PETTY TRADING BEGGARS.
THIS IS perhaps the most numerous class of beggars in London. Their trading in such articles as lucifers, boot-laces, cabbage-nets, tapes, cottons, shirt-buttons, and the like, is in most cases a mere “blind” to evade the law applying to mendicants and vagrants. There are very few of the street vendors of such petty articles as lucifers and shirt-buttons who can make a living from the profits of their trade. Indeed they do not calculate upon doing so. The box of matches, or the little deal box of cottons, is used simply as a passport to the resorts of the charitable. The police are obliged to respect the trader, though they know very well that under the disguise of the itinerant merchant there lurks a beggar.
Beggars of this class use their trade to excite compassion and obtain a gift rather than to effect a sale. A poor half-clad wretch stands by the kerb exposing for sale a single box of matches, the price being “only a halfpenny.” A charitable person passes by and drops a halfpenny or a penny into the poor man’s hand, and disdains to take the matches. In this way a single box will be sufficient for a whole evening’s trading, unless some person should insist upon an actual “transaction,” when the beggar is obliged to procure another box at the nearest oilman’s. There are very few articles upon which an actual profit is made by legitimate sale. Porcelain shirt-buttons, a favourite commodity of the petty trading beggars, would not yield the price of a single meal unless the seller could dispose of at least twenty dozen in a day. Cottons, stay-laces, and the like, can now be obtained so cheaply at the shops, that no one thinks of buying these articles in the streets unless it be in a charitable mood. Almost the only commodities in which a legitimate trade is carried on by the petty traders of the streets are flowers, songs, knives, combs, braces, purses, portmonnaies. The sellers of knives, combs, &c., are to a certain extent legitimate traders, and do not calculate upon charity. They are cheats, perhaps, but not beggars. The vendors of flowers and songs, though they really make an effort to sell their goods, and often realize a tolerable profit, are nevertheless beggars, and trust to increase their earnings by obtaining money without giving an equivalent. A great many children are sent out by their parents to sell flowers during the summer and autumn. They find their best market in the bars of public-houses, and especially those frequented by prostitutes. If none else give prostitutes a good character, the very poor do. “I don’t know what we should do but for them,” said an old beggar-woman to me one day. “They are good-hearted souls—always kind to the poor. I hope God will forgive them.” I have had many examples of this sympathy for misfortune and poverty on the part of the fallen women of the streets. A fellow feeling no doubt makes them wondrous kind. They know what it is to be cast off, and spurned, and despised; they know, too, what it is to starve, and, like the beggars, they are subject to the stern “move on” of the policeman.
The relations which subsist between the prostitutes and the beggars reveal some curious traits. Beggars will enter a public-house because they see some women at the bar who will assist their suit. They offer their little wares to some gentlemen at the bar, and the women will say, “Give the poor devil something,” or “buy bouquets for us,” or if the commodity should be laces or buttons, they say, “Don’t take the poor old woman’s things; give her the money.” And the gentlemen, just to show off, and appear liberal, do as they are told. Possibly, but for the pleading of their gay companions, they would have answered the appeal with a curse and gruff command to begone. I once saw an old woman kiss a bedizened prostitute’s hand, in real gratitude for a service of this kind. I don’t know that I ever witnessed anything more touching in my life. The woman, who a few minutes before had been flaunting about the bar in the reckless manner peculiar to her class, was quite moved by the old beggar’s act, and I saw a tear mount in her eye and slowly trickle down her painted cheek, making a white channel through the rouge as it fell. But in a moment she dashed it away, and the next was flaunting and singing as before. Prostitutes are afraid to remain long under the influence of good thoughts. They recall their days of innocence, and overpower them with an intolerable sadness—a sadness which springs of remorse. The gay women assume airs of patronage towards the beggars, and as such are looked up to; but a beggar-woman, however poor, and however miserable, if she is conscious of being virtuous, is always sensible of her superiority in that respect. She is thankful for the kindness of the “gay lady,” and extols her goodness of heart; but she pities while she admires, and mutters as a last word, “May God forgive her.” Thus does one touch of nature make all the world akin, and thus does virtue survive all the buffets of evil fortune to raise even a beggar to the level of the most worthy, and be a treasure dearer and brighter than all the pleasures of the world.
