PART II

TRAVELS

PAGE I. LIFE AMONG GERMAN TRAMPS 169 II. WITH THE RUSSIAN GORIOUNS 200 III. TWO TRAMPS IN ENGLAND 229 IV. THE TRAMP AT HOME 267 V. THE TRAMP AND THE RAILROADS 291

I

LIFE AMONG GERMAN TRAMPS

William II of Germany is the ruler of about fifty millions of people. A small fraction comprises the nobility, while the great majority are commoners, and the rest, about one hundred thousand, are roving beggars. His Imperial Majesty is probably well acquainted with his nobles, and he thinks that he understands the commoners, but the tramp who passes his castle now and then is a foreigner at home. Yet he is found in every city, town, and village, and there is hardly a home in the empire which he has not visited. He tramps the public highways as freely and fearlessly as the laborer, and rides on the royal railways as boldly as a king. His business in life is to prey upon the credulity of the charitable, and to steal when the eye of the law is not on watch. In spite, however, of all this publicity, comparatively little is known of his real life and character. Various books and pamphlets have been written about him, but they have usually been grounded on second-hand information, as I have looked in vain for any account of a personal study of tramp life.

Being desirous of knowing the real facts in the case, I at first supplemented my reading by various conversations with beggars as they lounged around near my home in Berlin, and occasionally invited some of the more intelligent into my study, and plied them as cleverly as possible with all sorts of questions. But they invariably fooled me, and told the most romantic of tales, believing, probably, that they were what I wanted. Time after time I have said to them, "Oh, come now, give over this story-telling, and let me have something that is really true." But they seemed unable to comprehend my purposes, and, true to their national traits, it was not in them to take part in any scheme which they could not understand. How to get at what I desired was the question. I called at the Bureau of Statistics, hoping surely to find here carefully tabulated statistics of vagrancy; but I was disappointed.

Dr. Berthold,[7] who kindly told me all he knew, said that Pastor von Bodelschwingh was the man who had made the best census of trampdom, and he had claimed that there were 200,000 arrests in Germany each year for begging; that 100,000 of them represented irreclaimable vagabonds, 80,000 bona-fide seekers of work, and the remaining 20,000 the maximum number of reclaimable beggars. Dr. Berthold continued: "The only way to know the entire truth about the tramp is to live with him. I had the intention to do this myself, but I delayed it too long, and now I am too old." He was very kind and gave me some valuable hints, but admitted that nothing very definite was known about the wandering beggar.

I finally decided to give up these fruitless investigations, and to become a tramp myself in order to achieve my ends. I felt fairly equipped for such an undertaking, having had a two years' residence in Germany, and having also played the tramp in my own country. My plan, however, was not to study the enforced vagrant, but rather the man who wanders because he desires to, and prefers begging to working. And in that which follows I have attempted to describe my experiences with voluntary beggars only.

Early in April I made ready for the journey. My outfit was a close copy of the fashions in trampdom, my clothes being both old and easy to bear. I took no pass with me, because, in the first place, I could not get a German pass, and, secondly, I was anxious to find out just what experiences an unidentified man must go through. If I were to repeat the experiment I should do differently. Having decided to begin my investigations in Magdeburg, there being various reasons why I should not play the beggar in Berlin, I left my home on the date mentioned, and hurried through the streets to the railroad-station, where I invested a few groschen in a fourth-class ticket. My first afternoon was consequently spent in what very closely resembles the common American freight-car, except that it is windowed and occasionally has planks braced against the sides to serve as seats. The floor, however, or a piece of baggage, is the more customary resting-place. A ride in this miserable box costs two pfennigs the kilometer, and the passengers are naturally of the lower order of travelers, including the tramps, who make almost as much use of fourth-class privileges as our own vagrants do of the freight-trains.

My companions on the first trip were a queer lot. In one end of the car was a band playing the vilest music for the few sechser (five-pfennig pieces) occasionally thrown down to them. Their only rival was a little tambourine girl, who danced and rattled her noisy instrument as if her life depended upon her agility, as no doubt it did. The other travelers were market-women, laborers, and journeymen, and a fellow called Peasant Carl, who was more of a tramp than anything else, in spite of the fact that he had a trade. We were soon talking on various subjects, and it was not difficult to lead the conversation to the subject of tramp life. Carl was considerably surprised to find that an American should be _auf der Walze_ (on the road), and needed some proof ere he was convinced that I was a roadster. My old clothes and general forlorn condition were not sufficient, and I was compelled to tell him a story. Once satisfied on this point, he turned out to be a good friend, and among other valuable facts that he generously gave me were scraps from the German tramp vocabulary, which he said might "come handy," since I was a stranger. I found that _Kunde_, or customer, was the general word for vagrant, but as the term vaguely covers the thousands of traveling journeymen in the community also, another term has been invented for the genuine tramp, none other than _Chausséegrabentapezirer_, or upholsterer of the highway ditches. What could be more genuinely, deliciously German?

As this dialect is rather unique, and as different from the German language proper as black from white, I am tempted to give a few more words, tabulating them, for comparison's sake, alongside their American equivalents:

_German_ _American_ _Tramp_ _Tramp_ _English._ _German._ _Dialect._ _Dialect._

Bread Das Brod Der Kramp Punk. Water Das Wasser Der Gänsewein To beg Betteln Abklappen To Batter. To walk Laufen Tibbeln To Drill. Policeman Der Schutzmann Der Putz The Bull. Gendarmes Gendarmes Der Deckel Village Das Dorf Der Kaff Jerktown. Whisky-flask Die Schnappsflasche Die Finne The Growler. Passport Der Reise-Pass Die Flebbe Hunger Der Hunger Der Kohldampf

This vocabulary will give a fair idea of the dialect. It is much more complete than the American, affording, as it does, ample means whereby entire secrecy can be secured in public places. It is spoken by both _Handwerksburschen_ and tramps, and it is my opinion that the former were not the originators, as is sometimes averred, but have rather acquired a fair knowledge of it by associating year after year, on the road, with beggars.

On my arrival in Magdeburg, my friend Carl suggested that we go to Die Herberge zur Heimath, a lodging-house somewhat above the common grade, where we could at least have our supper, but where I could not lodge, having no pass. This institution must be distinguished from the ordinary Herberge, or low-class lodging-house, and has a history worth more than a passing paragraph. It is a sort of refined edition of the Salvation Army "shelter," and was founded on religious and humanitarian principles by Professor Perthes of Bonn, whose first enterprise of the kind at Bonn has been so widely copied that at least three hundred towns of Germany now furnish this comfortable and respectable refuge to the traveling apprentice or journeyman, and, if he will conform to its usages and requirements, to the tramp also.

Entering the main room of the Heimath, I was surprised to see Carl rap on a table and the men sitting at the same to follow suit. I found out later that this meant "Hello," and that the after knock indicated "All right." Shaking hands is also a customary greeting in German trampdom, but hardly ever in American vagrancy. Tramps also call one another "brother," and use the pronoun "thou" invariably in preference to "you." The inmates of the Heimath, I soon found, were drawn from three classes. First, the apprentice making his first journey, and usually a very stupid fellow. The tramp was here also, but only, I think, to prey upon the Handwerksbursche, for no whisky is sold on the premises, and prayers are held morning and evening, a custom which all true roadsters despise. The rest were men fairly well on in life, who work occasionally and beg the remainder of the time. I counted altogether sixteen recognized beggars (Chausséegrabentapezirer), but made no attempt to make their acquaintance, having decided not to study them in foreign quarters, but to seek them in their real homes. For Die Herberge zur Heimath is not a tramps' nest, although some Germans think so, and as soon as I had had a fair supper, for which I paid three cents, I left with Carl for another domicile. We were not long in finding the Herberge proper, or perhaps improper, where life is seen in all its dirtiest phases. Entering the common meeting-room, and saluting as usual, we sat down at a table where there were other tramps also. I was immediately asked: "Wo kommst Du her? Wo willst Du him? Was hast Du für Geschäft?" I answered these questions as cleverly as I could, and was soon deep in various conversations. Before I had been talking long, I made the acquaintance of a beggar belonging to the class called _Kommando-Schieber_. These fellows beg usually within very small districts, and know every house that is "good" for a meal or a pfennig. My newly made friend was kind enough to instruct both Carl and me in regard to Magdeburg.

"This town is rather _heiss_ [unfriendly]", said he, "but if you look out and beg very carefully you can get along. A great trick here now is to tip the _Portier_ of good houses, and thus get the pull on every flat in the building. You've got to look out for the _Putz_, though, for if you're caught, you're sure for twenty-four hours in the _Kasten_ [prison]. Another scheme that works pretty well with us fellows who know the town is to send around begging letters. You can easily make quite a _Stoss_ [haul] if you work the plan well. Still, it's risky for strangers. If you're going to stay here long, you'd better make friends with the _Herbergsvater_. He's a pretty good _Kerl_ [fellow], and if you let him know that you've got a little money, he'll look out for you when the Putz makes his inspection now and then. There's nothing, you know, like standing in with them that are _klug_ [clever], and you can bet that fellow is.... What do you say to a schnapps, brother?"

He had earned his drink, for he gave me a great many hints which were necessary to successful begging. One of them was about getting a pass. "Now, if you can scrape a little coin together," he said, "I'll tell you how to get a _Flebbe_ that no Putz can find out whether it's forged or not. You see that fellow over there near the window--well, he looks like a fool, but if you can give him five marks, he'll get you a _Wanderbuch_ that'll pass you anywhere. But don't go at him too clumsily, you know; take the matter easy. Nothing like taking your time, brother, is there?" I agreed that this was orthodox tramp doctrine, and determined to think the matter over, which I did, and came to the conclusion that I might eventually get into more trouble with a false pass than without any. And later experience approved the decision.

My first night in this tramp-nest was one I shall never forget. I slept with an old beggar in a bed long since given over to other lodgers, who fought us that night as if we were Frenchmen. And the stench in the sleeping-room was similar to that in a pigsty. Any complaint, however, would have been useless, for the price paid was only three cents, and for that sum of money one could not expect very much. Then, too, the host asked for no _Legitimations-Papier_, and this was an advantage which must be set over against most of the annoyances. Nevertheless, I was glad enough to turn out early in the morning and look for a breakfast, which was soon found, but thoroughly European in quantity. Carl continued begging even after his breakfast, while I remained in the lodging-house talking with some of the inmates. I was surprised to see how fairly well dressed the German tramp is. The men in the Herberge were clad much more respectably than their American _confrère_, and seemed to have a desire to appear as decent as possible. Their intelligence was also very fair, every one being able to read and write as well as cipher. This, however, is not so surprising, for they were by no means young. It is my opinion that the majority of German tramps are over thirty years of age. There are some boys on the road, it is true, but by no means the number found in American trampdom. And I am happy to say that my experience convinces me that their treatment by the elder men is much more humane than in my own country. There is not in the German that viciousness which seems ingrained in the character of the American vagrant. The latter is a more generous fellow, however, than the German, as I learned by practical experience. When some of the tramps returned to the Herberge in the afternoon, I tried their good fellowship by asking several for a sechser with which to buy a cup of coffee. I offered my very sore foot as an excuse for not having myself begged. But they were not touched in the slightest. One fellow said: "If you can't beg your own money, why, you'd better get off the road, for no other Chausséegrabentapezirer will hustle for you." An American beggar would, as a rule, have handed me a penny, if he had it. But these men sat drinking their beer, schnapps, and coffee, utterly incapable, at least then, of a bit of brotherly charity. They had plenty of money, too. During the day nearly every one had begged from ninety pfennigs to one mark twenty, while Carl returned about five o'clock with three marks in hand.

I think the usual wage for diligent begging is between one mark fifty and four marks, in addition to the three meals. Of course there are a few who are much more successful. One fellow at the Herberge, for instance, who had been in England and could speak English quite well, claimed that he begged forty marks in one week during the previous winter from the Americans in Dresden.

Another vagrant told a story of a man he had met in South Germany on the road with two hundred marks in his pocket, which he had collected in two weeks in Munich. It is a great amusement for the tramp off duty to figure out the possibilities of his calling, and to illustrate the same with stories. There was one beggar in the room who even kept an account of his income and expenses. I saw the record for March, and found that his gains had been ninety-three marks and a few pfennigs, not including the meals which he had had in various kitchens where the servants were friendly. I must say right here, however, that such success is found only in cities. For I sampled the charity of the country time after time, and it is worth a bare living only, or, as Carl was wont to say, "One can't get fat on it."

We were convinced of this as soon as we had left Magdeburg and started afoot for Brunswick. Carl begged in every village that we passed through, but he could seldom get more than twenty or twenty-five pfennigs, with numerous slices of bread. I made no attempt to beg money, but visited several houses and asked for food, so that my companions might not suspect me. I was fairly well treated, at least quite as charitably as I would have been in the United States, and I think that, taking the country as a whole, the rewards of begging in Germany are much higher than in either England or America. The people seem bound to give, although they have had beggars among them for centuries.

My second night on the road was quite as interesting as the first. I had stopped with Carl and two other men in a little village not far from Brunswick, where there was no Herberge, and only one inn, or _Gasthaus_, as it was called. We asked the woman in charge if we could lodge there for the night, but she was by no means friendly, saying we were unclean. She told us to go to the barn, where we could sleep for a groschen apiece. As there was nothing better to do, we followed her instructions, and spent the night, which was cold for April, on some bundles of straw. I was fairly well repaid for this unpleasant experience by the various conversations which I overheard. One tramp was philosophizing in a maundering way over his life on the road, and what first brought him there. He reasoned that as he was born lazy, the blame should be put on his parents, but he finally concluded that the _Schnappsflasche_ also had had a hand in the business. Another companion said: "Why should I work, when I can beg more than I can possibly earn? Now, if I should follow my trade I could earn about eighteen marks a week. But as a beggar I can beat that by ten marks. No, brother; it isn't all the blame of the Schnappsflasche that we're on the road. I, for one, am here because I can do better than anywhere else. Isn't that so?" And he nudged me for an answer.

"Well," I said, "we lads on the road seem to have more money than most laborers, but we seldom have a decent place to lay our heads. For instance, what sort of place is this we're in now?"

"Yes, that's true," he returned; "but then we're never sick, always happy, and perhaps we're just as well off as anybody else. You forget that we never work, and that's a great thing in our favor. Those lads who have their homes have to work for them, and don't you forget it. It's my opinion that the home isn't worth the labor."

I think this latter opinion is very general in German vagrancy, and is one of its main causes. Liquor, however, is just as much of a curse in Germany as elsewhere, and brings more men into trampdom than is usually estimated. The Schnappsflasche is in nearly every tramp's pocket, and he usually empties it twice a day. It is a wonder to me how he can do it, for the schnapps is almost pure alcohol, and burns the throat terribly. Yet I found just outside of Brunswick a female tramp, nearly sixty years of age, who could empty _Die Finne_ in a single "go," and seemed healthy too. This woman was the only feminine roadster I met during the journey, and I think she is one of the very few.

About noon of April 14 I arrived in Brunswick with Carl, who was on his way to Bremen, where he intended shipping as a coal-trimmer to New York, if possible. He was disgusted with Germany, he said, and felt that America was the only place for his nervous activity. He was somewhat surprised, however, as I was too, to find in Brunswick three American negroes who seemed to think quite the contrary of their country. One was an "actor," and the other two were ex-waiters, and they were traveling about the community and getting their living by dancing and singing in the streets and saloons. Charley, the actor, said: "We're doin' pretty well; have our three squares a day, and all the booze we want. Can't do better than that at home." I explained this to Carl, as none of the negroes spoke German; but he could not be convinced that gold was not lying loose in the streets of American cities. In the afternoon his hatred of Germany was not quite so intense, as he begged a mark and a half in about two hours. One man that he visited was a member of "The Society against Begging and Vagrancy," and had a sign to that effect on his gate-post; but Carl found him, it seems, a generous Samaritan. This interested me considerably, for I had heard good reports of this society and its members, as well as of its success in fighting vagabondage. I asked several fellows what they thought of the organization. One tramp claimed that he always visited its members,--at least, those having signs on their gates,--for he was quite as apt to be well treated as not. Others were drastic in their criticisms, and said that the society would let a man starve rather than feed him. Carl, I think, was about right when he said that some members of the society fed vagrants, and some did not, and it was all according to chance.

From Brunswick a crowd of tramps, including myself, rode in a fourth-class car to a little station called Peine, in the direction of Hanover. A few of the men remained here in order to take in the _Verpflegung-Station_ until the next day. This station, of which there are about two thousand in Germany, is a place where a man professing to be penniless can have a night's lodging, together with supper and breakfast, for a few hours' work. I moved on toward Hanover with fifteen other men who were bound in the same direction. They all had money, and no love for the Verpflegung-Station. We tramped along at a pace of about five kilometers to the hour--the usual gait of tramps when they are compelled to use the highways. They can beg food enough on the road, and thus the walking is not so disagreeable, for the German roads are superb.

At one little village where we stopped for refreshments the crowd took the place by storm, and the people were actually frightened into giving us bread and meat. It is true that the men were rather violent and used threatening language, yet there was no need to fear them, as they could hardly have attempted to do any great harm. For the German tramp, as a rule, though a great talker and "blower," is a coward, after all, and when answered rather roughly usually subsides. At the village of Lehrte we again boarded a train, and rode into Hanover late in the evening. Some of my companions went to the Heimath, but the majority hunted out the common Herberge, and I followed the crowd. I was treated in the same fashion as at Magdeburg, and was asked no questions about a pass. There was great excitement in the Herberge over several little auctions, which the tramps were conducting for their own benefit. Some had coats, vests, and trousers to sell, while others were crying up the virtue of old buttons, collars, cuffs, neckties, and even pocket-books, the latter being found in almost every tramp's pocket. He finds them companionable, he says, whether he has any money or not. Several coats sold for five and ten cents apiece, while trousers brought higher prices. Knives were also on the market, and fully a dozen changed hands. I was struck in these auctions by the absence of Jews. In fact, I met only three during the trip, and they were extremely well dressed. I fancy that a tramp's life hardly offers inducements to men of their predilections. Yet one would think that no work and a fair reward for begging might satisfy even their trading propensities.

