Tag: Vagrancy Act 1824

A beggar fights back and racism rears its ugly head in 1830s London

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Slaves on a West Indian plantation being freed following passage of the Slavery Abolition Act (1833)

Assaults were prosecuted frequently in London’s police courts in the 1800s, and many of them involved attacks on the police or other authority figures. So the violence meted out to Samuel Daniels, a Mendicity Society officer, is, on the surface at least, not particularly notable.  What makes this case – from 1836 – noteworthy is the language used to describe the attack and perpetrator of it. Because, as we shall see, this was shot through with early Victorian notions of race and prejudice.

The Mendicity Society had been founded in 1818 with the intention of preventing begging in London. It gave out alms to those that agreed to move away and brought prosecutions against those that did not. As a charity it relied on donations but was doing very well by the 1820s, to the extent that it drew down criticism that not all of its funds were reaching those it purported to help. By the time this case came before a magistrate at Marlborough Street, the society had acquired a corn mill where some of those swept from the streets could be given work.

Mr Daniels had been looking for beggars in Soho in September 1836 and found Domingo de Sousa. De Sopusa was known to him as an ‘incorrigible vagabond’ and ‘imposter’ and presumably that meant he had tried to ‘help’ him off the streets previously, without success. Now he determined to take him into custody and have him taken before a magistrate to be charged under the Vagrancy Act. He did not count of de Sousa’s resistance however.

The officer was sensible enough to recognize that the beggar was a powerful man and so enlisted a nearby policeman for support. The presence of the constable failed to have the desired effect and de Sousa declared that:

‘Me no go wid mendacity ________!’ and then thumped Daniels hard on his chest.

He grappled with him trying to throw the charity officer the ground as the police tried to pull him off. In the process PC Sullivan received a bite wound which drew blood and the beggar was only subdued when a second constable arrived.

It wasn’t the end of the violence; a few yards down the road de Sousa escaped the clutches of the law and turned on the Medicity man. He through him down so violently that he broke his right leg in two places. He then attacked PC Sullivan, kneeing him in the groin before the other officer managed to secure him once more.

It was clearly a violent attack but it is the language used to describe it that reveals contemporary prejudice.

PC Marchant (the second officer) was ‘attacked with all the activity and ferocity of a tiger’, the report stated. De Sousa ‘sprang away’ and his attack resembled that of a ‘wild beast than of a human being’. While the policeman was ‘strong and resolute’ de Sousa was described in animalistic terms:

‘His physiognomy, which closely resembled an ouran-outang’s [sic] , was hideously distorted; his eyes rolled furiously, and he bit at his opponents, using a kind of growl’.

De Sousa was a ‘black man of horrid aspect and powerful structure’. He was clearly seen as a threat to public safety just as many nineteenth-century people feared that freed slaves would be a threat to their former masters and the communities around the plantations on which they worked.   It seems that rhetoric was in use in London in the 1830s just as slavery was being abandoned after centuries of exploitation.

In 1834 the British parliament finally agreed to abolish slavery in British colonies but the process took another four years to complete. When the slaves were freed they did not rise up and slaughter their former abusers, they went to church to give thanks to God though the religion they had adopted in captivity.

Domingo de Sousa was treated not just as a violent beggar – cause enough to bring him to court – but as a member of an ‘inferior’ and ‘sub-human’ race. Mr Dyer, the sitting magistrate, committed him for trial at the next sessions and as he was led away he had one last blow to strike against his oppressors:

‘Me berry glad me break de medicity’s man’s leg’ he shouted as the gaoler dragged him back to the cells.

[from London Dispatch, Sunday 9 September 1836]

A magistrate has the chance to make a difference to one Black life; will he take it?

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The Demerara rebellion of 1823

On 26 July 1832 there was an unusual appearance at the Marlborough Street Police court. A man named only as ‘Burgess’ (no first name, no title), was brought in for begging in Charing Cross.

Placed in the dock the magistrate (Mr Gregorie) asked him where he lived. Begging was an offence that fell under catch-all legislation, the Vagrancy Act (1824). This act, passed in the reign of George IV, is still on the books. It makes it an offence to sleep rough or to beg in the streets. It took no account of why someone would be on the streets and begging for money or food.

The original legislation was passed in the wake of the economic distress that followed the end of the Napoleonic Wars in 1815. The period after Waterloo was a turbulent one for the British state with many people forced off the land and into urban centres where poverty was common. In addition thousands of discharged and disabled soldiers returned, many of them unable to find work.

