London has always been a centre for healers and doctors, surgeons and magnetisers, of all descriptions. Perhaps its nervous fear has in turn promoted symptoms to be cured by “physic.” In fourteenth-century London, calendars of saints, as well as various charts of astrology, were used to determine the efficacy of particular herbs. Ecclesiastics were the first surgeons. In the thirteenth century the papal authorities banned them for shedding blood. After that date, lay surgeons and physicians were ubiquitous. Not all of them had undergone the usual apprenticeship of ten years, however, and in the early sixteenth century it was proclaimed that “the science and cunning of physick and surgery” were being exercised by “smiths, weavers and women” who used “sorcery and witchcraft” to effect their cures. It was believed, for example, that water drunk from the skull of a hanged man or the very touch of a dead man’s hand were efficacious.
Earlier Londoners admiring “London Stone,” which has been considered alternately as a milestone or a symbol of civic power. It now lies almost unseen in Cannon Street.
John Stow: the great sixteenth-century antiquary whose Survey is the first complete and authentic description of London. His bust still survives in the church of St. Andrew Undershaft.
William I’s charter: this small document marked the king’s authority over London and its citizens, and was one of the first salvoes in the continual struggle between the monarchy and the city.
“Buy my fat chickens,” “Fair lemons and oranges,” “Knives, combs and inkhorns”: images of street sellers, drawn by Marcellus Laroon, c. 1687. They are the ragged emblems of London life, confident or careworn, animated or depressed, as the eternal crowd melts around them.
London, 1560. Note the Bankside bear-baiting arenas in the foreground.
A panorama of London Bridge and the northern areas of London in the sixteenth century. The bridge was then a great thoroughfare, complete with shops, houses and public lavatories. Note the number of churches which Wyngaerde has depicted.
Hollar’s panorama of London is one of the most striking and evocative images of the seventeenth-century city before the Fire. The endless activity on the river is a testimony to London’s commerce, while the streets and buildings are an emblem of its magnificence.
A view of old St. Paul’s, completed by Hollar in the mid-seventeenth century. This was the magnificent church quite destroyed in the Great Fire, a reminder of all that London lost in that conflagration.
The Royal Exchange, forerunner of the Stock Exchange, as depicted by Hollar, is packed with merchants and brokers; they are part of a commercial life which was established as early as the Roman period and has continued ever since.
A detail of a map showing the devastation wreaked by the Great Fire of 1666. Even churches did not survive.
Rowlandson’s depiction of a public hanging outside Newgate Prison. The rituals of executions provided unrivalled entertainment for the London crowd, and fresh anatomical specimens for the Royal College of Surgeons.
Seventeenth-century firemen at their trade; they were indispensable in a city notorious for fires, and their call of “Hi! Hi! Hi!” was as ubiquitous as the modern siren.
Rowlandson’s depiction of a public hanging outside Newgate Prison. The rituals of executions provided unrivalled entertainment for the London crowd, and fresh anatomical specimens for the Royal College of Surgeons.
Moll Cut-Purse: an engraving of the most notorious of the “roaring girls,” those women who wore masculine costume in order to confront a male-dominated city on its own terms. The animals and birds depicted were part of her own private menagerie.
Newgate Prison showing the windmill which supposedly helped provide air for the inmates. The gaol was the most notorious within the city, commemorated in songs, pamphlets and plays. London writers of all periods have compared the city to a prison, in implicit homage to the pervasive power and presence of that “hell on earth.”
“The Modern Plague of London.” A temperance map: each dot represents a public house. London is so large, and so diverse, that a thousand different maps or topographies have been drawn up in order to describe it. Here is a map of drunkenness in the city always notorious for its drunkards.
A photograph of the Café Monico, on Piccadilly Circus, in a period where horse-drawn vehicles competed with motor cars in the busy streets. Note that the age of advertising is in full swing.
