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Assault, Robbery, and Murder: The Dark History of "Bedsheet Ghosts"

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Wearing his finest black outfit, Francis Smith stared nervously at the three judges in London’s main criminal courthouse. A mild-mannered excise tax collector, Smith had no known criminal history and certainly no intention to become the centerpiece of one of 19th century England’s most unusual murder trials. But a week earlier, Smith had made a criminally foolish mistake: He had shot and killed what he believed to be a ghost.

The spectators inside the courthouse sat hushed as the prosecutor and a cross-examiner questioned about half a dozen eyewitnesses. Each person had seen Smith in the village of Hammersmith (now a part of London) the night of the crime, or they had previously seen the ghost that Smith was zealously hunting. One such eyewitness, William Girdler, the village night-watchman and Smith’s ghost-hunting partner, had not only seen the white-sheeted specter lurking across the street—he had chased it.

“When you pursued it,” the cross-examiner asked, “how did it escape?”

“Slipped the sheet or table-cloth off, and then got it over his head,” Girdler responded. “It was just as if his head was in a bag.”

“How long had the neighborhood been alarmed with its appearance?”

“About six weeks or two months.”

“Was the alarm great and general?”

“Yes, very great.”

“Had considerable mischief happened from it?”

“Many people were very much frightened.”

Girdler was telling the truth. The people of Hammersmith had reported seeing a ghost for weeks now, and they were terrified: The specter was verifiably violent. It assaulted men and women, and during its two month campaign of harassment and intimidation, it had successfully evaded capture. Rumors swirled that it could manifest from graves in an instant, and sink back into the mud just as quickly. At the time, the magazine Kirby’s Wonderful and Scientific Museum reported that the ghost was “so clever and nimble in its retreats, that they could never be traced.”

When Ann Millwood took the stand, the cross-examiner asked if she was familiar with these reports.

The Hammersmith Ghost.
The Hammersmith ghost

“Yes, I heard great talk of it,” Millwood explained, “that sometimes it appeared in a white sheet, and sometimes in a calf-skin dress, with horns on its head, and glass eyes.” That wasn’t all. The ghost also reportedly took the shape of Napoleon Bonaparte; other accounts said that its eyes radiated like glow-worms and that it breathed fire.

It must have been incredibly difficult for Millwood to describe the ghost’s appearance, especially in front of a public audience. The ghoul she characterized looked nothing like her late brother Thomas, the young man whom Francis Smith had mistakenly murdered.

 
 

In 19th century Britain, seeing a ghost—at least, a person dressed up as one—was not uncommon. Ghost impersonating was something of a fad, with churchyards and cobblestoned alleyways regularly plagued by pranksters, louts, and other sheet-wearing hoaxsters who were up to no good.

Historian Owen Davies tracks the origin of ghost impersonators in his wide-ranging book, The Haunted: A Social History of Ghosts, tracing the first reports of fake ghosts to the Reformation, when critics of Catholicism accused the Church of impersonating the dead to convert doubters. (According to one account by the reformer Erasmus, a priest once fastened candles to a cast of crabs and released them in a dark graveyard in hopes of imitating the lost, wandering souls of purgatory.)

But for most ghost impersonators, candle-strapped crustaceans were unnecessary; all you needed was a white sheet. Up until the 19th century, the bodies of the poor weren’t buried in coffins but simply wrapped in fabric—sometimes the sheet of the deathbed—which would be knotted at the head and feet. Ghost impersonators adopted the white sheet as their de facto wardrobe as early as 1584, when Reginald Scott, a member of parliament and witchcraft aficionado, wrote that, “one knave in a white sheet hath cozened [that is, deceived] and abused many thousands that way.” It’s from this practice that the trope of a white-sheeted ghost originated.

