by Henry Mayhew
With such classes as these (and more especially with the Irish), as soon as Pat or Biddy is big enough to carry a basket, and is of sufficiently ripened intellect to understand the relative value of coins, from a farthing to a shilling, he or she must do something ‘to help’, and that something is generally to sell in the streets. One poor woman who made a scanty living in working on corn sacks and bags – her infirmities sometimes preventing her working at all – sent out three children, together or separately, to sell lucifer-matches or small wares. ‘They like it,’ she said, ‘and always want to be off into the streets; and when my husband (a labourer) was ill in the hospital, the few pence they brought in was very useful; but now he’s well and at work again and we want to send the eldest – she’s nine – to school; but they all will go out to sell if they can get hold of any stock. I would never have sent them at all if I could have helped it, but if they made 6d. a day among the three of them, perhaps it saved their lives when things were at the worst.’ If a poor woman, as in this instance, has not been used to street-selling herself, there is always some neighbour to advise her what to purchase for her children’s hawking, and instruct her where.
From one little girl I had the following account. She was then selling boot-laces and offered them most perseveringly. She was turned nine, she said, and had sold things in the streets for two years past, but not regularly. The father got his living in the streets by ‘playing’, she seemed reluctant to talk about his avocation, but I found that he was sometimes a street-musician, or street-performer, and sometimes sung or recited in public houses, and having ‘seen better days’, had it appears communicated some feeling of dislike for his present pursuits to his daughter, so that I discontinued any allusion to the subject. The mother earned 2s. or 2s. 6d. weekly, in shoe-binding, when she had employment, which was three weeks out of four, and a son of thirteen earned what was sufficient to maintain him as an (occasional) assistant in a wholesale pottery, or rather pot-shop.
‘It’s in the winter, sir, when things are far worst with us. Father can make very little then – but I don’t know what he earns exactly at any time – and though mother has more work then, there’s fire and candle to pay for. We were very badly off last winter, and worse, I think, the winter before. Father sometimes came home and had made nothing, and if mother had no work in hand we went to bed to save fire and candle, if it was ever so soon. Father would die afore he would let mother take as much as a loaf from the parish. I was sent out to sell nuts first: “If it’s only 1d. you make,” mother said, “it’s a good piece of bread.” I didn’t mind being sent out. I knew children that sold things in the streets. Perhaps I liked it better than staying at home without a fire and with nothing to do, and if I went out I saw other children busy. No, I wasn’t a bit frightened when I first started, not a bit. Some children – but they was such little things – said: “O, Liz, I wish I was you.” I had twelve ha’porths and sold them all. I don’t know what it made; 2d. most likely. I didn’t crack a single nut myself. I was fond of them then, but I don’t care for them now. I could do better if I went into public-houses, but I’m only let go to Mr Smith’s, because he knows father, and Mrs Smith and him recommends me and wouldn’t let anybody mislest me. Nobody ever offered to. I hear people swear there sometimes, but it’s not at me. I sell nuts to children in the streets, and laces to young women. I have sold nuts and oranges to soldiers. They never say anything rude to me, never. I was once in a great crowd, and was getting crushed, and there was a very tall soldier close by me, and he lifted me, basket and all, right up to his shoulder, and carried me clean out of the crowd. He had stripes on his arm. “I shouldn’t like you to be in such a trade,” says he, “if you was my child.” He didn’t say why he wouldn’t like it. Perhaps because it was beginning to rain. Yes, we are far better off now. Father makes money. I don’t go out in bad weather in the summer; in the winter, though, I must. I don’t know what I make. I don’t know what I shall be when I grow up. I can read a little. I’ve been to church five or six times in my life. I should go oftener and so would mother, if we had clothes.’
I have no reason to suppose that, in this case, the father was an intemperate man, though some of the parents who thus send their children out are intemperate, and, loving to indulge in the idleness to which intemperance inclines them, are forced to live on the labour of their wives and children.
VOLUME TWO
OF THE STREET-JEWS
OF THE TRADES AND LOCALITIES OF THE STREET-JEWS
[pp. 129–33] The trades which the Jews most affect, I was told by one of themselves, are those in which, as they describe it, ‘there’s a chance’; that is, they prefer a trade in such commodity as is not subjected to a fixed price, so that there may be abundant scope for speculation, and something like a gambler’s chance for profit or loss. In this way, Sir Walter Scott has said, trade has ‘all the fascination of gambling, without the moral guilt’; but the absence of moral guilt in connection with such trading is certainly dubious.
