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.
Another Sunday.
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. Regard............