The sellers of flowers and songs are chiefly boys and young girls. They buy their flowers in Covent Garden, when the refuse of the market is cleared out, and make them up into small bouquets, which they sell for a penny. When the flower season is over they sell songs—those familiar productions of Ryle, Catnach and company, which, it is said, the great Lord Macaulay was wont to collect and treasure up as collateral evidences of history. Some of the boys who pursue this traffic are masters of all the trades that appertain to begging. I have traced one boy, by the identifying mark of a most villanous squint, through a career of ten years. When I first saw him he was a mere child of about four years of age. His mother sent him with a ragged little girl (his sister) into public-house bars to beg. Their diminutive size attracted attention and excited charity. By-and-by, possibly in consequence of the interference of the police, they carried pennyworths of flowers with them, at other times matches, and at others halfpenny sheets of songs. After this the boy and the girl appeared dressed in sailor’s costume, (both as boys,) and sung duets. I remember that one of the duets, which had a spoken part, was not very decent; the poor children evidently did not understand what they said; but the thoughtless people at the bar laughed and gave them money. By-and-by the boy became too big for this kind of work, and I next met him selling fuzees. After the lapse of about a year he started in the shoe-black line. His station was at the end of Endell Street, near the baths; but as he did not belong to one of the regularly organized brigades, he was hunted about by the police, and could not make a living. On the death of the crossing-sweeper at the corner he succeeded to that functionary’s broom, and in his new capacity was regarded by the police as a useful member of society. The last time I saw him he was in possession of a costermonger’s barrow selling mackerel. He had grown a big strong fellow, but I had no difficulty in identifying the little squinting child, who begged, and sold flowers and songs in public-house bars, with the strong loud-lunged vendor of mackerel. I suppose this young beggar may be said to have pursued an honourable career, and raised himself in the world. Many who have such an introduction to life finish their course in a penal settlement.
There are not a few who assume the appearance of petty traders for the purpose of committing thefts, such as picking a gentleman’s pocket when he is intoxicated, and slinking into parlours to steal bagatelle balls. Police spies occasionally disguise themselves as petty traders. There is a well-known man who goes about with a bag of nuts, betting that he will tell within two how many you take up in your hand. This man is said to be a police spy. I have not been able to ascertain whether this is true or not; but I am satisfied that the man does not get his living by his nut trick. In the day-time he appears without his nuts, dressed in a suit of black, and looking certainly not unlike a policeman in mufti.
Among the petty trading beggars there are a good many idiots and half-witted creatures, who obtain a living—and a very good one too—by dancing in a grotesque and idiotic manner on the pavement to amuse children. Some of them are not such idiots as they appear, but assume a half-witted appearance to give oddness to their performance, and excite compassion for their misfortune. The street boys are the avengers of this imposition upon society.
The idiot performer has a sad life o
f it when the boys gather about him. They pull his clothes, knock off his hat, and pelt him with lime and mud. But this persecution sometimes redounds to his advantage; for when the grown-up folks see him treated thus, they pity him the more. These beggars always take care to carry something to offer for sale. Halfpenny songs are most commonly the merchandise.
The little half-witted Italian man who used to go about grinding an organ that “had no inside to it,” as the boys said, was a beggar of this class, and I really think he traded on his constant persecution by the gamins. Music, of course, he made none, for there was only one string left in his battered organ; but he always acted so as to convey the idea that the boys had destroyed his instrument. He would turn away at the handle in a desperate way, as if he were determined to spare no effort to please his patrons; but nothing ever came of it but a feeble tink-a-tink at long intervals. If his organ could at any time have been spoiled, certainly the boys might have done it; for their great delight was to put stones in it, and batter in its deal back with sticks. I am informed that this man had a good deal more of the rogue than of the fool in his composition. A gentleman offered to have his organ repaired for him; but he declined; and at length when the one remaining string gave way he would only have that one mended. It was his “dodge” to grind the air, and appear to be unconscious that he was not discoursing most eloquent music.
Tract-selling in the streets is a line peculiar to the Hindoos. I find that the tracts are given to them by religious people, and that they are bought by religious people, who are not unfrequently the very same persons who provided the tracts. Very few petty trading beggars take to tract-selling from their own inspiration; for in good sooth it does not pay, except when conducted on the principle I have just indicated. Some find it convenient to exhibit tracts simply to evade the law applying to beggars and vagrants; but they do not use them if they can procure a more popular article. In these remarks it is very far from my intention to speak of “religious people” with any disrespect. I merely use the expression “religious people” to denote those who employ themselves actively and constantly in disseminating religious publications among the people. Their motives and their efforts are most praiseworthy, and my only regret is that their labours are not rewarded by a larger measure of success.
An Author’s Wife.