Seventeenth and 18th century Britain are sprinkled with accounts of phony phantoms. Take Thomas Wilmot, a famed crook and highwayman who once disguised himself as a spirit to steal money. (His appearance—chalked-up skin and a sheet-bound head—sent a table of gamblers scrambling for an exit. Wilmot pocketed the cash they left on the table.) And by the 1760s, so many white-sheeted pranksters were prowling in cemeteries that annoyed citizens were paying bounties to get rid of them. According to the Annual Register, one ghost in southern Westminster “struck such terror into the credulous inhabitants thereabouts, that those who could not be brought to believe it a ghost, entered into a subscription, to give five guineas to the person, who would seize him.”

These pranks had consequences. In 1792, a ghost impersonator in Essex spooked a farm-worker steering a wagon; the horses jumped, the driver tumbled, and his leg was crushed by one of the wagon’s wheels. He died from his injuries. Twelve years later, soldiers in London’s St. James’s Park spotted the specter of a headless woman, an event that authorities took very seriously, if only because it was distracting—and reportedly harming—its security guards. In the 1830s, a ghost impersonator was tried for manslaughter because he literally frightened an 81-year-old woman to death.

It was dangerous for the so-called ghosts, too. In 1844, six men chased a ghost impersonator and beat him so badly that he had to visit the hospital. In 1888, a mob of 50 villagers—all armed with sticks—surrounded a “ghost” and only released him after he agreed to donate money to a local infirmary. (Some ghost-busts startled investigators for other reasons: Davies writes that, in 1834, an investigation of an unoccupied haunted house revealed “nothing more than some boisterous love-makers.”)

Like many other pastimes in 19th century Britain, ghost impersonating was a gendered activity: Women, especially young female servants, were often restricted to mimicking poltergeist activity indoors—rapping on doors, moving furniture, throwing rocks at windows—while the sheet-wearing hijinks were reserved for young men who, far too often, had scuzzy intentions.

Most accounts of ghost impersonating, both modern and historical, gloss over the fact that men often used their ghostly cover to intimidate, harass, sexually assault, and even rape women. In his precise and critical account of ghost impersonators, Spirits of an Industrial Age, the historian Jacob Middleton argues that ghost impersonating was not only the domain of juvenile pranksters, but also that of sexual predators. This was made most painfully clear during the 1830s, the height of hauntings by “Spring-Heeled Jack.”

Spring-Heeled Jack.
Spring-Heeled Jack
Wikimedia Commons // Public Domain

Every day, London’s women had to contend not only with the persistent threat of cads and street harassers, but also with men the press dubbed “Monsters,” menaces who stalked, grabbed, groped, slashed, and stabbed women in the breasts and buttocks. These criminals were piquerists, people who took sexual pleasure in piercing the skin of women, and a spate of attacks in the 1780s put all of London at unease. In the early 1800s, these boors started to take cover by dressing as ghosts. Spring-Heeled Jack, called a “monster in human form,” was among them: Hiding in alleyways after sunset, he would seek lone women, knock on their doors, and attempt to tear away their clothes with hooks. Thanks to London’s sensationalist press, tales of Spring-Heeled Jack would bloat into urban legend.

But even before Spring-Heeled Jack, on a normal evening, the women of Hammersmith were justified in feeling worried about stepping outside after dark. Organized police forces were a relatively new idea in Great Britain, and solitary neighborhoods such as Hammersmith were protected by little more than a roving constable or watchman. Reports of the Hammersmith ghost intensified that anxiety. (The community's men weren’t much help. As the Morning Post reported, “[The ghost] was seen on Monday evening last pursuing a woman, who shrieked dreadfully. Although there were four male passengers in the stage coach, which passed at the time, not one durst venture to the rescue of the distressed female.”) It wasn’t until weeks of attacks that bands of locals, their bellies sloshing with ale supplied by the nearest public house, began taking to the streets to stop the menace.

It was at the intersection of these two sad facts that the tragedy at Hammersmith unfolded: Francis Smith went out on January 3, 1804 to catch a ghost, while Thomas Millwood went out to ensure that his wife, who was walking home alone in the dark, did not meet one.

