A HANDY GUIDE FOR BEGGARS

THE MACMILLAN COMPANY NEW YORK · BOSTON · CHICAGO · DALLAS ATLANTA · SAN FRANCISCO MACMILLAN & CO., Limited LONDON · BOMBAY · CALCUTTA MELBOURNE THE MACMILLAN CO. OF CANADA, Ltd. TORONTO

A HANDY GUIDE FOR BEGGARS ESPECIALLY THOSE OF THE POETIC FRATERNITY

Being sundry explorations, made while afoot and penniless in Florida, Georgia, North Carolina, Tennessee, Kentucky, New Jersey, and Pennsylvania. These adventures convey and illustrate the rules of beggary for poets and some others.

By VACHEL LINDSAY Author of “The Congo,” “The Art of The Moving Picture,” “Adventures while Preaching the Gospel of Beauty,” etc.

THE MACMILLAN COMPANY PUBLISHERS MCMXVI

Copyright, 1916, By THE MACMILLAN COMPANY. Set up and electrotyped. Published November, 1916. Norwood Press J. S. Cushing Co.—Berwick & Smith Co. Norwood, Mass., U.S.A.

ACKNOWLEDGEMENTS

The author desires to express his indebtedness to The Outlook for permission to reprint the adventures in the South and to Charles Zueblin for permission to reprint the adventures in the East.

The author desires to express his indebtedness to the Chicago Herald for permission to reprint The Would-be Merman, and to The Forum for What the Sexton Said, and to The Yale Review for The Tramp’s Refusal.

The author wishes to express his gratitude to Mr. George Mather Richards, Miss Susan Wilcox, Mr. and Mrs. Frank Ide and Miss Grace Humphrey for their generous help and advice in preparing this work.

[vi]

DEDICATION AND PREFACE OF A HANDY GUIDE FOR BEGGARS

There are one hundred new poets in the villages of the land. This Handy Guide is dedicated first of all to them.

It is also dedicated to the younger sons of the wide earth, to the runaway boys and girls getting further from home every hour, to the prodigals who are still wasting their substance in riotous living, be they gamblers or blasphemers or plain drunks; to those heretics of whatever school to whom life is a rebellion with banners; to those who are willing to accept counsel if it be mad counsel.

This book is also dedicated to those budding philosophers who realize that every creature is a beggar in the presence of the beneficent sun, to those righteous ones who know that all righteousness is as filthy rags.

Moreover, as an act of contrition, reënlistment and fellowship this book is dedicated to all the children of Don Quixote who see giants where most folks see windmills: those Galahads[viii] dear to Christ and those virgin sisters of Joan of Arc who serve the lepers on their knees and march in shabby armor against the proud, who look into the lightning with the eyes of the mountain cat. They do more soldierly things every day than this book records, yet they are mine own people, my nobler kin to whom I have been recreant, and so I finally dedicate this book to them.

These are the rules of the road:—

(1) Keep away from the Cities;

(2) Keep away from the railroads;

(3) Have nothing to do with money and carry no baggage;

(4) Ask for dinner about quarter after eleven;

(5) Ask for supper, lodging and breakfast about quarter of five;

(6) Travel alone;

(7) Be neat, deliberate, chaste and civil;

(8) Preach the Gospel of Beauty.

And without further parley, let us proceed to inculcate these, by illustration, precept and dogma.

VACHEL LINDSAY.

Springfield, Illinois, November, 1916.

I VAGRANT ADVENTURES IN THE SOUTH

[2]

COLUMBUS

[4]

THE MAN UNDER THE YOKE

It was Sunday morning in the middle of March. I was stranded in Jacksonville, Florida. After breakfast I had five cents left. Joyously I purchased a sack of peanuts, then started northwest on the railway ties straight toward that part of Georgia marked “Swamp” on the map.

Sunset found me in a pine forest. I decided to ask for a meal and lodging at the white house looming half a mile ahead just by the track. I prepared a speech to this effect:—

“I am the peddler of dreams. I am the sole active member of the ancient brotherhood of the troubadours. It is against the rules of our order to receive money. We have the habit of asking a night’s lodging in exchange for repeating verses and fairy-tales.”

