The Tombs Of Old London
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Monument to Lady Elizabeth Nightingale, Westminster Abbey, c.1910
What could be more appropriate to the season of spooks and spirits than a virtual tour of the tombs of old London, courtesy of these glass slides once used by the London & Middlesex Archaeological Society for magic lantern shows at the Bishopsgate Institute?
We can admire the aesthetic wonders of statuary and architecture in these magnificent designs, and receive an education in the history and achievements of our illustrious forbears as a bonus.
In my childhood, no festival or national occasion was complete without a visit to some ancient abbey or cathedral. Yet while ostensibly we went to pay our respects, my interest was always drawn by the stone tombs and ancient monuments.
It is a human impulse to challenge the ephemeral nature of existence by striving to create monuments, even if the paradox is that these attempts to render tenderness in granite will always be poignant failures, reminding us of death rather than life. Yet there is soulful beauty in these overwrought confections and a certain liberating consolation to be drawn, setting our personal grief against the wider perspective of history.
Tomb of Sir Francis Vere, Westminster Abbey, c. 1910
Monument to William Wilberforce, Westminster Abbey, c.1910
Memorial to Admiral Sir Peter Warren, Westminster Abbey, c.1910
Monument to William Wordsworth in Baptistery, Westminster Abbey, c.1910
St Benedict’s Chapel, Westminster Abbey, c.1910
Chapel of St Edmund, Westminster Abbey, c.1910
Tombstone of Laurence Sterne, St George’s Hanover Sq, c.1910 – Buried, grave-robbed and reburied in 1768, subsequently removed to Coxwold in 1969 due to redevelopment of the churchyard.
Hogarth’s tomb, St Nicholas’ Churchyard, Chiswick, c.1910
Sir Hans Sloane and Miller Monuments in Old Chelsea Churchyard, c. 1910
Stanley’s Monument in Chelsea Church, c. 1910
Sanctuary at All Saint’s Church, Chelsea, c. 1910
Shakespeare’s memorial, Westminster Abbey, c. 1910
Colville Monument in All Saint’s Church, Chelsea, c. 1910
Tomb of Daniel Defoe at Bunhill Fields Burial Ground, c. 1910
At the gates of Bunhill Fields, c. 1910
Tomb of John Bunyan, Bunhill Fields Burial Ground, c. 1910
North Transept of Westminster Abbey, c. 1910
North Ambulatory, Westminster Abbey, c. 1910
Ambulatory, Westminster Abbey, c. 1910
Monument to John Milton, St Giles, Cripplegate, c. 1910
Offley Monument, St Andrew Undershaft, c. 1910
Pickering Monument, St Helen’s Bishopsgate, c. 1920
Plaque, Christ Church, Newgate, 1921
Tombs in Temple churchyard, c. 1910
King Sebert’s Tomb, Westminster Abbey, c. 1910
Monument to Historian John Stow in St.Andrew Undershaft, c. 1910
Tomb of Edward III, Westminster Abbey, c. 1910
Queen Elizabeth I’s Tomb, Westminster Abbey, c. 1910
Tomb of Henry VII and Elizabeth of York, Westminster Abbey, c. 1910
Monument to Charles James Fox, Westminster Abbey, c. 1910
Poets’ Corner with David Garrick’s Memorial, Westminster Abbey, c. 1910
Memorial to George Frederick Handel, Westminster Abbey, c. 1910
Monument to Francis Holles, Westminster Abbey, c. 1910
Tombstone of the Kidney family, c. 1910
Cradle monument to Sophia, Daughter of James I, Henry VII’s Lady Chapel, Westminster Abbey, c. 1910
Tomb of Sir Francis Vere, Chapel of St John the Evangelist, Westminster Abbey, c. 1910
Tomb of John Dryden, Westminster Abbey, c. 1910
Wellington’s Funeral Carriage, St Paul’s Cathedral,c. 1910
Robert Preston’s grave stone, St Magnus, c. 1910
Tomb of Henry VII, Westminster Abbey, c. 1910
Glass slides courtesy Bishopsgate Institute
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The Crypts Of Old London
We remember the late and much-loved Malcolm Johnson, author of Crypts of London, who wrote this brief history of crypts. Malcolm was formerly Rector of St Botolph’s, Aldgate, where he ran a homeless shelter in the crypt.
