Christ Church Spitalfields from Brushfield St., 1990. (This and all photos on this page © David Secombe.)
Ever since they began to rise over London just over 300 years ago, the churches of Nicholas Hawksmoor (1662–1736) have had an ambiguous – even paradoxical – relationship to the city that made them and which they have in turn remade. On the one hand, the churches of St Anne, Limehouse, Christ Church, Spitalfields and St George-in-the-East in the old parish of Stepney, St. Alfege in Greenwich, St Mary Woolnoth in the City of London and St George, Bloomsbury are inextricably bound up with the history of London. On the other, they stand apart, somehow belonging to a rather different time and place, almost as fragments of Ancient Rome transplanted into London.
St Alfege, Greenwich, 1988.
To understand Hawksmoor’s churches and their relationship to the city, one has to go back to the aftermath of the Great Fire of 1666. Even as the fire still smouldered, Hawksmoor’s later master, Christopher Wren, was working up a plan for London’s rebuilding that would replace its narrow and irregular medieval streets with grand boulevards. Most importantly, and taking direct inspiration from what he had learned in Paris the year before, Wren’s plan would have imposed a clear spatial order and control on the dangerous and unruly metropolis.
Hawksmoor’s approach to city planning was different. Hawksmoor never created a plan for London in the way his master had done, but he did produce (unbuilt) designs for re-planning Oxford and Cambridge, and parts of London around St Paul’s Cathedral, Greenwich, and Westminster. The easiest way to understand how these would have worked is to look to contemporary landscape gardens: manufactured landscapes littered with classically-inspired temples and follies, structures that dominate the vistas and embody the estate owner’s authority.
St George-in-the-East, Wapping, 2010.
Similarly, in Hawksmoor’s idea of the city, spatial order and control extended not from the street layout, but from monumental buildings that would physically dominate their surroundings. In all Hawksmoor city plans we see a recurring strategy of clearing the areas around important buildings – both old and new – so that they might express their spatial dominion over the surrounding cityscape. What happened in between was of far less importance. It’s hard to imagine the effect of these unbuilt plans when described in the abstract, but to see their principles in action we only need look as far as Hawksmoor’s churches.
St Luke’s Old St. (Hawksmoor & John James), photographed before its 21st century restoration, 1988.
Even now, the areas around Hawksmoor’s three churches in the old parish of Stepney still retain the ‘edge-lands’ feel they must have had when they first grew up in the decades following the Great Fire. Today that energy is manifested in the clash of different cultures and economies as the City of London encroaches on East End communities. In the early eighteenth century the energy arose through the rise of dissenting religious groups, outside the orbit of central Anglican control, with all the social and political ramifications that that held. As a result, Hawksmoor’s churches were conceived from the off as outlying beacons of the city’s spiritual and political centre – monuments of state and Church authority in areas that had none.
Entrance to Bank tube station showing part of the crypt of St Mary Woolnoth, City of London, 1988.
All three of Hawksmoor’s Stepney churches are colossal structures, deliberately sited to be seen in the round, that dominate their environment by sheer scale. Not surprisingly, their overbearing size has played a part in their subsequent neglect. In a 1975 letter to The Times, the then Bishop of Stepney, Trevor Huddlestone, was at great pains ‘to make it clear that the state of disrepair of Christchurch, Spitalfields is in no sense due to the failure of the local Christian community, nor, in my opinion, to neglect by the authorities of the Church of England’. Such a building of ‘cathedral-like proportions’ was, he argued, an ‘appalling responsibility for the Church’.
In addition to their size, Hawksmoor was able to make his churches stand out by his choice of material: white Portland stone, as opposed to the red brick of the surrounding city. Hawksmoor’s churches appear as if fully formed from a single gigantic block of stone. There’s the sense that this is the form the stone wants to be – a testament to their design, the final and most enduring aspect of their differentiation from the surrounding city.
St Anne’s Limehouse, 2010.