As I approached the house I forgot the speech. All the turkeys gobbled at me fiercely. The two dogs almost tore down the fence trying to get a taste of me. I went to the side[6] gate to appeal to the proud old lady crowned with a lace cap and enthroned in the porch rocker. Her son, the proprietor, appeared. He shall ever be named the dog-man. His tone of voice was such, that, to speak in metaphor, he bit me in the throat. He refused me a place in his white kennel. He would not share his dog-biscuit. The being on the porch assured me in a whanging yelp that they did not take “nobody in under no circumstances.” Then the dog-man, mollified by my serene grin, pointed with his thumb into the woods, saying: “There is a man in there who will take you in sure.” He said it as though it were a reflection on his neighbor’s dignity. That I might not seem to be hurrying, I asked if his friend kept watch-dogs. He assured me the neighbor could not afford them.

The night with the man around the corner was like a chapter from that curious document, “The Gospel according to St. John.” He “could not afford to turn a man away” because once he slept three nights in the rain when he walked here from west Georgia. No one would give him shelter. After that he[7] decided that when he had a roof he would go shares with whoever asked. Some strangers were good, some bad, but he would risk them all. Imagine this amplified in the drawling wheeze of the cracker sucking his corn-cob pipe for emphasis.

His real name and address are of no consequence. I found later that there were thousands like him. But let us call him “The Man Under the Yoke.” He was lean as an old opium-smoker. He was sooty as a pair of tongs. His Egyptian-mummy jaws had a two-weeks’ beard. His shirt had not been washed since the flood. His ankles were innocent of socks. His hat had no band. I verily believe his pipe was hereditary, smoked first by a bond-slave in Jamestown, Virginia.

He could not read. I presume his wife could not. They were much embarrassed when I wanted them to show me Lakeland on the map. They had warned me against that village as a place where itinerant strangers were shot full of holes. Well, I found that town pretty soon on the map, and made the brief, snappy memorandum in my note-book: “Avoid Lakeland.”

[8]There were three uncertain chairs on the porch, one a broken rocker. Therefore the company sat on the railing, loafing against the pillars. The plump wife was frozen with diffidence. The genial, stubby neighbor, a man from away back in the woods, after telling me how to hop freight-cars, departed through an aperture in the wandering fence.

The two babies on the floor, squealing like shoats, succeeded in being good without being clean. They wrestled with the puppies who emerged from somewhere to the number of four. I wondered if the Man Under the Yoke would turn to a dog-man when the puppies grew up and learned to bark.

Supper was announced with the admonition, “Bring the chairs.” The rocking chair would not fit the kitchen table. Therefore the two babies occupied one, and the lord of the house another, and the kitchen chair was allotted to your servant. The mother hastened to explain that she was “not hungry.” After snuffing the smoking lamp that had no chimney, she paced at regular intervals between the stove and her lord, piling hot biscuits before him.

[9]I could not offer my chair, and make it plain that some one must stand. I expressed my regrets at her lack of appetite and fell to. Their hospitality did not fade in my eyes when I considered that they ate such provisions every day. There was a dish of salt pork that tasted like a salt mine. We had one deep plate in common containing a soup of luke-warm water, tallow, half-raw fat pork and wilted greens. This dish was innocent of any enhancing condiment. I turned to the biscuit pile.

They were raw in the middle. I kept up courage by watching the children consume the tallow soup with zest. After taking one biscuit for meat, and one for vegetables, I ate a third for good-fellowship. The mother was anxious that her children should be a credit, and shook them too sternly and energetically I thought, when they buried their hands in the main dish.

Meanwhile the Man Under the Yoke told me how his bosses in the lumber-camp kept his wages down to the point where the grocery bill took all his pay; how he was forced to trade at the “company” store, there in the[10] heart of the pine woods. He had cut himself in the saw-pit, had been laid up for a month, and “like a fool” had gone back to the same business. Last year he had saved a little money, expecting to get things “fixed up nice,” but the whole family was sick from June till October. He liked his fellow-workmen. They had to stand all he did. They loved the woods, and because of this love would not move to happier fortunes. Few had gone farther than Jacksonville. They did not understand travelling. They did not understand the traveller and were “likely to be mean to him.” Then he asked me whether I thought “niggers” had souls. I answered “Yes.” He agreed reluctantly. “They have a soul, of course, but it’s a mighty small one.” We adjourned to the front room, carrying our chairs down a corridor, where the open doorways

we passed displayed uncarpeted floors and no furniture. The echo of the slow steps of the Man Under the Yoke reverberated through the wide house like muffled drums at a giant’s funeral. Yet the largeness of the empty house was wealth. I have been entertained since in many a poorer castle;[11] for instance, in Tennessee, where a deaf old man, a crone, and her sister, a lame man, a slug of a girl, and a little unexplained boy ate, cooked, and slept by an open fire. They had neither stove, lamp, nor candle. I was made sacredly welcome for the night, though it was a one-room cabin with a low roof and a narrow door.

