It has been shown that there are more men than there is work for men, and that the surplus labor army is an economic necessity. To show how the tramp is a by-product of this economic necessity, it is necessary to inquire into the composition of the surplus labor army. What men form it? Why are they there? What do they do?

In the first place, since the workers must compete for employment, it inevitably follows that it is the fit and efficient who find employment.

The skilled worker holds his place by virtue of his skill and efficiency.

Were he less skilled, or were he unreliable or erratic, he would be swiftly replaced by a stronger compet.i.tor. The skilled and steady employments are not c.u.mbered with clowns and idiots. A man finds his place according to his ability and the needs of the system, and those without ability, or incapable of satisfying the needs of the system, have no place. Thus, the poor telegrapher may develop into an excellent wood-chopper. But if the poor telegrapher cherishes the delusion that he is a good telegrapher, and at the same time disdains all other employments, he will have no employment at all, or he will be so poor at all other employments that he will work only now and again in lieu of better men. He will be among the first let off when times are dull, and among the last taken on when times are good. Or, to the point, he will be a member of the surplus labor army.

So the conclusion is reached that the less fit and less efficient, or the unfit and inefficient, compose the surplus labor army. Here are to be found the men who have tried and failed, the men who cannot hold jobs,--the plumber apprentice who could not become a journeyman, and the plumber journeyman too clumsy and dull to retain employment; switchmen who wreck trains; clerks who cannot balance books; blacksmiths who lame horses; lawyers who cannot plead; in short, the failures of every trade and profession, and failures, many of them, in divers trades and professions. Failure is writ large, and in their wretchedness they bear the stamp of social disapprobation. Common work, any kind of work, wherever or however they can obtain it, is their portion.

But these hereditary inefficients do not alone compose the surplus labor army. There are the skilled but unsteady and unreliable men; and the old men, once skilled, but, with dwindling powers, no longer skilled. {3} And there are good men, too, splendidly skilled and efficient, but thrust out of the employment of dying or disaster-smitten industries. In this connection it is not out of place to note the misfortune of the workers in the British iron trades, who are suffering because of American inroads. And, last of all, are the unskilled laborers, the hewers of wood and drawers of water, the ditch-diggers, the men of pick and shovel, the helpers, lumpers, roustabouts. If trade is slack on a seacoast of two thousand miles, or the harvests are light in a great interior valley, myriads of these laborers lie idle, or make life miserable for their fellows in kindred unskilled employments.

A constant filtration goes on in the working world, and good material is continually drawn from the surplus labor army. Strikes and industrial dislocations shake up the workers, bring good men to the surface and sink men as good or not so good. The hope of the skilled striker is in that the scabs are less skilled, or less capable of becoming skilled; yet each strike attests to the efficiency that lurks beneath. After the Pullman strike, a few thousand railroad men were chagrined to find the work they had flung down taken up by men as good as themselves.

But one thing must be considered here. Under the present system, if the weakest and least fit were as strong and fit as the best, and the best were correspondingly stronger and fitter, the same condition would obtain. There would be the same army of employed labor, the same army of surplus labor. The whole thing is relative. There is no absolute standard of efficiency.

Comes now the tramp. And all conclusions may be antic.i.p.ated by saying at once that he is a tramp because some one has to be a tramp. If he left the "road" and became a _very_ efficient common laborer, some _ordinarily efficient_ common laborer would have to take to the "road." The nooks and crannies are crowded by the surplus laborers; and when the first snow flies, and the tramps are driven into the cities, things become overcrowded and stringent police regulations are necessary.

The tramp is one of two kinds of men: he is either a discouraged worker or a discouraged criminal. Now a discouraged criminal, on investigation, proves to be a discouraged worker, or the descendant of discouraged workers; so that, in the last a.n.a.lysis, the tramp is a discouraged worker. Since there is not work for all, discouragement for some is unavoidable. How, then, does this process of discouragement operate?

The lower the employment in the industrial scale, the harder the conditions. The finer, the more delicate, the more skilled the trade, the higher is it lifted above the struggle. There is less pressure, less sordidness, less savagery. There are fewer gla.s.s-blowers proportionate to the needs of the gla.s.s-blowing industry than there are ditch-diggers proportionate to the needs of the ditch-digging industry. And not only this, for it requires a gla.s.s-blower to take the place of a striking gla.s.s-blower, while any kind of a striker or out-of-work can take the place of a ditch-digger. So the skilled trades are more independent, have more individuality and lat.i.tude. They may confer with their masters, make demands, a.s.sert themselves. The unskilled laborers, on the other hand, have no voice in their affairs. The settlement of terms is none of their business. "Free contract" is all that remains to them.

