Next tickets available 18th July for The Gentle Author’s Tour of Spitalfields

In the grove of sacred hawthorn

One Midsummer, Photographer Colin O’Brien & I joined the celebrants of the Loose Association of Druids on Primrose Hill for the solstice festival hosted by Jay the Tailor, Druid of Wormwood Scrubs. As the most prominent geological feature in the Lower Thames Valley, it seems likely that this elevated site has been a location for rituals since before history began.

Yet this particular event owes its origin to Edward Williams, a monumental mason and poet better known by his bardic name Iolo Morganwg, who founded the Gorsedd community of Welsh bards here on Primrose Hill in June 1792. He claimed he was reviving an ancient rite, citing John Tollund who in 1716 summoned the surviving druids by trumpet to come together and form a Universal Bond.

Consequently, the Druids began their observance by gathering to honour their predecessor at Morganwg’s memorial plaque on the viewing platform at the top of the hill, where they corralled bewildered tourists and passing dog walkers into a circle to recite his Gorsedd prayer in an English translation. From here, the Druids processed to the deep shade of the nearby sacred grove of hawthorn where biscuits and soft drinks were laid upon a tablecloth with a bunch of wild flowers and some curious wooden utensils.

Following at Jay the Tailor’s shoulder as we strode across the long grass, I could not resist asking about the origin of his staff of hawthorn intertwined with ivy. “It was before I became a Druid, when I was losing my Christian faith,” he confessed to me, “I was attending a County Fair and a stick maker who had Second Sight offered to make it for me for fifteen pounds.” Before I could ask more, we arrived in the grove and it was time to get the ritual organised. Everyone was as polite and good humoured as at a Sunday school picnic.

A photocopied order of service was distributed, we formed a circle, and it was necessary to select a Modron to stand in the west, a Mabon to stand in the north, a Thurifer to stand in the east and a Celebrant to stand in the South. Once we all had practised chanting our Greek vowels while processing clockwise, Jay the Tailor rapped his staff firmly on the ground and we were off. A narrow wooden branch – known as the knife that cannot cut – was passed around and we each introduced ourselves.

In spite of the apparent exoticism of the event and the groups of passersby stopping in their tracks to gaze in disbelief, there was a certain innocent familiarity about the proceedings – which celebrated nature, the changing season and the spirit of the place. In the era of the French and the American Revolutions, Iolo Morganwr declared Freedom of Thought, Freedom of Speech and Freedom of Association. Notions that retain strong resonance to this day.

Once the ritual wound up, we had exchanged kisses of peace Druid-style and everyone ate a biscuit with a gulp of apple juice, I was able to ask Jay the Tailor more questions.“I lost my Christian faith because I studied Theology and I found it difficult to believe Jesus was anything other than a human being, even though I do feel he was a very important guide and I had a personal experience of Jesus when I met Him on the steps of Oxford Town Hall,” he admitted, leaving me searching for a response.

“When I was fourteen, I went up Cader Idris at Midsummer and spent all night and the next day there, and the next night I had a vision of Our Lady of Mists & Sheep,” he continued helpfully,“but that just added to my confusion.” I nodded sagely in response.“I came to Druids through geometry, through studying the heavens and recognising there is an order of things,” he explained to me, “mainly because I am a tailor and a pattern cutter, so I understand sacred geometry.” By now, the other Druids were packing up, disposing of the litter from the picnic in the park bins and heading eagerly towards the pub.

I have such a fond memory of that afternoon Colin O’Brien and I enjoyed among the druids on Primrose Hill.

“Do not tell the priest of our plight for he would call it a sin, but we have been out in the woods all night, a-conjuring the Summer in!” – Rudyard Kipling

Sun worshippers on Primrose Hill

Memorial to Iolo Morganwg who initiated the ritual on Primrose Hill in 1792

Peter Barker, Thurifer – “I felt I was a pagan for many years. I always liked gods and goddesses, and the annual festivals are part of my life and you meet a lot of good people.”

