Delphi Works of Ford Madox Ford (Illustrated) (651 page)

The man with an eye to the future may even wonder whether those heavy buildings — that cloud pressing so heavily upon the hills and the marshes of the ancient river mouth — may not be little more than an obsolete incubus, or at least an obsolescent one. The point is whether the “old building,” the heavy permanent mass of stone, timber, and brick is not a mere survival of the worship of the spirit of the hearth. The point is whether, except for that sentimental reason, portable buildings of corrugated iron, of woven wire — even for the summer, of paper — might not be more sanitary, more in keeping with the spirit of the age, less of a tie to the people of the future, our children; for as London weakens the human ties, so it weakens the spirit of the family and the spirit of hospitality. I knew, for instance, an old gentleman who would never quarrel with anyone in his own house, because of his respect for his own roof; he would quarrel with no one under a friend’s roof out of respect for his friend’s. He would not even write an unfriendly letter in his own or a friend’s house. Consequently if he wanted to “have it out with” a man he had to invite him to some public place, or, if he wanted to write to “The Times,” denouncing some public “job,” he would retire to the nearest hotel and call for a pint of claret, pens and paper. He would himself acknowledge that these proceedings were rather exaggerated, but his instinctive feelings in the matter were so strong that not even the necessity of a bath chair in extreme old age could prevent his going to that hotel for that purpose.

That feeling, I fancy, has died out, or is dying, in London. We have slackened all these ties, and the sanguine reformer foresees also a gradual decay of respect for family portraits. It is, after all, to house heirlooms, he says, that we build great houses or inhabit them. We collect our grandfather’s old, too heavy, insect-infected chairs and chiffoniers, punch bowls, spoons or bedsteads. These things are full of cobwebs, dirt, microbes; and the old houses, that are largely our ideals still, are still more insanitary and demoralising. We have even a London proverb: “Three moves are worse than a fire”; that is because we have too much of this unwieldy bric-a-brac. Really, says this reformer, we ought in the interests of hygiene to cultivate an extreme cleanliness, and that is only possible with a minimum of furniture. We should promote, as far as possible, portability in our houses, because ground that has been dwelt upon too long loses its resilience, its power of assimilating human debris.

Thus we must pull down our London; burn our ancestral furniture; melt down our punch bowls; recognise that our associations as far as they are ancestral, are so many cobwebs; and send the best of old family portraits into the Museums. — These last will soon — says the Reformer, seeing his dream as a reality of to-morrow — be the sole heavy buildings to raise lofty roofs and turrets above the plateau of small houses — houses of aluminium, of woven wire, of corrugated iron, of paper pulp; small houses containing only a mat or two, a vase for flowers, a cooking stove; houses that we shall pack on to motor cars when the fit moves us to go out into the fields for a month or two, or when business becomes slack in London itself, or when we desire to “air” our camping site.

The obsolete system of land tenure would facilitate this; the growing restlessness of the people; the desire for change of scene; the dearth of domestic labour; and, above all, according to this Reformer, the fact that no house
ought
to be more than twenty years old.

I suppose that such a London with its portable houses, its masked and numbered inhabitants (perhaps we should arrive at such a pitch of impersonality that a child would recognise its mother, like a sheep, by the sense of smell) — this London would be sane, sanitary, and beneficent to the human race. Most of us, being poor humanity, a prey to the illusions of dead poets, will shudder at what is raw and naked in this idea. But what is the alternative London that is offered us by the man who upholds the Past?

It is a vast stretch of mounds, a gigantic quagmire with here and there a pillar of a mediaeval church serving as a perch for a hawk’s nest, and here and there a clump of trees, descendants of those in our parks, in whose shadow foxes and badgers shall herd, on whose tops the herons shall nest. The praiser of Times Past will tell us that the breed is deteriorating physically: it is growing hopelessly neurasthenic; it is losing its business energy. It has sapped all the blood from the counties; it is closing its doors to emigrants from the countries. It is breaking with the old Social Conventions: it is running blindly to perdition.

