Tramping with Tramps: Studies and Sketches of Vagabond Life
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In Frankfort-on-the-Main I once knew a Swiss beggar who collected eighteen pairs of shoes in one week, not counting other things that he asked for also. And he claimed that, after trying various kinds of begging, he had found the most money in the shoe business. Of course, all this depends on a beggar's ability to make people believe that he is really deserving, for clothes-beggars, like a number of other specialists, must have some natural adaptation for their chosen calling.
This is also true of the office-beggar, or "sticker," as he calls himself. His specialty brings him almost entirely in contact with men, and he must be exceedingly clever to deal successfully with them. A man will argue with a beggar, if he has time, just twice as long as a woman will, and he will also give just twice as much money if he gives anything. So the office-beggar has good material to work on if he understands it. One of his theories is that, when begging of men, the "story" must be "true to nature"; that is, so simple and direct that there is no possibility of doubling on his track. For instance, he will visit a lawyer, tell his story, and then simply hang around as long as he dares. It is this waiting so patiently that gives him his name of "sticker." There are fully a hundred tramps of this sort in New York city alone. They have their separate beats, and seldom leave them unless they are worked out. I know one beggar who never leaves Newspaper Row and Wall Street except for amusement, and he makes, on an average, seventy-five cents a day. And I know another tramp whose business keeps him confined to Broadway between Barclay Street and the Battery, while his home is in the Bowery near Houston Street. Men of this stamp have evidently been lucky in the selection of offices where a certain sum of money will be given every week. Such good fortune is the ambition of every energetic city tramp. He wants something definite every day, week, and month, and as he gets it or fails to get it, rates himself successful or unsuccessful.
The aristocrat of city vagabondage is represented by what I call the room-beggar. He cannot be classified with the lodging-house men, because he has little to do with them, except socially, as at the saloon or music-hall, for instance. His home is entirely separated from theirs, it being a room, and sometimes even an apartment, which he rents for himself and family. If he is successful at his trade, and is careful to dress with some nicety, he can scarcely be distinguished from the usual citizen, except by the trained observer; the only mark about him being that peculiar glance of the eye common to all criminals and beggars.
The room-beggar has no unique line of trade that I have been able to discover; he goes into anything that pays, and the main difference between him and the majority of the men in the "lodging-house gang" is his greater ingenuity in making things pay. He is the brainy man of the city tramps, and the other beggars know it, and all look up to him, with the exception of the clever street-beggar, who considers himself his equal, as I think he really is.
No tramp, for instance, is so clever at the begging-letter "racket," and this means a good deal. To be able to write a letter to a perfect stranger and make money out of it requires a skilled hand, and a man educated in many lines. The public has become somewhat used to this trick, and will not be deceived every time; only men of an original turn of mind can do much with it. It is this originality that is the main talent of the room-beggar. He concocts stories which would do credit to a literary man, and sometimes makes nearly as much money as the daring thief.
Women are also found in this class, and do very well at times. In the city of Berlin, Germany, there lived a "lady" of this sort. She had two homes. One was a cellar in a poor quarter of the town, and the other was an aristocratic étage in the West End. She sent letters to well-to-do people of all sorts, in which she claimed to be eine hochwohlgeborene Dame in distress. She invited likely philanthropists to visit her in her cellar in order that they might see how unfortunate her position really was. People went, were shocked, and, as a result, she had her apartment in the West End. For about ten months this woman and her two daughters lived in real luxury, and one of the "young ladies" was to marry in "high society" about the time that the ruse was made public.
This is by no means a new trick, and yet people are being continually swindled. Why? Simply because the beggars who undertake it are cleverer than the people fooled by it. That is the only reason. If charitable people would only commit charity to skilled hands it would be much easier to handle beggars. The tramp is a specialist; so why not leave specialists to deal with him? The whole trouble comes of our willingness to be more unpractical in our philanthropy than in our business.