Not for the first or last time the reaction of the ruling class to the economic distress of the majority was to pass laws that protected the wealth and privilege of the minority and, after 1829 in London, they had Peel’s ‘New Police’ force to enforce them.

But let us return to Burgess; what did have to say for himself when Mr Gregorie asked him where he lived?

Burgess replied that he had lived abroad, in Demerara, on the north coast of South America in what is now Guyana. In the 1800s Demerara was under the control of the British (although it had been a Dutch colony). In 1823 there had been  a large scale slave revolt (echoing a previous one in 1795). The revolt had the effect of bringing the plight of slaves in Demerara to the attention of the British public and the British parliament.

Although the slave revolt was not violent the reaction of the governor, John Murray, certainly was. As many as 250 slaves were killed in putting down the rebellion and more deaths followed as ringleaders were hanged. Their bodies were left in public view as a warning to others and the leader of the revolt – Jack Gladsone – was sent to St. Lucia. It is likely that it was Gladstone’s father, Quamina who was the real leader of the slave uprising and he was later to be acknowledged as such by an independent Guyanan nation.

So who was Burgess and what had he to do with all of this?

Burgess told Mr Gregorie that he was a runaway slave, who had escaped his master and come to England.  In 1823 many of the slaves that revolted reportedly believed that Britain had abolished slavery in the colony (when in reality all Britain had abolished was the trade in slaves in 1807). Britain did not abolish slavery in its colonies until 1833 (effective from 1 August 1834).

Burgess – mostly referred to throughout the report as ‘the negro’ – said his master was named ‘Porter’ and he believed he was now in London. Not surprisingly then what Burgess wanted was to be allowed to return home, to Demerara. Perhaps he believed that he would be safer there, perhaps he was simply homesick. The move towards abolition was underway and he might have believed that he would return to freedom.

Freedom was a little way off however. Since he had no money and so no means of paying his passage to south America the magistrate said he would send  a message to the Colonial Office to see what the British state could do for him. In the meantime  Burgess was locked in a cell at Marlborough Street while the representatives of the wealthy decided what to do with him, a poor enslaved beggar.

The answer came back later that day and Burgess was once again set in the dock. The Colonial Office replied that they ‘could not interfere’. Could not or would not, it mattered little. No one was about to pay Burgess’ fare home. We don’t know his age but it is likely that Demerara was his home, his place of birth. But of course his ancestors, perhaps his parents and almost certainly his grandparents, had been taken from Africa against their will and brutally shipped across the seas to work on European plantations. It mattered little whether it was a Dutch or British plantation; the experience for Burgess and thousands of others was the same.

At least now the British state had the chance to make some amends. Sadly it chose not to. The Colonial Office would not help and neither would the magistrate at Marlborough Street. Burgess had infringed the Vagrancy Act and so he was sent to prison for a month. If, Mr Gregorie told him, ‘at the expiration of that time’, he ‘wanted to get back to Demerara, he must get there as well as he could’.

The slaves in Guyana were not freed until 1 August 1838, 6 years after Burgess appeared at Marlborough Street ‘begging’ to be allowed to return home. Whether he ever made it back to enjoy his freedom is unknown.

London was home to plenty of former slaves in the 1800s most of whom never came near a police court or in any other way troubled the record keepers. They often adopted the names of their masters or had names their master had given them – European names not African names – so they don’t stand out in the records. But they were here, as they had long been here. Anyone who believes Black Britons arrived on the Windrush and found an entirely ‘white’ country (or a country that had always been White) are  mistaken or misinformed and I suggest they  watch David Olusoga’s Black and British BBC TV series (and read the accompanying book).

This particular Black life might not have mattered to the early Victorian authorities, but Black Lives and Black history should matter to all of us.

[from Morning Post, Tuesday 27 March 1832]

 

 

 

 

 

‘You will meet a tall dark stranger’: a fortune teller fails to predict her own demise.

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Did you watch the recent BBC drama, The Pale Horse? It is an adaptation of Agatha Christie’s 1961 murder mystery in which a dying woman leaves a list of names of people who die in unexplained circumstances.

The drama centres around three ‘witches’ in the village of Much Deeping (below right) , who tell fortunes and (at least in the mind of one of the characters) place curses on victims, causing them to die.images

The idea of having one’s fortune told has a very (very) long history. From ancient times those with the gift of prophesy or ‘sight’ have been sought out by kings and chieftains, and those who just want to know who and when they’ll marry.

