Kidderminster, Worcestershire

A small glory

Yesterday some inner imp in me made me decide to visit Kidderminster. It’s a sad place, hardly designed to improve one’s mood, where Victorian civic buildings abut large-size charity shops, where once magnificent Victorian carpet factories overlook vacant lots, where an inner ring-road slices through the townscape. And yet there is magnificence (not least those carpet factories, one of which houses the Museum of Carpet), if you look for it.

Here’s one building stuck between shopping centres and car parks that deserves a second look. It’s currently behind a locked gate and signs warning one to keep out, but I could still see enough to make me stare. A church, clearly, but of what denomination? I found myself speculating whether it might be Catholic or perhaps rich carpet-manufacturers’ Methodist. But no, this place of worship, originally built in 1782 but given this impressive front in 1883, is actually Unitarian. What a splendid display of Gothic revival with its 14th-century touches – those pointy buttresses, the horizontal band of quatrefoils running below the big windows, and all those curvy ogee canopies (mostly adorned with crockets) above every opening. All particularly effective when the sun chooses to shine on it, bringing out the ruddy colour of the rock-faced sandstone walls.

It was once more magnificent still – there was a stone parapet running along the top of the gable and that lump of stone in the gable’s centre, as well as bearing an inscription with the dates of foundation and rebuilding, supported a central turret that has gone. What a pity those elements have bitten the dust. I also mourned the closed gate and doors. I’d have fancied a look inside (the church contains a 17th-century pulpit once in the parish church and some late-Victorian stained glass, among other things. Maybe one day.

Farndon, Cheshire

Small mercy

‘We must be thankful for small mercies,’ my mother would say, keeping her spirits up in the face of what was sometimes a hard life. Perhaps she learned such maxims in the succession of small nonconformist chapels that she attended in her youth, where the architecture – sober, dignified, but often a bit dull – could match the sermons preached within. But now and then a sermon could take off into more exciting realms of eloquence or even passion, and that’s the case too with the architecture of chapels, which can afford much more than sober appreciation.

So it is, I feel, with this example in Farndon. Its name is Chapel House and it was built in the mid-17th century as a house – for a minister, presumably – with a chapel room at the rear. Nowadays it’s a house pure and simple, but the design of its facade is neither entirely pure nor merely simple. What caught my eye of course was that curly gable, with its mixture of concave and convex curves, straight lines and steps. On the east coast of Lincolnshire this sort of thing would elicit comments about trade with the Low Countries influencing the local architecture. Here in Cheshire, there’s not that direct contact, but news travelled, as did pattern books, and someone in Farndon liked this style as much as I do.* The addition of a circular window in the attic, a dentil course across the middle, and an assertive round-headed doorway, and you have a composition that turns heads in a street of small houses. If you want a label for the style of this kind of building, it’s artisan mannerism, a fashion in which builders took motifs from more pretentious buildings (especially ones in places like Haarlem, Antwerp, and French chateaux) that they knew from pattern books and reproduced them, usually in brick.

Villages like Farndon have more spectacular buildings than this – a church, a striking pub, and a medieval bridge across the river that divides England and Wales are the kind of structures that guidebooks will direct the visitor towards. But small mercies like this building are things that also make me thankful.

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* Maybe more than one person. There’s at least one other similar gable in this village.

Walford, Herefordshire

Not so primitive, 2

Spotted on the same day as the chapel in my previous post, this building is in Walford, between Brampton Bryan and Leintwardine in far northwest Herefordshire. It’s another Primitive Methodist chapel and, like the one in Weobley, it’s a brick building with a pitched roof and stone dressings around the windows and doors. And yet it looks very different from the Weobley chapel because it’s in the Gothic style – all the openings are pointed and those at the front have some extra elaboration in the form of carved terminations to the hood moulds over the windows and doorway. There’s also a charming quatrefoil-shaped opening in the gable, the frame of which contains the inscription, ‘Primitive Methodist Chapel 1866’.

The wing to the right was built as a schoolroom. Its glazing bars have a simpler pattern than those at the front of the chapel, but are still probably original. Both roofs are enhanced by curvaceous bargeboards of a kind I associate more with large suburban villas than Primitive Methodist Chapels, but why should the devil have all the good carpentry?

As can be seen from the signage, the chapel, the building is not longer used for worship, housing instead a gallery where drawings are exhibited. Chapels can make good gallery spaces, and this seems a dream use for such a building that is no longer required for its original purpose. Someone said that the latest art galleries, designed by starry architects and filled with works that are designed to shock or awe, are the cathedrals of our time. But I appreciate this chapel-gallery too.*

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* See the gallery’s website for information about The Drawing Gallery and its exhibitions.