Maureen – “I’m a Druid, a member of O.B.O.D. (the Order of Bards, Ovates & Druids), and I’ve done all three grades”

Sarah Louise Smith – “I’m training to be a druid with O.B.O.D. at present”

Simeon Posner, Astrologer – “It helps my soul to mature, seeing the life cycle and participating in it”

John Leopold – “I have pagan inclinations”

Jay the Tailor, Druid of Wormwood Scrubs

Iolo Morgamwg (Edward Williams) Poet & Monumental Mason, 1747-1826

Photographs copyright © Estate of Colin O’Brien

You may also like to read about

At The Pagan Parade

Click here to book for The Gentle Author’s Tour for July & August

I wonder if those who work in the corporate financial industries in Bishop’s Sq today ever cast their eyes down to the cavernous medieval Charnel House of c. 1320 beneath their feet, once used to store the dis-articulated bones of many thousands of those who died here of the Great Famine in the thirteenth century.

Inspector of Ancient Monuments, Jane Siddell, believes starving people flooded into London from Essex seeking food after successive crop failures and reached the Priory of St Mary Spital where they died of hunger and were buried here. It was a dark vision of apocalyptic proportions on such a bright day, yet I held it in in mind yesterday as we descended beneath the contemporary building to the stone chapel below.

At first, you notice the knapped flints set into the wall as a decorative device, like those at Southwark Cathedral and St Bartholomew the Great. London does not have its own stone and Jane pointed out the different varieties within the masonry and their origins, indicating that this building was a sophisticated and expensive piece of construction subsidised by wealthy benefactors. A line of small windows admitted light and air to the Charnel House below, and low walls that contain them survive which would once have extended up to the full height of the chapel.

When you stand down in the cool of the Charnel House, several metres below modern ground level, and survey the neatly-faced stone walls and the finely-carved buttresses, it is not difficult to complete the vault over your head and imagine the chapel above. Behind you are the footings of the steps that led down and there is an immediate sense of familiarity conveyed by the human proportion and architectural detailing, as if you had just descended the staircase into it.

This entire space would once have been packed with bones, in particular skulls and leg bones – which we recognise in the symbol of the skull & crossbones – the essential parts to be preserved so that the dead might be able to walk and talk when they were resurrected on Judgement Day. Yet they were rudely expelled and disposed of piecemeal at the Reformation when the Priory of St Mary Spital was dissolved in 1540.

Brick work and the remains of a beaten earth floor indicate that the Charnel House may have become a storeroom and basement kitchen for a dwelling above in the sixteenth century. Later, it was filled with rubble from the Fire of London and levelled-off as houses were built across Spitalfields in the eighteenth century. Thus the Charnel House lay forgotten and undisturbed as a rare survival of fourteenth century architecture, until 1999 when it was unexpectedly discovered by the builders constructing the current office block. Yet it might have been lost then if the developers had not – showing unexpected grace – reconfigured their building in order to let it stand.

Around the site lie stray pieces of masonry individually marked by the masons – essential if they were to receive the correct payment from their labours. Thus our oldest building bears witness to the human paradox of economic reality, which has always co-existed uneasily with a belief in the spiritual world, since it was a yearning for redemption in the afterlife that inspired the benefactors who paid for this chapel in Spitalfields more than seven centuries ago

The exterior walls are decorated with knapped flints, faced in Kentish Ragstone upon a base of Caen Stone with use of green Reigate Stone for corner stones

Window bricked up in the sixteenth century

Inside the Charnel House once packed with bones

Twelfth century denticulated Romanesque buttress brought from an earlier building and installed in the Charnel House c.1320 – traces of red and black paint were discovered upon this.

Fine facing stonework within the Charnel House

Fourteenth century masons’ marks

The Charnel House is to be seen in the foreground of this illustration from the fifteen-fifties

The Charnel House during excavations

You may also like to read about

In a Well in Spitalfields

A Dead Man in Clerkenwell

In the Crypt of Christ Church, Spitalfields

In the Crypt of St Leonards, Shoreditch

Click here to book for The Gentle Author’s Tours

The exhibition The Original Chinatown in Limehouse, Myths & Realities is at St Anne’s Limehouse, Three Colt St, E14 8HH, each Thursday to Saturday 10-4pm until July, admission free.

To me, St Anne’s Limehouse has always been the most mysterious of Nicholas Hawksmoor’s churches. So it was the fulfilment of a long-held ambition when I was granted the opportunity to visit the hidden spaces – from the secret chambers high up inside the tower, graven with eighteenth century graffiti, all the way down to the depths of the crypt which harbours the relics of a World War II Air Raid shelter.