Until the eighteenth century those deemed to be practicing witchcraft could hanged if convicted and although the laws against witchcraft were repealed in 1736 so-called witches were still targeted well into the 1800s. The 1735 Witchcraft Act had effectively abolished the crime of witchcraft but made it illegal to claim magical powers. This continued to be used against those who said they could ‘summons spirits’, as both Helen Duncan and Jane Yorke discovered in 1944 when they were last two people to be prosecuted under the act.

According to the Police Code Book of 1889 fortune telling was also prohibited. The section reads:

‘Every person pretending of professing to tell fortunes, or using any subtle craft, means, or device, by palmistry or otherwise, to deceive and impose on any one, may be treated as a rogue and vagabond, and sentenced to imprisonment with hard labour’.1

This offence fell under the ‘catch all’ terms of the Vagrancy Act (1824) and in February 1884 it ensnared an elderly woman called Antonia Spike. Spike appeared before Mr Lushington at Thames Police court. She’d been brought in on a warrant by sergeant White of H Division who’d been watching her for weeks.

White testified in court that he’d often seen women going coming and going at the house where Spike lived, sometimes as many as 8 or 9 in a single day. On the 18 February Eliza Weedon (a tenant on Whitechapel High Street) and Annie Wheeler, who lived in Shadwell, were among Spike’s visitors.  Somehow the police sergeant persuaded them to give evidence before the magistrate.

They said that they had entered the house and Antonia  Spike asked them if they wished to have their fortunes told. They said they did and Spike proceeded to shuffle and a pack of cards before giving them to Wheeler to cut

‘Are you married?’ she asked Annie, who said she was.

‘You will have a letter from a fair man, with a present, and you will be pleased. You will hear of the death of a dark woman, and you will come into some money. You will cross the ocean, and be married a second time, and be very well off’.

She also read Eliza’s fortune but presumably that was less interesting so the reporter didn’t write it down. Both women paid Antonia sixpence for reading their futures.

Mr Lushington, not a man to suffer fools or charlatans easily, sent the old lady to prison for a month with hard labour.

I had my fortune read once, in Aylesbury by a man who described himself as a warlock. He used the tarot and had an impressive statue of Anubis over his front door. He said I’d travel overseas, and that someone close to me, and elderly, would die. I paid more than 6d.

[from The Standard, Monday 25 February, 1884]

  1. From Sir Howard Vincent’s Police Code 1889, (ed by Neil. A Bell and Adam Wood, Mango Books, 2015), p.88

The ‘modern Babylon’ exposed: pornography in an age of prudery

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Holywell Street, central London, late 1800s 

One of the things ‘we think we know’ about the Victorians is that they were very prudish and straight-laced, even going to the bizarre lengths of covering up their piano legs so as not to shock or titillate. This view of the age is sometimes confirmed by depictions of a sour faced Queen Victoria proclaiming: ‘we are not amused’.

The reality is that the Victorians were hardly much less lascivious and fun-loving than their Georgian predecessors. Perhaps the emphasis on family (best epitomized by Royal Family) and the work of Samuel Smiles in setting out so-called ‘Victorian values’, combined with a post war desire to look back  to the past to make comparisons with the present, have skewed our views.

Anyone strolling around London in the 1800s would have seen plenty of evidence that the Victorians liked to enjoy themselves.  This age saw the rise of the musical theatre, the novel and popular newspapers; it witnessed the invention of the railways, cheap travel and the weekend excursion. Here too was the Great Exhibition, great ceremonial pageants, and military parades. And with all of this (largely) wholesome entertainment came vice at a level the Georgians could only have imagined.

The invention of photography offered new opportunities for pornography and the increasingly economic cost of printing and distribution made the printed vice trade even more profitable. This was not lost on the ‘moral majority’; those that railed against vice and crime. London became the ‘modern Babylon’; a sink of iniquity and place where domestic missionaries sought new converts in the dark alleys of Whitechapel and Southwark. In Holywell Street, off the Strand, there was a roaring trade in indecent literature to suit every taste.

In 1841, early in the young queen’s reign, a barrister representing the Society for the Suppression of Vice appeared at the Guildhall Police court in the City to apply for a warrant against a local bookseller. St Paul’s Churchyard (close by Wren’s cathedral) had long been associated with the print trade, and with obscene publications and prostitution to boot.

