Notwithstanding the drawbacks of bad weather, which affects the standing, and does not affect the running, patterer; and notwithstanding the more frequent interruptions of the police, I am of opinion that the standing patterer earns on an average 1s. a week more than his running brother. His earnings too are often all his own; whereas the runners are a ‘school,’ and, their gains divided. More running patterers become, on favourable occasions, stationary, with boards, perhaps in the proportion of five to four, than the stationary become itinerant. One standing patterer told me, that, during the excitement about the Sloanes, he cleared full 3s. a day for more than a week; but at other times he had cleared only 1s. 6d. in a whole week, and he had taken nothing when the weather was too wet for the standing work, and there was nothing up to “run” with.
If, then, 20 standing patterers clear 10s. weekly, each, the year through—“taking” 15s. weekly—we find that 780l. is yearly expended in the standing patter of London streets.
The capital required for the start of the standing is greater than that needed by the running patterer. The painting for a board costs 3s. 6d.; the board and pole, with feet, to which it is attached, 5s. 6d.; and stock-money, 2s.; in all, 11s.
Of Political Litanies, Dialogues, etc.
To “work a litany” in the streets is considered one of the higher exercises of professional skill on the part of the patterer. In working this, a clever patterer—who will not scruple to introduce anything out of his head which may strike him as suitable to his audience—is very particular in his choice of a mate, frequently changing his ordinary partner, who may be good “at a noise” or a ballad, but not have sufficient acuteness or intelligence to patter politics as if he understood what he was speaking about. I am told that there are not twelve patterers in London whom a critical professor of street elocution will admit to be capable of ‘working a catechism’ or a litany. “Why, sir,” said one patterer, “I’ve gone out with a mate to work a litany, and he’s humped it in no time.” To ‘hump,’ in street parlance, is equivalent to ‘botch,’ in more genteel colloquialism. “And when a thing’s humped,” my informant continued, “you can only ‘call a go.’” To ‘call a go,’ signifies to remove to another spot, or adopt some other patter, or, in short, to resort to some change or other in consequence of a failure.
An elderly man, not now in the street trade, but who had “pattered off a few papers” some years ago, told me that he had heard three or four old hands—“now all dead, for they’re a short-lived people”—talk of the profits gained and the risk ran by giving Hone’s parodies on the Catechism, Litany, St. Athanasius’ Creed, &c. in the streets, after the three consecutive trials and the three acquittals of Hone had made the parodies famous and Hone popular. To work them in the streets was difficult, “for though,” said my informant, “there was no new police in them days, there was plenty of officers and constables ready to pull the fellows up, and though Hone was acquitted, a beak that wanted to please the high dons, would find some way of stopping them that sold Hone’s things in the street, and so next to nothing could be done that way, but a little was done.” The greatest source of profit, I learned from the reminiscences of the same man, was in the parlours and tap-rooms of public-houses, where the patterers or reciters were well paid “for going through their catechisms,” and sometimes, that there might be no interruption, the door was locked, and even the landlord and his servants excluded. The charge was usually 2d. a copy, but 1d. was not refused.
During Queen Caroline’s trial there were the like interruptions and hindrances to similar performances; and the interruptions continued during the passing of the Catholic Emancipation Bill until about the era of the Reform Bill, and then the hindrance was but occasional. “And perhaps it was our own fault, sir,” said one patterer, “that we was then molested at all in the dialogues and catechisms and things; but we was uncommon bold, and what plenty called sarcy, at that time: we was so.”
Thus this branch of a street profession continued to be followed, half surreptitiously, until after the subsidence of the political ferment consequent on the establishment of a new franchise and the partial abolition of an old one. The calling, however, has never been popular among street purchasers, and I believe that it is sometimes followed by a street-patterer as much from the promptings of the pride of art as from the hope of gain.
The street-papers in the dialogue form have not been copied nor derived from popular productions—but even in the case of Political Litanies and Anti-Corn-law Catechisms and Dialogues are the work of street authors.
One intelligent man told me, that properly to work a political litany, which referred to ecclesiastical matters, he “made himself up,” as well as limited means would permit, as a bishop! and “did stunning, until he was afraid of being stunned on skilly.” Of the late papers on the subject of the Pope, I cite the one which was certainly the best of all that appeared, and concerning which indignant remonstrances were addressed to some of the newspapers. The “good child” in the patter, was a tall bulky man; the examiner (also the author), was rather diminutive:—