They may take what is offered, or leave it. There are plenty more of their kind. They do not count. They are members of the surplus labor army, and must be content with a hand-to-mouth existence.

The reward is likewise proportioned. The strong, fit worker in a skilled trade, where there is little labor pressure, is well compensated. He is a king compared with his less fortunate brothers in the unskilled occupations where the labor pressure is great. The mediocre worker not only is forced to be idle a large portion of the time, but when employed is forced to accept a pittance. A dollar a day on some days and nothing on other days will hardly support a man and wife and send children to school. And not only do the masters bear heavily upon him, and his own kind struggle for the morsel at his mouth, but all skilled and organized labor adds to his woe. Union men do not scab on one another, but in strikes, or when work is slack, it is considered "fair" for them to descend and take away the work of the common laborers. And take it away they do; for, as a matter of fact, a well-fed, ambitious machinist or a core-maker will transiently shovel coal better than an ill-fed, spiritless laborer.

Thus there is no encouragement for the unfit, inefficient, and mediocre.

Their very inefficiency and mediocrity make them helpless as cattle and add to their misery. And the whole tendency for such is downward, until, at the bottom of the social pit, they are wretched, inarticulate beasts, living like beasts, breeding like beasts, dying like beasts. And how do they fare, these creatures born mediocre, whose heritage is neither brains nor brawn nor endurance? They are sweated in the slums in an atmosphere of discouragement and despair. There is no strength in weakness, no encouragement in foul air, vile food, and dank dens. They are there because they are so made that they are not fit to be higher up; but filth and obscenity do not strengthen the neck, nor does chronic emptiness of belly stiffen the back.

For the mediocre there is no hope. Mediocrity is a sin. Poverty is the penalty of failure,--poverty, from whose loins spring the criminal and the tramp, both failures, both discouraged workers. Poverty is the inferno where ignorance festers and vice corrodes, and where the physical, mental, and moral parts of nature are aborted and denied.

That the charge of rashness in splashing the picture be not incurred, let the following authoritative evidence be considered: first, the work and wages of mediocrity and inefficiency, and, second, the habitat:

The New York Sun of February 28, 1901, describes the opening of a factory in New York City by the American Tobacco Company. Cheroots were to be made in this factory in compet.i.tion with other factories which refused to be absorbed by the trust. The trust advertised for girls. The crowd of men and boys who wanted work was so great in front of the building that the police were forced with their clubs to clear them away. The wage paid the girls was $2.50 per week, sixty cents of which went for car fare. {4}

Miss Nellie Mason Auten, a graduate student of the department of sociology at the University of Chicago, recently made a thorough investigation of the garment trades of Chicago. Her figures were published in the American Journal of Sociology, and commented upon by the Literary Digest. She found women working ten hours a day, six days a week, for forty cents per week (a rate of two-thirds of a cent an hour).

Many women earned less than a dollar a week, and none of them worked every week. The following table will best summarize Miss Auten's investigations among a portion of the garment-workers:

INDUSTRY AVERAGE AVERAGE NUMBER AVERAGE YEARLY INDIVIDUAL OF WEEKS EARNINGS WEEKLY WAGES EMPLOYED Dressmakers $.90 42. $37.00 Pants-Finishers 1.31 27.58 42.41 Housewives and 1.58 30.21 47.49 Pants-Finishers Seamstresses 2.03 32.78 64.10 Pants-makers 2.13 30.77 75.61 Miscellaneous 2.77 29. 81.80 Tailors 6.22 31.96 211.92 General 2.48 31.18 76.74 Averages

Walter A. Wyckoff, who is as great an authority upon the worker as Josiah Flynt is on the tramp, furnishes the following Chicago experience:

"Many of the men were so weakened by the want and hardship of the winter that they were no longer in condition for effective labor.

Some of the bosses who were in need of added hands were obliged to turn men away because of physical incapacity. One instance of this I shall not soon forget. It was when I overheard, early one morning at a factory gate, an interview between a would-be laborer and the boss.

I knew the applicant for a Russian Jew, who had at home an old mother and a wife and two young children to support. He had had intermittent employment throughout the winter in a sweater's den, {5} barely enough to keep them all alive, and, after the hardships of the cold season, he was again in desperate straits for work.

