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LEWIS CARROLL: WHAT MAY HAVE INSPIRED HIS LITERARY GENIUS?

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Charles Lutwidge Dodgson (1832-98) was a mathematics don at Oxford University who loved word play and puzzles as much as he did the study of Euclid. But then, Dodgson was a young man of many and diverse talents - and something of an enigma himself.

A skilful pioneer of photography, Dodgson was one of the first to create personal portraits - his work being much sought after by such fashionable luminaries as Alfred Lord Tennyson, Daniel Rossetti, John Millais, and Ellen Terry. 

But, despite having many adult friends with whom he often visited art galleries and the theatre, the unmarried clergyman also enjoyed the less complicated friendships that he had with younger children - if not so much the company of the boisterous male pupils found when Dodgson was once employed as a school teacher.

In 1856, Dodgson was to write in his diary: "School...again noisy and troublesome...I have not yet acquired the arts of keeping order."

One can imagine the nervous young man being mocked by all the thoughtless boys, especially as he was said to have a tendency to stammer his words.

At Oxford he sought a quieter life, mingling with the families of fellow clerics and dons while applying himself to research and study. He published many mathematical textbooks. He wrote plays and political essays discussing matters such as voting theories in The Principles of Parliamentary Representation.

Also, while at Oxford, he often mingled socially with the children of his fellow academics. This led to some strong attachments being formed on the part of Dodgson, about which the spectre of doubt often arises regarding his motivation. However,  the VV is keen to stress that there is no actual evidence that he was ever influenced by anything more sinister than the fact that he was a sensitive man, perhaps overly fixated on his own innocent childhood years.

Such friendships inspired Dodgson to write his  'nonsense' poems, such as  Jabberwocky and The Hunting of the Snark - and, as most of us well know, his fantasy: Alice in Wonderland.





By 1865, the original handwritten version of Alice's Adventures Underground had been reworked and expanded from 15,000 - 27,500 words. It was published by Macmillan and Co under the pen name of Lewis Carroll, though the author's own illustrations, which were not without some merit, were replaced by those of John Tenniel, a far more accomplished artist who was already famous for his work with Punch magazine.

Tenniel and Dodgson had a somewhat strained relationship, with the artist regularly complaining that the author was meddlesome and demanding regarding the precision of his work. But then, Tenniel was not averse to making complaints himself. The first 50 books to be printed were swiftly withdrawn from sale when he claimed to be dissatisfied with the quality of reproduction. Those rejected copies were distributed to children's hospitals and institutions, of which 23 copies still survive. They are known as the '1865 Alice'.


The phenomenal success of Alice in Wonderland  was followed in 1871 by Alice through the Looking Glass. By then, even Queen Victoria had written personally to the author to say how much she enjoyed his work.

But, in addition to his fantasies, she and Dodgson also shared a mutual interest in the spirit world. (The widowed Queen was fascinated by cult of spiritualism - even engaging mediums or seances in the royal homes, in the hope of making contact with her deceased husband, Prince Albert.)

Dodgson was a founder member of the Society for Psychical Research and (despite some claims that he may have been unduly influenced in his faith by the frequent use of hallucinogens) he firmly believed that the human mind was able to perceive other realms in which our spirits might live on. He also had complete confidence that scientific developments would one day enable living men to 'speak' with the dead beyond 'the veil'. 

In fact, much of his inspiration seems to have come from a far more down to earth source, with characters and themes in the Alice books reflecting people and places familiar to Dodgson's upbringing and subsequent academic life at Oxford University - all of which were so skilfully woven into a convincing, alternative 'whole'.


Tenniel's rendition of Alice



The character of Alice was based on Alice Liddell and has been discussed in detail in a previous post, THE REAL ALICE  IN WONDERLAND.



  


It has been suggested that the Cheshire Cat was inspired by ecclesiastical stone carvings, such as those at St Wilfred's church near Warrington where Dodgson's father was a rector. At a nearby mediavel church - St Christopher's at Pott Shrigley - a grinning cat can be seen carved into an outside wall. There is also a gargoyle at St Nicholas, Cranleigh, where Dodgson was once known to worship.

But, Dodgson was not the first to use the description of a 'grinning cat'. One was mentioned in 1795, in Pindar's Lyric Epistles - 'Lo, like a Cheshire cat our court will grin.'

The city of Chester, which once had cheese warehouses on the banks of the river Dee, was said to be full of cats which had ample hunting with mice and rats and were, therefore, very happy. In the Cheshire village of Daresbury, cheeses were moulded into animal shapes - one of which was a grinning cat. And then, the British Blue breed of cats are known for their 'smiling' expressions, and that breed was said to have originated in Cheshire.




The White Rabbit is said to be based on Alice Liddell's father. As Dean of Christ's Church, Oxford, Henry Liddell was known for being late, often looking anxious while consulting the time on his fob watch. 

A narrow twisting staircase behind Christ Church's main dining hall was called the rabbit hole. This is confidently said to be the place that inspired the dark tunnel through which Alice was to fall when following the rabbit into Wonderland.




As far as the Hatter is concerned, the term 'as mad as a hatter' derives from a hazard of the trade in which mercury was often used in the processing of felt which was used in the lining of hats. Mercury poisoning could cause tremors and peculiar speech patterns, sometimes even hallucinations.

In Oxford, it was generally held that Tenniel's Hatter was a caricature of the local merchant, Theophilus Carter - a decidely eccentric man very rarely seen without his top hat.






Tenniel surely based his depiction of the Duchess on this 16th century painting by Massys, an imagined portrait of the Countess Margarete Maultasch who lived in the 1300's - and was notoriously ugly!





Some critics insist that the Queen of Hearts is based on Queen Victoria. But, Victoria enjoyed the Alice books. Would she really have been so amused by such an unpleasant caricature, or was she simply much too vain to notice the resemblance? 



OH ~ THOSE SAUCY SOMNAMBULISTS...

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These wonderfully exaggerated images were originally printed in the Victorian periodical known as The Illustrated Police News. In the pages of that magazine readers would often gasp and thrill at the graphic reproductions of the most horrific or decadent crimes: perhaps like Hello magazine today, but with a decided bent for the lurid and sensational, rather than glossy celebrity.




More lately they have been reproduced in the pages of Fortean Times, with an editorial that describes the nineteenth century fascination with the activity of somnambulists -


'...the Victorians in general, and the readers of the IPN in particular, had a fascination for the conscious but immobile (usually female) body, at risk of being buried alive while in some strange trance-like state, but unable to move or cry out. This...also extended to the mobile but unconscious female body: sleepwalkers, or somnambulists as the Victorians called them, were among the favourite subjects for the IPN's bawdy-minded draughtsmen. Male somnambulists may have been news, but they were never Illustrated Police News, even if they performed a tap dance on the roof of the House of Lords; the IPN's somnambulists were all young, female, and scantily clad. Whether they were saved at the last minute by some gallant male...or fell to their deaths screaming with terror, they helped to sell a lot of newspapers.'





The following is an extract from my own Victorian Gothic novel, The Somnambulist, in which the narrator, Phoebe Turner, wakes one night from laudanum dreams to hear strange sounds outside her door -






My pulse began racing. My skin was cold but running with sweat. I held my breath, burying my head down under the covers, trying to block out the whimpering sounds from whatever was there, outside in the hall. Only when it was quiet again, after fumbling to light the stub, did I get up and make my way to the door where my fingers curled round the cold metal ...
The corridor was empty – or so I thought, until a slight movement caught my eye. Much further down, near the top of the stairs, I saw Mrs Samuels was there. Her shift floated behind as she walked, the muslin billowing out like wings. I think she must have heard my gasp, stopping and then turning, and as she came slowly processing towards me her face was quite blank, blue eyes staring, not seeing.Her hair was a wisping halo of gold and, how strange it was that when she drew close, so close that our breaths might mingle, the hairs prickled up on the back of my neck as those small clouds of vapour froze on the air, strung thick with glistening pearls of ice. And, although Mrs Samuels was facing me, I clearly saw the back of her head in a mirror that hung on the opposite wall. And there I also saw myself, the girl who looked out from an open door, her face starkly lit in the candle’s flame – a face that was made of shadow and light – a girl with black hair, white skin, black eyes.
Only she wasn’t me.
Where my mouth was open, the source of a pitiful moaning sound, hers was closed with the faintest trace of a smile. I knew that I’d seen that expression before, in a painting that hung in Dinwood Court, and I already knew the reply when I asked, “Who are you?”
             “Esther,” said the girl in the mirror.
             “Mama,” said the woman who stood in the hall, who looked at my feet and called plaintively, “Oh...my love, you’re still hurt. You’re still bleeding.”
            She took a step forward. I took a step back, glancing down to see a slight stain on my shift; surely a leaking of blood from my courses. But, it must have been an illusion, that other thing I saw, when a shadow cast over the crimson walls to draw my eyes back to the looking glass and there, in that reflection, a glistening wetness continued to spread, to show the white hems of Esther’s gown now soaked the darkest, dripping red – a colour that mingled through flowers in the carpet, the weave blooming and blurring before my eyes.
Another step back. Esther did not move, and through my fast and trembling breaths I heard Mrs Samuels speaking again, her words slow and rhythmic, mechanical. “Don’t run away, Esther. Please, let me hold you. Let me keep you warm.”   



For more information about The Somnambulist, please see this link,  or go to www.essiefox.com for more information about my three Victorian gothic novels.     

THE MUSIC HALLS ~ TRANSCRIPT OF A TALK GIVEN AT SALON FOR THE CITY

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I’ve written three Victorian novels – one of which, The Somnambulist, is set in the London music halls - with particular reference to Wilton’s, in Grace’s Alley, in the East End.



As I’m sure many of you will know, Wilton’s music hall is unique in being one of the first of the grand Victorian halls - and the last of its type to still survive and open its doors to the public today.


 


If you’re lucky enough to have been inside, you might have felt just as I did when I left the bustling East End and felt as if I’d travelled back in time...



First seeing this plain flagged hallway...




And the bar, directly to the right...


Before carrying on down past the stairs to see the hall’s foundation stone, unveiled by John Wilton’s wife, Ellen, on 9th December 1858. And on that stone you’ll read these words -

'To Great God Apollo, God of Early Morn, Who wakes the songbirds from eastern sky, we consecrate this shrine of gentle music, music that alternates from smiles to tears, smiles emanating from the purest mirth, and tears of sympathy that speak not sadness.’

What a wonderful ode that is, and what a shrine to Apollo was made at the back of the Prince of Denmark Bar, when John Wilton expanded his venue by buying up Georgian houses behind it, then hiring in builders and architects to create the most elegant intimate space...



As seen here when standing before the stage ...



And here, the view down from the gallery - though today you have to imagine the enormous gas burner chandelier that once sparkled above the audience, glittering back from the mirrors that were fixed in arched niches all around.




But the balcony’s papier mache frieze is still there in all its glory, as are the iron barley twist pillars which add such a carnival glamour below it. You can almost see the tables where punters are sitting or standing around, perhaps only buying a drink, or else staying for hours and eating too while waiters bustled round them. You can almost hear all the shouting and laughter, the clatter and bang, and the pop of champagne corks that would have provided the background noise while the acts were performing on the stage.


John Wilton

The atmosphere would have been raucous, just as the tavern glee clubs had been - the vibrant drinking, singing scene that evolved into grander music halls, and one of which John Wilton ran while employed as the chairman of bar entertainments at Dr Johnson’s Tavern in Fleet Street.




A chairman would literally sit on a chair placed directly in front of the stage, facing out towards the audience so that when a new act – or turn – came on, he would bang down with his gavel; that being a wooden hammer by which to keep order and gain the punters’ attention, while a loud and melodious voice would then call out introductions, and sometimes lead the audience in a bit of community singing too.



I like to imagine John doing just that while hosting the acts listed on this bill above... with singers, comedians, ventriloquists, burlesque and gymnastic performers. But to give you some examples of how extensive ‘Varieties’ became, I’m going to read this extract from the Dickens’ Dictionary of London, 1879, which describes the world of music hall as being something that –




'was started many years ago at the Canterbury Hall...The entertainments proving popular, the example was speedily followed in every quarter of the town. The performance in no way differs, except in magnitude, from those which are to be seen in every town of any importance throughout the country. Ballet, gymnastics, and so-called comic singing form the staple of the bill of fare, but nothing comes foreign to the music- hall proprietor. Performing animals, winners of walking-matches, successful skullers, shipwrecked sailors, swimmers of the channel, conjurers, ventriloquists, tight-rope dancers, campanologists, clog-dancers, sword swallowers, velocipedists, champion skaters, imitators, marionettes, decanter equilibrists, champion shots, living models of marble gems, fire princes, mysterious youths, spiral bicycle ascensionists, flying children, empresses of the air, kings of the wire, vital sparks, Mexican boneless wonders, white eyed musical Kaffers, strong-jawed ladies, cannon-ball performers, illuminated fountains, and that remarkable musical eccentricity the orchestra militaire, all having had their turn on the music hall stage.'


So, most anything - and everything - goes. And, in fact, while researching my novel, I was also surprised to discover that singers from Covent Garden opera house often stayed in stage costume after a show, then leapt into cabs to drive through town for a second shift in the music halls, when they belted out all the arias that most of the public knew by heart: a bit like a top of the pops for us - with the ‘Higher’ and ‘Lower’ cultures being nowhere near as separate as we might tend to imagine now, with many of the West End toffs, along with writers and artists, happy to go and ‘slum’ it - with the dockers and sailors, and labourers with whom they shared a common aim – which was to have a good night out – with all the cares of daily lives exchanged for glee and fantasy. But this was a fantasy that often also held up a mirror to real life, with singers and comedians often basing their material on the latest news or scandals that would be read in all the newspapers. You see, with no films or TV shows, and no radios to listen to, the halls offered an opportunity for an audience to join ‘as one’ – to try and make some sort of sense of the time and place in which they lived. And they lived in a time of hypocrisy - very mannered on the surface, but beneath that fragile moral veneer the demi-monde seethed with sex and sin.




Of course there were more pious acts, and even Queen Victoria shared the common man’s delight in superstar singers like Jenny Lind, the little Swedish nightingale who exuded a sweet femininity in the grandest theatres, and palaces.




But, she also inspired a popular song that featured in the music halls - those somewhat more risqué venues where convention could turn upon its head; resulting in some popular acts not mentioned on that Dictionary list...




Acts when men dressed as women, such as Little Titch with his skirt dance turn ...




And this is Dan Leno, in character for some songs and acts that he performed. But these personae often changed, sometimes being women, sometimes men, and more in the mode of the pantomime dame - whereas others acts...




Like Malcolm Scott (and yes, he was the brother of Scott of the Antarctic - an adventurous family all round) who started off as a conventional actor, but then, in the early Edwardian era transformed himself into The Woman Who Knows - a dedicated female impersonator, basing his outrageous performances on characters such as Salome, Nell Gwynne, Catherine Parr and a Gibson Girl.

But this world of the drag artiste was not exclusively male. There were women who dressed on stage as men and remained in that guise for their whole careers...which I think is very interesting in an age when women were only just beginning to call for suffrage - when they actually held very little power in the private or public domain legally. If they married, their husbands owned them, as they did their possessions and children.




Then, along comes Vesta Tilly - adored by women and men alike, even if some of those swooning girls who hung around the backstage doors may not have really understood what the true attraction was for them. And as far as the gentlemen punters went, well, Vesta hired the very finest tailors to make her stage attire, and her fabulous style even went on to influence masculine fashions of the day.




If you want to get a good idea of quite how appealing such acts could be, Youtube has footage of Hetty King – who worked the halls for seventy years – charismatic and droll right till the end! And for those of you who have not read Sarah Waters’ Tipping The Velvet, that novel provides the most wonderful view of the world of such theatrical acts. They were basically using their talent and wit to tip social conventions on their heads, and to knowingly mirror some of the acts of the earlier years of music hall. In essence to parody stars such as George Leybourne...




And, just thinking back to that Dictionary List - and the mention of various high wire acts, it was Leybourne who wrote the lyrics for That Daring Young Man on the Flying Trapeze, about the French Jules Leotard - another sort of ‘mirror’ song built on the phenomenal success of the handsome athletic acrobat.




Well, when he wasn’t penning lyrics for songs, George Leybourne performed as a Lyon Comique, one of the Gentlemen Swells, who strode around, on stage and off as if they belonged to one of the Upper Classes’ Ten Thousand – those aristocratic men about town who were confident, blasé, and stylishly dressed - and whose songs were full of references to drinking, and sexual innuendo.

George – whose real name was Joe Saunders, but, then again, that might not be true – the records are quite sketchy – was born in 1842. He travelled to London from the Midlands – then again, it might have been Gateshead. But, wherever he might have hailed from, he had once been a mechanic, until giving that profession up for something more lucrative on the stage. In London, in 1864, he gave his first performance at the Whitechapel Music Hall, where he proved to be a great success, and something of a heart throb too; being muscular, lean, and very tall, and so handsome the ladies were said to swoon the moment he appeared on stage – and no wonder, with lyrics as bold as this...

Champagne Charlie is my name,
Good for any game at night, my boys, Good for any game at night, my girls...

That song also referenced something known as the PRFG game, which has various interpretations, but the one I found alluded to Private Rooms for Gentlemen - rooms which were hired by the hour or night - and for getting up to who knows what!




In his act, George would take on various guises to compliment his latest songs, but as far as Champagne Charlie went, the rumour about its origins was that Leybourne had been commissioned by the makers of Moet and Chandon Champagne to write and perform a music hall song to celebrate their product, and – in the words of the song itself – to sell it as broadly as possible: ‘From Dukes and Lords to cabman down, I make them drink champagne.'