The trip from Hanover to Bremen was uninteresting, with only one incident worth recording. Five of us stopped on Easter night at one of the large bonfires that the peasants had built, just outside of Hanover, to commemorate the great holiday. When we arrived they were carousing most jovially, and seemed only too glad to welcome other companions; so we all took part, and danced around the fire, sometimes with the peasant girls, and then again by ourselves or singly. The peasants took no notice of the fact that we were tramps, and shared their sour milk and brown bread with us as if we were their best friends. One old fellow took such a fancy to Carl that he actually gave him a sechser. I was surprised to see him accept it, for the old man needed it much more than he did. This illustrates very truthfully the utter lack of friendly consideration in the character of the German tramp. One of the American species would have returned the penny with thanks, for he is a generous fellow, and can appreciate other interests than his own. But the Chausséegrabentapezirer has the least tender feeling of any beggar of my acquaintance. Even as a boon companion he falls far below the standard, and would never be tolerated in American trampdom. I can now understand why the great majority of German beggars in America are compelled to "flock" by themselves, and to choose companions from their own ranks. Their selfishness bars them out of the true brotherhood.

In Bremen poor Carl suffered a keen disappointment. He found that he could not ship as a coal-trimmer without a pass permitting him to leave the country. I advised him to seek work, and to earn money enough to pay his passage to New York. His trade was not overcrowded, and he had had a chance to labor in nearly every town we had visited, and I knew that he could succeed in Bremen. He finally decided to follow my advice; but the resolution weakened him so that I fear for a week at least he was a sorry-looking fellow. When we separated, he said, "Auf Wiedersehen in Sheekago in '93." Indeed, nearly every tramp that I met intended to cross the ocean in '93, and to take part in Germany's exhibit at the fair. Of course they did not all succeed, but some most certainly did.

While I was sitting in the Heimath in Bremen, who should come in but a policeman and a detective. They passed around among the laborers, journeymen, and vagrants, asking a few questions, and looking occasionally at the men's passes. I was in somewhat of a tremor, and expected to be quizzed also. But, as luck would have it, they passed me by, and I escaped a searching. They arrested one tramp, but he was the only unfortunate I met during my travels. I learned afterward that he was sentenced to two days' imprisonment. An American beggar would have told the judge that he could stand on his head that long, but the German took it more seriously. From Bremen I decided to go south, and compare my experiences in northern Germany with tramp life in the vicinity of Cologne. I left Bremen with seven men on the train, and traveled the first day as far as Osnabrück, where I made an unnecessary halt, for I found nothing new or interesting there. There were plenty of tramps, it is true, but they had no news to impart, except that Osnabrück was a poor town. One youngster could hardly say enough against its hospitality. He claimed that he had even begged of the clergymen, and all that he received were "a few paltry pfennigs." I must admit that the boy was not far from correct in his judgment, for I visited several houses, and all I got was a dry piece of bread, which was given me by an old woman wiser than she was generous. Learning that I was a foreigner, she must needs know all about my ancestors, where I had come from, and where I was going. And then she made me listen to a long account of her boy in Piper City,--she was not sure whether it was in North or South America,--and asked me if I had ever met him. I told her that I had not, and she was nearly dumfounded. She thought that in the United States, "where there were so few people," everybody should know everybody else. I left her to her surprise and chagrin.

The city of Münster was my next stopping-place, and a greater contrast to Osnabrück could hardly exist. At the Herberge I learned that the town was considered one of the best between Hamburg and Cologne. The evidence was certainly convincing, for the tramps had all the liquor they could drink, as well as numerous bundles of food. Two fellows were doing a good business in exchanging their bread and _Wurst_ (sausage) for groschen which others had begged instead of something to eat. I invested a few sechser in these wares, and was most bountifully repaid, receiving half a loaf of bread and two good-sized sausages for two and a half cents of our currency. This custom is very prevalent in German trampdom, and will illustrate the machinery of vagrancy. Some men will beg only for food, while others devote most of their lives to looking for money, and in almost any Herberge, even in the Heimath, these two parties can be found trading as if they were in a market. They scold, "jew," and fight one another while the trade is progressing, but when the bargain is finished good fellowship is again resumed. The joviality in the Herberge after the "market" was as boisterous and companionable as if there had not been the slightest trouble. Even the innkeeper took part, and danced around the room with his guests as if he were as much of a tramp as any of them. I think he had been a roadster sometime in his life, for he entered into the schemes and plans as earnestly as the law allows. Some of the men were discussing the number of charitable families in Münster, and more especially those "good" for money. One man, in order to make his point, enumerated by name the families friendly to beggars. The innkeeper, not agreeing with him, gave his own census of the Münster people, and it was most interesting to hear from his lips just what citizens were worth visiting and what not. Having conducted a tramp hotel in the city for years, he had found it to his interests to gather and dispense information useful to his customers. He could tell exactly what house was "good" for a meal or a hand-out, and could also map out the districts sure to yield pfennigs, groschen, or half-mark pieces. It is needless to say that such a man is invaluable to beggars. They hold him dearer than any other member of the clan, and pay him most liberally for his wisdom by spending nearly all of their money in his inn. This they can afford to do, for without his information and protection they would encounter hardships and difficulties insurmountable. During my stay at the Herberge, the proprietor sent out as many as eight fellows to different parts of the town, well posted and equipped for successful begging. Three of these men returned while I was still there, having averaged three marks and a half apiece in about five hours. If they had worked for this length of time their wage would have been about one mark apiece.

The journey from Münster to Düsseldorf is so tiresome afoot, and there is so little of interest lying between the towns, that I made the trip by rail, with three companions bound for Bavaria. These men had been tramping around in northern Prussia for nearly two months, and were thoroughly disgusted with their experiences. This was not surprising, however, for the Bavarian as well as the Saxon tramps think there is no prosperity outside of their own provinces, and, wander as much as they may in foreign parts, usually return to their own fields, feeling that they made a mistake in leaving. Begging in these provinces is also much more remunerative than anywhere else in Germany. Even the religion in Bavaria favors mendicancy, and it is only necessary to stand on a Sunday morning in front of some church to make a very fair haul. The tramps loaf around in the neighborhood of the churches and _stossen_ (tackle) the poor Catholics as they pass in and out, usually getting a pfennig at least. One old roadster, thankful that he had lost a leg in the war of 1870, was unusually successful; but I heard afterward that he had been in the city for years, and probably the people take care of him as a sort of relic. He was rather clever, too, and had formed some sage opinions on charity and poverty. "The poor people," he said, "are the best friends we have. They give ten times where the rich man gives once." This is an indisputable fact.

In Cologne, where I arrived on April 21, the tramps were planning trips into southern Germany, Switzerland, and the Tyrol. I had intended to make at least one of these excursions, but I was tired, nauseated, and homesick. I made quick work with the towns of Elberfeld, Essen, Barmen, and Dortmund, and once settled down in Berlin, with almanac and gazetteer before me, found I had been fifteen days _auf der Walze_, had traveled over one thousand kilometers, studied more than seventy towns and villages, and met three hundred and forty-one voluntary vagrants, all of them, however, less voluntary than I.

The German tramp, if these experiences justify me in judging him, is a fairly intelligent fellow of not more than average tramp education, more stupid and less vicious than his American _confrère_, and with the traits of his nationality well stamped upon him. He is cautious, suspicious to a degree, ungenerous, but fairly just and square-dealing in the company of his fellows. He is too much of a Bohemian to be a Social Democrat, but has not enough patriotism to be easily fired with enthusiasm for his Kaiser. He loves schnapps and hates what he calls the _verdammte Heiligkeit_ such as Die Herberge zur Heimath seeks to cultivate. He has generally served his three years in the army, but will dodge the recruiting officer by skipping his country whenever possible, if he has not. Besides this pervasive lack of patriotism, he has other dangers for the country. In the February riots in Berlin (1891) he was out in force, not for labor rights as against capital, but lending his shoulder to the wheel which he fondly hoped might turn in the direction of a general overthrow of the existing social state and order.

In regard to the public on which the German tramp lives and thrives, it is only necessary to say that it is even more inanely generous than its counterpart in the United States. With all its groans under taxes, military and otherwise, it nevertheless takes upon itself voluntarily the burden of the voluntary vagrant--the man who will not work. This is the more surprising when one recollects that the entire theoretical treatment of beggars in Germany is founded on the supposition that each one is a bona-fide seeker of labor. The community practically says to the culprit: You can make use of our Verpflegung-Stationen, where you can work for your lodging and meals, and have also a half-day to search for work, if you can identify yourself as a seeker of labor. We not only offer this, but also attempt to guarantee you, through the efforts of our philanthropists, a casual refuge in Die Herberge zur Heimath, while you are out of work. And if, through untoward circumstances or through your own carelessness and weakness, you have fallen so low that the Stationen and the Heimath cannot take you in because your identification-papers are irregular, and you appear more of a vagabond than an unfortunate laborer, we then invite you into the labor colonies, founded also by our philanthropists, where you can remain until you have earned good clothes and proved yourself worthy. But if we catch you begging, we will punish you as a vagrant; consequently you would do better to make use of all the privileges we offer, and thus break no laws. This is the theory, and I consider it a good one. But the man who will not work passes through these institutions as freely as the man who will, owing to the lack of determined discrimination on the part of the officers, and the desperate cleverness of the offenders.

FOOTNOTES:

[7] Dr. Berthold is a well-known statistician, writer, and authority on matters pertaining to German labor colonies.

II

WITH THE RUSSIAN GORIOUNS

I

It was not my intention, in going to Russia, to tramp there. I planned merely to see St. Petersburg and Moscow, work for a while on Count Tolstoi's farm at Yasnaya Polyana, and then, after a short trip in the south, return to Berlin. I did all these things according to expectation, but I also made a tramp trip. It happened in this way: I had no more than reached the Russian capital when the tramp was forced upon me. As I jumped into the cab with my friend, who had come to the train to meet me, he pointed out about twenty tattered and sorry-looking peasants, marching by us under police escort.

"There go some Goriouns," he exclaimed--"look quick!"

I had only to follow the men with my eyes to know that they were Russian tramps.

"What are the police doing with them?" I asked.

"Oh, they probably have no passports and are to be sent back to their villages."

"Are there many tramps in Russia?"

My friend laughed. "Thousands of them. You can hardly go into a village without meeting them. They are one of the greatest problems Russia has to deal with."

I soon saw also that I could not even approach a church without being accosted by them. They stood on the steps and at the doorway of every one I visited, and invariably begged of me, saying, "Radi Krista" ("For Christ's sake"). Even at Yasnaya Polyana, fifteen miles from the nearest town, and several minutes' walk from a highway, the Goriouns put in an appearance. I was there ten days, and at least one called every morning. They all seemed to know about Count Tolstoi's gospel, and came to his home, sure, at least, of something to eat. On the highway, at some distance from the house, I saw bands of ten and twenty marching by every day, and they often camped at a bridge which I crossed on my walks.

This continual meeting the tramp and hearing about him naturally made me curious, and I wondered whether it would be possible to make a journey among them. I knew enough Russian at least to make myself understood, and could understand much that was said to me. The great question, however, was whether, as a foreigner, I should be allowed to make such a trip. I talked with Count Tolstoi one day about the matter, telling him some of my experiences in other countries, and asking his advice.

"Why not?" he said, in his jovial, pleasant way. "Of course you will have hard work in understanding their dialects, and you can hardly expect to be taken for one of them, but otherwise you ought to get on easily enough. From your pass and other papers the police will see that you are nothing dangerous, and if anything should happen, all you have to do is to send to St. Petersburg. I should like to make such a trip myself, if I were younger. I'm too old now. Once I went on a long pilgrimage and saw a good deal of the life, but of course you will see much more if you go directly into the tramp class. If you decide to make the trip, I wish you would find out how they look upon the authorities, and whether they really believe in what they call their religion. It ought to be very interesting to talk with them on these topics, and perhaps you will be able to gather some useful material--only you will not be permitted to print it here in Russia"; and he smiled.

I finally decided to make a trial trip, and was fortunate in finding a Moscow student who was willing to accompany me for a few days. He had tramped perforce in some of the southern provinces, and being much interested in the tramp class in the Vitebsk government, consented to go with me if I would begin my investigations there. I was fortunate also in having brought a tramp outfit with me. It had already seen service in England, Germany, and Italy, and I had taken it along for work in the fields at Yasnaya Polyana. It was a little better than the usual Gorioun dress, but I should really have been ashamed to put on anything shabbier. My friend the student was clad in a patched university uniform, which all of his class have to wear in Russia, and he looked like pictures I have seen of ragged Union soldiers in Libby Prison. We both had a little money in our pockets, and it was not our intention to beg for anything more than bread and milk, and not even for these things unless it was necessary to make good our pose. We reasoned that the peasants of whom we should have to ask for them needed them much more than we did, and I am glad to say that neither of us on this trip, nor I on others, which were sometimes made alone, asked for much that we did not pay for.

Our credentials for the journey consisted of our passports, some university papers, and an open letter which I had received in St. Petersburg from Prince Chilkoff, the Minister of Ways and Communication. It was addressed to the director of the Siberian Railway, but I kept it by me for the sake of identification, and it helped me through many a predicament, although the officials to whom it was presented could never get it through their heads how I, an Amerikanski tramp, could be in the possession of such an almighty document. There were times, I fear, when they were tempted to arrest me as an impostor, but they never did--a good fortune which I can only explain on account of the singularity of the situation. The Russian "system" was evidently not prepared for so weird a creature, and I was allowed to pass as an anomaly.

With the Moscow student I tramped for three days in the Vitebsk government, between the towns of Polotsk and Dünaburg, as dreary a stretch of country as is to be found anywhere in our West. It was warm August weather, and the sun came down on us in all its Russian fierceness. There were times when I simply had to get under a tree to keep from sun-stroke. At night we slept out of doors, or in haystacks and barns. The peasants always offered us the hospitality of their cabins, as they do to all tramps, but we could not bring ourselves to put up with the vermin we should have found there. In winter, on the other hand, the Gorioun is glad enough to curl up over their stoves, and I suppose that we also should have been, had the weather been cold. As it was, most of the vagabonds we met slept outside, as we did, and we always had plenty of company. On this trip we met two hundred, traveling in bands and families. They invariably wanted to know where I came from, which is the first question they ask, after the greeting, "Strassvuitye," and I told them the truth on each occasion. "America--America," they would say in their simple way. "What government is that in?" meaning what Russian province. I could not make them understand that it was not in Russia at all, which to them is the entire world, but they called me "the far-away brother," and I was probably considered a new species in their class. I never had the feeling that they accepted me as one of their own,--it would have been strange if they had,--but they, at any rate, dubbed me "brother," and this was as much as I could ask. They always wanted to share their simple fare with me, and I soon saw that there was but little danger in associating with them.

II

There are two types of tramps in Russia, and they may be classified as the authorized and the unauthorized. The first are the so-called religious mendicants, who are protected by the church and tolerated by the police; the second are the common vagabonds. It is these last who constitute, from the Russian point of view, the tramp problem. The religious beggars are considered an inevitable church class, and are taken care of almost as conscientiously as the priests. The common tramps, on the other hand, are looked upon as a very unnecessary burden, and ever since the conversion of Russia to Christianity, laws have been passed and institutions founded for their suppression and reform. It is estimated that in European Russia alone they number over nine hundred thousand, and in Siberia their class represents an even greater proportion of the population.

Their national name among themselves is "Goriouns"--mourners, or victims of grief. The word is an invention of their own, but is supposed to come from the Russian word _gore_, meaning sadness. In Russian proper they are called _brodiagi_. If you ask them why they do not work,--and the great majority are perfectly able to do so,--they reply in the forlornest voice mortal ever heard: "Master, I am a Gorioun--a victim of sorrow." They seem to have accepted the philosophy that a certain number of human beings are foreordained to a life of misery and sadness, and they pose as members of this class. On many of their passports I saw such expressions as "Burned out," "Has lost all his relatives," "Has no home," "Will die soon," "Is possessed of the pitiful spirit," and others of a like nature, which they bribe officials to write, or themselves forge. I could have had similar explanations put on my own passport. There are tramps who make a regular business of this kind of imposture, and it is another evidence of how difficult it is to make even a passport tell the truth. In Germany the same trick is practised by tramps, and in both countries the beggar can buy false passes which the police cannot detect. I saw several in Russia which looked exactly like the genuine thing, and, had I wished to appear to be a Russian, could have bought one any day for ten rubles.