In seventeenth-century London, too, “quacks” or “healers” were in the ascendant and have been duly catalogued in Charles Mackay’s volume of popular delusions and superstitions. When Valentine Greatraks, a “healer,” moved to Lincoln’s Inn Fields in the early 1660s, “Nothing was spoken of in London but his prodigies; and these prodigies were supported by such great authorities, that the bewildered multitude believed them almost without examination.” Thus did another showman succeed in “magnetising the people of London.” “Scurvy quacks” used spoonwart which grew by the banks of the Thames, while more noxious treatments such as “Spirit of Pearl” or “Essence of Gold” were also dispensed. There were “wise-women” and “wise-men” who examined urine (known as practitioners of “piss-pot science”) or pored upon moles to discover the source of illness. The seventh child of a seventh child invariably entered the business, although many claimed that distinction without having attained it.
One William Salmon practised at the very gates of Bartholomew Hospital and claimed to have cured “Ambrose Webb at the Three Compasses in Westbury-street of a great bleeding at Nose; a youth, a son of William Ogben, a Taylor, near the Black Boy in Barnaby-street, of a long and tedious ague and madness … Nicholas Earl at the Cup in Long alley, of dropsy; Joan Ingram near the Bear in Moor Fields of the Gout, and Anthony Geasture at the Cock in Wapping of a consumption.” The circumstantial detail is compelling. The advertisement also serves to elucidate the manner in which Londoners identified each other by citing location in terms of the nearest tavern.
There seems little doubt that William Salmon did indeed effect cures; like a modern psychiatrist, he was particularly effective at dispelling or exorcising that “melancholy” which was a recurring London condition. He was himself a London original, part showman, part sorcerer and part physician. He was born in the summer of 1644 and began life as “an assistant to a mountebank” before establishing his own career as the seller of “Elixir Vitae.” He was also a popular educator, and in 1671 published Synopsis Medicinae, or a Compendium of Astrological, Galenical and Chymical Physick which passed through at least four editions. He wrote several other popular books, upon mathematics and drawing as well as medicine, but his most successful work was his London Almanack in which he prophesied in a manner to be later adopted or stolen by Old Moore. His practice across London can be traced with some accuracy-from Smithfield to Salisbury Court off Fleet Street, from there to the Blue Balcony by the ditch near Holborn Bridge and then on to Mitre Court beside Fleet Street. Like many Londoners he became a radical Dissenter; he joined a sect called the “New Religious Fraternity of Freethinkers” which assembled near the Leather-sellers’ Hall. Then, at a somewhat late age, he began to practise anatomy. On his death in 1714 he left two microscopes and a library of over three thousand volumes.
Of course there were more genteel, if not more learned, practitioners of healing who came under the aegis of the Company of Barber Surgeons (they were later to split in two, becoming barbers or surgeons) or the College of Physicians. The latter institution, with a roof described as “the distant sight of a gilded pill,” was in Warwick Lane, near Newgate Prison from which many of its anatomical subjects came. Anatomy lessons were its principal and compelling feature. They were conducted in a central chamber, used as the setting for Hogarth’s The Reward For Cruelty in which the corpse of a wretched murderer, Tom Nero, is thoroughly anatomised and degraded. It was known as a “theatre,” and indeed it became an intrinsic part of London spectacle. The taking of the corpses of the hanged for dissection and dispersal was an old custom-we read of the necessit
y of “a wax candle to look into the body”-but in later years the corpses were also used to test the properties of electricity. One recently deceased killer was “galvanised” in 1803, with the result that one of his eyes opened and he raised his right hand. It is reported by Charles Knight that the instructor “died that very afternoon of the shock.” At an earlier date, in 1740, a specimen was about to be anatomised when “he threw his Hand in the Surgeon’s face, and accidentally cut his Lips with the Lancet.” After this escape from the knife he sat in a chair, groaning, and “in great Agitation”; eventually he recovered and “heartily” asked for his mother.
Hogarth’s engraving is a swirling composition, in which the round complementarity of all parts evokes the circles of Tom Nero’s life within the inferno of London; it also seems to demonstrate the connection between Nero’s own cruelty and that of the physicians who are presently disembowelling him. The violence of the streets fashions Nero’s character so that he becomes an emblem of the worst London “type.” Yet he is not so different from the surgeon delightedly plunging a scalpel into his eye-socket. Hogarth based his portrait upon a surgeon named Dr. John Freke. In this city everything connects.