Weobley, Herefordshire

Not so primitive, 1

Following on from my previous post, here is another building in Weobley that I missed on my first visit. It’s the Methodist chapel, built in 1861, originally for the Primitive Methodists. The Primitive Methodists were a group founded in the early-19th century, who sought to focus on the core ideas of Methodism, which they felt that many Methodists were ignoring. They stressed in particular the role of the laity, worked to preach to the rural poor, and did not shy away from the political relevance of Christian ideas; they also adopted simple forms of worship and, often, of chapel architecture.

My mental picture of a Primitive Methodist chapel is a very plain building, perhaps built of brick, with a front comprising a pair of windows and a central door, topped with a hipped roof. However, the Primitives were not above a little architectural sophistication. This chapel has the simple brick front with two windows and a door, but this is elaborated with stone quoins plus rusticated stone blocks around the windows and doorway. These details succeed, in my opinion, in lifting the building above the mundane without indulging in what some of its early worshippers might have seen as Gothic flights of fancy. I find the result visually pleasing, and it’s pleasing, too, to see that the windows have retained their original glazing bars. No doubt the light they let in is a real asset when it comes to reading hymn books and Bibles – the chapel still used for worship, unlike at least two others I spotted in Herefordshire on my visit the other day.

Sudeley, Gloucestershire

Memories

The small church of St Mary, Sudeley is unusual in that it is both a parish church and the chapel of nearby Sudeley Castle. It’s an easy walk from where we live and from where the Resident Wise Woman grew up, and partly as a result of that, we hardly ever visit the historic castle, let alone its little church. In fact until the other day, the last time I set foot inside the church was in September 1985 when the Resident Wise Woman and I were married. It was wonderful to tie the knot in such beautiful and historic surroundings, pleasant for guests to be able to take a look at the gardens on the way in and out, and delightful to have the wedding reception in the castle afterwards.*

The beauty of the place is obvious enough, I hope, from my photograph, and the architecture – standard late-medieval-style window tracery with the added touch of a delightful bell turret corbelled out so that it overhangs the west front slightly – clear too. The history is that the shaping force behind the church was Ralph Boteler†, (c. 1394–1473), 1st Baron Sudeley and Lord High Treasurer of England under Henry VI. He rebuilt the castle and the nearby church, both of which owe much of their architectural character to him, although both were severely damaged during the English Civil Wars. After a period of neglect and dereliction, both castle and church were restored for the Dent family, who bought the castle in the 19th century and employed Sir George Gilbert Scott and his master perspectivist (later an independent architect) John Drayton Wyatt to undertake the restoration.¶

It’s thought that Scott and Wyatt took the church back to very close to its 15th-century appearance externally, renewing the tracery of the windows, preserving or recarving the gargoyles and other carvings, and restoring the bell turret. The church was refitted inside, with new woodwork and stained glass, and Wyatt designed a new tomb to house the remains of Katherine Parr, the last queen of Henry VIII – she lived at the castle after she married its then owner, Thomas Seymour, after Henry’s death. The result is a delightful little church which could not have been better for our small wedding.

Another of Scott and Wyatt’s additions was what I assume to be an underfloor heating system, with warm air emerging through grilles in the floor. As we left the building the other day, one of us stepped on the grille by the door and it made a loud clanking noise. Straight away, I was back in 1985, waiting for the bride to arrive. Suddenly, the silence was broken by a clank, and she and her father made their way up the nave towards where I and my best man waited. Vows, music (Thomas Arne, Henry Purcell), speeches, cake, and the chance to talk to our closest friends and relatives ensued: much of this is all a blur now. But I do remember smiling a lot. I’ve smiled a lot since.

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* Back in the 1980s, weddings in country houses and castles were not the big business they are now. The church was not licensed for weddings when we got married and I had to go to a Church of England office next to Westminster Abbey and swear oaths to the effect that I was who I said I was, which allowed me to obtain an elaborate ‘special licence’ for the occasion. Today, people get married in the castle often, although I’m not sure that, even now, church weddings take place here. ‘I think it’s mostly blessings,’ a guide said, when we looked around the castle.

† Usually pronounced ‘Rafe Butler’. He was ‘one of a line of rather distinguished butlers,’ as my school history teacher said, even longer ago than the events I’m recalling here.

¶ Wyatt and Scott also designed a school and almshouses in nearby Winchcombe, which were funded by Emma Dent, then owner of the castle.

Ilminster, Somerset

Meeting place

When I was told that one name for this building in Ilminster was the Old Meeting, my first thought was that it was rather showy for the Quakers, who often favour domestic and unobtrusive buildings for their meeting houses. But it wasn’t a Quaker building but a meeting house for the Unitarians, who built it in 1719 and set it proudly towards the top of the hill on which the town centre stands. The structure has been modified several times since, with the addition of a schoolroom behind in the mid-19th century. Julian Orbach, in the Pevsner volume for Somerset: South and West, thinks that the large windows and the pedimented doorcases on either side may be 19th-century additions too – there are records of alterations to the meeting house in 1851, 1894, and 1913.