Having risen up through Wren’s office in the 1680s and 90s, by the beginning of the eighteenth century Hawksmoor was arguably the best-trained architect Britain had ever seen. Classical architecture was his intellectual and aesthetic bedrock, but he was also fascinated by Gothic architecture and in particular its origins – as he saw them – in the churches of the early Christians of the near east. Hawksmoor’s genius was to bring all this learning to bear in creating a series of church designs rich in reference, resonance and allusion. The result was a series of buildings in which architecture was taken back to its very origins, with ideas and references built up in complex layers of masonry, imbuing these structures with the authority of the architectural past. This is architecture conceived through a sculptural sensibility to create buildings that speak to us but indirectly: through our senses and our emotions.
St George Bloomsbury, 2016.
There are few buildings in London that look back to the past while at the same time prefigure the future. While part of London’s history, Hawksmoor’s churches exist in the future too, yielding ever more secrets as the city changes around them.
… for The London Column. Owen Hopkins’s book From The Shadows: The Architecture and Afterlife of Nicholas Hawksmoor is published by Reaktion Books.
© Owen Hopkins. All photos © David Secombe.
From A London Phantom by R. Thurston Hopkins:
I spent many evenings with Dowson in the Bun House. Though the name of this rendezvous has a doughy sound, it never at any time offered buns to its customers. It is just a London tavern, but it was part of the literary and newspaper life of the eighteen-nineties. It was there that I saw Lionel Johnson, the poet, John Evelyn Barlas, poet and anarchist who tried to ‘shoot up’ the House of Commons, Edgar Wallace, just out of a private soldier’s uniform, Arthur Machen in a caped ‘Inverness’ coat which he told me had been his regular friend for twenty years. …
After I had met Dowson a few times at the Bun House we would sometimes rove forlornly about the foggy London streets, initiated bohemians, tasting each other’s enthusiasms. … As we wandered about London at night we often played a sort of game which we called Blind Chivvy. The idea was to find short cuts or round-about-routes from one busy part of London to another by way of slinking alleys and byways which then were not well known to the average London man.
D.S.: We at The London Column like to think of ourselves as being in the vanguard of the Ernest Dowson Revival, but we can’t deny that our Ern remains something of a niche interest. My friend CJ – one half of the award-winning (really) wine blog, Sediment – is unconvinced by my claims for the poet who wrote the quintessential ‘decadent’ poem of the 1890s, Cynara. That said, CJ liked the sound of ‘Blind Chivvy’ and agreed to join me for an afternoon in a bid to play it. Admittedly, we were doing it on a bright July day rather than a murky November evening, and a few things have changed since Dowson’s time, but the promise of some light lunchtime drinking rendered CJ putty in my hands. We met at The Port House on the Strand, an Iberian sherry bar located in the building that was once The Bun House. In the candle-lit gloom, CJ and I munched tapas, drank white wine and attempted to visualise the interior peopled with the bohemian talent of decadent London. We failed. The ambience in the Port House is that of a bodega in Madrid, and there was no way we were going to conjure up the shades of Dowson, Johnson, Machen or anyone else. But it was a start.
Emerging from the Port House, I led a dubious CJ into a narrow entrance next door. Exchange Court is one of those ancient pathways off the Strand that bears witness to a lost London landscape. Halfway up this remnant of 17th century town planning there is a courtyard behind a new (early 1990s) bar called The Porterhouse. Before the construction of this establishment, it was possible to come here – a spot no-one had any reason to visit – and discover a genuine fragment of the ‘Great Wen’: a desolate cul-de-sac that Dickens would have recognised. When I visited in 1984, you could still see the original box office window of the Adelphi theatre, complete with Victorian London prices, bricked up in an alcove. Then they built the pub and the alcove disappeared. Now they store barrels here and the court seems almost cheerful.
We followed Exchange Court to the end and emerged in Maiden Lane, CJ looking around him like a lost Japanese tourist. ‘Where are we now?’ Doing my best Peter Ackroyd, I replied that Maiden Lane was one of the oldest thoroughfares in the West End – and, in the same mode, indicated a plaque above the Adelphi’s stage door commemorating the murder of William Terriss. ‘Who? What?’ On cue, the shutter of a loading bay was yanked open and for a moment we had a glimpse of the business end of a working theatre. The sight of the vast maw of an empty auditorium brought back memories of other West End venues, not to mention Proustian associations of childhood visits backstage. Me: ‘What’s playing here now?’ CJ: ‘Kinky Boots’. We moved on.
