So, I know this isn’t actually a ‘World Cup 2018’ moment, but Sean found it and posted it today in honour of football more generally and it is an amazing thing. I mean, after you’ve got over the shorts (actually, you will never get over the shorts), you’ve also got the lace. Peter Wyngarde, eat your heart out.
Burnett’s A Social History of Housing looks at the breadth of housing across class — and the insights in how housing connects to ideologies of how life should be lived and how success should be measured are important rewards I think. The poor, the working classes don’t really have much to say about what their housing looks like, how it is structured, how it sits within a neighbourhood (as explored in post 1 and post 2 on this book — it’s a big book to be fair). It is arguable just how much the bourgeoisie have a say between the power of the building and advertising industries and the constraints of culture, but undeniable that they do have more power to live where and how they wish.
The 1800s saw the greater rise of the middle classes and their codes — not unified but tiered, yet they still held in common male superiority and absolute rule over family, women who did not work, sex for procreation, and the home as a sacred institution, pivot of both comfort and moral rectitude.
The rigid statement and enforcement of such a code was of particular importance to a class which, despite its evident energy and enterprise, was still new, insecure and largely unrecognized in political and social status. Many of its members were first-generation recruits, who needed clear guidance on rules of conduct and behaviour. A code would define status: it would serve as a unifying force to combat the enemies without and protect the members within, affording a private retreat behind which the strains and stresses of business life could be washed away, or at least concealed. The home, then, had to fulfil these many functions–to comfort and purify, to give relief and privacy from the cares of the world, to rear its members in an appropriate set of Christian values, and above, all, perhaps, to proclaim by its ordered arrangements, polite behaviour, cleanliness, tidiness and distinctive taste, that its members belonged to a class of substance, culture and respectability. The house itself was to be the visible expression of these values. (99)
This was explicitly developed through a series of early how-to books, which I may very soon become just a little obsessed with as they sound amazing.
Books set out exact budgets, the minimum at which one could live. Men began marrying later even as household budgeting became of ‘prime importance’, with much spending as much about social position as comfort. For most middle class families, the guidebooks advised one tenth of the income to be spent on rent, not to exceed one eighth. (100)
I’d heard of Mrs Beetons, for example, one of the earliest. (I’m going to get my hands on that.) This focus on social position also drove the felt need not just for a home, but for a series of homes — the rather disgusting upward rise from more simple house exchanged for bigger and bigger ones, more servants, a carriage as husband’s salary rises with age. All of these things allowed people to place you precisely within the social hierarchy. What a waste of life.
Not least because all this was happening at a time of grievous morbidity — average life expectancy with poor and rich averaged together: 41 in England and Wales. Liverpool only 26 and Manchester 24. Cities were increasingly seen as unhealthy, poverty-stricken, and so they were, and this was part of the push to the suburbs. But this didn’t explain all of it.
Yet the movement of the wealthier classes outwards form the town centres was not only an escape from their evils; it was a conscious and positive migration towards a different physical environment and a different set of social values…a dream or an image of a different style of life. (104)
And that’s what’s interesting really — the content of that life, those values. Apart from having an ever bigger house and more servants. Burnett writes:
Some of the really great manufacturing families, like the Drinkwaters and the Phillips of Manchester, had, it is true, moved further out to country houses in park-like estates, where from Prestwick the head of the Philips family each day endured the inconvenience of a three-mile ride on horseback to Kersal Toll Bar where a four-wheel cab met him to convey him to his warehouse. In Liverpool, where life was more gracious and spacious than in the industrial cities, some of the merchant princes had ‘marine villas’ as well as town mansions. These were at Waterloo, just clear of the Mersey estuary… This was extreme social segregation (109)
I rather love that image of Phillips, and his ride on horseback to a four-wheel cab, also really hate extreme social segregation.