There is one more city tramp that I must catalogue. It is the "sponger." His duty in life consists, he thinks, in simply living off the visiting knights of the road. He is a parasite fed by parasites, and hated by all self-respecting beggars. He is found wherever the traveling hoboes congregate, and there is no town in any country that I have visited where he does not flourish. In the Bowery his name is legion, and a hobo can scarcely visit a saloon there without meeting him. The wandering vagabond considers him the "bunco-man" of the beggars' world, and that is a good name. He will do anything to get money from a hobo, but I doubt very much whether he ever begs on his own hook. Exactly how he comes to exist no one knows, but I fancy that he is a discouraged tramp; he has found that he is not a born beggar, and has concluded that the next best thing is to live off men who are. If there were no beggars in the world, he would probably have to work for his living, for he could not steal successfully.
As for stealing, few town beggars ever go into that as a business. Of course, they will take things that do not belong to them if they are sure of not being caught, but this safety is so vain a hope that it is seldom "banked on." It is strange that the city tramp is not more of a thief, for probably no one knows more about the town's chances than he. Criminals are always anxious to have some acquaintance in his ranks, knowing only too well that the "town vag" can post them as no one else can.
Another thing rather more unpopular among town tramps than is usually supposed is joining a clique. In New York city, for example, there are various gangs of toughs who prowl about the town committing all sorts of depredations and making themselves generally feared. Even the policemen are now and then held at bay by them, and woe to the drunken sailor with his wages in his pockets who falls into their hands. I have seldom found the city tramp in such company. He knows too well the dangers of such crowds, prefers what he calls the "cut-throat principle," or each man for himself. There is too much slavery for him among toughs of the gang order, and he cannot move around as freely as he likes. Then, too, gangs are every now and then fighting one another, and that is usually harder work than the beggar cares for.
One of the most interesting things in the study of tramps is to get at their own opinions of themselves. To a certain degree they may be called rational beings. There is opinion and method and reason in trampdom, – no doubt of it, – and there are shades of opinion that correspond to varieties of method. The tramp of the prairies, the "fawny man" in New England, the city tramp in the Bowery, each has his point of view. If one catechizes or interviews the last named of these, he says:
"I'm a beggar, and I know it. I know, too, that most people look upon me as a bad sort of fellow. They want to catch and punish me, and I don't want them to do it. They are warring against me, and I'm warring against them. They think that I don't know how I should use my life, and I think that I do. Somebody must be mistaken; I think that they are, and I'm doing my best to beat them. If they beat me, well and good; and if I beat them, well and good."
This is the talk of the real artist in low life; he is in the vagabond world because it pleases him better than any other. A little different is the point of view of the drunkard beggar:
"I'm a fool, and I know it. No man with any sense and honor would live as I do. But the worst of it all is, I can't live otherwise. Liquor won't leave me alone, and as I've got to live somehow, why, I might as well live where I can take care of myself. If people are fools enough to let me swindle them, so much the worse for them and so much the better for me."
To change such opinions as these is a hard task. The first can be corrected only when the man who owns it is discouraged. When his spirit is broken he can be helped, but not until then. The second is the result of long suffering through passion. Until that passion is conquered nothing can be done.
VI
WHAT THE TRAMP EATS AND WEARS
I
The tramp is the hungriest fellow in the world. No matter who he is, —Chausséegrabentapezirer, moocher, or hobo, – his appetite is invariably ravenous. How he comes by that quality of his defects is an open question even in his own mind. Sometimes he accounts for it on the ground that he is continually changing climate, and then again attributes it to his incessant loafing. A tramp once said to me: "Cigarette, it ain't work that makes blokes hungry; it's bummin'!" I think there is some truth in this, for I know from personal experience that no work has ever made me so hungry as simple idling; and while on the road I also had a larger capacity for food than I have usually. Even riding on a freight-train for a morning used to make me hungry enough to eat two dinners, and yet there was almost no work about it. And I feel safe in saying that the tramp can usually eat nearly twice as much as the laboring-man of ordinary appetite.
Now, what does he find to satisfy this rapacious craving? There are two famous diets in vagabondage, called the "hot" and the "cold." Each one has its advocates and propagandists. The hot is befriended mainly by the persevering and energetic; the cold belongs exclusively to the lazy and unsuccessful. The first is remarkable for what its champions call "set-downs," that is to say, good solid meals three times a day – or oftener. The second consists almost entirely of "hand-outs" or "poke-outs," which are nothing but bundles of cold food handed out at the back door.