Mr Clarkson, the barrister, explained that officers from the Society wanted to draw the magistrate’s attention to the fact that this bookseller (at this point unnamed) was displaying ‘five indecent little pamphlets in his window’. Under the terms of the Vagrancy Act he had tried to summons the man to court but this had been ignored, now he wanted a warrant which carried more force (since it was executed by a policeman).

The lawyer argued that the act ‘1 and 2 Victoria, c.38’ (the Vagrancy Act) declared that anyone exposing to view obscene images was liable to be dealt with as a ‘rouge and a vagabond’ and so was punishable by a fine or, if unable to pay, imprisonment. This toughened up the previous act of George IV (5 Geo. IV. c.83. 1824) and he wanted to use it.

Alderman Copeland was in the chair at Guildhall that day and Mr Clarkson handed over some of the obscene pamphlets in question. These had titles such as ‘The Wanton Widow’, ‘The Petticoat Pensioner’ and ‘Venus in the Cloister’*.

UnknownI suspect by modern standards of indecency they were pretty mild but in a society where ‘nakedness’ often meant that someone was dressed only in their undergarments, and where a glimpse of ankle was evidence of a woman’s immoral character, the alderman was suitable disgusted. He issued the warrant and the barrister rushed off to find an officer to execute it.

[from The Morning Chronicle, Friday, August 20, 1841]

*You can still find this today. Published in 1683 as Vénus dans le cloître, ou la Religieuse en chemise, it is a work of erotic fiction as the illustration above shows. .

‘Picking up rotten fruit from the ground’: Two small waifs struggle to survive in a society that doesn’t care

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The fact that Alice and Rosina Purcell were charged at Worship Street Police court under legislation intended to prosecute beggars and vagrants is not, in itself, unusual in the 1870s. Policemen, officers of Mendicity Society, and other public servants were all obliged to point out and have arrested those who wandered the streets destitute and begged for alms.

No, what makes this case so upsetting is the fact that that Alice and Rosina were aged just 6 and 8 respectfully. They were found wandering around Spitalfields Market begging ‘and picking up rotten fruit from the ground’. They were dressed in ‘the dirtiest of rags’ when James Gear, a school board inspector, decided to intervene. He took them to the nearest police station and then brought them before Mr Hannay at the east London police magistrate’s court.

The pair were clearly poor and hungry but through the filth the reporter still described them as ‘cheerful and intelligent’. They told the justice that their mother was dead and their father, who worked as a dock labourer, ‘left nothing for them at home’. They had no choice but to try and beg or find food for themselves.

This is a good example of the reality of life for very many people – young and old – in late Victorian Britain. Without a welfare system that supported families effectively girls like Alice and Rosina had to literally fend for themselves. We can criticize and condemn their father but with no wife at home to care for his children he was obliged to go out to work all day. Moreover dock work was not guaranteed – he’d be expected to be there very early in the morning for the ‘call on’ and such seasonal work that he would have got was very badly paid.

Mr Hannay was told that the girls were protestants and it was hoped that they might be sent away to the Protestant School. That would provided a solution of sorts but sadly there were no places available. Instead the magistrate ordered that the little sisters be taken to the workhouse until a better option could be found.

We might congratulate ourselves on having left such poverty behind. Children as young as Alice and Rosina should not have to beg for food in the modern capital of Great Britain. After all we are one of the richest countries in the world and have a well established welfare system that, we are told, people travel to the UK from all over the planet to exploit.

Yet poverty still exists in Britain and to a much higher rate than any of us should be comfortable with.  In March it was revealed that 4,000,000 children live in poverty in the UK, an increase of 500,000 since 2012. Last night’s news detailed the impact this is having in schools where almost half of all teachers surveyed said they had given children food or money out of their own pockets such is the degree of want they experience among pupils. The news report stated:

‘Children reaching in bins for food, homes infested with rats, five-year-olds with mouths full of rotten teeth. The reality of poverty in Britain, according to teachers who say they’re having to deal with it every day’.

This is not that far removed from the case above, the key difference being we no longer prosecute children for vagrancy or separate families in the workhouse. But it is absolutely scandalous that in a country that can waste £33,000,000 on ‘botched no-deal ferry contracts’ or spends £82,000,000 annually on the Royal family, and allows directors of FTSE companies to earn (on average) £2,433,000 each year (without bonuses) any child is going without sufficient food.