The wholesale trades in foreign commodities which are now principally or solely in the hands of the Jews, often as importers and exporters, are, watches and jewels, sponges – fruits, especially green fruits, such as oranges, lemons, grapes, walnuts, cocoa-nuts, &c., and dates among dried fruits – shells, tortoises, parrots and foreign birds, curiosities, ostrich feathers, snuffs, cigars, and pipes; but cigars far more extensively at one time.
The localities in which these wholesale and retail traders reside are mostly at the East-end – indeed the Jews of London, as a congregated body, have been, from the times when their numbers were sufficient to institute a ‘settlement’ or ‘colony’, peculiar to themselves, always resident in the eastern quarter of the metropolis.
Of course a wealthy Jew millionaire – merchant, stock-jobber, or stockbroker – resides where he pleases – in a villa near the Marquis of Hertford’s in the Regent’s-park, a mansion near the Duke of Wellington’s in Piccadilly, a house and grounds at Clapham or Stamford-hill; but these are exceptions. The quarters of the Jews are not difficult to describe. The trading-class in the capacity of shopkeepers, warehousemen, or manufacturers, are the thickest in Houndsditch, Aldgate, and the Minories, more especially as regards the ‘swag-shops’ and the manufacture and sale of wearing apparel. The wholesale dealers in fruit are in Duke’s-place and Pudding-lane (Thames-street), but the superior retail Jew fruiterers – some of whose shops are remarkable for the beauty of their fruit – are in Cheapside, Oxford-street, Piccadilly, and most of all in Covent-garden market. The inferior jewellers (some of whom deal with the first shops) are also at the East-end, about Whitechapel, Bevis-marks, and Houndsditch; the wealthier goldsmiths and watchmakers having, like other tradesmen of the class, their shops in the superior thoroughfares. The great congregation of working watchmakers is in Clerkenwell, but in that locality there are only a few Jews. The Hebrew dealers in second-hand garments, and second-hand wares generally, are located about Petticoat-lane, the peculiarities of which place I have lately described. The manufacturers of such things as cigars, pencils, and sealing-wax; the wholesale importers of sponge, bristles and toys, the dealers in quills and in ‘looking-glasses’, reside in large private-looking houses, when display is not needed for purposes of business, in such parts as Maunsell-street, Great Prescott-street, Great Ailie-street, Leman-street, and other parts of the eastern quarter known as Goodman’s-fields. The wholesale dealers in foreign birds and shells, and in the many foreign things known as ‘curiosities’, reside in East Smithfield, Ratcliffe-highway, High-street (Shadwell), or in some of the parts adjacent to the Thames. In the long range of river-side streets, stretching from the Tower to Poplar and Blackwall, are Jews, who fulfil the many capacities of slop-sellers, &c., called into exercise by the requirements of seafaring people on their return from or commencement of a voyage. A few Jews keep boarding-houses for sailors in Shadwell and Wapping. Of the localities and abodes of the poorest of the Jews I shall speak hereafter.
Concerning the street-trades pursued by the Jews, I believe there is not at present a single one of which they can be said to have a monopoly; nor in any one branch of the street-traffic are there so many of the Jew traders as there were a few years back.
This remarkable change is thus to be accounted for. Strange as the fact may appear, the Jew has been undersold in the streets, and he has been beaten on what might be called his own ground – the buying of old clothes. The Jew boys, and the feebler and elder Jews, had, until some twelve or fifteen years back, almost the monopoly of orange and lemon street-selling, or street-hawking. The costermonger class had possession of the theatre doors and the approaches to the theatres; they had, too, occasionally their barrows full of oranges; but the Jews were the daily, assiduous, and itinerant street-sellers of this most popular of foreign, and perhaps of all, fruits. In their hopes of sale they followed any one a mile if encouraged, even by a few approving glances. The great theatre of this traffic was in the stage-coach yards in such inns as the Bull and Mouth, (St Martin’s-le-Grand), the Belle Sauvage (Ludgate-hill), the Saracen’s Head (Snow-hill), the Bull (Aldgate), the Swan-with-two-Necks (Lad-lane, City), the George and Blue Boar (Holborn), the White Horse (Fetter-lane), and other such places. They were seen too, ‘with all their eyes about them’, as one informant expressed it, outside the inns where the coaches stopped to take up passengers – at the White Horse Cellar in Piccadilly, for instance, and the Angel and the (now defunct) Peacock in Islington. A commercial traveller told me that he could never leave town by any ‘mail’ or ‘stage’, without being besieged by a small army of Jew boys, who most pertinaciously offered him oranges, lemons, sponges, combs, pocket-books, pencils, sealing-wax, paper, many-bladed pen-knives, razors, pocket-mirrors, and shaving-boxes – as if a man could not possibly quit the metropolis without requiring a stock of such commodities. In the whole of these trades, unless in some degree in sponges and blacklead-pencils, the Jew is now out-numbered or displaced.
