(Previously published in the print edition of the Bury Free Press.)
It’s early October and already it feels more like a fresh start than New Years Day ever did. The latter’s odd meld of forced bonhomie, melancholy and lassitude from over-indulging never feels fresh to me. New Year has instead, the air of the last day before we’re packed off to some dreary wellness rehab/ resort where they torture you with pints of daily tea made of moss and old twigs, foraged by a hippie with a manbun. January resolutions inevitably require us to reflect upon our previous misconduct and Vow To Do Better meaning our Fresh Start is already tainted with guilt and dreary low-rent Calvinism. I’m predestined to fail under those circumstances.
October is better. October is the season of mists, a mellow kind of fruitfulness and- most joyful of all- entertaining twitter hashtags. Already we have #GBBO (my hate-follow because the miked sound of Mary and Paul chewing is worse than what we’d hear if they went to the loo wearing them) and #Strictly which is going to be JOYOUS because we have Ed Balls and his later-life self actualisation. To date Ed has given us pantomime boy-style capes, Elmer Fudd checks and a potted lesson in how to let go of the painful stuff without, um, RESOLUTIONS.
(Want to understand my weird obsession with him? Check out this post on the website ‘Put Up With Rain’). It’s all Jess’s fault.
October is a slight bite in the early morning air and a Titian landscape; it’s woolly tights in hedgerow colours and lining the shelves of the cellar with mulled this and damson that. There’s boxes of new pencils and Cash’s name tapes to buy and blackberries to pick in the slanting light of the early evening. It’s the best time to get stuck into period dramas and boxsets, Netflix binges and publishers’ autumn lists filled with chunky cookbooks and the latest novel from your favourite author. The memory of brand new school exercise books and writing my names on them in my best handwriting is still acute. Yes, autumn is a time for making plans but it is also a time to batten down the hatches and consolidate what we already have and despite my enjoying modern conveniences and a local market teeming with bi-weekly deliveries of fresh food, at this time of year my atavistic settler genes run deep and I feel the urge to lay down supplies for the coming winter.
Last week I was reading about a new book (Hygge, a Celebration of Simple Pleasures) whose author urges us all to adopt the Danish way of living snuggly. There’s been a rash of books published on the subject (whiff of bandwagon, apart from those written by actual Scandinavians) and a lot of (albeit pleasurable) guff written about a concept which basically means ‘cosy’ but I guess there’s something in it because the Danes took the top spot in the United Nations World Happiness Report in 2016. In the interests of balance I should also point out that the Danes also take more anti-depressants than many other nations although this may well be linked to better mental health treatment and an absence of stigma. They also have a lot of bacon which is associated with great happiness in my house, too.
V.S Naipaul was being very harsh on the Danes when he said, after winning the Nobel for literature in 2002, that ‘”If you are interested in horrible places, I can recommend Denmark. No one starves. Everyone lives in small, pretty houses. But no one is rich, no one has a chance to a life in luxury, and everyone is depressed. Everyone lives in their small well-organized cells with their Danish furniture and their lovely lamps, without which they would go mad.’ I personally would go mad without a decent lamp in the winter, without which I could not see to read (and it won’t be anything by Naipaul, the old curmudgeon) and there’s nothing wrong with a well- organized cell which is pretty much the only size of home a first-time buyer can afford anyway.
My problem with hygge is not based upon sweeping generalisations about an entire nation, although it can seem a bit Law of Jante at times. Charlotte Abrahams, (the author of aforementioned book) defines hygge (pronounced ‘hoo-gah’) as ‘the absence of anything annoying or emotionally overwhelming’ which means that sadly I can never achieve hygge’s lofty goals because being emotionally overwhelmed by annoying things is my raison d’etre to be frank.
I have fallen at the first post.
Recently a news report on the FB page of my local paper, the Bury Free Press, struck terror into my heart. ‘At the beginning of autumn large male house spiders, gorged from a summer of eating moths and flies, start making their way indoors in search of a mate’ it told us. All I took from this was that OBESE SPIDERS ARE HAVING SEX IN MY HOUSE. My house, my home, my hyggelig-respite from the cruel world outside is full of spiders, entwined in the throes of eight hairy-legged passion and indulging in a bit of post-coital cannibalism too. (AKA the belts ‘n braces approach to GROSSING ME OUT.) Yes, yes yes I know its nature n’all but so are pustulant boils and who would want them pustulating in the corners of ones kitchen?
Greg Nejedly, a clinical hypnotherapist, offered some advice to those of us who don’t much care for spider promiscuity in the form of ‘taking deep breaths in order to…steer ourselves into a calmer state” which is probably less useful if you are reading this in Australia and a Sydney funnel web is bearing down on you. As someone who reacts very oddly to all manner of insect bites and forgets her epipen more than is good for her, I’ll forgo the calm breathing (and being a sitting duck) and rely instead upon good old-fashioned eviction techniques called a husband or anyone who is around except me basically. Another name for this is ‘you aren’t doing feminism properly’ from the mansplainers in the cheap seats.
I feel a bit mean when I criticise hygge because it feels like I am kicking a particularly well-meaning puppy but there’s yet more barriers to ever achieving it in my house asides from my ability to shrink every pair of cashmere socks I’ve ever purchased. It’s called ‘living on one of the roads popular with homebound clubbers between 1-5 am in the morning’. Hygge embraces the concepts of togetherness and sharing which is why the inebriated residents of my fair town do love to share their loud voices with us in the early hours of the morning. Instead of being annoyed at the drunken sots arguing outside our bedroom window: the hapless men breaking up loudly with invisible partners on mobiles; the groups of weaving women who want to share with us, their rendition of some dire Taylor Swift anthem to friendship, I could go full-on hygge and seek to embrace and share too.
I could have a whole new career offering relationship advice (LTB) to wailing lovers via my open window or end them a bottle or she-wee so they no longer need to urinate against the house wall (yes, this happens). When my hyggelig deserts me I fantasise about recording what is going on and playing this lovely, mellifluous soundtrack at 6 a.m outside the homes of those club or pub owners who do not take seriously the problem of anti-social behaviour and continue to sell ridiculous amounts of cheap booze to already drunk people. It’s impossible to feel cosy beneficence towards your fellow men and women when one is sleep deprived. Mess with my hygge at your peril.
If you are planning a trip to Norfolk or Suffolk this year and want to do it old school, that is not wandering around waving your phone about, hoping to connect with Google maps, then these compact yet comprehensive guidebooks will please you.
The concept of ‘slow travel’ is simple: it seeks to free itself from the increasing domination of tourist listicles and encourage travellers to seek out a sense of place wherever they go. It’s not just about ticking off landmarks. Slow Travel wants us to meet people, to immerse ourselves in the natural lay of the land and to free ourselves from imposed timetables.
Both travel guides kick off with a regional map highlighting useful towns to base yourself in. The counties are divided into geographical regions for ease of navigation and each regional section kicks off with a map. Stopping-off points are highlighted and each featured walk comes with its own map. There’s information on public transport, good advice as to how to proceed on foot, suggestions for places to eat, drink and stay and reams of local history. Laurence introduces us to the people who live and work in East Anglia and those artists and writers who have visited and been inspired by the region.
Harwich is an under-estimated gem and this plucky Essex port town which faces Flanders across the choppy North Sea has long been a favourite of mine. The older quarters of the town have a rackety, ruffian-like charm, especially at night and as dawn approaches, the seagulls awaken, wheel about, and search for discarded chip wrappers, and the noises from the nearby port carry on the wind as the rest of Harwich sleeps on. And the light here can be mesmerising. Look at the painting [above] of Harwich Lighthouse by John Constable, completed around 1820 in the small-scale Dutch manner that was so popular at the time. Both of the town lighthouses were leased at the time of their painting by Constable’s friend and patron General Rebow of Wivenhoe Park who was responsible for their maintenance and received tolls from passing ships and Constable would also spend time upriver at Flatford and Dedham, capturing on canvas the more bucolic nature of the River Stour as it wends its way through the valleys of South Suffolk. His view of Old Harwich remains fairly unchanged though, and the place oozes history, so after a recent 48 visit to the region, here’s what we found.
The town has been built at the tip of a small Essex peninsula in a grid pattern conceived and built in the 13th Century by the Earl of Norfolk, so as to best exploit its strategic position at the mouths of the rivers Orwell and Stour. The streets around its old port are lined with buildings dating back as far as the sixteenth century and at night when the mists push in from the sea, the tiny alleyways seem to swirl with the ghosts of the sailors and smugglers who lived and died here. Ports are a curious melding of pragmatism and romance, their growth stretched across centuries of struggle and aspiration, graft, malfeasance, blood, sweat, and tears, and facing a horizon which taunts with a promise of adventure and escape. A port town is both the end and the beginning of it all.
Harwich’s alleyways would have proved very useful as tumultuous press gangs chased their prey and sailors used them to give their assailants a run for their money which could sometimes result in a fair amount of damage to property. Many of the old inns were connected by tunnels so that local men could more easily escape from these press gangs. To add to the chaos, local sailors, smugglers, publicans, and town officials possessed competing interests as demonstrated by an event in 1794 when Lieutenant William Coller was leading a press gang in Harwich. Coller and his gang of men were about to seize three sailors hiding inside a pub called The Royal Oak and the publican shut the door in his face. This prompted lots of outrageous (and pompous) blustering from Lt Coller who demanded the man have his licence revoked. When you realise that many publicans along the coast were involved in smuggling and were in cahoots with local sailors then his anger appears more contextual, especially so as the whole set-up was an unpredictable mess of conflicting loyalties, both familial and fiscal.
Remember Samuel Johnson on sailing as a profession?
“No man will be a sailor who has contrivance enough to get himself into jail; for being in a ship is being in a jail, with the chance of being drowned. “A ship is worse than a gaol. There is, in a gaol, better air, better company, better conveniency of every kind; and a ship has the additional disadvantage of being in danger.”
[Boswell: Life- and Boswell sailed for Holland from the port of Harwich, leaving behind on the beach his newly made friend Dr. Johnson. It is unclear what inn they dined in the night before]
The town location took advantage of the effects of a storm surge in the 1100s which had already created the largest natural harbour between the Humber and London. This harbour was so large that in the 1600s the entire British Navy could fit into it and when the English Fleet returned from the defeat of the Spanish Armada in 1588, they put into Harwich Harbour. Harwich became a destination for serious sailors: Hawkins, Drake and Frobisher all sailed from the town during the reign of Queen Elizabeth I and she herself travelled to the town to inspect the shipyard in 1561, staying at what was a medieval aisled hall in the High Street. Lord Nelson also visited Harwich in his ship Medusa in 1801 to assist in the formation of Sea Fencibles, a naval local defence force. The arrival of the Great Eastern Railway from London in 1854 put the town on the map, transporting thousands of Victorians to the port where they could be in Rotterdam or Zeebrugge 14 hours later, thanks to steamers which puffed their way across the notoriously short-tempered sea. Cheap flights mounted their own challenge but commercially the port remains vital to the town’s livelihood and many people still opt to enter and exit the UK via Harwich which has become become Britain’s second largest passenger port and is also designated a Haven Port where maritime traffic can shelter in inclement weather.
And that’s not all of Harwich’s illustrious seafaring history either. Centuries ago, in early September 1620, a wooden ship set sail from a port en-route to the brave new world of America, 3000 miles away over an unfamiliar ocean. The ship was the Mayflower and although Portsmouth claims to be the Pilgrim Fathers point of departure, some historians and locals are adamant that the ship was built in Harwich which was also the home town of its captain, Christopher Jones who lived at 21 Kings Head Street.