At St Clement, King Sq
After the Great Fire of 1666, it was decided not to replace thirty-two out of those churches destroyed in the Square Mile. Yet St Paul’s Cathedral and fifty-one churches were rebuilt by Sir Christopher Wren, Robert Hooke and others, and almost all of these new buildings were given a crypt of the same extent as the ground floor. This was also true for churches in Westminster and those on the edges of the City such as in Spitalfields, Shoreditch and St Clement, King’s Sq.
What were these spaces intended for? Charity schools? Storage? Meeting rooms? There was no chance of any of these, because the clergy and their vestries soon realised that good money was to be made by charging wealthy parishioners to stack coffins containing their dead family members under the church.
In doing so, they went against the advice and opinions of both architects and others, who doubted the wisdom of burying the dead among the living. In 1552, Bishop Hugh Latimer thought it “an unwholesome thing to bury within the city,” considering that “it is the occasion of great sickness and disease.” Mainly for architectural reasons, Wren and Vanbrugh were also opposed to burial in or close to a church, although Wren was interred beneath St Paul’s when he died.
In my research, I found that in the eighteenth century most parishes received around seven per cent of their income from interments, although at St James Garlickhythe the average was nearly twenty-seven per cent. All five Westminster parishes had a high burial income by the end of the eighteenth century – around thirty-five per cent of the wardens’ income at St Martin-in-the-Fields and twenty-five per cent at St James Piccadilly.
After the Reformation, burial within a church was seen as a mark of social distinction – the nobility regarding it as their right – but by the mid-seventeenth century the professional classes were also seeing it as a sign of a successful career. Over the next century, doctors, solicitors, high-ranking soldiers and ‘gentlefolk’ frequently left instructions in their wills for intra-mural burial, although some cautioned prudence and economy in arranging it, because fees could be high. Coffins of the clergy were placed in the vault below the altar and the vicar of St Martin-in-the-Fields allowed Nell Gwyn to be interred in his space there.
Why were families willing to pay large sums for a crypt burial when churchyard fees were much cheaper? Some hoped for an ‘eternal bedchamber’ because they knew that bodies in the churchyard would be dug up after thirty or so years and the bones placed in a charnel house when the space was needed for new burials. Others hoped the congregation worshipping above the crypt would continue to pray for them and many more were apprehensive that body-snatchers might plunder the churchyard. Yet, in crypts, bodies were sometimes tipped out of their coffins so that the lead could be sold together with the metal handles.
Rarely do published histories of our churches mention these undercrofts. Obviously it is possible to visit those churches that have survived and establish precise details of their crypts – where it is not possible to enter, burial registers can give details of size and layout. For the churches that have not survived, the best descriptions of their crypts are often found in the faculties which authorised their destruction, and in the Vestry minutes recording the process of emptying the remains and transferring them to a cemetery. Written accounts are rare, because few people visited these dark, dismal places apart from the sexton.
The lucrative burial income ended abruptly in 1852 when sanitation legislation forbade further interments in crypts and churchyards. Joint-stock cemeteries such as Kensal Green were opened to receive London’s dead and the clergy lost the links with parishioners although they were still financially recompensed, even if the vestries and sextons lost their burial dues. The removal of human remains from crypts began for a variety of reasons – such as demolition of the building, its sale to raise funds or road widening. If the building remained and a new use for the crypt was found, then an appeal for funds was made, such as at St Bride Fleet St in the nineteen-fifties when its museum was equipped from gifts of nearby publishing firms. Other churches have attracted grants from the Lottery fund, statutory bodies, charitable foundations, businesses and individual donors.
The first crypt to be cleared of human remains for use other than storage was in 1915 when the vicar of St Martin-in-the-Fields, Dick Sheppard, set up a canteen to welcome men returning from the Front. Two learned reports of the Council for British Archaeology describe the clearance of coffins and remains from the crypt of Christ Church, Spitalfields in 1984/5. Nearly one thousand bodies were carefully examined and researched. Interment in a crypt obviously preserves a corpse and coffin longer than if it was buried in a churchyard but the state of preservation of those in coffins in Spitalfields’crypt varied from virtually complete, including skin, hair and internal organs to a just sediment of crystal debris being all that remained of the bones. When lead was used, as it was in this crypt after 1813, this preserved the cadaver longer, but if air or water was allowed to penetrate then decomposition was much quicker.