 
 

Thomas Millwood was told he resembled the Hammersmith ghost. A bricklayer, Millwood wore a white jacket, white trousers, and a white apron, an ensemble that scared a carriage-riding couple one dark Saturday night. When the passerby exclaimed to his wife, “There goes the ghost!” Millwood turned and uncorked a few colorful and unprintable words, asking if the man wanted “a punch in the head.”

After the incident, a family member named Phoebe Fullbrooke implored Millwood to change his wardrobe at night. “Your clothes look white,” she said. “Pray do put on your great coat, that you may not run any danger.” Millwood mumbled something about how he hoped the town’s vigilantes would catch the ghost, but he neglected the advice and continued walking home in his white work clothes.

A few nights later, Francis Smith and William Girdler went ghost hunting.

Compelled by reports of the ghost’s violence, the men carried firearms. Hammersmith’s spirit had choked a man and the village swirled with rumors that it had even attacked a pregnant woman who later died of shock. According to one report, the apparition caused “so much alarm, that every superstitious person in that neighborhood had been filled with the most powerful apprehensions.” But superstitions mattered little. Ghost or not, there was undoubtedly a public menace in Hammersmith, and people wanted it gone. A bounty of 10 pounds would be awarded to anybody who caught it.

A depiction of Francis Smith hunting the Hammersmith ghost in 'The Newgate Calendar.'
A depiction of Francis Smith hunting the Hammersmith ghost in The Newgate Calendar.
Wikimedia Commons // Public Domain

That same night, Thomas Millwood stopped at his father’s house and began chatting with his sister Ann. Sometime between 10 and 11 p.m., she suggested he leave and escort his wife, who was still in town, back home. “You had better go,” Ann said. “It is dangerous for your wife to come home by herself.” Millwood agreed and stepped outside, wearing his white bricklayer’s clothes. He didn’t know that he was walking down the same unlit lane as Francis Smith, shotgun in tow.

When Smith spotted the white figure gliding in his direction, he lifted his fowling piece to his shoulder and yelled, “Damn you, who are you? Stand, else I’ll shoot you.” The air stood silent. He yelled a second time and stared down the barrel. Not hearing any response, Smith fired.

Millwood’s sister heard the gunshot and screamed for Thomas, but, like Smith, she heard no response. She later found her brother lying face up on the dirt lane, his face stained black with gunpowder, his white clothes stained red.

 
 

The Caledonian Mercury reported the sad news later that week: “We have to announce to the public an event, in some of its circumstances so ludicrous, but in its result so dreadful, that we fear if the reader should even laugh with one side of his mouth, he must of necessity cry with the other.”

The moment the smell of spent gunpowder hit his nose, Smith knew he’d made a mistake. Millwood had been killed instantly; the shot entered his lower left jaw and exited through the back of his neck. Smith barged into the White Hart pub in visible distress, possibly in shock, and waited to be arrested. One week later, he stood trial at London’s Old Bailey courthouse. The jury deliberated for 45 minutes before returning with a conviction of manslaughter.

The three judges rejected the sentence.

“The Court have no hesitation whatever with regard to the law,” Justice Rooke exclaimed, “and therefore the verdict must be—‘Guilty of Murder’ or ‘a total acquittal from want to evidence.’” In other words, the jury could not be wishy-washy. Smith was either guilty of murder, or not guilty of murder—the jury needed to decide.

Within minutes, Smith was convicted of murder. He was sentenced to hang the next Monday; his body would be dissected in the name of science.

Reports of Smith’s trial were lurid. As the Newgate Calendar tells it, “When the dreadful word ‘Guilty!’ was pronounced [Smith] sank into a state of stupefaction exceeding despair.” His feelings were likely intensified by the admission of John Graham, a Hammersmith shoemaker who days earlier admitted to starting the Hammersmith ghost hoax. (Graham began impersonating the specter to scare his apprentices, who he complained were filling his children’s heads with nonsense about ghosts. Unfortunately, his prank appears to have inspired violent copycats to engage in what the Caledonian Mercury called “weak, perhaps wicked frolic.”)

