If the confession that I have often travelled from this Covent Garden lodging of mine on Sundays, should give offence to those who never travel on Sundays, they will be satisfied (I hope) by my adding that the journeys in question were made to churches.
Not that I have any curiosity to hear powerful preachers. Time was, when I was dragged by the hair of my head, as one may say, to hear too many. On summer evenings, when every flower, and tree, and bird, might have better addressed my soft young heart, I have in my day been caught in the palm of a female hand by the crown, have been violently scrubbed from the neck to the roots of the hair as a purification for the Temple, and have then been carried off highly charged with saponaceous electricity, to be steamed like a potato in the unventilated breath of the powerful Boanerges Boiler and his congregation, until what small mind I had, was quite steamed out of me. In which pitiable plight I have been haled out of the place of meeting, at the conclusion of the exercises, and catechised respecting Boanerges Boiler, his fifthly, his sixthly, and his seventhly, until I have regarded that reverend person in the light of a most dismal and oppressive Charade. Time was, when I was carried off to platform assemblages at which no human child, whether of wrath or grace, could possibly keep its eyes open, and when I felt the fatal sleep stealing, stealing over me, and when I gradually heard the orator in possession, spinning and humming like a great top, until he rolled, collapsed, and tumbled over, and I discovered to my burning shame and fear, that as to that last stage it was not he, but I. I have sat under Boanerges when he has specifically addressed himself to us — us, the infants — and at this present writing I hear his lumbering jocularity (which never amused us, though we basely pretended that it did), and I behold his big round face, and I look up the inside of his outstretched coat-sleeve as if it were a telescope with the stopper on, and I hate him with an unwholesome hatred for two hours. Through such means did it come to pass that I knew the powerful preacher from beginning to end, all over and all through, while I was very young, and that I left him behind at an early period of life. Peace be with him! More peace than he brought to me!
Now, I have heard many preachers since that time — not powerful; merely Christian, unaffected, and reverential — and I have had many such preachers on my roll of friends. But, it was not to hear these, any more than the powerful class, that I made my Sunday journeys. They were journeys of curiosity to the numerous churches in the City of London. It came into my head one day, here had I been cultivating a familiarity with all the churches of Rome, and I knew nothing of the insides of the old churches of London! This befell on a Sunday morning. I began my expeditions that very same day, and they lasted me a year.
I never wanted to know the names of the churches to which I went, and to this hour I am profoundly ignorant in that particular of at least nine-tenths of them. Indeed, saying that I know the church of old GOWER’S tomb (he lies in effigy with his head upon his books) to be the church of Saint Saviour’s, Southwark; and the church of MILTON’S tomb to be the church of Cripplegate; and the church on Cornhill with the great golden keys to be the church of Saint Peter; I doubt if I could pass a competitive examination in any of the names. No question did I ever ask of living creature concerning these churches, and no answer to any antiquarian question on the subject that I ever put to books, shall harass the reader’s soul. A full half of my pleasure in them arose out of their mystery; mysterious I found them; mysterious they shall remain for me.
Where shall I begin my round of hidden and forgotten old churches in the City of London?
It is twenty minutes short of eleven on a Sunday morning, when I stroll down one of the many narrow hilly streets in the City that tend due south to the Thames. It is my first experiment, and I have come to the region of Whittington in an omnibus, and we have put down a fierce-eyed, spare old woman, whose slate-coloured gown smells of herbs, and who walked up Aldersgate-street to some chapel where she comforts herself with brimstone doctrine, I warrant. We have also put down a stouter and sweeter old lady, with a pretty large prayer-book in an unfolded pocket-handkerchief, who got out at a corner of a court near Stationers’ Hall, and who I think must go to church there, because she is the widow of some deceased old Company’s Beadle. The rest of our freight were mere chance pleasure-seekers and rural walkers, and went on to the Blackwall railway. So many bells are ringing, when I stand undecided at a street corner, that every sheep in the ecclesiastical fold might be a bell-wether. The discordance is fearful. My state of indecision is referable to, and about equally divisible among, four great churches, which are all within sight and sound, all within the space of a few square yards.