Where were coffins and remains from crypts taken? A minority went to the East London Cemetery, Plaistow, or to the Great Northern London (now New Southgate) Cemetery. Some relatives were allowed to transfer the coffin of a family member to a burial ground of their choice, but most went to Brookwood or the City of London Cemetery, Ilford.
Some two thousand two hundred acres of land owned by Lord Onslow on Woking Common at Brookwood were purchased by the newly-formed London Necropolis & National Mausoleum Company. Despite opposition, Royal Assent was given to the London Necropolis Bill on 30th June 1852, but the first funeral was not held until 13th November 1854. Soon afterwards, several Westminster parishes, including St Anne Soho, St Giles-in-the-Fields and St Margaret Westminster, reserved plots there. Coffins and mourners were transported by special trains from a private terminus near Waterloo to the cemetery’s two stations, one for Anglicans and one for others. The Bishop of London was apprehensive that the coffin of ‘some profligate spendthrift’ might be in the same compartment as a respectable member of the Church. A notice in the station refreshment room at Brookwood reads ‘Spirits served here.’
The City of London Cemetery, used by nearly all the City parishes, opened in 1856 and is approximately eight miles north-east of the City. Since then, over forty City parishes have removed their crypt remains to Ilford, which is today one of the most beautiful cemeteries in the country.
Today, around half of London’s crypts have been emptied. Some, such as that of St Martin-in-the-Fields house a restaurant, bookshop and meeting rooms which contribute a very large sum to the Parish Church Council. Others are chapels and columbaria, yet others are museums while – sadly – two which were once homeless centres are now empty. Those with coffins still in place await a use – as at St Clement, King Sq, where David Hoffman took the photographs which accompany this article.
Coffin plates from Holy Trinity, Minories – now demolished
At St Clement, King Sq
The entrance to the family vault of Mr Thomas Gall of King Sq
Crypts of London by Malcolm Johnson is published by the History Press
Photographs copyright © David Hoffman
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Luke Clennell’s Dance Of Death
More than twenty years have passed since my father died at this time of year and thoughts of mortality always enter my mind as the nights begin to draw in, as I prepare to face the spiritual challenge of another long dark winter ahead. So Luke Clennell’s splendid DANCE OF DEATH engravings inspired by Hans Holbein suit my mordant sensibility at this season.
First published in 1825 as the work of ‘Mr Bewick’, they have recently been identified for me as the work of Thomas Bewick’s apprentice Luke Clennell by historian Dr Ruth Richardson.
The Desolation
The Queen
The Pope
The Cardinal
The Elector
The Canon
The Canoness
The Priest
The Mendicant Friar
The Councillor or Magistrate
The Astrologer
The Physician
The Merchant
The Wreck
The Swiss Soldier
The Charioteer or Waggoner
The Porter
The Fool
The Miser
The Gamesters
The Drunkards
The Beggar
The Thief
The Newly Married Pair
The Husband
The Wife
The Child
The Old Man
The Old Woman
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Georgiana Eagle & The Curse Of Vicky’s Ticker
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Roger Clarke tells the tale of Georgiana Eagle, Wizard Queen and Mesmerist, and Curse of Vicky’s Ticker
Once I held it in my hand, I was aware of the weight of it. I was standing in a small downstairs room at Bonhams in South Kensington holding a Victorian gold pocket watch. Yet the weight I felt was not that of the precious metal or the intricate mechanics of its system, but of the significance of those whose hands through which the watch had passed: Queen Victoria, two celebrated psychics, a newspaper editor who went down in the Titanic and the thief who stole it fifty years ago.
Here is the entry in Bonham’s catalogue:
LOT 19: AN 18K GOLD KEY WIND OPEN FACE POCKET WATCH, Circa 1840 (£500–700)
Two engraved inscriptions: ‘Presented by Her Majesty to Miss Georgiana Eagle for her Meritorious & Extraordinary Clairvoyance produced at Osborn House, Isle of Wight, July 15th 1846′ and ‘Presented by W.T Stead to Mrs Etta Wriedt through whose mediumship Queen Victoria’s direct voice was heard in London in July 1911.’
I first came across the name of Georgiana Eagle, Wizard Queen & Mesmerist, while researching my book A Natural History of Ghosts – and as a Shoreditch resident myself – I was naturally intrigued by her. Dalston was a Victorian nexus of young female psychics, including the infamous Florence Cook in the eighteen seventies, and there was a very famous Dalston spiritualist group at the time many of whose members worked on the railways – two recently-built spurs (now the overground) had opened up the area and were instrumental in making Dalston popular for séances. It was a new territory, opening new doors into the other world. However it seems an even younger East London psychic proceeded Miss Cook by several decades amongst the furniture-making factories and leather-working rooms of Shoreditch.