Today, Moet and Chandon claim no knowledge of such a sponsorship deal. But I think I can say with confidence that Leybourne was very fond of Fizz which, sadly, led to his early death at the age of only 42. But then, alcohol was such a part of the music halls’ economy, and any endorsement of the drink that then helped to sell more to the customers also had the added benefit of making those performers very popular with the booking managers.

Such advertising branding – whether formally, or informally done – actually went on all the time. One popular ditty went like this:

‘She wouldn’t call for sherry; she wouldn’t call for beer;
She wouldn’t call for cham, because she knew ‘twould make her queer’ 
She wouldn’t call for Brandy, rum or anything they’d got’
She only called for Bovril – hot! hot! hot!

Not even the Brick Lane Temperance Society could take offence at that - and many people did take offence! Once, some local Methodists walked in through the doors of Wilton’s and were then so shocked by what they saw that they fell to their knees, right there and then, and prayed for God to help them break the power of the devil in that place.




The Salvation Army would often march along the streets of the East End, waving all their banners and flags while campaigning against the decadence going on inside in the halls and bars – and they’d very often sing the hymn - Bless His Name, He Sets Me Free - with lyrics composed by General Booth, the leader of the Army, but sung to the Champagne Charlie song, because – as Booth so wisely said - ‘Why Should the Devil have all the best tunes?’




Another devil in human form, and a rival to George Leybourne, was Alfred Peck Stevens - The Great Vance – who also sang boisterous drinking songs, and was, supposedly again, sponsored by a champagne company - this time being Veuve Cliquot. Imagine Blur versus Oasis today, and I think something of a similar kind of a public sparring match went on, with the two men often taken up with bating each other professionally. So when Vance had an enormous hit with a song called: ‘Walking in the Zoo’...


George Leybourne sang Lounging at the Aq – inspired by, and also promoting visits to the London Aquarium.



All that lounging and walking was no doubt done with the hope of trying to catch the eyes of any pretty girls around though, of course, when visiting the halls, there’d be plenty of girls looking out for them - in the form of prostitutes. However, when it came to Wilton’s a contemporary newspaper report affirmed that the manager made sure that the girls who worked his establishment were ‘more wholesome and straightforward looking than the harlots of the Haymarket.’




Indeed, in its earlier days, as reflected in the foundation stone, Wilton’s aspired to an elegant glamour, with acts such as Miss Annie Delemonte, described in this review as being...

“a superior vocalist, singing serial comic ditties in a way which charmed all who listened to her. Sarah Ann – a servant...a cantoneer who is the pet of the whole brigade... and Prince Jolly were the characters assumed. Her singing is extra delightful and her manner is ladylike and winsome to a high degree.’

Today, Miss Delamonte has all but faded into obscurity, unlike another singer who came a little later on and who was never all that ladylike. But she was extra delightful, so much so that she became a star, nationally, and internationally, though I don't think she ever appeared at Wilton’s because when her career was starting out the prayers of those ardent Methodists who once fell to their knees inside the hall had well and truly been answered. By 1888, Wilton’s doors had been closed up for immoral behaviour and decadence - and - irony of irony - it became a Methodist mission chapel!

It was in another chapel, and not so very far away, that a young girl called Matilda Alice Victoria Wood - born in Hoxton in 1870 - used to sing along with her siblings as one of the Fairy Bell Minstrels, with songs such as “Throw Down the Bottle and Never Drink Again” which proved to be very popular when performed at the Nile Street Sunday School, or the Blue Ribbon Gospel Temperance Mission; which we know as the Hoxton Hall today.

When not doing that, she’d bunk off school and loiter at strangers’ funerals, where she’d weep and wail so convincingly that every eye would turn her way. But then, she always craved to be the centre of attention; whichever way she found it.

Tilley, as she was known back then, did attempt to work in other trades, either making shoes for babies, or curling feathers for Ladies’ hats. However, the factory foreman sacked her for climbing up on the work tables where she danced and sang for the other girls, after which her parents finally agreed to let her have a chance of singing in the music halls.




At the age of just 15, under the name of Matilda Wood, she appeared at Hoxton’s Grecian Hall - where the Eagle Tavern is today - where her father worked as a waiter, and could keep an eye on his daughter who appeared in a costume that she’d made with a skirt to show her petticoats, and on her head a mantilla of lace to drape around her curling hair, through which her blue eyes sparkled, as did the large white teeth she had in a face not conventionally beautiful, but she did exude charisma that set her apart from all the rest, while she braved whatever cacophony was going on in the hall below and sang a sentimental song entitled “In the Good Old Days”. That was swiftly followed on by the dittie, My Soldier Laddie, after which she danced an Irish jig!

So successful was that act that – well – the rest is history. Tilly found a manager, George Ware, who changed her name to Marie. Marie as in Starry, with the surname of Lloyd being said to come from a copy of Lloyds Weekly Newspaper. Or perhaps a box of matches. Whatever the truth, she certainly became the flame for many hearts, with an act that was very strongly attuned to the growing success of the ‘Cockney performers’, with the patrons at the music halls delighting in catchy choruses with which they could all sing along.



They simply couldn’t get enough when Marie sang ...

The boy I love is up in the gallery,
The boy I love is looking now at me,
There he is, can’t you see, waving his handkerchief, 
As merry as a robin that sings on a tree.

Such sweetness could turn to tartness in the merest blinking of an eye, and the writer Compton Mackenzie who saw her perform when just a boy, said that he had been

“amazed that any girl should have the courage to let the world see her drawers as definitely as Marie Lloyd.”

Perhaps she’d been singing The Tale of the Skirt

By correct manipulation, she the figure can display,
And the ankles, and the, er well, it’s hard to turn the eyes away
When there’s half a yard of open work ...
And she murmurs ‘Saucy Monkey’ when a rude boy shouts, What ho!...




The rude boys would have loved it when she did an act with a parasol, which she’d seem to struggle to open, before saying with a knowing wink, ‘Thank God, I haven’t had it up for months!’

And during a London pantomime, egged on by her co-star, Little Itch, Marie knelt to pray by a bed and then reached underneath it, as if to find a chamber pot - which the audience thought hilarious – as they did whenever she might sing: ‘I sits among the cabbages and peas', which alluded to outside lavatories, built at the bottom of gardens, and where – as the lyrics quaintly described – a young woman, “sits and shells with ease. Till the pretty little peapot’s full of peas.'

Imagine singing that too fast - and although such scatological humour might seem pretty tame today, Marie’s objectors were outraged. She was charged with indecency and appeared before the Theatre’s Vigilance Committee, where she then defended herself by singing “A Little of what you fancy does you good’ in such a coy sweet manner that no-one could find a thing to condemn. And, finally, in an act of defiance, she recited the lyrics of Tennyson’s poem, ‘Come into the Garden Maud’ with such a carnal knowing air at every utterance of ‘come’ that everyone present was stunned into silence -

Marie’s career could not be stopped, as shown in this review for a performance in a pantomime written up in Black and White Magazine...

'I fancy some of my superior readers lifting their eyebrows and exclaiming: "What! Marie Lloyd an artist!" Yes, indeed! If you have one scrap of appreciation for art in your soul...you roar when she sings and winks that roguish eye of hers: you roar so heartily that you forget to ask why you roar and how she makes you roar ... She knows when to be restrained, when to be ebullient; she may be vulgar at times, but she is always humorous...she can make her brilliant white teeth flash on you so suddenly that you are dazzled; her wink tickles you; her smile warms you; her chuckle rouses you to responsive merriment. But it is useless trying to set down in the space of a half-column the multifarious delights of Miss Lloyd's art. She is great, and she must be seen to be appreciated. You go doubting – you come away her slave.'

And speaking of slaves there’s a story told of how Marie, then in middle age, had sailed to New York for a run of shows, but before she’d even left the ship someone informed the authorities that she’d shared her cabin with a man by the name of Bernard Dillon - a race horse jockey half her age who did eventually marry her. But at that point her second husband, the Cockney performer Alec Hurley, was still very much alive at home. The lovers were called ‘undesirables’ and detained for ‘moral turpitude’, with Dillon then arrested on some ridiculous trumped up charges of importing Marie to New York as a product of the white slave trade!

Back in England, by 1915, Marie had put the scandal behind her, working hard for the First World War Effort, travelling around the country, visiting hospitals and factories, and entertaining frontline troops with, ‘Now You’ve Got your Khaki on’. But she had her own battles to fight at home, with that marriage to Bernard Dillon proving a disaster, with Marie often resorting to drink while attempting to forget her woes. And going back to that idea of music hall acts reflecting real life... Marie’s songs often mirrored her life as well. So, when she sang ‘My Old Man Said Follow the Van, and don’t dilly dally on the way', she referred to the plight of the homeless poor who might have to do a midnight flit when they hadn’t the money to pay the rent - at a time when she was homeless too - not destitute as such - but fleeing the home that she had shared with the philandering and violent husband, whose extravagance soon left his wife in debt.




This is Marie a year before her death - no longer so young or resilient, and she knew her star was fading. When Virginia Wood went to see her at Camden’s Bedford Hall she wrote of: “A mass of corruption – long front teeth – a crapulous way of saying 'desire', – scarcely able to walk, waddling, aged, unblushing...” How cruel that was! But sadly, true. Marie had become unreliable, often not showing up for work, or being so drunk that she stumbled about and fell into the scenery.




She gave her final performance on the stage of the London Alhambra when she sang in greatly weakened voice: “It’s a bit of a ruin that Cromwell knocked about a bit”. What a ruin she’d become - and it seems the cruellest irony - especially when considering where Marie Lloyd’s career began: in the Sunday school, and the mission hall, condemning the sins of alcohol - to know that she collapsed on stage as the audience roared with laughter, not knowing that this was no act.

She fell into a coma from which she never woke again. Three days later, Marie Lloyd was dead - mentally and physically exhausted, her body ravaged by alcohol, although right up until the end she tried to put a brave face on things, insisting: “Let them think I died of good living – don’t leave them crying.”




But Marie did leave them crying. Her final performance, her funeral, on October 12, 1922, is perhaps comparable today with that of Diana, Princess of Wales – with over 100,000 fans coming out to line the streets as her coffin progressed to a Hampstead church.

Max Beerbohm, the famous essayist said it was London’s biggest funeral since the death of The Duke of Wellington, when so many mourners had the sense that this was a woman who’d touched their hearts, who felt that they’d lost a personal friend.’ And that sentiment was also shared by the poet, T S Elliot, who wrote that the key to her success was the fact that she never tried to hide what had been the humblest of origins – claiming that honesty loaned her a moral superiority, through which she had “the capacity for expressing the soul of the people - which made her something quite unique.”




Marie was certainly unique, and in a way it’s safe to say that her death marked the end of era - the twilight years of the music halls - when so many of the night-time crowds now flocked to the silent films instead, with any of the grand old halls converted into cinemas. And then, at the end of World War II, many people preferred to stay at home with their televisions – upon which they might well have seen programmes like The Good Old Days; named after the song Marie Lloyd performed when she first trod the boards at the Grecian Hall, with the viewers nostalgically singing along with all the songs that they still knew.

THE RISE AND FALL OF TOY THEATRE...

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A WONDERFUL GUEST POST BY GARRETT EPPS which first appeared in CRAFTSMANSHIP MAGAZINE's Winter Issue 2016. 


 

A writer discovers the living remains of miniature theatrical productions, which served as the PR campaigns of the day in 19th Century England.


One day in late winter 1884, the author Robert Louis Stevenson entered a grimy print shop near London’s Finsbury Square. The shop’s owner, W.G. Webb, had stayed up late the past few nights making notes for his famous friend, a longtime customer, about the curious world of the English “toy theatre”—a popular art form (now all but vanished) that replicated the dramas of the day in miniature. 

Stevenson was at work on an essay about that world for The Magazine of Art. Webb was a prolific toy theatre producer at the time, and his name was almost synonymous with what was called “Juvenile Drama.” 

Years later, Webb’s grandson recalled the scene that followed. “Here, Mr. Stevenson,” Webb asked, “where do I come in in this?”

“You don’t come in at all,” Stevenson replied. “I come in.”

“This won’t do,” old Mr. Webb answered. “I’ve helped you in this history. Without my help it would not be written. I have given you the information and besides you are using my pictures for the illustrations.” 

“There was a fearful row in the shop,” the younger Webb wrote, and before the shouting was over, the elder man had torn his notes to bits under Stevenson’s nose.

On his way out the door, the nettled author shook a finger. “This is going to cost you something, Mr. Webb,” he said. “This is going to cost you a great deal.”

Later that spring, Stevenson published his essay on toy theatre (“A Penny Plain and Twopence Coloured”), making no mention of Webb but instead praising his chief rival, Benjamin Pollock. In his essay Stevenson included the address of Pollock’s shop in nearby Hoxton, and concluded, “If you love art, folly, or the bright eyes of children, speed to Pollock’s...”




Webb’s print shop is long gone; but, more than a century after Stevenson’s essay, the name of Pollock lives. Pollock’s today, in fact, is split like Gaul into three parts connected only by the name and the history. Pollock’s Toy Museum, on Scala Street in London’s Bloomsbury, welcomes 10-12,000 visitors a year to an exhibit of rare old toys and a shop that sells toy theatres and plays; a mile to the south, in the bustling Covent Garden Market, Benjamin Pollock’s Toyshop does a brisk business in nostalgic toys and reissued toy theatre paraphernalia; finally, there is Pollock’s Toy Museum Trust, which has no physical location but labors to keep the lore and tradition of toy theatre alive.

To contemporary eyes, the English toy theatre might seem to offer only a kind of surreal nostalgia. The tiny actors, arms spread in comically theatrical attitudes on elaborate sets, seem to squint at us from a timeless dream world, like the caterpillar in Alice in Wonderland. But those little figures once felt very much alive—they are drawings of real actors familiar to every theatre- goer in Victorian England. What’s left of them offers small glimpses of history—ones not available anywhere else—of the stagecraft and personalities of the 19th Century British stage. “The toy theatre is much more than just a toy,” the famed British actor Peter Baldwin wrote in 1992. “The spirit of early nineteenth century theatre can only be recaptured by the scene and character sheets of the English Juvenile drama.”

A toy theatre was, as we will see, a tiny but complex structure—as intricate and lovingly assembled, in its way, as model railroads can be for today’s hobbyists. In its prime, it was not a nostalgic hobby but a breathless bulletin from the newly emerging world of mass communications and global celebrities—a chance for ordinary people to touch their heroes in person.



As the Industrial Revolution gathered speed in the early 19th Century, masses of former country folk emigrated from the countryside into English cities. They often sought escape, even if only temporarily, from the harsh conditions of factory labor and tenement life. The popularity of gin was one result, but the theatre offered a healthier respite. Plays became mass spectacles akin to contemporary Broadway shows like The Lion King or Spider-Man. The demand for “cheap seats” was rapacious; when the Covert Garden in 1809 raised ticket prices, playgoers rioted inside the theatre, night after night, for three months—until the disorder compelled the owners to apologize and reduce them. Meanwhile, theatres grew. By mid-century, for example, Drury Lane seated 3,000; the Sadler’s Wells featured a tank in front of the stage where the producers staged mock naval battles.

Theatrical publishers—shops with names like West, Jameson, and Hodgson— dispatched multiple artists to the opening each new production. One artist would hastily sketch the actors, mimicking their theatrical poses; another would draw the scenery, producing backdrops and wings. A writer hastily annotated the script to show where and how action occurred. The team turned over their drawings to the printer, who prepared sheets depicting the actors and scenery and a tiny booklet of script.

The rendering of the scenery and actors is antique but far from crude; among the art workers who grubbed out a living in the trade were the youthful poet and artist William Blake and George Cruikshank, later a famed caricaturist and illustrator of Dickens. Once drawn, the sheets were printed through a combination of etching, engraving, and lithograph. These were sold by the sheet (as Stevenson noted) either in black and white (to be hand-painted by the buyer) or (for double the price) already colored. Children bought them to use as toys, but adults also treasured them as souvenirs of their favorite actors and beloved performances.

A toy theatre was quite small—the stages were about 6 1⁄2 inches wide, roughly the width of a 1950s-era black-and-white TV screen. The tiny actors were sold on individual papers sheets somewhere around 9 1⁄2” x” 7 1/2”—each sheet containing as many as four “actors,” who might be different characters or simply the same actor in a different theatrical pose: defiance, devotion, or despair, as different moments in the script demanded. Each “actor” was cut out, pasted onto a card, and fastened to special wire slides that would allow the “performer” to slide them on and offstage through grooves in the wooden base. Convention called for the performer to wiggle the “actor” back and forth as he (or a friend) uttered the lines, varying his or her voice as different characters required. Tiny oil lamps provided authentic theatrical lighting.

A typical theatre—such as “Pollock’s Regency,” which is sold now in a large booklet along with scenes, script, and “actors” for “Sleeping Beauty”—included a colorful proscenium, complete with a painted orchestra beneath the stage; a paper curtain; a stage floor, wings, and a back wall. An individual play will offer one or two scene backdrops, to be slipped in against the back wall.
Over the years the scripts became somewhat abbreviated versions of the actual play. In “Blackbeard the Pirate,” for example, the dialogue occupies about three pages. Prince Abdallah and the British Navy rescue the fair princess Ismene from the vile lusts of the pirate chief; “Foolish woman!” the pirate boasts. “You are the Princess of a puny kingdom, but I, I am the uncrowned Emperor of the Seven Seas!” Replies the haughty beauty, “I care nothing for your threats and do not boast too soon, proud pirate.” The manly British tars , dressed in flat hats and striped jerseys, put Blackbeard to flight singing “Huzza for the Red, White and Blue!”