[From The Morning Post, Wednesday, May 01, 1872]

If you enjoy this blog series you might be interested in Drew’s jointly authored study of the Whitechapel (or ‘Jack the Ripper’) murders which is published by Amberley Books on June 15th this year. You can find details here.

‘For aught known the contrary these women were respectable characters’. The establishment protects its own

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Great Windmill Street in the 1850s, London’s entertainment district 

Prostitution is a perennial issue for society and one which shows no signs of going away. Often described as ‘the oldest profession’ prostitution itself. of course, is not (and has never been) an offence by itself. As the Police Code for 1889 notes:

‘Prostitutes cannot legally be taken into custody simply because they areprostitutes; to justify their apprehension they must commit some distinct act which is an offence against the law’.

Police Code, (1889) p.143

They could however, be arrested under the Vagrancy Act (1824) , the Town Police Causes Act (1848) and the Metropolitan Police Act (1839) if they were causing a nuisance on the streets and this is often where police encountered them.

Police powers to deal with brothels were only really effectual from 1885 and the passing of the Criminal Law Amendment Act (which also raised the age of consent to 16 and made homosexual acts easier to prosecute). Yet well before then police divisions recognized prostitution as a public order nuisance and saw the women employed in the sex trade as part and parcel of the so-called ‘criminal class’ of Victorian London.

Thus, like so many policing agents before and since, the police in the Victorian capital engaged in periodic cleaning up operations to clear the trade from the streets, pubs and theatres.

Or at least they tried.

The problem they had was vast however and it didn’t help when the powers that supposedly operated the justice system did little to help the rank and file officers who were attempting to close down ‘houses of ill-repute’ or taverns and clubs that masqueraded as legitimate entertainment venues.

In some cases, one imagines, this was because the owners of these premises were paying for protection from prosecution; in others it may well be that the clientele were of a similar class to those before whom any miscreants would be brought. The establishment has a long track record of looking after their own.

In January 1850 Inspector Lestor and Sergeant Burney of C Division conducted a series of raids on West End hostelries.  Acting on information police raided the saloon (on Piccadilly), the Waterford Arms on the Haymarket, and the Saxe-Coburg on Windmill Street, Soho. At two in the morning the Piccadilly Saloon was still busy and the police found no less than sixty single women in the building, some in the saloon, others in upstairs rooms. There were about forty males there, all described as ‘gentlemen’.

According to the superintendent of C Division, giving evidence at Marlborough Street Police court:

‘Thirty at least of the women he knew to be common prostitutes, and he believed the remainder were of the same loose character’.

The evidence was the same for all three of the venues the police had entered. In each drinking was taking place and ‘immoral’ women could be found alongside ‘respectable’ men. It seemed a cut-and-dried piece of police work but Superintendent Beresford was to be thwarted by the clever arguments of lawyers hired by the defense and by the collusion of the police magistrate Mr. Bingham.

Thomas Beale ran the Picadilly Saloon and was represented by Mr Clarkson. He asked the police witness if  there had been any evidence of ‘drunkenness or disorderly behaviour’ in his client’s property. The police had to admit that no, there was none. Mr Parry (for Mary Ann Smith at the Waterford Arms and Harriett Ottley at the Saxe-Coburg) asked similarly and the same answer was given.

Mr Bingham now delivered the knockout punch: he said the summons against the trio had been brought under section 44 of the Police Code which made it an offence to ‘knowingly permit of suffer prostitutes to meet and assemble in houses of private report’. Not only was there no ‘disorderly behaviour, there was no proof that the venues’ owner had played any role in bringing or allowing immoral women on their premises.

Indeed ‘for aught known the contrary’, he declared, ‘the women present were respectable characters’. He dismissed the summons and the three defendants were released. The West End’s reputation as a haven for rich men to drink, gamble and buy sex was preserved, for a few more decades at least.

[from The Morning Chronicle, Tuesday, January 22, 1850]

An execution brings out the crowds – and the pickpockets

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A public execution on the roof of Horsemonger Lane prison 

Until 1868 executions – the hanging of criminals for murder – took place in public. There had been calls for this practice to end in the previous century but while capital punishment had been removed from nearly all crimes by the late 1830s, the public element was retained.

Critics (including novelists like Dickens and Thackeray) argued that the spectacle of seeing a man or, more rarely a woman, being hanged before a large crowd had a negative effect on those watching. Instead of learning the lesson that crime didn’t pay, or sharing in the collective shame of an offender the crowd drank, laughed, mocked the police and the condemned, and generally behaved as if they were at a carnival.

