DURING OUR LAST HOUR in central Norwich, we explored an alley, which we had not noticed before. It led downhill to a churchyard. This surrounded two sides of a mediaeval (late 15th century) church: St Peter Parmentergate. A ‘parmenter’ was a tailor or someone who made facings and trimmings for clothes. The doorway at the southeast corner of the church was open, and two men were standing outside it. We asked them whether we could look inside the church. They said that we could do so, but did not tell us what to expect inside.
The interior of the church maintains many of its original church-related features, but in all other respects it is quite unusual. The nave of the church has no pews, but instead there is a new wooden floor that curves up at both its east and west ends. The chancel is filled with skateboards, magazines about skateboarding, and a variety of toys. Where there were once kneelers in the choir stalls, there are now skateboards. Elsewhere in the church, there were skateboards galore and helmets for skateboarders. The church is a mecca for skateboarders.
Since 2021, the church has become a skateboarding rink and a shop for skateboards. The owner of this extraordinary establishment told us that he knows of only four churches that have become converted for the use of skateboarders, and one of them is currently out of use.
The church ceased being used as a place of worship in 1980. Since then, it has been maintained by the Norwich Historic Churches Trust (‘NHCT’). Before it became used as a skateboarding centre, it served various purposes. From 2007 until 2017, it housed a centre for martial arts. Next, it was let out to the NHCT. After that, it was used by a counselling specialist.
A few hours before seeing St Peters Parmentergate, we had visited St Gregory’s, a church converted to an antiques shop. That surprised us, but not as much as St Peters Parmentergate, which must be seen to be believed. It is good to see those churches in Norwich, which have ceased serving the purpose for which they were built, are being both looked after and being kept alive as part of the city’s life.
WALLINGFORD IN OXFORDSHIRE stands on a bank of the River Thames. There is a bridge across the river. If you stand on it, facing the town, you will notice a church with an unusual spire standing near the river. This is the church of St Peters. It was built between 1763 and 1769 on the site of an earlier church, which had been demolished by Parliamentary forces in 1646, when the town was being besieged by them.
Largely unaltered since it was constructed, the church contains the grave of the famous lawyer Sir William Blackstone (1723-1780), a judge who was the author of the still influential “Commentaries on the Laws of England”. He was elected as one of the first church wardens of St Peters. Sir William contributed generously to the construction of the steeple and the installation of a clock on the south face of the tower.
On the 29th of June 1969, the last service to be held in the church took place. St Peters became officially redundant in April 1971, and its care was taken over by the Redundant Churches Fund a year later. This organisation was founded in 1969. In 1994, the organisation was renamed The Churches Conservation Trust. This admirable group currently look after more than 350 redundant churches in England, and keep them open to the public and in an excellent state of preservation. We have visited many of their churches over the years, and found them to be interesting and usually very beautiful.
WARE IS AN ATTRACTIVE small town on the River Lea in Hertfordshire. Coaches travelling between London and Kings Lynn passed through Ware because it was on the route of the Old North Road (now followed approximately by the modern A10). The parish church of Ware, St Mary the Virgin, is large and spacious as befits the size of the town. Much of what we can see today was built over several centuries, from the 12th to the 15th. It was the church’s stone font that attracted my attention.
The octagonal font is believed to have been donated to the church in 1408 by the then Lord of the Manor, Thomas Montagu (1388-1428), Earl of Salisbury. Each of its eight sides contains fine bas-relief carvings. Many of them depict saints connected with birth, baptism, and childhood. For example, ther is a carving of St Christopher carrying the young Jesus across a river. Most of the faces on the carvings are in remarkably good condition considering their age and that they were in place long before the iconoclastic activities of Protestants took place. The church’s guidebook mentioned that in the 1540s, the faces of the statues were attacked, but fortunately the workmen, who might well have been men of Ware, responsible for defacing did a “token job”, only defacing the faces of the Virgin and St Margaret because they could be seen by people entering the church. Luckily for us living in the 21st century, these workmen managed to protect what is an attractive piece of church art.
THE MEDIAEVAL CHURCH of St Edmund King and Martyr in the tiny village of East Mersea, on an island close to the coast of Essex, is a joy to visit.
