Aston Somerville, Worcestershire

Looking more closely

I like to think I’m good at taking in a building when I visit it, at getting straight not just the overall architectural history§ but also the details – all those tombs and carvings and incidental oddities that fill my numerous blog posts on country churches. But when I found myself near Aston Somerville in Worcestershire and stopped to have a second look at the church, I found something I’d not noticed before. Aiming a long lens at the grotesques at the top of the church tower, I found the creature in my photograph. I say ‘creature’ because I’m not sure what it is – if those protrusions at the top are ears, then it’s not human, something that the muzzle-like face also suggests. Is it a bear? An ape?

But the species doesn’t particularly matter. What matters, of course, is the pose. This is what’s described in serious writing about this sort of thing as a ‘male exhibitionist carving’, the masculine equivalent of the Sheela na gig.* To modern eyes it’s odd, to say the least, to display this sort of sexually explicit imagery on a church. But anyone who has visited a lot of medieval churches will know that the grotesque is far from unusual in medieval church decoration. Dragons, monsters, foxes dressed as bishops, people showing off their private parts – it’s all there, whether we like it or not. Mostly, this kind of exhibitionist carving is outside the church, but there’s the occasional example inside, including one in a church roof in Hereford.†

Various reasons have been suggested for this sort of thing. To some, it’s a protection against evil spirits. To some, it’s a warning against lust. To yet others, exhibitionist carvings and other grotesques form a more general reminder of the wicked ways that threaten us when we allow ourselves to veer away from the protection of the church. There’s also undeniably a sense of humour here too – people could laugh at this sort of carving while also appreciating the moral message, just as monks could giggle at the lewd or humorous images in the margins of otherwise highly serious medieval manuscripts. People knew the difference between what was on the ‘margins’ of a building and what went on in the sacred spaces inside.¶

If there were lessons here for the original medieval users of the church, there are lessons today’s church-crawlers too. Look more closely, look up, take a pair of binoculars or a camera with a long lens on your travels. And if you’ve done all these things, revisit anyway, because everybody misses things first time around. You may be surprised at what you find.

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§ Well, fairly straight – unpicking the history of ancient buildings is rarely simple.

* See my post from back in 2009 on the famous Sheela na gig at Kilpeck. There are some interesting further remarks and interpretations in the comments to this old post too.

† This is a human figure and is now easy to see because a mezzanine floor, part of a church café, has been installed, brining the viewer closer to the roof.

¶ My go-to reference for medieval ‘marginal’ imagery is Michael Camille, Image on the Edge (Reaktion Books, 2019), which I have recommended before on this blog.

Dennington, Suffolk

 

One foot or two?

When you hear that a church is furnished with medieval benches, you wonder what to expect. They were often an extensive canvas for woodcarvers. Bench ends alone offered vast scope for a talented carver. In the past I have noticed on this blog a bagpiper in a Cornish church and a fox dressed as a bishop in Somerset. Here’s another unusual subject from the church at Dennington in Suffolk – a mythical creature called a sciapod.* The usual definition, drawn from classical sources such as the ancient Greek dramatist Aristophanes (in The Birds) and Pliny the Elder (in his Natural History) and medieval bestiaries, describes a human figure with a single leg ending in a very large foot. The creature is portrayed lying down and using its foot as a sun shade. Its name comes from the Greek ‘shadow-foot’.

All the depictions I’ve seen show a creature with a single leg and foot. A British example is the famous medieval map of the world (Mappa Mundi) in Hereford cathedral, where these single-legged humanoids are shown in India and in the far south of the inhabited world. However, looking closely at the Dennington sciapod he appears to have a pair of legs and feet, both of the same form. This seems to make him unorthodox, but we are in the world of myth and legend after all, so why should there not be variations in iconography?