Georgiana Eagle was born on November 28th 1834 and baptised at St Leonard’s Church. Her grandfather owned a pub in the parish and the family were of Huguenot descent. She lived with her father Barnardo Eagle in Holywell Place. He was a professional stage magician and the family led a nomadic existence as travelling players. In 1839, he was describing himself as ‘The Royal Wizard of the South’ and in the Birmingham Journal of November 23rd of that year claimed he had performed for ‘His late Majesty and Queen Adelaide, Duchess of Saxe-Weimar, Her Majesty Queen Victoria, The Duchess of Kent and numbers of the nobility.’
After the death of her mother, eight-year-old Georgiana stayed with her father while the rest of her siblings were packed off to live with their grandparents in 36 Coleman St. She was a willing participant in her father’s stage act of ‘Hundred feats of mighty magic’. He was a sceptic who revealed deception and his show, The Mysterious Lady, which was devoted to exposing the clairvoyance claims of mesmerists – proved immensely popular. Little Georgiana was the star and she performed for Queen Victoria at Osborne House when Prince Albert was still alive, receiving the gift of the gold watch from the monarch. Victoria’s journals show she gave similar watches to other children of Georgiana’s age and I believe Georgiana had it engraved after that event at Osborne House in 1846. This is the ill-fated watch that was subsequently stolen from the College of Psychic Studies in September 1962.
One morning last year, I received a call from a relative in the antiques business who was monitoring sales of objects connected to the Isle of Wight where we both grew up. He had learnt about the sale of a watch. I went in one day in January for a viewing and sat in a small windowless, fortified room as a young man brought it in. There was absolutely no doubt about it. This was Vicky’s Ticker – the watch given to Georgiana by Queen Victoria which has not been seen or heard of since 1962. It had been discovered among the effects of a jeweller from Manchester at his decease by his relatives, who had no idea of its tainted provenance.
There is a contemporary mention of Victoria’s gift of the watch to Georgiana in the Northampton Mercury in 1849. ‘On Monday last, a theatre suddenly upreared its tawdry head in the market square, decorated with pictures representing Miss Georgiana Eagle in trunk hose and flesh tights, in the act of receiving a splendid gold watch from Her Majesty Queen Victoria.’
A remarkable thing happened. In 1850, Barnardo Eagle advertised private clairvoyance sessions ‘to the nobility and gentry’ in Brighton. At a meeting in Edinburgh in November 1852, around sixty people were invited to experience Georgiana’s powers of mediumship and mesmerism. Whether this conversion was heartfelt or genuine, we will probably never know. It could have been simply that Barnardo was commercially savvy and he saw the wind was blowing in favour of psychics. Yet his journey from sceptic to believer is the reason that the watch is so precious to the College of Psychic Studies.
Those who were shocked by Barnardo’s apparent betrayal of his rational beliefs blamed him for dragging his eighteen year-old daughter along with him. It did not go well for either of them. By 1853, he had abandoned the profession and reverted to the family occupation, buying the licence to the Brown Bear Tavern near the British Museum. His infant daughter Rosabel died and was buried in a public grave, indicating the family’s reduced state at this time. Yet by 1855 they were back on the road, offering clairvoyance once again.
There was a late resurgence in their fame. The hiatus appears to have restored their public reputation now belief in psychic phenomena had became widespread. Then tragedy struck when Barnardo died onstage during his act. A few weeks later – while her father was barely cold in the ground – Georgiana married a Drury Lane scene-painter. She was now performing as Madame Card, Wizard Queen and Mesmerist and living happily with her husband in Cheltenham, until he was committed to a lunatic asylum in Sussex where he died seven months later.
She married a music professor from Islington and they toured together. He accompanying her act with musical numbers and they were reviewed quite favourably by the Evening Standard. Georgiana was by now an accomplished hypnotist and ‘performed with a dexterity that is scarcely surpassed by any other male conjurer’ Unfortunately, the music professor – a volatile character who got in trouble with the law over his temper – also died young and Georgiana was widowed for a second time by the age of forty-seven. She married a draper twenty-five years her junior, and eventually died in Muswell Hill of ‘senile decay’ in March 1911.