The south wall of the church has some relatively modern windows, which are mostly glazed with clear glass. However, parts of the windows contain small pieces of stained glass, which look quite old. Chris Parkinson at the museum in West Mersea told us that these small fragments of what had once been larger window range from the 15th to the 18th centuries. They were brought to Essex from Devon by the Sunnock family, who came from Topsham and nearby Exeter.
The Sunnocks were a prosperous family. In the 19th century, after the Napoleonic Wars, English gentlemen toured France and the Low Countries, buying up antiques including bits of stained glass from religious establishments. The Sunnocks acquired a large collection of old stained glass this way, and brought it with them when they bought a home on Mersea Island.
During WW2, their Essex home was requisitioned by the military, and the glass was stored in a truk. After the war, some of the glass was restored in Norwich, and then installed in the windows of the church in East Mersea, where it can be seen today.
I HAVE WRITTEN ABOUT this before, but because I found it so interesting I will write about it again. In August 2024, we revisited the picturesque village of Ashwell in Hertfordshire on our way between London and Cambridge. Apart from being an extremely attractive place, its parish church of St Mary ccontains an intriguing image scratched into the internal surface of the north wall of the bell tower.
The image is a drawing of London’s old St Paul’s Cathedral, which was destroyed during the Great Fire of London (1666). By comparing this picture with other pre-1666 drawings of the old cathedral, it can be seen to be an accurate depiction of the long since destroyed edifice. It is likely that the drawing in Ashwell was scratched into the wall sometime before 1930s, when the old cathedral was modified by Inigo Jones.
Above the image of the old cathedral, there are some inscriptions recoding plagues that occurred during the 14th century, including what is known as the Black Death.
Apart from the drawing and the inscriptions described above, the church contains a few other inscriptions, which have been partially deciphered.
For the information of those visiting the church, it is near to Day’s bakery, where delicious snacks can be purchased. The village also contains a small museum, part of which is housed in a half-timbered building. However, for me, the highlight of the village is the drawing of old St Paul’s Cathedral in the church.
EVERY TIME WE visit the town of St Ives in Cornwall, we come across something we have not seen before. On our most recent visit at the end of June 2024, we came across three sculptures by Barbara Hepworth (1903-1975), which were new to us. I will describe two of them in this essay, and leave the third for another time.
Hepworth migrated from Hampstead (in north London) with her second husband, the artist Ben Nicholson (1894-1982), and children, to St Ives in Cornwall at the outbreak of WW2. She lived there until the end of her life. From 1949 onwards, she lived and worked in Trewyn Studios, close to the busy heart of St Ives. This building is now a Barbara Hepworth Museum and Sculpture Garden maintained by the Tate Gallery. Visitors can see Hepworth’s studio and her garden next to it. The garden was laid out to designs created by Hepworth and her friend, the composer Priaulx Rainier (1903-1986). The garden contains works by the sculptor, which are arranged exactly as their creator had planned. We pay a visit to this lovely place every time we visit St Ives.
On our latest visit, we took a wrong turning, and headed down a narrow, sloping street. To our great delight we found a large outdoor sculpture by Barabara Hepworth, standing outside the front of the town’s Guildhall. Entitled “Dual Form”, this large abstract artwork made of cast bronze was created in 1965. It is part of an edition of 7 castings. The artist presented it to the town in 1968. It has blueish hues.
The other sculpture that we had not seen before is in a side chapel of St Ives’s gothic parish church of St Ia. Unlike “Dual Form”, it is figurative rather than abstract, and it is carved in shiny white stone. It depicts the Madonna and Child. Hepworth created this work following the death of her elder son, Paul Skeaping, who was an RAF air pilot. He was killed in an accident in Thailand in February 1953. The sculpture was unveiled in the church, where she found peace during her grieving, in 1954.
The two sculptures described above give a good idea of the breadth of Hepworth’s artistic talent. More evidence of her amazing creativity can be discovered in her former home, now a museum. In another piece, I will describe another sculpture and something I had not realised about Hepworth’s connection with St Ives.
