London, Friday, May 23, 1851.

I have been much occupied, through the last fortnight, and shall be for some ten days more, with the Great Exhibition, in fulfillment of the duties of a Juror therein. The number of Americans here (not exhibitors) who can and will devote the time required for this service is so small that none can well be excused; and the fairness evinced by the Royal Commissioners in offering to place as many foreigners (named by the Commissioners of their respective countries) as Britons on the several Juries well deserves to be met in a corresponding spirit. I did not, therefore, feel at liberty to decline the post of Juror, to which I had been assigned before my arrival, though it involves much labor and care, and will keep me here somewhat longer than I had intended to stay. On the other hand, it has opened to me sources of information and facilities for observation which I could not, in a brief visit to a land of strangers, have otherwise hoped to enjoy. I spend each secular day at the Exhibition—generally from 10 to 3 o'clock—and have my evenings for other pursuits and thoughts. I propose here to jot down a few of the notes on London I have made since the sailing of the last steamship.

WESTMINSTER ABBEY.

I attended Divine worship in this celebrated edifice last Sunday morning. Situated near the Houses of Parliament, the Royal Palaces of Buckingham and St. James, and in the most aristocratic quarter of the city, its external appearance is less imposing than I had expected, and what I saw of its interior did not particularly impress me. Lofty ceilings, stained windows, and a barbaric profusion of carving, groining and all manner of costly contrivances for absorbing money and labor, made on me the impression of waste rather than taste, seeming to give form and substance to the orator's simile of "the contortions of the sibyl without her inspiration." A better acquaintance with the edifice, or with the principles of architecture, might serve to correct this hasty judgment; but surely Westminster Abbey ought to afford a place of worship equal in capacity, fitness and convenience to a modern church edifice costing $50,000, and surely it does not. I think there is no one of the ten best churches in New York which is not superior to the Abbey for this purpose.

I supposed myself acquainted with all the approved renderings of the Episcopal morning service, but when the clergyman who officiated at the Abbey began to twang out "Dearly beloved brethren," &c., in a nasal, drawling semi-chant, I was taken completely aback. It sounded as though some graceless Friar Tuck had wormed himself into the desk and was endeavoring, under the pretense of reading the service, to caricature as broadly as possible the alleged peculiarity of Methodistic pulpit enunciation superimposed upon the regular Yankee drawl. As the service proceeded, I became more accustomed and more reconciled to this mode of utterance, but never enough so to like it, nor even the responses, which were given in the same way, but much better. After I came away, I was informed that this semi-chant is termed intoning, and is said to be a revival of an ancient method of rendering the church service. If such be the fact, I can only say that in my poor judgment that revival was an unwise and unfortunate one.The Service was very long—more than two hours—the Music excellent—the congregation large—the Sermon, so far as I could judge, had nothing bad in it. Yet there was an Eleventh-Century air about the whole which strengthened my conviction that the Anglican Church will very soon be potentially summoned to take her stand distinctly on the side either of Romanism or of Protestantism, and that the summons will shake not the Church only but the Realm to its centre.

RAGGED SCHOOLS.

In the evening I attended the Ragged School situated in Carter's-field Lane, near the Cattle-Market in Smithfield [where John Rogers was burned at the stake by Catholics, as Catholics had been burned by Protestants before him. The honest, candid history of Persecution for Faith's sake, has never yet been written; whenever it shall be, it must cause many ears to tingle].

It was something past 7 o'clock when we reached the rough old building, in a filthy, poverty-stricken quarter, which has been rudely fitted up for the Ragged School—one of the first, I believe, that was attempted. I should say there were about four hundred pupils on its benches, with about forty teachers; the pupils were at least two-thirds males from five to twenty years old, with a dozen or more adults. The girls were a hundred or so, mainly from three to ten years of age; but in a separate and upper apartment ascending out of the main room, there were some forty adult women, with teachers exclusively of their own sex. The teachers were of various grades of capacity; but, as all teach without pay and under circumstances which forbid the idea of any other than philanthropic or religious attractiveness in the duty, they are all deserving of praise. The teaching is confined, I believe, to rudimental instruction in reading and spelling, and to historic, theologic and moral lessons from the Bible. As the doors are open, and every one who sees fit comes in, stays so long as he or she pleases, and then goes out, there is much confusion and bustle at times, but on the whole a satisfactory degree of order is preserved, and considerable, though very unequal, progress made by the pupils.