Whatever the precise history of the building, it still makes an attractive structure and if it looks a bit of a stylistic mishmash, such mélanges of Tudor gothic and simplified classical produced some attractive results in provincial town architecture of the 17th, 18th, and 19th centuries. I’d call this example attractive too, although might some might prefer a more ‘correct’ mastery of detail – the pediments of the doorways conceal shallow segmental arches: an odd mix. But I’m pleased to say the building has found a fitting use as a local arts centre, with exhibitions held in the main space and the schoolroom behind converted to a café. The café spills out into the garden at busy times – and was still doing so in the summer when I was last there, with customers taking advantage of the fresh air to mix and enjoy a coffee in relative safety. A local asset, in good and bad times alike.

Bridport, Dorset

Chapel in a garden

Bridport’s Unitarian chapel was built in the 1790s after a group split from an existing independent congregation in 1742. The then minister, Thomas Collins, refused to affirm the divinity of Christ, leading some 200 people to leave and set up their own congregational chapel elsewhere in the town. Those who remained continued under Collins’ ministry, and in 1974 they agreed to build a new chapel, then called the New Meeting, the building that survives today.

The building is a standard 18th-century chapel, with symmetrical front, round-headed windows, hipped roof, and central porch, the latter given a touch of elegance by its semi-circular shape and Ionic columns. But the most distinctive thing about it today is its position, set back from the street and fronted with greenery and flowers. It’s hard to imagine a better setting for a chapel in the middle of a town. The congregation invites passers-by to sit and enjoy the green space, where they can find rest, relaxation, and, perhaps encouraged by the gentle cooing of the doves, spiritual enrichment.

The doves have their own miniature building, which can be seen on the left in my photograph. It’s ornate, octagonal, and painted the same white as the bricks of the chapel’s facade. The occupants perched obligingly and eyed me as, taking welcome relief from Bridport’s busy main street, stopped to take the photograph. Christians have long used the dove as a symbol of the Holy Spirit. Unitarianism rejects the Trinitarian notion of the deity, so have no place for that symbol. However, doves have long been linked with peace and purity, and few, in this tranquil setting, would take issue with that.

Buckingham

For filling up

A recent visit to Buckingham, en route for a destination further east, saw us taking a stroll along Well Street, a way I’d never gone before. It wasn’t long before we passed this building, which I immediately wanted to photograph, although this was not easy because the street is not very wide. It’s a facade that’s wearing at least part of its history with pride. The building has most recently housed a restaurant, although this business seems now to have closed. The preservation of a pair of petrol pumps shows how the restaurant took its name and branding from the previous use – it was a garage and the restaurant was called The Garage. They even changed the globes atop the pumps to a pair bearing the letter G, specially made for the change of use, no doubt.

But the garage business cannot have been here much before the beginning of the 20th century; more likely it dated to some time after 1900. What was it before? The design of the front, with its symmetrically arranged windows and plain but decent brickwork, suggested to me a nonconformist chapel and that’s what it originally was. It looks early-19th century and a little research reveals that the structure was first a Presbyterian Meeting House. Although the frontage is Regency, the building behind it actually dates to 1726, with numerous further alterations in the 19th and 20th centuries. At some point after it ceased to be a chapel, it housed a school, before the wide doorway was fitted, no doubt part of the conversion to a garage. I’ve seen a chapel converted to a garage before (there’s one, for example, at Upton-on-Severn), but not one quite as elegant as this – the central doorway, though large, far from ruins the visual effect. Even the changes to the ground-floor windows do not completely destroy the symmetry.

In recent years many garages have closed, especially small town ones where a street-side site can make filling up with petrol an activity that holds up traffic. Country filling stations have been closing too as the profit margins are so narrow and the trade is now so dominated by the supermarket chains. So a few years ago this one closed and the restaurant arrived. Now it appears that the building is on the market again and conversion to residential use is one the cards. I hope its new owners will not erase the layers of its history that are still on show.

Black Country Living Museum, Dudley

In motion and at rest, 2: Delivering the good news

The idea of the Christian minister travelling around and preaching wherever he went is as old as St Paul. It was a practice taken up enthusiastically by John Wesley, who travelled widely and often preached outdoors, to large and appreciative crowds. No wonder, then, that many other Methodists followed in his footsteps and did the same. One way to travel was to use a wagon, caravan, or living van – call it what you will – pulled by a horse, which could act as mobile dwelling, means of transport, platform for preaching, or even tiny, mobile church in which to teach or preach to small groups. The Methodists (both Wesleyan and Primitive branches) used these vehicles in the 19th and early-20th centuries, and called them ‘Gospel cars’.

