London Labour and the London Poor: Selection (Classics) (38 page)

He then gave me some account of the Jewish children, and the number of men in the trade, which I have embodied under the proper heads. The itinerant Jew clothes man, he told me, was generally the son of a former old-clothes man, but some were cigar-makers, or pencil-makers, taking to the clothes business when those trades were slack; but that nineteen out of twenty had been born to it. If the parents of the Jew boy are poor, and the boy a sharp lad, he generally commences business at ten years of age, by selling lemons, or some trifle in the streets, and so, as he expressed it, the boy ‘gets a round’, or street-connection, by becoming known to the neighbourhoods he visits. If he sees a servant, he will, when selling his lemons, ask if she have any old shoes or old clothes, and offer to be a purchaser. If the clothes should come to more than the Jew boy has in his pocket, he leaves what silver he has as ‘an earnest upon them’, and then seeks some regular Jew clothes man, who will advance the purchase
money. This the old Jew agrees to do upon the understanding that he is to have ‘half Rybeck’, that is, a moiety of the profit, and then he will accompany the boy to the house, to pass his judgment on the goods, and satisfy himself that the stripling has not made a blind bargain, an error into which he very rarely falls. After this he goes with the lad to Petticoat-lane, and there they share whatever money the clothes may bring over and above what has been paid for them. By such means the Jew boy gets his knowledge of the old-clothes business; and so quick are these lads generally, that in the course of two months they will acquire sufficient experience in connection with the trade to begin dealing on their own account. There are some, he told me, as sharp at 15 as men of 50.

‘It is very seldom,’ my informant stated, ‘very seldom indeed, that a Jew clothes man takes away any of the property of the house he may be called into. I expect there’s a good many of ’em,’ he continued, for he sometimes spoke of his co-traders, as if they were not of his own class, ‘is fond of cheating – that is, they won’t mind giving only 2
s
. for a thing that’s worth 5
s
. They are fond of money, and will do almost anything to get it. Jews are perhaps the most money-loving people in all England. There are certainly some old-clothes men who will buy articles at such a price that they must know them to have been stolen. Their rule, however, is to ask no questions, and to get as cheap an article as possible. A Jew clothes man is seldom or never seen in liquor. They gamble for money, either at their own homes or at public-houses. The favourite games are tossing, dominoes, and cards. I was informed, by one of the people, that he had seen as much as 30
l
. in silver and gold lying upon the ground when two parties had been playing at throwing three halfpence in the air. On a Saturday, some gamble away the morning and the greater part of the afternoon.’ [Saturday, I need hardly say, is the Hebrew Sabbath.] ‘They meet in some secret back place, about ten, and begin playing for “one a time” – that is, tossing up three halfpence, and staking 1
s
. on the result. Other Jews, and a few Christians, will gather round and bet. Sometimes the bets laid by the Jew bystanders are as high as 2
l
. each; and on more than one occasion the old-clothes men have wagered as much as 50
l
., but only after great gains at gambling. Some, if they
can
, will cheat, by means of a halfpenny with a head or a tail on both sides, called a “gray”. The play lasts till the Sabbath is nearly over, and then they go to business or the theatre. They seldom or never say a word while they are losing, but merely stamp on the ground; it is dangerous, though, to interfere when luck runs against them. The rule is, when a man is losing to let him alone. I have known them play for three hours together and nothing be said all

THE JEW OLD COLTHES-MAN.
“Clo’, Clo’, Clo’.”

that time but “head” or “tail”. They seldom go to synagogue, and on a Sunday evening have card parties at their own houses. They seldom eat anything on their rounds. The reason is, not because they object to eat meat killed by a Christian, but because they are afraid of losing a “deal”, or the chance of buying a lot of old clothes by delay. They are generally too lazy to light their own fires before they start of a morning, and nineteen out of twenty obtain their breakfasts at the coffee-shops about Houndsditch.

‘When they return from their day’s work they have mostly some stew ready, prepared by their parents or wife. If they are not family men they go to an eating-house. This is sometimes a Jewish house, but if no one is looking they creep into a Christian “cook-shop”, not being particular about eating “tryfer” – that is, meat which has been killed by a Christian. Those that are single generally go to a neighbour and agree with him to be boarded on the Sabbath; and for this the charge is generally about 2
s
. 6
d
. On a Saturday there’s cold fish for breakfast and supper; indeed, a Jew would pawn the shirt off his back sooner than go without fish then; and in holiday-time he
will
have it, if he has to get it out of the stones. It is not reckoned a holiday unless there’s fish.’