"The boss had all but agreed to take him on for some sort of unskilled labor, when, struck by the cadaverous look of the man, he told him to bare his arm. Up went the sleeve of his coat and his ragged flannel shirt, exposing a naked arm with the muscles nearly gone, and the blue-white transparent skin stretched over sinews and the outlines of the bones. Pitiful beyond words was his effort to give a semblance of strength to the biceps which rose faintly to the upward movement of the forearm. But the boss sent him off with an oath and a contemptuous laugh; and I watched the fellow as he turned down the street, facing the fact of his starving family with a despair at his heart which only mortal man can feel and no mortal tongue can speak."

Concerning habitat, Mr. Jacob Riis has stated that in New York City, in the block bounded by Stanton, Houston, Attorney, and Ridge streets, the size of which is 200 by 300, there is a warren of 2244 human beings.

In the block bounded by Sixty-first and Sixty-second streets, and Amsterdam and West End avenues, are over four thousand human creatures,--quite a comfortable New England village to crowd into one city block.

The Rev. Dr. Behrends, speaking of the block bounded by Ca.n.a.l, Hester, Eldridge, and Forsyth streets, says: "In a room 12 by 8 and 5.5 feet high, it was found that nine persons slept and prepared their food. . . .

In another room, located in a dark cellar, without screens or part.i.tions, were together two men with their wives and a girl of fourteen, two single men and a boy of seventeen, two women and four boys,--nine, ten, eleven, and fifteen years old,--fourteen persons in all."

Here humanity rots. Its victims, with grim humor, call it "tenant-house rot." Or, as a legislative report puts it: "Here infantile life unfolds its bud, but perishes before its first anniversary. Here youth is ugly with loathsome disease, and the deformities which follow physical degeneration."

These are the men and women who are what they are because they were not better born, or because they happened to be unluckily born in time and s.p.a.ce. Gauged by the needs of the system, they are weak and worthless.

The hospital and the pauper's grave await them, and they offer no encouragement to the mediocre worker who has failed higher up in the industrial structure. Such a worker, conscious that he has failed, conscious from the hard fact that he cannot obtain work in the higher employments, finds several courses open to him. He may come down and be a beast in the social pit, for instance; but if he be of a certain caliber, the effect of the social pit will be to discourage him from work. In his blood a rebellion will quicken, and he will elect to become either a felon or a tramp.

If he have fought the hard fight he is not unacquainted with the lure of the "road." When out of work and still undiscouraged, he has been forced to "hit the road" between large cities in his quest for a job. He has loafed, seen the country and green things, laughed in joy, lain on his back and listened to the birds singing overhead, unannoyed by factory whistles and bosses' harsh commands; and, most significant of all, _he has lived_! That is the point! He has not starved to death. Not only has he been care-free and happy, but he has lived! And from the knowledge that he has idled and is still alive, he achieves a new outlook on life; and the more he experiences the unenviable lot of the poor worker, the more the blandishments of the "road" take hold of him. And finally he flings his challenge in the face of society, imposes a valorous boycott on all work, and joins the far-wanderers of Hoboland, the gypsy folk of this latter day.

But the tramp does not usually come from the slums. His place of birth is ordinarily a bit above, and sometimes a very great bit above. A confessed failure, he yet refuses to accept the punishment, and swerves aside from the slum to vagabondage. The average beast in the social pit is either too much of a beast, or too much of a slave to the bourgeois ethics and ideals of his masters, to manifest this flicker of rebellion.

But the social pit, out of its discouragement and viciousness, breeds criminals, men who prefer being beasts of prey to being beasts of work.

And the mediocre criminal, in turn, the unfit and inefficient criminal, is discouraged by the strong arm of the law and goes over to trampdom.

These men, the discouraged worker and the discouraged criminal, voluntarily withdraw themselves from the struggle for work. Industry does not need them. There are no factories shut down through lack of labor, no projected railroads unbuilt for want of pick-and-shovel men.

Women are still glad to toil for a dollar a week, and men and boys to clamor and fight for work at the factory gates. No one misses these discouraged men, and in going away they have made it somewhat easier for those that remain.

