil which does not bring helper and helped into friendly
relations. Vain will be higher education, music, art, or even the
Gospel, unless they come clothed in the life of brother men—“it took
the Life to make God known”. Vain, too, will be sanitary legislation
and model dwellings, unless the outcast are by friendly hands
brought in one by one to habits of cleanliness and order, to thoughts
of righteousness and peace. “What will save East London?” asked
one of our University visitors of his master. “The destruction of West
London” was the answer, and, in so far as he meant the abolition of
the influences which divide rich and poor, the answer was right. Not
until the habits of the rich are changed, and they are again content
to breathe the same air and walk the same streets as the poor, will
East London be “saved”. Meantime a Settlement of University men
will do a little to remove the inequalities of life, as the settlers share
their best with the poor and learn through feeling how they live. It
was by residence among the poor that Edward Denison learned the
lessons which have taken shape in the new philanthropy of our days.
It was by visiting in East London that Arnold Toynbee fed the
interest which in later years became such a force at Oxford. It was
around a University man, who chose to live as our neighbour, that a
group of East Londoners gathered, attracted by the hope of learning
something and held together after five years by the joy which
learning gives. Men like Mr. Goschen and Professor Huxley have
lately spoken out their belief that the intercourse of the highest with
the lowest is the only solution of the social problem.
Settlers may thus join the Settlement, looking back to the
example of others and to the opinions of the wise—looking forward
to the grandest future which has risen on the horizon of hope. It
may not be theirs to see the future realized, but it is theirs to cheer
themselves with the thought of the time when the disinherited sons
of God shall be received into their Father’s house, when the poor will
know the Higher Life as it is being revealed to those who watch by
the never silent spirit, when daily drudgery will be irradiated with
eternal thought, when neither wealth nor poverty will hinder men in
their pursuit of the Perfect life, because everything which is Best will
be made in love common to all.

Samuel A. Barnett.
This paper was reprinted in February, 1884, when the following words and
names were added.
The following members of the University have undertaken to receive the names
of any graduates or undergraduates who feel disposed to join a “Settlement”
shortly or at any future time:—

The Rev. the Master of University.

The Hon. and Rev. W. H. Fremantle, Balliol.
A. Robinson, Esq., New College.
A. H. D. Acland, Esq., Christ Church.
A. Sidgwick, Esq., C.C.C.
W. H. Forbes, Esq., Balliol.
 A. L. Smith, Esq., Balliol.
T. H. Warren, Esq., Magdalen.
S. Ball, Esq., St. John’s.
C. E. Dawkins, Esq., Balliol.
B. King, Esq., Balliol.
M. E. Sadler, Esq., Trinity.
H. D. Leigh, Esq., New College.
G. C. Lang, Esq., Balliol.

Names should be sent in as soon as possible.

Oxford, Feb., 1884.
 THE BEGINNINGS OF TOYNBEE HALL.[1]
By Mrs. S. A. Barnett.

1903.
1 From “Towards Social Reform”. By kind permission of Messrs. Fisher
Unwin.