I love a good historical argument and claims that the Mayflower may have made only a brief stop-over in Plymouth as it began its journey have rattled a few Devonian cages. The ship has been described in some port documents as ‘The Mayflower of Harwich’, and its chief builder/owner was a Harwich native, implying that the town may well have been where the epic voyage began. Passengers embarked at the East End docks before it sailed on to Southampton and then Plymouth and some of its passengers came from Essex (at least four of them). But did the Mayflower first sail up the Thames from Harwich?
John Acton, a backer of the Harwich scheme to reclaim the town’s place in Mayflower history, said: “History tells us that Mayflower was only there [Portsmouth] to take on supplies and to pick up passengers from an accompanying ship that sprang a leak. The Americans are hugely interested in the Founding Fathers, who had very strong ties with this region. Many of the towns in the north-east United States have names like Norwich, Cambridge, Ipswich, Colchester, and Harwich, which reflects the closeness with East Anglia. We want them to know that the real home of Mayflower is here in Essex, not in Devon.”
Samuel Pepys was once Harwich’s MP and held the position of Secretary to the Navy (1679-1685) and now, the Harwich Society maintains records of the town and manage local historical monuments which open to the public. Even if you only have a day to explore the town, there is much that can be seen including a visit to the yard where the Mayflower Project is constructing a replica of the famous ship that sailed to America. The Project intends to sail to America in 2020 in time to commemorate the 400th anniversary of that famous journey and in the process, reclaim what they feel is Harwich’s central place in the Mayflower story.
Then there’s the circular Redoubt Fort, which dates back to the Napoleonic Wars and has a diameter of 180ft and ten guns sitting on its battlements. The fort was capable of housing 300 troops in eighteen casements but it was never called into use although its construction resulted in the deaths of local people during the 1953 floods that hit Harwich. The excavation of soil at nearby Bathside in order to build the forts earthworks meant Bathside was pushed below sea level. Seawater came in through a breach in the sea wall and was prevented from ebbing away, resulting in the loss of eight lives.
A Maritime Heritage Trail can be followed and the Ha’Penny Pier Visitor Centre on the Quay offers guided walking tours throughout the summer. The Historical Society recommends starting out from the Low Lighthouse Maritime Museum and Lifeboat Museum (you can get climb aboard the lifeboat too) and walking to the Barge Murals which overlook the site where Thames Sailing Barges were built up to 1930. Look out for the Treadwheel Crane, built in 1667 to a Roman design, which resembles a massive, human hamster wheel because of the way two men powered the crane by walking within it, dangerously without a restraining brake system.
Available to visit on request is the old Radar Tower, at Beacon Hill Fort, which was the first radar installation of the second world war. (Ask at the Harwich Visitor Centre.) Should you wish for more sedentary entertainment, the gorgeous Electric Palace Cinema has a programme of films and events. It was built in 1911 for Charles Thurston. the well-known East Anglian showman, and is the oldest unaltered purpose built cinema in Britain, boasting the actor Clive Owen as patron. The cinema’s silent screen, original projection room and ornamental frontage remain relatively intact and interestingly, Friese Greene, the inventor of cinematography, lived in Dovercourt, a short stroll away and home to good quality sandy beaches and a genteel promenade.
Back in Harwich, there’s the charming L-shaped Half’Penny pier, so named for the halfpenny toll charged when it opened in 1853 (the pier also used to be the site of transfer from the boat train to the ferry) although visitors no longer have to pay. Return to the quayside and cross over to The Pier hotel which was built in 1852 in Italianate style to resemble a Venetian palazzo and overlooks the pier- the hotel dining rooms have fantastic views of the huge cruise liners and tankers that pass by on their way to the port. The Pier Hotel’s jolly white stucco and blue painted frontage is topped-off by an octagonal lantern on the roof and the bedroom annex is in sight of the red and white Trinity House lightship that was featured in Richard Curtis’ film, The Boat That Rocked, about the pirate radio ship, Radio Caroline, that was anchored off the coast nearby and broadcast day and night to thousands of teenagers living in Suffolk and Essex, myself included.
The Alma Inn was once the home of Sara Twitt who married Christopher Jones, the local man named as master and part-owner of the Mayflower in an Admiralty document, and we spent an evening in the pub, listening to the live band and eating some of the best fish and seafood we’ve ever had. Just a few steps away from the quayside and at the heart of old Harwich, it has been a pub since the 1850s, is one of Tendrings finest CAMRA pubs and feeds its guests seven days a week on what is describes as contemporary food with an Iberian twist.
Directed to a private room at the back of the inn decorated with a piano in one corner and a light fixture made up of barnacle-encrusted bottles [the spoils of the beachcomber], we gorged ourselves on a seafood platter, (oysters, dressed crab, roll mop, North Atlantic prawns, cockles, home-cured gravadlax, smoked mackerel paté, all served with bread and a butter sauce), added in a charcuterie platter too, (jamon Serrano, chorizo picante, salchichon Iberico, iomo, chorizo artisan, manchego with membrillo, olives, potato tortilla caperberries, olive oil, aioli, bread) and ate a side dish of fried and battered artichokes with parmesan. A deep bowl of sea bass with a rich sauce, softened potatoes and sherry lined our stomachs for the next course, dozens of Mersea Island rock oysters [silky, plump and buttery with a creamy-white heel and lots of ozone-fresh juice], served by the wonderful Pascal who [deservedly] seems to be a local legend. Oysters taste great when they’re washed down with pints of stout and they’re astoundingly good with a little champagne or other fizzy white wine poured into their shells, prior to eating, which gives them the fizzy kick of a 12 -volt battery. Not to everyone’s taste but most definitely mine and that of the Marquis De Vauvert who had this to say about the oyster:
Delight of our appetites, Oyster, flee the liquid plain; Enter the pomp of the feast, Leave this perfidious element, And, since you must die, rather die in wine.
There’s locally caught crab and lobster at the Alma, the latter sold by the weight and carried through the pub straight off the boat, and after posting photos on social media, I was deluged with people declaring their love for the place. They do accommodation in rooms, some of which have mullioned windows framing the same sea-view that Sara and Christopher Jones would have enjoyed. There’s no corporate mundanity, room-wise, (one resembles a ship’s cabin) as their descriptions on the website bear out: “There’s a pronounced slope to this room so roller skating is not allowed but people with one leg longer than the other will feel right at home.”
It would be a shame to be so close to Wrabness and not visit A House For Essex which is perched on a hill overlooking the Stour estuary, and exists as a monument not only to Grayson Perry’s artistic sensibilities but also to an Essex single mother who exists only in his imagination. Inspired by follies, shrines, eccentric homes and fairy tales, this two-bedroom House for Essex is inspired by an imaginary woman called Julie who was born in Canvey Island in 1953, was a former hippy and Greenham Common protester and went on to marry a refinery worker called Dave. After two children and an affair which killed their marriage. Julie went on to marry Rob, who commissioned the house in her memory after she was knocked down and killed by a takeaway delivery driver in Colchester.
It is the Taj Mahal of Essex, a secular chapel in other words and Perry’s character study informs every aspect of its design from the copper-gold alloy roof, frog-eye dormer windows and fertility figure weathervane (Julie as mother of us all) to a cladding of bas-relief tiles which bear carved depictions of cassette tapes and nappy pins alongside Julie’s name and her pregnant image. The shape and location reminded me of a restored tin tabernacle and its metaphors and references seem deliberately inconsistent, as if its creator has nostalgically bought up the entire stock of the nearest head-shop and Fair-Trade emporium after returning from a gap-year spent annoying the locals across three continents.
Perry was commissioned to design the two-bedroom holiday home by Living Architecture, an organisation that aims to enhance Britons’ appreciation of architecture through opening individually designed holiday lettings (there is also a Balancing Barn in Suffolk). It has had a mixed reception locally and persuading the council to grant permission to demolish the old farmhouse that once inhabited the site was a challenge. To gain the assent of local councillors and planners, Perry organised a presentation in the village hall and explained his vision of the English countryside as punctuated with strange and wonderful things. This particular site, with Wrabness railway station behind it, the cranes of the docks in Harwich and Felixstowe to the left and right and a scenic coastal pathway that runs downhill alongside the house and takes walkers along the Stour estuary is the result of a dynamic tension between art, nature, industry and farming. And, in the middle of this, Essex people live, leave their stamp and die.
Despite this, I was left with a nasty taste in my mouth. The house celebrates the life of a working class local woman yet guest-stays there (which are granted via a ballot process) are not priced so ‘ordinary’ working class or even middle-class people can afford it. Living Architecture was created by Alain de Botton to allow people to experience staying in unusual living spaces created by great architects and artists [their words, not mine] but really it’s about wealthy and indulged people staying in unusual living spaces created by artists and architects.Imagine the Facebook posts of the fortunate few: Crispin and Tabitha– feeling blessed at Julie’s House by Grayson Perry.
Either way, you fork out at least £1800 for a weekend stay and find this will include hordes of tourists peering through the gate and in the windows and a bracing smell of horse dung from the stables next door. That’s a lot of dosh for no privacy. The garden is sere and left deliberately empty, which is odd because I didn’t think a tribute to Julie’s [imagined] existence would fail to take into account the likelihood that Julie would landscape her garden, even if it might include (as my Essex-resident friend joked) broken prams, a discarded washing machine, a few straggly petunias and a wind chime.
If you don’t drive, the estuarine pathway at Wrabness is easily accessed because the railway station lies behind Julie’s House- Wrabness is situated on the branch line to Harwich. The Mayflower line is the name given to the route from Manningtree and it dates back to 1854 when the line was built to provide connections with steamers bound for the continent. As you walk down the hill, the views of the estuary open up and the red-brick buildings of the Royal Hospital School interrupt the horizon of the Stour’s north bank. The school has close links to the Royal Navy and its pupils are the only ones permitted to wear naval uniform.The port of Harwich lies to the east and Felixstowe can be seen to the west and beyond Harwich, the River Stour reaches its confluence with the River Orwell which flows through the Suffolk county town of Ipswich to the open sea.
Keeping left, a walk alongside the river joins the levée beside the saltmarshes which are a popular feeding site for many species of bird, then, after a meandering route which takes you upwards into the surrounding fields, past a caravan site, the down again towards wooded headlands and sandy beaches dotted with chalets, you will arrive at Wrabness Nature Reserve. This 50-acre site is run by the Essex Wildlife Trust and is located on the site of a former MOD depot where sea-mines were once stored.
There are pathways through farm and grazing land, woods, intertidal mudflats and saltmarshes and the keen of eye will spot woodpeckers, kingfishers, avocets and oystercatchers and the red spring plumage of the knot, whilst black-bellied dunlins dabble away at the watery mud for molluscs and worms.
In spring, nightingales soar overhead then swoop down to hide in newly-leafed hedgerows, their song carrying for miles, whilst Brent geese feed and fatten up before departing for their Arctic summer breeding-grounds. Swallows are newly arrived, streaming over fields of rapeseed already well in flower and the plants buttery scent mingles with the rich salt-mud of the river. Blackcaps, white-throats and blackbirds add their voices to the waterside choir of terns, curlews, and water fowl all the way to Copperas Bay. The woodlands edging the river are thick with stitchwort and the yellow stars of newly opened celandines which feel waxy to the touch. We saw wood anemones, primroses and dog-violets whilst wood-spurge (euphorbia robbiae) had seeded itself liberally and its lime-green floral spume looked particularly striking next to silver birch.
I’ve also heard good things about the Ha’penny Brasserie on the Pier, which is currently being refurbished and due to open in May 2016. Oxleys deli in Dovercourt is praised as is the 16th century Samuel Pepys wine bar which also has rooms. There’s a festival towards the end of June and in May, the annual God’s Kitchel throwing ceremony has historically taken place in the town. Staff at The Cabin Bakery in Dovercourt bake the 400 kitchels (fruited flat cakes).