As I stand at the street corner, I don’t see as many as four people at once going to church, though I see as many as four churches with their steeples clamouring for people. I choose my church, and go up the flight of steps to the great entrance in the tower. A mouldy tower within, and like a neglected washhouse. A rope comes through the beamed roof, and a man in the corner pulls it and clashes the bell — a whity-brown man, whose clothes were once black — a man with flue on him, and cobweb. He stares at me, wondering how I come there, and I stare at him, wondering how he comes there. Through a screen of wood and glass, I peep into the dim church. About twenty people are discernible, waiting to begin. Christening would seem to have faded out of this church long ago, for the font has the dust of desuetude thick upon it, and its wooden cover (shaped like an old-fashioned tureen-cover) looks as if it wouldn’t come off, upon requirement. I perceive the altar to be rickety and the Commandments damp. Entering after this survey, I jostle the clergyman in his canonicals, who is entering too from a dark lane behind a pew of state with curtains, where nobody sits. The pew is ornamented with four blue wands, once carried by four somebodys, I suppose, before somebody else, but which there is nobody now to hold or receive honour from. I open the door of a family pew, and shut myself in; if I could occupy twenty family pews at once I might have them. The clerk, a brisk young man (how does HE come here?), glances at me knowingly, as who should say, ‘You have done it now; you must stop.’ Organ plays. Organ-loft is in a small gallery across the church; gallery congregation, two girls. I wonder within myself what will happen when we are required to sing.
There is a pale heap of books in the corner of my pew, and while the organ, which is hoarse and sleepy, plays in such fashion that I can hear more of the rusty working of the stops than of any music, I look at the books, which are mostly bound in faded baize and stuff. They belonged in 1754, to the Dowgate family; and who were they? Jane Comport must have married Young Dowgate, and come into the family that way; Young Dowgate was courting Jane Comport when he gave her her prayer-book, and recorded the presentation in the fly-leaf; if Jane were fond of Young Dowgate, why did she die and leave the book here? Perhaps at the rickety altar, and before the damp Commandments, she, Comport, had taken him, Dowgate, in a flush of youthful hope and joy, and perhaps it had not turned out in the long run as great a success as was expected?
The opening of the service recalls my wandering thoughts. I then find, to my astonishment, that I have been, and still am, taking a strong kind of invisible snuff, up my nose, into my eyes, and down my throat. I wink, sneeze, and cough. The clerk sneezes; the clergyman winks; the unseen organist sneezes and coughs (and probably winks); all our little party wink, sneeze, and cough. The snuff seems to be made of the decay of matting, wood, cloth, stone, iron, earth, and something else. Is the something else, the decay of dead citizens in the vaults below? As sure as Death it is! Not only in the cold, damp February day, do we cough and sneeze dead citizens, all through the service, but dead citizens have got into the very bellows of the organ, and half choked the same. We stamp our feet to warm them, and dead citizens arise in heavy clouds. Dead citizens stick upon the walls, and lie pulverised on the sounding-board over the clergyman’s head, and, when a gust of air comes, tumble down upon him.
In this first experience I was so nauseated by too much snuff, made of the Dowgate family, the Comport branch, and other families and branches, that I gave but little heed to our dull manner of ambling through the service; to the brisk clerk’s manner of encouraging us to try a note or two at psalm time; to the gallery-congregation’s manner of enjoying a shrill duet, without a notion of time or tune; to the whity-brown man’s manner of shutting the minister into the pulpit, and being very particular with the lock of the door, as if he were a dangerous animal. But, I tried again next Sunday, and soon accustomed myself to the dead citizens when I found that I could not possibly get on without them among the City churches.