“How did the idea of a University Settlement arise?” “What was the
beginning?” are questions so often asked by Americans, Frenchmen,
Belgians, or the younger generations of earnest English people, that
it seems worth while to reply in print, and to trundle one’s mind back
to those early days of effort and loneliness before so many bore the
burden and shared the anxiety. The fear is that in putting pen to
paper on matters which are so closely bound up with our own lives,
the sin of egotism will be committed, or that a special plant, which is
still growing, may be damaged, as even weeds are if their roots are
looked at. And yet in the tale which has to be told there is so much
that is gladdening and strengthening to those who are fighting
apparently forlorn causes that I venture to tell it in the belief that to
some our experiences will give hope.
In the year 1869, Mr. Edward Denison took up his abode in East
London. He did not stay long nor accomplish much, but as he
breathed the air of the people he absorbed something of their
sufferings, saw things from their standpoint, and, as his letters in his
memoirs show, made frequent suggestions for social remedies. He
was the first settler, and was followed by the late Mr. Edmund
Hollond, to whom my husband and I owe our life in Whitechapel. He
was ever on the outlook for men and women who cared for the
people, and hearing that we wished to come Eastward, wrote to Dr.
Jackson, then Bishop of London, when the living of St. Jude’s fell
vacant in the autumn of 1872, and asked that it might be offered to
Mr. Barnett, who was at that time working as Curate at St. Mary’s,
Bryanston Square, with Mr. Fremantle, now the Dean of Ripon. I
have the Bishop’s letter, wise, kind and fatherly, the letter of a
general sending a young captain to a difficult outpost. “Do not hurry
in your decision,” he wrote, “it is the worst parish in my diocese,
inhabited mainly by a criminal population, and one which has I fear
been much corrupted by doles”.
How well I remember the day Mr. Barnett and I first came to see
it!—a sulky sort of drizzle filled the atmosphere; the streets, dirty
and ill kept, were crowded with vicious and bedraggled people,
neglected children, and overdriven cattle. The whole parish was a
network of courts and alleys, many houses being let out in furnished
rooms at 8d. a night—a bad system, which lent itself to every form
of evil, to thriftless habits, to untidiness, to loss of self-respect, to
unruly living, to vicious courses.
We did not “hurry in our decision,” but just before Christmas,
1872, Mr. Barnett became vicar. A month later we were married, and
took up our life-work on 6 March, 1873, accompanied by our friend
Edward Leonard, who joined us, “to do what he could”; his “could”
being ultimately the establishment of the Whitechapel Committee of
the Charity Organization Society, and a change in the lives and ideals
of a large number of young people, whom he gathered round him to
hear of the Christ he worshipped.
It would sound like exaggeration if I told my memories of those
times. The previous vicar had had a long and disabling illness, and
all was out of order. The church, unserved by either curate, choir, or
officials, was empty, dirty, unwarmed. Once the platform of popular
preachers, Mr. Hugh Allen, and Mr. (now Bishop) Thornton, it had
had huge galleries built to accommodate the crowds who came from
all parts of London to hear them—galleries which blocked the light,
and made the subsequent emptiness additionally oppressive. The
schools were closed, the schoolrooms all but devoid of furniture, the
parish organization nil; no Mothers’ meeting, no Sunday School, no
communicants’ class, no library, no guilds, no music, no classes,
nothing alive. Around this barren empty shell surged the people,
here to-day, gone to-morrow. Thieves and worse, receivers of stolen
goods, hawkers, casual dock labourers, every sort of unskilled low-
class cadger congregated in the parish. There was an Irish quarter
and a Jews’ quarter, while whole streets were given over to the
hangers-on of a vicious population, people whose conduct was
brutal, whose ideal was idleness, whose habits were disgusting, and
among whom goodness was laughed at, the honest man and the
right-living woman being scorned as impracticable. Robberies,
assaults, and fights in the street were frequent; and to me, a born
coward, it grew into a matter of distress when we became
sufficiently well known in the parish for our presence to stop, or at
least to moderate, a fight; for then it seemed a duty to join the
crowd, and not to follow one’s nervous instincts and pass by on the
other side. I recall one breakfast being disturbed by three fights
outside the Vicarage. We each went to one, and the third was
hindered by a hawker friend who had turned verger, and who
fetched the distant policeman, though he evidently remained
doubtful as to the value of interference.
We began our work very quietly and simply: opened the church
