class="x-ebookmaker-pageno" title="[Pg 44]"/> its morality, and imaginatively regenerating it with their own suggestions and reforms. At the bottom of their hearts they know that theirs is a low world, boasting nothing that can compare with the one which they criticise and carp at, and that they are justly exiled; but the fact that they have succeeded alone and unaided in making it their own puffs them up with a pride which will not allow them to judge impartially.

I remember talking with a Western criminal in regard to this matter, and taking him to task for his loose and careless criticism, as I considered it. He had tossed off bold judgments on all manner of inconsistencies and immoralities which he claimed that he had found in respectable society, and took his own world as a standard of comparison. Generosity was a virtue which he thought much more prevalent in his class. He listened to my objections, and seemed to accept some of the points made, but he closed the argument with a passionate appeal to what he would have called my class pride. "But think how we've fooled 'em, Cigarette," he exclaimed. "Why, even when they put us in prison we've still got our gang, just the same, our crowd,—that's what tickles me. I s'pose they are better'n I am,—I'll be better when I'm dead,—but they ain't any smarter'n I am. They wanted me to go off in the woods somewhere 'n' chew up my soul all alone, 'n' I've fooled 'em,—we all have! That's what I'm kickin' for, that they give in 'n' say, 'You ain't such Rubes as we thought you were.' If one uv 'em 'ud jus' come to me 'n' say: 'Jack, it's a fact, we can't ring in the solitary confinement act on you.—d'you know, I believe I'd reform jus' to be square with 'im. What I want 'em to do is to 'fess up that I ain't beholden to 'em for cump'y, for my gang, 'n' that they ain't any smarter'n I am in findin' a gang. I'm jus' as big a man in my crowd as they are in theirs, 'n' nothin' that they can do'll make me any smaller. Ain't that right, eh?" And I had to confess that from his point of view it was.

Respectable, law-abiding people never realise what a comfort this caste feeling is to thousands of men. I have met even educated men to whom it has been a consolation. They have never been able to define exactly the compensation it affords them, indeed they have often been ashamed to admit the fact, but it has remained, nevertheless. I think the man I have just quoted enunciates it as clearly as it is possible to be set forth in words. His joy consisted in discovering that he was just as "smart," just as full of resource, just as equal to a trying situation, even in his disgrace and downfall, as the man who shunned his company, who wanted him banished or sent to prison; he had revenged himself, so to speak, on his avengers, a gratification which is more or less dear to all human beings.

Personal liberty and freedom in contra-distinction to class liberty and freedom also count for a good deal in the outcast's life. Besides being independent of other people, he is also more or less independent of his own people, so far as laws and commands are concerned. He tolerates no king, president, or parliament, and resents with vigour any infringements upon his privileges, either from society or his own organisation. In fact, he leaves the organisation and lives by himself alone, if he feels that its unwritten, but at times rather strict, laws bear too heavily upon him. There are men who live absolutely apart from the crowd, shunning all society, except that which supports them. They are often called "cranks" by their less thoroughgoing companions, and would probably impress every one as a little crotchety and peculiar, but their action is the logical outcome of the life. The tendency of this life is to make a man dislike the slightest conventionalism, and to live up to his disliking is the consistent conduct of every man in it. He hates veneer about him in every particular and only as he throws off every vestige of it does he enjoy to the full his world.

In a lodging-house in Chicago, some years ago, I met a tramp who was a good example of the liberty-loving professional offenders. We awoke in the morning a little earlier than the rest, and, as it was not yet time to get up, fell to talking and "declaring ourselves," as tramps do under such circumstances. After we had exchanged the usual cut and dried remarks which even hobo society cannot do entirely without, he said to me, suddenly, and utterly without connection with what had gone before: "Don't you love this sort o' life?" at the same time looking at me enthusiastically, almost as if inspired. I confessed that it had certain attractive features, and showed, for the sake of drawing him out, an enthusiasm of my own. "I don't see," he went on, "how I have ever lived differently. I was brought up on a farm, but, my goodness, I wouldn't trade this life if you'd give me all the land in the wild West. Why, I can do just as I please now—exactly. When I want to go anywhere, I get on a train and go, and no one has the right to ask me any questions. That's what I call liberty,—I want to go just where I please," and he brought out the words with an emphasis that could not have been stronger had he been stating his religious convictions.

I have often been asked whether tramps and criminals have class divisions and distinctions like those in society proper. "Are there aristocrats and middle class people, for instance," a number of persons have said to me, "and does position count for much?" Most certainly there are these distinctions, and they constitute one of the most notable features of the life. There is just as much chance to climb high and fall low, in the outcast world, there are just as many prizes and praises to win, as in the larger world surrounding it, and the investigator will find, if he observes carefully enough, the identical little jealousies, criticisms, and quarrels that prevail in "polite society."

A man acquires position in pretty much the same way that it is acquired elsewhere,—he either works hard for it, or it is granted him by common consent on account of his superior native endowment. There is as little jumping into fame in this world as in any other; one must prove his ability to do certain things well, have a record of preparation consistent with his achievements, before he can take any very high place in the social order. The criminal enjoys, as a rule, the highest position; he is the aristocrat of the entire community. Everybody looks up to him, his presence is desired at "hang-out" gatherings, boys delight to shake his hand, and men repeat his remarks like the wise sayings of a prophet. He feels his importance, works for it, and tries to live up to it, just as determinedly as aristocrats in other spheres of activity, and if he loses it and falls from grace, the disappointment is correspondingly keen.

The tramp may be said to belong to the middle class of the outcast world, and, like other middle class people, he often finds life a little nicer in a class socially above him. He enjoys associating with criminals, being able to quote them on matters of interest to the "hang-out," and giving the impression that he is au courant with their business. If he can do all this well it makes him so much the more important among his fellows. His own particular class, however, also has advantages and attractions, and there are men who seek his company nearly as much as he seeks the criminals. There is an upper middle class as well as a lower, and the line of separation is sharply drawn. The "old stagers," the men who have been years "on the road," and know it "down to the