Some plays are more elaborate—one, called “Jack Sheppard,” contains 64 pages of script. Another favorite was “The Miller and His Men,” based on an 1813 production at the Covent Garden; the young Winston Churchill treasured this classic because it ended with the explosion of a tiny wad of gunpowder (which sometimes set fire to the entire theatre, though usually with no loss of full-sized human life).

Presenting the plays to an actual audience, however, was not really the aim for many of Webb’s and Pollock’s customers. “Yes, there was pleasure in the painting.” Stevenson wrote in his essay on toy theatre. But when all was painted, it is needless to deny it, all was spoiled. You might, indeed, set up a scene or two to look at; but to cut the figures out was simply sacrilege; nor could any child twice court the tedium, the worry, and the long-drawn disenchantment of an actual performance...”
Instead, the charm of toy theatre for many was simply the chance to be connected to a real play, and a real cast, and to the glamorous rococo world that was the Victorian stage.

Like that theatre itself, toy theatre’s great days were winding down by 1870. By 1884, only Webb and Pollock, friendly rivals, remained in the business, and Stevenson’s essay warned of the art form’s imminent disappearance. Benjamin Pollock, however, kept his shop afloat until his death at 80 in 1936. A few years later, the family sold their shop and stock to an Irish bookseller named Alan Keen. (Among his other schemes, Keen convinced film producer J. Arthur Rank to commission a toy theatre of Laurence Olivier’s 1948 famous film of “Hamlet,” complete with five changes of scene and two plates of characters printed in color.)

The film of Olivier’s Hamlet is a classic, but the toy Olivier theatre was a flop. Hamstrung by debt, Keen ceased operations after the war. Then, in the mid 1950s, a flamboyant BBC journalist named Marguerite Fawdry contacted Pollock’s receiver. Her son played with toy theatre, and she wanted to buy a few of the special wire slides needed to bring the tiny characters alive. According to her 1995 obituary in The Independent, the accountant responded, “I believe there are hundreds of thousands in the warehouse, madam, but there’s no one who could look them out for you. Of course, you could, I suppose, buy the whole lot if you wanted them.”

Fawdry was, by all accounts, a magnetic personality. She attracted children still fascinated by the tiny actors and scenes and recruited them as helpers. Among these protégées was Louise Heard, who now manages the Toyshop in Covent Garden. The store sells copies of original Victorian theatres and plays, and also produces and sells entire new theatre sets, including a moody 2014 evocation of Hans Christian Andersen’s “The Snow Queen” by noted illustrator Kate Baylay.

Fawdry’s grandson Eddie, a photographer, still owns and operates the Toy Museum, which maintains a stock of dozens of toy theatres, including some not available elsewhere that can be printed only on demand. Not long before her death in 1945, Fawdry also established the Pollock’s Toy Museum Trust, which keeps alive the lore of the toy theatre through web sales, library and museum exhibitions, and publications.

Alan Powers, chair of the Trust, was another child protégée of Fawdry’s. A distinguished architectural historian, he is an impresario as well. On a recent August Sunday, he gathered fifty enthusiasts for a production of “The Waterman,” a romantic drama depicting an annual boat race on the Thames. Powers deployed his own personal theatre for the production, complete with electric footlights, and gave voice to the cutout of Tom Tug, the dashing boatman. The performance took place at the Art Workers Guild in Bloomsbury, which traces its origins to 1884; one past Master was the noted artisan and radical thinker William Morris.

The 50 adults were rapt as the cast stamped their feet to simulate the sound of movement; all stood when the performance ended with a chorus of “Rule Britannia.”

The lone small boy present drifted away from the performance, however; he found more excitement in leading his faithful dog back and forth across the front of the hall with the false promise of a lick at the ice cream in his hand.





Garrett Epps is professor of Law at the University of Baltimore and Supreme Court correspondent for The Atlantic’s online magazine. He is the author of two novels and five books of non- fiction, including “American Epic: Reading the U.S. Constitution.”

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MR. A. WATKINS, & HEREFORDSHIRE'S TOURING BEE VAN...

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We may think that our concern for bees is something relatively new but over a century ago, back in 1882, The Herefordshire Beekeepers Association was formed.


Image from many thousands held in Hereford Library's Outrider/ Alfred Watkins project


The aim of the organisation, partly funded by the Herefordshire County Council, was to travel around the countryside giving demonstrations of bee keeping and also magic lantern shows to illustrate and popularise the skills related to the art.

Alfred Watkins 1855~1935


One of the founding members, by the name of Alfred Watkins, was particularly keen to educate those locals who so often used to kill bees in great numbers whenever they were extracting the honeycombs from hives. 


For many more images and a great deal of related written material concerning Watkins and bee keeping, please see Hereford Council's History website.


Watkins was born into a wealthy business family who ran a flour mill, a brewery and a hotel in the city of Hereford. As he grew up he often travelled around the county and soon became a self-taught expert in local archeology. He was also very interested in the theory of ley lines after standing on a hillside on 30 June 1921 and experiencing a 'revelation' that most of the ancient Neolithic monuments set across the English countryside were connected by grids of straight lines. The term 'ley' was used because those lines tended to pass through places which had the letters that formed the syllables of 'ley' or 'ly' in them. However, he did not believe that there was any supernatural reason for the connections ~ simply that over the years the trackways would have been worn by travellers heading from one landmark to another. To demonstrate his theory he published Early British Trackways in 1922, and then The Old Straight Track in 1925.


Photography of Watkins Bee Meter, taken by Tony French


Another great interest was photography for which he was widely respected, and he took many pictures of wildlife, including his beloved bees. To do so he invented an exposure meter that was known as the 'Watkins Bee Meter' (one of which was taken by Robert F Scott when he travelled to the South Pole). Today thousands of Watkins' plates are still held at the Hereford Library and can be viewed on request.


Hereford Butter Market in 1860 - which can still be visited today.


The HBKA still exists and welcomes new member to learn the skills required for the keeping of bees. Each year they hold a 'honey show' the first of which was held at the Hereford Butter Market in 1910. The website of the HBKA is here

THE PRE-RAPHAELITES ON PAPER...

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King Pelles' Daughter Bearing the Vessel of the Sangreal. 
By Frederick Sandys ~1861


For all who love the splendour and sumptuous decor of the Victorian age ~ owned by those who were wealthy, anyway ~ a visit to Leighton's House in Kensington and Chelsea is an absolute must.


Leighton House entrance hall


The house (which very much inspired a fictional one belonging to an artist in my novel, Elijah's Mermaid) is full of many glories, from the stunning exotic entrance hall to the formally structured dining room, and then the enormous studio that Leighton used to create his work ~ and everywhere examples of the work that he created there, along with art by those who he admired and collected.


Bedroom at Leighton's House


Even so, what always strikes me is the fact that the bedroom Leighton used whenever he was working here was so small and very plain by comparison to the rest of the house. But the bedroom was a reclusive space. The rest of the house is and was a showroom, or a 'palace of art'. And now, in this grand environment there is a new exhibition of over 100 sketches and drawings featuring Victorian artists from the private Lanigan Collection.

The exhibition is varied in style ~ from portraits, and landscapes, to religious and literary scenes, with highlights being work from Burne-Jones, Millais, Rossetti, Holman Hunt, Poynter, William Morris, Lizzie Siddall, and Frederick Leighton too.

The VV can't wait to visit.

Study of Iphigenia, by Frederick Leighton ~ 1883




Pre-Raphaelites on Paper is on show at Leighton House Museum from 12 February ~ 29 May 2016.



For a related post ~ THE VIRTUAL VICTORIAN: VICTORIAN NYMPHS AND MERMAIDS...

THE MERMAID AND THE MARDEN BELL...

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In the VV's novel, Elijah's Mermaid, two children in landlocked Herefordshire create a small grotto beside a stream in the hope of luring a mermaid to come along and live there.

Such an idea is not original, for there are some locals who still say that the sight of a mermaid in Herefordshire is very far from fantasy.

Back in 1848, when the river Lugg near Marden Church was being dredged of mud and sludge, the workmen discovered an ancient bell ~ the sort of bell that was often used when a church was connected with a saint when, according to Celtic tradition, such bells were considered sacred too.





The Marden bell can now be seen in the Hereford museum. It is thought to be Welsh in origin and to date from between AD 600 - AD 1100.

As you will see from the image posted above, it is not of a circular construction, but made of two separate sections of metal which are then attached together. It looks like a cow or sheep bell.




These bells were often 'enshrined' in ornately made iron casings, though if there was one for the Marden bell, to this day it has never yet been found.




The Marden bell is thought to have been created in honour of Saint Ethelbert ~ the king who became a martyr when beheaded by King Offa. His remains were then buried at Marden.




At the time there were many rumours that Ethelbert's spirit haunted the place and, as a sign of repentance, King Offa ordered that a church should be built on the site of the dead king's grave. He also ordered the construction of the nearby Hereford Cathedral, to which Ethelbert's body was eventually removed, becoming a place of pilgrimage.

Many miracles are said to have taken place during the body's journey there. And, in Marden, from where it was exhumed, a well sprang up within the Church where it still remains in the western nave.

It is not known how the Marden bell came to be submerged in the River Lugg. But the myth of the mermaid who lived there predates its Victorian finding. Old timers say that she seized the bell when it was accidentally dropped, immediately dragging it down to the bottom of the river bed. At the time a local wise man said that the bell could be retrieved again if a team of twelve white heifers wearing yokes made of yew wood were somehow attached the treasure ~ which could then be pulled out of the water. But, the deed must be done in silence. If not, then it would always fail. And so it did when one of the men present at the ceremony forgot himself and cried aloud: 'In spite of the all the devils in hell, now we'll land Marden's bell.' 

This outburst woke the mermaid who hung onto the bell with all her might before dragging straight it back down again, keeping it hidden from human eyes until the nineteenth century.

But, even to this very day, it is said that ghostly chimes are sometimes heard from the depths of the river bed ~ as if the mermaid rings it still.

MOST PECULIAR: Secrets of Victorian London

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For all who love Victorian London, Lee Jackson has written an alternative guidebook revealing many secrets from the capital's nineteenth century. Think street signs, stink pipes, turrets and toilets - and many other pointers to a world that many think is lost.  But it isn't - and Lee Jackson has made the film below to introduce you to this world - and hopefully to persuade you to join Unbound and found the publication of this splendid book.



THE MARGATE SHELL GROTTO...

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In 1835, while attempting to dig a duck pond, a man named James Newlove and his son Joshua discovered a peculiar hole in the ground. When Joshua crept down inside he entered over 70 feet of winding underground passages at the end of which was a much larger chamber and, within that, something that resembled an altar.



All of the walls were covered in an exquisite tapestry of shells, since found to have been stuck there with an adhesive that is based on gypsum and volcanic elements. Over four million cockle, whelk, mussel and oyster shells formed various patterns of mosaics, with images of the Tree of Life, phalluses, gods and goddesses, the horns or a ram, a three-pointed star, as well as the sun and the moon.
Mr Newlove soon decided to tap into the commercial potential of such a dramatic find, and by 1837 the first paying visitors arrived – and with them the debate commenced as to origin of the caves. 

Some people thought they must have been an ancient pagan temple, some the home of a secret sect, while others were entirely convinced that they must be some Regency folly.  But such follies were built on wealthy estates and Mr Newlove’s grotto was discovered beneath common farmland. And then, there is also the fact that had the grotto been constructed during the 1700’s then surely some record or map would remain – not least with regard to the enormous industry involved in excavating the long passages and creating all the shell mosaics. And yet, there was no local knowledge regarding the grotto’s existence.



In 1999 English Heritage commissioned an investigation, its only conclusion being that the grotto was unlikely to have been built during the Victorian period. Carbon dating was attempted, but failed owing to the build up of soot on the shells from the use of many oil lamps during Mr Newlove's tours. 

Later, in 2001, Mick Twyman of the Margate Historical Society tried to unravel the enigma. He observed that just before the arrival of each spring equinox, the sun enters the underground realm through a dome with a circular opening that acts like a pinhole camera. As the season goes on the ball of light reflected on the temple walls grows larger and continues to move over certain ‘lines’ or bars in the shells, as if a solar calendar. At midday on the summer solstice, the light resembles an egg that glows in the belly of a mosaic snake. At that point it is reflected up into square apertures built above the grotto’s three distinct passages – and that light is then bounced down to shine on the altar that is built within the 'temple' chamber. 

By the use of these phenomena and complex mathematical calculations Twyman was able to show that, allowing for a ‘creep’ of 1% in the Equinox angle that occurs every 72 years, the construction date for the grotto would have been around 1141 AD.



The VV also discovered an article that Twyman wrote in which he has linked the temple to the medieval Knights Templar, claiming that it would have been used for Masonic rituals –

with a keystone over the entrance arch and its altar having everything required for Royal Arch Masonry...while mosaic design centres cleverly supply the basis for Masonic symbols, such as the Compass and Square, Star of David, Pentagram and Hardoian Tetrahedron, a symbol of great significance to the Templars and Cabbalists. ..There are also four panels which have above them the ancient God symbol of the three rays of heavenly light. Beneath one of these sits the Pleiades constellation, while the second has a Tree of Jesse surmounted by a tiny rose – another symbol of the virgin – and the third an ‘x’, which I believe to be the cross isolated from the banner of the Paschal Lamb, symbol of the Baptist.'



Well, whatever you think about the above, the fascinating research goes on and, meanwhile, the Grotto has given Grade 1 listed status. And although it remains in private hands it can still be visited today.
More information can be found on the Grotto's official website.


For more posts on the Margate Shell Grotto, please see ...

ELIJAH'S MERMAID IN THE GROTTO...


THE MAHARAJAH, DULEEP SINGH ~ QUEEN VICTORIA'S 'BEAUTIFUL BOY'...

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Maharajah Duleep (or Dalip) Singh. Born 6 September 1838 - Died 22 October 1893)



Duleep Singh - who is a character in the VV's novel The Goddess and The Thief - had the most dramatic life. And yet, so few of us today know anything at all about the last Maharajah of Lahore.

Duleep was only eleven years old when, in 1849, at the end of the Second Anglo Sikh war, he was deposed from his Golden Throne - a throne that can be seen today in the Victoria and Albert Museum: The  Golden Throne of Ranjit Singh, who had been the father of Duleep.





The years that followed Ranjit's death were full of strife and turbulence with many royal claimants being openly slaughtered or meeting their ends in the most suspicious  of circumstances.



Duleep Singh


Duleep's mother's brother, Jawahar Singh, who acted as Prime Minister, was to aid the widow's regency during her son's minority. But he was also murdered in front of the little child's eyes when the two had been riding an elephant, when they were ambushed by some troops and Jawahar was bayonetted to death. Duleep was snatched to safety but a time of chaos had begun.


Jind Kaur  - the mother of Duleep Singh


There was much corruption and fighting going on within the Sikh army's ranks. The treasury was being drained, not to mention plans then being made to remove Duleep from his Golden Throne and to place one of Ranjit's grandsons there.

For that very reason, his mother, Jind - along with her lover, the general, Lal Singh - contacted the British in India and secretly plotted to instigate the first of the Anglo-Sikh wars. By doing that they prevented a coup being forced from within, with her enemies were forced to unite and fight against the British threat.


Raja Lal Singh


Jind's political scheming met success. The Resident appointed to act for the British in Lahore was a man called Henry Lawrence. He allowed the Sikh generals and aristocrats to work alongside him and his staff while running the court and territories. 


Henry Lawrence


But when Jind began to meddle again, wanting more power for herself, she only ensured her downfall. She was separated from her son while he was diverted with a toy and then taken to play in the Shalimar Gardens.

His mother was left to wail in distress, 'You have been very cruel...for ten months I kept him in my womb...in the name of God, your worship...restore my son to me. I cannot bear the pain of this separation. Instead you should put me to death.'



The Maharajah, Ranjit Singh


However, it may well have been that such intervention saved Duleep's life. There were many powerful men in Lahore who claimed that he had no right to the throne, never being a legitimate son of the Maharajah Ranjit Singh. 

In old age Ranjit was a diminutive man with a pock marked face and drooping eye. But the Lion of Punjab still dominated the kingdom he had ruled for years through his iron will and military strength. (That strength was partly based on the employment of European mercenaries, who - after Ranjit's death -  knew exactly how to fight the sikhs when another master paid them). He could be charming, but ruthless. It was a popular saying that Ranjit would cut off the ears and nose of any who looked at his harem of wives. It was also said that Duleep was born after a liaison between one of Ranjit's male lovers and his low-born, lovely wife, Jindan. It was also said that the elderly king preferred to watch than to 'do the deed'. But this could be a malicious lie. The sort of propaganda spread about during the time of war.


The Maharani, Jind Kaur at the height of her power and beauty - with her son, Duleep



However, before he died, Ranjit recognised Duleep as one of his legitimate heirs. A powerful faction supported that claim. And so, in 1843, Duleep was crowned Maharajah with his mother acting as regent. Such minority rule was perilous. Even before it had begun, Duleep's half brother Maharajah Sher Singh had died in an 'accident' with a shot gun. That end came after Sher himself had succeeded to the Golden Throne when another brother, Nau Nihal, had died on the day of his father's cremation, when some masonry 'fell' from the gate beneath which he happened to be passing.

The British found Jind to be corrupt, and when she fomented for yet more war things did not go so well for her. In 1849, at the end of the second Anglo Sikh war, the boy maharajah was forced to submit. Dalhousie, India's Governor General, refused to hear Henry Lawrence's plea that another Sikh government rule alongside the British one. Dalhousie's extreme solution was one of annexation, taking exclusive British control of the 80,000 square miles of the Punjab. Having deposed its ruler he claimed everything the state then owned as a debt incurred in the cost of war. He took as ransom the Koh-i-nor diamond, the kingdom's sovereign symbol. He auctioned off all the court's possessions. But he did allow the boy, Duleep, to retain his royal title, also receiving a pension from the British East India Company as a means of showing some recompense for the enormous wealth that he had lost.