A visit to a local graveyard led us to a man who loved his sops and dripping so much, he had his dripping-cup affixed to his tombstone.
Travel south of Newmarket and the land swells gently towards the rolling hills of west Suffolk and the fields are dotted with copses and dark-green thickets. The landscape around Newmarket is rather manicured, a result of its racing industry which has brought great wealth to parts of the town although back in February 1605, when James I made his first visit to the town, he described it as a “poor little village.”
This part of East Anglia was once politically significant, close to the ancient Icknield Way which runs north-east from Whittlesford to Newmarket and onwards, up into Thetford Chase. These tracks were in use from the Neolithic and Bronze Ages, forming a network of paths which helped people move between the south-west of England and East Anglia. The former Kings of East Anglia built defensive earthworks to gird the loins of what was a naturally defensive topography: the marshy, dark-watered fens further to the north, creek-riven coastal margins to the east and the sprawling broad-leaf forests of Essex to the south all made invasion and subsequent navigation tricky.
The small village of Wood Ditton lies just south of Newmarket and was first mentioned in the Domesday Book in an instrument of King Canute: the monarch went on to give Ditton Camoys, one of the Wood Ditton manors, to Ely Abbey in 1022 in exchange for Cheveley, a nearby village. Part of Wood Ditton’s southern boundary is formed by the Anglo-Saxon earthworks, Devil’s Dyke, which is also crossed by the Roman Icknield Way.
St Mary’s church was built on the periphery of the village, down a short track edged by hedgerows and the garden walls of its neighbouring cottages. Early records date the original wooden church buildings (now gone) back to the twelfth-century although it was once home to a monastery of an even greater age. Parts of the church were vandalised by Cromwell’s men but the fourteenth century north aisle remains.
Enter the yard via a low gate and directly in front of you lies the church and the older part of its graveyard where tombstones patched with ochre-yellow lichens and moss lean at crazy angles. Walk down a gentle slope covered in cow parsley, primroses and the dying leaves of snowdrops and you’ll arrive at two more, partially enclosed, graveyards.
We came here in search of one particular grave after an internet search for Newmarket Pudding led me to the tombstone epitaph of a local man who has been described as a ‘gourmand’. On the first of March 1753, William Symonds was interred in front of the church, close to the gate and, at his own request, his gravestone has a small iron dripping-dish affixed to its front, protected by a rusting iron grille. A former turnspit to the late Duke of Rutland at Cheveley in Cambridgeshire (although some records state he was a gamekeeper too) Mr Symonds reached a great age of eighty and as he lay dying of an undetermined affliction, his last wishes were that the tale of his demise should be told thus. They are believed to be his own words:
“Here lies my corpse, I was the man,
That loved a sop in the dripping pan;
But now, believe me, I am dead:
See here the pan stands at my head.
Still for sops till the last I cried
But could not eat, and so I died.
My neighbours, they perhaps will laugh,
When they do read my epitaph.”
(Morton’s Sixpenny Almanack and Diary for the year 1876)
Poor Mr Symonds had endured that most terrible of afflictions for a man who loved his grub; an inability to eat coupled with a raging appetite for something comforting and indulgent as he approached his death. His dripping pan has turned to rust and the remains are barely visible behind the protective iron grille, but a faint ghost of his epitaph is visible, engraved on the thick stone slab. The words took some time to decipher in the cold bright light of a March afternoon, although the word ‘dripping’ retained the most clarity. I like to imagine that William Symonds would have been pleased by that.
How on earth did a man of his modest means manage to eat his way to a dripping-related death though? His access to meat-dripping (or sops as they were commonly referred to) belied his fiscal and social class because dripping was generally not freely available for poorer working people. However, his love of it can be explained by his occupation as turnspit to the Duke of Rutland which seemed to have provided him with a steady supply. There isn’t a huge amount of information about him (as you might expect) but a life spent proximate to landed gentry and the dukedom means that there is some documentary evidence of his life in relation to them. In records from Cheveley Park dated 1896, he was described as “an eccentric lad” who for many years had filled an important office, helping to roast the game and meat from livestock provided by the ducal estate.
For William, it must have been extremely arduous work in unpleasantly hot conditions. Indeed, records of the Tudor turnspit boys who worked at Hampton Court give some idea of the travails turnspits endured because when they divested themselves of their upper clothing to cool down, they were commanded to ‘no longer to go naked or in garments of such vileness as they do now.’ William would have required every drop of that meaty sop in order to build the upper-body strength and musculature required to keep the spit turning for hours on end. It is not a surprise to learn that a small dog was especially bred to turn these spits too. First mentioned in documents from 1576, these dogs were trained to run in a wheel that turned a roasting spit and to make them run faster, a coal might be tossed into their metal cage. By 1850 they had fallen out of popularity because of the creation of inexpensive, mechanical spit turning machines, called clock jacks, and towards the turn of the century, both human and canine turnspits had become obsolete.
Sops were commonly known as pieces of bread which would be dipped into the drippings from the spit-roasted meat. These juices were collected in a pan placed underneath the spit. Another type of sop came from bowls of pottage or gruel. When the bread had ‘sopped up’ and was soaked in liquid, meat juices or fat, the trick was to convey the sop as swiftly as possible to the mouth before it disintegrated in the hand. The word ‘soup’ derives from sop or sup (meaning the slices of bread onto which broth or cooking juices was poured) although Joan of Arc liked to sop her bread with wine instead of cooking juices. Wealthier people in the Middle Ages threw their trencher bread (so called because it functioned as an early plate for meat and sauce) out to the dogs, despite it being sopped in a good sauce. Sometimes the trencher bread would be cast out to the waiting poor too.
Maguelonne Toussaint-Samat (in the book ‘A History of Food’) tells of St Patroclus, a third-century saint from Troyes, who managed to survive on barley bread dipped into water and sprinkled with coarse salt. In this practice, he was anticipating the early days of soup when a crust or piece of bread would be placed at the bottom of a low bowl and the gruel or other liquid then poured over it. We can see the origins of the Tuscan bread-thickened soups, the French garbures and onion soups and the Spanish gazpacho. There’s echoes of sop what we call French toast (pan perdu) in a fifteenth-century Italian recipe for suppa dorata, where pieces of bread are dipped in beaten-egg, sugar and rosewater, then fried in butter and served encrusted with more sugar. Think of zuppa Inglese too, where the bread is replaced by sweet cake which is then soaked in wine or rum and blanketed in thick custard. Still in Italy, food historian Ken Albala tells of a sturgeon-based dinner in his book, The Banquet that took place in 1584. Wealthy guests feasted upon sturgeon eggs and beaten flesh of the fish, the latter in a thick soup and served with sops, followed by sturgeon meatballs in a spicy sauce. There were sixteen sturgeon-based platters of food to get through in total, a mighty feast where some of the courses possessed a more humble culinary etymology.
At the humbler end of the scale, there’s dripping cake- or bread- which was once eaten in many British regions, although it is rarely heard of now. The Gloucestershire version of this bread, baked in the oven from dripping, flour, brown sugar, spices, currants and raisins, had a toffee-like layer at the base of the cake which formed as it baked. Dripping cake gets a mention in Tom Brown’s Schooldays:
“Tom, by a sort of instinct, knew the right cupboards in the kitchen and pantry, and soon managed to place on the snuggery table better materials for a meal than had appeared there probably during the reign of his tutor, who was then and there initiated, amongst other things, into the excellence of that mysterious condiment, a dripping-cake. The cake was newly baked, and all rich and flaky; Tom had found it reposing in the cook’s private cupboard, awaiting her return; and as a warning to her they finished it to the last crumb.”
Sop-style platefuls are found wherever meat forms part of the diet. Go to Hungary and you’ll find that they have their own version of mucky bread which is known locally as fatty bread: goose fat from the well-known Hungarian goose is spread on bread, sprinkled with paprika and eaten with finely chopped peppers and onions. And there’s variations on a theme too such as Smokeworks in Cambridge, who have taken this straightforward ingredient and stirred it into mashed potatoes to make their legendary beef-dripping mash.
In Yorkshire the same dripping is spread onto good bread and goes by the name of ‘mucky sandwich’ although this habit is not unique to this fine region. My grandparents who both hailed from the Midlands kept a large china jug in the fridge, full to the brim with beef dripping from the Sunday roast, the fat solidifying into a creamy layer over a good two inches of rich beef jelly. Over the week it would be used to enrich gravies and pastry or was spread onto hot toast and allowed to melt. On an especially good day, I would be given a plate of fried bread, golden and caught around the crust and heavy with melted dripping and jelly. My grandfather would reminisce about after-school football as a lad where, at half-time, he would wolf down a ‘bread and fat’sopped sandwich with a spreading of his mother’s home-made piccalilli to cut the grease. That Sunday joint kept the family in clover for most of the week.
Library of Congress: The Prince of Wales (George IV) asks “Dear Mother, pray let me have a sop in the pan.”
In classical literature, a sop was clearly so prized that it was deemed to be a suitable bribe for Cereberus, the three-headed dog of Pluto which guarded the gates of the infernal regions in Virgil’s Aeneid. When a person died, the Greeks and Romans would put a cake in their hands as a sop to this fearsome creature, who might therefore allow them to pass without molestation in exchange. Here we see the sop gains a secondary meaning as a bribe or salve. There exists the possibility that Mr Symons recognises that his much-prized sops might ease his suffering and might also provide him with a swifter, and easier, passage to eternal life. Or might he have been trying to bribe death to not come for him? We cannot be sure about that, but I was told that my own grandfathers sop sandwiches were so coveted by his footballing friends that he could probably have arranged to have the match thrown in exchange for a few bites- the equivalent of having Cereberus in goal.
I feel warmly towards Mr Symonds. Whilst Morton’s Sixpenny Almanack and Diary takes a dim view of ones vices being ‘considered a fitting subject for perpetuating in stone’ when it published his epitaph, and indeed Mr Symonds acknowledges his own excess of appetite, I am inclined to approve of a man who wanted to cheer-up his own neighbours whenever they visited the graveyard and church. Clearly the locals of Wood Ditton appreciate his little joke too, because when the original stone was accidentally broken during wedding party festivities at St Mary’s Church around 1871, it was removed and repaired. The stone was re-erected with the original dripping-pan in place.
This feature was first published by The Bury Free Press in their print edition only and is reprinted here by kind permission.
Grand ballrooms are not the first thing that come to mind when we imagine the Victorian asylums of our recent past but a newly published novel by Anna Hope, The Ballroom, was inspired by her discovery old photographs of an ornate ballroom in a northern asylum, now fallen into disrepair. And whilst her story is set many miles away, in the Yorkshire Ridings, it has intriguing parallels with the old county asylum, once known as St Audry’s near Ipswich and the exhibition dedicated to it in Stowmarket’s Museum of East Anglian Life. After reading Anna’s novel and interviewing her for this feature, I realised that it was time to re-visit this local museum which has an exhibit about the old St Audry’s asylum and talk to Lisa Harris who is employed there as Collections and Interpretation Manager.
The St Audry’s Project tells the tale of the old St Audry’s Hospital in Melton, which began life as the Suffolk County Asylum in 1832, on the site of an old workhouse. When St Audry’s closed in 1993, its museum collection and archive were divided between various regional establishments. Since then, the Museum of East Anglian Life has been collating oral testimonies and working with local people to ensure that such an important and fascinating part of Suffolk history is not lost. Lisa explains the history of the collection and her involvement in it.