What is such a weird beast doing in a church? There are interpretations that attempt to place sciapods in the context of arguments against sin – they are ‘deformed’ beings whose bodies show the results of sin. Other writers simply saw them as monsters that we should fear. St Augustine applied the criterion of rationality – if they were capable of rational thought, he believed, they were human, have a soul, and deserve to be treated as such. Whether they’re meant to remind us of the dangers of evil, or to point out that appearances can be deceptive, or to protect us from evil spirits, or whether they were valued mainly for amusement value, like the figures and creatures drawn in the margins of many medieval religious books, they warrant our notice, and their creators command our respect.†

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* I know of only one other example in a English church, although there may be others.

† For a good account of the marginal figures in medieval manuscripts and similar images, see Michael Camille, Image on the Edge (Reaktion Books, 2019).

Crowcombe, Somerset

Monsters!

I am always on the lookout for monsters in churches. I live in an area – the Cotswolds – where a long tradition of stone carving made it easy for masons and parishioners alike to indulge a fascination with gargoyles and grotesques of many kinds. Most of these carvings are on the outsides of churches, where they range from the oddest of Norman corbels to the most amusing of late-medieval grotesques. No one really knows what they are doing there, but an answer connected to the notion of ritual protection (from evil spirits for example) is probably not too far from the mark. Grotesques and monsters carved on the walls of a church, especially around or near the doorway, may have been put there to protect the sacred space within from malign interference.

Sometimes, though, grotesques and monsters get inside the church too. In areas of the country where a lot of medieval woodwork has survived (Somerset and Devon spring to mind), foliate heads, grotesques, and other such images were sometimes carved on the ends of the benches or pews. The church at Crowcombe has an impressive set of late-medieval bench ends and one of the most striking of all features this remarkable scene of two naked men fighting a bizarre two-headed creature. It seems to be not quite a classical chimera, not quite a medieval amphisbema. I turned to my copy of M. W. Tisdall’s book, God’s Beasts,* a lavishly illustrated catalogue of animal carvings in churches. The author seems to agree, placing this carving in a chapter on dragons, but e glossing it as a ‘twin-headed monster’. Dragons generally are seen in Christian iconography as a symbol of evil, making these two human antagonists brave fighters for good. There’s also a sense though, that medieval woodworkers simply liked carving this sot of thing: images of evil overcome could be enjoyable to portray and behold.†

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* M. W. Tisdall, God’s Beasts (Charlefort Press, 1998)

† For a scholarly account of grotesques and similar images in medieval art, see Michael Camille, Image on the Edge (Reaktion Books, 2019)

Hereford

What a cheek, or, Odd things in churches (15)

My occasional series, Odd things in churches, is dedicated to showing that it really is very surprising what one can find inside the places of worship of the Church of England. From instruments of punishment to fire-fighting equipment, items of whimsy to testimonies to obscure traditions, they’re all to be found, left behind by our ancestors and now regarded with a range of attitudes from indifference to notoriety. Today’s example is the embodiment of notoriety. Sometimes the more notorious features built into the fabric of churches can seem to us distinctly odd, nowhere more so than the numerous grotesque and rude carvings that seem to have been tolerated in medieval places of worship. Perhaps the most famous of these are the female figures known as Sheela na Gigs, but there are also male exhibitionists, like this man, carved high up in an aisle roof in Hereford’s medieval church of All Saints.

The All Saints exhibitionist has raised quite a few eyebrows in recent years – in part because he’s now more visible to the public since the church started serving coffee and provided seats and table in an upstairs gallery below the roof from which he moons down on us. He’s unusual in all kinds of ways. Although grotesques, even obscene ones, are not uncommon on medieval churches, they most often occur on the outside. When they do appear inside, they’re usually above doorways, arches, or entrances, and for many, this helps to explain their presence: they’re there, it’s said, to ward off evil spirits attempting to enter a sacred space. They do this, it is argued, by means of a kind of homoeopathy perhaps best summed up in the phrase ‘like cures like’. This kind of protective notion does not explain this figure’s presence high in the roof. Neither does another theory, that they are there to dissuade us from the sins they represent – before the construction of the gallery the exhibitionist was very difficult to spot.