We crossed the road to look in the window of Rules, ‘the oldest restaurant in London’ (est. 1788). To celebrate the august history of its dining rooms, Rules’s website features a poignantly misjudged piece of copywriting which is worth reproducing here:
As well as being frequented by great literary talents – including Charles Dickens, William Makepeace Thackeray, John Galsworthy and H G Wells – Rules has also appeared in novels by Rosamond Lehmann, Evelyn Waugh, Graham Greene, John Le Carré, Dick Francis, Penelope Lively and Claire Rayner.
Whilst studying the menu I asked CJ if a publisher had ever taken him to Rules and he looked at me beadily, suggesting that I might be confusing him with someone else; Ian McEwan, maybe. Or Marian Keyes, perhaps.
Rules faces Bull Inn Court, another alley where Dowson might have gone to find company (‘absinthe makes the tart grow fonder’ is his line); in July 2015 it is a spot where office workers go to juggle cigarettes and smart phones. But a couple of doors further along, the tone is abruptly elevated by the ecclesiastical majesty of Corpus Christi. Mirroring the promise of the Adelphi, its doors were invitingly open, affording views of ‘the grey twilight of gothic things’ (or the 1870s repro version) in WC2. Dowson converted to Catholicism in the last years of his short life, so it’s at least possible that he took communion in Corpus Christi. In any case, we yielded to the lure of its gilded interior and behaved like a pair of sightseers, taking photographs and lighting candles (25 pence a go).
We backtracked west along Maiden Lane, down Chandos Place and thence into Brydges Place. We have featured Brydges Place on The London Column before, so I won’t dilate on this atmospheric passageway here – except to note that there were more homeless pitches since my last visit and the stink of piss was overwhelming. Brydges Place debouches into St Martin’s Lane next to E.N.O., where we emerged to see a Mariachi band posing on the steps of the Coliseum. Mexican dance music seemed like a bit of a departure for English National Opera, but the band looked fun and an obliging gaucho performed some impressive lasso moves for the cameras. Diverting as it was, this wasn’t the woozy, drink-soaked metropolis we were looking for, so we repaired to The Salisbury to re-group. The Salisbury was once a well-known gay pub, extensively referenced in the Dirk Bogarde film Victim, and where the serial killer Dennis Nilsen cruised in the 1970s and 80s – but any flickers of the city of dreadful night were banished by the holiday crowd ramming the bar. The Salisbury’s ghosts were as lost to us as those at The Bun House. We sat behind an etched glass window, drank London Pride and swapped stories of career disappointment. The phantom of Thurston Hopkins’s essay, who they fear is haunting them on their nocturnal rambles through London, is a man Dowson described as having ‘a face like a wizened bladder of lard’ – but in the noisy saloon of the Salisbury, CJ and I were merely haunting each other.
Opposite The Salisbury is an entrance to another 17th century survival, a passageway called Goodwins Court. Needless to say, Goodwins Court was a surprise to CJ, who remarked upon the beautiful bowed shop-fronts (18th century, I am told, although they are no longer shops, and it is hard to tell exactly what they front now). When I was a boy my parents took me to a show-business party in the house at the end, the one that abuts Bedfordbury. The host was the late Tony Sympson, an actor whose family were instrumental in preserving Goodwin’s Court against destruction. I remember a jewel-box of a house composed of implausibly large rooms, their Regency elegance constituting an act of defiance: as late as 1978, the threat of wholesale demolition still loomed over Covent Garden. The house is still someone’s home; perhaps the most desirable place to live in all the West End. Next door is Giovanni’s, a discreet Italian restaurant popular with old-school actors and producers. I have purple memories of this place too: a lunch with an actor friend which deteriorated into an afternoon lurid enough for me to give up drinking for months afterwards. After mistily reminiscing on all of the above, CJ pointed out, not unreasonably, that those anecdotes are specific to me, and that the state of my liver was of little interest to him.