In looks and dress the Gorioun acts out to a nicety the story which his papers are supposed to substantiate. Never have I seen such sad faces as these men and women have when begging. At heart they are capable of considerable fun and boisterousness, but they affect a look of despondency, which many of them retain even when off duty. In other respects they resemble very closely the ordinary peasant, or _muzhik_. They all have an immense shock of hair, parted in the middle and chopped off roughly at the edges. The face is generally covered with a huge beard, which gives them a backwoodsman look not always indicative of their character. In America, for instance, they would be taken by tramps for "Hoosiers," but, in their way, they are just as clever and sharp as the hobo who would laugh at them. Indeed, I know of no hobo who can equal them in facial trickery and disguise, and wherever this is the necessary qualification for successful begging they are past masters. Their clothes are invariably rough and patched, and if by some chance they get a good suit it is pawned or sold immediately. The usual peasant shirt or blouse takes the place of a coat, and the trousers are tucked into the boots also in peasant fashion. A tea-pot hangs at the belt, and a bundle, containing all their possessions, is slung over the shoulder. Thus they tramp about the country from village to village, year in and year out, and are always distinguishable from the fact that on meeting a _Gospodinn_ (gentleman), or any one else of whom they can beg, off come their greasy caps, down go their great shocky heads, and they say, "Radi Krista."

When tramping on the highway, they average about fifteen miles a day, but a great many never make over five. One old man on the Kursk road, between Tula and Orel, told me that he was satisfied if he covered three versts a day,--a verst is two thirds of a mile,--and he expected that it would take him the entire autumn and part of the winter to reach Odessa, whither he was bound. In this respect the Goriouns are like all other vagabonds; they love rest, and if they find a good place, stick to it as long as possible. In the country they make their homes with the peasants, sleeping in summer in sheds and haystacks, and in winter in the peasants' cabins. Plagues though they are, the peasant always gives them shelter, and it very seldom happens that they die of cold or starvation in districts thickly populated. I could have stopped for days in every village I passed through, and the peasants would even have protected me from the police if it had been in their power. Their own life is so hard that it comes natural to take pity on the tramp, and they all have the feeling that favors thus shown prepare a place for them in the heaven of their imagination. Indeed, the Gorioun plays on this feeling in begging of them. I often heard him say, in asking for alms: "It will help you out above"; and his humble friends seemed pleased to be thus assured.

Men predominate in the Gorioun class, but in no other country that I have visited are there so many women and families "on tramp." They are all mixed up together, men, women, and children, and no great effort is made to keep even the families intact. I was told by tramps that in the peasants' cabins there is very little separation even between the peasants and the vagabonds, and on cold nights they all curl up in a heap on the tops of the great piles of masonry which serve them as stoves. In large cities they live in lodging-houses and night-shelters. In St. Petersburg these places are found mainly in what is called the "Siennaia," about five blocks behind the Kazan cathedral. There are entire alleyways and courts in this district given up to the Goriouns, and in one house alone, Dom Viazemski, over ten thousand lodge every night. They have the right to return to their planks at any time during the day, and speak of them as their homes--their _dom_. The cost of a "spot" on the benches is thirty-five copecks (about twenty cents) a week, in advance.

The life that goes on here is pretty much the same as in lodging-houses everywhere, but there are a few peculiar features to be noticed. In the first place, there is a chief, or _ataman_, of the Goriouns of each room, and he is given the rights and privileges of a bully. He is the strongest and most daring of all, and his companions allow him to play "the almighty act," as the hobo would say, in their confabs and councils. Any tramp who refuses to knuckle down to him is considered either a spy or a rival candidate, in which latter case he must fight it out with fists, and sometimes with knives. If he is successful he takes the ataman place, and holds it until some one else dislodges him. In case he is taken for a spy he is shunned by all concerned, and I was told that every year several men are killed on this suspicion. When an actual raid by the police is planned, the ataman generally gets wind of it beforehand, and all lights are put out before the police arrive. They can then accomplish very little, and while I was in St. Petersburg several of their attempted raids ended unsuccessfully.

Another queer custom is the way each man takes care of his boots. In every country the _Schuhwerk_, as the Germans say, is prized, perhaps, more than any other part of the wardrobe, but the reason in St. Petersburg is unique. Thanks to his boots, the Gorioun can be enrolled as a torch-bearer or mourner at funerals, and this is one of his most lucrative employments. The agencies which manage funerals recruit from the tramp class so many mourners for each interment; about thirteen thousand are employed in this way every year. The agencies furnish the suitable clothes and pocket-handkerchiefs--everything, in fact, but the shoes, which the tramp must be able to show on his feet, or he will not be hired. When a funeral is "on," the tramps gather at the Nikolski market, and are selected by an employee of the agency. Those chosen are conducted to the house of the deceased, and there, under a porch, in a shed, or even in the court, ten, twenty, or thirty of them, according to the elaborateness of the funeral, undress themselves entirely, even in the dead of winter, and put on the mourner's garb. Their own clothing is rolled up in a bundle and taken to the cemetery in a basket, where, after the ceremony, it must be put on again. The promised wage for this service is forty copecks a man, but with tips and drinks it usually amounts to a ruble. The St. Petersburg street-gamins have a way of crying out, "Nachel li?" ("Hast thou found it?") to the Goriouns as they file along--an allusion to their daylight torches. Some very funny scenes take place when the boys get too saucy; for the men forget, in their anger, the solemnity of the situation, and, dropping their torches, run after the boys, much to the consternation of the agency and the family concerned.

The funeral over and the money in their pockets, they return to the lodging-house for an uproarious night spent in drinking _vodka_. When the last drop is gone, they fall over on their planks senseless, and to see them in this condition makes one fancy he is looking on in a morgue. They lie there as if dead, and the stench in the room could not be worse if they were actually in a state of decay. One would think, under such circumstances, there must be a heavy percentage of sickness and mortality among them, but I think this is not true. I saw a number of crippled and deformed beggars, but otherwise they seemed a fairly healthy lot, and never anywhere have I seen such herculean bodies. Many of them looked as if they could lift an ox, and in one of the few squabbles that I witnessed, they knocked one another about in a way that would have done honor to professional pugilists. However, these knock-down fights are not frequent. For a people so degraded they are phenomenally sweet-tempered; in England and America, tramps with their strength would be measuring it on all occasions.

In the lodging-houses, as in the peasants' cabins, men and women are mixed up together, and there seems to be no effort at all to keep them separated. They say that they are married, or "belong to the family," and the _Starosta_ (proprietor) allows them to keep together. Their children--and each couple has its full share--are used for begging purposes; indeed, they are the winning card of the Russian tramp. If they are deformed or crippled, so much the better.

The food of these tramps is probably the simplest bill of fare known among European vagabonds. On the road they seldom have more than black bread and milk, and even in towns they are satisfied with the addition of a dish of potatoes. Meat they know very little about, and it almost never occurs to them to spend their money for a good steak; they prefer to buy vodka. Of course there are exceptions to this rule; in every country there are beggars who keep up with the latest styles and indulge in a gourmet's dishes, but they are not common in Russia.

There is another trait of the Goriouns to record--their clannishness. In almost every government of the empire they are organized as compactly as a trade-union, and even in St. Petersburg, strict as the police are, they have their peculiar _artel_. It was impossible for me to become a member of these corporations. I should have had to knuckle down very submissively to some ataman, or bully, and this I was not willing to do. It would also have been necessary to learn the different dialects, and I had all I could do to make use of my small Russian vocabulary. Each artel has its own peculiar lingo, and it is almost as hard to learn as Russian itself. Even the native inhabitants know very little about such dialects, and the students who traveled with me had as much difficulty as I did in understanding them. Fortunately, however, the tramps can also speak Russian, and we generally conversed with them in this language. I give here what I learned about their various artels, but it is in no sense an exhaustive report. There are many of which I heard nothing, and it would take a book to describe them all.

In Moscow one of the most notorious clans is the so-called "Gouslitzki," or "Old Believers," who came originally from the district of Bogorodsk. They are mixed up with the regular working population of the town and have no particular sign by which a stranger could distinguish them, but their business is entirely criminal. They counterfeit money, forge passports and baptismal certificates, beg and steal, and the police have to keep a continual watch over them. Ostensibly their business is manufacturing trinkets, colored images, and toys, but these are merely subterfuges to gain them the privilege of standing on the sidewalks as hawkers. In their lodging-houses--and there are several supported by them alone--they live under the direction of a head man whom they must obey, and a certain percentage of their day's earnings has to be contributed to a common fund. From time to time this fund is divided equally among all the members of the organization, but it is almost immediately given back as "renewed stock." The Gouslitzki are unlike most of their class in being very parsimonious, and they have the reputation of drinking very little--some not at all. They speak two languages, Russian and a dialect which is practically their mother-tongue. They have been settled in Moscow for generations, and the police find it impossible to drive them out.

The "Chouvaliki," another well-known gang, are mainly peasants, but they come also from the Moscow government, being settled in the districts of Veresisk and Mozhaisk. It would be very peculiar in America to see a band of farmers starting off on begging and marauding trips, but this happens in Russia, and the Chouvaliki are of this class. In the census of Russia they are put down as peasants, and they do pretend to work a part of the year, but they are known from Moscow to the Don as the begging Chouvaliki. They go on the road twice a year, and exploit by preference the governments of Tamboff, Voronesh, and so on down to the Don. The Russians call them brigands, and tell frightful stories about their robberies, but the Goriouns spoke of them merely as beggars, and I fancy this is what they are. On returning from their trips, which last sometimes several weeks, they spend in one orgy all the money they have taken in.

It is in White Russia, and above all in the government of Vitebsk, farther north, that the tramps form these beggars' organizations. During my journey through the Vitebsk government I heard of them right and left, and it is this district that contributes largely to the criminal population of St. Petersburg. The rich Ukraine is also a notorious haunt. At Kharkoff, for instance, I got into a regular nest of them, called "Tchortoff Gniezda" (Nest of Devils). They live there in dirty little cabins and underground caves, a close community with its ataman and common funds. They start out in the morning on their begging trips, and return at night for debauches, those who have been most successful inviting their _rakli_, or pals, to celebrate with them. There is a careful division, or _douban_, of all the spoils taken in during the day, and each one receives his share, minus the contribution to the common tribe.

In Kazan, the Tatar town on the Volga, there is an artel of beggars whose origin goes back to the taking of Kazan by Ivan IV, and they are known all over Russia as the "Kazanskia Sieroty" (the Kazan Orphans). Although Mussulmans, they beg "in the name of Christ" ("Radi Krista"). They will beg even from other beggars if they do not belong to their organization, and consider everybody their prey who is not an "Orphan." They can only be compared to the tramps who exploit the governments of Samara and Saratoff, and those coming from fifteen villages of the districts of Saransk and Insarsk, in the government of Penza. These last, although officially peasants, are all organized into narrow begging corporations, and call themselves "Kalousni," which comes from their dialect word _kalit_, meaning "to reap," or, as they would say, "to beg." In Moscow, on the other hand, the generic dialect term for beggars is "Zvonary," which comes from _zvonit_, also meaning "to beg."

The Kalousni, or "Reapers," start out on their begging trips in their wagons immediately after harvest. All of them who can move, excepting the very oldest and youngest, depart for "the work," as it is called. Those who have no blind or deformed children of their own rent them in neighboring villages. The village of Akchenas is the center of this trade, and peasants send their deformed children there to be marketed off. In the Galitzin village, in the government of Penza, amounting to three hundred cabins, five hundred of the inhabitants are peasant beggars; in Akchenas, one hundred and twenty cabins, there are only four persons who are not "Reapers"; in Germakoff, another hamlet of the district, there is not an inhabitant who does not go kalit (begging). The return of these bands to their homes is celebrated by fêtes and orgies. The main one is on November 8, St. Michael's day, when they spend every copeck they have collected. The next trip takes place in winter, and they return to their villages by Lent. The third return is just before Pentecost.

Although I did not tramp in Siberia, I traveled there and heard much of the local tramps. They are not so definitely organized as in European Russia,--many travel entirely alone,--but I saw and heard of several categories. On the highway between Ekaterinburg and Tiumen the traveler is accosted by beggars known as the "Kossoulinski." They live exclusively by begging, and in summer sleep out of doors along the route between the towns mentioned. At Ekaterinburg there are also unnamed gangs of young men and little boys and girls who are continually begging of the inhabitants. They are generally the children of deported convicts, or those of peasants who were driven by famine out of neighboring districts.

If I could have got into the wooded parts of Siberia I might also have made the acquaintance of that queer product of Siberian prison life, the runaway convict tramp. Early in the spring he makes a dash for liberty, sometimes being shot down in the attempt, and then again succeeding. He runs to the woods and lives there until autumn, when, if there is no hope of getting back to European Russia, he gives himself up and returns to prison again. In the spring, "when the birds call him," as one of his songs pathetically relates, he makes another dash for the trees. Only at night does he venture into the villages, and then merely for a moment to snatch the food left for him on the window-sills by the generous-hearted peasants. He grabs the bread, or whatever it is that they have set out, and then scampers back to the woods like a wolf.

III

Religious beggars in Russia are a class by themselves. In giving alms to them the average Russian thinks that he is making so much more likely his welcome in heaven, and they, of course, stand by him in the conceit. If you give them a ruble they will swear that you are going to heaven, and even twenty copecks make one's chance pretty good.

The most easily distinguished type is what is called the religious lay mendicant. He is always standing around the churches in St. Petersburg and Moscow, and everybody who has visited these cities will recall him. He is generally an old peasant, begging for some village church, and the police or church authorities give him the necessary passes and stamped documents. He stands at a church door or near some shrine, bareheaded and with a little plate in his hand, covered with cloth on which is embroidered the cross. This is a _passe-partout_ wherever he goes, and serves as an excuse for entering restaurants, railway-stations, and other public places. As a Russian gentleman said to me: "You can't drive a man out with the cross in his hand," and he is consequently allowed to go pretty much where he pleases. Unfortunately, however, it is not very difficult to imitate him, and there are a number of Goriouns in Russia, posing as religious lay mendicants. They counterfeit the necessary papers, buy the plate and cross, and then beg with all their might. Occasionally they are discovered and severely punished, but the winnings from this kind of begging are so tempting--sometimes as much as ten rubles, or five dollars a day--that they are willing to run the risk. There are also monk beggars who proceed in the same way as those of the lay order, except that they wear monk costumes. It is consequently not easy for the common tramp to imitate them, but it has been done.

Authorized and permitted though these monks are, there is but little need for them to beg, for their convents are almost without exception rich. The more they have, however, the more they want, and so the monks are sent out to beg of poor and rich alike. An amusing story is told of how one of these convents was relieved of some of its superfluous wealth. During the Crimean War Nicholas I borrowed ten million rubles from the Laura monastery at Kieff, and gave in exchange his note like any other mortal. Alexander II, after coming to the throne, made a tour of the provinces and visited Kieff, where, according to custom, the first thing he did was to call at the Laura. He was received by the metropolitan and clergy in great array, and during the ceremony the note of Nicholas was presented to him, of course for payment, on a beautiful plate. He took the bit of paper, read it carefully, and then, holding it high in the air, said in a very solemn voice: "Behold the most touching proof of the patriotism of Russia's clergy when she has need of them! I cannot better thank you than by giving you, as a glorious memento, this autograph of my august father." And that ended the matter for all time.

The pilgrims are another type of religious beggar. They also are mainly old peasants, who have made a vow to go afoot to some distant shrine, often a thousand miles away. They take with them only money enough to buy candles to place at the altars where they worship en route, and trust to the mercy of the people they meet for food and shelter. No peasant would refuse them hospitality, and they are taken in whenever they appear. Money is never offered them, because it is known that they will not accept it. All they want is food enough to keep body and soul together, and this they feel free to ask for.

These pilgrimages are very frequent in Russia, and are always the result of a vow, made sometimes many years before. Each famous monastery, like the Soloviecki, near the White Sea, the Troitzke, near Moscow, the Laura, at Kieff, and many others, has its days of "grand pardon," which attract pilgrims from the farthest points of the empire. They travel invariably on foot, and occasionally in bands, but the typical pilgrim goes alone. His destination is sometimes even Jerusalem. This is often the case among devoted monks, who make this the last act of a life consecrated to the church. The peasants feed and shelter the pilgrim, and he is one of their main objects of veneration.

There is one more class of authorized beggars in Russia--the nuns. These women, with long robes and pointed bonnets, generally travel in couples. They beg on what is called the "contract system." An arrangement is made with a convent by which they are allowed to exploit certain districts, and they agree in return to give the convent a certain percentage of their winnings; all over this amount belongs to them personally. They are taxed according to their ability, the percentage varying from one to three rubles a day. When they are young and pretty, which they sometimes are, they do very well. As a Russian who has often given to them said to me: "You can't give copper to a pretty woman," and they know wonderfully well how to make their attractions tell. They are acquainted with all the "good places," and learn quickly to discern the generous giver. There is no doubt, however, that much is given them without any thought of the church or religion, and it is an open secret in Russia that there is a great deal of corruption among them. I myself saw them in a state of intoxication several times, and their conduct was not at all in keeping with their religious calling.

IV

Something remains to be said about the causes of vagabondage in Russia and what is being done to suppress it. The religious mendicants must be left out of the discussion, for they are not supposed to be a part of the problem. It is the Gorioun class that the Russians are particularly anxious to be rid of, and it is they who correspond to the tramp class in more Western countries.

The love of liquor is the main cause of their degradation. Two thirds could be made respectable men and women if they were free of their passion for drink, and until they are, I see no hope of bettering them. They will even steal from the churches, religious as they are, if impelled by thirst for vodka, and it is simply impossible for an employer to have anything to do with them. In St. Petersburg a large number of them are discharged mechanics and day-laborers, who know perfectly well how to earn their living, but have lost position after position on account of their loose habits. The minute they get a week's wage, they go off and spend it for drink, and then there is no place for them.

Besides this strictly individual cause, there are certain economic facts which help to explain the situation. The lowering of railroad fares has started a regular hegira of peasants toward the towns, where they imagine that they are to make their fortunes. We think in America that a great deal might be done to change the lot of outcasts if they could be led back to the country and settled on farms, but Russia teaches us plainly enough that this alone will not suffice. There must be something besides country air and surroundings to offset the attractions and temptations of city life. In Russia it has been found that after the peasant has once experienced these attractions he is never happy on the farm.