Many like to suggest that he’s simply a carver’s joke. In one corner of the roof, he could have been done as the carver was finishing his work, and the scaffolding swiftly removed before the priest or the parish bigwigs had had the chance to inspect the roof too closely. We’ll never know whether this was the case. To modern eyes he just seems to be attracting attention of a particularly saucy kind. Something to ponder over the next cappuccino and cake.

Pershore, Worcestershire

 

Pershore beasts, Pershore plums

I’ve noticed the former church of St Andrew near the abbey in Pershore several times, and my photograph of the medieval carving on the tower is not actually the first I’d taken of this curiosity, although it’s the first in which strong sunlight picks out the details. Admiring this carving, and wondering exactly what the beast it depicts actually is, made me look closely at its bared teeth, bulging eyes, and bushy tail. Hitherto, peering up at it (it’s quite high up) in poor light, I’d wondered if it was Jesus’ donkey with a palm tree in the background. A better look at the teeth through a zoom lens made me inclined to think it might be a muzzled dog. But in that case, is that really a tree behind it? And is that the faint impression of a face, popping up above the creature’s back?

No reference book I have seems to throw any light on this carving. Pevsner mentions some ‘grotesque carvings’ and moves swiftly on. The listing description says that the grotesques adorn buttresses, which is true, but says no more. Maybe there’s not a definitive solution to this question; many such carvings are the result of artistic whimsy.*

Curiosity did at least make me look up the history of the church. In the 1060s the crown gave much of the land in Pershore to Westminster Abbey. The abbot of Pershore refused tenants of Westminster the right to worship in his abbey, so the church of St Andrew was built to give these people somewhere to worship. After the abbey was dissolved by Henry VIII, the monks’ church became available to the locals and the two churches continued side by side. Nowadays the parishioners worship in the abbey church and St Andrew’s is used as a parish hall. The abbey rents the land on which St Andrew’s stands for a very small sum, and one that speaks of one of the drivers of the local economy. The annual rent is one pound of Pershore plums. Truly they are plums beyond price.†

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* However, see the update, below. Nevertheless, to make a general point, I was pleased to hear no less an authority than the medievalist Professor Paul Binksi refer to medieval grotesque carvings in this way in a recent Zoom lecture I attended. He sees such church carvings – grotesques, sheela na gigs, and the like – as equivalent to the whimsical marginal illustrations in some medieval manuscripts, in which images, sometimes apparently outrageous or even erotic, appear in the margins of serious, often sacred texts.

† I have only an online source for the ‘pound of plums’ story. I do hope it is both true and still current.

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Update One of my readers suggests that the carving represents a wolf with the head of St Edmund. This is almost certainly correct and I am kicking myself for not having picked up this allusion. St Edmund was killed by Viking raiders, who shot so many arrows at him that he bristled, then cut off his head. The king’s men heard cries, and found the body and head guarded by a wolf. When they put the head back on the body, the parts fused together. Miracles were attributed to the king, and he was made a saint. His tomb is in Westminster Abbey, and the links between Pershore and Westminster make this interpretation of the carving very likely indeed. I am indebted to my reader ‘Per Apse’ for this suggestion. 

Elkstone, Gloucestershire

Making a rackett?

Many medieval churches have gargoyles or grotesques along the parapet and at the top of the tower. Elkstone, a Norman church with a later medieval (Perpendicular Gothic) tower has these, but there are also grotesques halfway up the corner buttresses, adding an extra element to this building’s varied adornment.* Two of these grotesques are musicians and one of these in particular provoked my curiosity. What, exactly, is the instrument that this figure is playing?

I know a little bit about medieval instruments, but not enough. One source describes the instrument as a shawm, which is an early reed instrument and ancestor of the oboe. This seems unlikely. A shawm, like most wind instruments, has a single row of holes along the body. This instrument has a double row of holes, which puzzled me. Two rows of holes in a single tube? How would that work? I asked some musician friends and various suggestions emerged. One idea was that there were actually two tubes, and that this is some kind of double flute or pipe – but the sculpture seems to have only one tube. The other was that this could be an instrument like the rackett.¶ Racketts are fat woodwind instruments with an internal tube that doubles and redoubles back on itself, allowing for a long column of air in a short space. A rackett is a reed instrument, and on some racketts the reed is visible from the outside – but not necessarily when it is being played. So I think what we have here is a depiction of a rackett.

