THE GREENSTEINS AND “MOTHER’S RESTAURANT” Few hobos enter Chicago who have not heard of “Mother” Greenstein. For years Mother and Father Greenstein ran a saloon on South State Street. It was a barrel-house and the “bos” flocked to it when they had money. It was one of the few saloons in that area that was on “the square.” Among the hobos it is asserted that “Mother” is the richest woman in Chicago. But her wealth has not changed her habits. She reared a family of seven children, and most of them have gone through college and into business for themselves. The Greensteins are proud of their family, but no less proud of their work. With the coming of prohibition, they closed the saloon and opened a restaurant on the corner of Ninth and State streets. The place is known as “Mother’s Restaurant,” and it is one of the few places in Hobohemia that has the right to write “Home Cooking” on the window. Day after day “Mother” is on the job, cooking steaks and chops and French-fried potatoes, while “Father” waits table and serves at the bar. Mother lives in her work. She is proud of her kitchen, and she likes to serve hungry men. The hobos say no chef in the Blackstone or Drake can prepare more savory dishes. The Greensteins did not earn their reputation by serving hungry men who could pay their way, but by serving the penniless and hungry at times when it is hard for hungry men to get food. A sign is painted on the wall outside the restaurant: “Mother’s Restaurant. Don’t Go Hungry. See Mother.” Last winter another sign placed in the window read: “Attention! Starting Monday, Dec. 20 [1921], ‘Mother’ Will Serve Hot Coffee and Rolls Free ... from 5 A.M. to 7 A.M.” Some mornings the bread line at 901 South State Street contained as many as 500 men who were out to get a bowl of coffee and something to eat, but none were ever turned away. There is always plenty of bread and plenty of coffee, and good coffee, too. The hobos do appreciate “Mother.” The old-timers of South State Street swear by her. HOBO LEADERSHIP This rapid sketch of a few persons in the _Who’s Who_ of Hobohemia gives a picture of the local leadership among the homeless men. All these persons, and many others who embody either the aspirations of the hobos or the organized religious and philanthropic impulses of the larger community toward the migrant, must be taken into account in any fundamental policy and program for his welfare. All these leaders are dealing with the homeless man as a human being, that is, with his personal needs, his memories, and his hopes. Working with these leaders, the social agencies may secure both insight into his attitudes and wishes and his co-operation for his own well-being. CHAPTER XIII THE INTELLECTUAL LIFE OF THE HOBO