This one is in fact a replica that has found a permanent parking place near the boat dock at the Black Country Living Museum. It is painted dark blue, from which numerous blessings and Christian maxims painted in white stand out. Along the bargeboard at the front is emblazoned the name ‘Ebenezer No. 11’ – it’s one of a series, then, and calling it Ebenezer is a way of implying that it’s a much a chapel as any bricks and mortar building that bears the same name – a popular one among the Methodists in the 19th century.*

Inside, the gospel car is neatly kitted out with a stove, seating that can turn into bedding at night, and, in true chapel fashion, an organ. Or, I should say, a harmonium, an organ of a very particular sort, with reeds instead of pipes, and an air supply provided by the player as they pump away at a couple of foot pedals. In my childhood I remember seeing the inside of quite a few chapels (maybe some of them were ‘Ebenezers’ – I’m not sure), and before I was born, my mother played the harmonium in her small Methodist chapel in Lincolnshire. So maybe that’s why I didn’t feel at all alienated by this chapel on wheels and why I felt some sympathy for the person ‘on a mission’ and preaching to a handful or a crowd from the platform – framed by roof brackets carved with crosses – of a horse-drawn ‘Gospel car’.

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* A while back I had an email exchange with an old friend who’d been speaking to someone who thought that, because of his name, Dickens’s character Ebenezer Scrooge was Jewish. Brought up among nonconformists, who often called their children such names as Isaac or Leah, this had never occurred to me. There’s nothing in Dickens’s A Christmas Carol, as far as I can see, that says Scrooge is Jewish. To someone like my mother, descended from both Jewish and nonconformist ancestors, such names were both ‘Jewish names’ and ‘Biblical names’, available for use by followers of either faith, and so were names like Salem, Zion, and Ebenezer, when used, as they were frequently, on Methodist chapels. 

 

Thanks to one of my regular readers (see Comments section) for reminding me that Ebenezer means ‘Stone of Truth’, in commemoration of a memorial stone set up by Samuel to mark the victory over the Philistines. Among other common chapel names, Salem means ‘Peace’, Bethel ‘House of God’, and Bethesda ‘House of Mercy’ or ‘Healing pool’. 

Ledbury, Herefordshire

Putting up a front

In the same street as my two previous posts is this building, one that has caught my eye before as I’ve driven past. It’s very much the kind of facade that makes you want to do a double take. On foot, this was possible, and the photograph is one result. It turns out to be a former Wesleyan Methodist chapel, built originally in 1849 but upgraded in 1884, when this elaborate frontage was added. It’s quite a statement in a sort of free Romanesque style: twin towers that decide to become octagonal partway up (they contain stairs to internal galleries), big windows, a really large rose window, yellow brick dressings contrasting with the red. A hundred years on from the refronting, the central part of the ground floor was altered – a pair of exterior staircases to the upper level were taken out and the rather dull central doorway block substituted. That was no doubt practical but seems to have been unfortunate visually. Now to make matters worse the whole building seems to be empty.

I don’t know more of the chapel’s history, but it’s very grand for a small town. However, judging by the large 19th-century houses further up the same street, Ledbury was clearly prosperous in that period. It’s in a rich agricultural region (lots of hop fields, together with mixed farming) and the town must have benefitted from the railway link. Ledbury was linked to the West Midlands Railway in 1861 and a branch to Gloucester was added in 1885. Some of the town’s Methodist population may have benefitted from the town’s new opportunities and put some of their profits into the church. What they built reminds us how bold some nonconformist architecture could be, and how the design of some of these buildings could draw on the variety of styles available during the most eclectic periods of the Victorian era.

Avebury, Wiltshire

More uses for face masks

One of my favourite passages in Andrew Ziminski’s excellent book The Stone Mason: A History of Building Britain, is quite near the beginning, where the author describes his attempts at working sarsens, the materials used for the enormous prehistoric stone circle at Avebury and also for the nearby Dissenters’ Chapel. The chapel was originally built in 1670 using in part bits of sarsen obtained by chopping up chunks of some of Avebury’s standing stones. The point is that sarsen is very hard stone (up there with granite) and Ziminski wanted to try working it using the kind of tools available to Avebury’s prehistoric craftsmen. In other words he’d be working stone with stone – rounded lumps of sarsen or flint, which he’d use to pound away at the surface of the stone to cut into it or to smooth its surface.