The large crowds that gathered were also the targets of thieves, who willfully picked the pockets of those whose attention was focused on the events taking place on the raised platform before them. This had worried William Hogarth 100 years earlier and in his final engraving for his ‘Industry and Idleness’ series he had included a pickpocket amongst the crowd that watched a thief being ‘turned off’ at Tyburn. His message was clear: the gallows was hardly an effective deterrent if thieves robbed those watching their fellow criminals being executed for the very same offence.

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William Hogarth’s image of an execution at Tyburn (modern Marble Arch) you can see the pickpocket on the left, next to the man on crutches, two small boys are pointing him out. 

Detective William Cummings of M Division, Metropolitan Polce, was on duty at 8 in the morning outside Horsemonger Lane prison. A gallows had ben erected to hang Samuel Wright. Cummings was in plain clothes and was there to watch the crowd for any disturbances or criminality. Wright had been convicted of murdering his lover, Maria Green, by cutting her throat after they had both been drinking heavily. He had handed himself in three days after the murder and there were public pleas for clemency in his case. Maria was known to have a temper and it was suggested that she had threatened him on more than one occasion. Despite this the home secretary remained unmoved and Wright’s execution was set to go ahead as planned.

His case was compared at the time with that of George Townley who also killed a woman close to him. In Townley’s case it was his ex-fiancé, Bessie Godwin, who had rejected him. Townley stabbed Bessie in the throat and then helped carry her home, declaring to her father: She has deceived me, and the woman who deceives me must die’. He too was convicted and sentenced to death but reprieved by the home office after his legal tram effectively fabricated evidence that he was insane.

So in 1864 we had two murderers with very different outcomes and the fact that the man left to swing was working class while the man saved was ‘respectable’ was not lost on the public outside Horsemonger Gaol. I suspect that is partly why the detective inspector was there.

However, he had not been there long when he saw when he saw two rough looking men trying to push their way through the crowds. They seemed to be being pursued by a more smartly dressed man. The man was loudly accusing them of robbing him, so the policeman intervened and collared the pair.

In court at Southwark James Walter Fisher (a commercial traveller) told the sitting magistrate (Mr Burcham) that he’d been waiting for the execution and had seen the tow defendants (John Jones and Richard Johnson) pick the pockets of a man standing in front of them. The pair moved off and he didn’t see what they’d taken but he quickly alerted the victim. The man checked his pocket and declared his handkerchief was missing. Fisher went off in pursuit and pointed them out to inspector Cummings.

Whilst John Jones was being searched at the local police station PC Reed (235M) said he noticed Johnson pull out something from his own pocket and chuck it away. It was a silk pocket-handkerchief. Johnson denied ever having one and said it must have been planted there by the copper. PC Reed said other officers were ready to give evidence that they had seen Johnson throw it away. Inspector Cummings told the court that the victim, a gentleman, had identified the item as his own but was unable to come to court today. He would, however, be able to attend on Friday. Mr Burcham therefore remanded the two men until then.

At this point both of them disappear from the records. John Jones is such a common name that it would be difficult to trace him anyway but while there are a number of men with the name Richard Johnson in the records of the Digital Panopticon I’m not convinced any of them are this man.

So perhaps the gentleman that lost his handkerchief decided that a few nights in a cell was suitable punishment for the pair of opportunistic thieves. He had got his property back by then and maybe chose not to give up a day taking them through the justice system. Equally Mr Burcham may well have chosen to punish them as reputed thieves using the powers given to him under the terms of the Vagrancy Act (1824) that allowed him to punish those merely suspected of doing something wrong.

[from The Morning Post, Wednesday, January 13, 1864]

Two young chaps ‘go snowing’ in Southwark.

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One of my favorite possessions is a 1961 edition of Eric Partridge’s Dictionary of the Underworld (1949) that has the wonderful subtitle:

 Being the Vocabularies of Crooks, Criminals  Racketeers, Beggars and Tramps, Convicts, The Commercial Underworld, The Drug Trade, The White Slave Traffic,  and Spivs.

It catalogues both British and American slang terms for all sorts of criminal activities from an A C coat (one that has many pockets to hide stuff in) to ‘zombie’ (a less than affectionate term for police women, which arose in the 1950s).