Every man on the road takes sides, one way or the other, in regard to these two systems of feeding, and his standing in the brotherhood is regulated by his choice. If he joins the set-downers he is considered at least a true hobo, and although he may have enemies, they will not dare to speak ill of his gift for begging. If, on the other hand, he contents himself with hand-outs, he not only loses all prestige among the genuine hoboes, but is continually in danger of tumbling down into the very lowest grades of tramp life. There is no middle course for him to follow.
II
Success in vagabondage depends largely on distinct and indispensable traits of character – diligence, patience, nerve, and politeness. If a tramp lacks any one of these qualities he is handicapped, and his chosen life will go hard with him. He needs diligence in order to keep his winnings up to a certain standard; he needs patience to help him through districts where charity is below par; he needs nerve to give him reputation among his cronies, and he needs politeness to win his way with strangers and to draw their sympathy and help. If he possesses these characteristics, no matter what his nationality may be, he will succeed. If not, he would better work than tramp – he will find it much easier and twice as profitable. The poke-out beggar is deficient in every one of these qualities, and his winnings demonstrate it.
I made his acquaintance first about ten years ago. I had just begun my life on the road, and as I knew but very little about tramping and nothing about begging, it was only natural that I should fall in with him, for he is the first person one meets in the vagabond world. The successful beggars do not show themselves immediately, and the newcomer must first give some valid evidence of his right to live among them before they take him in – a custom, by the way, which shows that tramping is much like other professions. But the poke-out tramp is not so fastidious; he chums with any one he can, successful or not; and as I had to associate with somebody, I began with him. After a while I was graduated out of his rank, and received into the set-down class, but only after a hard and severe training, which I would not go through again – even for the sake of Sociology.
III
As a rule, the poke-out beggar has but one meal a day, usually breakfast. This is the main meal with all vagabonds, and even the lazy tramp makes frantic efforts to find it. Its quantity as well as its quality depends largely on the kind of house he visits. His usual breakfast, if he is lucky, consists of coffee, a little meat, some potatoes, and "punk 'n' plaster" (bread and butter). Coffee, more than anything else, is what every hobo wants early in the morning. After sleeping out of doors or in a box-car, especially during the colder months, a man is stiff and chilled, and coffee is the thing to revive him when he cannot get whisky, which is by no means the easiest thing to beg. I have known tramps to drink over six cups of coffee before they looked for anything solid, and I myself have often needed three before I could eat at all.
The dinner of the lazy beggar is a very slim affair. It is either a free lunch in a saloon, or a hand-out. This latter consists mainly of sandwiches, but now and then a cold potato will be put into the bundle, and also, occasionally, a piece of pie. After the tramp has had one or two of these impromptu lunches he persuades himself that he has had enough, and goes off for a rest. How often – but on account of bashfulness, rather than anything else – have I done the same thing! And what poor dinners they were! They no more satisfy a tramp's appetite than they would a lion's, but the indolent fellow tries to persuade himself otherwise. I once overheard a typical member of the class discussing the matter with himself, or rather with his appetite, which, for the sake of argument and companionship, he looked upon as a personality quite apart. He had just finished a slim and slender hand-out, had tossed into the bushes the paper bag that held it together, and, when I saw him, was looking up into the sky in a most confidential manner. Soon, and as if sorry he could not be kinder to it, he cast his eyes pityingly on his paunch, and said in a sad tone:
"Poor devil! I feel fer y'u – bet cher life I do! But yer'll have to stand it, I guess. It's the only way I know fer y'u to git along." Then he patted it gently, and repeated again his sympathetic "poor devil." But not once did he scold himself for his laziness. Not he! He never does.
His supper is very similar to his dinner, except that he tries now and then to wash it down with a cup of tea or coffee. Later in the evening he also indulges in another hand-out, unless he is on a freight-train or far from the abodes of men.