IT IS NOT UNCOMMON to see gravestones with inlaid engraved brass images in English churches. Known as ‘monumental brasses’, they began to be used in the 13th century instead of three-dimensional effigies and images throughout Europe to commemorate the dead. These often-elaborate brasses are set in depressions carved in the tombstones where they are placed.
During a recent visit to the Suffolk village of Long Melford, we wandered around inside its enormous 15th century Holy Trinity Church. The long side aisles of this edifice are paved with tombstones, many of which have empty depressions where once there had been monumental brasses. A person looking after the church explained to us that long ago, the brasses had been prised out of the gravestones. This had been done both during the Reformation in the reign of Henry VIII and later by the puritans. Later, when the church had run low on funds, it sold some to a local blacksmith for what was then a huge amount – about £8 and 10 shillings.
So much for the lost brasses. Fortunately, at the eastern end of the church, several monumental brasses have remained in place – some of them intact, and others damaged. To the south of the high altar, there is a set of intact 17th century brasses commemorating members of the large Martyn family. Included amongst these brasses are two of particular interest – they are Chrism brasses (see photograph above), which commemorate children who died before their mother was “churched” (that is before the mother has gone to church to give thanks to God for the birth of a child). The Chrism brasses depict babies in swaddling clothes. In addition to these brasses, there is another one depicts a brother and sister. The girl is holding a skull, which means that she died before her parents.
Churches in England, and especially that at Long Melford, offer many fascinating insights into how people lived in the distant past. The brasses – those which have gone and those which remain – are fine examples of history on display.
DURING THE REIGN of King Henry VIII, many English churches were vandalised because of the monarch’s divorcing the country from the Roman Catholic Church. Many artefacts were destroyed in churches to erase their connection with the Church in Rome. These included carvings and stained-glass windows. Holy Trinity Church in the wool town of Long Melford in Suffolk was no exception. Above the south entrance to the church, you can see empty stone frames that once contained stone effigies of saints. Much of the 15th century church’s mediaeval stained-glass was also destroyed.
Luckily for us, some of the stained-glass survived. This is because it used to be located in the windows of the clerestory high above the long nave – out of reach of the people sent to destroy it. In recent times, the surviving windows have been restored and placed in the windows lining the north wall of the church. These windows are much lower than those in the clerestory, and are easily viewed from the ground. The windows depict both dignitaries and religious subjects, which were the main targets of the vandals who were destroying religious images.
One of the windows is particularly interesting because it shows the Virgin Mary holding the dead body of Christ soon after it had been removed from the Cross. In other words, it is what is known as a Pietà. This subject matter was, and still is, extremely important in Roman Catholic imagery, and had they been able to reach it, those who attacked the church would have certainly wanted to destroy this. A knowledgeable gentleman, who was helping in the church, told us that the pre-Reformation Pietà in the church was an extremely rare survival from the time before Henry decided to break with Rome. What is more is that unlike many images of the Pietà, the dead Christ is shown with his eyes wide open.
The Pietà image in the surviving mediaeval stained-glass is just one of many interesting things that can be seen in the magnificent, large parish church at Long Melford. As the Michelin Guidebooks often say, the place is “worth a detour”.
THE MOLLA ZEYREK mosque stands high on one of Istanbul’s seven hills. From its garden, which has a pleasant café, you can enjoy a wide panorama that includes views of the Bosphorus, the Golden Horn and bridges crossing it, the Galata Tower, the great Suleymaniya Mosque, and many other historic buildings around it. Turn your back on the view, and look across the well-kept flower garden, then you will see what looks like a large Byzantine church with three apses and several domes. However, as you stroll around this building, you will soon notice that it has its own minaret. This mosque was a church before 1453 when the Ottomans captured Constantinople/Istanbul.