After being again rung for by conflicting bells, like a leg of mutton or a laced hat a hundred years ago, I make selection of a church oddly put away in a corner among a number of lanes — a smaller church than the last, and an ugly: of about the date of Queen Anne. As a congregation, we are fourteen strong: not counting an exhausted charity school in a gallery, which has dwindled away to four boys, and two girls. In the porch, is a benefaction of loaves of bread, which there would seem to be nobody left in the exhausted congregation to claim, and which I saw an exhausted beadle, long faded out of uniform, eating with his eyes for self and family when I passed in. There is also an exhausted clerk in a brown wig, and two or three exhausted doors and windows have been bricked up, and the service books are musty, and the pulpit cushions are threadbare, and the whole of the church furniture is in a very advanced stage of exhaustion. We are three old women (habitual), two young lovers (accidental), two tradesmen, one with a wife and one alone, an aunt and nephew, again two girls (these two girls dressed out for church with everything about them limp that should be stiff, and VICE VERSA, are an invariable experience), and three sniggering boys. The clergyman is, perhaps, the chaplain of a civic company; he has the moist and vinous look, and eke the bulbous boots, of one acquainted with ‘Twenty port, and comet vintages.
We are so quiet in our dulness that the three sniggering boys, who have got away into a corner by the altar-railing, give us a start, like crackers, whenever they laugh. And this reminds me of my own village church where, during sermon-time on bright Sundays when the birds are very musical indeed, farmers’ boys patter out over the stone pavement, and the clerk steps out from his desk after them, and is distinctly heard in the summer repose to pursue and punch them in the churchyard, and is seen to return with a meditative countenance, making believe that nothing of the sort has happened. The aunt and nephew in this City church are much disturbed by the sniggering boys. The nephew is himself a boy, and the sniggerers tempt him to secular thoughts of marbles and string, by secretly offering such commodities to his distant contemplation. This young Saint Anthony for a while resists, but presently becomes a backslider, and in dumb show defies the sniggerers to ‘heave’ a marble or two in his direction. Here in he is detected by the aunt (a rigorous reduced gentlewoman who has the charge of offices), and I perceive that worthy relative to poke him in the side, with the corrugated hooked handle of an ancient umbrella. The nephew revenges himself for this, by holding his breath and terrifying his kinswoman with the dread belief that he has made up his mind to burst. Regardless of whispers and shakes, he swells and becomes discoloured, and yet again swells and becomes discoloured, until the aunt can bear it no longer, but leads him out, with no visible neck, and with his eyes going before him like a prawn’s. This causes the sniggerers to regard flight as an eligible move, and I know which of them will go out first, because of the over-devout attention that he suddenly concentrates on the clergyman. In a little while, this hypocrite, with an elaborate demonstration of hushing his footsteps, and with a face generally expressive of having until now forgotten a religious appointment elsewhere, is gone. Number two gets out in the same way, but rather quicker. Number three getting safely to the door, there turns reckless, and banging it open, flies forth with a Whoop! that vibrates to the top of the tower above us.
The clergyman, who is of a prandial presence and a muffled voice, may be scant of hearing as well as of breath, but he only glances up, as having an idea that somebody has said Amen in a wrong place, and continues his steady jog-trot, like a farmer’s wife going to market. He does all he has to do, in the same easy way, and gives us a concise sermon, still like the jog-trot of the farmer’s wife on a level road. Its drowsy cadence soon lulls the three old women asleep, and the unmarried tradesman sits looking out at window, and the married tradesman sits looking at his wife’s bonnet, and the lovers sit looking at one another, so superlatively happy, that I mind when I, turned of eighteen, went with my Angelica to a City church on account of a shower (by this special coincidence that it was in Huggin-lane), and when I said to my Angelica, ‘Let the blessed event, Angelica, occur at no altar but this!’ and when my Angelica consented that it should occur at no other — which it certainly never did, for it never occurred anywhere. And O, Angelica, what has become of you, this present Sunday morning when I can’t attend to the sermon; and, more difficult question than that, what has become of Me as I was when I sat by your side!