Chamber in the tower with a wall of eighteenth century graffiti

Staircase winding ever upward

The workings of the clock with the names of clock-winders chalked on the door

Ladder up to into the tower

Door into the roof

Inside the roof

View from the rear roof towards the tower

In the gallery

In the gallery

In the gallery

Plasterwork above the gallery

Stairs to the gallery

Lamp bracket in the rear vestibule

Clock hand in the shape of an anchor in the vestibule

The font

In the crypt

St Anne’s, Limehouse

You may also like to take a look at 

The Secrets of Christ Church, Spitalfields

Christ Church 1985 by Philip Marriage

Click here to book for The Gentle Author’s Tour of Spitalfields

At the end of the last century, eighteen wooden plates and bowls were recovered from a silted-up well in Spitalfields. One of the largest discoveries of medieval wooden vessels ever made in this country, they are believed to be dishes belonging to the inmates of the long-gone Hospital of St Mary Spital, which gave its name to this place. After seven hundred years lying in mud at the bottom of the well, the thirteenth century plates were transferred to the London Museum store in Hoxton where I went to visit them.

Almost no trace remains above ground of the ancient Hospital of St Mary yet, in Spital Sq, the roads still follow the ground plan laid laid out by Walter Brune in 1197, with the current entrance from Bishopsgate coinciding to the gate of the Priory and Folgate St following the line of the northern perimeter wall. Stand in the middle of Spital Sq today, and you are surrounded by glass and steel corporate architecture, but seven hundred years ago this space was enclosed by the church of St Mary and then you would be standing in the centre of the aisle where the transepts crossed beneath the soaring vault with the lantern of the tower looming overhead. Stand in the middle of Spital Sq today, and the Hospital of St Mary is lost in time.

In the storehouse, there are eleven miles of rolling shelves that contain all the finds excavated from old London in recent decades. The curator opened one box containing bricks in a plastic bag that originated from Pudding Lane and were caked with charcoal dust from the Fire of London. I leant in close and a faint cloud of soot rose in the air, with an unmistakable burnt smell persisting after four centuries. “I can open these at random,” he said, gesturing towards the infinitely receding shelves lined with boxes in every direction, “and every one will have a story inside.”

Removing the wooden plates and bowls from their boxes, they were laid upon the table for me to see. Finely turned and delicate, they still displayed ridges from the lathe, seven centuries after manufacture. Even distorted by water and pressure over time, it was apparent that, even if they were for the lowly inhabitants of the hospital, these were not crudely produced items. At hospitals, new arrivals were commonly issued with a plate or bowl, and drinking cup and a spoon. Ceramics and metalware survive but rarely wood, so the museum is especially proud of these humble platters. “They are a reminder that pottery is a small part of the kitchen assemblage and people ate off wood and also off bread which leaves no trace.,” the curator explained. Turning over a plate, he showed me a cross upon the base made of two branded lines burnt into the wood. “Somebody wanted to eat off the same plate each day and made it their own,” he informed me, as each of the bowls and plates were revealed to have different symbols and simple marks upon them to distinguish their owners – crosses, squares and stars.

Contemporary with the plates, there are a number of ceramic jugs and flagons which the curator produced from boxes in another corner of his store. While the utilitarian quality of the dishes did not speak of any precise period, the rich glazes and flamboyant embossed designs, with studs and rosettes applied, possessed a distinctive aesthetic that placed them in another age. Some had protuberances created with the imprints of fingers around the base that permitted the jar to sit upon a hot surface and heat the liquid inside without cracking from direct contact with the source of heat, and these pots were still blackened from the fire.

The intimacy of objects that have seen so much use conjures the presence of the people who ate and drank with them. Many will have ended up in the graveyard attached to the hospital and then were exhumed in the nineties. It was the largest cemetery ever excavated and their remains were stored in the tall brick rotunda where London Wall meets Goswell Rd. This curious architectural feature that serves as a roundabout is in fact a mausoleum for long dead Londoners and, of the seventeen thousand souls whose bones are there, twelve thousand came from Spitalfields.

The Priory of St Mary Spital stood for over four hundred years until it was dissolved by Henry VIII who turned its precincts into an artillery ground in 1539. Very little detail is recorded of the history though we do know that many thousands died in the great famine of 1258, which makes the survival of these dishes at the bottom of a well especially plangent.