The carving may not be totally accurate but, as one of my musician friends put it, it was probably carved by someone with poor knowledge of musical instruments. Or perhaps by someone for whom literal accuracy was not the main aim. After all, the people in medieval carvings aren’t always very realistic – literal realism was not always the goal. For example, many medieval carved musicians are angels, in which case any talk of realism has to be on a very different level. Some provincial medieval carvers probably couldn’t achieve precise accuracy anyway; others were after something else – qualities of vigour, humour, piety, whatever. If an orchestra of angels playing among the timbers of a church roof stands for harmony among the company of heaven, a human musician or two on the exterior of a church might be seen to extend that harmony into the earthly realm outside the building; or they may simply be caricatures, designed as much as anything to make the beholder smile.

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* For more on Elkstone, see this post.

¶ Or racket: the second ’t’ is optional. There are pictures of rackets here (the text is in German, but the images alone are informative) and a video clip of racketts being played here. 

Winchcombe, Gloucestershire

Snow on stone

Snow is threatened for the Cotswolds, and as we hunker down to continue the family Christmas festivities, I thought I’d share a rather seasonally chilly photograph from a couple of years ago. This is a grotesque from Winchcombe’s parish church, St Peter’s, which was built in the 1460s and has featured on this blog before. No one knows for sure who is portrayed in this carving, but there’s a local tradition that the subject is Ralph Boteler, lord of nearby Sudeley Castle, who provided funds to enable the church building to be completed.

Arguments are rife about this theory of the sculpture’s identity. Some ask whether medieval carvers would depict a local bigwig and benefactor in such a humorous way; others set more store by the old oral tradition. We just don’t know the answer, and it doesn’t matter. This carving, and its neighbours, are an asset to the church and a perennial source of smiling admiration from visitors and from people like me, who pass this building almost every day, snow or shine.

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There’s another of Winchcombe’s admirable series of grotesques here, captured on the same snowy day.

Bath, Somerset

Polish

I'm not sure if I'm right, but I associate these large brass shop signs particularly with chemists' premises. They were an elegant fashion of the 19th century, and the curving line of the sign catches the light well. No doubt the resulting glitter reflected that of the various medicine jars that were once displayed in the shop window. The use of brass perhaps also embodies the pharmacist's association with the medical profession. Doctors, after all, traditionally identified their surgeries with a brass name plate (the French talk about a doctor "putting up his plate" when a new practice is established). Whether or not this is the case, brass signs like this are certainly eye-catching, and I was pleased to find this one surviving on a shop long since given over to the purveying of cheese, coffee, charcuterie, and "fine wines".

The letters are cousins of the sans-serif or  "grotesque" capitals I noticed here, although they take an outline form and are maybe rather thin and spindly. Their details owe more to the metalworker than the sign-painter or stone-carver. But looked at from a distance, the outline form of the letters makes a clear and stylish impact. Examined more closely, they show the irregular impressions made by the metalworker's tools, as if the letters did not get the way they are without a lot of hard work. This is mark-making with a difference, and the result sets up a lovely counterpoint between the straight lines of the letters and the irregular strokes within those straight lines, between roughness and, what we first notice when the sign catches our eye, sheer polish.

Winchcombe, Gloucestershire

Cotswold character

As my British readers will know, Spring is late here this year. There is snow in the hills around the town where I live, and the wintry weather makes journeys to explore buildings less frequent. So here is a carving from my local church here in Winchcombe, which I can photograph by walking a couple of hundred yards up the road (or by standing in my garden).

The church of St Peter, Winchcombe, was built in the 15th century, and is one of those spacious, late-Gothic buildings that on the Cotswolds are often referred to as "wool churches", because the money to build them came from the region's rich wool merchants. The origin of this church is slightly different, though, in that funds for it were provided by the local lord, Ralph Boteler, first Baron Sudeley, who had been a soldier involved in England's campaigns in France and a holder of high office at the English court.