Using stone tools like this, Avebury’s builders (working at some time between 2850–2220 BC) managed to prepare and position around 100 stones, as well as building a large circular bank and ditch – the resulting henge is so large that the modern village of Avebury sits inside it. And this stone circle is only part of the picture. It sits in a whole landscape of ancient sites – barrows, the causwayed enclosure of Windmill Hill, the stone circle at the Sanctuary, the vast mound of Silbury Hill – stretching for miles around. The integration of stones and landscape also makes Avebury a wonderfully atmospheric place – it is my favourite English prehistoric site. 

Ziminkski discovered that walloping away at a large lump of sarsen with stone tools like those used in the Neolithic soon raises a huge amount of white dust; since sarsen is made essentially of silica, this dust can be dangerous to human lungs. Anyone doing this Neolithic job in the 21st century needs a face mask. Even so, it took a whole day of pounding to produce about a square foot of approximately smooth stone. This might lead us to conclude that in Stone Age Avebury there was a lot of labour available, and there might well have been. But Ziminski makes another point. Like other kinds of stone, sarsen gets extra hard when it has been exposed to the elements for a long time. If you quarry stone that has been beneath the earth’s surface it contains much more moisture, or ‘quarry sap’ as stone workers call it. Stone containing all its quarry sap is softer and easier to work and it was probably knowledge of this secret that made monuments like Avebury and Stonehenge possible. And also buildings like the Dissenters’ Chapel, which Ziminski had come to Avebury to repair. For that job, the stone mason could use his modern steel hammer, punch, and claw tool.

Sheffield

The good fight

Although they don’t always make a big thing of it, allusions to military architecture fit rather well with the martial metaphor used by the Salvation Army – ministers and lay leaders given quasi military ‘ranks’, places of worship called citadels, the use of brass bands.* There are quite a few Salvation Army citadels with facades that draw on the vocabulary of fortification: turrets, crenellations, arrow slits. This one in Sheffield, designed by William Gilbee Scott, is a good example. It has been empty for nearly 20 years since the Army left,† but plans are afoot to renovate and repurpose the building with minimal changes to the front, at least.

What we have for now is a fine if dilapidated facade, which is castle-like at the very top, with its trinity of towers, the central one larger and turreted, to resemble a gatehouse. Behind it’s mostly a brick shed, fitted out within with raked seating and a balcony, rather like a theatre. There are big windows, at which point the similarity to a castle fades away, yielding to the necessity for a light interior in which one can read the words in one’s songbook.

The building presents an assertive face to the world then, but this is hardly inappropriate for the Army, who combine their hands-on, hard-working approach to solving social ills with an ethos of vigorous preaching. It’s also right for a big city like Sheffield, which is hardly a place for architectural shrinking violets.§ There are a lot of assertive facades in this city, all yelling for attention. Why should the devil have all the best fronts?

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* And it should be emphasised that it is a metaphor. The Salvation Army fights by getting out there and helping people who need help.

† For a location in Psalter Street: you couldn’t make it up.

§ Although it can sometimes be a place for thriving architectural buddleia, alas. I do hope the botanic invasion of this facade is put right soon. This is the last of Sheffield from me, for a while. On to other matters soon – although I do hope to cover the city’s great neighbour Leeds in the not too distant future. 

Buildings of nonconformity

Christopher Wakeling, Chapels of England: Buildings of Protestant nonconformity
Published by Historic England

The next of my short series of pre-Christmas reviews is of a book that plugs a major gap in English architectural history: a general account of Protestant chapels and meeting houses...

The architecture of England’s Protestant churches (from Methodists to Unitarians, Baptists to Quakers) has been a difficult subject to get to grips with. There has been plenty of research (the old Royal Commission on Historic Monuments saw to that) but there is such diversity of denominations and architectural approaches that it is hard to see patterns or get a sense of overall development. In addition, nonconformist churches, unlike so many Anglican churches, are not often open, so casual visitors rarely get inside them.

Christopher Wakeling’s new book does much to remedy this situation, giving a clear, wide-ranging, and nuanced account of dissenting architecture in England, from the beginnings to today. The book’s approach is chronological, and it shows that, from the very beginnings it was hard to generalise. The diversity is there from nonconformity’s roots in the 17th century, when one found some groups worshipping in former Catholic churches (dissolved monasteries and priories, for example; even Exeter Cathedral was divided in two and shared between Presbyterians and Independents) and others building simple, often domestic-looking places of worship for themselves.

In the period from the passing of the Toleration Act in 1689 to the mid-18th century, chapels start to become more architecturally assured, impressive, and distinctive. Given the general importance of the Bible and the sermon in nonconformity, it’s not surprising that Wakeling finds buildings influenced by the Georgian ‘preaching boxes’ of the Church of England. But his book also shows that the dissenters were much more adventurous with plan forms, especially towards the mid-18th century as the influence of preachers like John Wesley took hold – Chapels of England singles out some impressive octagonal and oval buildings.