At first Duleep remained in the Punjab, in the care of Doctor John Login, a British Army officer who had served with the Bengal Army. Login took the boy from Lahore to live at the Futteghar hill fort - well away from those who might yet seek to use him as political pawn. There, he was reported as being a most engaging young fellow who won the hearts of all he met. He enjoyed the past times of painting and hawking, and whenever becoming downhearted he could generally be diverted by trips to horse races, or firework displays; even magic lantern shows. When becoming great friends with an English boy, who went by the name of Tommy Scott, Duleep professed a keen desire to convert to Christianity. He also often requested to visit Queen Victoria.


Duleep sketched by Queen Victoria


Once such a visit was arranged Duleep then remained in England. Victoria and Albert became very fond of the pleasantly engaging youth. They even took the prince along on family trips to Osborne House where Duleep was said to be great friends with the other royal children - and was often painted by the Queen who doted upon her 'beautiful boy'.


Duleep Singh, as painted by Winterhalter


She also commissioned his portrait to be made by the artist, Winterhalter. It was while Duleep was posing for that in the White Room at Buckingham Palace that Victoria approached one day with her hands hidden behind her back, telling the young Maharajah to close his eyes and hold out his hands - the hands into which the Queen then placed the Koh-i-nor diamond. The Punjab's sovereign symbol.





Duleep was said to have been confused by such a demonstration. The diamond had also been reduced; its facets recut in the Western style, rather than the original Moghul design. As if this was not insult enough, the young prince felt obliged to show his loyalty to the Queen, or else be suspected of treachery. And so, he offered the diamond back, placing it in Victoria's hands, saying, 'It is to me, Ma'am, the greatest pleasure thus to have the opportunity, as a loyal subject of myself tendering to my sovereign, the Koh-i-nor.'



Illustration of the Koh-i-noor, before and after it was recut.


Thus, Victoria's guilt had been assuaged and Duleep retained his liberty, and the privileged English lifestyle that he had become so used to. However, as the time went on he called the Queen Mrs Fagin - the handler of stolen goods.



Duleep in western dress


Despite living in fine country houses and indulging his love for hunting, Duleep was disappointed when his wish to study at Cambridge was deemed to be unacceptable - even though Prince Edward went there and often regaled his Indian friend with tales of his freedoms in that place. But still, it was considered best to keep the Indian prince away from the influence of other men who might seek to corrupt his Christian faith, or to lure him into rebellion.

It was also  frowned upon when the young Duleep then fell in love and expressed an earnest desire to marry his guardian's daughter. The maharajah might well be the toast of society parties, but a mingling of races, that really was going a step too far!

Little wonder that the prince began to resent his loss of autonomy. Even in his twenties, at the time when his mother died (Jind by then having been allowed to come to London to live with her son), it was only after a long campaign of letters printed in The Times that he was finally allowed to return her remains to India, to scatter her ashes in the tradition of her Hindu faith.


Bamba Muller


It was while on this journey with Jind's remains that Duleep travelled to Egypt and visited a Christian mission school where he met the girl he was to wed. Bamba (the name means pink) was the bastard daughter of a German banker and an Ethiopian woman, rumoured to be a whore. But her origins meant nothing to Duleep (who perhaps was aware of the tales of his birth, and who - so all the gossips said - was also at that time engaged in a bet with Doctor Login's wife that he could not find a wife to wed within a six month period. Perhaps the doctor's wife presumed that this might be the safest way to divert Duleep's mind from her daughter).




When he returned to England, he brought a new wife upon his arm with the marriage reported in The Times. The popular young couple lived in great splendour in Elveden Hall, where the sumptuous interior was designed to echo Indian places. Also, the extensive Suffolk estate allowed the prince to thoroughly indulge his love of hunting.


Sepia photograph which was sold at Christies in 2004, which shows Duleep Singh in a shooting party along with his friend Edward, the Prince of Wales.


The couple's first child was to die, but Queen Victoria became god mother to the next - a boy who was named as Victor, who was christened at Windsor Castle, of whom the Queen wrote in her diaries,'I never beheld a lovelier child, a plump little darling with the most splendid dark eyes, but not very dark skin.'

But Victor's father's skin was dark and beneath it his soul remained Indian. It was often remarked by those who were somewhat less than enamoured of the Prince that at the time of the Indian Mutiny, when many of those who had been his friends while he lived in the hill fort of Futteghar had been most horribly slain, the Prince did not utter one word of remorse. Even so, the Queen  defended him, asking how he could ever be seen to take sides.

But he was more biased than she thought. He no longer believed himself to be well-compensated for what he'd lost. He even began to write to the Queen requesting the return of the Koh-i-nor - not only for what the stone represented, but also because of its value, having been judged, even in those times, to be worth more than £3,000,000. Of course, that would be a much vaster sum by today's financial calculations.

Eventually he went so far as to renounce the Christian faith and re-embrace his Sikh beliefs. In these decisions he was influenced by Russian and Irish dissidents who also hoped to use the prince against Victoria's Empire. They planned a Russian invasion of the British who ruled in India, marching by way of Afghanistan which bordered the Punjab territories.


Duleep in middle years


All such plots were doomed to fail. Duleep's intentions were soon exposed when followed by British Government spies. The Maharajah was exiled from both England and from India - though Bamba and her children were allowed to remain in their English home while he took his English mistress to live out the disgraced last days of his life on the European continent.

He and Victoria did speak again when, before he suffered a fatal stroke at the age of fifty-six, she invited him to meet her when she visited the French town of Grasse. There, against the wishes of her political advisers she privately pardoned the middle-aged man with his bloated belly and balding head  - the man who she had once adored as being her most 'beautiful boy'. And no doubt she still felt some sense of guilt for the tragic fate of Prince Duleep - even being known to say,'I always feel so much for these poor deposed Indian Princes!'



The sad and somewhat humble grave of the deposed Maharajah, Duleep Singh


When she heard of the prince's death, Victoria, the mother of Empire, reclaimed her prodigal Indian son. She insisted on having his mortal remains returned to Elveden again. There, she gave him a Christian burial, and that grave has now become a place of pilgrimage for all those Sikhs who wish to honour the memory of the last Maharajah of Lahore.




These days, those pilgrims have more to see than a stone in an English cemetery. There is, in the town of Thetford, a statue to honour Duleep Singh, shown in his full Sikh ceremonial dress, sitting astride a life-sized horse. And upon the plaque beneath it says -


"BRINGING HISTORIES AND CULTURES TOGETHER"

THIS PLAQUE COMMERORATES THE OFFICIAL UNVEILING OF THIS MONUMENT BY
H.R.H THE PRINCE OF WALES, K.G.K.T. ON 29TH JULY 1999.

IN 1843 MAHARAJAH DULEEP SINGH SUCCEEDED HIS FATHER TO THE THRONE OF THE
SOVEREIGN KINGDOM OF PUNJAB. HE WAS DESTINED TO BE ITS 
LAST RULER.

IN 1849 FOLLOWING THE CLOSELY FOUGHT ANGLO-SIKH WARS THE BRITISH
ANNEXED THE PUNJAB. DULEEP SINGH WAS COMPELLED TO RESIGN HIS SOVEREIGN
RIGHT AND EXILED. IT WAS AT THIS TIME THAT THE KOH-I-NOOR DIAMOND,
LATER TO BE INCORPORATED INTO THE CROWN JEWELS, PASSED TO THE BRITISH.
DULEEP SINGH EVENTALLY CAME TO BRITAIN AND SETTLED AT ELEVEDEN ESTATE IN 
SUFFOLK. HE WAS A CLOSE FAVOURITE OF QUEEN VICTORIA, AND BECAME A
PROMINENT LOCAL FIGURE IN EAST ANGLIA.

LATER IN LIFE HE ANNOUNCED HIS INTENTION TO RETURN TO HIS BELOVED
PUNJAB BUT WAS NOT ALLOWED TO DO SO. HE DIED IN PARIS ON OCTOBER 22ND
1893 HAVING RE-EMBRACED THE SIKH FAITH AND WHILST STILL ENGAGED IN A
STRUGGLE TO RECLAIM HIS THRONE.

TO THIS DAY THE SIKH NATION ASPIRES TO
REGAIN ITS SOVEREIGNTY



Today, the Indian government is still hoping to reclaim the stone as shown in this BBC article.

RICHARD DADD, AND SHAKESPEARE...

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Come Unto These Yellow Sands


In honour of the 400th anniversary or Shakespeare's death, the VV offers this painting by Richard Dadd

Come Unto These Yellow Sands, inspired by Shakespeare's poem Fairy Land iii, was produced during the artist's confinement in Broadway, the hospital for criminally insane.



COME unto these yellow sands,
And then take hands:
Court'sied when you have, and kiss'd,-
The wild waves whist,-
Foot it featly here and there:
And, sweet sprites, the burthen bear.
Hark,hark!
Bow, wow,
The watch-dogs bark:
Bow,wow.
Hark, hark! I hear
The strain of strutting chanticleer
Cry, Cock-a-diddle-dow!

Come Unto These Yellow Sands is also the name of a BBC radio play written by Angela Carter and based on the life of Richard Dadd. The VV has only been able to source this very short extract from the play - but there is always the future hope that it might be aired again one day. 



BRAM STOKER AND VARNEY THE VAMPIRE...

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The Vampire by  Philip Burne Jones


There are always rumours spread about that the Vampire genre has been done to death. But now and then a new writer emerges to inspire the readers yet again. Stephanie Myers created a frenzy with her series of teenage vampire tales, before which Anne Rice's 'Vampire Chronicles' provided far more adult tales. And we all know Stoker's 'Dracula' and - well ... what had preceded that?

Vlad the Impaler

The medieval myth of the vampire or 'upir' originated in eastern Europe,  having been personified in actual living characters such as Vlad the Impaler, or Countess Elizabeth Bathory - the infamous mass murderer who was said to have bathed in her victims' blood.

By 1484 the 'Malleus Maleficarium', or witch hunter's bible, described how to kill the vampire scourge. After that, as the centuries drew on there were frequent waves of hysteria, with corpses being exhumed from graves to be staked through the heart, with their heads cut off.


The cover of the Penny Dreadful, Varney the Vampire


The myths then took root in Western Europe and became an increasingly popular theme in poetry, plays and opera. By 1847 - the year in which Bram Stoker was born - Varney the Vampire emerged, when the fictional exploits of Sir Francis Varney were serialised in Penny Dreadfuls, otherwise known as Penny Bloods - what we would describe as comics now.

The 'Feast of Blood', in which Varney starred proved to be such a great success that its stories continued for over 2 years, with 220 episodes. They only finally came to an end when Sir Francis concluded the torment himself, by travelling to Mount Vesuvius and hurling himself down into its flames.

If that has fired your appetite, you can read the Varney stories here.

Sir Francis Varney terrorises a victim


Most Victorian authors would have been well aware of Varney. The VV was recently amused when reading a Philip Pullman novel entitled  'The Ruby in the Smoke', in which a young character called Jim devours all the Penny Dreadfuls that he can get his hands on, after which he confides his own idea for a sensational vampire plot to a gentleman called Bram Stocker.

The real Bram Stoker had already had a long and successful career managing The Lyceum theatre in London. But, in 1897 he became a published novelist when his lurid story, Dracula (originally titled The Undead) was told by the means of journals and letters.




Bram Stoker claimed to have been inspired after visiting St Michan's church in Dublin where the vaults have a peculiar atmosphere that encourages mummification. There, to this very day, the 650 year-old body of a Crusader remains almost entirely intact.

In addition to such vivid imagery, at the time of writing Dracula, Stoker must have been all too aware of his own irreversible state of health. Although the cause of his demise was cited as being 'exhaustion', this term was one of the euphemisms employed when one died of syphilis: a disease now treated effectively by the use of antibiotics but which, in the Victorian age, often led to a cruel and lingering death.

Perhaps that is why his classic work is so oppressively moving in its unique descriptions of sex and death; with its central obsession being that of a vile corruption of the blood.


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Bram Stoker (1847-1912)

THE INFLUENCE OF HEREFORDSHIRE IN MY VICTORIAN NOVELS...

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I was born and spent my childhood in the English county of Herefordshire, so it's really little wonder that it features so strongly in my books.

Having gone to school in Leominster, a medieval market town, I then travelled north to Sheffield where I went to university ~ studying English Literature; with my favourite module on that course being the Victorian novel.

Three years later I went back home again and spent three months at Hereford Technical College on a graduate secretarial course – after which I went to London for a job on the Telegraph Sunday Magazine, with the formal title of my post being Editorial Assistant - though I actually did all sorts things; including on one occasion dressing up as a Victorian maid for one of the magazine’s Christmas editions.


Modelling was not for me, and I soon moved on to another job; this time at George Allen & Unwin, a small independent publishing house situated in Museum Street, just opposite the British Museum. Sadly, that business is gone now. No-one sits in the attic as I once did, next to sputtering gas fire, surrounded by a giant wall of printed paper manuscripts. 

 

But the offices in Ruskin house ... well, that lovely old building is still there. And I still like to wander past it if I’m ever in the area. 

Allen & Unwin’s most famous author was J R R Tolkien, and something I loved about that job was seeing all the artwork that came in for his illustrated books. I think that’s what made me realise that, as well as enjoying stories I’d always loved painting and drawing too – ever since I was little girl when a lovely teacher called Mrs Cook was kind enough to encourage me; though since going to university I’d hardly thought of art at all.

However, when I had a baby and suffered complications I started to work from home instead, setting up a business designing mainly greetings cards. And, as is the way of things, before I even knew it 20 years of my life had gone flying by. My daughter had grown up herself and left home for university ... and one day I found myself wondering, well, is this the job I want to do for the rest of my natural working life. And, if not, what would I do instead?

I already knew the answer. It had always been simmering under the surface. Because ever since I’d been a child I’d always had stories inside my head, and now I was making pictures with words instead of pens and paints.


I’ve written three Victorian novels, all published by Orion Books. They are: The Somnambulist, Elijah’s Mermaid, and The Goddess and The Thief . Each of the stories stands alone, with different characters and plots. But, they are all mysterious and somewhat gothic in their tone, and two of them ~ the first two ~ were also heavily inspired by own life in Herefordshire.


My first novel, The Somnambulist takes its title from a painting by the Pre-Raphaelite artist, Millais, which is called A Somnambulist. You’ll see the size and scale of it in this photograph that my agent took at Bonhams Auction House in London, just the day before the novel's release when, quite by coincidence, the painting was being sold on behalf of Bolton Council. Up until that point in time it been kept it in storage, so it really was a thrill for me to see it in reality ~ and to realise how big it was because, having only seen it through the glass of my computer screen, I imaged it was much smaller - - as described here by Phoebe Turner, the narrator of The Somnambulist ...


“Halfway up the stairs on the little half landing, the copy of a Millais was hung ... and it showed a young woman with flowing dark hair, wearing no more than a thin cotton gown as she walked at the perilous edge of a cliff. She carried a candle, but no flame had been lit, and I always feared she might slip to her death, dashed on the rocks in a cold grey sea.
Some thought it was based on a popular novel, the one called The Woman in White. Others said that an opera inspired it, and that woman the very spit of Aunt Cissy when she was singing the part of Amina, in Bellini’s La Sonnambula.”

Well, whether it had been inspired by a novel or an opera, both were based around a ‘somnambulist’ ~ which simply means a sleepwalker ~ an image that was very strong in Victorian art and literature:. It represented repressed sexuality, or of being blinded to the truth through ignorance, or deception. It could also indicate a soul being under the influence of the occult; all of which are there to see in this dark, and eerie night-time scene ~ and all of which you’ll also find within my novel’s storyline, where a vulnerable young woman is walking alone in the dead of night, dressed in only her nightgown, with her virtue and reputation at risk, never mind ~ as my narrator fears ~ falling to her death on the rocks below. Because, as so many Pre-Raphaelite paintings were full of symbols and ‘stories within stories’, I think it’s safe enough to say that these are the rocks of moral doom.
 
Unlike many other Pre-Raphaelite paintings, this isn’t pretty or very romantic, and perhaps that’s why it didn’t fetch a huge price at Bonham’s auction house. It sold for around £60,000 pounds. But it really does encapsulate Victorian Sensation literature, which was often less stuffy or prudish than we might imagine now; relishing in salacious themes, such as illicit love affairs or the scandal of divorce ~ the stigma of which could often lead to complete and utter social disgrace. The writers, and readers, of these books relished in sordid goings on, with the pages regularly filled with misdirected and damning letters, with orphaned or illegitimate children, with stolen or lost inheritances, or women gone mad and confined to asylums. There would also be drugs or poisons. There’d be murders and other audacious crimes, not to mention the séances and ghosts upon which the plots might twist and turn to leave the reader ~ not only thrilled ~ but often left panting for more, and more. And because most of these ‘page turners’ were serialised in weekly magazines before they were ever published as books, it was in the writers’ interests to leave their readers hanging at the end of every chapter  ~ metaphorically speaking as if they were teetering on the edge of the cliff where our Somnambulist walks.

These novels were read in huge quantities too. Due to industrialization, and the lower costs of printing, for the very first time in history members of every social class ~ from the grandest ladies in their parlours, to the kitchen staff in the basements below ~ could read the same exciting tales, where the ‘gothic’, or larger than life characters would become as ‘intimately known’ as the actors in TV soaps today; or those who act in our favourite films.