In the end, Smith would be lucky. His sentence was sent to His Majesty King George III, who not only delayed the execution but eventually granted Smith a full pardon.

The Hammersmith ghost trial, however, would haunt England’s legal system for almost another two centuries. Smith’s case would remain a philosophical head-scratcher: If somebody commits an act of violence in an effort to stop a crime from occurring—only to realize later that they were mistaken and that no crime was being committed—is that person still justified in using violence? Or are they the criminal? British law would not be make room for this gray area until the 1980s.

Meanwhile, the tragedy in Hammersmith failed to deter England’s many ghost impersonators. Pranksters and creeps alike continued wearing bedsheets in dark cemeteries and alleyways for almost another century. In fact, the ghost of 1803 and 1804 would not be the last specter to haunt the village of Hammersmith. Two decades later, a ghost would return. But this time, villagers whispered rumors that this haunting was real, caused by the angry soul of a white-clad bricklayer named Thomas Millwood.

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Animals
15 Reasons You Should Appreciate Squirrels
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Even if you live in a big city, you probably see wildlife on a regular basis. Namely, you're sure to run into a lot of squirrels, even in the densest urban areas. And if you happen to live on a college campus, well, you're probably overrun with them. While some people might view them as adorable, others see them as persistent pests bent on chewing on and nesting in everything in sight. But in honor of National Squirrel Appreciation Day, here are 15 reasons you should appreciate the savvy, amazing, bushy-tailed critters.

1. THEY CAN JUMP REALLY, REALLY FAR.

A flying squirrel soars through the air
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In one study [PDF] of the tree-dwelling plantain squirrels that roam the campus of the National University of Singapore, squirrels were observed jumping almost 10 feet at a stretch. In another study with the eastern ground squirrel, one researcher observed a squirrel jumping more than 8 feet between a tree stump and a feeding platform, propelling itself 10 times the length of its body. Flying squirrels, obviously, can traverse much farther distances midair—the northern flying squirrel, for instance, can glide up to 295 feet [PDF].

2. THEY'RE VERY ORGANIZED …

A squirrel digs in a grassy field filled with fallen leaves.
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In fact, they may be more organized than you are. A recent study found that eastern fox squirrels living on UC Berkeley's campus cache their nuts according to type. When given a mixture of walnuts, pecans, almonds, and hazelnuts, the squirrels took the time to hide each type of nut in a specific place. This method of "spatial chunking" may help them remember where the nuts are when they go to retrieve them later. Though the study wasn't able to determine this for sure, the study's results suggested that the squirrels may have been organizing their caches by even more subtle categories, like the size of the nuts.

3. … BUT THEIR FORGETFULNESS HELPS TREES GROW.

Looking up a tree trunk at a squirrel climbing down
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Tree squirrels are one of the most important animals around when it comes to planting forests. Though they may be careful about where they bury their acorns and other nuts, they still forget about quite a few of their caches (or at least neglect to retrieve them). When they do, those acorns often sprout, resulting in more trees—and eventually, yet more acorns for the squirrels.

4. THEY HELP TRUFFLES THRIVE.

A man holds a truffle up for the camera.
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The squirrel digestive system also plays an important role in the survival of truffles. While above-ground mushrooms can spread their spores through the air, truffles grow below ground. Instead of relying on the air, they depend on hungry animals like squirrels to spread their spores to host plants elsewhere. The northern flying squirrel, found in forests across North America, depends largely on the buried fungi to make up its diet, and plays a major role in truffle propagation. The squirrels poop out the spores unharmed on the forest floor, allowing the fungi to take hold and form a symbiotic relationship with the tree roots it's dropped near.

5. THEY'RE ONE OF THE FEW MAMMALS THAT CAN SPRINT DOWN A TREE HEAD-FIRST.

A squirrel stands on the knot of a tree trunk looking down at the ground.
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You may not be too impressed when you see a squirrel running down a tree, but they're actually accomplishing a major feat. Most animals can't climb vertically down head-first, but squirrel's back ankles can rotate 180°, turning their paws all the way around to grip the tree trunk as they descend.