Taking the hint, and with time against us – CJ’s dinner beginning to call, in far distant Mortlake – the rest of our dèrive went at something of a galop. By this stage, I had a destination in mind, a spot with more recent associations than the 1890s. We walked swiftly up Garrick Street, crossed Long Acre towards Seven Dials, cut up West Street (past The Ivy and those strangely conjoined twins of tourist theatre-land, The Mousetrap and Stomp), crossed Shaftesbury Avenue, continued north on Stacey Street – alongside the vast bulk of the Covent Garden Odeon and beyond the fragile greensward of Phoenix Garden – and finally arrived in crumbling, doomed Denmark Street.
In the 1950s Denmark Street (‘London’s own Tin Pan Alley!’) was London’s music business quarter, an Expresso Bongo world of post-Suez Britain. Then, the street was the domain of the impresario Larry Parnes, (much-mocked svengali of improbably-named singers like Vince Eager, Dickie Pride, Johnny Gentle, and some others who actually made it), songwriter Lionel Bart (‘King of Denmark Street’), the jingle writer Johnny Johnston (Softness is a thing called Comfort, Beanz Meanz Heinz, and 5000 others), and all the other personalities of the pre-Beatles universe. In the 1960s The Stones, The Who, The Kinks, Donovan, Bowie, Hendrix all came here to record, in studios carved out of 17th-century basements. Ten years later it was the turn of the phlegm-flecked protégés of Malcolm McLaren (the ’70s version of Larry Parnes) The Sex Pistols, who rehearsed and lived here for a while. And, whilst he is unlikely to get a blue plaque, Dennis Nilsen – abovementioned, hanging around the Salisbury – spent the early ’80s working in a jobcentre that used to be on the corner with the Charing Cross Road. This jobcentre’s speciality was the catering industry, and for one Christmas staff party Nilsen made his colleagues punch in a large cooking pot he brought from his home, the same pan he used for boiling his victims’ heads.
There are still music shops to be found on Denmark Street, but the redevelopment of St Giles has been the cause of much anguish amongst London’s music lovers, as first the Astoria and then the 12 Bar Club have been laid waste in favour of Crossrail and a looming corporate/retail zone. Around 1900, the year Dowson died, the great loss London suffered was the destruction of Wych St. and environs to create ‘new’ Aldwych and Kingsway (the subject of one of our previous walks). That particular act of civic philistinism didn’t just obliterate some of the prettiest streets in the capital, it cauterized life on the streets – which is exactly what it was intended to do, removing ‘unwholesome’ theatres and booksellers and erasing one of London’s cultural centres. The destruction of the area around Denmark Street is the 21st Century equivalent. How do we characterise it? London dans le style Boris, perhaps, London après Cameron, London sans coeur, etc. Chalked graffiti on the hoarding in front of the remains of the 12 Bar was eloquence itself …
By now CJ and I were starting to feel generally chivvied out. The day-glo office blocks opposite St.Giles in the Fields measured the gulf between the city of our imaginings and the one we are actually stuck with. Calling it a day, Charles headed for Waterloo and his train to Mortlake, and I boarded a quasi-Routemaster 38 to Hackney. Sitting on the top deck, in an interior as retro as the Orla Kiely catalogue, I considered the dilemma: if Soho is dead, if the West End is dead, if Chelsea is dead, if Shoreditch is dead (no cheering please), what is left? A Bright New World safe for out-of-town consumers to play in – but not somewhere you would want to live, even if you could afford to. Hence London becomes the new Dubai, and Margate the new Peckham. Good for Margate, perhaps, but London as a place of invention and creativity becomes no more than a historical footnote. Don’t look for culture here, mate, only ad agencies can afford the rent. Live music? Try the relocated 12 Bar Club – it’s on the Holloway Road (if you can find it). No call for it round here, pal. The revolution will not be televised – but you can download it as a podcast.
(I have just noticed that this post is the 250th on The London Column. I was going to apologise for the fogeyish tone, but then thought ‘why should I?’)