Such is the diet of the lazy tramp, and, strange to relate, despite its unwholesomeness and its meagerness, he is a comparatively healthy fellow, as are almost all tramps. Their endurance, especially that of the poke-out tramps, is something remarkable. I have known them to live on "wind-pudding" as they call air, for over forty-eight hours without becoming exhausted, and there are cases on record where they have gone for four and five days without anything to eat or drink, and have lived to tell the tale. A man with whom I once traveled in Pennsylvania did this very thing. He was locked into a box-car which was shunted off on an unused side-track a long distance from any house or place where his cries could be heard. He was in the car for nearly one hundred and twenty hours, and although almost dead when found, he picked up in a few days, and before long was on the road again. I saw him at the World's Fair at Chicago, and he was just as healthy and happy in his own way as ever.
In some of the sparsely settled districts in Texas tramps have suffered most appalling deaths by such accidents, but so long as a beggar keeps his freedom I do not believe that even a lazy one starves to death in this country. I know very well that people do not realize this, and that they feed tramps regularly, laboring under the delusion that it is only humane so to do.
But although the tramp hates honest labor, he hates starvation still more, and if he finds it impossible to pick up anything to eat, he will either go to jail or work. He loves this world altogether too much to voluntarily explore another of which he knows so little.
IV
The clothes of the poke-out beggar are not much, if any, better than his food. In summer he seldom has more than a shirt, a pair of trousers, a coat, some old shoes, and a battered hat. Even in winter he wears little more, especially if he goes South. I have never seen him with underclothes or socks, and an overcoat is something he almost never gets hold of, unless he steals one, which is by no means common. While I lived with him I wore just such "togs." I shall never forget my first tramp suit of clothes. The coat was patched in a dozen places, and was nearly three sizes too large for me; the waistcoat was torn in the back, and had but two buttons; the trousers were out at the knees, and had to be turned up in London fashion at the bottom to keep me from tripping; the hat was an old derby with the crown dented in numerous places; and the only decent thing I had was a flannel shirt. I purchased this rig of a Jew, and thought it would be just the thing for the road, and so it was, but only for the poke-out tramp's road. The hoboes laughed at me and called me "hoodoo," and I never got in with them in any such garb. Nevertheless, I wore it for nearly two months, and so long as I associated with lazy beggars only, it was all right. Many of them were never dressed so well, and not a few envied me my old coat.
It is by no means uncommon to see a poke-out vagabond wearing a garment which belongs to a woman's wardrobe. He is so indifferent that he will wear anything that will shield his nakedness, and I have known him to be so lazy that he did not even do that.
One old fellow I remember particularly. He had lost his shirt somehow, and for almost a week went about with only a coat between his body and the world at large. Some of his pals, although they were of his own class, told him that he ought to find another shirt, and the more he delayed it the more they labored with him. One night they were all gathered at a hang-out near Lima, Ohio, and the old fellow was told that unless he found a shirt that night they would take away his coat also. He begged and begged, but they were determined, and as he did not show any intention of doing as he was bidden, they carried out the threat. And all that night and the following day he was actually so lazy and stubborn that he would not yield, and would probably be there still, in some form or other, had his pals not relented and returned him the coat. As I said, he went for nearly a week without finding a shirt, and not once did he show the least shame or embarrassment.
Not long after this experience he got into limbo, and had to wear the famous "zebra" – the penitentiary dress. It is not popular among tramps, and they seldom wear it, but that old rascal, in spite of the disgrace and inconvenience that his confinement brought upon him, was probably pleased that he did not have to find his own clothes.
Such are the poke-out tramps of every country where I have studied them, and such they will always be. They are constitutionally incapacitated for any successful career in vagabondage, and the wonder is that they live at all. Properly speaking, they have no connection with the real brotherhood, and I should not have referred to them here, except that the public mistakes them for the genuine hoboes. They are not hoboes, and nothing angers the latter so much as to be classed with them.
The hobo is exceedingly proud in his way, – a person of susceptibilities, – and if you want to offend him, call him a "gay-cat" or a "poke-outer." He will never forgive you.