“The Museum of East Anglian Life was re-developing Abbots Hall and we wanted to look at the concept of home and belonging: home as in the people who themselves once lived in Abbots Hall; home as in being a proud Stowmarket girl, or a Suffolk person or even an East Anglian. We also wanted to look at different types of home, of which an asylum is one, and we knew we had the St Audrys collection which hadn’t actually been on public display before, to my knowledge,” she says
“All the archives that survived are based at Ipswich Records Office so this gave us a chance to talk about this whole element of life in Suffolk but also to link into the bigger picture and we were able to get funding from Comic Relief for this.
It is interesting that the collection came into being via the informal efforts of the staff who once worked at the hospital and I ask Lisa about this.
“The collection came here originally because it was in the teaching section of St Audry’s, housed in the attic. When they became a teaching hospital in the 1950s different staff gradually gathered items such as clothing, farm equipment and patients belongings and created a museum on site. But when the asylum closed in 1953, there was concerns as to where all of this might go. Some of the more medical items went to the Science Museum in London, a lot of it went to Felixstowe Museum and the rest came here”, she explains, sweeping her arm around the room lined with glass vitrines containing the tokens used as part of a patient-goods exchange system, the books and records, carefully inked in black fountain pen, pairs of spectacles, thick hard-to-rip nightgowns and decks of cards.
There’s staged vignettes too: a hospital screen has become an art installation where people have attached labels inscribed with the stigmatising language used to describe mental illness and the people who experience it. ‘Mental’, ‘schizoid’, ‘mental enfeeblement’ are starkly stamped on paper luggage tags and there’s a bed and bath with restraints in one corner plus the recorded voices of former staff who talk of their own lives there, often in a pronounced Suffolk burr. As visitors move slowly around the room, these voices fill the air, bringing the room to life.
Conducting research such as this can be made challenging by the stringent rules which control access to patient records: By law, a 30 year closure period is applied to administrative and committee papers, 80 years for student and staff records, and 100 years for personal medical records. This means the most important voices of all – that of the patients- are missing. Both Lisa Harris and Anna Hope emphasise the importance of that patient voice and the ways in which they sought it out for their respective endeavours.
The voice of the patients in The Ballroom are vivid, born in part from the many hours of research its author put in, as Anna Hope explains. “Their [the patients] voices do break through too, particularly in the casebooks. I read extensively in the casebooks of High Royds for the period in which the book is set, and the patients jumped vividly from their pages; even the act of holding the casebook in my hands was powerful: the marbled covers, the smell of age, the photographs of the patients, and their own words, erupting into the present, making themselves heard.” Anna skilfully combines her research with the imagination of a fiction author, managing to avoid the trap that many authors fall into, of circumventing the objectivity of historical data to such a degree that accuracy suffers.
“We decided our exhibition would only go up to the 1920s because we can’t access any of the records after that date so why try to tell a story that isn’t out there yet in purely historical terms?” Lisa points out. “Our concern was telling that historical story in the hope that people can learn from it. And that maybe we don’t make the same mistakes in the future that we made in the past…or in the case of something has worked well, we’ll take that and work out how we can take that forward now. We’re trying to do sessions with medical professionals because in order to tell the story you’ve got to have some understanding of the terminology and the treatments. I’m not a medical expert, my understanding is of curating and preservation: woodworm and rust!” She laughs. “I need to be able to point people in the right direction to get greater understanding, and to properly explain the context”, something which served her well when later on in our chat, Lisa tells me about her encounters with some artefacts which appear to have a sinister purpose.
In 1832, when St Audry’s was called The Suffolk County Asylum for Pauper Lunatics, Dr John Kirkman was appointed Medical Superintendent and his reports and those of the doctors following him show a mind remarkably in tune with some of today’s philosophies of what constitutes good mental health care. The concept of an asylum as a home from home was central to his management: “Drugs are of course necessary in some cases, but moral treatment is essential to all and this is obtained chiefly by means of employment, amusement, pleasing associations and cheerful surroundings which act as medicine to the deceased mind” said the 50th Annual Report, back in 1888″ and the hospital became a self-sufficient community which nonetheless had strong ties to the village of Melton. Dr Kirkman couldn’t be more different to Dr Fuller, one of the narrators in Hope’s book.
High Royds Hospital, Menston, West Yorkshire.
The Ballroom is Anna Hope’s second novel and it begins with the arrival of Ella Fay at the Sharston asylum in 1911. She is sent there because, after railing against the lack of light in the textiles mill where she works, she snaps and breaks one of the windows- a socially transgressive act in the eyes of her employers and her colleagues, albeit perfectly understandable and rational to us. John Mulligan is already a patient at Sharston, an Irishman suffering from depression provoked by the death of his daughter and his wife’s subsequent abandonment of him. When Ella and John meet at a Friday night dance in the asylum’s beautiful ballroom, they embark upon a slow-burn of a relationship, marked by surreptitious meetings outdoors and smuggled letters and encounters in the wild, expansive Yorkshire moors.
Overseeing their care and to a certain extent, their fate, is Dr Charles Fuller, an ambitious yet inadequate medic who becomes slowly obsessed by the growing eugenics movement which advocated the social control and compulsory sterilisation of the poor and anyone with a mental illness or learning disability. In 1908, the newly appointed home secretary, Winston Churchill, was determined to solve the problem of what he referred to as the“feeble-minded” – anyone who was deemed unable to self-determine. Churchill’s views on compulsory sterilisation crystallised and he began to circulate pamphlets on the subject among the cabinet. The Eugenics Society grew increasingly influential and in 1913 the Mental Deficiency Act established powers to incarcerate the “feeble-minded” in specially-built asylums. As we see in John and Ella’s story, the sexes lived separately and only met in strictly monitored meetings, in their case, the weekly dance and these impending laws threaten their relationship and very existence, in John’s case.
I asked Anna Hope about the clear parallels with todays social and political situation, not just in the UK but across Europe too, where cuts to health and social care have disproportionately impacted upon the poor and the mentally unwell and the language used to justify government policy has become ugly. “The welfare state; universal healthcare, access to education and greater social mobility are being eroded daily. Not just that, but I feel something even more insidious taking place; poverty has shifted in my lifetime from being something that should be ameliorated by a healthy government and society, to something that is perceived as the fault of those who find themselves poor. I think this is deeply dangerous and beneath the cuts to child benefits for instance, amongst many other cuts, there’s a disturbing echo, as you say, of eugenic policy,” she says.
As for the long view, Anna emphasises the importance of re-visiting the recent past in order to learn from it. We must guard against rose-tinted historiography too. “I think it’s a good time to look a little into our past and see what we were capable of” she says. “Churchill, for example, has been very well served by history, and for good reason, but if you look at his language as home secretary in 1911, in its insistence on ‘racial purity’ and the threat to the race from social degeneration it’s really not so very far from Hitler’s a few decades later.”
Do you think we lost as much as we gained from the abolition of the asylum system with regard to the purest meaning of the word? Have we forgotten that sometimes, some people do need a place of asylum while they recover, I ask Anna.
“That’s a really great question. Before I started researching I think my preconception, from reading lots of novels, about the Victorian and Edwardian asylum system was that once you were there you were there for life and the key was thrown away. Reading the casebooks gave me a different picture; there were many women for instance who were suffering from exhaustion or what sounded like post-natal depression, and who must have been working all hours in the mills or similar places, who simply needed a place to rest” she says.
“Following their stories in the casebooks I was really surprised and happy to read how many of them improved steadily over time with decent food, and rest and time away from work and families”, Anna adds. “So the asylum began to be a more nuanced, complex environment, not just this bleak, monolithic place from which no one ever emerged.”
Lisa Harris concurs with this and addresses some of the common stereotypes and misconceptions people held and still hold about an admission to an asylum. “A lot of people come to us and say “I’ve been tracing my family tree and I think I’ve found someone who was in an asylum and they get worried about this” she states, then looks back at her own initial reactions when she began looking through the St Audrys collection in the early days of developing the exhibit at the museum.
“When I started this, I didn’t know very much about asylums at all and the first thing I found was this set of branding irons,” she says, pointing to a set of narrow branding irons displayed in a glass case. “Now the first thing that went through my head and our Learning Officers head was ‘Oh no, they branded the patients, that is awful!’, but as we went on, we thought this cannot possibly be true. We had an over-active imagination and I do give a talk about the implications of this [for historical research]. But, in the light of the restraints we also found it was an understandable assumption and we were really pleased when we discovered the hospital had its own farm!”, she laughs wryly.
How many of us have assumed patients never left once admitted and lived in social seclusion, isolated from local villages, a source of fear, prejudice and trepidation to the locals? Not necessarily so, according to both Lisa and Anna although it would be naive to assume that the patients lived free from this. People with mental illness still have to negotiate the impact of stigma, whether this be socially, occupationally or politically [usually all three] and this prejudice is deeply rooted in the past. Lisa tells me more about St Audry’s and its position in the local community.
“The hospital was like a little city and the whole village of Melton relied on St Audrys. There was an overseeing of the patients as they went into the village and people were protective of them. That’s what humans do, what they should do. Look at the Second World War and how we cared for people. Would we still do that today? I hope so…” she says, quietly and goes on to touch upon the misconceptions many of us have about asylums whilst also warning against adopting a rose-tinted view of life in one.
” My concern was always that I would look at this with rose tinted glasses because its really easy to do that but the more you talk to people and the more stories you hear, you think actually, I’m not rose tinting it.And I spent months reading the medical records, and they are obviously written to sound good but as you read them you realise that on the whole, these people really did care and they wanted the patients to get better.”
You hear a lot of stories” Lisa smiles, warming to her theme. “St Audrys was a home for unmarried mothers- which was not necessarily true-and it was likely a misunderstanding of postnatal depression. People say ‘they went in and never came out.’ Well, the research I did showed that unless there was an issue with other illnesses like dementia or epilepsy for example, which weren’t really understood back then, people were admitted and usually came out within two years.”
Anna tells me, that same lack of medical knowledge meant that “it certainly wasn’t a great time for mental health-care” and expands upon this. “I’d argue that it was perhaps a little better than the age of lobotomy and experimentation that came not so long after the First World War. When you look at the records for the pre-World War One asylums there were very few drugs used on the patients, which meant that many suffered without remission but also that they were awake and alive in a way that later patients perhaps weren’t allowed to be.” Certainly the discovery of Chlorpromazine in the fifties led to its being described as a chemical cosh and many people suffered from its terrible sedating side-effects.
And what of the ballroom which first inspired Anna Hope to write her novel? Well, interestingly I also discovered that St Audry’s had a ballroom too which is, for me, one of the most unexpected counterpoints to the stereotype of an asylum as a dour and crepuscular place- all worthy, joyless therapies and rigid monitoring. I also discovered that ballrooms were common in Victorian mansions from the 1880s until around 1920, and these mansions were, after all, family homes which links beautifully to Dr Kirkman’s belief that St Audry’s should replicate the home as much as possible and be filled with activities and things that were not merely useful but also stimulated the patient aesthetically.
“The more we looked into it, the more we discovered that St Audrys acted as a home away from home and this was all of the principles that Dr Kirkman put into place about being able to step out of your day to day life and the drudgery and issues that worried you,” Lisa says.
“If you had a mental illness, [although obviously these illnesses were understood in a different way to how we interpret them today], you then could be taken somewhere that was safe. You could be kept warm, you could be fed and given the chance to keep yourself clean but also, be given something that would keep your mind active. So being involved in day to day running- making clothes, helping with washing, on the farm,. It kept you busy and gave you the time to heal, I suppose”, she adds, and her words very much reflect the St Audry’s 28th annual report of 1865 which reports, in the purple prose of the Victorian age,”the admission is in dark insanity, the discharge in bright reason and light.”