Within months of Georgiana’s death, the watch fell into the hands of the newspaper editor W.T. Stead who gave it to Etta Wriedt, a medium who used it to channel the spirit and voice of Queen Victoria in London in July 1911. When Stead drowned on the Titanic, Wriedt presented the watch to the London College of Psychic Studies.
The colourful history of this little timepiece might tempt the credulous to believe it has a curse attached to it – though why that should be, I have no explanation. I attended the ceremony marking the return of the watch at the College of Psychic Studies and afterwards talked with a throng of interested parties. ‘We think you were guided,’ suggested a couple of mediums but naturally I could not say. Yet it is very strange that I should write on the subject for Spitalfields Life and then find it.
I do not feel my business with Georgiana Eagle has quite finished yet.
Georgiana Eagle, Wizard Queen & Mersmerist of Shoreditch
Inscription of July 1846
Inscription of July 1911
St Leonard’s Church where Georgiana Eagle, Wizard Queen & Clairvoyant Mesmerist, was baptised
Dalston became a nexus for female psychics in the eighteen seventies due to improved transport links
Barnardo Eagle, the Royal Wizard of the South (Courtesy of Senate House Library)
Advertisement for a performance by Barnardo and Georgiana Eagle in Plymouth
Georgiana Eagle commonly performed under the stage name of Madame Gilliland Card (Poster courtesy of British Museum)
Etta Wriedt used Vicky’s Ticker to channel the spirit and voice of Queen Victoria in London in 1911
Journal of Spiritualism, Psychical, Occult & Mystical Research (Courtesy London College of Psychic Studies)
Roger Clarke wishes to thank Vivienne Roberts, College Curator & Archivist at the London College of Psychic Studies for her research
The Nights Of Old London
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The temperature is plunging and I can feel the velvet darkness falling upon London. As dusk gathers in the ancient churches and the dusty old museums in the late afternoon, the distinction between past and present becomes almost permeable at this time of year. Then, once the daylight fades and the streetlights flicker into life, I feel the desire to go walking out in search of the dark nights of old London.
Examining hundreds of glass plates – many more than a century old – once used by the London & Middlesex Archaeological Society for magic lantern shows at the Bishopsgate Institute, I am in thrall to these images of night long ago in London. They set my imagination racing with nocturnal visions of the gloom and the glamour of our city in darkness, where mist hangs in the air eternally, casting an aura round each lamp, where the full moon is always breaking through the clouds and where the recent downpour glistens upon every pavement – where old London has become an apparition that coalesced out of the fog.
Somewhere out there, they are loading the mail onto trains, and the presses are rolling in Fleet St, and the lorries are setting out with the early editions, and the barrows are rolling into Spitalfields and Covent Garden, and the Billingsgate porters are running helter-skelter down St Mary at Hill with crates of fish on their heads, and the horns are blaring along the river as Tower Bridge opens in the moonlight to admit another cargo vessel into the crowded pool of London. Meanwhile, across the empty city, Londoners slumber and dream while footsteps of lonely policemen on the beat echo in the dark deserted streets.
Glass slides courtesy Bishopsgate Institute
Read my other nocturnal stories
Burdekin’s London Nights
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East End Riverside
As you will have realised by now, I am a night bird. In the mornings, I stumble around in a bleary-eyed stupor of incomprehension and in the afternoons I wince at the sun. But as darkness falls my brain begins to focus and, by the time others are heading to their beds, then I am growing alert and settling down to write.
Once I used to go on night rambles – to the railway stations to watch them loading the mail, to the markets to gawp at the hullabaloo and to Fleet St to see the newspaper trucks rolling out with the early editions. These days, such nocturnal excursions are rare unless for the sake of writing a story, yet I still feel the magnetic pull of the dark city streets beckoning, and so it was with a deep pleasure of recognition that I first gazed upon this magnificent series of inky photogravures of “London Night” by Harold Burdekin from 1934 in the Bishopsgate Library.
For many years, it was a subject of wonder for me – as I lay awake in the small hours – to puzzle over the notion of whether the colours which the eye perceives in the night might be rendered in paint. This mystery was resolved when I saw Rembrandt’s “Rest on the Flight into Egypt” in the National Gallery of Ireland, perhaps finest nightscape in Western art.