And indeed this picture of an immense Town, shut off from the rest of the world, black, walled in, peopled by gibbering neurasthenics, a prey to hysterias, useless for work, getting no pleasures from horrible self indulgences — this image of a City of dreadful Night is appalling enough. And its logical end would be that wide desolation, those mounds, those quagmires.

For, supposing that Physical Deterioration to exist, we must lose our business capacities; a sound mind going with a healthy body, London must lose her trade. The small houses on the outskirts would first lose their populations. Imagine then all those horrible little hutches that have spread out over Essex. — Slates will come loose, rain trickle in, frosts split asunder the walls, naked rafters clutch at the skies, until at last all that great uninhabited region of damp ground will have its thin plastering of rubble, of rubbish, levelled on the ground and making small mounds for the couch grass to cover with its thick tangle. And, as trade ebbs and ebbs from this city of neurasthenics, the Vestries, the Corporations, the Conservancies, will lack the money with which to fight the Thames, that great friend that made London, that great enemy that ultimately shall overwhelm it. A very little want of attention to the sewers, the embankments and the up-river locks would swamp at each tide all the City and all London. The sliding sands would get into motion beneath Saint Paul’s; all the hidden streams and rivulets that London has forgotten would swell, burst their bonds, and beneath the ground eat into the foundations of the houses.

(I know, for instance, a London dwelling where a spring has suddenly and invincibly burst its way through the kitchen stairs so that the house has had to be abandoned.)

We who walk about the streets forget the elements; we hardly ever realise by what minute and meticulous patching up the great city is rendered water-tight and air-tight — with tiny slates on the roofs and tiny tiles in the sewers, or with what constant filling up of fresh materials the roadway of the Victoria Embankment is kept from becoming a mere swamp. But you may realise this last if you go, in heavy weather upon any kind of vehicle, along this the worst of London’s great roads that flaunts itself against the remorseless forces of nature.

And who, says the praiser of Times Past, would live in London if it did not pay him? London has become a mere bazaar, a mere market. Its associations have gone; its humanity has gone; it is uninhabitable for its atmosphere, for its inhuman solitude, for its indifference to architecture, for its pulling down of old courts.

So, in this image, London, an immense galleon, drifts down the tideway of the ages, threatened imminently by those black and sulphurous clouds, Neurasthenia, Decay, and the waters of the Earth. So, in the other image, it will — humanity being redeemable — become a gigantic, bright, sanitary and sane congeries of little white houses that can be folded up and carried off in the night. On the one hand there will at last be Rest in London; on the other — humanity being redeemable — there will never be rest at all, but the great city will go staggering along through a series of changes in the nature of man.

But the contemplative portion of our psychologies seems to reply to these extremists that there is never any change in the nature of man. Furniture is, it is true, getting lighter and more flimsy, but the natural man will go on accumulating as much of it as he can, or as much as his servants or his wife can dust. And his grandson will go on — with variations dictated by the Fashions of his day — treasuring such of his grandfather’s heavier and more costly pieces as he imagines will do credit to the family. There passes one’s window every morning a Charity School: a hundred and twenty girls, each in gray skirts, gray cloaks, heavy boots, and straw hats. They have been drilled to adopt as nearly as possible a stereotyped walk, an odd sort of swing from the hips, and shuffle of the toes on the ground. They have eaten the same food, slept in the same long dormitories. — Turning off one’s street there is a long narrow road of small houses, each precisely alike in dingy and indistinguishable architecture, each the same in rent, in chimneys, in window space. — Here, then, are stereotyped citizens and stereotyped houses.

