I believe I was born with a medieval imagination. It is the only way I can explain the explicit gothic terrors of my childhood. Even lying in my cradle, I recall observing the monstrous face that emerged from the ceiling lampshade once the light was turned out. This all-seeing creature, peering at me from above, grew more pervasive as years passed, occupying the shadows at the edges of my vision and assuming more concrete manifestations. An unexpected sound in my dark room revealed its presence, causing me to lie still and hold my breath, as if through my petrified silence I could avert the attention of the devil leaning over my bedside.

When I first became aware of gargoyles carved upon churches and illustrated in manuscripts, I recognised these creatures from my own imagination and I made my own paintings of these scaled, clawed, horned, winged beasts, which were as familiar as animals in the natural world. I interpreted any indeterminate sound or movement from the dark as indicating their physical presence in my temporal existence. Consequently, darkness, shadow and gloom were an inescapable source of fear to me on account of the nameless threat they harboured, always lurking there just waiting to pounce. At this time of year, when the dusk glimmers earlier in the day, their power grew as if these creatures of the shades might overrun the earth.

Nothing could have persuaded me to walk into a dark house alone. One teenage summer, I looked after an old cottage while the residents were on their holiday and, returning after work at night, I had to walk a long road that led through a deep wood without street lighting. As I wheeled my bicycle up the steep hill among the trees in dread, it seemed to me they were alive with monsters and any movement of the branches confirmed their teeming presence.

Yet I discovered a love of ghost stories and collected anthologies of tales of the supernatural, which I accepted as real because they extended and explained the uncanny notions of my own imagination. In an attempt to normalise my fears, I made a study of mythical beasts and learnt to distinguish between a griffin and a wyvern. When I discovered the paintings of Hieronymous Bosch and Pieter Breughel, I grew fascinated and strangely reassured that they had seen the apocalyptic visions which haunted the recesses of my own mind.

I made the mistake of going to see Ridley Scott’s The Alien alone and experienced ninety minutes transfixed with terror, unable to move, because – unlike the characters in the drama – I was already familiar with this beast who had been pursuing me my whole life. In retrospect, I recognise the equivocal nature of this experience, because I also sought a screening of The Exorcist with similar results. Perhaps I sought consolation in having my worst fears realised, even if I regretted it too?

Once, walking through a side street at night, I peered into the window of an empty printshop and leapt six feet back when a dark figure rose up from among the machines to confront my face in the glass. My companions found this reaction to my own shadow highly amusing and it was a troubling reminder of the degree to which I was at the mercy of these irrational fears even as an adult.

I woke in the night sometimes, shaking with fear and convinced there were venomous snakes in the foot of my bed. The only solution was to unmake the bed and remake it again before I could climb back in. Imagine my surprise when I visited the aquarium in Berlin and decided to explore the upper floor where I was confronted with glass cases of live tropical snakes. Even as I sprinted away down the street, I felt the need to keep a distance from cars in case a serpent might be lurking underneath. This particular terror reached its nadir when I was walking in the Pyrenees, and stood to bathe beneath a waterfall and cool myself on a hot day. A green snake of several feet in length fell wriggling from above, hit me, bounced off into the pool and swam away, leaving me frozen in shock.

Somewhere all these fears dissolved. I do not know where or when exactly. I no longer read ghost stories or watch horror films and equally I do not seek out dark places or reptile houses. None of these things have purchase upon my psyche or even hold any interest anymore. Those scaly beasts have retreated from the world. For me, the shadows are not inhabited by the spectral and the unfathomable darkness is empty.

Bereavement entered my life and it dispelled these fears which haunted me for so long. My mother and father who used to turn out the light and leave me to sleep in my childhood room at the mercy of medieval phantasms are gone, and I have to live in the knowledge that they can no longer protect me. Once I witnessed the moment of death with my own eyes, it held no mystery for me. The demons became redundant and fled. Now they have lost their power over me, I miss them – or rather, perhaps, I miss the person I used to be – yet I am happy to live a life without supernatural agency.