I have before alluded to the underselling of the Jew boy by the Irish boy in the street-orange trade; but the characteristics of the change are so peculiar, that a further notice is necessary. It is curious to observe that the most assiduous, and hitherto the most successful of street-traders, were supplanted, not by a more persevering or more skilful body of street-sellers, but simply by a more starving body.
Some few years since poor Irish people, and chiefly those connected with the culture of the land, ‘came over’ to this country in great numbers, actuated either by vague hopes of ‘bettering themselves’ by emigration, or working on the railways, or else influenced by the restlessness common to an impoverished people. These men, when unable to obtain employment, without scruple became street-sellers. Not only did the adults resort to street-traffic, generally in its simplest forms, such as hawking fruit, but the children, by whom they were accompanied from Ireland, in great numbers, were put into the trade; and if two or three children earned 2d. a day each, and their parents 5d. or 6d. each, or even 4d., the subsistence of the family was better than they could obtain in the midst of the miseries of the southern and western part of the Sister Isle. An Irish boy of fourteen, having to support himself by street-trade, as was often the case, owing to the death of parents and to divers casualties, would undersell the Jew boys similarly circumstanced.
The Irish boy could live harder than the Jew – often in his own country he subsisted on a stolen turnip a day; he could lodge harder – lodge for 1d. a night in any noisome den, or sleep in the open air, which is seldom done by the Jew boy; he could dispense with the use of shoes and stockings – a dispensation at which his rival in trade revolted; he drank only water, or if he took tea or coffee, it was as a meal, and not merely as a beverage; to crown the whole, the city-bred Jew boy required some evening recreation, the penny or twopenny concert, or a game at draughts or dominoes; but this the Irish boy, country bred, never thought of, for his sole luxury was a deep sleep, and, being regardless or ignorant of all such recreations, he worked longer hours, and so sold more oranges, than his Hebrew competitor. Thus, as the Munster or Connaught lad could live on less than the young denizen of Petticoat-lane, he could sell at smaller profit, and did so sell, until gradually the Hebrew youths were displaced by the Irish in the street orange trade.
It is the same, or the same in a degree, with other street-trades, which were at one time all but monopolised by the Jew adults. Among these were the street-sale of spectacles and sponges. The prevalence of slop-work and slop-wages, and the frequent difficulty of obtaining properly remunerated employment – the pinch of want, in short – have driven many mechanics to street-traffic; so that the numbers of street-traffickers have been augmented, while no small portion of the new comers have adopted the more knowing street avocations, formerly pursued only by the Jews.
Of the other class of street-traders who have interfered largely with the old-clothes trade, which, at one time, people seemed to consider a sort of birthright among the Jews, I have already spoken, when treating of the dealings of the crockmen in bartering glass and crockery-ware for secondhand apparel. These traders now obtain as many old clothes as the Jew clothes men themselves; for, with a great number of ‘ladies’, the offer of an ornament of glass or spar, or of a beautiful and fragrant plant, is more attractive than the offer of a small sum of money, for the purchase of the left-off garments of the family.
The crockmen are usually strong and in the prime of youth or manhood, and are capable of carrying heavy burdens of glass or china-wares, for which the Jews are either incompetent or disinclined.
Some of the Jews which have been thus displaced from the street-traffic have emigrated to America, with the assistance of their brethren.
The principal street-trades of the Jews are now in sponges, spectacles, combs, pencils, accordions, cakes, sweetmeats, drugs, and fruits of all kinds; but, in all these trades, unless perhaps in drugs, they are in a minority compared with the ‘Christian’ street-sellers.
There is not among the Jew street-sellers generally anything of the concubinage or cohabitation common among the costermongers. Marriage is the rule.
