with any people, reverence for things venerable, old, and historical, save with a few. The greater part are careless of the past, unable to see or feel anything but the present.... The parish churches were filled with ruins, ... the past was gone.... The people lived among the ruins but regarded them not, any more than the vigorous growth within the court of a roofless Norman castle regards the donjon and the walls. They did not inquire into the history of the ruins; they did not want to preserve them; they took away the stones and sold them for new buildings."
Yet, though in London's history there were, as we have seen, occasional great upheavals, such as the Reformation, the Fires, the Protectorate, it was more the rule of change that went on unceasingly between whiles—change, such as we see it to-day, the incessant beat of the waves on the shore—that has obliterated the former time. "The old order changeth, giving place to new"; and strange indeed it is, when one comes to think of it, that anything at all should be left to show what has been. The monasteries, the priories, the churches, that once occupied the greater portion of the city, and filled it with the clanging of their bells, so that the city was never quiet—these, of course, had mainly to go. The Church had to make way for Commerce; the Monasteries for the Merchants. The London of the early Tudors was still more or less that of Chaucer, and contained the same Friars, Pardoners, and Priests. The paramount importance of the Church is shown by the old nursery legends that circle round Bow bells; and the picturesque figure of Whittington, the future Lord Mayor, listening, in rags and dust, to the cheering church bells that tell him to "turn again," is really the connecting link between the Old and the New Age.
A few of the great monastic foundations of London escaped Henry VIII.'s acquisitive zeal, and have, as modern school-boys have reason to know, been devoted to educational and other charitable aims. It was, indeed, eminently suitable that in the classic precincts of the ruined monastery of the "Grey Friars" should arise a great school—the School of Christ's Hospital (colloquially termed the "Blue-Coat School")—where, till but the other day, the "young barbarians" might be seen at play behind their iron barriers, backed by the fine old whitely-gleaming, buttressed hall that faces Newgate Street. It was fitting, too, that the early dwelling of the English Carthusian monks—the place where Prior Houghton, with all the staunchness of his race, met death rather than cede to the tyrant one jot of his ancient right—should become not only a great educational foundation, but also a shelter for the aged and the poor. We know it as the "Charterhouse"; as a picturesque, rambling building of sobered red-brick, built around many courtyards, its principal entrance under an archway that faces the quiet Charterhouse Square. The place has a monastic atmosphere still; to those, at least, who reverently tread its closes and byways—byways hallowed yet more by inevitable association with the sacred shade of Thomas Newcome; shadow of a shade, indeed! fiction stronger, and more enduring, than reality!
Yet the Charterhouse is, so to speak, an "insula" by itself in London, a world of its own; possessing an ancient sanctity undisturbed by the neighbouring din of busy Smithfield, the unending bustle of the great city. More essentially of London is the curious unexpectedness of buildings, places, and associations. What is so strange to the inexperienced wanderer among London byways is the manner in which bits of ancient garden, fragments of old, forgotten churchyards, isolated towers of destroyed churches, deserted closes, courts and slums of wild dirt and no less wild picturesqueness, suddenly confront the pedestrian, recalling incongruous ideas, and historical associations puzzling in their very wealth of entangled detail. The "layers" left by succeeding eras are thinly divided; and the study of London's history is as difficult to the neophyte as that of the successive "layers" of the Roman Forum.
The Shoeblack.
It is sometimes refreshing to note that, even in the City and in our own utilitarian day, present beauty has not been altogether lost sight of. There is in modern London, as a French writer lately remarked, "no street without a church and a tree"; this is especially true of the City, where, even in crowded Cheapside, the big plane-tree of Wood Street still towers over its surrounding houses, hardly more than a stone's throw from the shadow cast by the white steeple of St. Mary-le-Bow, glimmering in ghostly grace above the busy street. So busy indeed is the street, that hardly a pedestrian stays to notice either church or tree; yet is there a more beautiful highway than this in all London? It is satisfactory to reflect—when one thinks of the accusation brought against us that we are "a nation of shopkeepers"—on what this one big plane-tree costs a year in mere lodging! Wandering northward from Cheapside down any of the crowded City lanes with their romantic names, through the mazes of drays and waggons—where porters shout over heavy bales, and pulleys hang from upper "shoots"—you may find, in a sudden turn, small oases of quiet green churchyard gardens—for some unexplained reason spared from the prevailing strenuosity of bricks and mortar—where wayfarers rest on comfortable seats, provided by metropolitan forethought, from daily toil. In these secluded haunts are many spots that will amply reward the sketcher. Specially charming in point of colour are the gardens of St. Giles, Cripplegate; these, though closed to the general public, are overlooked and traversed by quiet alleys, affording most welcome relief from the surrounding din of traffic. Here sunflowers and variegated creepers show out bravely in autumn against the blackened mass of the tall adjoining warehouses, whence a picturesque bastion of the old "London Wall" projects into the greenery, and the church of St. Giles, with its dignified square tower, dominates the whole. The author of The Hand of Ethelberta has, in that novel, paid graceful homage to the church and its surroundings. The little bit of vivid colour in the sunny churchyard (it is part rectory garden, and is divided by a public path since 1878), affords a standing rebuke to the unbelievers who say gaily that "nothing will grow" in London. A delightful byway, indeed, is this parish church of Cripplegate! Its near neighbourhood shows, by the way, hardly a trace of the disastrous fire it so lately experienced. From the corner of the picturesque "Aerated Bread Shop"—of all places—that abuts on to the church, a delightful view of all this may be had. This ancient lath-and-plaster building will, no doubt, in time be compelled to give way to some abnormally hideous new construction, but at the present day it is all that could be wished; and, though so close to the hum of the great city, so quiet withal, that the visitor may, for the nonce, almost imagine himself in some sleepy country village. And thus it is in many unvisited nooks in the busy City. "The world forgetting, by the world forgot," is truer of these byways than of many more rural places. For the eddies of a big river are always quieter than the main stream of a small canal. In the world, yet not of it, are, too, these strangely old-fashioned rectories, sandwiched in between tall, overhanging city warehouses.
But the sprinkling of old churches, with their odd, abbreviated churchyards, that are still to be found amid the busy life of the City of London, hardly does more than faintly recall that picturesque and poetic time when the church and the convent were pre-eminent. The great temporal power of the Church in London, that held sway during long centuries, is vanished, forgotten, supplanted as if it had never been. Do the very names of Blackfriars and Whitefriars suggest, for instance, to us, "the latest seed of time," anything more than the shrieking of railway terminuses, or the incessant din of printing machines? For, while the memory of the "Grey Friars" and that of the Carthusians is still honoured and kept green in the dignified "foundations" of Christ's Hospital and of the Charterhouse,—the orders of the "White" and "Black" Friars, of the Carmelites, and the stern Dominicans, have descended to baser and more worldly uses. Destroyed at the Reformation, its riches alienated, its glory departed, the splendid Abbey Church of the Dominicans came to be used as a storehouse for the "properties" of pageants; "strange fate," says Sir Walter Besant, "for the house of the Dominicans, those austere 'upholders of doctrine.'" For the dwelling of the "Carmelites," or "White Friars," an Order of "Mendicants" these,—another destiny waited—a destiny for long lying unfolded in the bosom of our "wondrous mother-age." Mysterious irony of Fate! that where the Carmelite monks, in their Norman apse, prayed and laboured; where the Mendicant Friars wandered to and fro in the echoing cloister, the thunder of the printing-press should have made its home:
"There rolls the deep where grew the tree,
O earth, what changes hast thou