The skeletons of two famous malefactors, which once hung in the alcoves of the anatomical theatre, can still be seen in the museum of the Royal College of Surgeons. Jonathan Wild, the most notorious villain of eighteenth-century London, and William Corder, the killer of Maria Martin in the Old Red Barn murder, now hang together as part of a truly old-fashioned London spectacle. In the same gallery can be seen the Irish giant Charles Byrne, whose skeleton of seven feet ten inches has been placed beside the diminutive remains of Caroline Crachami who was only one foot ten and a half inches in height. They were London “freaks” and, in death, they still satisfy the taste for urban theatre.
The apothecaries of London, like the anatomists, were accustomed to stage management. They customarily wore black and it was almost mandatory that their shops, however humble, would contain a skull as well as a folio written in some ancient tongue. Here were sold herbs and powders, pills and electuaries, drugs and dentifrices, pomades and love-charms. In Camomile Street and Bucklersbury, in particular, all herbal remedies were to be found. In Smollett’s Roderick Random (1748) there is a summary of the trading arts-“Oyster-shells he could convert into crab’s eyes; common oil into oil of sweet almonds … Thames water into aqua cinnamoni … when any common thing was ordered for a patient, he always took care to disguise it in colour or taste, or both, in such a manner as that it could not possibly be known.”
The drugs themselves came and went according to the fashion of the age. In the seventeenth century, these included moss, smoked horses’ testicles, may dew and henbane. In the eighteenth century, we find nutmeg and spiders wrapped in their own silk. In the nineteenth century, we read of “Turkey rhubarb and sulphuric acid.” In the early twentieth century, in the East End, there are reports of “Iron Jelloids, Zam Buk ointment, Eno’s Fruit Salt, Owbridge’s Lung Tonic, Clarke’s Blood Mixture.” Anderson’s Scots Pills, first given to the world in 1635, “were still being sold in 1876.”
In his account of the Great Plague Defoe emphasises the credulity of ordinary Londoners, who wore “charms, philtres, exorcisms, amulets” in order to ward off the encroaching disease. Some kept signs of the zodiac, or the written phrase “Abracadabra,” in pockets and seals. They had reverted to the paganism that had dominated the city ever since the first wooden idol was carved in Dagenham (2200 BC).
There is a museum south of the river, off the Walworth Road, which contains the “Lovett Collection” of London charms, amulets and relics. It is the true home of urban superstition, with a range of artefacts which suggests that the city has absorbed all the traditions of magic and ritual from both native and immigrant populations. From the East End came, in 1916, “five uneven shaped stones on a string”; these were, according to the museum’s catalogue, “hung on the corner of the bed to keep nightmares away.” In the same year was deposited a “greyish white tubular bottle sealed at each end with thread. Mercury inside.” This was used as a cure for rheumatism. A grey cat’s skin was employed as a remedy for whooping cough, and a “leather slipper painted gold” was a symbol of good luck. From Clapham arrived a pincushion in the form of a domino piece, marked with seven dots. From east London came a key attached to a rope, as a talisman to safeguard the wearer against witches, as well as a necklace of amber and other gems worn in 1917 “to bring good health.” Barking was the area in which to search for mandrake roots, which scream like a child when taken out of the ground. There are coins to bring wealth, iron pyrite acorns to prevent lightning strikes (the acorn from the tree of the thunder god), cows’ hearts and rams’ horns and donkeys’ shoes to act as charms. The museum also contains the head of a London magician’s wand or staff, engraved with Solomon’s seal; it was carved in the fourteenth century, and then lost in the depths of the river. As recently as 1915, it was common practice, in the East End, to cut off some of the hair of a sick child. The hair was placed in a sandwich, and given to the first dog that was encountered; the illness then left the child and entered the body of the unfortunate animal. In the East End, too, it was customary for women and female children to wear blue glass beads around the neck “as a preventive charm against bronchitis”; these necklaces were sold in hundreds of small shops, “usually presided over by an aged woman,” at the price of one halfpenny. It became a custom that the beads were eventually buried with the woman who had worn them. In the early twentieth century, too, young women all over London were visiting herbalists in order to purchase “tormentil root” or “dragon’s blood”-gum from a Sumatran tree-as love philtres.