Interestingly, in The Ballroom, Dr Charles Fuller, is initially keen to encourage his patients to enjoy dance and music, playing the piano for them in the dayroom and when he is introduced to the new Ragtime music emanating from New Orleans by a local music-shop employee he attempts and fails, to embody its joyful and less boundaried spirit. I held my breath as I read this because Charles is as imprisoned, in his own way, as some of the patients but fails to recognise this and I really hoped he might break free. The psychic struggle he becomes embroiled in is something I asked Anna about, especially with regards to his lessening empathy for his patients and increased ‘othering’ of them in line with his belief that eugenics is the way forward. “I thought it was dramatically more interesting if he was deeply in denial about his own demons and desires. I think perhaps it’s impossible to become the sort of character Charles does without deep suppression of one’s empathy,” she says, something which chimes with Dr Kirkman’s own beliefs about how to care for the mentally unwell, some of which are inscribed on the walls of the exhibit in the Museum of East Anglian Life. “No restraint can be employed which is so powerful as tenderness. Watchfullness, activity, gentleness and that peculiar tact acquired by long training to replace contests of strength between patient and keeper.
Lisa is privy to the reactions of visitors to the St Audry’s exhibit.” I’ve come in and there have been groups of people in here and they start a conversation along the lines of ‘Oh, we worked at St Audrys and it was really like family, with everyone looking out for each other. Generations of the same families worked there” she explains. “Dr Kirkman started the hospital in the 1800s but his ideas and principles carried right on through.”
“We did a survey a couple of years ago” she adds, “and since we’ve opened, the St Audry’s exhibit has seemed like a room where people feel the need to come in and be quiet and we’re not that kind of museum, not a quiet museum really! But the survey said that people felt they needed to talk to each other about it and our work has opened up ways for them to do this.
“It has encouraged adults and children to talk about mental health.”
Sadly, it has been more challenging to encourage patients to come forward, the latter more understandably. “We struggle to get in touch with people who once were hospitalised” says Lisa. “We’ve done appeals but they don’t necessarily want to talk about it.”
There is pain here, I comment. Lisa nods. “This exhibit has made our team more aware of mental health issues, and more aware of how we each have our own needs. I think its one of the most exciting projects I’ve ever worked on.”
Is it wrong to pierce a babies ears? In this piece, I write about my experience of having my ears as a small child and the impact this had.
As a small child, I emigrated to Mexico and I lived there for a number of years, masquerading as a proper little Catholic school girl, attending nursery and then moving up into the school proper. I stood out like a English sore thumb when I arrived: I was pale and subdued with bone-blonde hair, blue eyes and un-pierced ears and wore a Ladybird dress and neat patent Mary Janes, neither of which coped very well with the dust and sand of the Chihuahuan Desert. My naked earlobes caused the local people the most concern though: they marked me out as a gringa far more than my blonde ringlets did.
The culture in Mexico both then and now is to pierce the ears of newborn girl babies, performed as soon as possible after birth because presumably it is easier than trying to catch and pin down an older, more mobile, and less compliant child. In most cases, babies actually leave the maternity clinic with pierced ears, the procedure carried out just days after their birth because a newborn will not tug at her sore ears nor interfere with the earrings. Once done and with screams quietened- sometimes after sucking on a honey-dipped finger- these baby girl children received their first gold in the form of tiny sleepers or gold studs and the giving of these in the months leading up to the birth is a common gift.
I was four when my parents decided to pierce my lobes, roping in a nun from my school to do it and I was understandably reluctant to have this nun grab me by the tender flesh of my ear and pin me face-down onto her black serge lap so she might push an ice-cold needle through my lobes. A cork from the freezer was held against the back of my ear, providing the necessary resistance for the needle to push against. The nun then threaded each hole with a length of black cotton and tied the ends of the threads into two small loops to keep them open. A few days later, the threads were replaced by plain gold studs because my parents probably thought that earrings engraved with an image of the Virgin de Guadalupe were a bit too ‘Catholic’, although these were a popular choice among my friends who called upon the saints to see them through the most unremarkable of life events.
This dour nun was far removed from the gentle Brides of Christ you might have watched in The Sound of Music and she demonstrated a firm grip and an even firmer countenance as she trapped me deftly between her knees to examine the shape of my ears whilst my parents held onto my thrashing arms. I briefly contemplated biting her plump little kneecap as she bent my head forwards then decided that the risk of Hell On Earth- as opposed to going to the real hell afterwards- was too much of a risk. I had already spent too much time locked in the dark and chalky art supplies cupboard for various minor classroom insubordinations (like being, um, four) and I wasn’t planning on spending more time in there with sore throbbing ears to boot.
Post-piercing, all I was allowed to wear was a tiny, uptight gold stud whilst my Mexican friends wore dramatic, passionate, ear jewelry that afforded them a bigger and more decorative space in the world. I was envious of my friend Susie’s black curls, brown skin and the chunky pair of carved gold arracadas hoops that danced in her ears: standing alongside her, I felt like a half-erased drawing. My discreet British-style studs rendered me a half-hearted participant in a rite much bigger than me and as a child, I squirmed over my competing cultural definition. My envy confused me, wrapped up as it was with resentment at my parents. I had failed to separate my feelings about the frightening method used to pierce my ears from the longer-term consequences and cultural significance of remaining the only un-pierced girl in my school. At times I hated my parents for forcing me to go through such an ordeal, I disliked the hassle of caring for my pierced ears yet I longed too, for something a little less waspy. Alone in my room at night, I would remove the studs and ‘lose’ the small gold ball that screwed onto the sharp post which threaded through my ear. The next morning, my mother, or Maria our housekeeper, would triumphantly produce one of many ‘spares’ and reinsert the earring, accompanied by scolding slaps and harsh words. It became a daily and unpleasant ritual until Maria sat me down and explained that when I was older it would be up to me but for now, I had to submit. She was sure that an extra cup of atole might be in line for little girls who weren’t put on earth to turn her waist-length black hair prematurely grey. Maria was just eighteen.
Arracadas do “Tesouro Bedoya”, expostas no Museo de Pontevedra.
My early teenage years were marked by a nascent feminism and I began to consider the psychological implications of having ones pain rewarded by jewelry and a sugary finger. I thought about the fact that I underwent the same procedure without ‘enjoying’ the benefit of being too young to consciously recall it: it was very hard to forget my feelings of terror at being held down without real explanation of what was to happen. I found it hard to shake off the fear I felt when I realised that I had absolutely no say in it. The fact that ear piercing was performed by a nun made it even odder.
I lost interest in my earrings in adulthood, refusing to wear them as I started to regain jurisdiction over my body and began to reject everything that reminded me of my powerlessness in the face of my parents’ actions. It was in defiance of all that came after the parental neglect and abuse; the ongoing disregard of me as a person separate from themselves which was heralded by their turning a deaf ear against my pleas to leave my own ears alone. Eventually, I let the holes close up until all that remained was a thickened piece of tissue, a minute bulls-eye in the centre of my lobes. Slightly darker in colour than the rest of my ear, these were a reminder of things done and it became apparent that they would not fade and the damage would never be completely invisible. I had my own daughter and left her ears alone although when she was twelve she went through her own push-me pull -me as she tried to decide of her own accord whether to pierce. Six years later I had my son and left his ears alone too.
Decades later, I’m attracted by the thought of the flash-trash clink of Creole gilt hoops as I shake my head. I imagine white-gold stars thickly clustered along the outer and upper part of my ear or Halston-fabulous slim needles made from silver and platinum which I imagine swinging and catching the light. The mysterious language of the ear piercer intrigues me too. There are piercings called the tragus and the anti-tragus which sound like a Greek myth on the scale of Perseus versus the Gorgon. The conch and the rook are embedded into the shell-like curves of the inner ear lobe whilst the daith sounds like something a nun might whisper in the stillness of her cell-like bedroom. I’m drawn to what some call the Chola style, from first- and second-generation Mexican and Mexican-American girls who wear gold chains, large hoops and stop-the-traffic red lipstick with an attitude that both reclaims and flips this formerly abusive term on its head. I like the Chola blend of strong femininity and toughness which spits in the face of the fact that these girls probably had little choice as to whether their ears were pierced or not. But I’m not Mexican or Mexican-American, no matter that I once lived there for a while and despite the fact that the Chola has evolved from a culture I am familiar with. There’s a line of authenticity to be drawn in the sand somewhere, probably starting with the fact that Chola abuelas (grandmothers) seem to be quite thin on the ground and I am nearer the abuela than I am her daughter or granddaughter.
I’m ready now. I am eyeing up the anatomy of my little ears and wondering what they can take. As I get older, I can see that a jeweled ear (or nose!) can defy time in unexpected ways, allowing me to retrace old paths with bigger, more sure-footed steps. This time it will be my decision.
The countryside and small scale urban landscapes of Suffolk have long seduced those of a creative bent with artists and writers taking inspiration from this county, situated as it is on the edge of the English landmass, punctuated by towns and miles of rolling fields and quilted by waterways. We take a look at some well known and others, less so.
Arthur Ransome has a long and renowned association with Suffolk, using it as both backdrop and inspiration for his children’s books. The Ransome family moved to Suffolk in 1936, and they lived at Broke Farm on the banks of the River Orwell where Pin Mill harbour could be seen from his window. Ransome moored his sailing boat, the Nancy Blackett here.Made famous in his novel, ‘We Didn’t Mean to Go to Sea’, the Butt & Oyster Inn on the banks of the Orwell and downriver from the mighty Orwell Bridge, overlooks the smugglers haven of Pin Mill, one of Suffolk’s most romantic landscapes where time and tide meet twice daily on a spit of land between the rivers Orwell (which inspired a pen name for George Orwell) and Stour. The waters infiltrate this strangely porous landscape with its fimbrels of mud-flats and saltings. The breeze carries a salty brackish-tang of mud that mingles with the honey scent of the gorse-covered headlands and their ridge-line stands of pine and oak. This pub serves local, seasonal food, good ales and provides a resting place for walkers, tourists and locals who still earn their living off the river. The landscape appears little changed from Ransome’s time and thank goodness for that- we all need to feel we can go back to a less complicated time even if beer prices are a sharp reminder that we are no longer in 40’s England.
The young adventurous protagonists of Ransome’s book were staying at Alma Cottage; located right by the Butt & Oyster pub and he had his own boats built at Harry King’s yard although his home was actually high up on the opposite side of the Orwell, at Levington.
Ransome’s first Suffolk based story, We Didn’t Mean to Go to Sea, tells of an unintended voyage across the sea. The Swallow children have promised their mother they will play in the safe confines of the harbour, but their boat, the Goblin, loses its anchor and drifts away in a fog. The children end up sailing across the North Sea to Holland. In tribute, an annual sailing race now takes place from the sailing club at Pin Mill. In the second book, Secret Water, the Swallow children are once again in a pickle, marooned on an island with a small boat and end up charting the area of islands and marshes which, in reality, are south of Pin Mill at Hamford Water.
There are plenty of folks who live on the river at Pin Mill and quite a few houseboats tilting on the mudflats when the river runs low, slowly righting themselves as the tide turns and refloats them: the red sailed Thames sailing barges are also a common sight at Pin Mill too as they were once built here. Last summer (June 2014), Julia Jones, the owner of Ransome’s boat ‘Peter Duck’ brought it to Suffolk for the Felixstowe Book Festival and I had the great pleasure of seeing up close, the craft that bravely sails the pages of Ransome’s books. Keep an eye out for future visits next year, hopefully.