Fourteenth century carvings from St Katherine’s Chapel, Limehouse

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A Dead Man in Clerkenwell

Misericords at St Katherine’s Chapel, Limehouse

This is the face of the dead man in Clerkenwell. He does not look perturbed by the change in the weather. Once winters wore him out, but now he rests beneath the streets of the modern city he will never see, oblivious both to the weather and the wonders of our age, entirely oblivious to everything in fact.

Let me admit, although some might consider it poor company, I consider death to be my friend – because without mortality our time upon this earth would be worthless. So I do not fear death, but rather I hope I shall have enough life first. My fear is that death might come too soon or unexpectedly in some pernicious form. In this respect, I envy my father who always took a nap on the sofa each Sunday after gardening and one day at the age of seventy nine – when he had completed trimming the privet hedge – he never woke up again.

It was many years ago that I first made the acquaintance of the dead man in Clerkenwell, when I had an office in the Close where I used to go each day and write. I was fascinated to discover a twelfth century crypt in the heart of London, the oldest remnant of the medieval priory of the Knights of St John that once stood in Clerkenwell until it was destroyed by Henry VIII, and it was this memento mori, a sixteenth century stone figure of an emaciated corpse, which embodied the spirit of the place for me.

Thanks to the curator at the Museum of the Order of St John, I went back to look up my old friend after all these years. They lent me their key and, leaving the bright October sunshine behind me, I let myself into the crypt, switching on the lights and walking to the furthest underground recess of the building where the dead man was waiting. I walked up to the tomb where he lay and cast my eyes upon him, recumbent with his shroud gathered across his groin to protect a modesty that was no longer required. He did not remonstrate with me for letting twenty years go by. He did not even look surprised. He did not appear to recognise me at all. Yet he looked different than before, because I had changed, and it was the transformative events of the intervening years that had awakened my curiosity to return.

There is a veracity in this sculpture which I could not recognise upon my previous visit, when – in my innocence – I had never seen a dead person. Standing over the figure this time, as if at a bedside, I observed the distended limbs, the sunken eyes and the tilt of the head that are distinctive to the dead. When my mother lost her mental and then her physical faculties too, I continued to feed her until she could no longer even swallow liquid, becoming as emaciated as the stone figure before me. It was at dusk on the 31st December that I came into her room and discovered her inanimate, recognising that through some inexplicable prescience the life had gone from her at the ending of the year. I understood the literal meaning of “remains,” because everything distinctive of the living person had departed to leave mere skin and bone. And I know now that the sculptor who made this effigy had seen that too, because his observation of the dead is apparent in his work, even if the bizarre number of ribs in his figure bears no relation to human anatomy.

There is a polished area on the brow, upon which I instinctively placed my hand, where my predecessors over the past five centuries had worn it smooth. This gesture, which you make as if to check his temperature, is an unconscious blessing in recognition of the commonality we share with the dead who have gone before us and whose ranks we shall all join eventually. The paradox of this sculpture is that because it is a man-made artifact it has emotional presence, whereas the actual dead have only absence. It is the tender details – the hair carefully pulled back behind the ears, and the protective arms with their workmanlike repairs – that endear me to this soulful relic.

Time has not been kind to this figure, which originally lay upon the elaborate tomb of Sir William Weston inside the old church of St James Clerkenwell, until the edifice was demolished and the current church was built in the eighteenth century, when the effigy was resigned to this crypt like an old pram slung in the cellar. Today a modern facade reveals no hint of what lies below ground. Sir William Weston, the last Prior, died in April 1540 on the day that Henry VIII issued the instruction to dissolve the Order, and the nature of his death was unrecorded. Thus, my friend the dead man is loss incarnate – the damaged relic of the tomb of the last Prior of the monastery destroyed five hundred years ago – yet he still has his human dignity and he speaks to me.

Walking back from Clerkenwell, through the City to Spitalfields on this bright afternoon in late October, I recognised a similar instinct as I did after my mother’s death. I cooked myself a meal because I craved the familiar task and the event of the day renewed my desire to live more life.