But, we receive the signal to make that unanimous dive which surely is a little conventional — like the strange rustlings and settlings and clearings of throats and noses, which are never dispensed with, at certain points of the Church service, and are never held to be necessary under any other circumstances. In a minute more it is all over, and the organ expresses itself to be as glad of it as it can be of anything in its rheumatic state, and in another minute we are all of us out of the church, and Whity-brown has locked it up. Another minute or little more, and, in the neighbouring churchyard — not the yard of that church, but of another — a churchyard like a great shabby old mignonette box, with two trees in it and one tomb — I meet Whity-brown, in his private capacity, fetching a pint of beer for his dinner from the public-house in the corner, where the keys of the rotting fire-ladders are kept and were never asked for, and where there is a ragged, white-seamed, out-at-elbowed bagatelle board on the first floor.
In one of these City churches, and only in one, I found an individual who might have been claimed as expressly a City personage. I remember the church, by the feature that the clergyman couldn’t get to his own desk without going through the clerk’s, or couldn’t get to the pulpit without going through the reading-desk — I forget which, and it is no matter — and by the presence of this personage among the exceedingly sparse congregation. I doubt if we were a dozen, and we had no exhausted charity school to help us out. The personage was dressed in black of square cut, and was stricken in years, and wore a black velvet cap, and cloth shoes. He was of a staid, wealthy, and dissatisfied aspect. In his hand, he conducted to church a mysterious child: a child of the feminine gender. The child had a beaver hat, with a stiff drab plume that surely never belonged to any bird of the air. The child was further attired in a nankeen frock and spencer, brown boxing-gloves, and a veil. It had a blemish, in the nature of currant jelly, on its chin; and was a thirsty child. Insomuch that the personage carried in his pocket a green bottle, from which, when the first psalm was given out, the child was openly refreshed. At all other times throughout the service it was motionless, and stood on the seat of the large pew, closely fitted into the corner, like a rain-water pipe.
The personage never opened his book, and never looked at the clergyman. He never sat down either, but stood with his arms leaning on the top of the pew, and his forehead sometimes shaded with his right hand, always looking at the church door. It was a long church for a church of its size, and he was at the upper end, but he always looked at the door. That he was an old bookkeeper, or an old trader who had kept his own books, and that he might be seen at the Bank of England about Dividend times, no doubt. That he had lived in the City all his life and was disdainful of other localities, no doubt. Why he looked at the door, I never absolutely proved, but it is my belief that he lived in expectation of the time when the citizens would come back to live in the City, and its ancient glories would be renewed. He appeared to expect that this would occur on a Sunday, and that the wanderers would first appear, in the deserted churches, penitent and humbled. Hence, he looked at the door which they never darkened. Whose child the child was, whether the child of a disinherited daughter, or some parish orphan whom the personage had adopted, there was nothing to lead up to. It never played, or skipped, or smiled. Once, the idea occurred to me that it was an automaton, and that the personage had made it; but following the strange couple out one Sunday, I heard the personage say to it, ‘Thirteen thousand pounds;’ to which it added in a weak human voice, ‘Seventeen and fourpence.’ Four Sundays I followed them out, and this is all I ever heard or saw them say. One Sunday, I followed them home. They lived behind a pump, and the personage opened their abode with an exceeding large key. The one solitary inscription on their house related to a fire-plug. The house was partly undermined by a deserted and closed gateway; its windows were blind with dirt; and it stood with its face disconsolately turned to a wall. Five great churches and two small ones rang their Sunday bells between this house and the church the couple frequented, so they must have had some special reason for going a quarter of a mile to it. The last time I saw them, was on this wise. I had been to explore another church at a distance, and happened to pass the church they frequented, at about two of the afternoon when that edifice was closed. But, a little side-door, which I had never observed before, stood open, and disclosed certain cellarous steps. Methought ‘They are airing the vaults to-day,’ when the personage and the child silently arrived at the steps, and silently descended. Of course, I came to the conclusion that the personage had at last despaired of the looked-for return of the penitent citizens, and that he and the child went down to get themselves buried.