As is the case with many other places of historic interest in Istanbul, there is an informative notice outside the mosque, written in three languages (Turkish, Arabic, and English). It outlines the history of the mosque. The building, designed by the architect Nikeforos, was built in the 12th century by Eirene (died 1134), the wife of Emperor Ioannis II Komnenos (ruled 1118-1143). Her father was King Laszlo I of Hungary. The edifice which is, in fact three churches joined in one building were the churches of the large Pantokrator Monastery. This institution included a 50-bed hospital, a library, an old-age home, a sanctuary for lepers, a medical school, a pharmacy, and a holy spring. The triple church was exceptional because:
“Except for the Church of the Holy Apostles, no other Byzantine building received as many imperial burials. John II (1118-43) and Eirene (Piroska of Hungary), their son Manuel I (1143–1180), and his wife Bertha of Sulzbach, were buried there, as were the Palaiologan emperors Manuel II and John VIII in the 15th century. In front of Manuel’s black marble sarcophagus was the Stone of Unction (a marble slab on which Christ’s body laid after his crucifixion), which Manuel brought from Ephesus around 1170. The large funerary chapel of the Archangel Michael is described by the typikon as a heroon – the shrine of a hero later used for the imperial mausoleum of Constantine and his imperial successors at the Church of the Holy Apostles.” (www.thebyzantinelegacy.com/pantokrator-monastery)
These monuments can no longer be found in the building.
Soon after Mehmet the Conqueror captured Istanbul, the monastery was converted into a madrassa. It became the first educational establishment created by the Ottomans in Istanbul. The monastery’s monk cells became cells for the madrassa and the triple church, suitably modified with a minaret, a mimbar, a mihrab, and other Islamic features, became a mosque with two classrooms for religious instruction. One of the new establishment’s professors was Molla Mehmed Efendi, nicknamed ‘Zeyrek’ – now, part of the mosque’s name. This learned man not only offered education to those who were already Muslim, but also to those who converted to Islam. In addition, he was instrumental in persuading many local people to convert to his religion.
Apart from the former church complex, now mosque, the other monastery/madrassa buildings have disappeared. This century, what had become an unusable, badly dilapidated structure was restored, and is now back in use as a mosque. The mosque occupies the southernmost of the three chapels. The other two chapels, although attractively painted, were empty spaces. One of these once served as the Byzantine Imperial mortuary chapel.
The Molla Zeyrek Mosque was formerly a Byzantine church. When the Ottomans took Istanbul, rather than destroying the places of worship of their Christian enemies, they recycled or repurposed them – they modified the churches and converted them to become mosques. Probably, the best-known example of this is Istanbul’s enormous Ayasofya-i Kebir Cami-i Şerifi (i.e., the ‘Hagia Sophia Grand Mosque’), constructed in the 6th century. Apart from Ayasofya, which we walked past almost every day during our recent 16-day visit to Istanbul, The Molla Zeyrek mosque was one of the most impressive and largest former Byzantine churches that we saw in the city. However, my favourite of these recycled churches was near where we were staying: the Kucuk Ayasofya Mosque, in whose charming walled garden we enjoyed numerous glasses of tea, met many friendly Turks, and watched the antics of the garden’s large feline population.
I have visited many cities in America, Asian and Europe. Many of them are fascinating, but now I can safely say that amongst these wonderful places, Istanbul has become my favourite because here the past, present, and future blend together with an exciting vibrance.
I NEEDED NEW shoes today (20th April 2024). After buying a pair in the superbly stocked Fast Step shoe shop, we felt the need for coffee. Near the shop, we found a café called Gutta. Having enjoyed good coffees – both Turkish style and Italian style, we needed to answer the call of nature.
We asked if the café had a toilet. It did not, but, as has happened frequently in Istanbul, we were directed to the nearest mosque. This mosque, like others in Istanbul, has public toilets, for which in this case a modest charge was levied. As with most WCs in Istanbul, this one was well-maintained.
Kalenderhane Mosque
The mosque in this case is called the Kalenderhane Mosque. Its name derives from the Kalender dervishes, who once used it as a ‘tekke’. From the outside it looks remarkably like a very old Greek Orthodox church. It was converted for the use of the dervishes by Sultan Mehmet (the Conqueror) in 1453. In the 18th century, it was converted into a mosque.
Built in about the 9th to 10th century next to the Aqueduct of Valens , it is now thought to have been dedicated to Theotikos Kyriotissa. Sadly, as it was locked up, we were unable to enter the edifice.
Had it not been for nature’s call, we might not have come across this interesting mosque. As is the case for many old mosques in Istanbul, it is a fine example of Ottoman repurposing existing Christian buildings in the 15th century.
yamey 