Returning to Spitalfields, I walked again through Spital Sq. Yet, in spite of the prevailing synthetic quality of the architecture, the place had changed for me after I had seen and touched the bowls that once belonged to those who called this place home seven centuries ago – and thus the Hospital of St Mary Spital was no longer lost in time.

Sixteenth century drawing of St Mary Spital as Shakespeare may have known it, with gabled wooden houses lining Bishopsgate.

“Nere and within the citie of London be iij hospitalls or spytells, commonly called Seynt Maryes Spytell, Seynt Bartholomewes Spytell and Seynt Thomas Spytell, and the new abby of Tower Hyll, founded of good devocion by auncient ffaders, and endowed with great possessions and rents onley for the releffe, comfort, and helyng of the poore and impotent people not beyng able to help themselffes, and not to the mayntennance of chanins, preestes, and monks to lyve in pleasure, nothyng regardyng the miserable people liying in every strete, offendyng every clene person passyng by the way with theyre fylthy and nasty savours.” Sir Richard Gresham in a letter to Thomas Cromwell, August 1538

Finely turned ash bowl.

Fragment of a wooden plate

Turned wooden plate marked with a square on the base to indicate its owner.

Copper glazed white ware jug from St Mary Spital

Redware glazed flagon, used to heat liquid and still blackened from the fire seven hundred years later.

White ware flagon, decorated in the northern French style.

A pair of thirteenth century boots found at the bottom of the cesspit in Spital Sq.

The gatehouse of St Mary Spital coincides with the entrance to Spital Sq today and Folgate St follows the boundary of the northern perimeter .

Bruyne:

My vowes fly up to heaven, that I would make

Some pious work in the brass book of Fame

That might till Doomesday lengthen out my name.

Near Norton Folgate therefore have I bought

Ground to erect His house, which I will call

And dedicate St Marie’s Hospitall,

And when ’tis finished, o’ r the gates shall stand

In capitall letters, these words fairly graven

For I have given the worke and house to heaven,

And cal’d it, Domus Dei, God’s House,

For in my zealous faith I now full well,

Where goode deeds are, there heaven itself doth dwell.

(Walter Brune founding St Mary Spital from ‘A New Wonder, A Woman Never Vexed’ by William Rowley, 1623)

You may also like to read about

Barn the Spoon’s London Spoons

With a few bluebells in flower in my garden in Spitalfields, I was inspired make a visit to Bow Cemetery and view the display of bluebells sprouting under the tall forest canopy that has grown over the graves of the numberless East Enders buried there. In each season of the the year, this hallowed ground offers me an arcadian refuge from the city streets and my spirits always lift as I pass between the ancient brick walls that enclose it, setting out to lose myself among the winding paths, lined by tombstones and overarched with trees.

Equivocal weather rendered the timing of my trip as a gamble, and I was at the mercy of chance whether I should get there and back in sunshine. Yet I tried to hedge my bets by setting out after a shower and walking quickly down the Whitechapel Rd beneath a blue sky of small fast-moving clouds – though, even as I reached Mile End, a dark thunderhead came eastwards from the City casting gloom upon the land. It was too late to retrace my steps and instead I unfurled my umbrella in the cemetery as the first raindrops fell, taking shelter under a horse chestnut, newly in leaf, as the shower became a downpour.

Standing beneath the dripping tree in the half-light of the storm, I took a survey of the wildflowers around me, primroses spangling the green, the white star-like stitchwort adorning graves, a scattering of palest pink ladies smock highlighting the ground cover, yellow celandines sharp and bright against the dark green leaves, violets and wild strawberries nestling close to the earth and may blossom and cherry blossom up above – and, of course, the bluebells’ hazy azure mist shimmering between the lines of stones tilting at irregular angles. Alone beneath the umbrella under the tree in the heart of the vast graveyard, I waited. It was the place of death, but all around me there was new growth.

Once the rain relented sufficiently for me to leave my shelter, I turned towards the entrance in acceptance that my visit was curtailed. The pungent aroma of wild garlic filled the damp air. But then – demonstrating the quick-changing weather that is characteristic of April – the clouds were gone and dazzling sunshine descended in shafts through the forest canopy turning the wet leaves into a million tiny mirrors, reflecting light in a vision of phantasmagoric luminosity. Each fresh leaf and petal and branch glowed with intense colour after the rain. I stood still and cast my eyes around to absorb every detail in this sacred place. It was a moment of recognition that has recurred throughout my life, the awe-inspiring rush of growth of plant life in England in spring.