One phrase I’ve always liked is ‘going snowing’, which refers to the deliberate theft of linen from a washing line. In December 1870 that is what brought two teenagers before the magistrate at Southwark Police court, who sentenced them spend Christmas and the New Year behind bars.

PC George Stent (186M) was on duty in Rockingham Street at about 10 in the evening of the 14 December when he heard a noise. It seemed to have come from an entrance which led to Messrs. Ned and Hunter’s workshop so the alert constable went off to investigate.  As he walked through the gateway he saw a wagon and a young lad balancing himself of the wheel. Underneath he noticed another boy who was now trying to hide.

The bobby tugged the lad down and hauled the other one from under the vehicle. There had been a spate of robberies in the vicinity and he suspected he might have discovered the cause. A quick look under the wagon revealed a stash of linen that the lads had been stowing away having filched it from a nearby garden.

Using the powers he had under the Vagrancy Act (1824) he arrested them both on suspicion and took them into custody to be questioned further.  While the boys were locked up at the police station he returned to the scene with a pair of their boots and compared it to footprints in the garden where washing had been drying. They fitted exactly and the two were formally charged with theft.

Their final examination before the courts took place on the 23 December 1870 and Mr Partridge (the ‘beak’) decided against letting them take their chances with a jury. He used the vagrancy act to send John Turner and John Smith (both lads of 17 years) to prison with hard labour for three months.

Happy Christmas!

[from The Morning Post, Saturday, 24 December, 1870]

‘You must have a go at the treadmill’ a regular visitor to the courts is told.

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Beggars and vagrants were an endemic problem for the police and magistrates of nineteenth-century London. The Vagrancy Act (1824) empowered the New Police to sweep anyone begging from the streets and the Poor Law allowed for the repatriation of the unentitled back to their place of last settlement. But once arrested what could be done with ‘sturdy beggars’ like Thomas Costello? A spell in prison held little fear for them and if they had lived and worked in a town for a year at least then they could claim it was their home and be hard to get rid of.

This was the Lord Mayor’s problem as he peered down at Costello standing in the dock at Mansion House Police court in August 1837. A policeman had brought the Irishman in because he’d been upsetting sensibilities by begging ‘in a most importune style’ the court was told.

‘His way was to fix himself shivering and shaking against the wall, and his deplorable appearance, for he could make is very eyes almost start out of his head, soon brought customers to him’.

The officer had tried to get him to leave the city’s boundaries but Costello refused, so he took him into custody.

He wasn’t an unfamiliar sight in the police courts and the Lord Mayor was sure he recognized him. ‘We have often told you to leave the city’ he grumbled, ‘why do you persevere in annoying us?’

‘Ah, please your honour’, came the reply, ‘I’m all over pains and aches; I’m afraid I’ll never get well’.

‘You are sick with idleness’, the Lord Mayor quipped, seeing what appeared to be a strong man in the dock before him. Thomas claimed to be suffering from a bad fall from a horse, but the magistrate clearly didn’t believe him. Nor did he buy the man’s complaint that his eyesight was failing and the policeman agreed saying that:

‘there was not a beggar in the city – able and active as they were – who had better use of his eyes and hands than the defendant, who could see an officer at any distance, and get out of sight in a twinkling’.

‘Oh yes they ought to put me up as a tellygraph [sic]’ joked the prisoner, beginning to enjoy his moment in the spotlight perhaps. ‘You’d swear that I could read the newspaper from this to Portsmouth in a fog’!

Keen to determine whether Costello had been up before the bench recently (and so perhaps worthy of a more serious penalty) the Lord Mayor asked him. The beggar said he’d not been in trouble for three years which caused the police officer to comment that it couldn’t be less than six months. Guessing that he’d been in and out of gaols all over the place and that they’d proved to be no deterrent the Lord Mayor made one last effort to persuade Costello to leave London, or at least the city itself.

‘Oh! dear no; I won’t disgrace myself by going out of your jurisdiction’ Costello answered, no doubt with a smile, ‘I’ve got no parents, God help me, but yourself and the likes of you’.

London was his home and he wasn’t going to leave it for anyone.

And for the next couple of months he definitely wasn’t going anywhere. ‘You must have a go at the treadmill’ the justice told him.

‘I know where the mill is precious well’, Costello responded, ‘It ain’t out of the city, is it, my lord?’ And off to Bridewell he went, where he’d be fed and watered at the ratepayers’ expense but at least he wouldn’t be bothering the good citizens of London for a while.

[from The Morning Chronicle , Friday, August 11, 1837]