Architecturally this was also a time of changing styles. The old? The picturesque of the 1790s–associated with Humphrey Repton and John Nash, the villa and cottage, ‘a revulsion against an urban aesthetic, against order, uniformity and control.’ (115) This shifted to Greek Revival around 1800s, Robert Smirke and William Wilkins, best seen in large public buildings and consolidated by John Claudius Loudon’s architectural copy-books. He’s fascinating, his wife, Jane Webb, even more so (I extemporize here). He read her novel about a mummy (creatively titled The Mummy!: Or a Tale of the Twenty-Second Century) and asked a mutual friend to bring her to lunch and the rest, so they say… but in truth she probably had something to do with those copy books as well.
Anyway. Back to Housing the Suburbans:
The total separation which the great country house afforded, encapsulated in its own geographical territory and strictly-controlled environment, was not economically possible for the middle classes, but the suburb gave a high degree of single-class exclusiveness behind frontiers which were clearly distinguishable on the ground even when not openly labelled as ‘private’. So strong was this desire for protection, based perhaps on fear that this tender flower of civilization would be contaminated, even destroyed, by contact with ‘the multitude’, that many suburbs fought hard, and often successfully, to prevent the building of tramways and the extension of cheap workmen’s fares on the existing railway routes to their territories. (192)
Burnett describes even more books to hunt down and find. There is Robert Kerr’s The Gentleman’s House (1864), which seems quite brilliant and gives key considerations to a house and plans as well, and which will be explored later, when I get round to reading the original. But the 12 key considerations for a home that he lists are: ‘privacy, comfort, convenience, spaciousness, compactness, light and air, salubrity, aspect and prospect, cheerfulness, elegance, importance, ornamentation‘. (194)
A telling list. It has lots of amazing budgets and plans, fine distinctions on neighbourhood. If you wanted to live withing ‘the dinner-party radius‘ it had to be Bayswater, Kensington and Bloombury. (201) That made me laugh out loud I confess. Some pictures:
I’ve always wanted a house with a parterre (but no, not really)
There is another book by a Mrs Panton — From kitchen to garret: hints for young householders — from 1888. I am going to read them all.
Burnett gives as an example of this growing suburban movement the ‘most famous Edwardian suburban estate’ — Hampstead Garden Suburb — by architects Parker & Unwin, but conceived by Henrietta Barnett in 1905. I want to know more about her too. But here is a plan of the ideal as it has developed here:
And some of the early drawings:
It’s amazing to think that is only around this time that the bungalow came to England — so much I didn’t know about this housing form with a long colonial history. The term comes partly from the bangla of Bengal, and first developed as an Anglo-Indian house-type, becoming the predominant colonial building form in the nineteenth century. In England it tended to be built at the seaside, the 1st one Birchington, near Westgate-on-Sea, Kent. Burnett writes:
These early bungalows were described as combining ‘real comfort’ with ‘pleasing rusticity’; they were ‘cosy’, ‘rural-looking’, ‘quaint’ and ‘perfect as to sanitary qualities’. At this time their use seems to have been confined to the upper classes and wealthy professional people. By the late eighties the bungalow began to move inland. (212)
I have this vision of houses slowly creeping away from the ocean. But in reality it was a developer, R.A. Briggs, who brought them inland (in 1887), earning himself the sobriquet of Bungalow Briggs.
As interesting final note. In most of these early books and discussions of design there is little discussion of the kitchen, and nothing about its comforts. This is because they were assumed to be the province of servants. I desired kitchens, but to find more of them I have to turn to:
America, where ‘the servant problem’ was experienced earlier, and more middle-class women actually worked in their kitchens, serious consideration was given to the organization of the work process as early as 1869 by Catherine E. Beecher. (216)
Not sure I like the term ‘servant problem’ given I come from a long line of servants, but I’m glad we were more quickly liberated in America.
[Burnett, John (1986) A Social History of Housing: 1815-1985, 2nd ed. London and New York: Routledge.]
I can only post a link, I am gutted because that means it will probably not survive for posterity. But it will survive for a while.