Tommy Cooper, Thames Television Studios, 1967. Photo © John Claridge.
On Tommy Cooper by Garry Lyons:
It’s all for you, isn’t it, Tommy? All the time – even offstage – you’re thinking: how can I get noticed? How can I get a gag out of this? You’d piss in the gutter to make a drain laugh, wouldn’t you? You’d shoot your granny for half a titter.
You leave that gutter out of this.
These lines are a characteristic interchange from the two eponymous comics in my play Frankie and Tommy. Frankie is my dad aged 23, as I re-imagined him. His oppo is none other than Tommy Cooper. The play tells the story of their brief and ill-fated double-act, entertaining the troops in Cairo in 1946.
It was commissioned by John Godber for the 21st anniversary of Hull Truck Theatre Company, and premiered at the Edinburgh Festival in 1992. It caused a bit of a stir. I didn’t see my play as an exposé of a celebrity so much as a bitter-sweet Everyman tale about lost opportunities and faded dreams. For me, the story was a universal one about the shadow cast over youthful illusions by a brief, fleeting brush with true genius. It was about lost opportunity, and coming to terms with one’s failures and mediocrity.
The play is like a variety show Amadeus, with my dad as Salieri and Cooper as Mozart. It’s as much a professional tribute to Cooper’s stage brilliance as it is an unveiling of Cooper the man. It was an attempt to show the fez-wearing buffoon in all his perfectionist complexity, an artist in whom emotional inadequacy was the spur that drove his hyper-nervous and shambolically skilful act – an act full of fumbled magic tricks and painful wordplay acting as armour-plated defence mechanisms from too much inquiry into the inner self.
The invented dialogue of Frankie and Tommy – which owes a lot to Morecambe and Wise, Barker and Corbett and similar duos – is full of puns and evasions in which Cooper constantly undercuts a serious point with a wisecrack or non sequitur. It’s the technique of the inveterate joker who can’t bear to face reality, yet in dodging it not only makes us laugh but often presents us with an even more profound truth.
Perhaps, in the end, that is the enduring force of Cooper’s humour. He wasn’t, as some have claimed, the first ‘alternative comedian’. There was nothing politically anti-establishment about his mainstream, commercial television style. But it was certainly subversive in the way it used ineptitude as comic strategy, satirising the empty slickness of much light entertainment and reminding us that at heart we’re all fools within.
… for The London Column. © Garry Lyons 2011.
This post appeared on The London Column in 2011; we are reposting it as John Claridge’s photos of Tommy Cooper are currently showing in the auditorium of the Museum of Comedy, implausibly located the crypt of Hawksmoor’s St.George’s, Bloomsbury. Museum of Comedy, The Undercroft, St Georges Church, Bloomsbury Way, WC1A 2SR (open Tuesday – Sunday 12pm – 5pm).
See also: Edward Heath’s Feet
David Secombe: Thirty years ago, I accepted an assignment to illustrate a book of ‘London Walks’; I might have approached this task with more enthusiasm if I hadn’t known that I was offered the brief because the publisher didn’t have the money to pay the author’s preferred photographer. I lost my own copy of the finished item long ago, but recently came across one whilst helping my girlfriend clear an elderly aunt’s house. Looking at it now, it’s obvious that it was a formative experience for me, and that my photos were terrible. In an attempt to expiate former sins, this is the first of two posts revisiting the territory in a bid to see if a grizzled hack can improve upon a callow youth.