In the course of my inquiry into the habits, condition, and mode of life of the petty trading beggars of London, I met with a young woman who alleged that the publications she sold were the production of her husband. I encountered her at the bar of a tavern, where I was occupied in looking out for “specimens” of the class of beggars, which I am now describing. She entered the bar modestly and with seeming diffidence. She had some printed sheets in her hand. I asked her what they were. She handed me a sheet. It was entitled the Pretty Girls of London. It was only a portion of the work, and on the last page was printed “to be continued.” “Do you bring this out in numbers?” I asked. “Yes, sir,” she replied, “it is written by my husband, and he is continuing it from time to time.” “Are you then his publisher?” I inquired. “Yes, sir, my husband is ill a-bed, and I am obliged to go out and sell his work for him?” I looked through the sheet, and I saw that it was not a very decent work. “Have you ever read this?” I enquired. “Oh yes, sir, and I think it’s very clever; don’t you think so, sir?” It certainly was written with some little ability, and I said so; but I objected to its morality. Upon which she replied, “But it’s what takes, sir.” She sold several copies while I was present, at twopence each; but one or two gave her fourpence and sixpence. As she was leaving I made further inquiries about her husband. She said he was an author by profession, and had seen better days. He was very ill, and unable to work. I asked her, to give me his address as I might be of some assistance to him. This request seemed to perplex her; and at length she said, she was afraid her husband would not like to see me; he was very proud. I have since ascertained that this author’s pretty little wife is a dangerous impostor. She lives, or did live at the time I met her, at the back of Clare Market, with a man (not her husband) who was well-known to the police as a notorious begging-letter writer. He was not the author of anything but those artful appeals, with forged signatures, of which I have given specimens under the heading of “Screevers.”6 I was also assured by an officer that the pretended author’s wife had on one occasion been concerned in decoying a young man to a low lodging near Lincoln’s Inn Fields, where the unsuspecting youth was robbed and maltreated.
DEPENDANTS OF BEGGARS.
THE DEPENDANTS of beggars may be divided into screevers proper; i.e., writers of “slums and fakements” for those who live by “screeving,” and referees, or those who give characters to professional beggars when references are required. Beggars are generally born and bred to the business. Their fathers and mothers were beggars before them, and they have an hereditary right to the calling. The exceptions to this rule are those who have fallen into mendicancy, and follow it from necessity, and those who have flown to it in a moment of distress, and finding it more lucrative than they supposed, adopted it from choice. Hence it follows that the majority are entirely destitute of education; and by education I mean the primary arts of reading and writing. Where there is demand there is supply, and the wants of mendicants who found their account in “pads,” and “slums,” and “fakements,” created “screevers.”
The antecedents of the screever are always more or less—and generally more—disreputable. He has been a fraudulent clerk imprisoned for embezzlement; or a highly-respected treasurer to a philanthropic society, who has made off with the funds entrusted to him; or a petty forger, whose family have purchased silence, and “hushed up” a scandal; or, more frequently, that most dangerous of convicts, the half-educated convict—who has served his time or escaped his bonds.
Too proud to beg himself, or, more probably, too well known to the police to dare face daylight; ignorant of any honest calling, or too idle to practise it; without courage to turn thief or informer; lazy, dissolute, and self-indulgent, the screever turns his little education to the worst of purposes, and prepares the forgery he leaves the more fearless cadger to utter.
The following are specimens of the screever’s work, copied from the original documents in the possession of Mr. Horsford, of the Mendicity Society:—
“Parish of Battersea;
County of Surrey.
“This memorial sheweth that Mr. Alexander Fyfe, a native of Port Glasgow N.B. and for several years carrying on the business of a NURSERY and SEEDSMAN in this parish, became security for his son in law Andrew Talfour of Bay st. Port Glasgow who in October last privately disposed of his effects and absconded to the colonies, leaving his wife and six children totally unprovided for and the said Mr. Alexander Fyfe responsible for the sum of £1350. The sudden reverse of fortune together with other domestic afflictions so preyed on the mind of Mr. Fyfe that he is now an inmate of a LUNATIC ASYLUM.
“The said Mr. Fyfe together with his family have hitherto maintained the character of HONESTY and INDUSTRY in consideration of which I have been earnestly solicited by a few Benevolent persons to draw up this statement on behalf of the bereaved family. I have therefore taken on myself the responsibility of so doing trusting those whom Providence has given the means will lend their timely aid in rescuing a respectable family from the ruin that inevitably awaits them.
“GIVEN under my Hand at the VESTRY in the aforesaid parish of Battersea and County of Surrey this Twenty-Fourth day of February in the year of Our Lord 1851.”
My readers will perceive that the above document is written in a semi-legal style, with a profuse amount of large capitals, and minute particularity in describing localities, though here and there an almost ostentatious indifference exists upon the same points. Thus we are told that the parish of Battersea is in the county of Surrey, and that Port Glasgow is in North Britain, while on the other hand we are only informed that the absconding Andrew Talfour, of Bay Street, Port Glasgo
w, N.B., made off to the colonies, which, considering the vast extent of our colonial possessions, is vague, to say the least of it. It must also be allowed that, the beginning the word “benevolent” in the second paragraph with a capital B is equally to the credit of the writer’s head and heart. It is odd that after having spelt “responsible” so correctly, the writer should have indulged a playful fancy with “responsibillity”; but perhaps trifling orthographical lapses may be in keeping with the assumed character of vestry-clerk. Critically speaking, the weak point of this composition is its punctuation; its strong point the concluding paragraph, “the GIVEN under my hand at the VESTRY,” which carries with it the double weight of a royal proclamation, and the business-like formality of an Admiralty contract; but the composition and caligraphy are trifles—the real genius lies in the signatures.
The London Underworld in the Victorian Period: Authentic First-Person Accounts by Beggars, Thieves and Prostitutes: v. 1 Page 57
