after, until the invention of the spring-mattress gave a new and hitherto unhoped-for joy to the hours of night.
The second step in advance was the ladies' bower, a room or suite of rooms set apart for the ladies of the house and their women. For the first time, as soon as this room was added, the women could follow their own avocations of embroidery, spinning, and needle-work of all kinds apart from the rough and noisy talk of the men.
The main features, therefore, of every great house, whether in town or country, from the seventh to the twelfth century, were the hall, the solar, built over the kitchen and buttery, and the ladies' bower.
There was also the garden. In all times the English have been fond of gardens. Bacon thought it not beneath his dignity to order the arrangement of a garden. Long before Bacon, a writer of the twelfth century describes a garden as it should be. "It should be adorned on this side with roses, lilies, and the marigold; on that side with parsley, cost, fennel, southernwood, coriander, sage, savery, hyssop, mint, vine, dettany, pellitory, lettuce, cresses, and the peony. Let there be beds enriched with onions, leeks, garlic, mellons, and scallions. The garden is also enriched by the cucumber, the soporiferous poppy, and the daffodil, and the acanthus. Nor let pot herbs be wanting, as beet-root, sorrel, and mallow. It is useful also to the gardener to have anice, mustard, and wormwood… A noble garden will give you medlars, quinces, the pear main, peaches, pears of St. Regle, pomegranates, citrons, oranges, almonds, dates, and figs." The latter fruits were perhaps attempted, but no one doubts their arriving at ripeness. Perhaps the writer sets down what he hoped would be some day achieved.
The in-door amusements of the time were very much like our own. We have a little music in the evening; so did our forefathers; we sometimes have a little dancing; so did they, but the dancing was done for them; we go to the theatres to see the mime; in their days the mime made his theatre in the great man's hall. He played the fiddle and the harp; he sang songs; he brought his daughter, who walked on her hands and executed astonishing capers; the gleeman, minstrels, or jongleur was already as disreputable as when we find him later on with his ribauderie. Again, we play chess; so did our ancestors; we gamble with dice; so did they; we feast and drink together; so did they; we pass the time in talk; so did they. In a word, as Alphonse Karr put it, the more we change, the more we remain the same.
Out-of-doors, as Fitz Stephen shows, the young men skated, wrestled, played ball, practised archery, held water tournaments, baited bull and bear, fought cocks, and rode races. They were also mustered sometimes for service in the field, and went forth cheerfully, being specially upheld by the reassuring consciousness that London was always on the winning side.
The growth of the city government belongs to the history of London. Suffice it here to say that the people in all times enjoyed a freedom far above that possessed by any other city of Europe. The history of municipal London is a history of continual struggle to maintain this freedom against all attacks, and to extend it and to make it impregnable. Already the people are proud, turbulent, and confident in their own strength. They refuse to own any over lord but the King himself; there is no Earl of London. They freely hold their free and open meetings – their Folk's mote – in the open space outside the north-west corner of St. Paul's Church-yard. That they lived roughly, enduring cold, sleeping in small houses in narrow courts; that they suffered much from the long darkness of winter; that they were always in danger of fevers, agues, "putrid" throats, plagues, fires by night, and civil wars; that they were ignorant of letters – three schools only for the whole of London – all this may very well be understood. But these things do not make men and women wretched. They were not always suffering from preventable disease; they were not always hauling their goods out of the flames; they were not always fighting. The first and most simple elements of human happiness are three, to wit: that a man should be in bodily health, that he should be free, that he should enjoy the produce of his own labor. All these things the Londoner possessed under the Norman kings nearly as much as in these days they can be possessed. His city has always been one of the healthiest in the world. Whatever freedom could be attained he enjoyed, and in that rich trading town all men who worked lived in plenty.
The households, the way of living, the occupations of the women, can be clearly made out in every detail from the Anglo-Saxon literature. The women in the country made the garments, carded the wool, sheared the sheep, washed the things, beat the flax, ground the corn, sat at the spinning-wheel, and prepared the food. In the towns they had no shearing to do, but all the rest of their duty fell to their province. The English women excelled in embroidery. "English" work meant the best kind of work. They worked church vestments with gold and pearls and precious stones. "Orfrey," or embroidery in gold, was a special art. Of course they are accused by the ecclesiastics of an overweening desire to wear finery; they certainly curled their hair, and, one is sorry to read, they painted, and thereby spoiled their pretty cheeks. If the man was the hlaf-ord – the owner or winner of the loaf – the wife was the hlaf-dig, its distributor; the servants and the retainers were hlaf-oetas, or eaters of it. When nunneries began to be founded, the Saxon ladies in great numbers forsook the world for the cloister. And here they began to learn Latin, and became able at least to carry on correspondence – specimens of which still exist – in that language. Every nunnery possessed a school for girls. They were taught to read and to write their own language and Latin, perhaps also rhetoric and embroidery. As the pious Sisters were fond of putting on violet chemises, tunics, and vests of delicate tissue, embroidered with silver and gold, and scarlet shoes, there was probably not much mortification of the flesh in the nunneries of the later Saxon times.
This for the better class. We cannot suppose that the daughters of the craftsmen became scholars of the Nunnery. Theirs were the lower walks – to spin the linen and to make the bread and carry on the house-work.
Let us walk into the narrow streets and see something more closely of the townfolk. We will take the close net-work of streets south of Paul's and the Cheapside, where the lanes slope down to the river. North of Chepe there are broad open spaces never yet built upon; south, every inch of ground is valuable. The narrow winding lanes are lined with houses on either side; they are for the most part houses with wooden fronts and roofs of timber. Here and there is a stone house; here and there the great house of a noble, or of a City baron, or a great merchant, as greatness is counted. But as yet the trade of London goes not farther than Antwerp, or Sluys, or Bordeaux at the farthest. Some of the houses stand in gardens, but in this part, where the population is densest, most of the gardens have become courts; and in the courts where the poorest live, those who are the porters and carriers, and lightermen and watermen – the servants of the Port – the houses are huts, not much better than those whose ruins may still be seen on Dartmoor; of four uprights, with wattle and clay for walls, and a thatched roof, and a fire burning on the floor in the middle. At the corners of the streets are laystalls, where everything is flung to rot and putrefy; the streets are like our country lanes, narrow and muddy; public opinion is against shooting rubbish into the street, but it is done; the people walk gingerly among the heaps of offal and refuse. In the wooden houses, standing with shutters and doors wide open all the year round, sit the men at work, each in his own trade, working for his own master; every man belongs to his guild, which is as yet religious. Here is a church, the Church of St. George, Botolph Lane; the doors are open; the bells are ringing; the people are crowding in. Let us enter. It is a Mystery that they are going to play – nothing less than the Raising of Lazarus according to Holy Scripture. The church within is dark and gloomy, but there is light enough to see the platform, or low stage, under the nave covered with red cloth, which has been erected for the Play. The actors are young priests and choristers. All round the stage stand the people, the men in leather jerkins – they do not remove their caps – the women in woollen frocks, the children with eyes wide open. When the Play begins they all weep without restraint at the moving passages. In the first scene Lazarus lies on his bed, at the point of death – weak, faint, speechless. He is attended by his friends – four Jews, attired in realistic fashion, no mistake about their nationality – infidels, mécréants – and by his sisters twain, marvellously like two nuns of the period. They send a messenger to the new Great Physician and Worker of Miracles, who is reported to be preaching and healing not far off. But He delays; Lazarus dies. His sister goes to reproach the Physician with the delay, wailing and lamenting her brother's death. At length He comes. Lazarus is already buried. The tomb is on the stage, with the dead man inside.