On a wet evening last week, I traced the steps of the ‘Riverine Strand’ walk in the company of TLC contributor and bad wine specialist CJ of the Sediment blog. We met outside Gordon’s Wine bar at the bottom of Villiers Street, both of us soaked through and longing for a glass of anything a notch above foul. Gordon’s advertises itself as ‘London’s oldest wine bar’, and it remains an atmospheric place to drink, although it has become more of a corporate playground in recent years. On this occasion our way to the bar was barred by thronging suits, which is why this piece lacks a picture of the vaulted cellar which is Gordon’s USP. We moved on …
York Watergate. © David Secombe 2014
Opposite Gordon’s is a surviving fragment of the lost, pre-Embankment riverside landscape that once constituted this area: York Watergate, landing for York House, a palazzo which bordered the river for over 500 years. York House’s final, broke, owner, George Villiers, 2nd Duke of Buckingham, flogged it to developers for thirty grand. As Wikipedia gelidly states: ‘He made it a condition of the sale that his name and full title should be commemorated by George Street, Villiers Street, Duke Street, Of Alley, and Buckingham Street. Some of these streets are extant …’. For CJ’s benefit I pointed out that Samuel Pepys lived in a couple of houses on Buckingham Street, and that he also lived in the building where Gordon’s is now. CJ observed that it was still raining.
Lower Robert Street, Adelphi. © David Secombe 2014.
Lower Robert Street is an odd, subterranean thoroughfare that runs through what was once the undercroft of Adelphi Terrace, the centrepiece of the Adam Brothers’ Adelphi development. From The Encyclopedia of London:
In 1867 the Adelphi vaults were ‘in part occupied as wine cellars and coal wharves, their grim vastness, a reminder of the Etruscan Cloaca of old Rome’. Here, according to Tombs, ‘the most abandoned characters have often passed the night, nestling upon foul straw; and many a street thief escaped from his pursuers in these dismal haunts before the introduction of gaslight and a vigilant police’.
Dickens has David Copperfield wandering through this vanished maze, ‘a mysterious place with those dark arches’, which we can assume was an autobiographical reference. When I visited Lower Robert Street in the ’80s, for the purpose of illustrating the guidebook, it was still possible to see a dark courtyard beyond an iron gate: the basement of an Adam townhouse, seen from the POV of Victorian low-life … but that gate is bricked up now. (I dilated upon this factoid to an increasingly glazed CJ as drops of rainwater fell from his rimless spectacles.)
Above, the Adam houses reportedly were – as the houses that remain still are – a toy-town vision of elegance and grace. Of the Adelphi Terrace, E.V.Lucas wrote in 1916: ‘The Adelphi is still a favourite abode of men of letters, for it is central yet retired, and the brothers Adam planned rooms of peculiar comfort’. David Garrick, Richard D’Oyly Carte, Bernard Shaw, Thomas Hardy, all lived there, making it a sort of riverside version of The Albany.
Adelphi Terrace was demolished by London County Council in 1936 and replaced by Collcutt and Hemp’s vast Deco block. The Adams’ Adelphi was the first neoclassical building in London, whereas Collcutt and Hemp’s edifice – grotesquely named ‘Adelphi’ – has been described by Ed Glinert (in The London Compendium) as ‘London’s most authentic example of totalitarian 1930s architecture’. Like Bush House at the other end of the Strand, it is a permanent reminder of loss, of a wrong inflicted upon the city. (NB: we are currently working on a survey of Boris Johnson’s skyscraper-nurturing programme.) In 1951, London County Council installed a plaque on one of the pillars of the ‘new’ Adelphi to commemorate the one they had connived to destroy. (The photo at the top of this post is of the Adam house which remains on Robert Street, facing Collcutt and Hemp, home to the Royal Society of Arts.)
Savoy Way. © David Secombe 2014
At this point, CJ wanly suggested going for a drink at the Savoy; but I reminded him that the last time we did that was five years ago, when both of us had money. Instead, we contented ourselves with a cursory inspection of the hotel’s rear quarters, a paragon of rationality, clad in the glazed tiles the Victorians reserved for only the filthiest urban environments.
At Oscar Wilde’s first trial, the following exchange took place between prosecution witness Charles Parker and prosecutor Charles Gill:
PARKER: Subsequently Wilde said to me. ‘This is the boy for me! Will you go to the Savoy Hotel with me?’ I consented, and Wilde drove me in a cab to the hotel. Only he and I went, leaving my brother and Taylor behind. At the Savoy we went first to Wilde’s sitting room on the second floor.
GILL: More drink was offered you there?
PARKER: Yes, we had liqueurs. Wilde then asked me to go into his bedroom with him.