In the course of my pilgrimages I came upon one obscure church which had broken out in the melodramatic style, and was got up with various tawdry decorations, much after the manner of the extinct London may-poles. These attractions had induced several young priests or deacons in black bibs for waistcoats, and several young ladies interested in that holy order (the proportion being, as I estimated, seventeen young ladies to a deacon), to come into the City as a new and odd excitement. It was wonderful to see how these young people played out their little play in the heart of the City, all among themselves, without the deserted City’s knowing anything about it. It was as if you should take an empty counting-house on a Sunday, and act one of the old Mysteries there. They had impressed a small school (from what neighbourhood I don’t know) to assist in the performances, and it was pleasant to notice frantic garlands of inscription on the walls, especially addressing those poor innocents in characters impossible for them to decipher. There was a remarkably agreeable smell of pomatum in this congregation.
But, in other cases, rot and mildew and dead citizens formed the uppermost scent, while, infused into it in a dreamy way not at all displeasing, was the staple character of the neighbourhood. In the churches about Mark-lane, for example, there was a dry whiff of wheat; and I accidentally struck an airy sample of barley out of an aged hassock in one of them. From Rood-lane to Tower-street, and thereabouts, there was often a subtle flavour of wine: sometimes, of tea. One church near Mincing-lane smelt like a druggist’s drawer. Behind the Monument the service had a flavour of damaged oranges, which, a little further down towards the river, tempered into herrings, and gradually toned into a cosmopolitan blast of fish. In one church, the exact counterpart of the church in the Rake’s Progress where the hero is being married to the horrible old lady, there was no speciality of atmosphere, until the organ shook a perfume of hides all over us from some adjacent warehouse.
Be the scent what it would, however, there was no speciality in the people. There were never enough of them to represent any calling or neighbourhood. They had all gone elsewhere over-night, and the few stragglers in the many churches languished there inexpressively.
Among the Uncommercial travels in which I have engaged, this year of Sunday travel occupies its own place, apart from all the rest. Whether I think of the church where the sails of the oyster-boats in the river almost flapped against the windows, or of the church where the railroad made the bells hum as the train rushed by above the roof, I recall a curious experience. On summer Sundays, in the gentle rain or the bright sunshine — either, deepening the idleness of the idle City — I have sat, in that singular silence which belongs to resting-places usually astir, in scores of buildings at the heart of the world’s metropolis, unknown to far greater numbers of people speaking the English tongue, than the ancient edifices of the Eternal City, or the Pyramids of Egypt. The dark vestries and registries into which I have peeped, and the little hemmed-in churchyards that have echoed to my feet, have left impressions on my memory as distinct and quaint as any it has in that way received. In all those dusty registers that the worms are eating, there is not a line but made some hearts leap, or some tears flow, in their day. Still and dry now, still and dry! and the old tree at the window with no room for its branches, has seen them all out. So with the tomb of the old Master of the old Company, on which it drips. His son restored it and died, his daughter restored it and died, and then he had been remembered long enough, and the tree took possession of him, and his name cracked out.
There are few more striking indications of the changes of manners and customs that two or three hundred years have brought about, than these deserted churches. Many of them are handsome and costly structures, several of them were designed by WREN, many of them arose from the ashes of the great fire, others of them outlived the plague and the fire too, to die a slow death in these later days. No one can be sure of the coming time; but it is not too much to say of it that it has no sign in its outsetting tides, of the reflux to these churches of their congregations and uses. They remain like the tombs of the old citizens who lie beneath them and around them, Monuments of another age. They are worth a Sunday-exploration, now and then, for they yet echo, not unharmoniously, to the time when the City of London really was London; when the ‘Prentices and Trained Bands were of mark in the state; when even the Lord Mayor himself was a Reality — not a Fiction conventionally be-puffed on one day in the year by illustrious friends, who no less conventionally laugh at him on the remaining three hundred and sixty-four days.
Last updated Tuesday, August 25, 2015 at 14:07