One thing I do love about Germany — and the Czech Republic and Poland (I think I did three posts on apothecaries after visiting Krakow?) — are the way that apothecaries are still everywhere. I know we have pharmacists, but it’s just not the same, is it? But there are also the old signs, the nods back to the glory days with dark, battered wooden shelves full of gleaming bottles and herbs drying from the ceiling, powdered minerals and bits of dried bat and crocodile. Though I do love bats, and prefer them alive. A number also harken back to the superior medical knowledge of the moors — and so I am simultaneously appreciative of that and horrified by the racism inherent in the old figures.
Still, we only saw one of them in Nuremberg. This was by far my favourite:
I loved most the rules for health from the turn of the last century:
I have copied them all for you from the website: Counsellor Eckart’s golden rules of health for a prudent lifestyle — but let me highlight my favourite:
Do not dress according to fashion, but rather in tune with the weather. Keep your feet and lower body warm. In snowy, freezing weather, thin tights and shoes are a crime against your health.
I have been thinking that to myself all winter looking at our freezing youth with their strange fashionable dislike of socks.
They are incredibly Victorian, and feel they could have as likely appeared in England or the East Coast of the US. Fresh air, cold water, not too much comfort, not too much good food, and you can imagine no whinging about all of that. I’ve been thinking about health a lot lately, and this kind of framework for how we imagine good living still seems to lurk a great deal in the background.
The golden rules of health from Carl Ludwig Ernst Eckart (1830 – 1911)
Do not burn the candle at both ends: sleep before midnight is of more worth than after sunrise.
Rest your body and nerves. This does not happen when partaking of entertainment or on the dance floor, but rather in God’s free, natural world. Keep the Sunday as a holy day, as it has been designated for our rest.
Pay attention to your daily bowel movement! It is better to eat too little than too much, and to leave the stomach time to digest. A lot of meat and strong spices make the blood heavy and hot; live on a simple and mixed diet and do not reject our natural beverage: fresh water.
Do not load up your stomach in the evening with foods which are hard to digest, and which cause restless sleep and troubled dreams. Leave yourself time to eat, so that your nutrition can be processed more efficiently.
Do not cover yourself with heavy, full bedclothes; your mattress should rather be too hard than too soft.
Do not dress according to fashion, but rather in tune with the weather. Keep your feet and lower body warm. In snowy, freezing weather, thin tights and shoes are a crime against your health.
Fresh air has never hurt anyone; therefore ventilate your rooms well and leave a window open at night. Breathe in deeply, but shut your mouth when walking in the street in windy, dusty conditions; breathing through your nose will suffice.
Get your children used to the frequent use of water. Cold water improves resilience. Keeping your mouth and teeth clean will help to prevent infections.
Always remember that our health is our most precious possession, and do not first start to live prudently when it is too late.
Nazi memorabilia, brothels where women stood in windows above their names, local people who, it felt, rather hated us…they certainly hated my poor attempts at German.
But also moments of the sublime.
St Egidien…we walked past and heard the most beautiful music and just sidled in the great doors and sat to listen to a rehearsal.
An older man who was brilliant but a young woman who was truly one of the best I’ve heard, singing there in a white t-shirt and cut-offs. Not Bach, but of the period I think. We could have, should have, lit a candle to the angel of history in the back.
And then there was the fairly brilliant bar Mata Hari (tiny basement bar, regulars, DJ playing 70s vinyl and loving every minute of the music, a German whiskey)
Albrecht Dürer‘s house — quite beautiful, from a time when this was a vibrant centre of politics, trade and culture, one in which Dürer chose to stay rather than be lured away to Venice. He lived here just below the castle, in front of one of the main entrances to the city:
The rooms are full of light — at least the day that we were there. Beautiful rooms.
Not so beautiful, perhaps, how he and these rooms were reinvented to the greater glory of Nuremberg and Germany. A lot feels reinvented here for those reasons somehow, though I loved the sausages and the dark wood paneling and the wine — and wished I could still drink beer. The Golden Postern was delicious and friendly, couldn’t really say the same for anywhere else.
Mark giving a lecture and doing a class at the University in Erlangen, and we deciding to stay in Nuremberg. It is a beautiful town to be honest, and one where life can be lived with grace I think — wide pavements, well maintained buildings of flats, lots of colour that I love. Lots of timber construction, a vibrant market in the centre, brilliant public transport. Also a number of people rough sleeping. Addictions — though they felt of a different kind than those so familiar in Manchester or London.