You may also like to read about

At Bow Cemetery

Snowfall at Bow Cemetery

Spring Bulbs at Bow Cemetery

Find out more at Friends of Tower Hamlets Cemetery Park

The Gentle Author’s Tour of the City of London: Meet me at 2pm on EASTER MONDAY on the steps of St Paul’s Cathedral for a tour of sightseeing and storytelling, rambling through the alleys and byways of the Square Mile in search of the wonders and the wickedness of the City. (Also booking for Spring Bank Holiday Monday 4th May)

CLICK HERE TO BOOK

A costume fitting

In the late seventies, Contributing Photographer David Hoffman documented the religious drama enacted upon the streets of Stepney around Easter time, recording astonishing images of magical realist intensity which feel closer to the medieval world than to our own day.

Gordon Kendall who played Jesus wrote this memory of his experience.

‘On a cold wet and depressing evening in April 1980, well over 100 actors, production crew and 2000 people lived through the experience of Our Lord’s Way Of The Cross enacted in the streets and estates of Stepney.

The excitement and challenge of playing Jesus really began on the Sunday before the event. Some of the actors were trying out their costumes and they looked very impressive.

Half way through the rehearsal, I needed to visit the toilet and so excused myself from the bodyguard of soldiers in costume. I knocked at the door of a flat. A lady came out and I requested the use of her toilet. She looked at me very oddly – she was a elderly lady – and she asked me who I was. I replied I was playing the part of Jesus and she flashed me a look which revealed she did not believe me, but she said ‘Come in.’

As I went through the flat I could see someone sleeping on the sofa in the lounge. When I closed the bathroom door, I could hear the woman waking up her friend and saying, ‘Nell, there’s a man in the toilet who says he’s Jesus.’ Then I heard some rapid movement and I could only wonder at the thoughts of this woman, struggling to her feet.

There was a knocking at the front door as I came out of the toilet  and the two women opened it to be confronted by a fierce Roman Centurion in full regalia, asking if Jesus was in the flat. Fortunately, they relaxed into joyous smiles and it was kisses and handshakes all round as we departed.’

Roman soldiers

Jesus in flares

The arrest of the two thieves

Preparing for the crucifixion

A Roman legion marching

Pilate speaks

Roman soldiers at St Dunstan’s

Jesus consoles Mary

Bespectacled Jesus

Roman Centurion in regalia

Jesus gives himself up

The march to the crucifixion

The soldiers stripping Jesus of his raiments

Crucifixion courtesy of Whitbread

Behold, Jesus is risen in St Dunstan’s Church!

Photographs copyright © David Hoffman

You may also like to take a look at

David Hoffman at Fieldgate Mansions

Click here to order a copy of David Hoffman’s Endurance & Joy in the East End 1971-1987

Dan Jones’ painting of Malcolm Johnson at Botolph’s, Aldgate 1982

With his gentle blue eyes and white locks, Reverend Dr Malcolm Johnson was one of the most even-tempered radicals that you could meet, yet the work he did at St Botolph’s in Aldgate was truly extraordinary in its bold and compassionate nature. From 1974 until 1992, Malcolm was responsible for the ‘wet’ shelter that operated in the crypt, offering sustenance, showers and moral support to those that everyone else turned away. While other shelters refused admission to homeless people with alcohol or drugs in their possession, St Botolph’s did not and when I sought further, asking Malcolm to explain the origin of this decision, he simply said, “I believe you have to accept people as they are.”

The project at St Botolph’s was eminently pragmatic, working with people individually to find long-term accommodation in hostels and providing support in establishing a life beyond their homelessness and addiction. But shortly after Malcolm left St Botolph’s in 1992, the shelter was closed and it sat unused for the next twenty years, making it a disappointing experience for Malcolm when he returned to be confronted with the shadow of his former works.

“I can’t tell you how upsetting it is, seeing it like this – it used to be such a wonderful place, full of energy and life, and now its just a store” he admitted to me when Photographer David Hoffman & I accompanied him on a visit to the disused crypt. Yet it proved to be a pertinent moment for reflection, as Malcolm told me the story of how it all happened.