The Stour and Orwell Walk at Pin Mill is a well-known (and signposted) trail that loops around Woolverstone Hall and the Park that surrounds it, essentially in the shape of a figure of eight, taking walkers over sleeper bridges and past those mud flats and saltings; through spinneys, woodlands, meadows and scrub, rising up to the Pin Mill cliff plantation and skirting the tiny village of Chelmondiston, before returning you to your start point- The Butt & Oyster Inn. The pub overlooks the boatyards which edge Pin Mill Common on both sides and makes a logical and scenic place to start or finish at although if you like a drink, it might be best to wait until after that walk- the fireside seats and sunny warmth streaming through the picture windows overlooking the water makes it hard to get up and get going. If the weather is inclement, sit by the window with your book and watch the wheeling gulls, sent upriver by rough seas as they set down, then take off again from the maram grass covered islands and shores of this beautiful part of Suffolk.
The west and south of the county boast many fine examples of buildings and churches built by wealthy wool merchants of which Lavenham is probably the most famous of all, but how many of you also know that the village has a direct connection with the nursery rhyme Twinkle, Twinkle, Little Star and its composer Jane Taylor (1783–1824), an English poet and novelist? Jane and her family made their home at Shilling Grange in Lavenham’s Shilling Street and Twinkle, Twinkle was originally published under the title The Star in Rhymes for the Nursery, a collection of poems by Taylor and her older sister Ann. The poems were a special commission by the publishers Darton and Harvey and Twinkle’s simple verse belies the skill required to capture the tender relationship between a mother and her child as she introduces it to a universe beyond the nursery walls. In her autobiography, Ann, Jane’s sister, alludes to this skill as she reminisces about Jane describing her own writing process: ‘I try to conjure some child into my presence, address her suitably, as well as I am able and when I begin to flag, I say to her, “There love, now you may go”’.
It is not known if the poem was actually written in Lavenham or indeed, inspired by its West Suffolk night skies and many scholars claim that the poem was written in Colchester, where the family moved to. Jane did have an interest in astronomy though and would have had fine views of the Lavenham skies from the attic windows which her brother noted:
“The window commanded a view of the country and a tract of sky as a field for that nightly soaring of the fancy of which she was so fond,” Isaac wrote in 1825.
The two little girls attended dance lessons at the Swan Inn (now the Swan Hotel) tutored by an 18-stone dancing master from Bury St Edmunds and their father, a noted engraver, painted both children against the bucolic backdrop of their garden back in 1792. This portrait is now owned by the National Portrait Gallery although it is on long-term loan to the Bath Preservation Trust and is hung in the Georgian setting of the drawing room at 1, Royal Crescent, Bath.
The Taylor sisters were fairly prolific, publishing several volumes of tales and rhymes for infants but Jane died early aged forty of breast cancer on April 13, 1824 although her work continues to attract visitors to the village and particularly Japanese tourists who are especially entranced by this magical little poem and like to see the house its author lived in, now owned by the National Trust who have staged exhibitions at the nearby Guildhall. And one more star-related Lavenham fact for you: Molet House on Barn Street is a handsome black and white Tudor building and if you look closely, you’ll see that its doorway boasts an engraved star. This is the badge of the De Veres, the local lords of the manor, and is it known as a ‘molet’ or ‘mullet’ and is said to refer to a reappearance of the Star of Bethlehem high in the skies, as witnessed by a member of the family called Aubrey the First during the Crusades. He went on to victory.
Here, he tells of this event, speaking of himself in the most self-important of tones: “God willing the safety of the Christians showed a white star ……. on the Christian host, which to every man’s sight did light and arrest upon the standard of Aubrey de Vere, there shining excessively.” It was subsequently claimed that an angel actually leaned down and threw the star onto De Vere’s standard himself, thus further legitimising Aubrey’s war efforts in his opinion.
Many places near to Ipswich are atmospheric enough to require little by way of embellishment and their stories tell themselves -stories so fantastical and magical that they defy belief. Sutton Hoo is one such place, where, in 1939 a Mrs Edith Pretty asked archaeologist Basil Brown to come down and investigate the many Anglo Saxon burial mounds on her property near Woodbridge in Suffolk. He went on to make one of the most spectacular discoveries of all time- the imprint of a 27-metre-long ship. At its centre lay a ruined burial chamber packed with treasures: sumptuous gold and burnished jewellery, Byzantine silverware, a lavish and completely intact feasting set, and most famously, the ornate iron helmet which is now the iconic symbol for the burial site and museum, although the original now resides at the British Museum.
Intensive archaeological excavations gave us wonderful insights into the lives of these Anglo Saxons: tiny fragments showed that rich textiles, dyed using plant matter, once adorned the walls and floor, along with piles of clothes ranging from fine linen over-shirts to shaggy woollen cloaks woven to keep out the searing winds blown straight here from Siberia and caps luxuriantly trimmed with fur. The dead man’s body had dissolved in the boggy acidic peat which was composed of soil enriched by centuries of decaying bracken, but he was clearly a person of great standing in the kingdom of East Anglia. He may even have been a king, ruling over the hardy souls that once carved out a living from this harsh and inhospitable land.
The Sutton Hoo ship burial provides remarkable insights into early Anglo-Saxon England. It reveals a place of exquisite craftsmanship adhering to the highest of standards and benefiting from far-reaching international connections which spanned Europe and beyond. It also shows that the world of glittery treasures, cavernous reception halls and strong, formidable warriors described in the poetry of the Anglo-Saxons was not a myth. This story forms the inspiration for the children’s book, Gravenhunger by Harriet Goodwin, a sinister tale of a house inherited by Phoenix after the death of his Mother. The house and grounds hint at the secret buried within and the reason why their existence was kept secret from the boy and his Father. This idea of things not being what they seem and of small secrets growing into huge, life changing ones have clear parallels with the amazing Sutton Hoo discoveries-a Suffolk treasure visited by thousands of school children from all over the world who love the interactive displays and the chance to dress up. Take a copy of ‘Beowulf’ and recite it aloud to the kids: this dramatic piece of prose perfectly suits dark and stormy East Anglian winter days where you can declaim loudly into the wind in a kingly (or queenly) manner.
Suffolk has always been a place for migration. We began as the indigenous ‘South Folk’ whose toughness and shy self-reliance became hard-wired through centuries of fighting off challenges by land-grabbing invaders such as the Danes, Angles and Norman nobility. You can see why our county sea-borders are home to such a compelling mix of people and the county town of Ipswich, with its history as a busy working port and status as county seat, has always attracted economic migrant workers from all over the world. The Orwell River was once a prime trading route between Ipswich, the European mainland and the rest of the country and in the Middle Ages, the wool produced by wealthy East Anglian merchants and farmers was exported via Ipswich whilst hemp, coal, iron and timber was brought in. The once bustling docks area is now slowly being restored although the waters bob with yachts and houseboats now instead of the merchants ships that once plied their trade there.
Themes of migration, strangeness and change lie at the heart of 22 Britannia Road’ by Amanda Hodgkinson, set in Suffolk because the writer loves the area, having spent much of her life here as she saidin an interview with a regional newspaper:
“Living in France and writing it, I had a kind of mythical Ipswich in my head. I’ve never actually been to Britannia Road but the title, with its sense of place and pomp and circumstance for a foreign family, has a level of irony I really liked. It’s a poignant address.”
With a well-established Polish community, Suffolk (and the county town, Ipswich) provides a backdrop to the story of Silvana and eight-year-old Aurek who board a ship to England, where her husband Janusz is waiting in Ipswich. However, after years living wild in the forests – simply surviving, and also nursing a dreadful secret, Silvana is no longer sure quite who she is inside. Suffolk saw large influxes of immigrants and Londoners after the war, displaced by bombing and bad economics and the promise of a bucolic life in the countryside. The reality was rather more complex though as Amanda says;
“I’ve always felt a real empathy with that generation, and seeing how people coped. What you do when you’re suddenly told you can go back to ‘normal’ – how you pick up the pieces – has interested me.”
Ipswich docks are undergoing regeneration and now bustle with a different kind of economic activity from their earliest incarnation (they first took shape in Anglo Saxon times). In a place where merchants once traded and dock workers hefted cargo onto the rust encrusted decks of the great ships that sailed between Britain, Europe and the rest of the world, the docks are now populated by sailors working on sleek pleasure craft. There are some fishing fleets still, sturdy and stout hearted as they putter in and out of their berths but the biggest change is in the crowds of locals, here to eat and drink and to live in flats on the redeveloped warehouses and wharves. At night, lights blaze not from the returning fishing boats but from the bars, restaurants, hotels and businesses that have migrated here. It is beautiful and has yet to reach its full potential, a very different one to its original purpose.
With its long and noble maritime history, one of our choices for a great place to eat and drink here was always going to be afloat and Mariners Restaurant is situated on a beautiful craft berthed on the newly redeveloped Ipswich marina, surrounded by sympathetically restored brick built warehouses and some maritime related businesses. The Mariner was built and launched in 1899 as the gunboat SS Argusfor the department of the Belgian State. Recommissioned in 1940 by the Belgian navy, it was sunk, raised and subsequently re-repaired by the Germans who returned it to the Antwerp based owners in 1945 and then rechristened as Flandria VII.
Sri Lanka, Dunwich, Orford and Ipswich all appear in Rona Tearne’s book, ‘The Swimmer,’ a tale of a relationship between a woman and a young male immigrant and, appropriately for such a watery region, swimming and immersion in water forms theme, metaphor and subject for a dreamy story of 43-year-old Ria (who lives alone in the cottage she loved as a child) who spots a young man swimming in the river at the bottom of her garden in the moonlight. Ben is a Sri Lankan doctor seeking asylum in Britain and while he awaits news from the Home Office, he works illegally on a local farm in return for food and lodging. Despite an 18-year age gap and their cultural differences, the friendship swiftly blossoms into a passionate affair and when tragedy strikes, the repercussions are felt far beyond this small corner of East Anglia.
The delicate tensions that exist between her characters reflect the currents and eddies of the marshlands and tidal brackish waters around the region: a crepuscular and brooding backdrop. Shaped by conflict and affected by political forces in lands far beyond their surroundings, the characters learn that loss, love and regret can eddy, ebb and flow and that no actions exist in a vacuum, least not in such a mutable part of the world, shaped by immigration, where the human landscape is so very much, more than a sum of its parts. The fictional story of Ben, swimming in the stream, feeds into the rivulets of migration that in real life forms the fascinating story of Ipswich. From the Frisian potters originally from the part of Europe we now call The Netherlands who settled the Quay area in the 7th century and established the first large scale potteries since the time of the Romans, to the people arriving here from the Caribbean in the 50’s, stepping off boats like the Windrush at Tilbury before setting off downstream to Ipswich, their contribution is woven into the very fabric of the town.
In Something Might Happen, her murder-mystery novel from 2003, novelist Julie Myerson barely disguises the Enid Blyton-esque seaside town of Southwold, where she has a second home. Myerson’s storytelling again walks the line between humanity and the dark, jangling terror of what we are capable of, all set in the most domestic and cosy of surroundings, a place of aspiration and longing for the land-locked suburbanite. Yes, this coastal landscape could be anywhere in Britain, which is important for a nation of people heavily invested still in the Victorian idyll of a seaside holiday, but I see it as unmistakably East Suffolk, where miles of marshland act as buffer between land and sea. Myerson’s most recent book, The Stopped Heart, is also set in an unidentified rural part of England but again, to a Suffolk dweller the sights and sounds say unmistakably ‘home’: there’s the ‘bright, raw smell’ of a freshly skinned rabbit and the ‘smashed’ sensation one of the characters feels upon seeing the sea. There’s a move to an isolated cottage in the country and ghosts and past crimes returning to haunt us as Myerson expertly weaves together the story of bereaved Mary, newly moved to the country and Eliza, a 13-year-old farmer’s daughter, living in the same house a century earlier and addressing us directly from the grave.