V
Almost the first advice given me after I had managed to scramble into the set-down class came from an old vagabond known among his cronies as "Portland Shorty." He knew that I had been but a short time on the road, and that in many respects I had not met with the success which was necessary to entitle me to respect among men of his class, but nevertheless he was willing to give me a few pointers, which, by the way, all hoboes are glad to do, if they feel that the recipient will turn them to profit.
I met Shorty for the first time in Chicago, and while we were lounging on the grass in the Lake Front Park, the following conversation took place:
"Cigarette," he began, – for I had already received my tramp name, – "how long 'v' y'u been on the road?"
I replied: "About two months."
"Wall, how long d' y'u 'spect to stay there?"
"Oh, 's long 's I'm happy."
"Ez long ez yer happy, eh? Wall, then, I'm goin' to chew the rag wid y'u fer a little while. Now, 'f yer wants to be happy, here's a little advice fer y'u. In the first place, make up yer mind jes wha' cher goin' to be. Ef y'u 'spect to work fer yer living why, get off the road. Moochin' spiles workin' jes ez workin' spiles moochin'. The two don't go together nohow. So 'f yer goin' to be a bum fer life, never think o' work. Jes give yerself entirely to yer own speshul calling fer 'f y'u don't yer'll regret it. 'N the second place, y'u wan' to decide what kind o' beggar yer goin' to make. Ef yer a thief, 'n' playin' the beggar jes as a guy, why, then y'u knows yer bizness better 'n I do. But ef y'u ain't, 'n' are jes browsin' round lookin' fer a berth, then I wants to tell yer somethin'. There's diffrent kinds o' beggars; some gits there, 'n' some doesn't. Them what gits there I call arteests, 'n' them what doesn't I call bankrupts. Now, wha' cher goin' to be, arteest or bankrupt?"
I replied that I was still undecided, since I had not yet learned whether I could make a success on the road or not, but added that my inclination would be toward the "arteest" class.
"That's right," he began afresh. "Be an arteest or nothin'. Beggin' 's a great bizness 'f yer cut out fer it, 'cause y'u've got everythin' to win 'n' nothin' to lose. Not many callin's has them good points – see? Now, 'f yer goin' to be an arteest, y'u wants to make up yer mind to one thing, 'n' that is – hard work. Some people thinks that moochin' is easy, but lemme tell yer 't ain't. Batterin', when it's done well, is the difficultest job under the moon – take my tip fer that. Y'u got to work hard all yer life to make boodle, 'n' 'f y'u wan' to save it, y'u mus'n't booze. Drinkin' 's what spiles bums. If they c'u'd leave it alone they'd be somethin'. Now, Cig, that's good sound talk, 'n' you'd better hang on to it."
I did, and it helped me as much as anything else in getting in with the real hoboes. I have known them, now, for ten years, and feel abundantly qualified to describe their diet and dress.
VI
In the first place, they eat three good warm meals every day – breakfast from seven to eight o'clock, dinner at twelve, and supper at six. These are the set-downs5 in tramp life, and it is the duty of every professional to find them regularly. The breakfast is very similar to the poke-out tramp's breakfast, the main additions being oatmeal and pancakes, if the beggar is willing to look for them. They can be found with a little perseverance. There are also some hoboes who want pie for breakfast, and they have it almost constantly. I once traveled with a Maine tramp who simply would not consider his breakfast complete until he had had his usual piece of apple-pie. And he actually had the nerve to go to houses and ask for that alone. During our companionship, which lasted over a week, he failed but once to get it, and then it was because he had to make a train.
The dinner is a more elaborate affair, and the tramp must often visit a number of houses before he finds the various dishes he desires. I remember well a hunt I had for a dinner in St. Louis. A Western tramp was my comrade at the time, and we had both decided upon our bill of fare. He wanted meat and potatoes, "punk 'n' plaster," some kind of dessert (pudding preferred), and three cups of coffee. I wanted the same things minus the dessert, and I had to visit fifteen houses before my appetite was satisfied. But, as my companion said, the point is that I finally got my dinner. He too was successful, even to the kind of pudding he wished.