Over seven thousand peasant tramps are sent away from St. Petersburg every year, but a still larger number find their way back. There is a case on record where a man was sent away one hundred and seven times and returned after each expulsion. When one takes into consideration that the majority of all those thus sent away receive new clothes before leaving, it is easy to see what an expense they are to the town, and the most of them sell their new clothes at the first opportunity. This is one of the weakest points in all the Russian methods with tramps. The police return vagabonds to their villages, expecting them thus to be kept away from city temptations, but the trouble is that they cannot hold them there. They run back to the towns the first chance they get, and then there has to be another expensive expulsion. Lately some of the governors of inland districts have petitioned the police to stop doing this, explaining that tramps thus returned corrupt their village companions.

Besides returning a beggar to his village, there are also light punishments. If he is arrested for the first time in St. Petersburg, he is brought before a commission, by which he is questioned and then handed over to a more special committee, before which he must submit to another cross-questioning. If he can prove that he has been driven to beg by poverty alone, he is recommended to the care of the poor authorities of his district. If he has been arrested several times before, he is taken immediately to a justice, by whom he is condemned to a punishment, varying, according to circumstances, from a month's to three months' hard labor in prison. These are only such beggars as have been caught in the act, so to speak, and have papers certifying to their identity. Those who are found without passports are taken in hand by the police alone. If nothing very bad is found against them, they are allowed to go free, if some one will stand sponsor for them; in this case they must send to their home authorities for a passport, and if it is received they can remain in the town for a period of three months. It is possible with good conduct to have this term of probation prolonged to nine months, but after that, unless very good reasons are given, the man must return to his village.

There are also reformatory and charitable institutions which seek a regeneration of the tramp on philanthropic grounds. Recently a number of workhouses have been put up in the largest towns, and great hopes are placed in these very praiseworthy undertakings. The present empress has taken them all under her personal protection, and there is every likelihood that they will be well supported. The effort is thus made to offer every tramp a chance to work; they are to serve as a test-house where the Gorioun can show what he really is. He is not compelled to make use of them, but if it should be discovered that he knew about them and still begged, he would be punished very severely.

Both men and women are received, and they can earn their daily bread by working for it. Lodging must be found elsewhere, but children can be left during the day in a crèche belonging to the institution. Father John of Kronstadt is credited with having founded the first of these workhouses, but it is only lately that they have become popular. If well managed they ought to do good, for the great question in Russia, as well as everywhere else, is to find out who the really deserving are, and the workhouses can be of great assistance in developing the facts. How much they will aid in lessening the professional vagabondage of the country remains to be seen. If the police--and everybody knows what powers the Russian police have--are unable to accomplish this, it is hardly likely that the workhouses can do much more. Indeed, I fear that nothing can root out entirely this class in Russia. It is too old and settled to give up the struggle without a long resistance, and there are traditions dear to all Russians which will forever aid the Gorioun in his business. A Russian prince with whom I talked about the possibility of getting rid of the tramp class said to me: "It is simply out of the question. We are all beggars, every mother's son of us. The aristocrat begs a smile of the czar, and others ask for honors, positions, decorations, subsidies, and pensions, and it is these beggars who are the most persistent of all. Russia is the land of _na tchai_ ["for tea," like _pour boire_ in French, and _Trinkgeld_ in German], and no laws or imperial ukase will ever make it any different."

III

TWO TRAMPS IN ENGLAND

The British tramp had long been an object of curiosity with me. I felt that I knew his American cousin as well as it is possible to know him by living with him, and I had learned the ways of the German _Chausséegrabentapezirer_. Among my friends in the university at Berlin was a student of philosophy who also regarded the English tramp with interest so great that he was willing to make a tramp journey with me to discover and study him. He doubted somewhat his ability to pass for an undeveloped vagrant, but decided to try it. We suffered, I am proud to say, no diminution of our friendship in this curious comradeship in a new field.

One February day we drew up our agreement, and on the same day left for Hamburg. There we took ship for Grimsby, on a boat carrying mainly steerage passengers. Our fellow-travelers were twenty-two homeward-bound sailors, an old woman, and a young girl on her way to London to marry a man with whom she had fallen in love by telegram--at any rate, so she said.

We were all cooped up together in a nasty little hole absolutely without ventilation. I felt sorry for the women, and they, in their kind-hearted way, said that they were sorry for me, "because I looked so sick-like." But I anticipate a little.

While we were still lying at the dock we had an amusing experience. Just as the gang-plank was nearly ready to be hauled in, two detectives came on board. I was surprised that they had not appeared before; for it is one of Kaiser Wilhelm's strong points to see that none of his young men, or "dear servants," as he calls them, get out of his domain before they have done their duty in his army. The sailors laughed at them, and told them to go home; meanwhile Ryborg and I were supposedly asleep. That there was method in this drowsiness I cannot deny, for Ryborg had no really current pass, and we were both fearful of being detained. We were finally discovered, and when one of the officers asked me if we were sailors, I rather naturally said, "Yes," being half asleep, and having seen that they had not disturbed the true seamen.

The man was determined to see my passport, however, and the long sheet of paper amused him considerably. He called it _ein mächtiges Ding_, and I patriotically told him he was right, and that it was about the "greatest thing" he had ever handled. He failed to see the point, and poked Ryborg. Then I quaked a little, but laughed inwardly too, when Ryborg handed him his student's card; for it did seem odd to find a student of philosophy in that miserable den. The detective thought so too, and claimed that he did not exactly understand the situation.

"Are you a sailor, a workman, an American, or what?" said the officer.

"Ich bin--ein Studierter" ("I am--a learned one"), gasped Ryborg.

That settled the matter. The detectives walked off, and we were left for the following thirty-two hours to our North Sea misery, which was of such a character that, when we landed, we vowed never to go to sea again.

Grimsby was uninteresting, so we went straight on to Hull. As this was the point where our vagabondage was properly to begin, I soon had my eye on watch for what American tramps call a "town bum." I found one in a main street, and introduced myself thus:

"I say, Jack, can you tell us where the moochers hang out in these parts?"

"You're a Yank, ain't you?" said he.

This I acknowledged, at the same time asking, "Why?"

"Because I know a lot of blokes over in your country, an' I'm thinkin' o' goin' over myself. How d' you think I'd like it?"

"Tiptop," I answered; "but you know they're givin' the likes of us ninety days in Chicago now."

"O-oh, well, p'r'aps I'll go over later," was his rejoinder; and then he told me where the moochers were to be found.

"You see thet corner! Well, just turn thet, an' keep hoofin' along till you come to an alley. Go up to the top, then down on your right to the bottom, an' ask roun' there somewhere for Blanket Row. You'll find all the moochers you want there; but look out for the Robert and the Dee [the policeman and the detective]. They'll give you seven days if they catch you moochin'."

We found Blanket Row all right, and, luckily enough, at No. 21, a kip-house (lodging-house), or doss-house, as some call it, nicknamed "The Dog's Home." It looked rather uninviting, and we gazed at it carefully before entering. After a little consultation we made up our minds to go in, so we walked through a long and dirty passage, pushed open a creaky, rickety door, and found ourselves in a smoky, dirty hole containing about fifty moochers. I was greeted with: "Hello, Yank! Where'd you come from?"

The voice came from the fire, and I walked over from the door, and found as miserable a specimen of vagrancy as one often sees. I sat down, and told him a long "ghost-story" (yarn), and he returned the favor in the same coin. When he was convinced that I was one of the fraternity, he pointed out various things of interest.

"Them fires," said he, "is where you cook your scoff [food]. You can make tea, too, any time you like, provided, of course, you've got the tea. You'll find all the pots, cans, pans, and boilers in that corner; they b'long to the missus, but we use them. Them cupboards over there is where you put your grub, ef you're stayin' here any time; they cost a tanner [six-pence] apiece, but they ain't worth hawkin'. My stomach's the only cupboard I need. That piece o' paper on the wall's the only sort of picter they've got in the place."

I looked over at the wall, and saw upon it a notice to the effect that smallpox was in the district, and that persons would be vaccinated free of charge at a place specified.

All this while Ryborg was doing his best to play tramp, and the stories he told, the tough way in which he tried to tell them, the half-and-half effects they achieved, and his general out-of-place condition, were almost as interesting to me as the real moochers. I overheard him telling one of the men that he was "a sailor by inclination, but a tough by temperament."

One of the tramps had taken a fancy to him, and was determined to be hospitable, so he boiled a large can of tea, and made poor Ryborg drink, drink, drink, till he had actually taken two quarts of the beverage at one sitting. He told me afterward that he had made up his mind, if any more were offered him, to pour it into his pocket, and trust to luck not to get caught.

The Dog's Home in the second story consisted principally of beds. The price of each is threepence a night, and this is the common price all over Great Britain, except in the so-called "Models," where a penny more is charged simply for the very deceitful name. I am sorry to say that the house was not much cleaner in the second story than in the first, if the tramps told us the truth. They all agreed in saying that the place was "crummy" (infested with vermin); consequently we decided to sleep elsewhere; for we wanted a good night's rest, and there was nothing especially to be gained by staying there.

We lived in the "home" in the daytime, however, and were on the watch for everything of interest. As for the "sweet charity" of Hull, I learned that most of the moochers were satisfied when they could beg a "bob" (shilling) a day besides "scoff," and some seemed happy on fourpence a day. The old men and the young boys were most successful in begging. There were vagrants of middle age, and some much younger, who did fairly well; but they lacked the determined spirit of the grandfathers and the kids. I had noticed this before in America, and suppose it is because the very old and the very young tramps realize that they must rely on their begging for subsistence, while the vagrants of twenty-five and thirty know that they have an alternative in work when luck goes against them, and are consequently less in earnest.

My companion and I, being somewhat better dressed than most of the lodgers, were objects of considerable interest. Our hats, peculiarly American in style, were the main curiosities. They proclaimed our nationality wherever we went. Never in my life have I been so bothered with stares. One day I took off my hat in a small crowd of people, and asked a bystander if he saw anything peculiar about it. He admitted that he did not; but still the citizens of Hull guyed me unmercifully, and, for that matter, so did their countrymen elsewhere.

I had been accustomed in America to dress fairly well when tramping, and the very clothes I was wearing in England had seen service at home and in Germany also; therefore I was quite unprepared for their comical reception by the British. There was only one man in the Dog's Home who appreciated our style, and he was a countryman not so very long out of America. He was a most interesting fellow; had been both workman and tramp at home; but one day bade good-by to Hartford, Connecticut, and decided to go abroad. He came to Glasgow on a cattle-ship, expecting to get a return pass on his arrival, but was deceived, and put ashore with only four shillings in his pocket. Naturally he was angry, and made up his mind to see Scotland, England, and Wales at the expense of Scotchmen, Englishmen, and Welshmen. It was a courageous thing to do, if not a moral one; and, perhaps, it was not so very wicked, for his one ambition seemed to be to see the Tower of London. He had been "on tramp" about two months, had had some interesting experiences, and had become somewhat opinionated. Hearing that he had been in Scotland, I was interested to know whether he liked the country and had learned any of the tramp dialect that one might need there.

"To tell the truth, mate," he said, "I was too drunk. You see, I got hold of a fellow in Glasgow who had some boodle, and we chummed it together till the boodle was gone; and the only thing I can tell you about Glasgow or Edinburgh is that they've got a fine pile of stone in Edinburgh, right in the main street, to the memory of that story-writer--you know his name--what is it?"

I suggested "Scott," and he went on:

"Yes; that's it--Scott. Well, since I've been out of Scotland I've had some hard times, and I'd 'a' been in Ameriky long ago if I hadn't pawned my rubber boots. I tell you, Jack, I'd ruther be lynched in our country than die a natural death over here; and as for moochin' and lodgin', why, I can beg in five minutes in New York more money than I can here in a day. As it is, I'm a little bit of a wonder to some of these fellows, because I'm so dead struck on havin' the pleasures of life. I look for 'em till I get 'em, you know, and so fur I've had my bob a day, besides chuck. And that's more than some of these blasted gay-cats can say. Did you ever in your life see such badly faked bums? They make me think of prehistoric gorillas. Half the time only a few parts of their bodies are covered in, and yet they think they can batter more when togged that way. How's that for bein' bughouse [crazy], eh? Oh, well, you can laugh all you want to; but by the time you've seen two per cent. of what I've seen, you'll say, 'Thet Yank warn't fur from bein' right.'" He promised to have another talk with me at the World's Fair.

The fellow was correct about the clothes and the filthiness of the English moocher. Generally he dresses in a way that in America would be thought indecent and in Germany criminal. He is too lazy to clean up, if he had the chance, and harbors vermin as if he liked them. It is not surprising that lodging-houses are so unclean; for if the proprietors of these places should admit only decent tramps, their houses would be left without occupants in a very short time. This is not an attractive theme, but it is one for the practical reformer to treat; for I am convinced that when a man becomes callous in regard to filth, his reformation will be far to seek. And there is nothing that can make a purely temporary vagrant a thoroughgoing one so surely as the inability to keep himself clean in person.

One little incident in the Dog's Home is worth telling, for it illustrates a trait that is international among tramps. A kid had in some way offended an older moocher, and the man was on the point of striking him, when the Hartford tramp stepped forward and said: "You wouldn't hit a kid, would you?"

The man started back and answered: "Well, I ortn' to, I know; but he plagued me like a reglar little divil."

That is a trait in trampdom, and even among criminals, that I have noticed wherever I have been. My own case illustrates it also. I am somewhat smaller than the average man, and I have no doubt that I have often enough offended some of my cronies; but never in all my experience have I had a real row or been struck by a tramp. I remember once quarreling with a vagabond until I became very hot-headed. I was preparing boldly for action, when the great, burly fellow said: "I say, Cigarette, if ye're a-goin' to fight, I'm a-goin' to run." Such sentiment is fine anywhere, and doubly fine when found, as it is so often, in the life of the vagrant beggar.

From Hull, Ryborg and I walked to York, visiting nearly every kip-house on the way, as this place is the best for studying English moochers. In the kip at Beverley we learned that Mr. Gladstone was always good for a bob--a statement that I very much doubt; for if it had been widely known, the Grand Old Man would have gone to the workhouse, so numerous are English beggars. Another story told there was that of the "hawker tramp." He had a little girl with him, and the two evidently did a very fair business.

"We've just come from Edinbro," said the old man, "and altogether we ain't done bad; but we'd been nowhere 'thout the bible.[8] You see, now'days in England, to beg much of a swag a feller has got to have some sort of a gag, and the hawkin' gag is as good as any. We've had shoe-strings, pencils, buttons, and lots of other things in stock; but all the good they've done us, and all the good they do any moocher, is to get him into a house or pub with a good excuse. When he's once in, he can beg good enough; and if Robert comes along, he can claim that he's simply peddlin'. See? Besides, I've got a license, in order to be safe; it only costs five bob, an' is well worth havin'. If you're goin' to beg much in these parts, you'd better git one, too."

This is the "hawkin' gag," and very popular it is, too. In America it has almost exhausted itself, with all the other peddling tricks, excepting always the "mush faker," or umbrella peddler and mender, and the "fawny man," or hawker of spurious jewelry. In England simple and artistic begging is by no means so well done as in America. The English moocher has to resort to his "gag," and his "lurks" are almost innumerable. One day he is a "shallow cove" or "shivering Jimmy "; another he is a "crocus" (sham doctor): but not very often is he a successful mendicant pure and simple. He begs all the time, to be sure, but continually relies on some trick or other for success.

On arriving at York, we went at once to Warmgate, the kip-house district, and picked out the filthiest kip we could find. The inmates were principally in pairs; each moocher had his Judy (wife), and each little kid had his little Moll (sister). These children are the very offspring of the road, and they reminded me of monkeys. Yet one has to feel sorry for them, since they did not ask for life, and yet are compelled to see its meanest and dirtiest side. Their mothers, when they are not drunk, love them; and when they are, their fathers have to play mothers, if they are not drunk themselves. Never in my life have I seen a more serio-comic situation than in that York kip-house, where two tramps were rocking their babies to sleep. Moochers--Bohemians of the Bohemians--fondling their babies! I should far sooner have looked for a New York hobo in clergyman's robes. But tramping with children and babies is a fad in English vagabondage.

From this I turned to listen to a very domestic confab between a Judy and her mate. She had just washed her face, and made herself really pretty. Then she sat down on a bench close to her man, and began to pet him. This bit of discourse followed:

"Just go and get a shave now, Jim. I'll give you a wing [penny], if you will, for the doin' o' 't."

"Bah! What's the matter uv my phiz, anyhow?"

"Naw; you doan't look purty. I can't love you thet way."

"Blast yer love, anyhow! Doan't keep a-naggin' all the time."

"Please, now, git a scrape. I'm all washed up. You mought look as decent as I do."

"Lemme alone; I'm on the brain [I'm thinking]."

"Well, you mought have me on the brain a little more than you do. Didn't I git you out o' bein' pinched the other day?"

He looked at her, relented, patted her head, and went for a shave.

The surprise to me in all this was the genuine wifeliness of that Judy. She was probably as degraded as womankind ever gets to be, and yet she had enough humanity in her to be really in love.

Just a word here as to tramp companionship in England. Among the men, although one now and then sees "mates," he more often meets the male vagabonds alone, so far as other men are concerned. Women, too, do not often ally themselves with other women. But between the sexes partnership is common; though seldom long-lived, it is very friendly while it lasts. The woman is practically the slave of the man; he is the supposed breadwinner, but the Judy does more than her share of the begging all the while.