The Museum of the Order of St John, St John’s Gate, Clerkenwell, EC1M 4DA

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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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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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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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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

I am proud to publish these excerpts from GRAVE STORIES by a graduate of my writing course. The author, known as ‘Gravedigger’ invites you to visit the graveyard with the promise that ‘all of human life is here’ and tells the stories of the inhabitants.

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I am taking bookings for the next writing course, HOW TO WRITE A BLOG THAT PEOPLE WILL WANT TO READ on February 6th & 7th. Come to Spitalfields and spend a winter weekend with me in an eighteenth century weaver’s house in Fournier St, enjoy delicious lunches and eat cakes baked to historic recipes, and learn how to write your own blog.

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SARAH SIDDONS (1755-1831)

Eighteenth century London’s best-known tragedienne, Sarah was the daughter of Roger Kemble, an actor-manager and at eighteen she married William Siddons, an actor in the touring theatre company. Sarah inspired ‘Siddons Mania,’ an extraordinary celebrity culture and allegedly left her audience in tears and some in hysterics.

Click here to read the full story of Sarah Siddons

JEREMY BENTHAM (1745-1832)

Born in Spitalfields, Jeremy Bentham advocated changes in the law to give women equal rights including suffrage, the right to public office and the right to divorce on the same terms as men, also to decriminalise homosexuality, to make slavery a crime and to protect animals from unnecessary suffering.

Click here to read the full story of Jeremy Bentham

ALFRED (1873-1945) & ADA SALTER (1866-1942)

Alfred became known as ‘the poor man’s doctor’ by charging sixpence for consultations, waiving his fee if people were unable to pay and introducing a mutual health insurance scheme in Bermondsey, described as the ‘NHS before the NHS.’ Ada was elected as Mayor, replacing the union jack with a red flag at the town hall. She campaigned against air pollution, through the establishment of a green belt and urban gardening, and in two years nine thousand trees were planted in Bermondsey.

Click here to read the full story of Alfred & Ada Salter

CAPTAIN THOMAS CORAM (1668-1751)

Thomas Coram was a ship builder and sea captain. Born in Lyme Regis, he went to sea at the age of eleven, building successful businesses in America and in London, before establishing the Foundling Hospital in Bloomsbury that bears his name today.

Click here to read the full story of Captain Thomas Coram

JOHN BETJEMAN (1906-1984)

John Betjeman’s passions encompassed Victorian gothic architecture, steam trains, the English countryside and seaside, provincial towns and country churches, and the cosy, banal miscellany of buttered toast, Balkan Sobranie cigarettes, Liberty lampshades and Hillman Imps.

Click here to read the full story of John Betjeman

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Fragments of Old St Paul’s stored in the triforium at New St Paul’s

Sir Christopher Wren’s success at St Paul’s Cathedral is to have envisaged architecture of such absolute assurance that it is impossible to imagine it could ever have been any different than it is today. Yet Wren was once surveyor of Old St Paul’s, confronted daily with a tottering gothic pile and carrying the onerous responsibility for this vast medieval shambles upon his shoulders, until the Great Fire took it away three hundred and fifty years ago.

The spire of Old St Paul’s collapsed in 1561 and, in Wren’s, time wooden scaffolding was necessary to hold up the poorly-built Cathedral. Parts of the cloister were carried off to build Somerset House and even a fancy new portico designed in the classical style by Inigo Jones failed to ameliorate the general picture of decay and dereliction.

When the Great Fire of London began in September 1666, the Stationers Company stored their books and paper in the crypt of the Cathedral for safe-keeping and residents piled their precious furniture in the churchyard – one of the few open spaces in the City –  so that it might be safe even if they lost their homes in the conflagration. These prudent measures only exacerbated the catastrophe when a spark set fire to the wooden roof of the Cathedral which collapsed into the crypt, sending a river of molten lead running down Ludgate Hill, igniting a violent inferno of paper that brought down the entire building and consumed all the furniture in the churchyard as well.