So the case stands thus: There being more men than there is work for men to do, a surplus labor army inevitably results. The surplus labor army is an economic necessity; without it, present society would fall to pieces. Into the surplus labor army are herded the mediocre, the inefficient, the unfit, and those incapable of satisfying the industrial needs of the system. The struggle for work between the members of the surplus labor army is sordid and savage, and at the bottom of the social pit the struggle is vicious and beastly. This struggle tends to discouragement, and the victims of this discouragement are the criminal and the tramp. The tramp is not an economic necessity such as the surplus labor army, but he is the by-product of an economic necessity.

The "road" is one of the safety-valves through which the waste of the social organism is given off. And _being given off_ const.i.tutes the negative function of the tramp. Society, as at present organized, makes much waste of human life. This waste must be eliminated. Chloroform or electrocution would be a simple, merciful solution of this problem of elimination; but the ruling ethics, while permitting the human waste, will not permit a humane elimination of that waste. This paradox demonstrates the irreconcilability of theoretical ethics and industrial need.

And so the tramp becomes self-eliminating. And not only self! Since he is manifestly unfit for things as they are, and since kind is p.r.o.ne to beget kind, it is necessary that his kind cease with him, that his progeny shall not be, that he play the eunuch's part in this twentieth century after Christ. And he plays it. He does not breed. Sterility is his portion, as it is the portion of the woman on the street. They might have been mates, but society has decreed otherwise.

And, while it is not nice that these men should die, it is ordained that they must die, and we should not quarrel with them if they c.u.mber our highways and kitchen stoops with their perambulating carca.s.ses. This is a form of elimination we not only countenance but compel. Therefore let us be cheerful and honest about it. Let us be as stringent as we please with our police regulations, but for goodness' sake let us refrain from telling the tramp to go to work. Not only is it unkind, but it is untrue and hypocritical. We know there is no work for him. As the scapegoat to our economic and industrial sinning, or to the plan of things, if you will, we should give him credit. Let us be just. He is so made.

Society made him. He did not make himself.

THE SCAB

In a compet.i.tive society, where men struggle with one another for food and shelter, what is more natural than that generosity, when it diminishes the food and shelter of men other than he who is generous, should be held an accursed thing? Wise old saws to the contrary, he who takes from a man's purse takes from his existence. To strike at a man's food and shelter is to strike at his life; and in a society organized on a tooth-and-nail basis, such an act, performed though it may be under the guise of generosity, is none the less menacing and terrible.

It is for this reason that a laborer is so fiercely hostile to another laborer who offers to work for less pay or longer hours. To hold his place, (which is to live), he must offset this offer by another equally liberal, which is equivalent to giving away somewhat from the food and shelter he enjoys. To sell his day's work for $2, instead of $2.50, means that he, his wife, and his children will not have so good a roof over their heads, so warm clothes on their backs, so substantial food in their stomachs. Meat will be bought less frequently and it will be tougher and less nutritious, stout new shoes will go less often on the children's feet, and disease and death will be more imminent in a cheaper house and neighborhood.

Thus the generous laborer, giving more of a day's work for less return, (measured in terms of food and shelter), threatens the life of his less generous brother laborer, and at the best, if he does not destroy that life, he diminishes it. Whereupon the less generous laborer looks upon him as an enemy, and, as men are inclined to do in a tooth-and-nail society, he tries to kill the man who is trying to kill him.

When a striker kills with a brick the man who has taken his place, he has no sense of wrong-doing. In the deepest holds of his being, though he does not reason the impulse, he has an ethical sanction. He feels dimly that he has justification, just as the home-defending Boer felt, though more sharply, with each bullet he fired at the invading English. Behind every brick thrown by a striker is the selfish will "to live" of himself, and the slightly altruistic will "to live" of his family. The family group came into the world before the State group, and society, being still on the primitive basis of tooth and nail, the will "to live" of the State is not so compelling to the striker as is the will "to live" of his family and himself.

In addition to the use of bricks, clubs, and bullets, the selfish laborer finds it necessary to express his feelings in speech. Just as the peaceful country-dweller calls the sea-rover a "pirate," and the stout burgher calls the man who breaks into his strong-box a "robber," so the selfish laborer applies the opprobrious epithet a "scab" to the laborer who takes from him food and shelter by being more generous in the disposal of his labor power. The sentimental connotation of "scab" is as terrific as that of "traitor" or "Judas," and a sentimental definition would be as deep and varied as the human heart. It is far easier to arrive at what may be called a technical definition, worded in commercial terms, as, for instance, that _a scab is one who gives more value for the same price than another_.