Methodism’s great age of the late-18th and early-19th century has its own chapter, chronicling a time when rising populations and vigorous preaching led to many new chapels, including some outstanding large ones. Growth was especially strong in the Regency and early Victorian periods, by which time the first specialist architects of chapels, men like William Jenkins, James Fenton, and James Simpson, had emerged. Wakeling notes a variety of designs, with a trend towards Greek revival yielding in part to the rise of Gothic designs (the great classifier of Gothic styles, Thomas Rickman, was a Quaker). But the author is at pains to stress that it was not simply a question of the Gothic fashion taking over in the Victorian period: the picture was always one of stylistic diversity, within denominations and across the whole field. 

And so the story continues through the period of continued renewal in the later 19th century, when one could find monster Classical town chapels, tiny Gothic wayside chapels, and Gothic town chapels that looked like Medieval churches being erected at the same time. By the end of the century an Arts and Crafts influenced style had been added to the mix, especially in suburbs and Garden Cities. By the time of World War I, it was evident that many of these structures were major buildings, and nonconformist architecture was being taken seriously in books like Joseph Crouch’s Puritanism and Art. 

Christopher Wakeling’s fine book, lavishly illustrated, clearly written, and underpinned by deep research, brings the story up to date, with a good selection of 20th-century chapels in styles from expressionistic Gothic to modernist. It does an excellent job of bringing all these buildings and the religious motivation for constructing them to life, illustrating their best points, and delineating some sort of pattern to the complex story of nonconformist architecture, a story that is also one of heterodoxy and variety.

Broseley, Shropshire

Hurrah for Filocalus!

After the small tiled extravaganza of a butcher’s shop in my previous post I didn’t expect to find any more memorable tiles in Broseley, but then I spotted the mass of brownish brickwork that is the Victoria Hall. Dark and brooding, with arches of blue, rather industrial-looking bricks, this building doesn’t have the kind of look that immediately appeals to me…but then I spotted the tile panels and I looked again. I took the building to be some kind of community hall, built in 1867 to celebrate the 30th anniversary of Queen Victoria’s coronation, but in size and proportions it reminded me of a nonconformist chapel.

The enigma was solved when I looked it up online, simultaneously remembering that the Brethren often call their places of worship halls. This one was put up by the Plymouth Brethren in 1867. It remained in their hands until about 1905, when it passed into wider community use as the Victoria Institute and Assembly Hall. It looks as if they kept the original tiles, which no doubt came from Maw’s works in Jackfield. The ornate lettering contrasts with the sombre appearance of the rest of the building. The date numerals are typical of the kind of fancy figures used on Victorian Gothic buildings. The letters of ‘VICTORIA HALL’, with their bifurcated endings to the strokes, are another Victorian speciality, though one more often seen on flashy shopfronts than places of worship.

This fancy letterform is what the writer and scholar Nicolete Gray* called the ‘Filocalian letter’, after the 4th-century Roman letterer Furius Dionysius Filocalus, who made a number of inscriptions with similar ornate forms for Pope Damasus I. As Niolete Gray points out, the Victorians used this kind of lettering with great freedom and whenever I see it I give an inner cheer for the wonderfully named Roman letterer† and the Victorians who picked up his idea and ran with it.

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*See Nicolete [yes, just the one ‘t’] Gray, Lettering on Buildings (Architectural Press, 1960); a very good book – it’s a shame it’s now so hard to find.

† Ms Gray believed the name Furius Dionysius Filocalus to be a pseudonym and that it ‘expresses the man’s attitude to his work: conscious, devoted and expressionist’.

Burford, Oxfordshire

Conversion

I don’t recall coming across a Methodist chapel so ornately Classical as the one in Burford. The entrance front is in a local version of the Baroque style made fashionable by architects such as Nicholas Hawksmoor and John Vanbrugh (we’re not too far from Vanbrugh’s Blenheim Palace here). This is very much not the curvaceous Baroque of mainland Europe, but the British Baroque – a style that makes architecture theatrical with visual devices such as banded rustication (the horizontal bands in the masonry), an emphasis on size or height (the narrow windows help make the building seem higher than it is), big keystones over the windows, and doorways with Gibbs surrounds (the protruding square blocks are the key feature of this sort of door surrounded, popularised by James Gibbs, architect of St Martin in the Fields, London).

It’s an unusual chapel, and that’s because it was originally a private house. It was built for a lawyer called Jordan in 1720–30 and remained a house until 1849, when it was converted to a chapel by removing the interior floors to make a large hall and installing a gallery for extra seating. At this time the urns that decorated the parapet (another Baroque feature) were removed. It's interesting to find a house converted into a chapel: these days, one is more likely to find the opposite – a redundant chapel made into a house. Its rich combination of banded masonry, tall Corinthian pilasters, and all the Baroque features make the chapel’s facade a striking feature on Burford’s main street. Even though it is set back from the main building line, it stands out.