After the pyre of Old St Paul’s was at last extinguished in September, weeks after the Fire had been quenched elsewhere in the City, it became a popular pastime to scavenge through the ruins for souvenirs. You might assume nothing survived but, if you know where to look and what to look for, there are relics scattered throughout New St Paul’s.

Commemorating the three hundred and fiftieth anniversary of the destruction of Old St Paul’s, I thought I would make a photographic inventory of what is left. There are Roman tiles, an Anglo-Saxon hog’s back tomb, a Viking grave marker and multiple stone fragments of the Cathedral itself, catalogued in the nineteenth century – although I was most fascinated by seventeenth-century effigies that withstood the Fire.

Medieval monuments and statuary were destroyed in the Reformation, and Oliver Cromwell famously stabled his horses in the Cathedral at the time of the English Revolution, but there was a brief period when new monuments and figures were installed prior to the Great Fire of London and a handful of these remain today.

John Donne would have conjured an astute sonnet upon the metaphysical irony of his monument being the only one surviving intact. In his last days, he insisted upon modelling for his own effigy, wrapped in a shroud, and the resultant sculpture is distinguished by remarkably naturalistic drapery. Yet, in spite of this, I can only see it as an image of a flame in which the great poet glimmers eternally.

A small collection of seventeenth-century human effigies rest down in the crypt, burnt black by the Fire. Carved from pale marble or alabaster, they have been transfigured by the furnace-like temperature of the conflagration and emerged charcoal-black, glistening and broken, as if they had been excavated like coal – as if they were creatures of another time, as remote as prehistoric creatures. But, even as they were ravaged by apocalyptic lfire and damaged beyond recognition, some have retained fine detail of armour and clothing, and all have acquired presence. These compelling fragmentary forms are worthy of Henry Moore, charmed stones that manifest an eternal spirit forged in fire.

Unsurprisingly, Christopher Wren had little interest in the relics of Old St Paul’s because he was looking to the future. Wary of medieval foundations, he had his New St Paul’s re-aligned to avoid them. Yet, although Wren had most of the ancient stone broken up to use as infill for New St Paul’s, there are a couple of spots in the crypt where you can see fragments of detailed Romanesque carving sticking out from the wall, hidden in plain sight, to remind us that – even though Old St Paul’s has gone – it is still with us.

Roman tiles and Anglo-Saxon grave cover in the triforium

Hogback grave cover, dating from 1000-1050 AD, possibly from the grave of King Athelstan

Viking grave marker, dating from 1125-50AD, dug up in 1852 in the churchyard

Twelfth century Romanesque carving of foliage in the wall of the crypt

Twelfth century Romanesque carving of foliage in the wall of the crypt

Ledger stone of Brian Walton, Bishop of Chester, died 1661

Sir John & Eliza Wolley

Sir John Wolley, Latin Secretary to Elizabeth I, died 1596

Eliza Wolley, Lady of the Privy Chamber to Elizabeth I, died 1600

Sir Thomas Heneage Vice-Chamberlain to Elizabeth I, died 1594, & Anna Heneage, died 1592

Unknown effigy

Unknown effigy

William Cokain, Mayor of London 1619, died 1626

William Cokain, Mayor of London 1619, died 1626

John Donne, Poet & Dean of St Paul’s (1572-1631), monument by Nicholas Stone

Caen & Reigate stones from Old St Paul’s (1180-1666 AD) excavated by Francis Penrose, Cathedral Surveyor in the nineteenth century

This lion is a fragment of Inigo Jones portal to St Paul’s which inspired Christopher Wren

Click to enlarge this comparative plan of 1872 which superimposes the outlines of Old and New St Paul’s (Reproduced courtesy of St Paul’s)

You may also like to read my other stories of St Paul’s Cathedral

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The Broderers of St Paul’s

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In the churchyard of St Dunstan’s in the East, Idol Lane

If ever I should require a peaceful walk on a Sunday afternoon when the crowds are thronging in Brick Lane and Columbia Rd, then I simply wander over to the City of London where the streets are empty at weekends and the many secret green enclaves of the churches are likely to be at my sole disposal. For centuries the City was densely populated, yet the numberless dead in the ancient churchyards are almost the only residents these days.