Thanks to the Giver of every good and perfect gift, pine-knots cost nothing in a pine forest. New York has no such fireplaces as that in the front room of the Man Under the Yoke. I thought of an essay by a New England sage on compensation. There were many old scriptures rising in my heart as I looked into that blaze. The one I remembered most was “I was a stranger, and ye took me in.” But though it was Sunday night, I did not quote Scripture to my host.

It was seven o’clock. The wife had put her babies to bed. She sat on the opposite side of the fire from us. Eight o’clock was bedtime, the host had to go to work so early. But our three hearts were bright as the burning pine for an hour.

You have enjoyed the golden embossed[12] brocades of Hokusai. You have felt the charm of Maeterlinck’s “The Blind.” Think of these, then think of the shoulders of the Man Under the Yoke, embossed by the flame. Think of his voice as an occult instrument, while he burned a bit of crackling brush, and spoke of the love he bore that fireplace, the memory of evenings his neighbors had spent there with him, the stories told, the pipes smoked, the good silent times with wife and children. It was said by hints, and repetitions, and broken syllables, but it was said. We ate and drank in the land of heart’s desire. This man and his wife sighed at the fitting times, and smiled, when to smile was to understand, while I recited a few of the rhymes of the dear singers of yesterday and to-day: Yeats and Lanier, Burns and even Milton. This fire was the treasure at the end of the rainbow. I had not been rainbow-chasing in vain.

As my host rose and knocked out his pipe, he told how interesting lumbering with oxen could be made, if a man once understood how they were driven. He assured me that the most striking thing in all these woods[13] was a team of ten oxen. He directed me to a road whereby I would be sure to see half a dozen to-morrow. He said if ever I met a literary man, to have him write them into verses. Therefore the next day I took the route and observed: and be sure, if ever I meet the proper minstrel, I shall exhort him with all my strength to write the poem of the yoke.

As to that night, I slept in that room in the corner away from the fireplace. One comfort was over me, one comfort and pillow between me and the dark floor. The pillow was laundered at the same time as the shirt of my host. There was every reason to infer that the pillow and comfort came from his bed.

They slept far away, in some mysterious part of the empty house. I hoped they were not cold. I looked into the rejoicing fire. I said: “This is what I came out into the wilderness to see. This man had nothing, and gave me half of it, and we both had abundance.”

THE MAN WITH THE APPLE-GREEN EYES

Remember, if you go a-wandering, the road will break your heart. It is sometimes like a woman, caressing and stabbing at once. It is a mystery, this quality of the road. I write, not to explain, but to warn, and to give the treatment. Comradeship and hospitality are opiates most often at hand.

I remember when I encountered the out-poured welcome of an Old Testament Patriarch, a praying section boss in a gray log village, one Monday evening in north Florida. He looked at me long. He sensed my depression. He made me his seventh son.

He sent his family about to announce my lecture in the schoolhouse on “The Value of Poetry.” Enough apple-cheeked maidens, sad mothers, and wriggling, large-eyed urchins assembled to give an unconscious demonstration of the theme.

The little lamp spluttered. The windows[15] rattled. Two babies cried. Everybody assumed that lectures were delightful, miserable, and important. The woman on the back seat nursed her baby, reducing the noise one-third. When I was through shouting, they passed the hat. I felt sure I had carried my point. Poetry was eighty-three cents valuable, a good deal for that place. And the sons of the Patriarch were the main contributors, for before the event he had thunderously exhorted them to be generous. I should not have taken the money? But that was before I had a good grip on my rule.