Bristol

Wesley’s room

In response to my previous post about the chapel in Devizes, a reader asked me what were the essential requirements of a nonconformist chapel as opposed to, say, an Anglican place of worship? It’s a good question, and made me reflect that in more than nine years of blogging about English buildings I’d not once posted a photograph of a chapel interior. So here’s the interior of John Wesley’s New Room in Bristol, built by Wesley in 1739 and therefore the oldest Methodist chapel in the world. It has been altered and enlarged since then, but retains its essential features.*

The photograph shows some of the key things about this kind of interior. It’s very plain – there are no statues or painted images, because the emphasis is on the Word, as represented by reading the Bible and preaching sermons. So there’s a large and prominent pulpit – here a double-decker design with a built-in reading desk, typical of the 18th century – and this piece of furniture is the focal point of the space. There’s correspondingly less emphasis on the sacraments, so this building does not have a chancel with an altar, or on elaborate ritual, so this not a processional space. The pews are packed in, with balconies as well as seating on the ground floor, so that as many people as possible can attend and hear the preacher. The space is well lit, here by a glazed dome, so that people can read their Bibles and hymn books. And the rectangular space, not too far from the “shoe-box” proportions of the ideal concert hall, probably makes for good, clear acoustics.

The New Room is a particularly fine interior – it was built by the founder of Methodism after all – but the general pattern is typical of Methodist chapels generally, and of the chapels of other nonconformist groups, although they may also have special requirements such as the large fonts for total immersion used by the Baptist church. With simplicity at the heart of the design, nonconformist buildings can be somewhat spartan, but they can also be magnificent in their proportions and are usually highly functional. They deserve the notice of believers and non-believers alike.†



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* There’s more about the history of the New Room here.

† I hope people will take more notice of them when Christopher Wakeling’s long-awaited book Chapels of England is published later this year.

Devizes, Wiltshire

Chapel style

Somewhere in the back of my mind there’s the image of a stereotypical nonconformist chapel – the classic design with a symmetrical, vaguely classical brick-built frontage with a central doorway, two tall, round-headed windows and a hipped roof. Chapel design, though, is much more diverse than that stereotype suggests. Town chapels, especially, were often grander than my mental image. Here’s Sheep Street Baptist chapel in Devizes, with its own kind of Gothic grandeur, a building of 1851–2 designed by an architect called Hardick. The building’s plain pinnacles and extra-tall lancet windows mark it out as a typical Victorian version of the first phase of Gothic, 13th-century Early English.

For all its Gothic revival style, this building doesn’t really look like a Church of England church of the Victorian period, perhaps because it lacks a bell tower and has a west door rather than the side entrance favoured by the C of E. It certainly stands out though, this elegant chapel, and no doubt it was meant to advertise itself. The first minister to the united Presbyterian and Baptist congregation that worshipped here was Charles Stanford, a noted preacher who built up the congregation in Devizes  before moving to London where he became minister of a chapel in Camberwell.

Stanford became a well known Baptist leader, served as president of the London Baptist Association, and wrote several books – biographies, memoirs, and The Wit and Humour of Life: Being Familiar Talks With Young Christians. If his books are no longer read, his building is still standing out and reminding us of the variety of design approaches adopted by the nonconformists in the 19th century. It’s still in use by the Baptist congregation too.

Shipston-on-Stour, Warwickshire

The art of seeing

My recent post about the wonderful mosaic floors in the National Gallery prompted a couple of people to say to me that, having spent years telling people about the discoveries they can make by looking up, I am now telling them to look down as well. How true. But there’s a bigger message, best summed up in the instruction: ‘Be inquisitive’. It was a point I first heard made years ago by that fine natural history writer Richard Mabey, who was talking about being inquisitive about the natural world; his books, especially classics like Weeds and The Unofficial Countryside, exemplify this virtue, teaching us to look at familiar plants in unfamiliar ways, and at unlikely places in open-minded ways.*

So. Be inquisitive. Go around the back, poke about in corners, talk to people in pubs, walk up unlikely alleys…and you’ll find unexpected interest and delight. In Shipston-on-Stour the other day I was reminded of this as I passed an alleyway I’d glanced up on previous occasions. The building at the end is a former Baptist chapel.With Y-tracery windows and attractive banded masonry around the window heads, it’s a good if unobtrusive example of what a local builder could do in the mid-19th century. I was pleased to see that the chapel is mentioned in the newly revised edition of the Pevsner Buildings of England volume on Warwickshire† (it wasn’t in the first edition) – and the new book supplies a date for the building: 1866. It’s a quiet corner worth a few moments of anyone’s time.