We went by rail from York to Durham, for there was little of interest to be found between the two points. Everywhere it was the cities far more than the country that furnished the most amusing and instructive sights. On the train a rather pleasant-looking man, overhearing our conversation, asked Ryborg who we were.

"You'll excuse me," said he, "but your intelligence does seem a little more valuable than your clothes; and would you mind telling me what you are doing in England?"

As he seemed a candid sort of fellow, Ryborg began very frankly to tell him our mission, and I took up the story when he was tired. It was difficult for the stranger to express his astonishment.

"What!" said he. "Do you mean to say that you've left good homes behind you, and are over here simply to study tramps? What good will it ever do you?"

"Well," said Ryborg, "it's one way of seeking the truth."

"I declare, you're the rummest pair of fellows I've ever seen," he returned; and he looked after us curiously as we got off the train at Durham.

Here we gave the vagabonds a wide berth, on account of smallpox; three tramps had been taken out of a kip-house that very day; so after a night's rest we moved on to Newcastle, stopping for a few hours on the way at the dirtiest kip that we found in England. One of the inmates, a powerful poser as a bully, was terrorizing an old man.

"I say, granddad, get me a light, will you? Be sharp, now!"

OLD MAN. I'm too rheumatizin'-like. Caan't you get it yerself?

BULLY. Naw, I caan't. I waant you to get it. Hustle, now!

OLD MAN. I sha'an't do it. I ain't yer Hi Tittle Ti-Ti, an' I waant you to rec'lect it, too.

BULLY. See here, pop; what date is to-day?

OLD MAN. Fifth of March.

BULLY. Well, pop, just twelve months ago to-day I killed a man. So look out!

The old man brought the light.

Newcastle, from the vagabond's point of view, exists principally in Pilgrim Street. I visited three kips there, saw eighty-four new faces, and learned something about the wages of beggars in England. Four moochers gave me the information. They were quarreling at the time. Number One was saying: "It's a lie. I'd git off the road in a minute ef I could only beg what you say I can. Ef I hustle I can git four bob a day, and I'm willin' to fight that I can, too."

Number Two said: "You never mooched four bob in your life; you knaw you're happy when you git ten wing a day. I'm the only moocher in this 'ouse, an' I want you to know it. I beg 'xac'ly five bob in eight hours; an' ef I begged twenty-four hours, 'ow much'd that be?"

Number Three here put in: "Tired legs an' 'n empty stomach."

Number Four: "Keep still, ye bloomin' idjits!"

None of them could beg over two bob a day, and they knew it. There are beggars in England who can average nearly half a sovereign a day, but they are by no means numerous. Most of them are able to get about eighteen pence or two shillings; that is all.

Our Newcastle friends told us that the road between there and Edinburgh was not a profitable one. They claimed that the people were too "clanny-like," meaning too stingy. The Durham district they called the "bread and cheese caounty," while Yorkshire was the "pie and cake neighborhood." Accordingly, we took ship for Leith.

A fellow-passenger, half hoosier and half criminal, made up his mind that I was a crooked man. "Don't come near me," he said; "you're a pickpocket, an' I can feel it."

I said: "How can you tell?"

"By your hand-shake and the cut of your phiz."

And throughout the trip he continued to regard me as a species of bogy-man, while Ryborg he considered a most reputable traveler. So he was and is; but he made some of his most criminal faces on that same voyage, nevertheless. One of them, I particularly remember, seemed to say, "I can't eat, can't sleep, can't do anything"; and his under lip would fall in a most genuine manner. He was often eloquent in his representations of my ability to pose as a tramp; but I am sure that nothing I can do would so quickly throw even the vigilant off the track as that face of my companion.

We went into Scotland without any prejudice; but we had scarcely been in Edinburgh three hours when an English roadster tried to make me believe terrible things of the "Scotties," as he called the Scotch tramps. "The Scotties are good enough to mooch with," said he, "an' ain't bad people in some ways till they're drunk; an' then they're enough to make a cat sick. Why, Yank, they can't talk about anything then but Bobbie Burns. It's Bobbie did this, an' Bobbie did that, till you'd think the sun didn't rise an' set on anybody else. I wish the feller hadn't ever lived." The poor man had evidently never read Bobbie's "Jolly Beggars"; for if he had he would have long since made a pilgrimage to Ayr.

Edinburgh can almost be reckoned as one of the best mooching towns in Great Britain, and if I were a beggar casting about for a life-residence, I think I should select this beautiful city, and that from my own personal experience. There is something deliriously credulous in the true citizen, and the university makes it a specially good place for clothes. Our first meal in the town we found at a "refuge" in High Street. We paid a penny apiece for a quart of good thick soup and half a loaf of bread. It was the largest quantity of food I have ever had for so little money; but it should be remembered that it was a charity. Cheap-restaurant living, in both Scotland and England, is more of a theory than a reality. For twopence I have had a dinner at a Herberge in Germany that I could not get in Great Britain for five; and for ten cents I have had _table d'hôte_ with four courses in Chicago that I could not get in London for a shilling.

The cheapest restaurants that I know of in the United Kingdom are the cocoa-rooms; but a tramp can live three times as cheaply in the kip-house, if he cooks his own food. Tramps fully realize this, and it is seldom that they go near a cocoa-room. One old moocher said to me, when I questioned him on the subject, "I've been in them places time and again, but I never get my stomach's worth in them"--a statement to which I can add my own similar testimony.

When traveling from Edinburgh to Glasgow, the tramp has two routes--one by way of Bathgate, the other by way of Linlithgow. Neither of them is a good begging highway. The people along the road are, as the German tramp would say, _ausgepumpt_. Nevertheless, it must be traveled afoot, for railway fares in Great Britain are much too high for the beggar's purse.

Ryborg and I determined this time to separate, he going through Bathgate, and I by way of Linlithgow. In this way we covered more ground, and at the same time Ryborg had the desired opportunity to play the tramp alone. His argument for the experiment ran in this wise: "To save my life, I don't seem to be able to talk with these beggars more than two minutes at a time, and I'm really afraid that I am spoiling your scheme. You see, if they discover that I am not what I pretend to be, our work is in danger; so I'll try this trip alone, and see if I can't get a little more into the tramp spirit." We promised to find each other in front of the general post-office in Glasgow.

On the whole journey I found but one interesting moocher, and that a moocheress. She traveled my way for about two hours, and as she smoked my cigarettes she gave me a little of her biography. She had lived just fifty years, did not know when she entered trampdom, had no recollection of her parents, and believed mainly in "booze," as she called it. She prided herself on being a fighting woman, as do a great many of the English Judies.

"Why, I'm a reg'lar Charley Mitchell," said she, "when I want to be."

"Wouldn't you rather be a John L. Sullivan?" said I, to test her patriotism.

"Oh, yes, ef I wuz Amerikin; but I'm English--I'm patriotic, I am."

"Then," said I, "you wouldn't want to be Lackie Thompson."

"D' you want t' insult me?" said she. "Naw; I wouldn' be anything Scot-like."

"How is it, Judy, that you are in Scotland, then?"

"Oh, I'm just lookin' fer me mate. I lost him in Edinburgh, an' 's soon 's I find him, I'm goin' back to England." Just before I left her she said: "Tell me how you draw thet smoke in. I've heard thet it's real good; but how d' you do it?"

I told her how to inhale the smoke of a cigarette. She tried it, choked, and promised herself by all the gods of her poor heaven never to try it again. English Judies are great smokers, but they use clay pipes, as a rule.

Glasgow is the best kip town that we found. Its lodging-houses are known all over Great Britain, and as soon as I was well within the city I asked for a "Burns Home." There are several of these in Glasgow, all belonging to Mr. Robert Burns, who was once a working-man, but is now a wealthy proprietor. He built his homes mainly to make money, but also to furnish poor workmen a cheap and fairly respectable sleeping-place. I stayed at the Watson Street Home, and although there were many workmen in the place, there were also numerous vagabonds. In the "sitting-room" there must have been about a hundred and fifty people, and some of them had been loafing around Glasgow for months. I made friends with one of these old residents, and he did me some good service. He had been in America, had been well treated there, he said, and so wanted to treat me well. I asked him about the industrial intentions of the lodgers at the "home."

"Well," said he, "it's hard to tell about all of them. Some of these fellows sit in this room from morning till night, and never are seen to beg a copper; yet they live, too. Others do a little work now and then as 'sandwich-men,' and other little jobs, while there's a few of us do nothing but beg."

"Is Glasgow a good town for moochin'?" I asked.

"Well, that depends on the moocher. There's enough charity here, and some to spare, if you know how to look for it. I never get over half a crown a day, but I can tell you a dozen places where you can get your dinner. Scoff's always more plenty than money."

"D' you mind tellin' what's the main gag in Glasgow just now, for raisin' money?" I queried still further.

"Well, I think gettin' vaccinated 's about the best thing goin' just now."

"What d' you mean?"

"Well, you see, smallpox 's on the boards; the people are scared; bums are likeliest to get the sickness; so it's been arranged that any man who will get himself vaccinated can have a week's kip free. Some blokes've been jagged [vaccinated] two or three times."

This same vagabond did me another good turn down near the docks. We were walking along a street when three town tramps came along and guyed my hat. My companion noticed it, and as I had told him that I had been considerably martyrized in this way before, he turned round sharply on the guyers, and thundered out:

"Who're you lookin' at? Ef you're tryin' to guy this Yank, you'd better stop. Ef you don't, there'll be a fight."

I said: "Let's run, if you really mean that."

"Not much! I'm English, you know; and I can knock out any Scotchman that comes around, and I'm in the mood for 't right now."

The town bums took him at his word, and left. I said to him: "You English fellows seem to have things pretty much your own way here."

"Yes," he answered; "we English fellers know how to bluff. We've been bluffin' the world now for a good many years."

"You forget the United States," I could not help interjecting.

"Beg pardon, Yank; beg pardon!"

Ryborg and I met at the post-office, according to agreement. He had seen so few tramps along the way that he was still in doubt as to his abilities. He remained courageous, however, and I proposed a trip to Dublin. This meant Irish Sea, no appetite, and general ill health. But off we sailed to see Ireland. We stayed nine hours, and then sailed back to Liverpool. On the way I saw more of Ireland in a dear old Biddy than I did in Dublin. She claimed that she saw Ireland in me also--a discernment truly penetrating, considering that the Irish in me died out about two hundred years ago.

In Liverpool our tramp work began again in good earnest, and I was fortunate in meeting there an old friend--Manchester Charley. We went around the Horn[9] together a few years ago, and got very well acquainted, as tramps will on such journeys; but we did not expect to meet next in Liverpool, though I knew Charley had left the States for London. He seemed glad to see me, and yet a little ashamed of me, too. My shoes were rather played out, and in other respects, also, I was somewhat below the American tramp grade. Charley noticed this, and his first greeting was, "Shall I get you a new pair of shoes?" I explained the situation as best I could, but Charley could not understand how I could "lower myself so." I told him that I was certainly better dressed than most of the tramps I had met along the road, whereat he laughed most scornfully.

"Why, Cig," he said, "the fellers you've been bummin' with are nothin' but skugees [a species of gay-cat]. You haven't seen a first-class hobo yet, I'll bet."

That was true, if one takes the American hobo as the standard, and I admitted it. Then he introduced three of his companions, saying: "Here are some of the real article."

They were very clever-appearing vagabonds, and very well dressed, too. I acknowledged their vast superiority as politely as I was able to do, and asked Charley how it had come about that I had so missed the genuine beggars, as I had all the while been on the lookout for them.

Charley said: "The fact is, there are not many of us in England. Up at London you'll find more than anywhere else, but we ain't anywhere near as strong as you fellers in the States."

"Why is this? You certainly ought to be," I returned.

"Well," he replied, "this is how it is. The country is full of these half-and-half bums. They go everywhere, and the people get tired of them; so when a really sharp moocher comes along, he has to run his chance of bein' classed with them chaps--that is, if he begs at houses. If he does as I do,--sends letters of introduction,--his luck will probably be better. Here in Liverpool, for instance, we do fairly well at the letter racket; but we could never make a livin' at all if we had to batter the way most beggars do."

Later in the day Charley explained matters more fully, and it turned out, as I expected, that he did "crooked work" also, both he and his comrades. I said to him at parting: "I could succeed in England, too, if I wanted to do that sort of business; but that isn't legitimate mooching."

"It all depends," he answered. "A tramp ought to do anything he can, and there's no feller so able to dodge the Dee as a bum if he plays the beggar and is a crook besides."

This is a fact; but still it is not true hoboing or mooching, this being a beggar only in appearance. Some men do it constantly, I know; but the real tramp, wherever he is found, will rarely go into anything outside of begging and cheating. Thieving he leaves to more experienced hands.

Liverpool fairly swarms with the lowest class of tramps, and we many times voted Manchester Charley's testimony correct. They live off any one they can capture, even "visiting brethren," and are cordially hated by them.

We planned to separate in our journey to London, after the manner of our last trip in Scotland. Ryborg was to take his way through Crewe, Birmingham, Warwick, and Oxford; I was to visit Chester, Shrewsbury, Hereford, Bristol, and Bath. We were to meet at the end of a week in Reading, and journey on to London together. My own experiences on the way were very common. I saw only a repetition of what I had become familiar with in the other parts of England: "prehistoric gorillas," a few rather clever beggars, about twenty kip-houses, and more than two hundred vagrants. Nearly half of them, however, were seeking work. Two nights I slept in straw-stacks, and each time I had fully a dozen companions. They called themselves "free dossers," and in one way they were rather amusing--in fact, a new species of tramp: they were determined not to spend a copper of what they begged.

It seems that these fellows start out from London early in the spring, and batter all summer. In the autumn they return to London with their swag and spend the winter in some comfort. On their travels they either beg what they need or go without. If they cannot beg a lodging, they sleep in barns, brick-yards, and straw-stacks; and from early in March till late in September they do not squander a single halfpenny that comes in their way. I had never before met this variety of vagabond, and I doubt very much whether they would be allowed to associate with the real American hoboes; for the true tramp likes more generosity among his fellows, and when he meets a stingy brother he is likely to give him a wide berth.

Once in Reading, Ryborg and I met at the appointed corner, and he gave the following account of himself:

"In the first place, I had a mean road, and saw but few vagabonds. I had only three experiences. The first was not far from Crewe. I was practising to become a beggar, and I tried to smoke a pipe. For a while I made out very well, and accomplished a lot of smoke. I thought I should get on well now in kip-houses. But the second pipe played me a mean trick. I felt bad all over, and staggered along the road most unbecomingly for either a gentleman or a beggar. I gave it up. My second experience was with a crazy tramp. He traveled with me for nearly an hour, and I could find nothing interesting in him except his habit of wetting his middle finger and rubbing it on his cheek-bone. This he did constantly; but though I questioned him carefully, I could get nothing out of him. Finally he got angry with me, and leaned up against a fence till I left him. My last adventure happened when a workman gave me fivepence. He thought I was an honest and unfortunate laborer, and after we had talked awhile he handed me the money, saying very politely, 'Perhaps this will help you on your travels.'"

Our first night in London was spent in a German Herberge in the East End. The second night we slept in a Salvation Army shelter in Whitechapel Road. At this last place we paid twopence each for our beds--boxes, I should say. They look like coffins with no bottoms except the floor. Yet they are comfortable enough, considering the price. The blankets are of leather, and if a man keeps his clothes on he can sleep warmly enough. On entering the shelter, we went to the rear of the building, where some of the lodgers were smoking their pipes and recounting their day's experiences. Everything was as orderly as possible, although many of the men were out-and-out vagabonds. I devoted myself to an old man who had a very bad cough. He spoke kindly of the Salvation Army, and had only one complaint to make.

"These Salvationers," said he, "forget one thing: they forget that we men are tired. In the meetings they want us to sing 's loud 's ef we'd just got out of bed. They say, 'Come on, men; sing away, be happy--sing, now!' But how 's a man goin' to sing after he's mooched and walked all day, I should like to know? I ain't no enemy of the Salvationers, but I wish they'd remember that we get fagged out."

Ryborg and I went into the meeting, and as long as I live I shall never forget the sincerity of its leaders. They were not especially wise or delicate, but they were in earnest all over. One of the "soldiers" handed us hymn-books, and said, "Cheer up, men; better times a-comin'"; and the entire spirit of the meeting was of the same good fellowship. I felt then what I had felt often before, that the Salvation Army, in spite of its many mistakes, is, after all, one of the most consistent agencies for the betterment of the class it seeks to uplift. The leaders of this meeting believed in their hearts that we should be "lost" unless something interposed to "save" us, and they were determined to save us if they could. In other words, the Salvation Army actually believes in hell, and is "hustling" to keep men out of it.

We went to bed about ten o'clock, but I slept very little. The lodgers coughed nearly all night, and it was impossible to rest in such a racket; but as some of the men said, it was better than sleeping out.

The next two nights of our stay as tramps in London were spent in the Notting Hill casual ward, or "spike," as it is called in tramp parlance. There are twenty-four of these wards in London, and they are well scattered over England at large also. Their object is to afford wanderers a place where they can get food and lodging for a night or two by earning it. The usual work required is stone-breaking and oakum-picking. We had delayed visiting these places until we should arrive in London, as they are all very much alike, and we cared for only one experience of their hospitality. As I knew that this Notting Hill ward is considered one of the best in all England, we went there. Two years before I had visited this ward as a "gentleman." I had a letter from the president of the Board of Guardians, and I was treated most kindly. But on this March evening I went in as a tramp, and, as was to be expected, my treatment was entirely different.