Christopher Wren rebuilt most of the City churches after the Great Fire upon the irregularly shaped medieval churchyards and it proved the ideal challenge to develop his eloquent vocabulary of classical architecture. Remarkably, there are a couple of churches still standing which predate the Fire while a lot of Wren’s churches were destroyed in the Blitz, but for all those that are intact, there are many of which only the tower or an elegant ruin survives to grace the churchyard. And there are also yards where nothing remains of the church, save a few lone tombstones attesting to the centuries of human activity in that place. Many of these sites offer charismatic spaces for horticulture, rendered all the more appealing in contrast to the sterile architectural landscape of the modern City that surrounds them.

I often visit St Olave’s in Mincing Lane, a rare survivor of the Fire, and when you step down from the street, it as if you have entered a country church. Samuel Pepys lived across the road in Seething Lane and was a member of the congregation here, referring to it as “our own church.” He is buried in a vault beneath the communion table and there is a spectacular gate from 1658, topped off with skulls, which he walked through to enter the secluded yard. Charles Dickens also loved this place, describing it as “my best beloved churchyard”

“It is a small small churchyard, with a ferocious, strong, spiked iron gate, like a jail. This gate is ornamented with skulls and cross-bones, larger than the life, wrought in stone … the skulls grin aloft horribly, thrust through and through with iron spears. Hence, there is attraction of repulsion for me … and, having often contemplated it in the daylight and the dark, I once felt drawn towards it in a thunderstorm at midnight.” he wrote in “The Uncommercial Traveller.”

A particular favourite of mine is the churchyard of St Dunstan’s in the East in Idol Lane. The ruins of a Wren church have been overgrown with wisteria and creepers to create a garden of magnificent romance, where almost no-one goes. You can sit here within the nave surrounded by high walls on all sides, punctuated with soaring Gothic lancet windows hung with leafy vines which filter the sunlight in place of the stained glass that once was there.

Undertaking a circuit of the City, I always include the churchyard of St Mary Aldermanbury in Love Lane with its intricate knot garden and bust of William Shakespeare, commemorating John Hemminge and Henry Condell who published the First Folio and are buried there. The yard of the bombed Christchurch Greyfriars in Newgate St is another essential port of call for me, to admire the dense border planting that occupies the space where once the congregation sat within the shell of Wren’s finely proportioned architecture. In each case, the introduction of plants to fill the space and countermand the absence in the ruins of these former churches – where the parishioners have gone long ago – has created lush gardens of rich poetry.

There are so many churchyards in the City of London that there are always new discoveries to be made by the casual visitor, however many times you return. And anyone can enjoy the privilege of solitude in these special places, you only have to have the curiosity and desire to seek them out for yourself.

In the yard of St Michael, Cornhill.

In the yard of St Dunstan’s in the East, Idol Lane.

At St Dunstan’s in the East, leafy vines filter the sunlight in place of stained glass.

In the yard of St Olave’s, Mincing Lane.

This is the gate that Samuel Pepys walked through to enter St Olave’s and of which Charles Dickens wrote in The Uncommercial Traveller – “having often contemplated it in the daylight and the dark, I once felt drawn towards it in a thunderstorm at midnight.”

Dickens described this as ““my best beloved churchyard.”

In the yard of St Michael Paternoster Royal, College St.

In the yard of St Lawrence Jewry-next-Guildhall, Gresham St.

In the yard of St Mary Aldermanbury, Love Lane, this bust of William Shakespeare commemorates John Hemminge and Henry Condell who published the First Folio and are buried here.

In the yard of London City Presbyterian Church, Aldersgate St.

In the yard of Christchurch Greyfriars, Newgate St, the dense border planting occupies the space where once the congregation sat within the shell of Wren’s finely proportioned architecture.

In the yard of the Guildhall Church of St Benet, White Lion Hill.

In St Paul’s Churchyard.