 
When I was a little girl I loved the old black-and-white feature films, shown on TV on Sunday afternoons. I’d snuggle up with my mother or aunts, and lose myself in old fashioned worlds. Worlds such as Madame Bovary, or Jane Eyre, or Great Expectations. Or there might be The Barratts of Wimple Street, or Wuthering Heights, or Fanny by Gaslight ... well, I’m sure you’ll have your favourites too.


For myself, I couldn’t get enough of all those murky, candle-lit rooms, or the shimmering fizz of the gas-lit streets. And so, I suppose it is no surprise that I set my own stories in such a world. After all, they say you should write what you love. And they also say you should write what you know - although what could I possibly know about life in the nineteenth century?

Well, I’d watched those films, and I'd also read a lot of Victorian fiction. I study a lot of history when researching the details for my books. But, more than that, I've always partly lived in a Victorian world. I still do today, and so do you. 


I don't claim to be a time traveller, but I walk the same streets that my ancestors did. I visit the same pubs and theatres. I live inside their houses too. Even with modernisations, it’s not that hard to look around and imagine how things used to be ~ yet more so by having access to one of the greatest inventions of the nineteenth century which is the art of photography ~ which means that, unlike other eras from further back in history, we can actually see how those people looked, and the world that they existed in; only not in colour.

 

Here is a small selection of some of our oldest family snaps. I’m not sure who the old man on the right could be, though I love the way his terrier is so proudly displayed on a table cloth. And the one at the bottom, that’s Mum’s dad, looking as if he’s stepped straight out of the TV Show, Peaky Blinders. And then, there’s the one on the left who looks like Robbie Williams! So, perhaps there was some time travelling - and as William Fox Talbot, a pioneer of photography said, what photographs can give to us is:  A little bit of magic realised.


I felt a little magic involved just before I wrote The Somnambulist when I went toa genuine music hall, with Wilton’s in East London still opening its doors to the public today; and still so full of atmosphere. You can almost smell the cigar smoke, hear the pop of champagne corks, the clatter and bang, the laughter and singing going on.


But there was another stage of sorts that inspired me years and years before, and that was introduced to me by my grandmother, Octavia Thomas, who was known as Betty to her friends. Whenever I went to visit, Betty would play her piano for me, singing lots of songs as well ~ just as my imaginary Cissy plays and sings for her niece, Phoebe Turner, in the pages of The Somnambulist...


When Betty first married my grandfather, Brian, she went to live on the top two floors of what had once been a coaching inn, at the bottom of Broad Street, in Leominster. The Inn, really quite a grand hotel, had been built in 1840. But, by 1851 the business failed ~ having opened up at just the wrong time, at the dawn of the railway era, and with very little going on in the 'old fashioned' coaching trade. 

When I used to go there, during the 1960’s, the lower floors of Broad Street were used as a shop front. The rooms above were offices, and the rows of stables built behind provided ample storage space for the agricultural feed and machines in which my grandfather used to trade. 

His father, my great grandfather, had worked in the very same premises. Before owning the property outright, in the late 1800's he became a partner in the firm of Alexander and Duncan. Back then, the company specialised in the sale of ironmongery.


What had originally been the ballroom (shown here from a newspaper advertisement around the time of its building) was used as a fancy showroom, filled with objects such as fire surrounds, tables, bed frames, umbrella stands. But by the time I knew the room it had fallen into disrepair. It was filled with machines and sacks of feed, and who knows how many rats and mice. But I loved to hear my grandmother describe the way it used to be, with music and dancing and lovely clothes. And I felt such a sense of wonder whenever I stood on that ballroom stage, surrounded by cracked plaster work, with the cobwebs draping down like lace, but feeling a sense of enchantment too while I dreamed of the glamour of its past.


And later on ... much later on, those feelings were still haunting me when I found myself in Wilton’s Hall and tried to imagine such a world through the eyes of Phoebe Turner, when she dreams of performing on that stage.


Another place that haunted me which appears in The Somnambulist, albeit in fictional disguise, was the grand construction, Hampton Court ~ what I’ve renamed as Dinwood Court. This picture is more or less as it looked when I was still a little girl, when I so vividly recall spending Sunday afternoons (those days when I wasn’t at home watching those black-and-white films on TV) sitting in the family car while we drove around the countryside. And whenever we went past Hampton Court I always hoped the car would slow, gazing out through the window to see the gates, and then the drive that led the way to what looked like a fairy tale castle. And then, when I was older, and back for the summer holidays after going to university, I had a temporary job working as a cleaner at the house. So, I finally got to look inside.

At that time the house was privately owned – I think by a transport tycoon, of whom I never knew that much: only that I had to use a Ewbank instead of a motorized hoover so as not to disturb the owner’s peace. It really was quite a task. There seemed to be miles and miles of red carpets running along the corridors ~ where I very often got quite spooked by the metal suits of armour that stood to attention on either side, just as I did in one of the bedrooms which had an eerie atmosphere, so cold and hostile that I really didn’t like to go inside. But, later on, when I wrote my book, I used the way I’d felt back then to conjure up some ghostly scenes that Phoebe Turner experiences.


Nowadays, with new owners who open the house for visitors, you can explore the gardens, even have a coffee or afternoon tea while sitting in the Orangery where Phoebe is first introduced to my fictional owner of the house: a woman called Lydia Samuels, for whom she will be a companion.

In reality, the orangery was designed by Joseph Paxton, famed for the Crystal Palace that housed the Great Exhibition of London in 1851. That setting is one that you will find if you read The Goddess and The Thief, but tonight we’ll be staying in herefordshire, and when it comes to Hampton Court, I feel so very privileged to have roamed around that house alone, before I would join the rest of the staff ~ other cleaners, gardeners, and handymen ~ when we ate a hearty three-course lunch around the kitchen table; with those lunches going on to inspire my own Victorian kitchen scenes taking place in The Somnambulist.

So often I embellished that short time I spent at Hampton Court when I started to write my novel. The story begins in London, but soon, having hit upon hard times, Phoebe travels by train to Herefordshire to take up her new employment. And when she arrives at the station it’s night, and she finds herself to be alone, as shown in this extract from the book -

I could hardly have felt more miserable. There I was half blind and abandoned in some god-forsaken country place which amounted to two narrow platforms and a rickety bridge in between. A creaking sign said Dinwood, and below that, the hands of a big round clock were pointing to after eleven o’clock.
I knocked at the ticket office door, which was locked, with no sign of any life. On the door next to that was a nameplate: The Dinwood Cider company ~ and behind barred windows were barrels and bottles, and some other slinking shapes that I feared could only be vermin. Pushing through a gate at the side I saw nothing but piles of logs and slag. I shouted ‘hello’ but my voice was drowned in the heavy beating of the rain. Much dejected, I went back to sit on my trunk, wondering what to do for the best – which is when I saw the light of a lantern, and the thin silhouette of an arm reaching out, impossibly long, with a hook at the end ... and having read all those sensational stories where young women were lost to cruel fates on dark nights, I became quite convinced that this was some lunatic monster set on a blood-crazed murdering spree.
But, when I opened my mouth to scream, a deep burring voice was asking me, “Is it Miss Turner ... Miss Turner come for Dinwood Court?
        Raising a hand to my brow, shielding my eyes from the rain once more, I saw no monster standing there, only an old man in a drooping straw hat with a fringe of white hair plastered wet to his brow. His chin was hoary with stubble. His cheeks were threaded with purple veins, but his eyes were a clear and sparkling brown, looking friendly enough as I nervously said, “Yes... that’s me. Who are you?”

Well, the old man is Mr Meldicott, who’s been sent to collect her from Dinwood Court, after which Phoebe then finds herself ...

"...sitting in a rattling trap, a draughty flapping roof on top, and the road aglow with the lantern light, as were verges of grass, muddy ditches, and hedges, where the heads of white flowers were gleaming. The air smelled damp and mushroomy. Mr Meldicott whistled some popular tune, something Cissy once used to sing as well, though I couldn’t remember the name of it. His accompaniment was the clop of hooves, the splashing of big wooden wheels, the drip, drip, drip from branches above where trees on either side of the road formed a dark arching tunnel above our heads. From time to time he clicked his tongue, soothing the horse when it whinnied or shied as shadows danced around us ... while I shivered and yawned with exhaustion, and finally let my eyes droop closed ... only stirring again when we reached some gates which, being made of iron, very heavy, very large, made the most horrible clanking sound.


I saw the house loom up ahead. A central square tower above an arched entrance, castellated walls running either side, and so many windows ... I couldn’t even begin to count ~ and each one unlit and unwelcoming. But, as the moon’s face broke through fast-scudding clouds, I saw something else that quite took my breath, the thing that was lying behind it, spreading upwards and outwards for several miles: the dense, sloping woodlands that glistened like silver. And, being quite overawed by that, and sounding more like Old Riley than me, I exclaimed, “Strike a light! What a wonder. I’ve never seen so many trees in my life.”

Old Riley who Phoebe mentions there ~ well, she’s a theatrical dresser, who throws in a bit of palm reading too. A larger than life character with a role in most of the London scenes. But, in ways and looks she wasinspired by my great Aunt Hazel from Leominster, who once ran Dimarco’s fish shop, with her husband, my Uncle Eric. Just like Aunty Hazel, Old Riley only has one eye, having lost the other when a stone was thrown up by a vehicle in the street. I was always intrigued by that one eye ~ and yet, much like Old Riley, Aunty Hazel never missed a thing!


But back to those trees that Phoebe sees ~ what I describe is the Queen’s Wood, where I often wandered in my youth along with my mother, brother and sister. And when Phoebe also walks there I try to convey the mood of the place, and the way I felt about it – so mysterious and magical; like being in another world. And, it really is for Phoebe, who's never been out of London.

My skirts brushed against the damp grasses. Directly ahead trees were steaming with moisture, almost as if they were living and breathing. I hesitated, and it seemed that all nature’s sounds hesitated too, as if those woods sensed my arrival, the stranger who entered their dappled green gloom. My fingers scraped over rough bark of trees as I gazed up into the canopy where branches were woven so tightly together, where shafts of gold light filled the gaps in the green, where the wood was creaking as leaves weighed low, still heavy and dripping with jewels of rain. There was a stream – a waterfall – that splashed over boulders furred velvet with moss, and I stood in that verdant magical place and almost believed it was welcoming me, that the birds in the branches were singing my name. The prettiest: fee bee, fee bee.


And thinking of sounds of water brings me on to Elijah’s Mermaid; another novel that has been hugely inspired by Herefordshire. Again it has that London versus the countryside divide, which has been a defining part of my life, and which is also a common theme employed in Victorian novels where, in a broadly simplistic view, the country is often viewed as good, and the cities as scenes of disease and vice, where exotic and dangerous strangers roam.


What could be more exotic than a nymph, or a mermaid ~ and this painting by John William Waterhouse, which is called A Mermaid, takes me straight back to Leominster Library, when it was based in West Street, and looked a bit like this inside –


It had such a big influence on my life. I used to get so excited when I saw the little lender’s cards being placed in their folders in the tray; particularly when I borrowed the stories of fairy tales I loved ~ such as Hans Christian Anderson’s tragic tale of TheLittle Mermaid, or Charles Kingsley’s The Water Babies, with both of those stories going on to inspire Elijah’s Mermaid; even if I reimagined them in a much more adult way.


Water played a big part in my childhood. I have such vivid memories of living in The Meadows, and then Cranes Lane in Leominster, with the fields behind both houses running down to the river, where we’d go for walks and family picnics ~ avoiding the cowpats on the way until we came to the sandy banks on the other side of an old stone bridge. We would paddle or swim in that river, or swing from the branches of willow trees. We would fish with jam jars held on strings to catch our tiddlers, or bully heads. And, in bed at night I’d go to sleep and dream of diving down under the water and living with the mermaids ...


But, as well as looking idyllic, water can be dangerous – just as it is in The Water Babies, when Tom, a little chimney sweep is drowned in a river while trying to wash away the soot that covers him ~ and through this fictional story, Charles Kingsley was also hoping to show just how cruel and exploitative were the laws in the nineteenth century when it came to child labour; when the virtue and glossy morality on the surface of Victorian life was unable to hide the stench of the sewers, and a seething underworld of sin.


When I wrote Elijah’s Mermaid I also tried to allude to that hypocrisy and sin ... starting with the story of Pearl, a girl who is found as a baby floating in the river Thames, where her unmarried mother has drowned herself, and means for her child to die as well. But, having been rescued that dark night, Pearl is then raised in a brothel, though her fate isn’t quite what you might think ~ becoming the muse of an artist, who is obsessed with her beauty, and who paints her as a mermaid.

The novel has two narrators. So, as well as Pearl in London, there is Lily and her twin brother, Elijah, who both grow up in Herefordshire, and their childhood is very different to hers, being raised by a kindly grandfather, who both the children called ‘Papa’ ~ and he writes Victorian fairy tales ~ and he lives in the village of Kingsland. And here, once again, my childhood played a part in the setting of those scenes.


As a little girl I came to know the village of Kingsland very well; often staying for days on end in the home of my aunt and uncle who ran the local post office, and who often took us children on walks through the countryside around. So, recalling those happy carefree times, I have my twins often spending hours beside a little stream that runs at the end of their garden, and roaming the fields by the village church; a place where I’ve always loved to walk, and still do when I’m at home with mum.

The house where Elijah and Lily live was once the village rectory, and it really was covered in ivy as it is in Elijah’s Mermaid, though I had to imagine the rooms inside, never having stepped foot beyond the door. I also reimagined the stream that runs at the garden's boundary, making it somewhat larger, and more overgrown with trees and ferns. A secret oasis of tranquil green where the children dip jam jars into the water, hoping tocatch, not fish like me ~ but a water babe, or a mermaid, who might have got lost when she leaves the sea; just as one in their grandfather's stories does.

Nowadays, that house is privately owned, but you can still walk the glebe field, and pass through the swinging iron gate that enters the village church yard, where some members of my family lie ~ as do Lily’s and Elijah’s. You can go inside the grey stone church, with the Volka chapel that I have also described within this book; and in there you’ll find the open tomb that used to intrigue me every time I went to church on Sundays ... in which the grown up Lily lies, posing as Ophelia, while her brother (an artist and photographer) asks to take her picture, as if she’s in a painting ~ which is something Victorian artists did, either as the reference to copy on their canvasses, or as works of art in their own right. And here, Lily describes that day when she posed as the drowned Ophelia.


I shivered in that cold dank tomb. I was doing my best to look mournful – and dead. Both of my eyes were tightly closed. Both of my hands were crossed at my breast, which was sheathed in the finest muslin cloth; an old dress from another attic trunk that had once belonged to our grandmother, wrapped up in paper, perfectly preserved, and fitting as if it was made for me. I wondered what age she had been when she wore it – if she had also been twenty years. When I’d asked Papa he could not recall. Papa was starting to forget... and that day I also tried to forget the story I’d heard of the Chapel tomb – saying that it once held the bones of a woman and newborn babe. But in one of his rambling sermons when I was still a little girl, the vicar had distinctly said that the tomb had never been used at all, but was what they call a ‘symbolic’ grave, a memorial for the Wars of the Roses when, in the battle of Mortimer’s Cross – in a field, no more than a mile away – over four thousand men were slain. It had been a time of great tragedy, but one of signs and wonders too. In those moments before the battle commenced, when all of the soldiers were praying to God to make their side victorious, the heavens began to glow with the light of not one, but several shining suns.
         A ‘parhelion’ – that is the scientific term. A sun dog the more poetic. But then, being so very young, I imagined an actual dog in the sky, and only when walking back home with Papa, when I must have mentioned such a thing, did he throw back his head and laugh and say, ‘Now, Lily, that would be a sight to see! Such an occurrence is very rare ... but nothing to do with a real dog, and certainly not a miracle . . . whatever the vicar chooses to think. It happens when the air is cold and crystals of ice form in the clouds ... and when the sun shines through them, and if all the angles of light are just so, then the rays begin to diffract and spread, much as they do when a rainbow appears. Instead of seeing an arch in the sky those soldiers saw many coloured stars. They say that to see such things brings luck, and I dare say it did for the Yorkists that day – all those soldiers who their carried battle flags embroidered with symbols of the sun.’
        
Well, that really did happen at Mortimer’s Cross, and that’s how I seeded it into my plot. But not everything that I researched ended up in the pages of the book, and one event I wrote about, and then cut from my novel, I’d like to tell you about tonight.

Images from Kingsland Village Website

We might take trains for granted now, but they were revolutionary during the nineteenth century. As I mentioned earlier, they soon did for the Lion Coaching Inn. But, on the whole they really helped the local farms to prosper, transporting livestock and other goods to markets much further away than before. They also allowed many people who might never have travelled about before to visit cities and seaside towns; even to move away to work.

Today, I like to take the train whenever I come back home again, enjoying the chance to sit and read, or to view the lovely scenery. And so did Phoebe Turner in the story of The Somnambulist ~ and then, in Elijah’s Mermaid, young Lily and Elijah go travelling to London ~ a trip they are very excited about, even though their grandfather’s housekeeper believes, as so many did back then, that to travel at such rushing speeds would lead to a form of brain damage. A nose bleed at the very least!


But, disregarding the Victorian doom mongers, William Bateman-Hanbury, the Lord Lieutenant of Herefordshire, founded a local railway. It cost around £80,000 of which the initial investors would receive an annual dividend of 4% of the profits, after which the service line was leased to the Great Western Railway, becoming fully amalgamated in 1898. Bateman engaged the engineers, Thomas Brassey and William Field, to construct the tracks that ran between Leominster and Kington. I once walked the remains of that line when, along with my brother and cousins, we decided to run away from home, heading from Kingsland to Leominster ~ from where the first train was to run in the June of 1862.