The Patriarch was kept away by a neighbor who had been seized with fits on Sunday, while fishing. The neighbor though mending physically, was in a state of apprehension. He demanded, with strong crying and tears, that the Patriarch pray with him. Late in the evening, as we were about the hearth, recovering from the lecture, my host returned from the sinner’s bed, the pride of priesthood in his step. He had established a contrite heart in his brother, though all the while frank with him about the doubtful efficacy of prayer in healing a body visited with just wrath.

[16]Who would not have loved the six sons, when, at the Patriarch’s command, they drew into a circle around the family altar, with their small sister, and the gentle mother with her babe at her breast? It was an achievement to put the look of prayer into such flushed, wilful faces as those boys displayed. They followed their father with the devotion of an Ironside regiment as he lifted up his voice singing “The Son of God goes forth to War.” They rolled out other strenuous hymns. I thought they would sing through the book. I looked at the mother. I thanked God for her. She was the only woman in Florida who could cook. And her voice was honey. Her breast was ivory. The child was a pearl. Her whole aspect had the age and the youth of one of De Forest Brush’s austere American madonnas. The scripture lesson, selected not by chance, covered the adventures of Jacob at Bethel.

We afterwards knelt on the pine floor, our heads in the seats of the chairs. I peeped and observed the Patriarch with his chair almost in the fireplace. He ignored the heat. He shouted the name of the smallest boy, who answered the roll-call by praying: “Now I[17] lay me down to sleep.” The father megaphoned for the next, and the next, with a like response. He called the girl’s name, but in a still small voice she lisped the Lord’s Prayer. As the older boys were reached, the prayers became individual, but containing fragments of “Now I lay me.” The mother petitioned for the soul of the youngest boy, not yet in a state of grace, for a sick cousin, and many a neighborhood cause. The father prayed twenty minutes, while the chair smoked. I forgot the chair at last when he voiced the petition that the stranger in the gates might have visitations on his lonely road, like Jacob at Bethel. Then a great appeal went up the chimney that the whole assembly might bear abundantly the fruits of the spirit. The fire leaped for joy. I knew that when the prayer appeared before

the throne, it was still a tongue of flame.

Next morning I spent about seventy cents lecture money on a railway ticket, and tried to sleep past my destination, but the conductor woke me. He put me off in the Okefenokee swamp, just inside the Georgia line. The waters had more brass-bespangled ooze[18] than in mid-Florida; the marsh weeds beneath were lustrous red. I crossed an interminable trestle over the Suwannee River. A fidgety bird was scolding from tie to tie. If the sky had been turned over and the azure boiled to a spoonful, you would have had the intense blue with which he was painted. If the caldron had been filled with sad clouds, and boiled to a black lump, you would have had my heart. Ungrateful, I had forgotten the Patriarch. I was lonely for I knew not what; maybe for my friend Edward Broderick, who had walked with me through central Florida, and had been called to New York by the industrial tyranny which the steel rails represented even here.

We two had taken the path beside the railway in the regions of Sanford and Tampa, walking in loose sand white as salt. An orange grove in twilight had been a sky of little moons. We had eaten not many oranges. They are expensive there. But we had stolen the souls of all we passed, and so had spoiled them for their owners. It had been an exquisite revenge.

We had seen swamps of parched palmettos[19] set afire by wood-burning locomotives whose volcanic smoke-stacks are squat and wide, like those on the engines in grandmother’s third reader.

We had met Mr. Terrapin, Mr. Owl, Mrs. Cow, and Master Calf, all of them carved by the train-wheels, Mr. Buzzard sighing beside them. We had met Mr. Pig again at the cracker’s table, cooked by last year’s forest-fire, run over by last year’s train. But what had it mattered? For we together had had ears for the mocking-bird, and eyes for the moss-hung live oaks that mourn above the brown swamp waters.

We had met few men afoot, only two professional tramps, yet the path by the railway was clearly marked. Some Florida poet must celebrate the Roman directness of the railways embanked six feet above the swamp, going everywhere in regions that have no wagon-roads.

But wherever in our land there is a railway, there is a little path clinging to the embankment holding the United States in a network as real as that of the rolled steel,—a path wrought by the foot of the unsubdued. This[20] path wanders back through history till it encounters Tramp Columbus, Tramp Dante, Tramp St. Francis, Tramp Buddha, and the rest of our masters.