But such faces! such garments! such daguerreotypes of the superlative of human wretchedness and degradation! These pupils were gathered from among the outcasts of London—those who have no family ties, no homes, no education, no religious training, but were born to wander about the docks, picking up a chance job now and then, but acquiring no skill, no settled vocation, often compelled to steal or starve, and finally trained to regard the sheltered, well fed, and respected majority as their natural oppressors and their natural prey. Of this large class of vagrants, amounting in this city to thousands, Theft and (for the females) Harlotry, whenever the cost of a loaf of bread or a night's lodging could be procured by either, were as matter-of-course resorts for a livelihood as privateering, campaigning, distilling or (till recently) slave-trading was to many respected and well-to-do champions of order and Conservatism throughout Christendom. And the outcasts have ten times the excuse for their moral blindness and their social misdeeds that their well-fed competitors in iniquity ever had. They have simply regarded the world as their oyster and tried to open its hard shells as they best could, not indicating thereby a special love of oysters but a craving appetite for food of some kind. It was oyster or nothing with them. And in the course of life thus forced upon them, the males who survived the period of infancy may have averaged twenty-five years of wretched, debased, brutal existence, while the females, of more delicate frame and subjected to additional evils, have usually died much younger. But the gallows, the charity hospitals, the prisons, the work-houses (refuges denied to the healthy and the unconvicted), with the unfenced kennels and hiding-places of the destitute during inclement weather, generally saw the earthly end of them all by the time that men in better circumstances have usually attained their prime. And all this has been going on unresisted and almost unnoticed for countless generations, in the very shadows of hundreds of church steeples, and in a city which pays millions of dollars annually for the support of Gospel ministrations.

The chief impression made on me by the spectacle here presented was one of intense sadness and self-reproach. I deeply realised that I had hitherto said too little, done too little, dared too little, sacrificed too little, to awaken attention to the infernal wrongs and abuses which are inherent in the very structure and constitution, the nature and essence, of civilised Society as it now exists throughout Christendom. Of what avail are alms-giving, and individual benevolence, and even the offices of Religion, in the presence of evil so gigantic and so inwoven with the very framework of Society? There have been here in all recent times charitable men, good men, enough to have saved Sodom, but not enough to save Society from the condemnation of driving this outcast race before it like sheep to the slaughter, as its members pressed on in pursuit of their several schemes of pleasure, riches or ambition, looking up to God for His approbation on their benevolence as they tossed a penny to some miserable beggar after they had stolen the earth from under his feet. How long shall this endure?

The School was dismissed, and every one requested to leave who did not choose to attend the prayer-meeting. No effort was made to induce any to stay—the contrary rather. I was surprised to see that three-fourths (I think) staid; though this was partly explained afterwards by the fact that by staying they had hopes of a night's lodging here and none elsewhere. That prayer-meeting was the most impressive and salutary religious service I have attended for many years. Four or five prayers were made by different teachers in succession—all chaste, appropriate, excellent, fervent, affecting. A Hymn was sung before and after each by the congregation—and well sung. Brief and cogent addresses were made by the superintendent and (I believe) an American visitor. Then the School was dismissed, and the pupils who had tickets permitting them to sleep in the dormitory below filed off in regular order to their several berths. The residue left the premises. We visiters were next permitted to go down and see those who staid—of course only the ladies being allowed to look into the apartment of the women. O the sadness of that sight! There in the men's room were perhaps a hundred men and boys, sitting up in their rags in little compartments of naked boards, each about half-way between a bread-tray and a hog-trough, which, planted close to each other, were to be their resting-places for the night, as they had been for several previous nights. And this is a very recent and very blessed addition to the School, made by the munificence of some noble woman, who gave $500 expressly to fit up some kind of a sleeping-room, so that those who had attended the School should not all be turned out (as a part still necessarily are) to wander or lie all night in the always cold, damp streets. There are not many hogs in America who are not better lodged than these poor human brethren and sisters, who now united, at the suggestion of the superintendent, in a hymn of praise to God for all His mercies. Doubtless, many did so with an eye to the shelter and hope of food (for each one who is permitted to stay here has a bath and six ounces of bread allowed him in the morning); yet when I contrasted this with the more formal and stately worship I had attended at Westminster Abbey in the morning, the preponderance was decidedly not in favor of the latter.

It seemed to me a profanation—an insult heaped on injury—an unjustifiable prying into the saddest secrets of the great prison-house of human woe—for us visiters to be standing here; and, though I apologised for it with a sovereign, which grain of sand will, I am sure, be wisely applied to the mitigation of this mountain of misery, I was yet in haste to be gone. Yet I leaned over the rail and made some inquiry of a ragged and forlorn youth of nineteen or twenty who sat next us in his trough, waiting for our departure before he lay down to such rest as that place could afford him. He replied that he had no parents nor friends who could help him—had never been taught any trade—always did any work he could get—sometimes earned six-pence to a shilling per day by odd jobs, but could get no work lately—had no money, of course—and had eaten nothing that day but the six ounces of bread given him on rising here in the morning—and had only the like six ounces in prospect between him and starvation. That hundreds so situated should unite with seeming fervor in praise to God shames the more polished devotion of the favored and comfortable; and if these famishing, hopeless outcasts were to pilfer every day of their lives (as most of them did, and perhaps some of them still do), I should pity even more than I blamed them.