Before that, at the very start of work, Lady Bateman wielded a silver spade to dig the first earth along the track that would eventually end up as being 13 miles and 25 chains long. There were stations at the villages of Titley, Marston Road, Pembridge and Kingsland (with a private stop at Shobdon Court which was where Lord Bateman used to live), though the timetables could be - informal– with trains sometimes halting mid-way on the tracks to deliver local groceries, even to collect fresh eggs.


At the grand opening day, on Tuesday, July 28th in 1857 there was a great deal of excitement. The event having been well-advertised in all the local papers, there were banners and bunting draped up at the stations and people dressed in their Sunday best to attend a celebration meal ~ though the party was at first delayed when the brand new engine (which was named Lord Bateman) broke down just outside Leominster.

But despite any tempers being frayed, and with many of those who’d had to wait ending up being damp and bedraggled when the clouds opened up to pour with rain, the guests were dry and warm again at Kington's Oxford Arms hotel, where the Rear Admiral, Sir Thomas Hastings CB, presided over three hundred guests who sat to eat in the banqueting room. Above them were banners that read: ‘Times Past’ - with pictures of coaches and horses; while those that said ‘Times Present’ showed the design of a modern passenger train. And, as to the celebration feast ~ well, just listen to this menu, for which I’ve found some images from Mrs Beeton’s Book of Household Management, which I think will give you a good idea of how that banquet could have looked. 


"1 boar’s head, 6 spiced beef, 4 roast beef, 6 galantines of veal, 10 forequarters of lamb, 20 couples of roast fowl, 6 couples béchamel fowl, 8 hams, 10 tongues, 8 raised pies, 12 turkey poulets, 28 lobsters, 12 lobster salads, 4 Savoy cakes, 8 Danzig cakes, 8 rock cakes, 8 plain cakes, 8 charlotte russe, 8 Polish gateaux, 8 Viennese cakes, 8 raspberry creams, 8 pineapple creams, 12 dishes of tartlets, 12 dishes of cheesecakes, 12 fancy pastries, pineapples, grapes and fruit, etc."

Goodness me, what a feast that must have been! But, sadly Times Present didn’t last, and although the train line carried freight and goods until 1964, it was closed for public travel from 1955, by then unable to compete with the more successful bus companies. The last train at Kington station found a black flag hanging to greet it, before the final return was made. 

What a sad day that must have been.



This post forms the greater part of a talk prepared for the Herefordshire Libraries Book Festival.





MILLAIS' MUSE ~ ESSAY BY KEVIN HILL

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The VV first saw this essay published in the Pre-Raphaelite Society membership magazine. Now, she is delighted to publish Kevin Hill's article here as well. 




I returned on a grey January morning, having made a desultory search some eighteen months earlier. Then, I'd had no idea where to look and, predictably, failed. This time though, I had a scrap of paper with some rough co-ordinates and, surprisingly quickly, I found it ...

SOPHIE M CAIRD BORN OCTOBER 28TH 1843
DIED MARCH 15TH 1882 AND HER ONLY CHILD
BEATRIX ADA BORN MAY 15TH 1874
DIED MAY 7TH 1888.

The headstone of polished granite, bare but for the above inscription. In fact, not a true inscription but stick on letters, like those used to personalise birthday cards. The numbers and letters on the bottom line lost, leaving a ghostly trace.

Brompton Cemetery is one of those Victorian Valhallas which grace most of our cities. Here one can trace the tastes and pretentions of that epoch. The Gothic, the dabble with Egyptian, the Celtic, Arts and Crafts, and everywhere angels - beautiful and graceful as if they had stepped from a Morris and Co. window. In places the graves are so close that one imagines the thinnest membrane of earth between each cell.

In all this pomp and panegyric Sophie Caird's headstone seems austere, not to say terse. No mention of the grieving husband, though there should have been one. And Beatrix, her 'only child', the taint of failure as well as tragedy, especially as the only child was 'only' a girl.

Sophie Caird, born Sophie Gray, was the sister in law of Sir John Everett Millais and, however briefly, his muse. Here she lies beneath the grinding jets, beside the Central Line and Chelsea F.C. - odd bedfellows for eternity.

In January 1854 Sophie visited Millais at his Gower Street studio. She was accompanied by her sister Effie's first husband, John Ruskin. Millais made a watercolour of the 10 year old. He wrote to Effie, declaring Sophie to be 'a delightful shrewd little damsel'. He was impressed by her determination to remain still whilst posing for him. He added, 'I think her extremely beautiful'. The resulting portrait shows an alert, intelligent child, her hair carefully coifed in heavy ringlets. Ruskin was 'delighted' with the likeness.


This was in the midst of that much documented bust up - the Ruskin divorce. Sophie had just spent a less than happy Christmas with Ruskin and her sister in Durham. Just three months later Effie was to flee her husband falling, ultimately, into the arms of Millais. Most commentators agree that Sophie was involved in the shenanigans far more than was appropriate for her years. The description 'Go Between' is often applied. One also thinks of 'What Maisie Knew' - the child as dumb witness. What effect all of this had on Sophie is impossible to say, but surely some seeds, at least, of Sophie's later problems were sown at this time.


Following their marriage in July 1855 Millais and Effie moved into Annat Lodge near Perth, 'a typical old house with a cedared garden', close to the Gray family home at Bowerswell. When the dust had settled and guests had left Millais turned his mind to work. We are lucky to have Effie's account of the subsequent painting's evolution. On the 20th October, after a couple of false starts, he began painting Sophie's head on the canvas that was to become 'Autumn Leaves'. Millais had said he wanted to paint a picture 'full of beauty and without subject'. 


Sophie and her sister would have been handy (and cheap) as models, and after scouring the neighbourhood Effie was also able to rope in two local children to pose. Effie tells us that her sisters wore dresses of 'green Linsey Wolsey' - a thick woollen fabric and 'stout walking boots'. It was common for middle class sisters to wear matching clothing, showing that their parents were wealthy enough to avoid resorting to hand-me -downs. There is a photograph of the Gray clan and Millais taken earlier that summer showing Sophie and Alice in flouncy, matching dresses.

In 'Autumn Leaves' the four girls are posed in a beautifully depicted twilit garden, Sophie taking leaves from a basket held by her sister, and languidly depositing them onto a smouldering pile. Sophie and Alice are the only children to look out of the canvas, but not quite at the viewer. Their gaze, almost trance-like, is directed just to the viewers right.The effect is solemn and mystical. In recent years digital colour reproduction has made huge advances. It is tempting to avoid the expense and hassle of 'blockbuster' exhibitions and just buy the catalogue instead. But, 'Autumn Leaves' is so subtle and elusive that it almost defies reproduction. In some books it is a murky mess, more midnight than twilight. Details, such as the stripes on the sisters` dresses and the shadowy figure on the left (generally interpreted as reaping or mowing, but surely in early November more likely to be raking?) are often completely lost. In others the colours are too bright and lurid. This painting needs to be seen in the original to be properly appreciated.

The work is numinous and lyrical, a meditation on the passing of beauty and the inevitability of death. Most Victorian figurative painting can be read like a book, but 'Autumn Leaves' is not prose, it is poetry. At the age of 26, the newly married Millais had created a masterpiece. The artist had 'introduced the impassively beautiful female face that became the chief icon of aestheticism'.

Sophie was 12 when the painting was started and 13 when it was finished. One wonders if she had a day off for her birthday. Millais must have been a bright star in her life. Dazzlingly talented, handsome and personable - a veritable knight in shining armour who had saved her sister from a miserable marriage.

'Autumn Leaves' was displayed at the Royal Academy exhibition in the spring of 1856. The reviews were mixed but Ruskin, for one, was eulogistic. On the 3rd May Millais wrote to Effie informing her that he was off to the Royal Academy 'to make a sketch of the heads of Autumn Leaves for the Illustrated London News'. Another artist was to make a copy of the rest of the painting, the whole then being wood engraved for final reproduction.

There must have been great excitement at Bowerswell on Saturday 30th August when the resulting full page image appeared in the magazine. It is difficult to over estimate the cultural importance of the Illustrated London News in mid-Victorian Britain. Begun in 1842 it became 'the most phenomenally successful newspaper of its time' and Millais was a regular reader. Even now, the quality and quantity of illustrations is impressive. At the time, in a relatively image-starved world, it would have seemed miraculous.

The crepuscular light and subtle detail of 'Autumn Leaves' would not have been easy to replicate in an engraving . The reaper now becomes lost behind a plume of smoke, presumably to save time, and the leaves have lost detail.


But, it is Millais' treatment of the heads which is most interesting. Now, Sophie and Alice stare emphatically at the viewer, and all four girls look as if they have had 'lip jobs'. Millais has prettified them, possibly in an attempt to make the painting more palatable to the I.L.N. readership. This would have been heady stuff for a provincial 13 year old girl. Although the painting was exhibited four more times in Sophie's lifetime, she probably never saw the original again. 


Sophie is recognisable in one of Millais' works of the following winter, 'The Heretic'. This was an attempt to repeat the success of 'The Heugenot'. Millais found it hard to render Sophie's contorted features, and the resulting painting is melodramatic and had not aged well. Posing for this must have been hard work for Sophie.


Sometime over the following summer and autumn she modelled for Millais once more in response to a commission from the artists Joanna Boyce and George Pryce Boyce. He was to produce two small portraits, one of Sophie, and one of her sister Alice. The one of Alice is charming enough but the portrait of Sophie is astonishing. After the labours of 'The Heretic', here the relationship between artist and sitter is relaxed, not to say intimate. Sophie, her head tilted slightly upwards, gazes out past the viewer as if steadfastly contemplating eternity. Again, the original deserves inspection, the quality of painting in the hair and the shadowing on the throat is remarkable. No wonder Millais reported to Joanna Boyce that the portraits were 'as good as I can turn out'. 

Millais was to go on and paint Marchionesses, Duchesses and Countesses but none are a patch on this little portrait of Sophie. According to Mary Lutyens a story ran in the Gray family that he and Sophie became 'too fond of each other'. At the least, this painting shows a deep rapport between artist and sitter. Sophie 'seemed to inspire [Millais] to create fleeting works of loveliness and subtlety'. The summer of 1857 was the year of the Indian Mutiny, the trial of Madeleine Smith and the presentation of the first V.C`S. Yet, this painting`s freshness and immediacy, suggest it could have been painted yesterday.



Sophie was also to model once more - she is the figure on the left in the bevvy of maidens strewn across the grass in 'Spring'. This is in effect a companion picture to 'Autumn Leaves' but the imagery less subtle.

Millais was now based in London. His star was in the ascendant. Sophie's was to burn out much too soon. The harrowing details of her mental illness (first documented in 1868), along with her unhappy marriage and eventual death from anorexia are outlined in Susan Fagance Cooper`s excellent book, Effie. She was evidently a good companion and a talented musician. The birth of her daughter, Beatrix, suggests that for a while, at least, her illness was under control.

Millais was to complete one last portrait of Sophie in 1880, two years before she died. Here the head is slightly lowered, the face pinched the hair greying, her fingers nervously entwined. Her clothing has an 'aesthetic' look, perhaps because the looser cut hid her thinness. She would not have needed corsets. Millais hung and kept this painting in his studio. There is a photograph of him sitting beneath it, reading.

I place some flowers on the grave - what sadness was shovelled here? Her story seems like some tragic inversion of Dorian Gray - the paintings eternally beautiful. Sophie all too mortal. I hope she found the peace she sought.

My thoughts are disturbed by some drunks on a nearby bench. I turn and pick my way between the serried graves  pass the beggar at the gates and walk onto the Fulham Road.

Kevin Hill. 
November 2015



REFERENCES

Millais and the Ruskins. Mary Lutyens. Murray 1967. Page 131.

The Life and Letters of Sir John Everett Millais. Volume 1.  John Guille Millais . Methuen 1899 . Page 288.

The Pre Raphaelites. Tate Gallery/Penguin. 1984. Page 139.

Ibid. Page 141.

The Pre-Raphaelite Papers. Tate Gallery 1984 . Page 142.

Life and Letters. OP. Cit. Page 298.

The Age of Paradox, A Biography of England 1841 – 1851. John W. Dodds, London. Victor Gollancz 1953. Page 107

John George and Henry, Sue Bradbury  The Boydell Press 2012. Page 208.

Lutyens. OP. Cit. Page153.

Effie. Suzanne Fagence Cooper . Duckworth Overlook 2010. Page 210.


FRENCH PANORAMIC WALLPAPER ...

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This film, from the National Museums Scotland, describes the restoration of some truly beautiful panels of French panoramic wallpaper.

Below are some more examples of panoramic wallpaper designs.

 


Until the 1840's peopled landscapes were popular, often showing exotic locations, or scenes from myth or history. The pacific-inspired scene above was created in 1805. It consisted of 20 wallpaper strips that could then be arranged in various orders to create individual designs.



Here is an oriental scene.



Here a fantastical world of birds.


Here, some ornate drapery.




Here, another exquisite Decor Chinois ~ these being a small selection of panels preserved from the early 20th century. They were auctioned at Christies in 2008 for the sum of £3,750.



Thanks for this post's inspiration goes to Sally-Anne Huxtable, Principal Curator or Modern and Contemporary Design at National Museums Scotland.



YOURS FOR HEALTH: LYDIA PINKHAM ...

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Lydia Estes Pinkham - February 9, 1819 ~ May 17, 1883

Born in Massachusetts as the tenth of twelve other children belonging to a Quaker couple, Lydia Estes, as she was then known, had a relatively comfortable and well-cared for childhood. When she was sixteen she followed her parents political lead and joined the Female Anti Slavery Society, before at the age of twenty-four, settling down to married life. 

Isaac Pinkham was a widower who worked as a shoe manufacturer, though he went on to try other businesses - and rarely with very much success. Meanwhile, Lydia often made a brew using various natural herbs for general everyday maladies, and especially to alleviate certain specific 'female' complaints such as menstruation pains or the side affects of the menopause. 

For this brew she added to an alcohol base crushed plants such as Life Root, Fenugreek, Unicorn Root, and Black Cohosh - the latter being frequently used by native American Indians, and all being accepted to this day as valuable remedies to alleviate inflammation, or as diuretics, or to ease pelvic congestion and muscle spasms. 

At first, Lydia was happy to give this brew as gifts to family and friends - with glowing testimonials - until her husband's fortunes failed and, in 1875, she started to manufacture it in very much larger quantities, selling it for a dollar a bottle to try and bring some much needed money into the family coffers, and resulting in newspaper advertisements such as the one below -




Thus, Lydia E Pinkham's Vegetable Compound became one of the best known patent medicines that was used in the nineteenth century, going on to gross $300,000 a year at the greatest height of its success. Not only this, but a bi-product was for Lydia to then become a sort of agony aunt when many women customers wrote to her with problems - which Lydia mostly answered - although it was quite a scandal when her answers continued to arrive long after the woman herself was dead: when a picture of her tombstone was publicised to expose the deception. 

Even so, whether Lydia herself, or her daughter in law - Jennie Pinkham - ran the Department of Advice, the fact is that information was sent on a great many personal issues that were then barely ever spoken about. Pamphlets were also printed up presenting all female facts of life through puberty, childbirth and to menopause. As such, Lydia Pinkham was quite a trailblazer when it came to women's health issues, family planning, and general family advice.




The family-owned business finally sold out to Cooper Laboratories in 1968. Even to this very day some of the Pinkham remedies are available to buy in American drug stores. And perhaps it was publicity about that sale in '68 that led a group in Liverpool who called themselves The Scaffold to release a single that became a great hit in the pop charts at number one, and which went by the name of Lily the Pink: The Saviour of the Human Race - being a modern version of a much older song about Lydia's medicinal brew. 

The VV remembers it very well, and may well have a sing-a-long right now ...




BEYOND THE TEMPORAL ~ SPIRITS AND FAITH IN VICTORIAN ENGLAND

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The following article is taken from the body of a talk given by Essie Fox while at the 2016 Historical Novel Conference in Oxford. (Also speaking on this panel were Karen Maitland, Mary Sharratt, and Antoinette May. )


Dowlais Ironworks by George Childs. 1840


For our panel today I’ll be talking about the Victorian Cult of Death - a cult of misery and grief which, somewhat ironically, took hold in a time of great energy, with advancements in industry and science that created a bridge to our modern world. And yet, so many Victorians were torn between the new ideas thrown up by this revolutionary age, and the more superstitious pagan beliefs carried down from previous centuries.

Added to this was the sensation of Darwin’s theory of evolution which caused a challenge to the firmest faiths - but was also twisted by charlatans who travelled around with freak shows and claimed to show exhibits, such as mermaids brought from Feejee, which were really the mummified remains of a monkey’s upper torso sewn onto the body of a fish. A clever taxidermist’s trick.



Taken in by things like that, many Victorians also believed in ghosts - a belief that was partly influenced by authors such as Dickens, who had gone on a tour of America where he witnessed the traditions of Halloween and was particularly intrigued by morbid stories of the dead - after which he came back home again and wrote A Christmas Carol.




Robbie Burns’ poem ‘Halloween’ had fairies dance on moonlit nights. Why, even Queen Victoria took part in halloween parades when she was at Balmoral. And perhaps on those nights she also read the popular sensation tales, with spirits seen in mirrors, or women who wailed by misty graves, with eerie worlds of make-believe inspired by death, disease and sex, with crumbling castles and dripping crypts ... and perhaps a rotting corpse or two.

Ah, those pale limp corpses! How the Victorian authors loved them  - but then the mortality rate was high, and all too visible to see. While our ill are confined in hospitals, and even with loved ones who die at home being very quickly whisked away to undertakers’ mortuaries, the Victorians had no National Health Service. No inoculations to protect against fatal childhood diseases. No antibiotics to kill off infections considered as trivial today ... not to mention the complications faced by women during childbirth.