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One of my favourite places in the East End is Bow Church, so it was a delight to visit and meet Stained Glass Conservator, Tom Vowden, while he was working on the east window. It made me feel less guilty about my own windows which get cleaned no more than once a year, when he told me that the east window is being cleaned for the first time since it was installed more than sixty years ago.

Designed by H Lewis Curtis, this window dates from the early fifties, replacing one that was blown out when a bomb hit the church during the war. The window poses something of a mystery, since it has no religious iconography and is filled with a classical architectural structure within which images of small animals are discreetly placed.

Yet, in the lower part of the window, the blue coffered roof matches the Tudor ceiling in the chancel and, in the upper part of the window, the cupola reflects the design on the tower which was added when it was rebuilt at the same time the window was installed. H Lewis Curtis was the professional partner of architect Harry Goodhart Rendell who repaired Bow Church after the war.

A compelling suggestion to explain the presence of the animals in the window is that they honour Arthur Broome, former Rector of Bow and one of the founder members of the Society for the Prevention of Cruelty of Animals that later became the RSPCA. At a meeting in June 1824, he was one of twenty-two people who gathered – possibly at Bow Church – to found a society that would protect animals from harm. It is even said that the debts incurred by the organisation in the early years meant that Broome himself was imprisoned.

Today the window forms a popular and intriguing puzzle for visitors who are invited to spot the owl, the butterfly, the pigeon, the cat, the mice and other creatures concealed in the design. And now that Tom has cleaned painstakingly the glass, this innocent pastime is even more attractive.

It was my privilege, as Tom’s guest, to climb up and take a much closer look at the window from the inside and the outside. So I took this opportunity to ask him about the profession of Stained Glass Conservator.

“I work on all kinds of glass from the medieval period until the modern day. Originally I studied archaeology and through that I got interested in historic crafts and the way things have been made throughout history. So I tried a few different things, I tried blacksmithing, glassblowing and marquetry before settling on stained glass. I found an apprenticeship at York Minster.

In my apprenticeship at the Minster, I worked on medieval glass but then I was at the Palace of Westminster for a couple of years working on nineteenth century glass. I replaced some of the glass on the face of Big Ben and we had to wait until the clock hands went past in order to fit the new pieces.

Making stained glass is a craft skill, but it is also artistic and you are playing with light. I am starting to design my own stained glass alongside my conservation work. Nowadays there’s less commissions for churches but more for front doors. Lead in stained glass has a lifespan of around a hundred years, and many houses in London are around that age, and it needs replacing.

The work I am doing at Bow Church is cleaning the surface of the glass and doing a couple of in situ repairs – there is a crack through one of the panes that needs resin bonding to weatherproof it. Mostly I am cleaning off the residue of pollution and sometimes there is a waxed layer in the interior where candles have been used. Pollution and pigeon droppings corrode the surface of glass over time and form a layer that allows condensation to settle which can cause any paint on the surface of the glass to deteriorate and be lost.

The east window that I am working on is not particularly old but it has an extreme amount of pollution for its age because of the location of this church with busy roads on either side. I find this window quite unusual because I cannot find a maker’s mark. It is one of the most interesting windows I have worked on. The design is unusual and it makes use of flashed glass, where glass is manufactured in two layers and the coloured layer is acid-etched through to the clear glass. Because it was manufactured in the fifties, this window is structurally sound but often with older windows are bowing which causes breaks.

Cleaning needs to be done fairly regularly to maintain the preserve the glass as well as possible. This is the first time this window has been cleaned since it was installed in the fifties. There’s not a huge amount of damage at this stage but if it was left for another hundred years or so it could get quite bad. Even something as simple as giving it a clean can really bring a window back to life. You see the texture in the glass that wouldn’t otherwise see.

In fifty years, I would be happy to come back and clean it again.”

Tom Vowden

Tom is cleaning the east window

Tudor roof in the chancel

Spot the owl

Spot the squirrel

Tom at work cleaning the exterior of the glass

The exterior of the east window

The tower

The rear churchyard

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