We appeared at the door of the ward about half-past seven. A little window was raised, and I stepped forward to state our business. Unconsciously I leaned against the sill of the window, which offended the inspector in charge considerably.

"What's your name?" he thundered. Still leaning on the sill, I gave him my name honestly enough. He then remarked to some person inside that we were not accustomed to such places, evidently, and called out, "Stand back, will you!" Back I stood. He cried out again, "Take off your hat!" My hat came off instanter. Still again: "You come in here as if you was a meeleeonary. You're not; you're a casual." I was as meek as could well be. Ryborg was itching to grab the inspector with his long arms. The next question was as to where we had slept the night before.

"Straw-stack," I replied.

"None of your impudence! You slept out--why don't you say so? Have you got any money?"

"A ha'penny, sir."

"Hand it in!" In it went. Then I had to tell my trade, which was that of a sailor; and naturally the next question was as to where I was bound.

"To Ameriky, sir, if I can ever get there."

"You're goin' to tramp it, aren't you?"

"Yes, sir; that's my intention"; but for the life of me I could not see how I was to reach America that way. I was so frightened that I would have told him anything he wanted.

When he was through with us, a kind-hearted attendant took us in hand, gave us some gruel and bread, a bath, clean night-shirts, and then a cell apiece, in which we slept very well.

As there were only four inmates that morning, we were needed for the cleaning up, and so escaped stone-breaking, which I dreaded exceedingly, and were put at various light occupations--or rather I was. Ryborg was the victim of his strength. Our breakfast consisted of the same dish as our supper of the night before. I was soon busy as general fireman, scrubber, knife-cleaner, coal-carrier, dish-washer, and helper of my sister-sufferer, Mrs. Murphy, as she washed her task of towels and shirts. At noon we had pea-soup and bread. I enjoyed it, but Ryborg did not. The poor fellow was feeling badly; he had had to scrub nearly twenty cells, and the bending over incident to such a feat had nearly broken his back. At dinner he said plaintively, "Flynt, I want to go home." "So do I," I replied; "but I fancy we're wanted here till to-morrow morning." This proved to be the case; but he felt better in the afternoon, and got through comfortably, wheeling nearly a ton of stone from some of the cells to the general pile. He earned his keep, if ever any poor prisoner did.

I fear I was more shiftless, for about the middle of the afternoon the attendant who was with me at the furnace said: "You might as well rest; just keep your eye on the fires, that's all." It was kind of him; and as I had at least earned my pea-soup and gruel, I took his advice. He was kinder to me, I think, because I gave him a corn-cob pipe which he had had to take away from me the night before. During the day he had asked me several questions about it, and I said: "It's a very decent sort of pipe--coolin'-like, you know."

"Doesn't Mark Twain always smoke one o' them pipes?" said he.

"Blest if I know," said I; "but I can well think it."

"I'm a great friend of Mark Twain," he pursued; "an' I'm a-thinkin' o' gettin' one o' them pipes, jest out of respect for him."

"Well," said I, "permit me, in the name of your respect, to present you with my pipe; besides, you've got it, anyhow."

He thanked me profusely, and promised to keep it forever. Later in the day he reported it to be just as I had said, "sort o' coolin'-like." And he was a good friend to me all the rest of my stay in the Notting Hill station.

On Wednesday morning we were turned loose with our two ha'pennies. We were both so happy that we decided to get off the road that very day.

We had been tramps for three weeks, and had walked most of this time fully fifteen miles a day; so we looked up my friend at the Temple, and in a few hours were respectable again. That same day I took my tramp clothes out to the casual ward, and presented them to my friend the attendant. I had told him the day before that I expected to get new togs soon, and he had put in a plea for my old ones. Good luck to him and them!

* * * * *

Something definite ought to be said here, I think, regarding the character of the English moocher, and as Ryborg is new in trampdom, and as his impressions are likely to be sharper than mine, I have asked him to write out, in a few words, his general opinion of the tramps he met in this three weeks' journey.

Most of the tramps we met during our trip in England impressed me as being a trifle insane. There is a peculiar dullness and lack of nervous energy about them that distinguish them very noticeably from the working-men. Still, they have a marked sagacity in getting up tricks to secure their food and lodging, and in getting out of work. Their life, together with ill-nourishing food, would tend to produce a mild form of insanity. There is surely a peculiarity about their mental structure that I have observed nowhere else.

They are fond of philosophizing about themselves, and in a comical way. One of the worst vagabonds I saw told me that he considered himself as fine a fellow as any one, and that he had two brothers who were well-to-do, but he could not stick to one thing long enough to lay up money. He said that it never did anybody any good to knock about, unless his mind was so formed that he could learn by it. He did not see that he was not the equal of anybody in perseverance, and he was not able to understand why it was not considered very noble to live by begging and by peddling without a license.

Some attribute their pauper condition to a roving disposition; others lay their misfortunes to a cruel fate; but it is very evident that the passion for drink is at the bottom of ninety per cent. of the vagrancy in England.

The tramps do not seem at all discontented or unhappy. They complained sometimes that people were stingy, but almost all of them looked well fed. There are a few of them who really want work, but the majority are not very anxious for a job. As one of the men in the kip-house said one day, after there had been a good deal of discussion on the subject: "Well, there's more talk about work in this house than there's doin' of 't."

Most of the tramps we met were well informed, and fully half of them had been in America, or the "States," as they say. They also keep up to the times on political issues and pugilistic and police news. In one of the lodging-houses I heard the keeper of the place reading the police news of the week to an interested circle of beggars. I was struck by a remark of one of the fellows, that the sentence of the court was not so severe as one culprit had deserved.

They are a very hospitable set to their own kind. I never entered a kip without a seat being offered to me, and in many cases they gave me a bowl of tea and a bit of bread. I never saw any quarreling over the cooking-utensils or the corner of the fireplace. Though they are without doubt the dirtiest and the raggedest and the poorest of men, I was everywhere treated by them with politeness, so far as they understood politeness; in fact, they were often far more courteous than the steamer and other officials under whose charge I came during the journey.

These conclusions are identical with my own. Excepting workhouses, casual wards, one or two "ticket systems," and jails, there seems to be no great amount of legal machinery for the treatment of vagrancy in England. The workhouses are places where any one who can prove that he is penniless may be taken in indefinitely. The casual ward has already been explained. The ticket system is simply the issuing of tickets, at police stations, to vagrants in need of food, the tickets calling for so much bread, and perhaps a lodging. Sometimes the ticket must be worked for, and sometimes it is gratis. The jails are mean places to get into, the discipline being severe, and work being exacted of the prisoners.

Sentences for begging range from seven days upward, but most of the tramps with whom I talked spoke of seven days as the usual punishment for simple begging, unless the offender could be proved to be an old stager.

As regards the punishment of the confirmed beggar in England, there seems to me to be but one thing to say: it is too slight and trivial. The professional beggar should be shut up indefinitely. There are plenty to laugh at this suggestion, I am aware. Well and good. Just so long as they laugh, the beggars will laugh also; and it is my opinion that the beggars will come out ahead.

FOOTNOTES:

[8] The "bible" is tramp slang for the hawker's little parcel of things which he is supposed to peddle.

[9] The Horn is a bit of railway in Iowa, extending from Red Oak southward for about twenty miles, then northwest for twenty more. It is used principally for long trains, as the main line from Red Oak to Pacific Junction is too hilly.

IV

THE TRAMP AT HOME

In an article which appeared in the "Contemporary Review" for August, 1891, I made a first attempt to relate some of my experiences in tramp life in the United States, and endeavored to describe a true knight of the road. It was a short paper, and there was a great deal left unsaid that might have been said, but it was a truthful report as far as it went. To one intimately acquainted with the hoboes I doubt whether the article would have seemed inaccurate, but it was so judged by some critics, and a number of my statements were challenged. Among other criticisms made, it was said that I had mistaken the character of the "American tramp" in three particulars: first, his nationality; second, his numbers; third, his unwillingness to work. It was also assumed that an Englishman was responsible for the supposed false statements.

I was in New York at the time, and having ten days at my disposal before leaving for Europe, I decided to retrace some of my old routes and have another view of the situation. This chapter is a report of my experiences on the journey, and I have confined myself to the rehearsal of bare facts without further comment, believing that the reader will moralize and philosophize whenever necessary.

It was about five o'clock on the afternoon of a cool September day that I left my friend's home clad as a tramp, and started for the night boat for Albany. I wore an old suit of clothes, a flannel shirt, a good pair of shoes, and a respectable hat. I had paid special attention to the shoes and hat, for it is a piece of tramp philosophy that the two extremities of a beggar are first looked at by the person of whom he is begging. While riding from Harlem down to the landing-place of the steamer, I laughed to myself while thinking how the tramps would envy me my nice head- and foot-gear. I wondered, too, whether I should be allowed to return with these coverings.

At the ticket-office I paid one of my three dollars for a ticket on the boat to Albany. I made this heavy draft upon my slight exchequer because I was afraid to beat my way on the railroad between the two cities. I knew of old how roadsters are hated by the residents of both banks of the Hudson River, and not being at all sure that I should be successful in making the journey from New York to Albany in one night as a "dead-beat" on a freight-train, I felt safer in buying a second-class ticket on the steamboat, and beginning my journey in the morning at Albany.

I fear that the reader would have laughed at my calamity had he seen me after landing at Albany. Then I was a tramp indeed, for the other two dollars had disappeared from my pockets while I was sleeping with a motley crowd of Italians on some boxes thrown promiscuously about the hold of the steamboat. There was now no possibility of dilettantism. I had to go head over heels into the beggar's life. I am glad now that it was so, but for the moment I was downhearted, for I had leaned on those two dollars as possible friends if my begging courage should fail me at the crucial moment. But this was past, my bridges were burned, so I began my journey in earnest.

I sauntered lazily over to West Albany, for it was still early, and arrived as the people were lighting their breakfast fires. I waited until it seemed that the fires should have done their duty, and then began. I visited several houses. Sometimes the man of the house said that his wife was sick, or that he was out of work himself; and sometimes they told me to get out--that they had already fed one tramp.

My fifth call was at the home of a German woman who claimed that she had fed beggars in the Fatherland. She invited me in, placed a nice warm breakfast before me, and then we began a conversation in German about life, labor, and beggars. She was sorry for me, and said that I looked too young to be a beggar. I told her a tale. It was one of those stories in which the ghost of a truth still lingers--such as tramps know so well how to tell. I shall never know exactly how much of it she believed, or what she thought of me, as I told her that I was the outcast of a _hochwohlgeboren_ family in Germany. I know, however, that she was sympathetic, and that she took me in, whether she did the same for my romance or not.

After breakfast I started for Troy. I knew that I should meet with plenty of loafers during the walk, and I preferred chatting with them on or near the highway. For Albany has a penitentiary. There is not a well-informed tramp in the United States that does not know about that prison; it has punished many a vagrant, and the Albany policemen are no friends to beggars. Syracuse Tom will bear me out in this statement, for he winters in Albany with his kid every year; but he does this simply because he is so well posted. Of course other tramps visit Albany as well, for it is a well-known town for "refreshments"; but only a few can thrive long there by begging only for money.

On my way to Troy I found a camp of thirty-three tramps. They were living off the charity of Albany. They had all been in for breakfast, and were now returned to the hang-out to chat and scheme. Some were discussing Albany prisons, its policemen, saloons, and general hospitality. Others had built a fire, and were boiling their shirts in a borrowed kettle to kill the vermin. Still others were planning Southern tours. Some had decided to winter in St. Augustine, some in Jacksonville, and a few were talking of the best routes to New Orleans.

One of the fellows recognized me. He must needs know where I had been so long, and why my hands were so white. "Cigarette," he said, "have you been a-doin' time? Where did you get yer white colors?" I told Yorkey that I had been sick, and had been back on the road only a few days. He would not believe me, and I am afraid that he took me for a "crooked man," for he said: "Cig, you've not been in the sick-lugger all this while, and I hain't seen your register for many a day. No, my young bloke; you can't fool me. You've been up a tree, and you can't deny it."

I could not convince him of my innocence, so we dropped the subject, and I told him that I was bound for Buffalo, where I had friends who would help me to brace up and get off the road. I assured him that I knew now what a foolish business "bumming" was, and that I was going to make a grand effort to get work. Even this he would not believe, and he insisted that I was going West to some town where I knew that the tramps were going to have a "drunk." He tried to persuade me to go South with him, and claimed that Yonkers Slim was going to meet him in Washington with some money, and that the bums intended to have a great "sloppin'-up" (drinking-bout). I made him understand that I was determined to go West. Then he gave me some advice which was typical.

"Young feller, you're goin' to a pretty poor country. Why, when I left Buffalo two weeks ago, the bulls [police] were more than pinchin' the tramps right in the streets, and givin' them ninety days. The only decent thing about a journey up that way is the New York Central Railroad. You can ride that to death. That's the only godsend the country has. Jes let me tell you, though, what towns it cuts through, and then you'll squeal. Now, there's Schenectady. You can chew all right there, but divil a cent can you beg. Then comes Fonda, and you must know what a poor town that is. Then you've got Utica, where you can feed all right, for any fool can do that, but you can't hit a bloke for a dime in the streets without a bull seein' you and chuckin' you up for fifty-nine days in Utica jail. And you must know well enough what that jail is this time o' year--it's jes filled with a blasted lot o' gay-cats [men who will work] who've been on a booze. After Utica there's Rochester, a place that onc't was good, but isn't worth pawnin' now since that gay-cat shot a woman there some time ago. After Rochester, what you got? Buffalo--the most God-forsaken town a bum ever heard of."

Here I interrupted my lecturer to say that I had heard of Buffalo as a good "chewing town." He turned upon me fiercely. "What d' you want? D' you only want to chew? Don't you want boodle, booze, togs, and a good livin'? Of course you do, jes like ev'ry genooine hobo. It's only a blasted gay-cat that'll fool around this country now. Cig, you'd better come South with us. Why, las' year the blokes more than sloughed in money around the Ponce de Leon Hotel in St. Aug'stine. We kin git there in a week if we ride passenger-trains. You'll hustle for an overcoat if you stay here much longer, an' I'll bet my Thanksgivin' dinner that every bloke you meet up the road is bound South. You'd better foller their coat-tails." I thanked Yorkey, but satisfied him that I was determined to get to Buffalo. "Well, so long, Cigarette," he said, when I left the camp for Troy.

Between Troy and Cohoes I found another camp of tramps. Here were forty-two men and boys who were enjoying what tramps term a "sloppin'-up." Some of them had just returned from the hop-country, and had gathered together the fellows in their vicinity, and were now drinking keg after keg of beer. Thirteen kegs had already been emptied. These men seemed well satisfied with their treatment around Troy, and the majority of them had been there for nearly a week. One half-drunken loafer from Milwaukee was so anxious to praise the town's hospitality that he was haranguing some of his comrades most zealously. "I've boozed around this town," he said, "off and on for the last seven years, and I've not been sloughed up yet. There's only one or two bulls in the town that's after tramps, and if a bloke is anyway foxy he can slip them all right. Two years ago I fooled around here for two months, and had my three square meals every day, and booze too, and I was never touched. You can't hustle pennies, o' course, as well as you can down in the City [New York], but you can batter for clothes, chuck, and booze all right enough. I know as many as ten saloon-keepers in the town that'll give me a drink and ask no questions. Yes; Troy's all right, and it's only a rotten gay-cat that 'u'd say it wa'n't. The only mean thing about the town is that it's slow. Us hoboes must be on the march, and it's not in us to fool round a jerk town like this 'un too long. It's tiresome, blokes."

A hunt for supper in Cohoes afforded me a great deal of amusement, for I was entertained by an alderman's wife. At any rate, she told me, while I was eating my supper in the large restaurant dining-room, that her husband, eating his supper in a private room on the floor below, was a village father and a hater of tramps. "But don't worry," she said; "he shall not bother you while I'm around. I always feed a hungry man, and I always shall. I can't understand how some people can turn away from the door any one who claims to be hungry. If I should do this, I would expect to be hungry myself before long." A freight-train passed by the house while I was at the table, and my hostess noticed my anxiety to be aboard of it. "Never mind," she said; "there'll be plenty of freights along a little later, and this is a good place to catch them, for there is a grade here, and you can keep away from the station, where you might be arrested." I remembered this woman throughout my journey, and every tramp that I met bound in this direction was advised of her house. I think it would hardly be so good another year.

From Cohoes to Schenectady is only a short ride, and it seemed as if I had been asleep in the box-car only a few minutes when Ohio Red, who was with me, cried out, "Cigarette, we're in the yards; let's get out." We slept in a box-car overnight. This is an odd way of resting. The coat, vest, and shoes are taken off, then the shoes are made into a pillow, the vest is laid over them, and the coat is thrown over the shoulders. So sleep most of the tramps during the warm months.

After an early breakfast, we went over to the hang-out on the eastern side of the town. Thirteen rovers were already there, cooking a conventional meal. They had begged meat, potatoes, bread, and coffee, and had stolen some other vegetables, besides a kettle, and were now anxiously watching the fire. Two more vagrants, who had been looking for cigar-stubs in the town, came in later. Their pockets were well filled, and they divided equally their findings. This "snipe" chewing and smoking is the most popular use of tobacco in trampdom, and is even preferred to "store brands" of the weed, which are easily begged. About dinner-time a man came out to the camp, and offered every one of us the job of shoveling sand for a dollar and a half a day, the work to continue into November. He might better have stayed away. The tramps told him that they had just left as good a job as that in Buffalo, and were now looking for three dollars a day!