Charles Dickens was a frequent traveller to Suffolk and toured the county giving recitals of his work and was also invited to open the lecture hall for the Ipswich Mechanics Institute in 1851. Sources have claimed that the Bosmere and Claydon Union Workhouses in nearby Barham may have inspired the workhouse setting and tale of Olive Twist. We know that Dickens visited and read the records of a ten year old apprentice who lived there; the sordid and inhuman conditions which triggered a riot in protest must surely have made an impression upon him?
In 1835 he stayed in Ipswich and subsequently set some of the scenes in his novel ‘The Pickwick Papers’ there- it is believed that an Ipswich woman, a Mrs Elizabeth Cobbold was the inspiration for the character of Mrs Leo Hunter in the book, depicted as a woman with pretensions for the performing of charitable works and the writing of poetry. Opened in 1518, the Ipswich hotel he was a guest at was known then as The Tavern, later being renamed the Great White Horse Hotel with meandering stairs and corridors depicted in chapter XXII. The hotel is no longer in its original incarnation and is now home to a chain coffee shop and one other store. Dickens also stayed at the Angel Hotel in nearby Bury St Edmunds (a short drive along the A14) and this ivy clad hotel, which fronts onto Angel Hill, still stands and you can stay in the very room in which Dickens slept and wrote. In Ipswich, there are plenty of good coffee shops in which to sit and read your copy of Pickwick Papers (which also mentions the Angel Hotel). Try Jacey’s Coffee House, Arlington Brasserie, Bakers & Barista or appropriately enough, Pickwicks Tearooms on Dial Lane. They all serve a decent cup of joe, plus food and other drinks.
Children may be interested to hear that the well-known nursery rhymes ‘Little Boy Blue’ and‘Humpty Dumpty’ may be satirical references to the life and fate of Cardinal Wolsey who himself was born and schooled in the town and whose bronze statue can be found at the junctions of St Nicholas, St Peters and Silent Street. These rhymes (and many others like them) served as a useful way of criticising, teasing or satirising figures of power and influence at a time when these behaviours, conducted openly would likely earn you a deadly fate, or imprisonment at the very least. Children love gory and dramatic history, as evidenced by the success of Horrible Histories and the pretty gruesome events behind seemingly innocent rhymes make perfect examples of how people living under oppression will always find a way of expressing dissent.Tell your children how the arrogance of this powerful man (who would not listen to any voice other than his own) is referred to in the line ‘Come blow your horn’ whilst ‘where’s the little boy that looks after the sheep?’ strongly implies that his ‘sheep like’ people are suffering at the hands of a self-serving and neglectful man. Humpty Dumpty references an interesting event in history, the loss by Wolsey, of his power, and by the time that this rhyme became popular, he had been charged with high treason, accused of delaying the annulment of Catharine of Aragon and Henry the Eight’s marriage. Humpty’s ‘great fall’ symbolises Wolsey’s own fall from grace. Indeed, Ipswich School lays claim to being the only school that warrants a real life mention in the works of William Shakespeare where, in ‘Henry VIII, Griffith has this to say about Cardinal Wolsey: “Those twins of learning that he raised in you, Ipswich and Oxford! One of which fell with him.” Further Wolsey related commemoration can also be found at 47 Nicholas Street where the Ipswich Society has mounted a blue plaque at Curson Lodge, to mark the birthplace of Wolsey on the opposite side of this street.
Suffolk is an unusual place, irregularly defined more by water than its land which has presented a peculiar and unpredictable challenge for various invading forces. However it has also been the home of people who travel far beyond its confines in their own lifetime and the results of these expeditions can be seen growing in our gardens and parks and town centres.
The tales of the great plant hunters are epic, ranging across seas and the unmapped heart of continents. Often centred upon the grand male narrative, these treks were deemed unsuitable for women although some did manage to penetrate the closed world of botany and plant collection. Sir Joseph Hooker, Director of the Royal Botanic Gardens, of whom we will hear more from later, said this, barely 100 years ago: “Gardening, taken up as a hobby when all the laborious work can be done by a man is delightful, but as a life’s work [for a woman], it is almost an impossible thing.”
Think of David Douglas who sought out and introduced the flowering currant (Ribes sanguineum), Escholtzia (Californian poppy) and lupins and ended up dying after falling into a pit designed to trap wild bullocks in Hawaii and Alice Eastwood who rescued the herbarium at California Academy of Sciences after the building was felled by the big San Francisco earthquake and fire, by clinging to the banisters. Then there’s Paul Winder and Tom Hart-Dyke who went to Columbia and Panama in search of the rare orchids and were were kidnapped by Farc guerillas, remaining captive for nine months in more recent times: this has never been a sedate and genteel past-time. Plant fever, that glint eye obsession for discovering the new, whether that be a plant or place to forage for them has driven humans to trade in and import plants since the Romans first imported plums, walnuts and roses into Britain and elaborate preparations were made to store and transport plant material home, from Wardian cases to mule trains clinging precariously to scree covered mountain slopes.
Two of the countries most famous botanists and plant hunters came from Halesworth in Suffolk: Sir Joseph Dalton Hooker who went on to become scientific confidant to Charles Darwin and became Director of Kew Gardens between 1865-1185 and his father, Sir William Jackson Hooker who was Kews first Director and Regius Professor of Botany at Glasgow University.
Joseph Hooker combined a thirst for discovery and an inexhaustible hunger for travel with rigorous taxonomic innovation and investigation which soon led to a developing reputation as the foremost botanist of his time. Beginning his career as an assistant surgeon on HMS Erebus for Antarctic expeditions (a way of overcoming a lack of fiscal means by which to fund his own expedition), he roamed the southern oceans, India and the Himalayas, even getting himself imprisoned by the Rajah of Sikkim for ranging far into territories he had received no invitation for- Tibet. If you wander around a plant nursery of a weekend, check out the labels on Rhododendrons because the varieties with ‘Hookerii’ as part of their Latin name were his Indian discoveries: 25 of them in total and Hooker was hugely responsible for the passion the Victorians had for these plants. The restored Victorian gardens at Nowton Park in Bury St Edmunds and the Edwardian gardens in Brandon are both home to giant specimens, their apparent domesticity and British suburban ubiquitousness giving little clue of the real dangers involved in bringing them here. Hooker adored his plants but he was no romantic with his head in the clouds and he didn’t suffer fools either: he collected plant specimens whose discovery really put him through the wringer. As he commented about the rhododendrons one day, ” If your shins were as bruised as mine after tearing through the interminable rhododendron scrub of 10 – 13 feet you’d be as sick of the sight of these glories as I am.”
In those extensive diaries now being digitised at Kew, Hooker frequently expounded on the arduous nature of his expeditions: “I staid [sic] at 13000ft very much on purpose to collect the seeds of the Rhododendrons & with cold fingers it is not very easy… Botanizing, during March is difficult. Sometimes the jungle is so dense that you have enough to do to keep hat & spectacles in company, or it is precipitous… certainly one often progresses spread-eagle fashion against the cliff, for some distance, & crosses narrow planks over profound Abysses, with no hand-hold whatever” as he wrote to William Hooker from Darjeeling in 1849. Joseph took few luxuries with him: apart from the tools of his trade he packed a supply of cigars for each evening and a dog, a Tibetan Mastiff named Kinchin. A devoted companion, the dog one day fell to its death and was swept away by a river.
Described as ‘an interrogator of the natural world’, Hookers work helped to support Darwin’s Theory of the Origin of Species because he understood botanical context- he interpreted what he saw around him and his own publications were many. Containing exquisite botanical illustrations, works such as the Rhododendrons of Sikkim Himalaya and the Colonial floras of New Zealand and British India culminated in The Genera Plantarum, prepared with co-author George Bentham over more than 25 years and published in 1883. It has been called the most outstanding botanical work of the century, describing over 7,500 genera and nearly 100,000 species. The work underpinned the Bentham-Hooker model for plant classification.
Joseph’s father, William, the first Director of Kew Gardens came to Halesworth to take up the position of superintendent of the brewery, staying for eleven years until his botanical passion drive him to London and his directorial post at Kew Gardens. His son clearly followed in his footsteps and mighty ones they were too: he increased the size of the garden from 11 to 600 acres and oversaw the construction of the Palm House. On 1 November 1865, Joseph succeeded his father as Director of Kew Gardens, aged just 48.
One of my personal favourites of all his plants is the Winter flowering Sarcococca ‘Hookeriana’ which is possessed of an understated appearance but a fragrance that is anything but. Tiny lime green pendulous blossoms, dangling from the undersides of leathery leafed branches give off a powerfully spicy and verdant sweet scent which wends its way down our garden and into the kitchen whenever we open the door. Often used by municipal gardeners because it is tough and low maintenance, the Sarcococca often makes its home outside multi-storey car parks, on median strips of urban clearways and on council office borders and most of us walk past without paying it a moments notice.
But unlike many of you, when I think of the plants that best typify Suffolk, what does not spring to mind are romantic images of rose bowers, cottage gardens or woodlands with great hazy swathes of bluebells although all these are without doubt easily found in our county and much celebrated. I think of the Scots Pines and Cedars of Lebanon standing sentinel in the grounds of the West Suffolk Hospital and on the neighbouring Hardwick Heath. They populate the ancient and characteristic twisted pinelines of the Brecklands (‘broken lands’) and tall cedars grow among the yews in St Mary’s churchyard in Barking near Needham Market, a legacy of its 19th century vicar, Robert Uvedale. He was another botanical enthusiast who collected seeds from around the world and was believed to have planted one of the trees at his former home, Uvedale Hall nearby after a pupil brought the seeds back from Jerusalem.
Around 1860, Joseph Hooker developed a yen to visit the Cedars of Lebanon that grew in the eponymous country and in Syria too, despite strong advice to not go because of the civil war that had broken out between the Druze and Christians. Many thousands had been massacred. Even Darwin counselled against it, telling Hooker ” ‘For God’s sake do not go and get your throat cut. Bless my soul! I think you must be a little insane.” As he arrived in Damascus in the October, his diary told of what he encountered: ” The Christian quarter had been reduced to ruins piled high, heaps of mutilated corpses” but the expedition found, what they believed to be the only remaining group of these trees on Mount Lebanon, about 400 of them with an estimated age was 350-400 years. Hooker collected the seeds and added to the UK population of a tree which has gone on to contribute so much character to our landscapes, both rural and urban. Its shape is etiolated and those distal flat level branches with their clearly defined clouds of bristly leaves are well suited to the coastal regions where it provides tall shade for the wild ponies that graze there and shelters the acid yellow gorse that perfumes the late spring air. Reminiscent of the region from which it originated and mentioned in the bible, “the righteous will flourish like a palm tree, they will grow like a cedar of Lebanon” (Psalm 92 v12), the tree has been a great success and is my living memorial to Joseph Hooker.
Hooker’s own botanical illustrations straddle the fields of art and science being both wondrous objet d’art and scientific record. The history of botanical painting and illustration stretches back centuries, being used for medicinal purposes (Culpeppers) alongside its aesthetic and decorative properties. In Santon Downham, the Iceni Botanical Artists now offer tutorial workshops free of charge to the public at the village hall, funded by the HLF ‘Breaking New Ground’ project. There are guest speakers, the chance to gain skills in watercolour and receive tuition on how best to depict local flora from Breckland wild flowers to its fungi and pine tree landscapes. Artists can tap into a landscape suffused with stories which stretch back to the Stone Age: rabbit farming, glacial pingos, flint mines and over 12,845 species of plants and animals.
