THE GENERAL MORAL TONE
of the assembly. He said he knew them all, and that they nearly all worked in different industrial establishments in the city, and that pleasure rather than lucre ruled their lives.
One young woman was calculated to attract attention in particular. Her face was colorless, with the exception of a slight flush that seemed to flicker over her sunken cheek. She was languid, and after each quick movement of the dance a quick little gasp escaped out of the faded rose of her lips. Everything betokened a life being extinguished by consumption’s chill embrace. She was an object for tender solicitude, but the burly curly-headed young ruffian who dragged her through the dance seemed not to be aware that a grisly guest was following at his heels to claim his partner for another scene than this.
I gathered from a remark made by one of the ladies that something had been going on of which I had not been cognizant. She whispered that “O’Brien was as drunk as Billy Bedam,” and investigation showed that quite a number, while not as drunk as the historical Mr. Bedam was in the habit of getting, were pretty well on. Having therefore seen enough to disgust me I left.
This perhaps is an unusually low type of the “school,” but the best is only a degree or two higher.
Most of the persons present were boys and girls born and reared in this Canada of ours. I am confident from what I have observed that these young women will become the wives of these or similar young men, and it is pitiable and humiliating to think that another generation of Canadians will grow up under the tutelage of such parents. Free schools are a failure if they cannot teach a man that squirting tobacco juice over your dancing partner’s shoulder is bad manners.
And yet parents permit their daughters to go to such places, and be dragged down to the level of the lowest, not only in actions and conversation, but in the habits of thought which such associations create.
CHAPTER XVI.
THE GENUS TRAMP.
“One half the world knows not how the other half lives,” and for the matter of that doesn’t care. The “one half,” by which in all probability is meant the well-to-do portion of the community, neither know nor care how their impoverished “brothers and sisters” (dearly beloved of course) live, nor for the matter of that how they die. Reader, gentle, fair or otherwise, were you ever the unhappy possessor of that rather unnecessary article known as the “key of the street?” Have you been out visiting until the “wee sma’ hours,” and on returning to your lodgings found that you had left your latch-key at home, also your cash, and the dread of your irate landlady, to whom you probably are in arrears, prevents you from rousing the house up? You have no intimate friend to quarter yourself on, not sufficient money to pay for bed and breakfast at a first-class hotel (the only ones accessible at that hour)? If so, then you must per force make use of your key of the street, or, in other words, tramp the city the remainder of the night, or rather morning, until long after “Faint Aurora dawns.”
If, gentle reader, you have gone through this, to you, trying ordeal, you will readily comprehend some of the situations that I will try to describe in this paper. If not, I will endeavor to enlighten you as to the ways and means used in struggling or rather shambling through the world by those enfants trouves, known to the benevolent as, “homeless poor.”
I speak of their ways and means rather than manners and customs, which may be described as the midshipman wrote down in his journal, the “Manners and customs” of the Fiji Islanders: “Manners—None. Customs—Nasty.”
How many of the 100,000 and odd (and some of them are very odd) people of Toronto, who in their daily walks abroad, come across at intervals numbers of squalid, unkempt, ragged, and