‘Forty years ago I have made as much as 5
l
. in a week by the purchase of old clothes in the streets,’ said a Jew informant. ‘Upon an average then, I could earn weekly about 2
l
. But now things are different. People are more wide awake. Every one knows the value of an old coat now-a-days. The women know more than the men. The general average, I think, take the good weeks with the bad throughout the year, is about 1
l
. a week; some weeks we get 2
l
., and some scarcely nothing.’

I was told by a Jewish professional gentleman that the account of the
spirit
of gambling prevalent among his people was correct, but the amounts said to be staked, he thought, rare or exaggerated.

The Jew old-clothes men are generally far more cleanly in their habits than the poorer classes of English people. Their hands they always wash before their meals, and this is done whether the party be a strict Jew or ‘Meshumet’, a convert, or apostate from Judaism. Neither will the Israelite ever use the same knife to cut his meat that he previously used to spread his butter, and he will not even put his meat on a plate that has had butter on it; nor will he use for his soup the spoon that has had melted butter in it. This objection to mix butter with meat is carried so far, that, after partaking of the one, Jews will not eat of the other for the space of two hours. The Jews are generally, when married, most exemplary family men. There are few fonder fathers than they are, and they will starve themselves
sooner than their wives and children should want. Whatever their faults may be, they are good fathers, husbands, and sons. Their principal characteristic is their extreme love of money; and, though the strict Jew does not trade himself on the Sabbath, he may not object to employ either one of his tribe, or a Gentile, to do so for him.

The capital required for commencing in the old-clothes line is generally about 1
l
. This the Jew frequently borrows, especially after holiday-time, for then he has generally spent all his earnings, unless he be a provident man. When his stock-money is exhausted, he goes either to a neighbour or to a publican in the vicinity, and borrows 1
l
. on the Monday morning, ‘to strike a light with’, as he calls it, and agrees to return it on the Friday evening, with 1
s
. interest for the loan. This he always pays back. If he was to sell the coat off his back he would do this, I am told, because to fail in so doing would be to prevent his obtaining any stock-money for the future. With this capital he starts on his rounds about eight in the morning, and I am assured he will frequently begin his work without tasting food, rather than break into the borrowed stock-money. Each man has his particular walk, and never interferes with that of his neighbour; indeed, while upon another’s beat he will seldom cry for clothes. Sometimes they go half ‘Rybeck’ together – that is, they will share the profits of the day’s business, and when they agree to do this the one will take one street, and the other another. The lower the neighbourhood the more old clothes are there for sale. At the east end of the town they like the neighbourhoods frequented by sailors, and there they purchase of the girls and the women the sailors’ jackets and trowsers. But they buy most of the Petticoat-lane, the Old-Clothes Exchange, and the marine-store dealers; for as the Jew clothes man never travels the streets by night-time, the parties who then have old clothes to dispose of usually sell them to the marine-store or second-hand dealers over-night, and the Jew buys them in the morning. The first thing that he does on his rounds is to seek out these shops, and see what he can pick up there. A very great amount of business is done by the Jew clothes man at the marine-store shops at the west as well as at the east end of London.

At the West-end the itinerant clothes men prefer the mews at the back of gentlemen’s houses to all other places, or else the streets where the little tradesmen and small genteel families reside. My informant assured me that he had once bought a Bishop’s hat of his lordship’s servant for 1
s
. 6
d
. on a Sunday morning.

These traders, as I have elsewhere stated, live at the East-end of the town. The greater number of them reside in Portsoken Ward,
Houndsditch; and their favourite localities in this district are either Cobb’s-yard, Roper’s-building, or Wentworth-street. They mostly occupy small houses, about 4
s
. 6
d
. a week rent, and live with their families. They are generally sober men. It is seldom that a Jew leaves his house and owes his landlord money; and if his goods should be seized the rest of his tribe will go round and collect what is owing.

The rooms occupied by the old-clothes men are far from being so comfortable as those of the English artizans whose earnings are not superior to the gains of these clothes men. Those which I saw had all a littered look; the furniture was old and scant, and the apartment seemed neither shop, parlour, nor bed-room. For domestic and family men, as some of the Jew old-clothes men are, they seem very indifferent to the comforts of a home.