The grotesque carvings high on the outer walls of the church are among the most vigorous to have survived anywhere in England. There are various theories about their subjects, though there is little hard evidence about who they portray. Their presence on the walls of a church is testimony to the close relationship between the grotesque and the sublime in medieval art and thought – and to the sense of humour that links us to our forbears.

Newbury, Berkshire

Hub

"Corn exchange": a phrase that I remember puzzling me as a child. What did they do in there, swap wheat  for barley? Exchange bad jokes and puns? At some point, someone put me right, and much later I came across Adrian Bell's book Corduroy, his account of leaving the literary and artistic world of London and learning to farm in Suffolk in the 1920s, with its description of farmers and merchants bargaining in the local corn exchange. A market for farmers, then (not a farmers' market), and the hub of many an English country town. 

And in many of these towns, the corn exchange is still an imposing building in the centre or on the market place. This one is in the middle of Newbury and is built in Italianate style, with tall arched windows and big classical pilasters. The design was by J S Dodd and the building was put up in 1861–2; it has no doubt been impressing everyone from passers-by to rookie farmers ever since. The details are quite interesting – the name of the building in thin but pleasant lettering (in what lettering experts call, with no disrespect to the form, grotesque capitals) and a roundel with a relief of a castle, its three stylized towers a version of the castle on the Newbury coat of arms.

Now that farmers no longer need to gather together to haggle and sell their crops, corn exchanges need to find new uses to survive. Many have become the venues for other kinds of markets. This one is an arts centre. I'm not sure what Adrian Bell would have thought about this. Perhaps the Londoner, turned farmer, turned writer would have smiled wryly.

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If the name of Adrian Bell sounds familiar, it may be because of his charming books about farming and the English countryside. Corduroy is a good place to start: a gentle, beautifully observed story of the author's induction into farming life and of how he learns his profound respect for the hard work and deep knowledge of the farmer whose eye for a pig, he discovers, is "as subtle as an artist's". Its sequels are Silver Ley and The Cherry Tree. The name may also be familiar because at least two of Bell's children have made a useful mark in the world – they are the politician and journalist Martin Bell and the translator Anthea Bell (whose English versions of the Asterix books have amused generations and whose more literary translations, of books such as W G Sebald's transcendent Austerlitz, are superb).

Northampton

Letter set (4)

To complete my short series about letters on buildings, here's an example of a fourth kind of lettering, the sort known generally and unflatteringly as the grotesque. These letters are distinguished by their total lack of serifs, the little end strokes that adorn Egyptian, Clarendon, classical and "English" letters† and in the world of print and type this class of letter is known simply as "sans serif".

At first glance you could almost believe that some gigantic stamping device has been at work to create this example beneath the pediment of the former Northamptonshire Union Bank in Northampton, but this is stone not concrete and it must have taken a lot of chiselling to incise the these large grotesque capitals. Their unadorned, businesslike quality contrasts with the more delicate carving of the composite capitals below them and the phoenix, with its flames and logs, above. In this context (classical architecture, classical mythology) one might have expected more classical or "English" letterforms, like the ones on Roman inscriptions perhaps, but these plainer ones certainly get the message across. Alan Bartram, whose short book, Street Name Lettering in the British Isles (1978)§, has been a useful guide for me, describes the grotesque letter as "in reality, an Egyptian without serifs", going on to remark that it's an adaptable form that can be used at a wide range of different weights.

These Northampton examples are nicely proportioned letters, although the P is rather high-waisted, making its bowl somewhat small and confined. On a modern inscription the letter would probably have a much fuller bowl. But this bank was built in 1841 and in those days that was often how they made, to adapt Shakespeare's phrase, their great Ps.

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† Readers who would like to see examples of these other classes of lettering can see my other posts on Egyptians in Stroud, Clarendons in Devizes, and "English" letters in Leicester.

§ The companion volumes, Fascia Lettering in the British Isles and Tombstone Lettering in the British Isles are also both worth seeking out via ABE or used book stores.