In a suggestive book written by Edward Lovett, Magic in Modern London, published in 1925, it is reported that sharks’ teeth taken from the London clay were said to cure cramp. In Camberwell it was customary to cover a horseshoe with red cloth in order to ward off nightmares, while Mile End was known as the place where children could be “charmed” and healed. When market business was bad in the East End the trader would exclaim: “Ah! I expect I forgot to bow to the new moon!” It is appropriate, in a city of commerce, that it was customary to call out “money” at the sight of a falling star. Strangely shaped stones were placed on London mantelpieces as a “votive offering,” in the same manner that silver representations of limbs were hung in medieval city churches. A woman in Whitechapel told an investigator that, when moving house, it was customary to swing the cat around one room in order to induce it to stay. There are also interesting records of “cat sacrifice” in the walls of certain houses. Cauls in which children had been born were on sale for eighteen pence each as a safeguard against drowning but, at the time of the First World War, when the danger of death was very close, the price rose to £2. In London markets it was possible, until recent times, to buy neolithic stone axes or flint arrowheads as another precaution against thunderbolts.
London resembles a prison, and it is perhaps not surprising to discover that keys have always been an object of taboo. They were associated with magic and the presence of demons; thus “The art of lock-picking was known as the ‘Black Art,’” according to Peter Linebaugh in The London Hanged, and “the most common lock-picking tool was called a ‘charm.’” Keys were used to investigate suspected persons; the name was placed in the stem of a key and guilt was established if the key then moved or shook. The lodgings of prostitutes were often symbolised by “the drawing of a large key,” and many ladies of the night wore keys around their neck as a symbol of their trade.
There is a suggestive eighteenth-century passage, connected with the storming of Newgate Prison. One rioter came back to his lodging house and announced: “I have got the keys of Newgate.” At his subsequent trial, a fellow lodger was questioned by the magistrate about these keys. “You would not touch them for fear that they would contaminate you?” “I would not come near them.”
Patients at Bedlam who refused to swallow thei
r drugs had their mouths opened by a specially designed metal key.
At the time of the plague, spectres were seen in the thoroughfares of the city; indeed London has always been troubled by ghosts. A fine brick house on the south side of the churchyard in Clerkenwell was “seldom tenanted” because of its reputation. Number 7 Parker Street, off Drury Lane, had a name for “ill luck” and was eventually torn down. Another house in the same street, No. 23, was haunted by “fearful noises” in a corner where death had occurred. There was a haunted house in Berkeley Square which was “empty for a long time,” and another in Queen’s Gate.
P.J. Grosley, visiting the city in the eighteenth century, remarked upon “the great practical fear” of ghosts there, even while Londoners “make a jest of them in theory.” Another stranger in the same period visited the theatres and noticed that the ghosts of Shakespearean drama provoked “surprise, fear, even horror … to such a degree, as if the scenes which they saw were real.” It has often been remarked that, in a city of spectacle, Londoners find it difficult to distinguish theatre from reality but, more significantly, such reports suggest a surprising credulity. In the middle of the sixteenth century a young girl was found to have counterfeited a supernatural voice in a house near Aldersgate, “through which the people of the whole city were wonderfully molested.” We must imagine flying rumour, and reports, and fear.
The London writer “Aleph” has another story. In the early months of 1762 it was firmly believed that, within a house in Cock Lane, that once “dingy, narrow, half-lighted street,” there dwelled a ghost known as “Scratching Fanny” responsible for certain knockings and bangings. A young girl was believed to be possessed by this spirit, and “was constantly attended by mysterious noises, though bound and muffled hand and foot.” Thousands of Londoners visited Cock Lane and the more genteel were permitted to visit the girl’s bedroom, fifty at a time, “almost suffocating her from the stench.” A committee of eminent Londoners was set up to investigate the claims-one of their number was the superstitious Samuel Johnson-and concluded that the girl “had some art of counterfeiting noises.” Her father was put in the pillory at the end of Cock Lane, where “the populace treated him with compassion.” And so the affair ended, after London had once again been “wonderfully molested.” It is almost as if it were itself a spectral city, so filled with intimations of its past that it haunts its own inhabitants.
London: The Biography Page 25