At nightfall sixteen tramps, including myself, boarded a freight-train bound west. I was now on the main line of the New York Central, and had no further need to fear any large amount of walking. During the night ride I had an interesting talk with the brakeman at my end of the train. I was in a "gondola" (open car), and he espied me from the top of a box-car, and came down. "Hello, young fellow!" he said. "Where are you travelin' to?" "Just up the road a bit, boss," I answered. "Well, let's go to the other end of the car, where we won't catch the cinders; I've got one in my eye now filin' it to pieces. Can you take it out, d' you think?" he asked. I held his lantern on my arm, and looked for the cinder, which was soon out. Just then the train whistled for Fonda, and the brakeman said: "You want to lay low here, for there's a watchman in the yards. I'll bring you a bit to eat out of my pail after we pull out." He returned, when we were again started, with a parcel of food, and began to speak of the towns up the road. "Utica," he said, "if you intend gettin' your breakfast there in the mornin', is sort of a snide place, this time of the year. You see, the hop-pickers are around there, and the police always arrest a lot of 'em, and you fellows are likely to be jugged too. This town that we've just left, however, is the meanest one on the road. I was comin' through here about a week ago, and didn't know there was a bum on the train. The watchman scouted around, and found three of 'em in a box-car, and yanked 'em all up. If I'd known they were round, I'd 'a' posted 'em about this town, but I hadn't an idea they were there. I hate to see a lad get pulled for ridin' a train, because I've been broke myself, and I know what it is to be on the road. I'll always carry a man on my train if I can. But of course you know that sometimes the con [conductor] is a mean devil, and we can't do anything that'll give him a grudge ag'in' us; if he should see a bum on the train, he might report us. So you see what risks we run. But I've given many a lad a ride, and I'm always willing to be square to a square plug [fellow]." This is a typical kind-hearted Eastern brakeman, and the tramps like him.

In Utica I made the acquaintance of a roadster called "Utica Biddy." I met him at the tramp camp just outside of the town, near the R. W. & O. R. R. tracks, where twenty-six other loafers were waiting for three of their fellow-travelers to return from the hop-country, in order to help spend their money. Biddy is one of the best-known tramps on the New York Central, and he gave me more information about the districts around Syracuse and Utica than I could possibly have accumulated single-handed. While riding in a box-car from Utica to Syracuse we had a long conversation, and the following is the substance of what he told me:

"I've been a bum on the division of this railroad from Albany to Syracuse for the last four years. I've had my three squares every day, and in winter I've had a bed every night. I know you'll hardly believe this, for some of you beggars come up to this country and curse it because you don't get on the spot what you want. Now, I'll give you a few pointers about these towns. We've just left a town [Utica] where I can go to over a score of houses and get a square meal whenever I want it. Of course I was born there, and that may make a bit o' difference, but I can do the same in Rome, Albany, and Syracuse. I've been on this beat so long and have watched my chances so carefully that I know now just where to go when hungry. I hear a great many tramps kick about Utica, its policemen and snide houses. But if a lad will just knuckle down for a month or so and hunt out the good houses, make himself acquainted with the tough policemen and keep out of their way, find good barns for a doss at night, and make a business of bummin' carefully, there's not a town on the Central that ain't good. The trouble with you strange blokes is this: you come up here, booze, draw your razors when you're drunk, do too much crooked work, and o' course the people get hostile. Why, see how many lads are workin' my racket over in Pennsylvania. You know yourself that on the Pennsy [Pennsylvania Railroad] line there are tramps who not only bum within a division, but inside of subdivisions, and can chew whenever they like. But they do this 'cause they're foxy and have had their boozin' knocked out of them. Now, those lads that we left back in Utica will more than likely get sloughed into jail when they get to boozin'. You can't expect the people to stand such stuff as that. And these are the kind of fellows, too, who jigger our ridin' on this railroad. They get drunk, and if they want to ride and can't find an empty car, they break a seal [a car seal], and then there's the devil to pay about the tramps tryin' to rob the cars. If the bums would only keep sober once in a while, there wouldn't be a tramp pinched once a month. The bulls around here don't care to yank a tramp unless they have to. But what can they do when they find a bloke paradin' the streets with a jag on? They pull him in, o' course, or else the people would kick. I'll gamble that he wouldn't be touched, though, if he were simply huntin' a meal."

In Syracuse, Biddy, in order to prove his acquaintance with the town, told me of a house where I was certain of getting something to eat. I followed his instructions, and got exactly what I went for--a good dinner. The great excitements in Syracuse, I found, were a big drunk and the State fair. I have never seen such a number of tramps together at one time. Between De Witt and Syracuse there was a camp of fifty, and there were twenty empty beer-kegs lying around in the grass. Some of the fellows were sick, others had sick clothes, and many of the rest were in fine shape for a free fight. There were two well-dressed tramps whom I immediately recognized as "fawny men"--fellows who sell bogus jewelry for more than it is worth. One of these men was a notorious roadster of American birth, who, for purposes best known to himself, went by the name of "Liverpool George." He is the most successful fawny man that I have ever met. He earned twenty-two dollars in one day at the fair by selling for two dollars apiece rings which can be bought in Buffalo for two dollars a dozen. The tramps call this worldly success.

Before I left Syracuse there came to the camp another batch of tramps numbering sixteen. They had just returned from the hop-country, and their money was well poised for another "shot at the growler." During my stay of three days at the camp and vicinity, the men were intoxicated almost all the time. They would even go into town half drunk to look for something to eat. Yet I heard of no arrest while I was there. About a mile from the hang-out, and east of Syracuse, there were two barns in which the tramps slept. It was most amusing to see the loafers returning to their nests in the hay-loft night after night. Sometimes I listened to comical tales until the early hours of the morning. I was also the spectator of a number of fights. One particular barn where I spent two nights, near Syracuse, was a regular arena for fisticuffing and squabbling. The men were so cross and ill-tempered after their recent galas that they would quarrel on the slightest pretext. One fellow gave his companion a black eye because he told him that he "ought to hustle better togs" (clothes). Another poor excuse for a knock-down was that a fellow had said that "tramps were bughouse" (crazy).

The journey from Syracuse to Buffalo was very prosaic. I rode from Syracuse to Rochester with a kid and two colored tramps. The boy was in search of his "jocker," or protector, whom he had lost in Albany. From various registries at watering-tanks, he expected to find him in Canal Street, Buffalo. At Port Byron a female tramp, with her companion, Milwaukee Jim, entered the box-car in which we were riding. I learned from him that I must be very careful in my conduct at Rochester. I decided to leave the town as quickly as possible after arrival. On the eastern outskirts of the place I met a gang of twenty-three tramps walking to Fairport, ten miles distant, in order to escape any possible arrest in the Rochester railroad yards while catching a freight-train bound east. Between Rochester and Churchville I found still another frightened crowd numbering twenty-seven. They were waiting for nightfall before entering the city to board a train for Albany.

The kid continued with me on the journey to Buffalo, and I enjoyed a talk with him in the car about his life on the road and what inducements it offered. He was only sixteen years of age, but as bright and well versed in tramp lore as many an aged roadster. He became interested in tramp life in the Illinois Reformatory. Some of his companions at the school, who had been with tramps, told him of their experiences, and he never rested until he had satisfied himself with his own. "It ain't such a bad lot," he said; "I chew every day, get a big swag of booze once in a while, and when I'm travelin' with Slim [his protector] I have a purty excitin' time." The boy found his man in Canal Street, just as he had expected.

Buffalo did not interest me. There was nothing new in the tramp line. I counted sixty-seven roadsters, and found that there was plenty to eat and drink and a little money also, if looked for very diligently in the main streets and offices; but there was nothing unique. My journey, when I arrived in Buffalo, had extended over three hundred miles (from Albany). I had had three meals every day, excepting the loss of a dinner while traveling from Rochester to Buffalo, and I had met three hundred tramps, who had probably had their meals just as frequently as I had had mine. This number does not include, of course, those who may have been traveling behind or before me, so that, not counting men who were certainly on the road, but out of my sight, here was a voluntary vagrant for every mile of the road between Albany and Buffalo. Further, I did not see a train going west on the Central Railroad that was not carrying at least one tramp, and I often saw a car passing by which appeared simply alive with dead-beats. The reader must remember withal that New York State is by no means such good tramp territory as certain other States. Pennsylvania supports three times as many vagrants as New York will tolerate.

Two extenuating statements ought to be made. In the first place, the Central Railroad is a very easy one to beat, and probably half of the tramps that I met were "residents" of other States. Secondly, a great many tramps loaf around the hop-country in the vicinity of Syracuse and Utica during the early autumn, in order to drink at the expense of the too light-hearted hop-pickers. The nationality of these men, so far as I could judge from pronunciation, some of their own statements, and their professional names, was almost entirely American. I met one German loafer called "Dutchy," and he was the only recognized foreigner that I found. The others may have had parents born in other countries, but they themselves were certainly Americanized. A good test of a tramp's nationality is his professional name. For every genuine hobo couples the name of his birthplace with whatever other name he chooses, and the reader will find, if he will visit watering-tanks or other available stationary railway property in his vicinity, like section-houses, shanties, etc., where tramps "sign," that the names registered there indicate, in the great majority of cases, a birthplace in the United States.

My return journey to New York is worthy of comment only because its quick performance may possibly interest the reader. I was desirous of learning how quickly a tramp can make a journey if he desires; and it being to my interest to be in New York at an early date, I decided to forego any specific study of tramp life on the Erie Railroad and simply to hurry over its tracks, if haste should prove possible. I left Buffalo for New York on the night of the 16th, and arrived on the morning of the 19th, although I took a very circuitous route. I traveled from Buffalo to Corry, Pennsylvania, over the W. N. Y. & P. R. R., and from Corry I rode to Binghamton over the Erie road. From this place I made a detour to Voorheesville, and then down the West Shore route to Weehawken, in order to confirm certain rumors that I had heard of its hostility to tramps. The entire trip was very tiresome and difficult, because, in order to travel rapidly, I was compelled to ride on top and on the bumpers of freight-trains, and on the trucks of passenger-trains. My companion, Pennsylvania Whitey, and I rode after the latter fashion from Elmira to Binghamton. It was a terrible ride. We made the mistake of getting on the trucks of the rear car--a Pullman sleeper--instead of a baggage-car. In doing this we suffered almost beyond description. The gravel and dust flew about our faces until the exasperation and pain were fearful. When I arrived in Binghamton my eyes were filled with dust, and I suffered with them for days after I arrived in New York. There are tramps, principally in the West, who are much more skilful truck-riders than I can claim to be. But then they have to excel in this mode of traveling, or they could not get over the country. In the far West the brakemen have no scruples about throwing tramps off freight-trains. In the East more civilized customs prevail, and the tramp is politely asked to "jump off after the train has stopped." Because railroad civilization is so backward in the West, the tramps have invented a seat which greatly aids their truck-riding. They call it a "ticket," but it is simply a small piece of board, with two cleats nailed on one side, which fit over a rod and keep the seat firm. Some of these tickets are quite elaborate, and are made to fold into a coat pocket.

The journey from Voorheesville to Weehawken proved interesting. My friend Whitey and I left Voorheesville for Coeyman's Junction on a local freight-train. We were on a flat-car, and entirely open to view, but were not once molested. During the ride I got a cinder in my eye, which my companion could not find. The pain was intense, and when we stopped next at a small station we jumped off in order that Whitey might inspect it more conveniently. He was still unsuccessful, and the station-master, standing by, beckoned me toward him and offered to take the cinder out, which he did very skilfully. The train was just ready to start when he called out, "Boys, don't miss your train." We followed his advice.

From the Junction down to Weehawken we underwent many trials. We left Coeyman's with fifteen other tramps on a through freight-train. All of us were huddled together on a flat-car, and of course the brakeman saw us. After finding out that none of us had any money to give him in aid of his collection for a "pint" (of whisky), he said: "You lads want to look out at Kingston. It's all right until Catskill, but you'll get collared at Kingston unless you're careful." The minute the train slackened its speed at the hostile town, the roadsters jumped off _en masse_. Whitey suggested that we separate from the crowd, run around to the other end of the railroad yards, and catch the train again when it came out. We arrived there just in the nick of time, and rode away again triumphant. The next stop was Newburg, and just before we arrived the brakeman again warned us. "Look out here," he said, from the top of a car; "if you get pinched here, you're sure for the Albany pen." We left the train again, and manoeuvered in the same way as at Kingston. Again we traveled on without fear until nearing Haverstraw, and then came that same warning from the top of a car: "Look out, you lads down there on the bumpers; Haverstraw is a hostile town." This was sickening. I had not complained before, but now I told Whitey that if ever I arrived in Weehawken safely I should forever forbid myself to tramp near the Hudson River. We were eventually successful in passing Haverstraw, and then the brakeman assured us that there was a safe route into Weehawken. His words proved true, and we arrived there at three o'clock in the morning. The puzzling question that I put to Whitey now was how to get over to New York without a cent of money. He told me not to worry, and that he would "work it all right." He spoke the truth, for we slipped into the ferry-house from the West Shore Railroad yards, and so eluded the sleepy gate-keeper. When we were on the ferry-boat I noticed four more tramps that I had met in Syracuse, and of course there was a general laugh.

On landing at Jay Street, Whitey asked me where I was going. I told him that I was afraid we must part company, and that I should have to walk up to Harlem. "I hate to see you do that," he said, "for it's ag'in' the tramp natur' to like to hear of drilling [walking]. If you'll wait for me up here on Broadway, I'll go over to the post-office and hustle your car-fare." I thanked him, and waited on a corner for about five minutes, when, true enough, he returned with sufficient money for car-fare and slight refreshments over in the Bowery together. "Whitey, so long," I said; "be good to yourself." "So long, Cigarette; hope I'll see you again." I left him standing in front of the Old Tree House, our ways henceforth forever separate, but as kindly sentiments inhabiting our bosoms as ever fell to the lot of knights of the road.

* * * * *

For every voluntary vagrant there is a voluntary taxpayer, and in the persons of these three hundred tramps I met three hundred voluntarily taxed citizens of the State of New York.

V

THE TRAMP AND THE RAILROADS

Five years had elapsed since my last journey with the hoboes--indeed, since I had so much as seen them. Study and recreation took me to Europe in the autumn of 1893, and I did not return to this country till the spring of 1898. Newspaper clippings containing accounts of the movements of the hoboes, and stories about their life, occasionally reached me, and once there came an invitation to be present at an Anti-Tramp Congress, but beyond this I heard very little about my old companions of the road. I always thought of them, however, when I saw the European vagabond trudging along on the public turnpikes, and wondered whether they were still permitted to travel on the railroads in their "side-door Pullmans" (box-cars) as they had done, and as they taught me to do when I was among them. In eastern Prussia I once stopped to talk with a foot-sore old wanderer on the _Chaussée_, and told him of the way the American tramp travels. "Ach, how beautiful that must be!" he exclaimed. "And to think that they would probably hang us poor fellows here in the Fatherland if we should try to ride in that fashion! In truth, son, a republic is the only place for the poor and outcast."

There had been rumors, while I was still on the road, that a day of reckoning was coming between the railroad companies and the tramps, and that when it arrived, the hobo, like the _Chausséegrabentapezirer_, would take to the turnpikes. Life in Hoboland is so precarious that it comes natural to the inhabitants to be on the watch for impending catastrophes, and I remember that I also believed that the railroad companies would eventually stop free riding as the tramp practised it. It did not seem natural that a class of people with so little influence as the tramps should be allowed to enjoy such a privilege long; and although I learned to ride in freight-cars with as much peace of mind and often more comfort than in passenger-coaches, there was always something strange to me in the fact that I never bought a ticket. During my first trip in Hoboland, which lasted eight continuous months, I must easily have traveled over twenty thousand miles, and there were not more than ten occasions during the entire experience when any payment was demanded of me, and on those occasions the "medium of exchange" consisted of such things as pipes, neckties, tobacco, and knives. Once I had to trade shoes with a brakeman merely to get across the Missouri River, a trip which ordinarily would have cost me but ten cents; but as that was the very sum of which I was short, and the brakeman wanted my shoes, the only thing to do was to trade.

Had any one told me, as I was leaving Europe, that a week after my arrival in this country I should be "hitting the road" again, I should not have believed him. Civilization had become very dear to me in the interval that had elapsed since my last tramp trip, and it seemed to me that my vagabond days were over.

Once a vagabond, however, like the reserve Prussian soldier, a man can always be called on for duty; and it was my fate, a few days after setting foot in my native land again, to be asked by the general manager of one of our railroads to make a report to him on the tramp situation on the lines under his control. For three years he had been hard at work organizing a railroad police force which was to rid the lines under his control of the tramp nuisance, and he believed that he was gradually succeeding in his task; but he wanted me to go over his property and give an independent opinion of what had been done. He had read some of my papers in the "Century" on tramp life, and while reading them it had occurred to him that I might be able to gather information for him which he could turn to good account, and he sent for me.

"On assuming management of these lines," he said to me in the conversation we had in his office, "I found that our trains were carrying thousands of trespassers, and that our freight-cars were frequently being robbed. I considered it a part of my business as a general manager to do my utmost to relieve the company of this expense, and I felt that the company owed it to the public to refuse to harbor this criminal class of people. In a way a railroad may be called the chief citizen of a State, and in this tramp matter it seemed to me that it had a duty as a citizen to discharge to the State.