“I had been Chaplain at Queen Mary University for seven years and specialised in counselling gay and lesbian people, so the Bishop thought I needed a quiet City parish where I could get on with my writing next. But, when I arrived. the crypt had been operating for five years and was catering for seventy homeless people each night, and I felt that wasn’t enough. I realised that we were here in the City of London surrounded by big companies, so I went to ask their assistance and I was lucky because they helped me, and I persuaded the City of London Corporation to give us seventy-thousand pounds a year too. The volunteers were all sorts, housewives, city workers after a day at the office and students from the polytechnic. I decided that it would be a wet crypt and we wouldn’t charge for food.

I was the rector upstairs and the director down here in the crypt – I believed the church had to be one outfit, upstairs and down. I went to Eddy Stride at Christ Church Spitalfields to ask what I should do, I had no experience so I had to learn. Over time, we expanded the shelter, we had quite a lot of full-time workers and we established four long-term hostels in Hackney. We were getting about two to three hundred people a night and it was quite an experience, but I was never frightened. Only once did a man take a swing at me, and all the others gathered round and grabbed him.

I missed this place so desperately when I left because you never knew what was going to happen when you walked through the door, it was wonderful, but I felt eighteen years was enough. Then, quite suddenly after I left in 1992, my successor closed the crypt and they said it went bankrupt, although I never understood what happened because we’d done a benefit at the Bank of England shortly before and, if there had been problems, I know my City friends would have come in to save it.”

When Malcolm and I visited, the crypt of St Botolph’s was still equipped as a homeless shelter, functional but abandoned, pretty much as he left it and still harbouring emotive memories of those who passed through, many of whom were dead then. Encouragingly, Malcolm told me the current rector was considering whether it could be reopened.

This would itself be sufficient story and achievement for one man, yet there was another side to Malcolm Johnson’s ministry. As one of the first in the Church of England to come out as gay in 1969, he established the office of the Gay & Lesbian Christian Movement at St Botolph’s and even became known as the Pink Bishop for his campaigning work.

“I had always thought that if clergy can bless battleships and budgerigars, we could bless two people in love,” was his eloquent justification for his blessing of gay couples. Unsurprisingly, it was a subject that met opposition within the Church of England but, by the mid-eighties, the subject of AIDS became an unavoidable one and St Botolph’s was the first church to appoint a full-time minister to care for those affected by the HIV virus, as well as opening a dedicated hostel for this purpose.

In spite of his sadness at the closure of his shelter in the crypt, it was inspiring to meet Malcolm Johnson, a man with an open heart and a keen intelligence, who had the moral courage to recognise the truth of his own experience and apply that knowledge to better the lives of others.

“If clergy can bless battleships and budgerigars, we could bless two people in love…”

At St Botolph’s, 1978

Malcolm Johnson visiting the wet shelter in the crypt, now disused

At St Botolph’s, 1978

“I believe you have to accept people as they are.”

At St Botolph’s, 1978

“I can’t tell you how upsetting it is seeing it like this, it used to be such a wonderful place full of energy and life, and now it’s just a store”

Malcolm Johnson stands left at this midnight mass for the homeless at St Dunstan’s Stepney in 1978

Photographs copyright © David Hoffman

CLICK HERE TO BOOK

Next time you pass through Widegate St, walking from Bishopsgate towards Artillery Passage on your way to Spitalfields, lift up your eyes to see the four splendid sculptures of bakers by Philip Lindsey Clark (1889 – 1977) upon the former premises of Nordheim Model Bakery at numbers twelve and thirteen. Pause to take in the subtle proportions of this appealing yet modest building of 1926 by George Val Myers, the architect of Broadcasting House.

Born in Brixton, son of Scots architectural sculptor Robert Lindsey Clark, Philip trained in his father’s studio in Cheltenham and then returned to London to study at the City & Guilds School in Kennington. Enlisted in 1914, he was severely wounded in action and received a Distinguished Service Order for conspicuous gallantry. Then, after completing his training at the Royal Academy Schools, he designed a number of war memorials including those in Southwark and in Kelvingrove Park, Glasgow.

The form of these ceramic reliefs of bakers – with their white glaze and sparing use of blue as a background – recalls religious sculpture, especially stations of the cross, and there is something deeply engaging about such handsome, austerely-modelled figures with their self-absorbed presence, preoccupied by their work. The dignity of labour and the poetic narrative of transformation in the baking of bread is made tangible by these finely judged sculptures. My own favourite is the figure of the baker with his tray of loaves upon his shoulder in triumph, a satisfaction which anyone who makes anything will recognise, borne of the work, skill and application that is entailed in creation.