(In an early draft of The Importance of Being Earnest, a solicitor arrives to remove Algernon to Holloway Prison for non-payment of restaurant bills at the Savoy, whereupon Algie retorts: ‘I am not going to be imprisoned in the suburbs for dining in the West End. It is ridiculous.’ Prior to his first trial, Wilde found himself held on remand at Holloway.)
It is tempting to imagine Oscar and Bosie hustling rent boys past the laundry bins and crates of vegetables on Savoy Way. CJ wondered whose laundry the gent in the photo might be carrying.
Savoy Chapel, Savoy Lane. © David Secombe 2014.
Adjacent to the Savoy stands one of those anomalous bits of medieval London marooned amongst anonymous offices. Savoy Palace, a vast 13th Century manor, once sprawled across the foreshore here; the Palace was entirely destroyed during the Peasants’ Revolt but the chapel was later rebuilt as part of Henry VII’s Savoy Hospital, of which it is now the only survivor. I don’t know whether Oscar and Bosie ever came here to ‘cool [their] hands in the grey twilight of Gothic things’, but this happens to be the spot where another Savoy resident, the newly-electric Bob Dylan, telegraphed Subterranean Homesick Blues for D.A. Pennebaker’s camera, as Allen Ginsberg and Tom Wilson loitered meaningfully in the background.
CJ and I emerged from Savoy Lane onto the Strand whereupon it started raining again, so we redoubled our efforts to find a sane place to drink. Dodging umbrellas and puddles by the corner of Waterloo Bridge, we chanced to see Peter Ackroyd alight elegantly from a cab and dive into a Tesco Express. We thought of waiting to see what the biographer of London would do when he emerged, entertaining the wistful hope that he might pop into Maplin’s for some fuses or a remote-controlled helicopter … but my boot was leaking, so we went to the Lamb and Flag, where we stood outside and drank our beers in the rain.
© David Secombe … for The London Column.
Mural, Chaldon Church, Surrey. Photo © David Secombe, 1989.
When I was a boy, Halloween was a shadowy, elusive affair; the occasional carved pumpkin glowing in a window; the occasional fleeting glimpse of a reveller skipping away in a witch’s hat – usually some person you didn’t know and had never seen before. As a festival, it was upstaged by Bonfire Night, and I was frustrated by Halloween in those days. There was nothing you could buy, or be given in connection with it. Today, there is a great deal you can buy, as a result of the promotion of Trick or Treat, by which Halloween has eclipsed Bonfire Night and ghostliness has given way to mock horror. In the weeks before Halloween, Asda stores offer, amid a landslide of plastic tat; the Asda Squeezy Eyeball, the Asda Rat, the Asda Inflatable Coffin, the Child Grim Reaper Outfit (‘one size fits all’), the Adult Grim Reaper Outfit, the Inflatable Pumpkin Cooler (not for cooling pumpkins, you understand), the Skull Martini Shaker.
Asda is American-owned, and Trick or Treat came to us from America. The British folklorist Doc Rowe, believes that the Trick or Treat contagion began with a programme broadcast on BBC2 in the early ’70s as part of a documentary strand called Look Stranger. It depicted life on the American airbase in Woodbridge, Suffolk, and showed the children trick-or-treating. ‘Within two years,’ Doc Rowe told me, ‘all the tabloids were running features on how to dress up for the occasion.’ But his point is that this was merely the re-introduction into this country of a tradition rooted in psychology.
It helps to think of both Halloween and Bonfire Night as outgrowths of the Celtic celebration called Samhain, which marked the turning of their year and the beginning of winter. Samhain was associated with the lighting of fires to honour the dead, and defy malevolent spirits. The medieval church both denounced the festivals as diabolic and sought to appropriate aspects of them in the shape of All Saints Day on November 1st (on which the sanctified are honoured), and All Souls Day on November 2nd (a more democratic honouring of all Christian souls). According to Doc Rowe, ‘By tarring Halloween with an occult brush, by caricaturing it that way, the church made it an occult event.’ But while the original Halloween might not have been thoroughgoingly sinister, it did incorporate games and rituals of licensed naughtiness. All Souls Day, for example, was associated with Soul Caking, wherein poor Christians would say prayers for the departed relations of wealthier ones in return for food – and you can see how there might have been trouble if the rich didn’t play along.