Statues that were bewildering:
Some terrifying (though I confess I rather liked the latter)
Yet I think we will not be going back to Bavaria, at least not to stay.
It didn’t leave me with the physical sick to the stomach feeling of Bayreuth — the visit to Cosima Wagner’s Wahnfried and Winfred Wagner’s home next door, where Adolf Hitler felt at home, sneaking in after dark in the days after the 1923 failed putsch and then openly feted after his rise to power.
But this was ‘The most German of German Cities’, a centre of Hitler’s support and where they planned to build the massive and monumental Nazi Party Rally Grounds.
A map of what would have been, had not World War started and been lost:
I read Speer’s autobiography many years ago when he writes about designing this, the great outdoor rally grounds with the massive banners, the use of floodlights to create the cathedral effect. It is almost down to foundations now, called the zepplin grounds because a zepplin once landed here in happier days.
It made me happy to see this there though:
Most of this complex still serves as just another park.
This is also the city where Kaspar Hauser appeared on 26 May 1828, claiming to have been held prisoner, rumours ran rife of his parentage, especially after he was stabbed and killed.
The castle was interesting, the transport museum — I loved seeing the train carriages of Bismarck:
And Ludwig II, I love trains and these were absolutely brilliant.
I’m glad to have seen all this, also more happy than usual to be home.
We’re going to Germany! Nuremburg. The great keynote tour begins (not mine, you understand, I just tag along). And I found time somehow to read one solitary thing to prepare, and sadly very sadly it was this.I’ve already read Albert Speer, long ago, I am prepared for the massive architecture of awe and power. I’m more excited about Albrecht Dürer, still I’m sad to find there is a whole industry around him. I know I should have re-read Arendt, but instead…
A few fun facts about Nuremburg first.
Aeneas Silvius Piccolomini, the future Pope Pius II, said upon visiting Nuremberg in 1444 in the Imperial train:
What a splendid sight this city presents! What brilliance, what lavish views, what beauties, what culture, what admirable government! … what clean streets, what elegant houses! (6)
Luther called it ‘Germany’s eye and ear.’ I’m not entirely sure I know what that means. But it is the middle point of Europe, at the centre of European trade — amber, furs, salt fish from the Baltic; gold, silver copper, horses from Hungary and Bohemia; spices, silks, luxury goods from Venice, woolen cloth from the Netherlands. I love these ancient lists, the sense of distance and far away lands and precious things. Nuremberg itself made scientific instruments and metalwares — rather a splendid trade for a town.
This was a principal town of the Holy Roman Empire for a while, the city at the foot of the medieval fortress, a ‘free’ city directly under the emperor, the Emperors rarely there though — it wasn’t so comfortable the castle, especially in winter even though the Imperial coronation regalia was kept there. So effectively it was a City State, run by its own city council, and had reciprocal toll-free trade with seventy cities despite a lack of most things needed for a succesful city.
Albrecht Dürer was born here in 1471, his father a goldsmith, his godfather also. Anton Koberger though he shortly became a publisher, the most important in Germany with 24 presses.
At 13 Dürer created this in silverpoint — a process of chemical etching in which nothing can be erased:
Dürer’s sypathetic portrayal of his father, and his largely positive memories of his childhood are in remarkable contrast to Martin Luther’s recital of brutal beatings at home and at school…There can be little doubt that Albrecht Dürer must have been a more agreeable child that then great Reformer… (21)
We all know children are only beaten because they are not agreeable, they bring it on themselves really. Dürer instead seems a bit spoiled, possibly because almost all of his many siblings have died (and will die). Still, in 1490, his dad sends him off on what the author calls ‘a bachelor’s journey’. She tries to trace his movements, he may have been apprenticed, it is detailed guessing.
He did this, one of my favourite self portraits of all, in Paris. Albrecht Dürer with a pillow, age 22.