This piece was previously published on the InSuffolk site (find them at @insuffolk on twitter).
Suffolk, the curious county, has its well known tales of saints and martyrs, of a great book that underpins the laws of the land and towering church edifices where queens lie. We have villages under the sea, a ghost writer who once lived in a spectre infested village and roaming black dogs with eyes of carmine fire. There are stories of tamer beasts too: of binary patterned Dalmatians who drank from a church horse trough as they searched for their stolen 101 puppies; the poor entombed mummified cats found walled up in Tudor buildings throughout the county and the gentle giant working horses that ploughed our fields. We have curious place names (Finger Bread Hill, Beggars Bush, Wherstead Ooze, Burnt Dick Hill and Smear Marshes) and architecture that spits in the face of straightness (the crinkle crankle walls of Bramfield and Tudor squew whiffness of Lavenham) but look a little harder and you will find thousands of smaller stories too within this big, bold narrative. These stories are frequently overshadowed by the pomp and circumstance of history and the pew kneelers at the cathedral of St James in Bury St Edmunds are one such example.
I stumbled upon these accidentally after calling in at the cathedrals newly refurbished Pilgrims Refectory for lunch one Saturday. Having spent a happy half hour making sure they were all placed the right way -all the better to admire the many, many crewel stitches that go into their designs- I looked up to see some cathedral staff grinning broadly at my apparently, slightly barking behaviour. After seeing them in such close quarters, my curiosity about their inception was peaked.
The kneelers are a relatively modern ‘invention’ because prayer was never supposed to be comfortable and the Christian church did not originally intend to meet our need for comfort; instead inculcating congregants with the sense that the holiest of outcomes (heaven) involved a degree of self sacrifice, denial and subjugation in the face of unheated and cold stone floors. The transaction was not between the worshipper and the church per se, but between them and God and therefore no earthly comforts or comfy intermediary between supplicant, floor and their God was offered.
Times move on though and churches, as well as wanting to appear more welcoming, are seeking new ways of embedding themselves into their community and tear down some of the ancient rituals that may intimidate as much as they comfort. People aren’t so attached to formal and old religious emblems of security and belonging, the ways by which churches pandered to their wealthier congregants via ornate tombs, dedicated and reserved pews with high backs to increase the distance between their noble occupants and the ‘great unwashed’ in the pews behind, and richly coloured stained glass windows. Churches are, in effect, advertising and celebrating the ordinary people who once lived and continue to live and work in a parish and they use items such as kneelers to tell their stories.
And what stories! With over five hundred parishes in the Diocese, each kneeler is united by a common theme of colour-the three hues of Suffolk blue which marked a cloth out as originating from the county when it was traded in mainland Europe. The broadcloth trade was already established in Suffolk before the arrival of the Flemish weavers in the 1330s and the main broadcloth area stretched in a roughly trinagular shape between Hadleigh, Sudbury and Bury St Edmunds. The cloth was dyed with woad or indigo and Hadleigh became reknowned for its blue cloth whilst the success of Lavenhams blue serge led to it becoming the 14th richest place in the country by 1524. This is why the kneelers embroidery is set against a Suffolk blue backdrop with the colour representing the Diocese or ‘mother’. Each kneeler is then embroidered with a crewel work design that reflects some aspect of parish history, some traditional and others quirkier.
An online record of church kneelers across the country was set up by Lady Bingham of Cornhill who described them as a form of folk art, one which she says makes up as vast library of information about the interests of innumerable parishes. Unnoticed yet widespread, she sees them as fine examples of folk art and a narrative through craft by local people that is often disregarded by the lofty. The kneelers of the cathedral of Bury St Edmunds are included in this record.
When it was decided to make them, each parish was invited to choose an emblem or motif that symbolised parish and church and said something significant about them. Some motifs possess layer upon layer of folklore and spiritual history spanning centuries and one example of this is the scallop, that ancient symbol of christianity and central to the design of the St James of Dunwich kneeler. The scallop shell is arguably more famously associated with Aldeburgh and the Maggie Hambling sculptural tribute to Benjamin Britten than it is with Dunwich. However the shell itself is a wider symbol of the sea, of pilgrimage and fertility and is seen in paintings such as Boticelli’s ‘Venus’ with its underlying messages about the birth of love and spiritual beauty as a driving force of life. Dunwich’s own loss of one of its churches to the might of the sea acts as poignant counterpart to the scallop shell as a giver of life and facilitator of spiritual rebirth.
The British Museum has a scallop shell shaped lead ampula found in Dunwich that is believed to have originated between 1067-1600- quite a wide period of time but also indicative of the enduring popularity of the motif. Worn on the person, the pilgrim would use it as a flask, to hold water and offer spiritual succour during an arduous trek through the mountains of north west Spain. Today, pilgrims wear scallop shells and are given them as symbolic gift upon their arrival at pilgrimage sites.
The Wall of St James was one of the most important Christian pilgrimages of the Middle Ages and a plenary indulgence could be earned by completing the route- the church at Dunwich takes its name from the saint. The Spanish city of Santiago De Compostela had its beginnings in the shrine of St James the Great which is now in their cathedral and it was the end point of the pilgrimage. There is metaphor in the shell shape too: its deep pleats and grooves meet at a single point on the shell and symbolise the different routes taken and the common goal and it also repesents the pilgrim too. The shells wash up in their thousands on the beaches of Galicia and this is interpreted as the hand of God, guiding and urging pilgrims forward. The body of St James was feared lost to the sea during a furious storm but then the waves gave him up and when he was found prone on the sands, his body was adorned with thousands of tiny scallop shells. There are other tales too, of horses and bridegrooms guiding a boat carrying James’ body to land and in this tale, the horse and rider are encrusted with shells after being feared drowned.
Now to the village of Boulge which is the burial site of Edward FitzGerald who lies in the churchyard of the small, isolated Church of St Michael & All Angels. His grave is situated next to the FitzGerald family mausoleum, a location that poignantly reflects his decision to not make Boule Hall his home because he chose to live in a thatched cottage on the family estate instead. A friend of Tennyson, Fitzgerald was the translator of The Rubáiyát of Omar Khayyám from its original Persian alongside some of fellow Suffolk poet George Crabbe’s poems. The Boulge parish has chosen for its kneeler, a single bloom of Fitzgeralds Persian Rose, the Rosa Damascene of the Caspian with over 800 years of intoxicatingly perfumed history to commemorate its literary resident whose grave is near to a rose bush which bears this dedication: “This Rose tree raised in Kew Gardens from seed brought by Wm. Simpson, Artist-Traveller from the grave of Omar Khayyam at Nashipur was planted by a few admirers of Edward Fitzgerald in the name of the Omar Khayyam Club on the 7th October 1893′′. On a trip to Nashipur in Persia, Simpson had previously gathered a pocketful of rosehips from roses growing near to the tomb of Omar Khayyam which he sent to Fitzgeralds publisher. This resulted in a rose described by Grant Allen as “Long with a double fragrance may it bloom, This Rose from Iran on an English stock”, and a local nursery Notcutts has helped conserve stocks by budding and grafting new plants.
Like Boulge, St John the Baptist at Onehouse has gone for a non indigenous plant and embroidered a Honey Locust Tree on its kneeler, a tree which is very closely associated with its saintly namesake. The Book of Matthew tells us that John survived year round by eating the edible fruit of the Honey Locust “…and his food was locusts and wild honey”(chapter 3, verse 4) and not live bugs which has been a common misinterpretation. Locust populations in Israel and the Holy Lands are strongly dependent upon the rainy season which causes the parched desert sands to become giddy with blooms and lush vegetation which spring up as if from nowhere and live a brief life which ends after they have reproduced. For much of the year, these ravenous insects would simply not have enough to eat in these sere and rocky deserts but the Locust Tree (Ceratoni Siliqua) prefers this kind of terrain and the flat leathery pods, surrounded by a spongy sweet pulp (carob) grow thickly upon its branches. Locally referred to as’ Saint John’s Bread’, the pods would have nourished John the Baptist and any locust that decided to try to brave the hostile conditions.
At the top of a winding and narrow lane, the strategic location of Little Cornard and its church is obvious, situated on the waning hills of the Chiltern ridge where the Suffolk lands rise up to meet the Essex border. The parish of Little Cornard was the first place in Suffolk to report the Black Death and lost 60 congregants with 21 families suffering the loss of every adult member. Other battles were fought and also brought death in their wake because here the Danes and the Saxons fought a savage and arduous conflict. None of these events feature on the All Saints kneeler which is instead emblazoned with – a peacock- that most un Suffolk and indeed, un-English bird. There is a Peacock Hall in the village though, an 18 timber-framed and plastered house with a keystone decorated with an angels head. According to archive material, the manor was held in 1333 by John Somersham who also held the Manor of Peacocks in Little Cornard and today, locals report peacocks do live in their vicinity as semi tame family pets.
The history of the bird in England is less clear although there is evidence that the Indian Peafowl was brought by Phoenician traders as gifts to the pharaohs of Egypt as long ago as 1000 B.C and probably brought here by the Romans. Their association with grand homes? Maybe because they were popular edible centrepieces at banquets or were an exotic ornate addition to the grounds, showing that their owners were worldy sophisticated people. The actual word ‘Peacock’ comes from the old Anglo Saxon (péa) to describe an overtly vain person, from the pre 7th Century word “peacocc” and Chaucer used the word to refer to an ostentatious person, calling him “proud a pekok” in Troilus and Criseyde.The word, as a personal name, was first recorded in the Domesday Book for the county of Essex in 1086.
Many of the kneelers use puns based on a parish name as in the wheelbarrow chosen by Barrow, the crow that represents Crowfield (although Crowfield is not named from the bird but from an Old English word croh meaning nook or corner) and Burgate’s gate. Modern parish life is celebrated too: Leavenheaths grazing cows juxtaposed with electricity pylons; Leistons nuclear power station (which has its own sci-fi kind of strange beauty in the sea mists that swirl in the early morning) and the modernised ‘House in the Clouds’ of Thorpeness. Suffolks watery locale and maritime heritage is beautifully represented from the crewelled Wolverston smugglers cat sitting in a cottage window, the tall mast of HMS Ganges chosen by Shotley parish and Dalham’s Golden Hind, captained by Sir Francis Drake. His agent went by the name of Martin Stuteville, came from the village and was also his sailing companion alongside familial owner of the local manor house. The village name, Dalham, springs from the Old English word for valley homestead.
For me, the stand out piece of Suffolk curiousness is the frog emblazoned kneeler that represents Frostenden; a village that the Danes referred to as ‘the valley of the frog’ (‘frosc’ = ‘frog’) and in possession of one of Suffolks 38 round tower churches -completely ancient in itself and one of the oldest of the old. A valley is indicated by names that contain the Old English ‘denu’- although do be sure to pronounce Frostenden without that ‘t’. Recorded in the Domesday Book as ‘Froxedena’ , the good book also stated that ocean going crafts moored here although all that remains now of its marine past is a ditch that is barely wide enough to house a family of frogs and many acres of farmland separate the village from the North Sea. Near to the old port area by a footpath running from Cove Bottom is a large earthen mound which locals say has yet to be excavated or even explained definitively. A report from the early 1900’s talks of a ‘naust’ – a Viking dry dock rarely seen outside of Denmark and, also scattered around and lying buried under great whippy stems of brambles and thickets of nettles, are what remains of the old quays. You’ll find other port-related working objects lie scattered about the place too if you really hunt about.