As I left the alleyway, though, I spotted something I’d never noticed before: next to some wiring, an old painted sign warning us of the consequences of smoking or ‘otherwise committing a nuisance in this entry’. The once-familiar street sign ‘Commit no nuisance’ was a command, aimed particularly at men leaving the pub and answering the call of nature in the street rather than holding out until the proper place is reached. Such signs are not common now, so I was pleased to find this one, put up by the chapel trustees maybe 100 years ago. The Pevsner book doesn’t mention it – its business is with architecture after all – but it’s a nice example of the rewards of keeping the eyes open, of being inquisitive, even in familiar places. 

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*The Unofficial Countryside, which explores the animal and plant life of such apparently unpromising places as docks, canals, railways, factories, and waste land, originally appeared in 1973. I bought it a few years after it came out and it taught me as much about looking as any architecture book. There’s a good reprint available from Little Toller Books.

† I hope to review this excellent addition to the Pevsner series later in the year.

Bridgnorth, Shropshire

Classical conventicle

Most British people, even if not chapel goers or architecture buffs, are aware of the thousands of nonconformist chapels that dot the towns and villages of England and Wales. And even if we’ve not thought much about it, most of us could draw a typical chapel from memory: central door, a pair of quite tall windows,* shorter window above the door, and a plaque with a name or date somewhere in the centre too.

Once everywhere, these familiar buildings are not quite so common now, but there are still many, and the variations on this simple design seem endless – Gothic or Classical or Romanesque style; brick or stone or stuccoed walls; variations in window height and proportion. Most of them were put up by local builders without the help of an architect and it’s very difficult (for a non-expert at least) to classify them or to find any sort of pattern that might ascribe one style to the Methodists, another to the Baptists, and so on.

The builders of the Bridgnorth Baptist Church set to work in c 1742, the town’s tiny Baptist congregation of the early-19th century having clearly expanded quite a bit.¶ Their chapel is therefore earlier than the big Baptist expansion that occurred later in the century, with the popular preaching of men like Spurgeon and the resulting large Baptist churches (‘large classic convenictles’, as John Betjeman described them§). At Bridgnorth they used the simplest of classical means to produce a quiet, well proportioned facade: very plain pilasters in the centre and at the corners; moulded surrounds to the windows and doors with just a little elaboration; quite a large parapet in which draws the eye to the central name plaque, which is done in the clearest sans serif capitals. A lick of paint, together with the sunlight, throwing all those details in relief, does the rest.

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*Or two pairs of windows, arranged one above the other on either side of the door.

¶The Baptist Magazine (in a piece by one J. B., dated 7 January 1821) says that in 1816 the church numbered just three members, one of whom died the following year; by the time of the article, the number was up to eight. The writer prayed, ‘May the set time to favour this part of Zion soon come!’ It looks as if this prayer was answered.

§ See John Betjeman, ‘Nonconformist Architecture’ in First and Last Loves, 1952. Betjeman does attempt to ascribe styles to specific denominations, and to generalize about the differences in architectural approach between different groups of, say, Methodists (Weslyan Methodists favouring a solid, faintly Gothic style, Primitive Methodists going for much plainer buildings in general, with the occasional ‘flimsy Italianate’ city chapel). But generalizatons about this are difficult. I am eagerly awaiting Historic England’s forthcoming book on nonconformist chapels, scheduled for publication towards the end of this year.

Altarnun, Cornwall

Local hero

I visited Altarnun primarily to see the parish church (which is late-medieval, beautiful, and packed with interest, including an outstanding set of 16th-century bench ends that I'll post about soon), but also found this simple but interesting building. It’s a former chapel, and is small, with just two sash windows (6 x 6 panes) lighting the front wall of what was the main chapel and a low bottom storey that was originally given over to storage and stables. The most striking feature is a bust of John Wesley above the door.

This bust is interesting for several reasons. It gives us a date, 1836, which is apparently the date of an extension to the building, not the year of its original construction: one should always beware of datestones. That date also caught my eye because of the lettering. The 3 and 6 take a rather odd form but the overall impression is emphatic and impactful.

More memorable is the carving of the founder of Methodism, shown in profile and sticking well out, so that it’s not so much a relief as three-quarters of a bust. The sculptor was Neville Northey Burnard, who was born in one of the adjoining houses, carved the bust when he was 16, and went on to work widely in London as well as in his home county. The carving has a vigour that helps to explain how Burnard became a successful portrait sculptor – although the success didn’t last because he turned to drink after the death of his daughter, and went into a decline, living for years as a tramp. It’s good so see his early portrait of Wesley, remaining in place even after the chapel it adorns has been converted for residential use.