From the Met’s description:
Among the masterpieces of European draftsmanship, this iconic self-portrait study evokes the awakening artistic consciousness of the twenty-two-year-old German Renaissance artist Albrecht Dürer. Probably produced with the aid of a mirror, the head and the hand were preparatory for his painted Self-Portrait of 1493 (Musée du Louvre, Paris), considered one of the earliest independent self-portraits in Western painting. Durer’s exploration of self-portraiture in several drawings and paintings is characterized by an arresting directness that was highly unusual at the time. The artist’s calligraphic precision and expressiveness of line is also found in the study of a pillow at the bottom of the sheet, a subject that he continued to explore on the reverse.
It was preparatory for this:
showing the first tentative half-dozen hairs of what was soon to become Europe’s most famous and anachronistic beard. (Beards were not normally worn by young, or even by middle-age men in Dürer’s day–even the majority of elderly men, as Mark Zucker has shown, were clean-shaven.) (39)
I’m glad that’s been documented. Ever since Mark won my heart with the Engels’ moustache letters I have had a bit of a thing for historical facial hair. Still. I hoped for more.
On his marriage?
Neither the bride nor the groom had a great deal to say about their marriage, which was arranged, as was proper in the fifteenth century, by the two sets of parents to suit their own purposes. Such businesslike arrangements may often have been loveless, at least to begin with, but were in the long run at least as satisfactory in most respects, and a good deal more permanent, than those contracted by modern methods. (40)
No fear feminism will get in the way of the story here, then.
His fatherin-law was Hans Frey:
reported to have been a clever and charming man and the best harp player in town, as well as a good singer, had formerly been the city’s official gauger of honey and nuts. (40)
Within two months of the marriage, Dürer was off again, to Italy this time. Was he called by the Renaissance? Was it the marriage? Was it the plague, that had broken out in 1494? She asks but does not answer, maybe someone who read a different book might have a better idea.
I can’t imagine the plague, I feel like it fills all of his work. Death always seems close, no? Even when it’s not staring at you as a skull or a starving man or the horsemen of the apocalypse. Even then.
But back to the book. It doesn’t really go there.
She goes on about the guilds, whose provision of increased security could limit an artist’s intellectual and social aspirations…we wouldn’t get on I don’t think, me and this author. Something tells me.
There are some uncomfortable passages on the expulsion of the Jews from Nuremburg in 1499, where Pirkheimer — patron and friend to Dürer, hired an armed escort. She notes it was to protect them as they left but could also be argued it was to ensure they were leaving. People did, of course, benefit from their leaving. Houses suddenly empty and that kind of thing.
Not that there aren’t interesting facts that deserve to be simple asides never to be explored further (unlike the explulsion of a large portion of the city population, the fear, the mob response, the plague). Like the fact that Pirkheimer had to leave law school BEFORE he won his degree, so he could remain eligible for the Nuremburg City Council. Like the fact that he opened a School for Poets, which lasted from 1498-1509. She writes:
Albrecht Dürer’s own authorship of quite a large quantity of truly dreadful poetry, all written in the years 1509-1510, he may perhaps have begun to attend this ill-fated institution, which was the distant ancestor of the more famous Nuremburg School for Poets of the seventeenth century. (55)
She does print some here, and for once we agree, it is truly terrible.
Still, you can see that it’s a bit hard to understand from all this where exactly the four horsemen came from between 1496 and 1498, though she does note some believed 1500 would usher in the end of the world:
The 1496 Prodigal son returning to kneel among the swine.
And look at those buildings… she makes the point that German architecture made these prints exotic in Italy and France, giving them cache on top of the incredible skill and splendour of the art itself. But surely there is more here.
I’d rather just look at his work…he loved his paintings and colours. Me, I confess I love the prints the most. He carried copies of them with him everywhere to sell in the markets, as did his wife. Imagine.