Yet, in spite of the efforts of the good nuns to sap the individual spark in each of those girls, each has a different swing of the hips, cock of the shoulder, glance from the eye. And, in spite of the effort of the architect or jobbing builder to render each of those house-boxes indistinguishable from the other, each has an entirely different atmosphere. Here a door has been painted green, here a handle has been polished till it shines like gold, here the curtains are clean, here a window has been broken and replaced with gummed paper. So that from each of those houses a soul seems to peep forth, differing from each other soul. My bedroom window being very high, I look down into innumerable tiny garden plots when I dress. In the first the tenant is out every morning directing his gardener to put in bulbs, to roll a tiny shell-path, to re-arrange a rockery, to stick up little boxes for the starlings to nest in. In the next the tenant has had the whole space tiled and reddened to save the trouble of attending to it. In the next there is nothing but blackened and sodden grass. Thus, in these stereotyped pocket-handkerchief squares of a quarter where one would imagine the solid Middle Class to be most uniform and alike, individualities stamp themselves upon the very waste ground.

So that, to those who love their fellow-men, it seems unnecessary to fear much. Even in the Utopia London of masks, dominoes, and, in place of names, numbers, it seems unlikely that one pair of eyes will not gleam more brightly through the eyelets, one domino be worn more jauntily, or one voice be the more thrilling. And the range being less wide, the minute differences will be all the more apparent. Even to-day class and class of us go seeking appointments in uniforms that, if individuality could be blotted out, would surely do it. We go to offices in high hats, frock coats, trousers cut alike, or in bowlers, broadcloth, or corduroys. But there is difference enough between wearer and wearer of these uniforms.

Tall blocks of office buildings are crushing out the associations of the Westminster courts, alleys, and squares. We see terra-cotta ornamental excrescences, meaning nothing to us; heavy masses that, to those of us who care about architectural proportions, are repulsive, because, for us, they have no associations. The Memoirists have not yet written them up. But to our great grandchildren these excrescences will have meanings and associations, these heavinesses will be suggestive, because we, their ancestors, lived amongst these things our pathetic, petty, and futile lives.

When Westminster was still an ecclesiastical islet with a drawbridge, odd roads and quaint figures, there were men who grumbled because apple orchards had taken the place of swamps where the wild geese cried all night. And there were monks who rejoiced that new stone salting houses had taken the place of the old, rotting wooden curing huts. They thought their houses looked better, just as nearly all London thinks the office buildings look better than the eighteenth century rabbit-warrens of small houses. And there were others who foresaw gigantic and impersonal futures for the Church, the Minster, or for Mankind. And your Abbot Samson found his Jocelynd of Brakelond to be a Boswell for him.

Even the Great Figure still lives: for humanity craves for admiration to give and to take. In the streets you will still hear: “Oh, such a one: he’s a
one-er
,” in the Clubs they still say:
“
So and so is rather a good man, isn’t he?” whether So and So be a surgeon, an admiral, or the administrator of a province in Upper Burma. So the populations of the many towns that form London jog along together towards their inevitable rest. The associations that are forming around our Street Improvements are none the less poignant, because they are less historic in the large. For the poignancy of these things comes from the man, without regard to the object to which it attaches.

These sayings without doubt are so many platitudes: but if we consider Rest in London, we have to consider the Future, and to consider the Future, we must deal in generalisations, which are brave platitudes. There remains then the question of Physical Deterioration. “That Neurasthenia joke,” said a modern doctor, a man looking half Jew, half negroid, but young and alert with beady eyes behind large spectacles, “It’s as old as the hills. Jezebel was Neurasthenic; so was Lot’s wife when she looked back; so was the writer of the book of Job. So was Edward II; so was Shakespeare, or whoever wrote ‘Timon of Athens.’ If we’ve deteriorated physically, when did the deterioration begin?” He paced up and down his consulting-room smiling, and tapped his patient on the shoulder with a stethoscope. “We’ve improved: we’re improving. Why, my dear sir, what was old age in the mediaeval centuries? A man — a king — was worn out, crippled with rheumatism, too heavy-bellied to mount his horse before he was forty-five. As to the common people, they died like flies: they had no stamina, no power of resisting disease. Town life isn’t unhealthy: the art of sanitation did not begin until the towns grew large. Did you ever see an old farm-house? Where did they build them? Always in hollows, in muddy, airless bottoms, to be near water — you understand: near water — and they drained into that water — and they were plague houses all of them.