Notes of an Itinerant Policeman

by Josiah Flynt

This phenomenon, however, is easily explained without recourse to the sign-language theory. Outside of nearly all towns of ten thousand inhabitants and more the tramps have little camps or "hang-outs," where they make their headquarters while "working" the community. Naturally they compare notes at meal-time, and if one beggar has discovered what he considers an easy "mark,"—a good house,—he tells his pals about it, so that they may also get the benefit of its hospitality. The finder of the house cannot visit it himself again until his face has been forgotten, at any rate he seldom does visit it more than once during a week's stay in the town; but his companions can, so he tells them where it is, and what kind of a story they must use.

Although the hoboes do not make use of the marks and signs with which the popular fancy has credited them, they have a number of interesting theories about begging and a large variety of clever ruses to deceive people, and it is well for the public to keep as up-to-date in regard to these matters as they keep in regard to the public's sympathies. Not all tramps are either clever or successful; the "road" is travelled by a great many more amateurs than professionals, but it is the earnest endeavour of all at least to make a living, and there are thousands who make something besides.

Roughly estimated, there are from sixty to seventy-five thousand tramps in the United States, and probably a fifth of all may be classified as "first-class" tramps. There is a second and a third class, and even a fourth, but it is the "A Number One men," as they call themselves, who are the most interesting.

The main distinction between these tramps and the less successful members of the craft is that they have completely conquered the amateur's squeamishness about begging. It seems comparatively easy to go to a back door and ask for something to eat, and the mere wording of the request is easy,—all too easy,—but the hard part of the transaction is to screw up courage enough to open the front gate. The beginner in tramp life goes to a dozen front gates before he can brace himself for the interview at the back door, and there are men to whom a vagrant life is attractive who never overcome the "tenderfoot's" bashfulness.

It was once my lot to have a rather successful professional burglar for a companion on a short tramp trip in the middle West. We had come together in the haphazard way that all tramp acquaintanceships are formed. We met at a railroad watering-tank. The man's sojourn in trampdom, however, was only temporary; it was a good hiding-place until the detectives should give up the hunt for him. He had "planted" his money elsewhere, and meanwhile he had to take his chances with the "'boes."

He was not a man who would ordinarily arouse much pity, but a tramp could not have helped having sympathy for him at meal-time. At every interview he had at back doors he was seized with the "tenderfoot's" bashfulness, and during the ten days that our companionship lasted he got but one "square meal." His profession of robber gave him no assistance.

"I can steal," he said, "go into houses at night, and take my chances in a shootin' scrape, but I'll be —— if I can beg. 'Taint like swipin'. When ye swipe, ye don't ask no questions, an' ye don't answer none. In this business ye got to cough up yer whole soul jus' to get a lump (hand-out). I'd rather swipe."

This is the testimony of practically all beginners in the beggar's business; at the start thieving seems to them a much easier task. As the weeks and months pass by, however, they become hardened and discover that their "nerve" needs only to be developed to assert itself, and the time comes when nothing is so valuable that they do not feel justified in asking for it. They then definitely identify themselves with the profession and build up reputations as "first-class" tramps.

Each man's experience suggests to him how this reputation can best be acquired. One man, for example, finds that he does best with a "graft" peculiarly his own, and another discovers that it is only at a certain time of the year, or in a particular part of the country, that he comes out winner. The tramp has to experiment in all kinds of ways ere he understands himself or his public, and he makes mistakes even after an apprenticeship extending over years of time.

In every country where he lives, however, there is a common fund of experience and fact by which he regulates his conduct in the majority of cases. It is the collective testimony of generations and generations of tramps who have lived before him, and he acts upon it in about the same way that human beings in general act upon ordinary human experience.