Of the Jew Old-clothes Men
[pp. 133–5] Fifty years ago the appearance of the street-Jews, engaged in the purchase of second-hand clothes, was different to what it is at the present time. The Jew then had far more of the distinctive garb and aspect of a foreigner. He not unfrequently wore the gabardine, which is never seen now in the streets, but some of the long loose frock coats worn by the Jew clothes’ buyers resemble it. At that period, too, the Jew’s long beard was far more distinctive than it is in this hirsute generation.
In other respects the street-Jew is unchanged. Now, as during the last century, he traverses every street, square, and road, with the monotonous cry, sometimes like a bleat, of ‘Clo’! Clo’!’ On this head, however, I have previously remarked, when describing the street Jew of a hundred years ago.
In an inquiry into the condition of the old-clothes dealers a year and a half ago, a Jew gave me the following account. He told me, at the commencement of his statement, that he was of opinion that his people were far more speculative than the Gentiles, and therefore the English liked better to deal with them. ‘Our people,’ he said, ‘will be out all day in the wet, and begrudge themselves a bit of anything to eat till they go home, and then, may be, they’ll gamble away their crown, just for the love of speculation.’ My informant, who could write or speak several languages, and had been 50 years in the business, then said, ‘I am no bigot; indeed I do not care where I buy my meat, so long as I can get it. I often go into the Minories and buy some, without looking to how it has been killed, or whether it has a seal on it or not.’
He then gave me some account of the Jewish children, and the number of men in the trade, which I have embodied under the proper heads. The itinerant Jew clothes man, he told me, was generally the son of a former old-clothes man, but some were cigar-makers, or pencil-makers, taking to the clothe
s business when those trades were slack; but that nineteen out of twenty had been born to it. If the parents of the Jew boy are poor, and the boy a sharp lad, he generally commences business at ten years of age, by selling lemons, or some trifle in the streets, and so, as he expressed it, the boy ‘gets a round’, or street-connection, by becoming known to the neighbourhoods he visits. If he sees a servant, he will, when selling his lemons, ask if she have any old shoes or old clothes, and offer to be a purchaser. If the clothes should come to more than the Jew boy has in his pocket, he leaves what silver he has as ‘an earnest upon them’, and then seeks some regular Jew clothes man, who will advance the purchase money. This the old Jew agrees to do upon the understanding that he is to have ‘half Rybeck’, that is, a moiety of the profit, and then he will accompany the boy to the house, to pass his judgment on the goods, and satisfy himself that the stripling has not made a blind bargain, an error into which he very rarely falls. After this he goes with the lad to Petticoat-lane, and there they share whatever money the clothes may bring over and above what has been paid for them. By such means the Jew boy gets his knowledge of the old-clothes business; and so quick are these lads generally, that in the course of two months they will acquire sufficient experience in connection with the trade to begin dealing on their own account. There are some, he told me, as sharp at 15 as men of 50.
‘It is very seldom,’ my informant stated, ‘very seldom indeed, that a Jew clothes man takes away any of the property of the house he may be called into. I expect there’s a good many of ’em,’ he continued, for he sometimes spoke of his co-traders, as if they were not of his own class, ‘is fond of cheating – that is, they won’t mind giving only 2s. for a thing that’s worth 5s. They are fond of money, and will do almost anything to get it. Jews are perhaps the most money-loving people in all England. There are certainly some old-clothes men who will buy articles at such a price that they must know them to have been stolen. Their rule, however, is to ask no questions, and to get as cheap an article as possible. A Jew clothes man is seldom or never seen in liquor. They gamble for money, either at their own homes or at public-houses. The favourite games are tossing, dominoes, and cards. I was informed, by one of the people, that he had seen as much as 30l. in silver and gold lying upon the ground when two parties had been playing at throwing three halfpence in the air. On a Saturday, some gamble away the morning and the greater part of the afternoon.’ [Saturday, I need hardly say, is the Hebrew Sabbath.] ‘They meet in some secret back place, about ten, and begin playing for “one a time” – that is, tossing up three halfpence, and staking 1s. on the result. Other Jews, and a few Christians, will gather round and bet. Sometimes the bets laid by the Jew bystanders are as high as 2l. each; and on more than one occasion the old-clothes men have wagered as much as 50l., but only after great gains at gambling. Some, if they can, will cheat, by means of a halfpenny with a head or a tail on both sides, called a “gray”. The play lasts till the Sabbath is nearly over, and then they go to business or the theatre. They seldom or never say a word while they are losing, but merely stamp on the ground; it is dangerous, though, to interfere when luck runs against them. The rule is, when a man is losing to let him alone. I have known them play for three hours together and nothing be said all