These reliefs were fired by Carters of Poole, the company that became Poole Pottery, notable for their luminous white glazes, elegant sculptural forms and spare decoration using clear natural colours. They created many of the tiles for the London Underground and their relief tiles from the 1930s can still be seen on Bethnal Green Station.

Philip Lindsey Clark’s sculptures are those of a man who grew up in the artists’ studio, yet witnessed the carnage of First World War at first hand, carrying on fighting for two days even with a piece of shrapnel buried in his head, and then turned his talents to memorialise those of his generation that were gone. After that, it is no wonder that he saw the sublime in the commonplace activity of bakers yet, from 1930 onwards, his sculpture was exclusively of religious subjects. Eventually Lindsey Clark entered a Carmelite order, leaving London and retiring to the West Country where he lived until the age of eighty-eight.

So take a moment next time you pass through Widegate St – named after the wide gate leading to the ‘spital fields that once were there – and contemplate the sculptures by Philip Lindsey Clark, embodying his vision of the holiness of bakers.

George Val Myer’s former Nordheim Model Bakery with sculptures by Philip Lindsey Clark

You may also like to read about

A Night in the Bakery at St John

Dorothy Annan’s Murals in Farringdon St

Margaret Rope’s East End Saints

A Door in Cornhill

CLICK HERE TO BOOK

Seduced by the promise of spring offered by the change in the weather, I decided to return to Bow Cemetery to see if the bulbs were showing yet. Already I have some snowdrops, hellebores and a few primroses in flower in my Spitalfields garden, but at Bow I was welcomed by thousands of crocuses of every colour and variety spangling the graveyard with their gleaming flowers. Beaten and bowed, grey-faced and sneezing, coughing and shivering, the harsh winter has taken it out of me, but seeing these sprouting bulbs in such profusion restored my hope that benign weather will come before too long.

Some of my earliest crayon drawings are of snowdrops, and the annual miracle of bulbs erupting out of the barren earth never ceases to touch my heart – an emotionalism amplified in a cemetery to see life spring abundant and graceful in the landscape of death. The numberless dead of East London – the poor buried for the most part in unmarked communal graves – are coming back to us as perfect tiny flowers of white, purple and yellow, and the sober background of grey tombs and stones serves to emphasis the curious delicate life of these vibrant blooms, glowing in the sunshine.

Here within the shelter of the old walls, the bulbs are further ahead than elsewhere the East End and I arrived at Bow Cemetery just as the snowdrops were coming to an end, the crocuses were in full flower and the daffodils were beginning. Thus a sequence of flowers is set in motion, with bulbs continuing through until April when the bluebells will come leading us through to the acceleration of summer growth, blanketing the cemetery in lush foliage again.

As before, I found myself alone in the vast cemetery save a few Magpies, Crows and some errant squirrels, chasing each other around. Walking further into the woodland, I found yellow winter aconites gleaming bright against the grey tombstones and, crouching down, I discovered wild Violets in flower too. Beneath an intense blue sky, to the chorus of birdsong echoing among the trees, spring was making a showing.

Stepping into a clearing, I came upon a Red Admiral butterfly basking upon a broken tombstone, as if to draw my attention to the text upon it, “Sadly Missed,” commenting upon this precious day of sunshine. Butterflies are rare in the city in any season, but to see a Red Admiral, which is a sight of high summer, in February is extraordinary. My first assumption was that I was witnessing the single day in the tenuous life of this vulnerable creature, but in fact the hardy Red Admiral is one of the last to be seen before the onset of frost and can emerge from months of hibernation to enjoy single days of sunlight. Such is the solemn poetry of a lone butterfly in winter.

The spring bulbs are awakening from their winter sleep.

Snowdrops

Crocuses

Dwarf Iris

Winter Aconites

Daffodils will be in flower next week.

A single Red Admiral butterfly, out of season in February – “sadly missed”

Find out more at Friends of Tower Hamlets Cemetery Park

You may also like to read about

The Variety Artistes of Abney Park Cemetery

At St Pancras Old Churchyard

Looking through into the whispering gallery

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 sixty 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 the summer of 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.

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

Maurice Sills, Cathedral Treasure

The Broderers of St Paul’s