(the first congregation was made up of six or seven old women, all
expecting doles for coming), restarted the schools, established relief
committees, organized parish machinery, and tried to cauterise, if
not to cure, the deep cancer of dependence which was embedded in
all our parishioners alike, lowering the best among them and
degrading the worst. At all hours, and on all days, and with every
possible pretext, the people came and begged. To them we were
nothing but the source from which to obtain tickets, money, or food;
and so confident were they that help would be forthcoming that they
would allow themselves to get into circumstances of suffering or
distress easily foreseen, and then send round and demand
assistance.
I can still recall my emotions when summoned to a sick woman
in Castle Alley, an alley long since pulled down, where the houses,
three stories high, were hardly six feet apart; the sanitary
accommodation—pits in the cellars; and the whole place only fit for
the condemnation it got directly Cross’s Act was passed. This alley,
by the way, was in part the cause of Cross’s Act, so great an
impression did it make on Lord Cross (then Mr. Cross) when Mr.
Barnett induced him to come down and see it.
In this stinking alley, in a tiny dirty room, all the windows broken
and stuffed up, lay the woman who had sent for me. There were no
bedclothes; she lay on a sacking covered with rags.
“I do not know you,” said I, “but I hear you want to see me.”
“No, ma’am!” replied a fat beer-sodden woman by the side of the
bed, producing a wee, new-born baby; “we don’t know yer, but ’ere’s
the babby, and in course she wants clothes, and the mother
comforts like. So we jist sent round to the church.”
This was a compliment to the organization which represented
Christ, but one which showed how sunken was the character which
could not make even the simplest provision for an event which must
have been expected for months, and which even the poorest among
the respectable counts sacred.
The refusal of the demanded doles made the people very angry.
Once the Vicarage windows were broken, once we were stoned by
an angry crowd, who also hurled curses at us as we walked down a
criminal-haunted street, and howled out as a climax to their wrongs
“And it’s us as pays ’em”. But we lived all this down, and as the years
went by reaped a harvest of love and gratitude which is one of the
gladdest possessions of our lives, and is quite disproportionate to
the service we have rendered. But this is the end of the story, and I
must go back to the beginning.
In a parish which occupies only a few acres, and was inhabited
by 8,000 persons, we were confronted by some of the hardest
problems of city life. The housing of the people, the superfluity of
unskilled labour, the enforcement of resented education, the liberty
of the criminal classes to congregate and create a low public
opinion, the administration of the Poor Law, the amusement of the
ignorant, the hindrances to local government (in a neighbourhood
devoid of the leisured and cultured), the difficulty of uniting the
unskilled men and women, in trade unions, the necessity for stricter
Factory Acts, the joylessness of the masses, the hopefulness of the
young—all represented difficult problems, each waiting for a solution
and made more complicated by the apathy of the poor, who were
content with an unrighteous contentment and patient with an
ungodly patience. These were not the questions to be replied to by
doles, nor could the problem be solved by kind acts to individuals
nor by the healing of the suffering, which was but the symptom of
the disease.
In those days these difficulties were being dealt with mainly by
good kind women, generally elderly; few men, with the exception of
the clergy and noted philanthropists, as Lord Shaftesbury, were
interested in the welfare of the poor, and economists rarely joined
close experience with their theories.
“If men, cultivated, young, thinking men, could only know of
these things they would be altered,” I used to say, with girlish faith
in human goodwill—a faith which years has not shaken; and in the
spring of 1875 we went to Oxford, partly to tell about the poor,
partly to enjoy “eights week” with a group of young friends. Our
party was planned by Miss Toynbee, whom I had met when at
school, and whose brother Arnold was then an undergraduate at
Pembroke. Our days were filled with the hospitality with which
Oxford still rejoices its guests; but in the evenings we used to drop
quietly down the river with two or three earnest men, or sit long and
late in our lodgings in the Turl, and discuss the mighty problems of
poverty and the people.
How vividly Canon Barnett and I can recall each and all of the
first group of “thinking men,” so ready to take up enthusiasms in
their boyish strength—Arnold Toynbee, Sidney Ball, W. H. Forbes,
Arthur Hoare, Leonard Montefiore, Alfred Milner, Philip Gell, John
Falk, G. E. Underhill, Ralph Whitehead, Lewis Nettleship! Some of