But I think I am going to stop here, because I couldn’t find what I wanted in this particular book. Not like Caravaggio. Maybe one day I’ll have time to read another, maybe the great book remains to be written on Albrecht Dürer. I don’t usually choose so badly. I confess, though, some of those terrible passage are rather enjoyable. Her apoplexies on his dirty letters to Pirkheimer are pretty awesome, but I am too tired to keep going…
Acaba de leer La ventana en el rostro, que no he leído por anos, y en este entonces no sabía nada de las referencias a Nazim Hikmet, no apreciaba tanto Federico García Lorca. Este libro publicado por la UCA e imprimido en El Salvador, traído a Los Ángeles por Don Toñito. Uno de los pocos libros, junto con Poemas Clandestinos, que he guardado conmigo desde este entonces, ya casi veinte años.
Junto al dolor del mundo mi pequeño dolor,
junto a mi arresto colegial la verdadera cárcel de los hombres sin voz,
junto a mi sal de lágrimas
la costra secular que sepultó montañas y oropéndolas,
junto a mi mano desarmada el fuego,
junto al fuego el huracán y los fríos derrumbes,
junto a mi sed los niños ahogados
danzando interminablemente sin noches ni estaturas,
junto a mi corazón los duros horizontes
y las flores,
junto a mi miedo el miedo que vencieron los muertos,
junto a mi soledad la vida que recorro,
junto a la diseminada desesperación que me ofrecen,
los ojos de los que amo
diciendo que me aman.
Pero Cantos a Anastasio Aquino? Híjole, son los que mas me encantaban esta vez.
Anastasio Aquino fue la encarnación del más antiguo
ideal del hombre pacíficamente americano: el ideal de
convivir con la tierra, con la libertad, con el amor
En el año de 1832, exactamente un siglo antes de la
dolorosa epopeya de Feliciano Ama y Farabundo Martí,
padres de la patria futura, Anastasio Aquino se rebeló al
frente de la comunidad indígena de San Pedro Nonualco,
contra el sistema opresor de los blancos y ladinos ricos
que comerciaban, como ahora comercian, con el hambre
y el dolor del indio.
Después de muchas batallas victoriosos, fue capturado
por las fuerzas del gobierno salvadoreño y fusilado el
24 de junio de 1833.
Tu pie descalzo ante la dura tierra: barro en el barro.
Tu rostro unánime ante el pueblo: sangre en la sangre.
Tu voz viril de campo enardecido: grito en el grito.
Tu cuerpo, catedral de músculo rebelde: hombre en el hombre.
Tu corazón de pétalos morenos, sin espinas: rosa en la rosa.
Tu paso hacia adelante presuroso: ruta en la ruta.
Tu puño vengador, alzado siempre: piedra en la piedra.
Tu muerte, tu regreso hacia la tierra: lucha en la lucha.
Anastasio Izalco, Lempa Aquino:
desde que tú nacistes se ha hecho necesario apedillar
la lucha y ponerle tu nombre.
(Fuego desde el Jalponga y el Huiscoyolapa,
grito desde el añil, amor desde la hondura de tus puños,
lava desde tu pecho hasta el Chicontepeque,
pueblo desde el ayer hasta la vida.)
Río y volcán: un hombre.
Para la paz
Será cuando la luna se despida del agua
con su corriente oculta de luz inenarrable
Nos robaremos todos los fusiles,
No hay que matar al centinela, el pobre
sólo es función de un sueño colectivo,
un uniforme repleto de suspiros
recordando el arado.
Dejémosle que beba ensimismado su luna y su granito
Bastará con la sombra lanzándonos sus párpados
para llegar al punto.
Nos robaremos todos los fusiles,
Habrá que transportarlos con cuidado,
pero sin detenerse
y abandonarnos entre detonaciones
en las piedras del patio.
Fuera de ahí, ya sólo el viento.
Tendremos todos los fusiles,
No importará la escarcha momentánea
dándose de pedradas con el sudor de nuestro sobresalto,
ni la dudosa relación de nuestro aliento
con la ancha niebla, millonaria en espacios:
caminaremos hasta los sembradíos
y enterraremos esperanzadamente
a todos los fusiles,
para que un raíz de pólvora haga estallar en mariposas
sus tallos minerales
es una primavera futural y altiva
repleta de palomas.