Almost from the beginning of the medium, night became a subject for photography with John Adams Whipple taking a daguerrotype of the moon through a telescope in 1839, but it was not until the invention of the dry plate negative process in the eighteen eighties that night photography really became possible. Alfred Stieglitz was the first to attempt this in New York in the eighteen nineties, producing atmospheric nocturnal scenes of the city streets under snow.
In Europe, night photography as an idiom in its own right begins with George Brassaï who depicted the sleazy after-hours life of the Paris streets, publishing “Paris de Nuit” in 1932. These pictures influenced British photographers Harold Burdekin and Bill Brandt, creating “London Night” in 1934 and “A Night in London” in 1938, respectively. Harold Burdekin’s work is almost unknown today, though his total eclipse by Bill Brandt may in part be explained by the fact that Burdekin was killed by a flying bomb in Reigate in 1944 and never survived to contribute to the post-war movement in photography.
More painterly and romantic than Brandt, Burdekin’s nightscapes propose an irresistibly soulful vision of the mythic city enfolded within an eternal indigo night. How I long to wander into the frame and lose myself in these ravishing blue nocturnes.
Black Raven Alley, Upper Thames St
Street Corner
Temple Gardens
London Docks
From Villiers St
General Post Office, King Edward St
Leicester Sq
Middle Temple Hall
Regent St
St Helen’s Place, Bishopsgate
George St, Strand
St Botolph’s and the City
St Bartholomew’s Hospital, Smithfield
Images courtesy Bishopsgate Institute
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Night at the Brick Lane Beigel Bakery
Night at The Spitalfields Market, 1991
Spitalfields In Autumn
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The rain is falling on Spitalfields, upon the church and the market, and on the streets, yards and gardens. Dripping off the roofs and splashing onto the pavements, filling the gutters and coursing down the pipes, it overflows the culverts and drains to restore the flow of the Black Ditch, the notorious lost river of Spitalfields that once flowed from here to Limehouse Dock. This was the watercourse that transmitted the cholera in 1832. An open sewer piped off in the nineteenth century, the Black Ditch has been co-opted into the drainage system today, but it is still running unknown beneath our feet in Spitalfields – the underground river with the bad reputation.
The shades of autumn encourage such dark thoughts, especially when the clouds hang over the City and the Indian Summer has unravelled to leave us with incessant rain bringing the leaves down. In Spitalfields, curry touts shiver in the chill and smokers stand in doorways, peering at the downpour. The balance of the season has shifted and sunny days have become exceptions, to be appreciated as the last vestiges of the long summer.
On such a day recently, I could not resist collecting these conkers that were lying neglected on the grass in the sunshine. And when I got home I photographed them in that same autumn sunlight to capture their perfect lustre for you. Let me confess, ever since I came to live in the city, it has always amazed me to see conkers scattered and ignored. I cannot understand why city children do not pick them up, when even as an adult I cannot resist the temptation to fill a bag. In Devon, we raced from the school gates and down the lane to be the first to collect the fresh specimens. Their glistening beauty declared their value even if, like gold, their use was limited. I did not bore holes in them with a meat skewer and string them, to fight with them as others do, because it meant spoiling their glossy perfection. Instead I filled a leather suitcase under my bed with conkers and felt secure in my wealth, until one day I opened the case to discover they had all dried out, shrivelled up and gone mouldy.
Let me admit I regret the tender loss of summer, just as I revel in the fruit of the season and the excuse to retreat to bed with a hot water bottle that autumn provides. I lie under the quilt I sewed and I feel protected like a child, though I know I am not a child. I cannot resist dark thoughts, I have a sense of dread at the winter to come and the nights closing in. Yet in the city, there is the drama of the coloured lights gleaming in wet streets. As the nights draw in, people put on the light earlier at home, creating my favourite spectacle of city life, that of the lit room viewed from the street. Every chamber becomes a lantern or a theatre to the lonely stranger on the gloomy street, glimpsing the commonplace ritual of domestic life. Even a mundane scene touches my heart when I hesitate to gaze upon it in passing, like an anonymous ghost in the shadow.
Here in Spitalfields, I have no opportunity to walk through beech woods to admire the copper leaves, instead I must do it in memory. I shall not search birch woods for chanterelles this year either, but I will seek them out to admire in the market, even if I do not buy any. Instead I shall get a box of cooking apples and look forward to eating baked apples by the fire. I am looking forward to lighting the fire. And I always look forward to writing to you every day.