6. SEVERAL TOWNS COMPETE FOR THE TITLE OF 'HOME OF THE WHITE SQUIRREL.'

A white squirrel in Olney, Illinois stands on its hind legs.
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Squirrels are a more popular town mascot than you might think. Surprisingly, more than one town wants to be known as the "home of the white squirrel," including Kenton, Tennessee; Marionville, Missouri; the Canadian city of Exeter, Ontario; and Brevard, North Carolina, the location of the annual White Squirrel Festival. But Olney, Illinois may be the most intense about its high population of albino squirrels. There is a $750 fine for killing the all-white animals, and they have the legal right-of-way on roads. There's an official city count of the squirrels each year, and in 1997, realizing that local cats posed a threat to the beloved rodent residents, the city council banned residents from letting their cats run loose outdoors. In 2002, the city held a 100-Year White Squirrel Celebration, erecting a monument and holding a "squirrel blessing" by a priest. Police officers wore special squirrel-themed patches for the event.

7. THEY CAN AID STROKE RESEARCH.

An illustration of different regions of the brain lighting up in blue
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Ground squirrels hibernate in the winter, and the way their brains function while they do may help scientists develop a new drug that can limit the brain damage caused by strokes. When ground squirrels hibernate, their core body temperature drops dramatically—in the case of the arctic ground squirrel, to as low as 26.7°F, possibly the lowest body temperature of any mammal on Earth. During this extra-cold hibernation, a squirrel's brain undergoes cellular changes that help its brain deal with reduced blood flow. Researchers are currently trying to develop a drug that could mimic that process in the human brain, preventing brain cells from dying when blood flow to the brain is cut off during a stroke.

8. THEIR FUR MAY HAVE SPREAD LEPROSY IN THE MIDDLE AGES.

A woman in a fur vest with a hood faces away from the camera and stares out over the water.
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If you always warn your friends not to pet or feed squirrels because they can spread disease, put this story in your back pocket for later: They may have helped leprosy spread from Scandinavia to the UK in the 9th century. Research published in 2017 found a strain of leprosy similar to a modern variant found in squirrels in southern England in the skull of a woman who lived in England sometime between 885 and 1015 CE. The scientists suggest that the leprosy may have arrived along with Viking squirrel pelts. "It is possible that this strain of leprosy was proliferated in the South East of England by contact with highly prized squirrel pelt and meat, which was traded by the Vikings at the time this woman was alive," one of the authors told The Guardian. That may not be the most uplifting reason to appreciate squirrels, but it's hard not to admire their influence!

9. THEY'RE MORE POWERFUL THAN HACKERS.

A squirrel runs across a power line.
Frederic J. Brown, AFP/Getty Images

While energy companies may worry about hackers disrupting the power grid, squirrels are actually far more powerful than cyber-whizzes when it comes to sabotaging our electricity supply. A website called Cyber Squirrel 1 documents every public record of squirrels and other animals disrupting power services dating back to 1987. It has counted more than 1100 squirrel-related outages across the world for that time period, which is no doubt a vast underestimate. In a 2016 survey of public power utilities, wildlife was the most common cause of power outages, and for most power companies, that tends to mean squirrels.

10. THEY CAN HEAT UP THEIR TAILS TO WARD OFF PREDATORS.

A ground squirrel sits with its mouth open.
David McNew, Getty Images

California ground squirrels have an interesting way of scaring off rattlesnakes. Like cats, their tails puff up when they go on the defense. A squirrel will wave its tail at a rattlesnake to convince the snake that it's a formidable opponent. Surprisingly, they whip their tails at their foes whether it's light or dark outside. Squirrels can control the blood flow to their tails to cool down or keep warm, and they use this to their advantage in a fight, pumping blood into their tails. Even if the rattlesnakes can't see the bushy tails, researchers found in 2007, they can sense the heat coming off them.