It is likely that these traditions, these precursors of Trick or Treat, were taken to America by Scottish and Irish emigrants of the mid-nineteenth century … so the Asda Inflatable Coffin is actually our fault. But Doc Rowe believes these customs are ineradicable in any case. ‘The more you suppress these things, the greater they become.’ Apart from the Church, he identifies the main suppressors as ‘the health and safety camp’. I know what he means, and I wonder how long it will be before the words ‘high visibility vest’ come up in a ghost story.
… from Ghoul Britannia, published by Short Books. © Andrew Martin 2009.
Chaldon Church is a tiny and ancient (11th Century) church tucked away in an unnervingly isolated hillside location about a mile north of the junction of the M23 and the ‘Magic Roundabout’ (a.k.a. the M25, London’s present-day Roman Wall). The church is famous for its terrifying medieval wall painting, described by Exploring Surrey’s Past thus: ‘The mural on the west wall of Chaldon church is one of the earliest known English wall paintings – it dates from about 1200 and is without equal in any other part of Europe. It is thought to have been painted by a travelling artist-monk. The picture depicts the ‘Ladder of Salvation of the Human Soul’ together with ‘Purgatory and Hell’. Wall paintings of this kind were intended as a visual aid to religious teaching. The whole picture is in the form of a cross, formed by the Ladder and the horizontal division between Heaven and Hell.’ No photo can adequately convey the power of this mural, or the sense of unease I experienced whilst photographing it on a bleak, windswept afternoon 20+ years ago.The medieval imagination retains its capacity to disturb; and the thrum of traffic from the nearby motorways seemed very distant indeed.
See also: The Avoided House.
Universal Church of the Kingdom of God, formerly The Rainbow Theatre, Finsbury Park. Photo © David Secombe 2010.
The Rainbow Theatre, as the Art Deco Astoria cinema was renamed in 1971, played host to some of the most seminal moments in rock music history, from the first concerts held there in the 1960s until its closure as a music venue in 1981. It was here that Jimi Hendrix first burnt his guitar, where Eric Clapton had his all-star ‘comeback’ concert in 1973, where Pink Floyd tried out Dark Side of The Moon, where The Clash played host to their own riot in 1977 and where Frank Zappa was pushed from the stage into the pit by a disaffected audience member in 1972. My only personal experience of the Rainbow as a rock venue was seeing Muddy Waters play to a capacity crowd in (I think) 1979, cheerfully oblivious to the full-blooded fistfight raging in the stalls. Just as cherishable was my impression of the extraordinary interior, an Arabian Nights fantasy of palm grottoes under a nocturnal desert sky. This exquisite interior is surely the main reason for the building’s listed status; it would have been lovely to have secured a picture of its fabled decor …
Following the closure of the Rainbow in 1981 the building was largely disused until it was bought by the Universal Church of the Kingdom of God, a Brazilian Pentecostal Church, in 1995. The former Rainbow is now the Church’s UK headquarters. I knew nothing of the Church or its activities when I visited to photograph the exterior of the building, but I discovered that the Church is sensitive about its image: an agitated young man dashed out of the ‘Moorish’ foyer (can a church have a ‘foyer’? Discuss), ran across the street to where I was photographing and grilled me on my intentions. He deflated a little when I mentioned my interest in the building’s musical past, but insisted that I needed permission from the Church to take photos, at which point the conversation became rather less civil.
A cursory internet search helped explain my interlocutor’s jumpiness, as it appears that the UCKG has acquired a rather dubious international reputation; but more immediately sensitive to local sensibilities is the involvement of a former pastor of its Finsbury Park outpost in the Victoria Climbie case, adding yet another level of shame to that sordid and preventable tragedy. The Rainbow stood as something noble and glorious in its way; the headquarters of UKCG is something else, something monolithic and far less culturally benign.