these are still here, and caring for our people, but others have
passed behind the veil, where perhaps earth’s sufferings are
explicable.
We used to ask each undergraduate as he developed interest to
come and stay in Whitechapel, and see for himself. And they came,
some to spend a few weeks, some for the Long Vacation, while
others, as they left the University and began their life’s work, took
lodgings in East London, and felt all the fascination of its strong
pulse of life, hearing, as those who listen always may, the hushed,
unceasing moans underlying the cry which ever and anon makes
itself heard by an unheeding public.
From that first visit to Oxford in the “eights week” of 1875, date
many visits to both the Universities. Rarely a term passed without
our going to Oxford, where the men who had been down to East
London introduced us to others who might do as they had done.
Sometimes we stayed with Dr. Jowett, the immortal Master of Balliol,
sometimes we were the guests of the undergraduates, who would
get up meetings in their rooms, and organize innumerable
breakfasts, teas, river excursions, and other opportunities for
introducing the subject of the duty of the cultured to the poor and
degraded.
No organization was started, no committee, no society, no club
formed. We met men, told them of the needs of the out-of-sight
poor; and many came to see Whitechapel and stayed to help it. And
so eight years went by—our Oxford friends laughingly calling my
husband the “unpaid professor of social philosophy”.
In June, 1883, we were told by Mr. Moore Smith that some men
at St. John’s College at Cambridge were wishful to do something for
the poor, but that they were not quite prepared to start an ordinary
College Mission. Mr. Barnett was asked to suggest some other
possible and more excellent way. The letter came as we were leaving
for Oxford, and was slipped with others in my husband’s pocket.
Soon something went wrong with the engine and delayed the train
so long that the passengers were allowed to get out. We seated
ourselves on the railway bank, just then glorified by masses of large
ox-eyed daisies, and there he wrote a letter suggesting that men
might hire a house, where they could come for short or long periods,
and, living in an industrial quarter, learn to “sup sorrow with the
poor”. The letter pointed out that close personal knowledge of
individuals among the poor must precede wise legislation for
remedying their needs, and that as English local government was
based on the assumption of a leisured cultivated class, it was
necessary to provide it artificially in those regions where the line of
leisure was drawn just above sleeping hours, and where the
education ended at thirteen years of age and with the three R’s.
That letter founded Toynbee Hall. Insomnia had sapped my
health for a long time, and later, in the autumn of that year, we were
sent to Eaux Bonnes to try a water-cure. During that period the
Cambridge letter was expanded into a paper, which was read at a
college meeting at St. John’s College, Oxford, in November of the
same year. Mr. Arthur Sidgwick was present, and it is largely due to
his practical vigour that the idea of University Settlements in the
industrial working-class quarters of large towns fell not only on
sympathetic ears, but was guided until it came to fruition. The first
meeting of undergraduates met in the room of Mr. Cosmo Lang now
(1908), about to become Archbishop of York. Soon after the meeting
a small but earnest committee was formed; later on the committee
grew in size and importance, money was obtained on debenture
bonds, and a Head sought who would turn the idea into a fact. Here
was the difficulty. Such men as had been pictured in the paper which
Mr. Knowles had published in the “Nineteenth Century Review” of
February, 1884, are not met with every-day; and no inquiries
seemed to discover the wanted man who would be called upon to
give all and expect nothing.
Mr. Barnett and I had spent eleven years of life and work in
Whitechapel. We were weary. My health stores were limited and
often exhausted, and family circumstances had given us larger
means and opportunities for travel. We were therefore desirous to
turn our backs on the strain, the pain, the passion and the poverty
of East London, at least for a year or two, and take repose after
work which had aged and weakened us. But no other man was to be
found who would and could do the work; and, if this child-thought
was not to die, it looked as if we must undertake to try and rear it.
We went to the Mediterranean to consider the matter, and
solemnly, on a Sunday morning, made our decision. How well I recall
the scene as we sat at the end of the quaint harbour-pier at
Mentone, the blue waves dancing at our feet, everything around
scintillating with light and movement in contrast to the dull and
dulling squalor of the neighbourhood which had been our home for
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