11. THEY HELP SCIENTISTS KNOW WHETHER A FOREST IS HEALTHY.

A squirrel runs down a tree trunk toward a pile of leaves.
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Researchers look at tree squirrel populations to measure just how well a forest ecosystem is faring. Because they depend on their forest habitats for seeds, nesting sites, and food storage, the presence and demographics of tree squirrels in an area is a good bellwether for the health of a mature forest. Studying changes in squirrel populations can help experts determine the environmental impact of logging, fires, and other events that alter forest habitats [PDF].

12. THEY CAN LIE.

A squirrel with a bushy tail stands on its hind legs.
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Gray squirrels know how to deceive. They can engage in what's called "tactical deception," a behavior previously only seen in primates, as a study in 2008 found. When they think they're being watched by someone looking to pilfer their cache of food, the researchers discovered, they will pretend to dig a hole as if burying their acorn or nut, but tuck their snack into their mouth and go bury it elsewhere.

13. THEY WERE ONCE AMERICA'S MOST POPULAR PET.

A man in a hat kisses a squirrel on the White House grounds
Harris & Ewing, Library of Congress // Public Domain

Though some states currently ban (or require permits for) keeping squirrels as pets, it was once commonplace. Warren G. Harding kept a squirrel named Pete who would sometimes show up to White House meetings and briefings, where members of Harding's cabinet would bring him nuts. But keeping a squirrel around wasn't just for world leaders—the rodent was the most popular pet in the country, according to Atlas Obscura. From the 1700s onwards, squirrels were a major fixture in the American pet landscape and were sold in pet shops. Despite Harding's love of Pete, by the time he lived in the White House in the 1920s, squirrel ownership was already on the wane, in part due to the rise of exotic animal laws.

14. THE MERE SIGHT OF JUST ONE COULD ONCE ATTRACT A CROWD.

A historical photo of nurses leaning down to feed a black squirrel
Library of Congress // Public Domain

The American cities of the 1800s weren't great places to catch a glimpse of wildlife, squirrels included. In fact, the animals were so rare that in the summer of 1856, when a gray squirrel escaped from its cage inside a downtown New York apartment building (where it was surely living as someone's pet), it merited a write-up in The New York Times. According to the paper, several hundred people gathered to gawk at the tree where the squirrel took refuge and try to coax the rodent down. In the end, a police officer had to force the crowd to disperse. The paper did not document what happened to the poor squirrel.

15. IN THE 19TH CENTURY, THEY WERE TASKED WITH TEACHING COMPASSION.

A boy doing homework with a squirrel on the table.
Hulton Archive, Getty Images

In the mid-1800s, seeking to return a little bit of nature to concrete jungles, cities began re-introducing squirrels to their urban parks. Squirrels provided a rare opportunity for city slickers to see wildlife, but they were also seen as a sort of moral compass for young boys. Observing and feeding urban squirrels was seen as a way to steer boys away from their "tendency toward cruelty," according to University of Pennsylvania historian Etienne Benson [PDF]. Boy Scouts founder Ernest Thompson Seton argued in a 1914 article that cities should introduce "missionary squirrels" to cities so that boys could befriend them. He and other advocates of urban squirrels "saw [them] as opportunities for boys to establish trusting, sympathetic, and paternalistic relationships with animal others," Benson writes.

But young boys weren't the only ones that were thought to benefit from a little squirrel-feeding time. When the animals were first reintroduced to parks in the 19th century, feeding squirrels was considered an act of charity—one accessible even to those people who didn't have the means of showing charity in other realms. "Because of the presence of urban squirrels, even the least powerful members of human society could demonstrate the virtue of charity and display their own moral worth," Benson writes. "Gray squirrels helped reshape the American urban park into a site for the performance of charity and compassion for the weak." Even if you were too poor to provide any sort of charity for someone else, you could at least give back to the squirrels.

BONUS: THEY USED TO HATE TAX SEASON TOO.