"There are three conspicuous reasons that have deterred railroad people from attacking the tramp problem. First, it has been thought that it would entail a very great expense. Our experience on these lines has shown that this fear was not warranted. Second, it has been thought that no support would be given the movement by the local magistrates and police authorities. Our experience shows that in a great majority of cases we have the active support of the local police authorities and that the magistrates have done their full duty. Third, it was feared that there might be some retaliation by the tramps. Up to date we have but very little to complain of on that score. From the reports that I get from my men, I am led to believe that we are gradually ridding not only the railroad property, but much of the territory in which it is situated, of the tramp nuisance; but I should like a statement from you in regard to the situation, and I want to know whether you are willing to make a tramp trip and find out for us all that you can."

It was a cold, bleak day in March when we had this conversation, and there was every inducement to postpone a journey such as the general manager suggested; but I was so impressed with his seriousness in the matter, and so thoroughly interested in what he had done, that I agreed to begin the investigation at once. It seemed to me that a man who had written so much about the tramp problem ought to be willing to do what he could to help the community solve it, especially when he was to be reimbursed for his work as liberally as I was to be; and although I suffered more on this particular journey than on any other that I have made, I shall never regret having undertaken it.

Before starting out on my travels a contract was drawn up between the general manager and myself. It secured to me a most satisfactory daily wage, and to the general manager weekly reports as long as I was out on the road, with a final statement when the investigation should be finished.

On no previous journey in Hoboland have I been such an object of curiosity to the tramps as on this one when writing my weekly reports. I was dressed so badly that I could write them only in lodging-houses where vagabonds sojourn, and it usually took me a full half-hour to finish one. It availed nothing to pick out a quiet corner, for the men gathered about me the minute they thought I had written enough, and they thought this before I was half through. If they had been able to decipher my handwriting I should probably have received pretty harsh treatment, but as they were not, they amused themselves with funny remarks. "Give 'er my love," they said. "Writin' yer will, are ye, Cigarette?" "Break the news gently." And they made other similar remarks which, if I had not been forced to write, would have smothered any literary aspirations that a lodging-house is capable of arousing. As it was, I managed to send in my reports more or less regularly, and faulty though they must have been, they served their purpose.

They told the story of the tramp situation on about two thousand miles of railroad property, situated in five different States. The reports of the first month of the investigation pertained to tramps on lines in the neighborhood of the property I was investigating. I had not been an hour on my travels when it was made very plain to me that my employer's police force was so vigilant that it behooved me not to be caught riding trains unauthorized on his lines. Every tramp I met warned me against this particular road, and although a clause in my contract secured me the payment by the company of all fines that might be imposed upon me as a trespasser, as well as my salary during imprisonment, in case I should find it useful for my purposes to go to jail, I found it more convenient for the first month to wander about on railroads which I knew tramps could get over. I reasoned that the experience was going to be hard enough anyhow, without having to dodge a railroad police officer every time I boarded a train, and I knew that the trespassers on neighboring lines would be able to tell me what was the general opinion in regard to my employer's road as a tramp thoroughfare. All whom I interviewed spoke of it as the hardest railroad in the United States for a tramp to beat, and I could not have learned more of the tramps' opinion of it had I remained exclusively on the property. The roads that I went over crossed and recrossed my employer's road at a number of places, and I was frequently able to see for myself that it is a closed line for trespassers.

It may interest the reader to know how I lived during the time I traveled as a tramp. Except on one occasion, when my funds gave out, I paid my way regularly so far as food was concerned. A friend sent me a postal order for a few dollars nearly every week, and I managed to live rather comfortably at lodging-house restaurants. Occasionally I would meet a pal of former years, and if he had money, or found that I had, nothing would do but we should celebrate meeting each other again, and at such times my friend in the East got word that my remittance must be hurried up somewhat; but, as a general thing, I dined fairly well on two dollars a week. For sleeping-quarters I had bunks in lodging-houses, benches in police stations, and "newspaper beds" in railroad sand-houses. I chose one of these places as circumstances suggested. If there was nothing to be gained in the way of information by going to a sand-house or a police station, I took in a lodging-house, if one was handy. Once I slept in the tramp ward of a poorhouse, and never had I spent a more disagreeable night. A crowd of tramps to which I had attached myself had used up their welcome in a town where there were three police stations, and it had been arranged that on the night in question we should all meet at the tramp ward of the poorhouse. A negro was the first one to get there, and a more frightened human being than he was when the rest of us put in an appearance it would be hard to imagine. We found him in a cold cellar, absolutely without light and furnished with nothing but an immense bench, about four feet wide, four feet high, and ten feet long. In Siberia itself I have never seen a gloomier hole for men to pass a night in.

"I turned up here 'bout five o'clock," the negro said, "'n' they sent me to the smokin'-room, where them luny blokes was smokin' their pipes. I never knew before that they sent luny people to poorhouses, 'n' I couldn't understan' it. I told one of 'em what I was there for, 'n' he told me that this cellar down here has ghosts in it. Well, o' course, I ain't 'feard o' ghosts in most places, but, by jiminy, when the keeper came 'n' put me down here 'n' left me in the cold 'n' dark, somehow or other I got to thinkin' o' that luny bloke's stories, 'n' I jus' had to holler. W'y, I never felt so queer before in my life. Suppose I'd gone crazy; w'y, I could 'a' sued the county for damages, couldn't I? Don't you ever soogest any more poorhouses to me; I don't wonder people goes crazy in 'em." When the crowd first saw the negro he was shouting at the top of his voice: "Spirits! spirits! There's spooks down here!"

We all spent a most miserable night in the cellar, and I doubt whether any one of us would willingly seek shelter there again.

Indeed, when the first month of my investigation was over, and war had been declared with Spain, it seemed to me that I had gone through so much and was so hardened that I could go to Cuba and worry through all kinds of trouble. I have since regretted that I did not go, but, at the time, I had become so interested in the work that, when I returned to my employer for further orders, and he said to me, "Well, now that you have satisfied me in regard to the attitude of the tramp toward the company's property, suppose you satisfy yourself concerning the attitude of the company toward the tramp," I readily fell in with the suggestion. To make my final report complete it was obvious that I ought to get an insight into the workings of my employer's police force, and for the second month he gave me permission to travel on freight-trains, engines, and passenger-trains, and a letter introducing me to the different employees of the company with whom I was likely to come in contact. With these credentials I was able to circulate freely over the property, to inquire minutely into the work of the police department, to meet the local magistrates, and particularly the jail- and workhouse-keepers. It was also possible for me to make an actual count of the trespassers who were daring enough to attempt to travel on this closed road.

This work was not so tedious and dangerous as that of the first month, and there were more comforts to be enjoyed; but I had to be up at all hours of the night, and the bulk of my time was spent in train-riding. After thirty days of almost constant travel I was convinced, first, that the tramps had told the truth about the road, and that it is exceedingly difficult to trespass on it with impunity; second, that although the police force is not perfect (none is), it was doing exceptionally good work in freeing the community of tramps and beggars. It differs from ordinary railroad police forces in that it is systematically organized and governed. In dealing with tramps and trespassers the plan is to keep up a continuous surveillance of them, and they are taken off trains one by one, day after day, rather than in squads of fifty and sixty, with no more effort in this direction for weeks and sometimes months, as is the prevailing custom on most railroads. There is consequently very little crowding of magistrates' courts and jails, and the taxpayers are not forced to board and lodge a great collection of vagabonds. I was also impressed with the fact that the force is on friendly relations with municipal and village police organizations along the road, and has the respect of communities formerly at the mercy of a constantly increasing army of hoboes.

So much for my personal experience and finding in this latest investigation in "trampology"; it was as interesting a tramp trip as I have ever made, and I learned more about the best methods to employ in attacking the tramp problem in this country than on any previous journey. It is now my firm belief that, if the tramps can be kept off the railroads, their organization will become so unattractive that it will never again appeal to men as it has done in the past. No other country in the world transports its beggars from place to place free of charge, and there is no reason why this country should do so.

The custom has grown up in the United States during the last thirty years. Before the Civil War there were comparatively few tramps in America, and practically no railroad tramps. After the war there suddenly appeared on the scene a large class of men who had become so enamoured of camp life that they found it impossible to return to quiet living, and they took to wandering about the country. Occasionally they worked a little to keep themselves in "pin-money," but by 1870 hundreds of them had given up all intention of working, and had founded the organization known to-day as the "Hobo-Push." By that year, also, they had discovered that our turnpikes, particularly in the West, were very poor roads to travel on, and they began to walk on the railroad-track.

If, at this time, the railroad companies had had laws passed, such as are in force to-day in Great Britain and on the Continent, forbidding everybody but an employee to walk on railroad property, except at public crossings, we should have learned, ere this, to obey them, and the railroad tramp would not have been developed. These laws not being enacted, however, it was not long before it became very clear to the tramp that it would be much more comfortable to sit in a box-car and ride, than to "drill" (walk) over the ties. An appreciation of this character is acted upon very soon in Hoboland, and by 1875 the majority of the professional vagrants were taking lessons in jumping on and off moving freight-trains. The trainmen, partly because they thought that many of these trespassers were deserving but penniless out-of-works, and partly on account of the inborn willingness of every American to help a man in unfortunate circumstances, made practically no serious effort to keep the tramp off their trains, and by 1880 the latter was accepted by railroad companies as an unavoidable nuisance on railroad property.

To-day it is the boast of the hoboes that they can travel in every State of the Union for a mill per mile, while in a number of States they pay nothing at all. On lines where brakemen demand money of them, ten cents is usually sufficient to settle for a journey of a hundred miles, and twenty cents often secures a night's ride. They have different methods of riding, among which the favorite is to steal into an empty box-car on a freight-train. At night this is comparatively easy to do; on many roads it is possible to travel this way, undisturbed, till morning. If the train has no "empties," they must ride on top of the car, between the "bumpers," on one of the car ladders, or on the rods. On passenger-trains they ride on top, on the "blind baggage," and on the trucks.

Taking this country by and large, it is no exaggeration to say that every night in the year ten thousand free passengers of the tramp genus travel on the different railroads in the ways mentioned, and that ten thousand more are waiting at watering-tanks and in railroad yards for opportunities to get on the trains. I estimate the professional tramp population at about sixty thousand, a third of whom are generally on the move.

In summer the entire tramp fraternity may be said to be "in transit." The average number of miles traveled daily by each man at this season of the year is about fifty, which, if paid for at regular rates, would cost, say, a dollar. Of course one should not ordinarily pay so much to ride in a box-car as in a passenger-coach, but the ordinary tramp is about as comfortable in one as in the other, and, on the dollar-a-trip basis, he and his 59,999 companions succeed in getting out of the railroad companies sixty thousand dollars' worth of free transportation every day that they all travel. Multiply this figure by a hundred, which is about the number of days in a year when all trampdom "flits," and you have an approximate idea of how much they gain.

Another serious loss to the railroads is that involved in the disappearance of goods undergoing transportation, and in claims for personal injuries. Some tramps steal, and some do not, but every year considerable thefts are made from freight-cars, and tramps, or men posing as such, are generally the guilty parties. Professional thieves frequently become tramps for a time, both to minimize their guilt and to elude capture, and the probability is that the majority of the greater thefts are committed by them. Tramps proper are discouraged thieves, and I have seldom known them to steal anything more valuable than fruit from freight-cars and metal from idle engines. In a year's time, however, including all the thefts committed by both tramps and professional thieves, a very appreciable loss results to the railroads, and I can recall, out of my observation, robberies which have amounted to several thousand dollars.

That railroad companies should have to reimburse trespassers for the loss of a hand or foot while riding unauthorized on trains will strike every one as a very unjust tax on their resources, but such claims are constantly made. Let us say, for example, that a young boy who has been stealing his way on a freight-train loses a leg. There is a type of lawyer who at once takes up a case of this sort, going to the boy's parents or relatives and suggesting to them the advisability of claiming damages, asserting his readiness to serve them in the matter. "All right," says the father; "get what you can." In court the lawyer draws a horrible picture of these engines of death, the railroads, showing how they are constantly killing people. If the boy's father is poor, this fact is also brought graphically to the attention of the jury, and the wealth of the corporation is described as something enormous. If the lawyer manages his case cleverly, making out that the boy was enticed on to the freight-train by the trainmen, or that he fell under the wheels through their carelessness, there are but few juries that will refuse to give the father at least enough damages to pay the lawyer's fee and the doctor's bill, and then there is a celebration over having "squeezed" another railroad company. For a private person to be compelled by a court to pay damages to the father of a boy who fell from an apple-tree in the private person's orchard, where the lad was an obvious trespasser and thief, would be considered an outrage.

I bring out these facts about the losses to the railroads in some detail because the public is really the railroad company, and consequently the sufferer.

To tell all that the country at large suffers from the free railroad transportation of tramps would take me beyond the limits of this chapter, but there are a few points which must be noted. In the first place, the railroads spread the tramp nuisance over a much greater stretch of territory than would be the case if the tramps were limited to the turnpikes. There are districts in the United States which are so difficult to reach by the highroad, on account of unprofitable intermediate territory, that the hobo would never attempt to go near them if it were not easy for him to get over the disagreeable parts of the journey in a box-car. Take the trip from Denver to San Francisco, for instance. There is not a vagabond in the country who would undertake to walk across the American Desert merely to reach "'Frisco," and if walking were the only way to get to that city it would be left largely to "coast beggars." As matters now stand, however, you may see a beggar one day in Fifth Avenue in New York city, and a fortnight later he will accost you in Market Street in San Francisco. Many tramps can travel as rapidly as the man who pays his way, and I have known those who could even "hold down" the Chicago Limited from Jersey City to Chicago without a break.

All this contributes to the difficulty of locating and capturing the dangerous characters of tramp life; and, as I have said, many professional criminals, who have nothing to do with beggars in other quarters, mix with them in freight-cars.

A remark, in this connection, of Mr. Allen Pinkerton is popular in Hoboland. He is reported by the hoboes to have once said, in a conversation about the capture of criminals, that he thought he could catch, in time, almost any kind of criminal except the tramp, and him he could not catch because it was so difficult to locate him. "One day he is in a barn, the next in a haystack, and the next Heaven only knows where he is, for he has probably got on to the railroad, and there you might as well look for a lost pin."

The railroads also help to keep the tramp element in our large cities. It very seldom settles in the country, and not for any length of time in provincial towns. New York, Chicago, Philadelphia, Boston, San Francisco, Buffalo, Baltimore, New Orleans, and other like places are its main strongholds. The more the criminal element of a country fastens itself upon its cities, the harder it is to break up, and in the United States this is what is taking place. Chicago, for instance, is as much a center in the criminal as in the business world, and almost every freight-train entering it brings a contribution to its criminal population. Even without railroads the tendency of crime to predominate in towns would exist; evil-doers feel more at home in city streets and haunts than in the country; but their present strength in our cities is largely due to the free transportation they get from the railroads.

Another striking fact is that out-of-works who beat their way on freight-trains very easily degenerate into professional vagabonds. I have traveled with men who, in six months' time, had become voluntary vagrants merely because their first stolen rides, while in search of work, had demonstrated to them how easy it is to manage without working and paying their way. The average unemployed man in the United States goes from one large city to another, rather than, as is the custom in Europe, taking in the intermediate towns and villages, where there is no such likelihood of the labor-market becoming congested. In a few weeks, unless he is a man of very strong character, he learns to travel merely for travel's sake, and develops into a "stake-man," who only works long enough to get a "stake" and then go off on a trip again. Among the so-called unemployed in this country there are thousands of this type, and they are the result of this love of side-door Pullman excursions.

There is one more fact which cannot be overlooked--the temptation which the railroads have for a romantic and adventuresome boy. A child possessed of _Wanderlust_ generally wanders for a while, anyhow, but the chance he now has to jump on a freight-train and "get into the world quick," as I have heard lads of this temperament remark, has a great deal to do in tempting him to run away from home. Hoboland is overrun with youngsters who have got there on the railroads, and very few of them ever wander back to their parents. Once started "railroading," they go on and on, and its attractions seem to increase as the years go by. Walking has no such charms for them, and if it were their only method of seeing the world, the majority of those who now keep on seeing it, until death ends their roaming, would grow tired. The railroad, however, makes it possible for them to keep shifting the scenes they enjoy, and, in time, change and variety become so essential that they are unable to settle down anywhere. They are victims of what tramps call the "railroad fever," a malady for which a remedy has yet to be prescribed.

* * * * *

Can the tramps be driven off the railroads? It was to satisfy my own curiosity in regard to this question, and to find out how successful my employer, the general manager, had been in his attempt to answer it in the affirmative, that I undertook the investigation which I have described. Previous to his efforts to keep tramps off railroads, it had been thought, as he has stated, that it was cheaper to put up with them than to pay the bills which a crusade against them would occasion. It has at last been demonstrated, however, that they can be refused free transportation, with a saving of expense to the company, and with great benefit to the community; and the time has come when the public should demand that all railroads take a similar stand in regard to this evil.

If all the companies would take concerted action, in a few years very few tramps, if any, would try to beat their way on trains; an appreciable number would give up tramping entirely, because their railroad privileges are to many the main attraction of the life; a few would try to become professional criminals again, partly out of revenge and partly because tramping on the turnpikes would be too disagreeable; and a large number would take to the highways, where some at least might be made to do farm-work. The reader may take exception to the third possibility, and think that great harm would come of an increase in the professional criminal class; but, as I have said, tramps are really discouraged criminals, and a return to the old life, of which they had made a failure, would only land them in the penitentiary.

It is probably impossible ever entirely to eliminate the vagrant element in a nation's life, and no such hope is held out in connection with the reform advocated in this article; but this much is certain: had all the railroads been as closed to tramps, during my first excursions into Hoboland, as one of them has recently become, one man, at least, would not have attempted any free riding, and would not have found so many tramps to study.