The next night gave me a clearer idea of

BRITISH ANTI-SLAVERY.

The Annual meeting of the British and Foreign Anti-Slavery Society was held on Monday evening, in Freemasons' Hall—a very fine one. There were about One Thousand persons present—perhaps less, certainly not more. I think Joseph Sturge, Esq., was Chairman, but I did not arrive till after the organization, and did not learn the officers' names. At all events, Mr. Sturge had presented the great practical question to the Meeting—"What can we Britons do to hasten the overthrow of Slavery?"—and Rev. H. H. Garnett (colored) of our State was speaking upon it when I entered. He named me commendingly to the audience, and the Chairman thereupon invited me to exchange my back seat for one on the platform, which I took. Mr. Garnett proceeded to commend the course of British action against Slavery which is popular here, and had already been shadowed forth in the set resolves afterward read to the meeting. The British were told that they could most effectually war against Slavery by refusing the courtesies of social intercourse to slaveholders—by refusing to hear or recognise pro-slavery clergymen—by refusing to consume the products of Slave Labor, &c. Another colored American—a Rev. Mr. Crummill, if I have his name right,—followed in the same vein, but urged more especially the duty of aiding the Free Colored population of the United-States to educate and intellectually develop their children. Mr. S. M. Peto, M. P. followed in confirmation of the views already expressed by Mr. Garnett, insisting that he could not as a Christian treat the slaveholder otherwise than as a tyrant and robber. And then a very witty negro from Boston (Rev. Mr. Heuston, I understood his name), spoke quite at length in unmeasured glorification of Great Britain, as the land of true freedom and equality, where simple Manhood is respected without regard to Color, and where alone he had ever been treated by all as a man and a brother.

By this time I was very ready to accept the Chairman's invitation to say a few words. For, while all that the speakers had uttered with regard to Slavery was true enough, it was most manifest that, whatever effect the course of action they urged might have in America, it could have no other than a baneful influence on the cause of Political Reform in this country. True, it did not always say in so many words that the Social and Political institutions of Great Britain are perfect, but it never intimated the contrary, while it generally implied and often distinctly affirmed this. The effect, therefore, of such inculcations, is not only to stimulate and aggravate the Phariseeism to which all men are naturally addicted, but actually to impede and arrest the progress of Reform in this Country by implying that nothing here needs reforming. And as this doctrine of "Stand by thyself for I am holier than thou," was of course received with general applause by a British audience, the vices of speaker and hearer reÄcted on each other; and, judging from the specimens I had that evening, I must regard American, and especially Afric-American lecturers against Slavery in this country as among the most effective upholders of all the enormous Political abuses and wrongs which are here so prevalent.

When the stand was accorded me, therefore, I proceeded, not by any means to apologize for American Slavery, not to suggest the natural obstacles to its extinction, but to point out, as freely as the audience would bear, some modes of effective hostility to it in addition to those already commended. Premising the fact that Slavery in America now justifies itself mainly on the grounds that the class who live by rude manual toil always are and must be degraded and ill-requited—that there is more debasement and wretchedness on their part in the Free States and in Great Britain itself than there is in the Slave States—and that, moreover, Free laborers will not work in tropical climates, so that these must be cultivated by slaves or not at all—I suggested and briefly urged on British Abolitionists the following course of action:

1. Energetic and systematic exertions to increase the reward of Labor and the comfort and consideration of the depressed Laboring Class here at home; and to diffuse and cherish respect for Man as Man, without regard to class, color or vocation.

2. Determined efforts for the eradication of those Social evils and miseries here which are appealed to and relied on by slaveholders and their champions everywhere as justifying the continuance of Slavery; And

3. The colonization of our Slave States by thousands of intelligent, moral, industrious Free Laborers, who will silently and practically dispel the wide-spread delusion which affirms that the Southern States must be cultivated and their great staples produced by Slave Labor or not at all.

I think I did not speak more than fifteen minutes, and I was heard patiently to the end, but my remarks were received with no such "thunders of applause" as had been accorded to the more politic efforts of the colored gentlemen. There was in fact repeatedly evinced a prevalent apprehension that I would say something which it would be incumbent on the audience to resent; but I did not. And I have a faint hope that some of the remarks thus called forth will be remembered and reflected on. I am sure there is great need of it, and that denunciations of Slavery addressed by London to Charleston and Mobile will be far more effective after the extreme of destitution and misery uncovered by the Ragged Schools shall have been banished forever from this island—nay, after the great body of those who here denounce Slavery so unsparingly shall have earnestly, unselfishly, thoroughly tried so to banish it.