I have spoken of ‘Tryfer’, or meat killed in the Christian fashion. Now, the meat killed according to the Jewish law is known as ‘Coshar’, and a strict Jew will eat none other. In one of my letters in the
Morning Chronicle
on the meat markets of London, there appeared the following statement, respecting the Jew butchers in White-chapel-market.

‘To a portion of the meat here exposed for sale, may be seen attached the peculiar seal which shows that the animal was killed conformably to the Jewish rites. According to the injunctions of this religion the beast must die from its throat being cut, instead of being knocked on the head. The slaughterer of the cattle for Jewish consumption, moreover, must be a Jew. Two slaughterers are appointed by the Jewish authorities of the synagogue, and they can employ others, who must be likewise Jews, as assistants. The slaughterers I saw were quiet-looking and quiet-mannered men. When the animal is slaughtered and skinned, an examiner (also appointed by the synagogue) carefully inspects the “inside”. “If the lights be grown to the ribs,” said my informant, who had had many years’ experience in this branch of the meat trade, “or if the lungs have any disease, or if there be any disease anywhere, the meat is pronounced unfit for the food of the Jews, and is sent entire to a carcase butcher to be sold to the Christians. This, however, does not happen once in 20 times.” To the parts exposed for sale, when the slaughtering has been according to the Jewish law, there is attached a leaden seal, stamped in Hebrew characters with the name of the examining party sealing. In this way, as I ascertained from the slaughterers, are killed weekly from 120 to 140 bullocks, from 400 to 500 sheep and lambs, and about 30 calves. All the parts of the animal thus slaughtered may be and are eaten by the Jews, but three-fourths of the purchase of this meat is confined, as regards the
Jews, to the fore-quarters of the respective animals; the hind-quarters, being the choicer parts, are sent to Newgate or Leadenhall-markets for sale on commission.’ The Hebrew butchers consider that the Christian mode of slaughter is a far less painful death to the ox than was the Jewish.

I am informed that of the Jew old-clothes men there are now only from 500 to 600 in London; at one time there might have been 1,000. Their average earnings may be something short of 20
s
. a week in second-hand clothes alone; but the gains are difficult to estimate.

Of a Jew Street-seller

[p. 136] An elderly man, who, at the time I saw him, was vending spectacles, or bartering them for old clothes, old books, or any secondhand articles, gave me an account of his street-life, but it presented little remarkable beyond the not unusual vicissitudes of the lives of those of his class.

He had been in every street-trade, and had on four occasions travelled all over England, selling quills, sealing-wax, pencils, sponges, braces, cheap or superior jewellery, thermometers, and pictures. He had sold barometers in the mountainous parts of Cumberland, sometimes walking for hours without seeing man or woman. ‘
I liked it then,
’ he said, ‘
for I was young and strong, and didn’t care to sleep twice in the same town
. I was afterwards in the old-clothes line. I buy a few odd hats and light things still, but I’m not able to carry heavy weights, as my breath is getting rather short.’ [I find that the Jews generally object to the more laborious kinds of street-traffic.] ‘Yes, I’ve been twice to Ireland, and sold a good many quills in Dublin, for I crossed over from Liverpool. Quills and wax were a great trade with us once; now it’s quite different. I’ve had as much as 601. of my own, and that more than half-a-dozen times, but all of it went in speculations. Yes, some went in gambling. I had a share in a gaming-booth at the races, for three years. O, I dare say that’s more than 20 years back; but we did very little good. There was such fees to pay for the tent on a race-ground, and often such delays between the races in the different towns, and bribes to be given to the town-officers – such as town-sergeants and chief constables, and I hardly know who – and so many expenses altogether, that the profits were mostly swamped. Once at Newcastle races there was a fight among the pitmen, and our tent was in their way, and was demolished almost to bits. A deal of the money was lost or stolen. I don’t know how much, but not near so much as my partners wanted to make out. I wasn’t on the spot just at the time. I got married after that,
and took a shop in the second-hand clothes line in Bristol, but my wife died in child-bed in less than a year, and the shop didn’t answer; so I got sick of it, and at last got rid of it. O, I work both the country and London still. I shall take a turn into Kent in a day or two. I suppose I clear between 10
s
. and 20
s
. a week in anything, and as I’ve only myself, I do middling, and am ready for another chance if any likely speculation offers. I lodge with a relation, and sometimes live with his family. No, I never touch any meat but “Coshar”. I suppose my meat now costs me 6
d
. or 7
d
. a day, but it has cost me ten times that – and 2
d
. for beer in addition.’