A colored lithograph shows men and dogs hunting squirrels in a forest.
Currier and Ives, Library of Congress // Public Domain

Though notably absent from big cities, much of the U.S. was once overrun by squirrels. The large population of gray squirrels in early Ohio caused such widespread crop destruction that people were encouraged—nay, required—to hunt them. In 1807, the Ohio General Assembly demanded that citizens not just pay their regular taxes, but add a few squirrel carcasses on top. According to the Ohio History Connection, taxpayers had to submit a minimum of 10 squirrel scalps to the town clerk each year. Tennessee had similar laws, though that state would let people pay in dead crows if they couldn't rustle up enough squirrels.

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Retrobituaries
Leon Ray Livingston, America's Most Famous Hobo
Photo illustration by Lucy Quintanilla, Mental Floss. Trains, iStock. Portrait, Project Gutenberg // Public Domain
Photo illustration by Lucy Quintanilla, Mental Floss. Trains, iStock. Portrait, Project Gutenberg // Public Domain

With no more troops or supplies to move after the end of the Civil War, the country's railroads became home to another army—that of the hobos. The ever-increasing web of rails nationwide would go from 45,000 miles before 1871 to nearly 200,000 by 1900, making it easier for the poorest of working-class folk, many of whom were veterans, to hitch a ride on a train and travel from state to state looking for employment. These hobos were soon a familiar sight coast to coast.

The journeys of these destitute travelers quickly caught on in the popular culture of the late 19th and early 20th centuries, creating a romanticized view of this unique lifestyle. It was a time when writers like W. H. Davies and Jack London parlayed their hoboing experiences into literary notoriety, while Charlie Chaplin's "Little Tramp" would become one of the most recognizable movie characters of the 20th century. Among these wandering folk figures was a man with a sense of showmanship and a keen eye for branding: Leon Ray Livingston—a writer, lecturer, and transient who would go on to dub himself "King of the Hobos."

What we know about Livingston's early life comes solely from the books he wrote, which often read like tall tales designed to help build his mystique. According to Livingston, he was born in August 1872 into a family from San Francisco that he described as "well-to-do," but at age 11, misbehavior at school led him down a different path in life. On the day after his 11th birthday, his teacher sent him home with a note detailing his bad behavior, which was to be signed by Livingston's father. The boy didn't show his father the note that night, and when he spotted his teacher heading toward his house the next morning, Livingston snuck out of the house and kept moving. He wouldn't fully stop for decades.

Livingston says he left his house that day armed with a .22-caliber rifle and a pocket full of money—some stolen from his mother, some a birthday gift from his uncle. From there, his life became an odyssey of riding the rails, hopping on steamers, and taking on odd jobs as he traversed a country in the midst of an industrial revolution. Years later, Livingston would famously brag that he traveled 500,000 miles while only spending $7.61 on fares.

In his decades on the road, he took to writing about his experiences, eventually self-publishing around a dozen books about his adventures; the most comprehensive was Life and Adventures of A-No. 1: America's Most Celebrated Tramp. Published in 1910—nearly 30 years after he left home—this book includes tales of his early life as a hobo, including one globe-trotting adventure in his first year that found him working aboard a British trade ship that set off from New Orleans for Belize, where he jumped ship and began working for a mahogany camp.

Book cover for The Trail of the Tramp
The book cover to Livingston's The Trail of the Tramp
Project Gutenberg // Public Domain

Livingston's Central American exploits include anecdotes about the working conditions in the British mahogany camps, his repeated (but failed) attempts to desert his employers and head home on their dime, feasting on "roasted baboon," and his near-fatal run-in with something he called Black Swamp Fever (which could be a reference to malaria). The writing is colorful and no doubt romanticized, making it hard to separate facts from the legend Livingston aimed to enhance.

It was after his return trip to America that Livingston was christened with the nickname that would help him become something bigger than a lowly transient: A-No. 1. In his book, Livingston said the moniker was given to him by an older companion named Frenchy, who said:

"Every tramp gives his kid a nickname, a name that will distinguish him from all other members of the craft. You have been a good lad while you have been with me, in fact been always 'A-No. 1' in everything you had to do, and, Kid, take my advice, if you have to be anything in life, even if a tramp, try to be 'A-No. 1' all the time and in everything you undertake."