Death could strike at any time. Ruthless, swift, invisible, whatever your age or social class. And for those who strayed too far away from the path of moral righteousness there was the risk of syphilis - a scourge so well alluded to in Bram Stoker’s novel, Dracula - when he writes of the vampire’s lust for blood, as something sensual and exotic. But also something sinister, corrupting the flesh and bringing death. In the nineteenth century, sexual diseases were rampant, and beneath the surface social veneer many immoral deeds went on, with the consequence of such ‘sins of the flesh’ becoming the time’s great leveller, not discriminating in the least between rich, or poor, or famous. So, illicit sex was linked with death. A nightmare! A real life horror tale - which is surely one reason why the age became obsessed with purity, taking their lead from the Queen, who, along with her husband, Albert, portrayed the ideal marriage.




But when Prince Albert died so young, at the age of only 42 (and not from syphilis, I stress) Victoria turned her misery into something of an art form, with the man she had adored in life then worshipped as a god in death – with the Queen so often heard to say that wished that she could die as well: to join him in Eternity.



While waiting for that eternity, her mortal flesh must still be clothed – and the fetish for mourning now took hold, with the queen remaining dressed in black until she reached her dying day. Mourning was an industry. People visited vast emporiums, which also placed their advertisements in the newspapers and magazines. (The mail order business is nothing new!) People who mourned seemed suspended between the world of the living and dead. They wrote on black-edged stationery, blew their noses on black-stitched handkerchiefs, even sometimes threaded black silk through the lace of their undergarments. They wore black jewellery made of jet - with the best of it from Whitby. (That link to Dracula again!) They tried to keep their loved ones close by wearing lockets with their hair... whereas today we are more content by looking back on photographs.

But, in the Victorian era, photography was very new. Even when studios opened up where personal portraits could be made, this was something of a luxury; an expense beyond most poorer folk– which is why some people at this time only had their pictures taken once ... and often after they had died, when the body would be washed and dressed, then posed as if still living, sometimes alone, and sometimes in the midst of the rest of the family; thus creating a personal memory to treasure in years to come.



In one of the least disturbing of the Post Mortem images I’ve seen, two children are standing at the side of the bed in which their sister lies where, due to the long exposure time, the living children look like ghosts - blurred, because they moved, whereas the little girl who died is very clear for us to see. But then, of course, she was quite still.


Such accidental blurring soon became a deliberate method used by photographer charlatans who claimed to take pictures of ghosts which hovered close while loved ones posed. I’m actually writing about this now in a novel about Edwardian film – with moving pictures being yet another Victorian ‘miracle’ ... when stage magicians often turned to the trade of directing feature films, using smoke and mirror tricks as the forerunners of those special effects we often take for granted now.

It was double exposure, nothing more. Still, it is astonishing to think how people were convinced. But then, we see what we want to see. We believe the things we want to believe - particularly in times of grief.


The Queen’s yearning for her husband meant that she simply couldn’t let him rest, often hiring spirit mediums who claimed to summon up the dead. But was she, along with so many more, really duped into believing that the souls of the dead could rise again - come home and have a chat with them? Well, with grand scientific discoveries, such as the harnessing of electricity, with X Rays to see beneath the flesh, or voices heard through the ether as they travelled along a telegraph wire – why should it not be possible to discover another invisible force, and to tap into the energies of those spirit souls beyond the veil?


I’ve covered some aspects of this cult in my Victorian novels. In The Goddess and the Thief we actually see Victoria meeting with some mediums. Indeed, while he was alive, she and Albert conducted séances. Gladstone, her Prime Minister had been a founding member of the Society for Psychical Research. And another acquaintance of the Queen who firmly believed in the spirit world was a certain Mr Brown; the gamekeeper turned confidente, who claimed to have a psychic gift through which to channel Albert’s soul. If only Victoria’s diaries had not been edited when she died ... since when she shares eternity, not only with Prince Albert's corpse, but with some keepsakes from John Brown. For, after being laid to rest her personal physician testified that the royal tomb at Frogmore contained not just the royal pair, but also a lock of John Brown's hair, a photograph, some letters, and a ring that had once belonged to his mother.

The Queen – like so many of her time - went to her grave a Christian. But she was also influenced by the eastern myths and religions encountered through the Empire’s reach - which also inspired stories such as Wilkie Collins’ The Moonstone, which was based on the cursed Koh-i-noor, a sacred diamond that was said to have some supernatural powers.

I’ve also woven this into the story of The Goddess and the Thief  which features Alice Willoughby, who was born and raised in India, until at the age of eight she is sent away to England. There she lives with her Aunt Mercy, a fraudulent spirit medium, who forces the young and defenceless child to take part in séances she holds - as described here in this extract, which illustrates some of the tricks that fakes like Mercy might have played ...


I walked the path of Mercy’s ghost. I acted in her Mysteries. I became an apprentice in the trade for which she placed advertisements: discreet invitations in magazines for “Tea and Table Moving” ... for which she had me eavesdrop on those ‘guests’ who waited in hall. Nearly always women, nearly always old, exchanging confidential woes, and thus revealing vital clues. And later, when they had been called to sit beside the parlour fire, when the front door bell would chance to ring, requiring Mercy be called out on a matter of some urgency – that subterfuge was all it took for me to show my aunt the page on which I’d scribbled down the facts that I had learned while hiding: those names and sorrowful events that might then drip from Mercy’s lips.

When guests returned as regulars, when no more secrets need be learned, I wore the garments of the ghost, the hushing silks, the sheer black veils, the darkness of which obscured the face on which my aunt brushed silver paste, with ashes smudged around my eyes, to make me look half skull, half corpse. At other times a mask transformed my face into an infant child, whose tiny rosebud mouth would cry, ‘Mama - dear Mama. I am here!’

In daylight, it was pitiful to see those crude deceptions. I felt ashamed to play a part, to cause yet more unhappiness. But in the parlour’s darkness, the power of those wicked acts! Truly it was astonishing when, at Mercy’s given signal – a pre- arranged word, a certain look – her spirit guide materialised from behind ‘The Filmy Veil of Death’, which was generally the Chinese screen or the drapes in the dimmest corner ... from where I would float across the room, leaving a trail of apports behind – the blooms that might be Spirit-sent: as were the kisses that I gave. The touch of lips on tear-damp cheeks. The diversion of which allowed my aunt the chance to fling some sprays of dust from her pocket down into the hearth – where those chemicals would cause the flames to crackle purple, orange, red - exuding such a dense grey pall while I opened the door and left the room, during which my aunt would stand and chant:

Through the mists that hide the Light of God,
I see a shapeless form of Death.
Death comes and beckons me today to glimpse the sacred Summerland. 
And with commingled joy and dread, I hear the far-off whispers . . .




Were all those far off whispers real? Will we meet again in the summerlands? The only thing I know for sure is, oh, so very well expressed in the Latin ‘Memento Mori’ - which is: Remember You Must Die.

THE VICTORIAN CULT OF DEATH...

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Recently, the VV gave a talk to the Dracula Society, discussing some aspects of her research into the Victorian Cult of Death. This is a transcript of that talk... 


I adore the gothic genre. Even when I was a little girl there was nothing I liked much better than to spend wet winter afternoons snuggled up on the sofa by a fire, with the curtains closed against the rain which was rattling against the window panes, while I watched all the flickering black and white films... like Fanny by Gaslight, or Wuthering Heights, not to mention the Hammer Horror films shown late on every Friday night. How they informed my teenage years!




And then, at university, I discovered Victorian Sensation novels such as Wilkie Collins’ The Woman in White, or Mary Elizabeth Braddon’s Lady Audley’s Secret. All those twisting, turning, daring plots filled with such audacious themes – divorce or illegitimacy – doomed love affairs – lost inheritances – and very often harking back to Horace Walpole’s Castle of Otranto which inspired a host of fevered tales, perhaps even Castle Dracula, where an isolated protagonist, usually female, usually young, is engaged in a mental and physical battle against monsters, madness, murder, disease, sex, and the supernatural; with visions induced by drugs or despair which may be real, or otherwise might be explained as little more than the fears of an irrational mind. And all with claustrophobic scenes, such as crumbling castles with dripping crypts. Even a rotting corpse or two.





I think these isolated ruins – painted by Sebastian Pether in the early nineteenth century – add so much to the Gothic atmosphere of what looks like an illustration to grace an adult fairytale. A story subversive and dark enough to disturb the most cynical of minds, and to cause a shiver of delight. Just as when small children thrill to hear those opening few words: ‘Once upon a time’... 

When it comes to my own novels, I try to distort that fairy tale theme, with the concept of good versus evil sometimes being confused with twilight realms where nightmares meld with reality. Sometimes even the spirit world. But, at the heart of all my books is a gritty and real Victorian backdrop, with the darkness of what is often now referred to as its Cult of Death – though I would say that everyone, whether in the past or the present day, holds such a fear inside their hearts. It’s just that today our modern lives are somehow much more sanitized, making it easier to forget. Unless we are directly involved in what we might call the funeral trade, we rarely see the ‘face of death’. The ill are contained in hospitals. Even those who die at home are very quickly whisked away to undertakers’ mortuaries. We busy ourselves with the rituals. The choice of a coffin, the fittings, the flowers – all of which almost distract us from what we’re really dealing with; which is the pain of grief and loss. 

During the Victorian era, it was much harder to forget.

Mortality rates were very high. There was no National Health Service. No inoculations protecting the young against fatal childhood diseases. No antibiotics to kill off infections, some of which we might consider as being trivial today. But a finger scratched on a rose thorn while gardening this afternoon might result in a case of blood poisoning that would see you off within the week; not to mention the complications faced by women during childbirth.

Death could strike at any time. Ruthless, swift, invisible, whatever your age or social class. And for those who strayed too far away from the path of moral righteousness there were other forms of death as well, so virulent and widely spread that they only enhanced the sense of dread. 

One of them was  syphilis – that infection being rampant in nineteenth-century England where beneath a moral social veneer many scandals were simmering below. The consequence of such ‘sins of the flesh’ became the time’s great leveller, not discriminating in the least between rich, or poor – or famous.


Today, the disease can be easily cured by a course of antibiotics. Then, there was no hope at all. It was true to say that sex could kill, and sex was on sale most everywhere, on any Victorian city street – with many so-called respectable men (the married and bachelors alike) seeking to satisfy those needs that we accept as natural now.




Hidden in veils of silence and shame, the disease spread through every social group. This photograph was taken of Isabella Beaton who I often used to imagine as a battle axe of the kitchen range. But, the domestic goddess of her age died when she was twenty-nine, and may well have been infected as a virgin on her wedding night – as were so many others then, quite unaware of any wrong until the symptoms took a hold. Although she died from childbirth fever, she was also said to be in a much weakened state from illnesses brought on by infection with syphilis.

A state of near national hysteria led to the passing of an act whereby any woman on the streets, whether a prostitute or not, could be apprehended and physically examined for showing signs of the disease. Those found to be infected were placed in isolation, in medical institutions such as the London Lock Hospital: a cross between a prison and a convalescent clinic where there was no hope of any cure. But at least their souls might yet be saved to die and enter heaven’s gates. Meanwhile, they suffered hellishly, kept out of sight and out of mind, while the highly infectious but physically well continued to spread the plague about. 

Illicit sex was a gamble. The risks were very high. ‘One night of love with Venus...a lifetime spent with Mercury.’ 

Ah, mercury – the so-called cure – the toxic effects of which could be as grim as the disease itself, with ulcers, hair loss, headaches, fatigue and gross disfigurement, paralysis, blindness, madness too. A nightmare! A real life horror tale – which may have been in Bram Stoker’s mind when he wrote his novel, Dracula.




I’m sure you may well be aware that the author was often rumoured as suffering from syphilis, even though the official cause of death was said to be physical exhaustion. This was a popular euphemism, very often used in Victorian times, but whatever the truth of the matter I often ponder on this fact, especially when considering the central theme of Dracula – seeing anew in its pages the descriptions of a vile and unrelenting corruption of the blood: a corruption passed on sexually, from a man to his wife, then through her blood to infect the child inside a womb. The fate of the Beatons yet again.

So, a sort of immortality. A scourge that did not always die, even when its victims had.




For those who were then left behind there was grief, but life still carried on. While observing the mourning rituals that very often took their leads from the widowed Queen Victoria, who – following her husband’s death at the age of only 42 (and not from syphilis, I stress), went on to turn her misery into a grand obsession, and something of an art form, with the man she had adored in life then worshipped as a god in death – with the Queen very often heard to say that wished that she could have died as well, to join him in Eternity.




But, while waiting for eternity, her mortal flesh still needed clothes – and, it was around about this time that the fashion for mourning dress became such a massive industry. Victorians really revelled in what we might describe today as a mawkish sentimentality, with items worn and placed in homes to signify remembrance; all the things that could be purchased from enormous mourning emporiums – either by going to the shops in a personal capacity, or else by ordering items via adverts placed in newspapers, magazines, or traders’ catalogues. The mail order business is nothing new!




Hats were an essential. But, a mourner might also like to choose some black-edged stationery to use, or black embroidered handkerchiefs, even black satin ribbons to thread through the lace of their undergarments.




And, oh, what fashions could be found - as displayed in 'Death Becomes Her'– an exhibition held last year at the New York Metropolitan - though, the strictest rules and traditions were applied to the colours of the dyes, with various shades being allowed, depending on the time elapsed since the beloved’s end was met – and also the griever’s relationship. So, after the blacks, there were greys and browns, purples and various shades of mauve, though some, such as Queen Victoria, the so-called Widow of Windsor, remained in black forevermore.





Jewellery was acceptable, but nothing too bright or colourful, which was why jet was so popular – a great boost for places like Whitby where the very finest was said to be found; with necklaces, brooches, bracelets, rings very often being customised with a loved one’s name or initials. Even the numbers to signify the date or age when death occurred. 

Hair was a treasured keepsake too – allied with the fact that a woman’s hair was her crowning glory when alive. And then, the rather creepy fact that it often grew, long after death, as exemplified in the story told about the artist, Dante Gabriel Rossetti, who, when Lizzie Sidall, his muse and wife had died, wound a book of his poetry through her hair before her coffin was interred in a grave in Highgate cemetery. But then, seven years later, when he was in need of money, and in something of an artistic rut, he decided to reclaim that book, digging her up at the dead of night and then ...




... as shown in this lurid still from Ken Russell’s Dante’s Inferno– was shocked to see the way his wife’s lustrous red locks had grown so long, as if she never had been dead! As if she was a vampire. 
Poor Lizzie was no vampire – and who knows if she had syphilis. But she certainly was the victim of another great scourge of the era – and that was the use of opiates. 

No-one had look too far to find their chosen daily dose. Following the Empire’s expansion into other eastern lands, Victorian England was awash with the drug. It was sold in every pharmacy and no need for a prescription, after which it was ingested in the forms of powders or potions, which often led to overdose, with many children being lost while doped with supposedly innocent tinctures of cough medicine, or teething drops.




Mrs Winslow had much to answer for, with respectable and assuring ads that offered -

“ADVICE TO MOTHERS!—Are you broken in your rest by a sick child? Go at once to a chemist and get a bottle of MRS. WINSLOW’S SOOTHING SYRUP. It is perfectly harmless and pleasant to taste, it produces natural quiet sleep so that the little cherub awakes “as bright as a button.” It soothes the child, it softens the gums, allays all pain, regulates the bowels, and is the best known remedy for dysentery and diarrhea. Mrs. Winslow’s Soothing Syrup is sold by Medicine dealers everywhere at 1s. 11⁄2d. per bottle. Manufactured in New York and at 498, Oxford- street, London.” 




But perhaps the most popular potion to sit in Victorian medicine chests, or to lie close at hand on bedside stands, were the ladylike bottles of laudanum, which even Queen Victoria used for her headaches and menstrual cramps. A potent narcotic it was as well, containing all opium alkaloids, including morphine and codeine.




Lizzie Siddal was addicted, and this hopeless situation is thought to have been the inspiration behind a poem her husband’s sister wrote. Christina Rosetti’s, Goblin Market - illustrated here by Arthur Rackam – is a subversive, so-called fairy tale, which is full of longing for sex, and drugs, and in which another Lizzie is seduced by the juice that the goblins sell: ‘Their fruits like honey to the throat, But as a poison to the blood.’ 

That poison may have been the cause of the stillbirth of Lizzie’s daughter too. The next child conceived was never born, when its mother slipped into a coma, following an overdose - after which Rossetti painted his famous Beata Beatrix, where a woman holds a poppy flower. The source of the drug that killed his wife.





I wonder if, when he dug her up, Rossetti saved poor Lizzie’s hair to place inside a locket – which was how so many Victorians remembered loved ones lost to them. 





Or he might have had those longer lengths woven into the ‘lace’ of a mourning wreath – though it does seem rather creepy now; this ritual of remembrance by ‘hair’. 

Today we are more likely to remember those who’ve passed away by looking at photographs we keep. And, of course, we have videos – voicemails too. But, in the Victorian era, photography was very new. Even when studios opened up in which personal portraits could be made, this was something of a luxury; an expense that many poorer folk could very ill afford to bear – which is why some people at this time only had their pictures taken once, and often only when they’d died – when a family member would rush out to call in the photographer while the body would be washed and dressed and then posed as if still living – sometimes alone, and sometimes in the midst of the rest of the family, thus creating a personal memory to treasure in years to come. 

Such Post Mortem photographs are easily found online if you want to do a Google search. But I warn you, they can be disturbing, which is why tonight I’ve only loaded two for you to view on screen.




The first one is this photograph of beloved family pet.




The second, is this...where two children are standing beside the bed in which their younger sister seems to sleep, where, due to the long exposure time the living children look like ghosts, because they are blurred, because they moved, whereas the little girl who died is very clear for us to see. But then, of course, she was quite still. A beautiful, sad photograph. 

Such accidental blurring soon became a deliberate method used by Victorian charlatans who claimed to take photographs of ghosts as they hovered about in the background while their living loved ones posed in front. I’m actually writing about this now in a novel about the film industry – which was another miracle that began in late Victorian times, when stage magicians often turned to the trade of directing films, using their smoke and mirror tricks as the forerunners of the special effects that we often take for granted now.




But, back to spirit photography. It was double exposure, nothing more. Still, it is astonishing to think how people were convinced. But then, we see what we want to see. We often believe what we want to believe, particularly in times of grief.




How Victoria grieved for Albert, seen here upon his death bed when the soul had clearly fled the flesh. But his wife often tried to call it back, at the forefront of another part of the Victorian cult of death when she met with spirit mediums.




This ardent belief in the spirit world was thought to have gained momentum in America with the Fox sisters, and during and after the Civil War, when so many young men had lost their lives and survivors were desperate to contact them. And again, there were lots of tricks involved. Many mediums were fine magicians. 

But clairvoyance was also strongly linked with the early suffrage movement – with women not allowed to speak so controversially ‘themselves’ – but they could utter all sorts of views through the voice of any spirit guide!





I’ve written a lot about this in another article on this  blog - in the form of Victoria Woodhall; an amazing American woman who was also a newspaper publisher, a woman’s suffrage activist – and the very first female broker on Wall Street. She even went so far as to stand against Grant for the US presidency, back in 1872. What a woman! And there’s so much more about her exciting and scandalous life, She was not at all a retiring rose who fainted away at the slightest threat of any inconvenience. And she realised that power lay in the cult that was known as Spiritualism, followed as a religion by so many in Victorian times, with a lucrative ‘entertainment’ trade growing up around it. 

It’s not really as odd as it might seem – that so many people could be duped – if, in fact, we think they were. Victorians often had strong faith, with a fervent belief in an afterlife. And with scientific discoveries, such as the harnessing of electricity, or X Rays to see beneath the flesh, or voices heard through the ether as they travelled along a telegraph wire – why should it not be possible to discover another invisible force, and to tap into the energies of the spirit dead who still lived on: only waiting for us on the other side of the ever present veil of death? 

I’ve actually covered some aspects of this cult in The Goddess and the Thief, in which we see Queen Victoria meeting with spiritualist mediums. In fact, though the mediums in my book are entirely fictional, Victoria really did consult with famous clairvoyants of the time; and those meetings began even before the time of her husband’s tragic end. On one occasion when the royal couple were holidaying on the Isle of Wight, they met a Miss Georgina Eagle, who impressed the Queen so much that Victoria gave her a golden watch, on the back of which she had engraved – ‘For Meritorious and Extraordinary Clairvoyance. Produced at Osborne House, Isle of Wight, July 17th, 1846’.




Perhaps Miss Eagle was also there when a table began to levitate, leaving Prince Albert so horrified that he ordered the object be destroyed, and then demanded that his wife never dabble in such things again. 

But, she did – when he could not stop her – perhaps mindful of some words that he once wrote to her in happy times: ‘We don’t know in what state we shall meet again, but we shall recognise each other and be together in eternity I am perfectly certain.’ 

Another man who fervently believed in the afterlife to come was Robert Lees, the medium who wrote a letter to the Queen when he was just 13 years old, detailing certain private things about her life with Albert that he could not possibly have known; all of which so impressed Victoria that later on she invited him to join the court in London as its resident Spirit Medium. Lees, however declined that role, and suggested the situation would be better filled by another man. Many have surmised he had a certain Mr Brown in mind; the gamekeeper turned confidente, who claimed to have a psychic gift, and who, it was said, became the channel by which Prince Albert’s soul could visit with his wife again! If only Victoria’s diaries had not been edited when she died. What entries might have been destroyed. 

Whatever she wrote of them while alive, both men – in one way or another – were to share her final resting place, and perhaps in her eternity, when her body was laid besides Albert’s at the Royal Mausoleum at Frogmore.




In death Victoria took along mementoes of those she’d loved in life. So, she lies with Albert’s dressing gown, one of his cloaks, and a plaster cast that was made of one of her husband’s hands. She also has her wedding veil, some shawls, some family photographs, and various items of jewellery – but according to many intimates, including her physician, the royal tomb also contains some private mementos of John Brown. A lock of his hair, a photograph, several of his letters, and a ring that belonged to his mother.




The Queen – like many Victorians, went to her grave a Christian. But she was also influenced by the eastern religions and ideas encountered through the Empire’s reach; with those myths and supernatural themes also inspiring Stoker - with the fear of something alien arriving on our English shores, as well as the sense of attraction for the sensual and darkly exotic. 

The Empire built in India also inspired The Moonstone, a novel by Wilkie Collins’, which is filled with drugs, and which also involved the theft of an infamous diamond. He based it on the Koh-i-noor, which caused quite a sensation when claimed by the British Army at the end of the second Anglo Sikh war, after which it was brought to England and displayed in the Crystal Palace at the Great Exhibition of 1851.




I’ve also woven this diamond – which was said to be both blessed and cursed, with supernatural magic powers, into my latest mystery, the story of Alice Willoughby, who was born and raised in India with her father, an army doctor – until at the age of eight, she is sent away to England, where she lives with her Aunt Mercy, and finds herself reluctantly involved in Mercy’s business as a fraudulent spirit medium. But, Alice in fact is not a fraud, often seeing things she’d rather not – and while still a young defenceless child she is often forced to play a ghost during Mercy’s séances; as described in this extract from the book - 

And that is how I was reborn: to walk the path of Mercy’s ghost, to act in Mercy’s Mysteries. I became an apprentice in the trade for which she placed advertisements: discreet invitations in magazines for “Tea and Table Moving” - though my aunt did not spread local lures, not wishing to cause more offence to the vicar, not wanting to encounter those who might recognise her spirit guide as being so like the orphaned niece who had recently come to live with her. However for the first few months, there was less risk of being known – when I spied from behind the sitting room door where I could eavesdrop on those ‘guests’ who sat in the hall and waited, until my aunt walked down the stairs, as resplendent in her finery as any actress on a stage. 

I would listen to those visitors, (nearly always women, nearly always old) exchanging confidential woes, and thus revealing vital clues. And later, when they had been called to sit beside the parlour fire, when the front door bell would chance to ring, requiring that Mercy be called out on a matter of some urgency – that subterfuge was all it took for me to show my aunt the page on which I’d scribbled down the facts that I had learned while hiding: those names and sorrowful events that might then drip from Mercy’s lips. 


When guests returned as regulars, when no more secrets need be learned, I wore the garments of the ghost, the hushing silks, the sheer black veils, the darkness of which obscured the face on which my aunt brushed silver paste, with ashes smudged around my eyes, to make me look half skull, half corpse. At other times a mask transformed my face into that of an infant child’s, whose tiny rosebud mouth would cry, ‘Mama - dear Mama. I am here!’ 


In daylight, it was pitiful to see those crude deceptions. I felt ashamed to play a part, to cause yet more unhappiness. But in the parlour’s darkness, the power of those wicked acts! Truly it was astonishing when, at Mercy’s given signal – a pre-arranged word, a certain look – her spirit guide materialised from behind ‘The Filmy Veil of Death’, which was generally the Chinese screen or the drapes in the room’s dimmest corner. From there I would float across the room, leaving a trail of apports behind – the rosebuds, or other fragrant blooms that might be construed as Spirit-sent: as were the kisses that I gave – the touch of veiled lips on tear-damp cheeks – the diversion of which then gave my aunt the chance to fling some sprays of dust from her pocket down into the hearth – where those chemicals would cause the flames to crackle purple, orange and red, exuding a dense grey pall through which I opened the door and left the room, during which my aunt would stand and chant: 

Through the mists that hide the Light of God, 
I see a shapeless form of Death. 
Death comes and beckons me today to glimpse the sacred Summerland. 
And with commingled joy and dread, I hear the far-off whispers . . . 



My heroine’s own Indian past is often whispering to her, in the characters, myths and legends that stem from her lost childhood, with stories of souls being born again, of deposed maharajah’s, and vampires - such as Vikram and the Vampire, translated by Sir Richard Burton: a story you can find online in the Gutenberg digital library. 




She is also very taken with the exploits of Varney the Vampire in the penny dreadful magazines that she finds beneath her grandmother’s bed – and in these lurid tales (which I’m sure Bram Stoker would have known) while she’s under the influence of opiates, having taken a dose of cough medicine, she falls asleep having reached the part in which she reads of Varney's dramatic death, when – in a fit of dark despair – he flings himself into the flames rising up from Mount Vesuvius. My heroine then has nightmares, thinking of Varney’s charred black skull – and that image is revived again in the form of an extreme Hindu sect: another sort of cult of death.




The Aghori in my Victorian tale are real, and they still exist today. They worship the god Shiva – who dances and beats his drum to conjure life into the world, but also to beat the dance of death. Shiva is said to represent both the good and the bad held in the world, and only by immersing themselves in equal measures of both things do the Aghori faithful hope to find Nirvana. Meanwhile, they inhabit burial grounds, immersed in death and vile decay, drunk on drugs and alcohol and eating human excrement. It is also a custom, or trial of sorts, for each new member of the sect to find himself a human skull from which he must drink human blood; finding this in the decomposing flesh of the dead who are left in the burning ghats – cremated before their ashes are scattered in sacred rivers.




Fire as a means of final death – for humans, or for vampires – is something my book also explores through the ancient practice of Suti, when Indian widows were burned alive with the bodies of dead husbands, although this was something outlawed by the British when they ruled there.




Cremation was also illegal in England until 1885, after in 1884 an 84 year old Welsh druid, a Dr William Price, cremated the corpse of his baby son. The old man was arrested, but released when no crime was found to be proven – and soon the law was also changed, and as early as the following year the first formal cremation was performed on a Mrs J Pickersville, taking place in the town of Woking – a setting less exotic than some in The Goddess and the Thief.

And now, in this final extract now, I’ll read a part of a letter that occurs at the novel’s opening, when a pregnant English woman (actually this is Alice’s mother) who has married an army officer and come to live in India, goes on a night time visit to a temple in Benares – as inspired by this painting by the artist, Albert Goodwin.




There was a temple that looked like a palace. It gleamed like silver against black skies where a bright full moon was shining down upon the domes and balconies, and the ornate marble arches, and in every arch a deity, and every deity shimmering in the flare of the torches set below. A pair of golden fretwork doors drew back to show a golden god... hailed by a thousand beating drums, the crashing of cymbals, the blaring of conches. I could not drag my eyes away, even though the god’s were closed. I kept thinking, ‘He cannot see me’. And yet, I knew he could, as if he could look into my soul through the gleaming ruby in his brow, or the ruby eyes of the cobra that coiled around his throat. That put me in mind of the devil in Hell, as did the trident in one of his hands. But then, the way he raised one palm – that seemed a benediction – and when a gust of air rose up, it was the strangest thing, because, I thought, “A gift, a blessing. A kiss from the lips of Shiva.” 

Such sacrilegious thoughts I had. I forced myself to turn away, to run on down the steep stone steps that led me to the river’s shore. How wide it is, that river? I could barely see to the other side where the flames of fires were burning and such strange shadows dancing. It must be one of the funeral ‘ghats’, where the Hindoos go to cremate their dead. But if only I’d not noticed ... that sudden stench of burning flesh...and then, the hand upon my wrist. A hand with fingers more like claws, with nails filthy, cracked and long. And there the horror did not end. In the other hand he held a staff, a drum, and what looked like a human skull. He wore nothing more than a loincloth. His flesh was black and wrinkled. And the toothless face that leered above... I could only watch when he dropped my wrist, unable to speak when his fingers spread and lowered to my belly. And just at that moment my baby kicked and that motion so sudden and violent that I gasped at the very shock of it. But it did bring me back to my senses again. I screamed. I pushed that wretch away. And he made no attempt to prevent me, only smiled as his hand was lifted, the palm extended forward, just like the golden god’s before. And then, he said the queerest thing... 



‘Do not fear thine death. Death is the blessed sacrifice with which to glorify The Lord. The Lord will claim thy womb’s new fruit, the goddess thus to be reborn.’ 





Poor woman! To hear such a prophecy: a prophecy that will come true, to curse her, and the child in her womb – a child who then grows up to see Hindu gods, and ghosts, and skulls – and to face the madness of a man who has lived among the Aghori, who then follows her to England, hoping to employ her skills in deceits far worse than any to be found in Mercy's parlour games.




And on that note, I’d like to end the talk I’d given you tonight with a thought about the only certainty that we all share in life - which is so perfectly described in the Latin Memento Mori - which means,  Remember You Must Die. 

A STORY FOR HALLOWEEN ~ HERNE THE HUNTER IN WINDSOR ...

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Herne the Hunter, from a print by George Cruikshank


Once, quite some years ago, when the VV was wondering about in a Windsor High Street art gallery, she turned and suddenly gasped in shock when she saw a life-­sized bronze figurine of a man with the branching antlers of a stag upon his head.

That towering, powerful sculpture represented Herne the Hunter, the spirit of whom – to this very day ‐ is said to haunt Windsor Great Park and forest, and who, from time to time, even appears on the castle’s walls. 

Such a story may well have evolved from pagan tales of horned deities. The very first written record we have is that in William Shakespeare’s play, The Merry Wives of Windsor– 

Sometime a keeper here in Windsor Forest,
Doth all the winter‐time, at still midnight,
Walk round about an oak, with great ragg'd horns; 
And there he blasts the tree, and takes the cattle,
And makes milch­‐kine yield blood, and shakes a chain 
In a most hideous and dreadful manner.
You have heard of such a spirit, and well you know 
The superstitious idle‐headed eld
Receiv'd, and did deliver to our age,
This tale of Herne the Hunter for a truth.


Later, in Victorian times, William Ainsworth wrote Windsor Castle, a popular serialised romance in which he also alluded to Herne, creating the fearful figure whose tale is now thought of as legendary – and that myth the VV also used in the plot of her novel, The Goddess and The Thief, in which Herne plays a small but vital part as explained in the following extract –


Herne on the walls of Windsor Castle, from a Giclee print by George Cruikshank


    "...a silhouette could clearly be seen, theatrically lit by the low full moon then shining down through a gap in the clouds...and it wasn’t just the freezing air that came rushing in through the open doors that chilled me to the very bone. Below that luminous disc of moon, the creature’s naked arms were raised, and I could see more clearly then that, although his body was that of a man, from the straggling hair at his forehead there extended a pair of antlers, like those that branched from the stuffed stags’ heads seen mounted in the corridor. One of his hands was holding a chain. Such a clanking rattling it made. The other grasped a hunting bow, and when he opened up his mouth, the terrible screech that issued forth might well be the song of a banshee.
  When it stopped, through the silence, Victoria moaned, ‘Oh dear God! It cannot...it cannot be him.’ 
   ‘No, do not say it, Ma’am.’ Her gentleman swiftly responded, ‘Such tales...they are but legend.’ 
   ‘Well then, you must explain to me how it is that we all see him there. What else could it be but the spirit of Herne? And does Herne not come when the sovereign is threatened... threatened by treachery or death?’
    Mistress and servant stared at each other, locked in what seemed a moment of dread. And meanwhile, more voices rang outside as guardsmen emerged holding fiery torches, running this way and that along battlement walls while attempting to capture the ghoulish intruder. Gunshots were fired as he fled away, though none with hope of finding aim, not with the lash of a rising wind, and the veils of sleet then spiralling, through which the creature vanished as if wrapped in invisible magic.
    A terrible stillness fell in that room, through which I could not prevent myself from suddenly asking, ‘Who is Herne?’ 
  Still staring out through the window, the Queen spoke with little emotion at all, ‘He is a spirit...half man, half stag. The story says that, centuries past, he was once the chief huntsman at the court. One day, while out hunting he saved the king from being attacked by a stag at bay. But in doing so Herne was fatally wounded, and then his own life was saved in turn when a mysterious man appeared. A magician, he was said to be. He stepped from the bowl of a blasted oak and proceeded to cut off the dead stag’s head. That head he then placed on the hunter...after which the magician disappeared, leaving Herne miraculously cured... not so much as a scratch upon his flesh. 
   ‘But that gift of new life proved to be a curse, for Herne was never trusted again, reviled as being touched by black magic. In the end, they say the man went mad, and he died after having hanged himself from the very oak where his saviour appeared. They say that ever since that day his spirit has haunted the castle grounds. Always in the guise of a hunter. Always with the horns of a stag on his head. And, when he comes it is to warn of treason...or else the regent’s death.’ "





In reality, in the 1860’s, when Herne's oak in Windsor Forest (which had always been said to be the one spoken of in the gruesome tale) was uprooted and fell to the ground, Queen Victoria ordered that a new tree be planted to replace it. Wood recovered from the fallen oak was then used to make several small pieces of furniture, among them a cabinet for the Queen, and also this bust of William Shakespeare which is currently in the possession of the Windsor Museum.

Whether Queen Victoria really believed in the spirit of Herne, in recent times others have sworn that they have seen the Hunter's form. There are stories from the 1960's when some farm boys claimed to have found a hunting horn left on the forest floor. When one of them then blew it it made the most horrible blaring sound, after which they heard howling and hoofbeats as if hunters were galloping round them. And again, in 1976, a castle guardsman insisted that he saw a statue of Herne come to life, then walk away between the trees.

So, if you happen to be out and about in Windsor forest this Halloween, make sure to keep an eye open for Herne ... and do listen out for his hunting horn. 

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