He also told Livingston to carve this new nickname into each mile post he passed on his journey, letting the world know who'd traveled here before them. This piece of advice gave the legend of Livingston more longevity than he could ever imagine: In the 21st century, people are still finding "A-No. 1" scribbled under bridges.

In addition to signing their nickname, the wandering tramps would also draw up symbols to alert others of possible danger or hospitality ahead. In his 1911 book Hobo-Camp-Fire-Tales, Livingston provides drawings of 32 of these symbols and what they all mean—including signs for "This town has saloons," "The police in this place are 'Strictly Hostile,'" and "Hostile police judge in this town. Look out!" It's not completely clear if Livingston played a role in creating this hobo code, but he is credited with preserving these symbols and bringing them to the attention of a curious American public.

As Livingston became more of a cultural figure, he seemingly took an interest in leading people away from the tramp life. His books would often begin with a warning, telling readers, "Wandering, once it becomes a habit, is almost incurable, so NEVER RUN AWAY, but STAY AT HOME, as a roving lad usually ends in becoming a confirmed tramp." He then finished, saying this "pitiful existence" would likely end with any would-be tramp in a "pauper's grave." These warnings could be a well-meaning public service announcement, although scholars say they can also be read as Livingston's attempt to enhance the danger of the lifestyle to create even more intrigue about his exploits (and sell more books).

Always a showman, Livingston understood publicity as well as any celebrity at the time; in his travels he would often seek out local reporters, becoming the subject of numerous newspaper articles and magazine interviews around the country. Taking pride in his exploits, he carried a scrapbook of his journeys around with him, which included personalized letters and autographs from notable figures such as Thomas Edison, George Dewey, Theodore Roosevelt, and William Howard Taft.

His influence among the community was far-reaching, even capturing the imagination of a young Jack London, author of White Fang and The Call of the Wild, during his formative years. London had reached out to Livingston about his lifestyle in the late 19th century, and the two adventured together, as chronicled in Livingston's book From Coast to Coast with Jack London, which was published in 1917, a year after London's death.

Despite the freight-hopping and steamer trips and odd jobs, Livingston wasn't hurting for money; for him, hoboing was a spiritual necessity, not a financial one. When he would seek some stability during his travels, he could often be found staying at Mrs. Cunningham's Boarding House in Cambridge Springs, Pennsylvania, where he would write many of his books. In The Ways of the Hobo, he claimed the house became "a veritable Mecca to chronic hoboes," including old friends like "Hobo Mike" and "Denver Johnny," who sought out his counsel and companionship.

In 1914, Livingston married a woman named Mary Trohoske (sometimes spelled Trohoski), and he settled down—as best a tramp could—in a house in Erie, Pennsylvania. His later years were spent working various jobs—including at electric and steel companies around Erie, though one source places him in real estate. While he stayed relatively put in his later years, Livingston did travel the lecture circuit to speak out against the lifestyle that defined him. With the country in the throes of the Great Depression, the warnings Livingston wrote about the hobo lifestyle in each of his books had transformed into full-on speeches against tramping. (Sadly, his lectures don't seem to have survived.)

Rumors persist about Livingston's final days. Some claim that he continued his traveling ways toward the end, dying in a train wreck in Houston, Texas, in 1944, but this is likely confusion with a 1912 wreck that killed one of his impersonators. According to most accounts, Livingston passed away due to heart failure in his home on April 5, 1944 around age 71, with his wife by his side. But for a man who lived to mythologize his own story, a little ambiguity about his end is only fitting.

Livingston's fame has waned significantly since the first quarter of the 20th century. He's only re-emerged in the mainstream a few times, most notably when Lee Marvin played A-No. 1 in the 1973 movie Emperor of the North, based on Livingston's travels with Jack London and on London's own book The Road. Though little-remembered now, Livingston was part of a fleeting moment in American history—a time when the country was getting the first real glimpse of itself as an interconnected nation, and when someone who lived by wandering could be the stuff of folklore.

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