The Woods, Breathing: Vandalism
When I told people that I would be installing almost 200 markers in Shotover Woods as part of a Holocaust Memorial Day project (The Woods, Breathing), many said the markers wouldn’t stay there long. I however, believing that people – even if they didn’t like the work – would at least respect it, put them in anyway. Besides, I believed the work was powerful, using the act of walking through woods as a means of identifying in a very small way with those who suffered during the Holocaust. And, furthermore, I believe anything which attempts to engage people with something like the Holocaust is worth pursuing. However, within one hour of completing the installation, 3 had already been stolen and over the coming days, the labels were turning up in small piles along with the stands. Clearly there were two different types of vandals at work; those who stole or threw the stands into the undergrowth, and those who were at least a little more considerate. I could almost imagine these methodical vandals as they made their small piles, saying to themselves (and indeed to me) “not here thank you.”
I have made work like this before in public spaces in the city centre. In one work (‘Murder‘) I installed 200 stands in a cemetery in Jericho, a place frequented by drinkers and rough sleepers. Not one of the stands was stolen and only one label was lost. If anything, from my experience, those we might often think of as being on the ‘fringes’ of society are often the most interested. Sadly the same can’t be said of others.
Today I went up to Shotover to take what was left away and found that since my last visit a great many more of the stands had been taken; almost 80 out of the 198 had been removed (at £5 each this is quite a loss) . Furthermore, someone had taken the time to scrawl messages onto some of the labels having clearly not bothered to learn what the work was about.
This vandalism was not I believe anything to do with its theme (the Holocaust) but rather an expression of petty narrow-mindedness. Someone who enjoyed the woods, someone who obviously walks through them regularly objected to ‘their walk’ being changed these last few days. One label they defaced is quite revealing:
This work is all about freedom; something denied to so many not only during the Holocaust but in countless times and places, both before and since. Yet all this individual can do with his or her freedom is scrawl remarks and obscenities, to deface a work which aims to remember those for whom freedom was denied as was, in the end, the right to life itself.
Looking at the vandalism by this particular individual, it’s clear they didn’t understand what the work was about. They seemed to think that I was a girl…
…who’d written nice words about the wood. The word civilization on one of the labels and what they wrote beneath is testament to this. What they wrote is also somewhat ironic.
The Woods, Breathing
I was on the radio this morning to talk about my forthcoming installation at Shotover Country Park.
Details of the installation can be found by clicking on the image below.
Weymouth
Yesterday I went to Weymouth to look at some deckchairs for use in a number of installations. One such installation I’ve been considering centres around the D-Day landings – I won’t go into the details of what it will entail but I was amazed as I was shown around the front to discover that Weymouth played a pivotal role in the landings themselevs, in that it was from the harbour that many of the men who took part in the invasion left. The coincidence convinced me that this was the place – the only place – where the work could be installed.
On the front is a memorial to the men who took part in the D-Day landings.
Around the base are the following inscriptions.
28 April 1944
Lyme Bay
749 Died during D-Day training exercise ‘Tiger’ when a convoy of LSTs was attacked by E-Boats off Portland.
24 December 1944
English Channel
802 Died when the troopship ‘Leopoldville’ was sunk by a torpedo off Cherbourg.
11th October 2002
Prior to 6th June 1944 the 2nd and 5th Ranger Battalions of the Army of the United States of America depended heavily on men and equipment of the Landing Craft Assault (LCA) Flotillas during training and while developing special assault-techniques on D-Day, these same men of the Royal Navy demonstrated the finest traditions of their service through their courage, steadfastness, and devotion to duty. The successes of their assaults at Pointe du Hoc and the Omaha beaches of Dog Green, Red and White were made possible through their skills and bravery. All World War II Rangers are proud to be associated with the veterans of the LCA Flotillas of the Royal Navy and remain grateful to them, and their vessels both large and small.
We remember your Nation’s sacrifice
60th anniversary
D-Day
June 2004
6 June 1944
Omaha Beach, France
Showing courage and endurance beyond belief 3000 died on D-Day while fighting to secure the beachhead and strategic Pointe du Hoc, spearheading the invasion of Normandy. As this millennium closes we commit this memory to history June 1999.
Further along the beach are more war memorials.
A.I.F.
In memory of Anzac Volunteer Troops who after action at Gallipoli in 1915 passed through hospitals and training camps in Dorset.
As a child, I often went with my family on holiday to the Dorset coast, either to Weymouth or the surrounding areas, and even though my experiences were – it goes without saying – utterly different to those of the men who left Weymouth for France, nevertheless, there is something about these experiences residing in the past as memories which allows me to, in some small way, access the past before I was born. The past (and in particular the distant past) is often imbued with a sense of the exotic – a word which is of course as far removed from the reality endured by the men who fought and died during D-Day as you can get. This ‘exotic’ quality is more akin to the nostalgia we often feel when contemplating our own memories. There is a sensuousness to memories which we experience without recourse to our senses. We see, hear, smell, touch and taste memories internally; we can see them with our eyes closed. Only by being in the place where they happened can we begin to experience them as things which happened in what was then the present. It’s almost as if they are grounded.
Standing in Weymouth and looking out at the cliffs, feeling the wind, hearing the gulls and the waves, I could get a greater sense not only of my own memories, but those of a time when I was not even born. The men left Weymouth and who died on the beaches of Normandy would have known the same feel of the wind, the same sound of the waves – they would have seen the very same cliffs. We can never know what it was like to be in their shoes, but by understanding and observing the present we can at least ground the memories in reality.
Looking at some recent work I’ve done with some of my old holiday snapshots, I can see in light of my visit to Weymouth how they have become more meaningful. The image below is a collage of all the parts of those holiday snaps from which the people have been removed.
The Place That’s Always There (2009).
Free Writing: The Pliosaur
Free Writing*
8 Minutes
Think of the sea. Think of all the times to have seen it with your own eyes. Listen to its sound. Concentrate on the rhythm of the waves; the in, the out, the waves falling and then receding. Think of the moon dictating the tides and the sun which warms your skin as you sit there on the sand. Watch the waves come like creases, to fall in froth on the sand, grabbing at the shingle. Listen to yourself breathing, in and out, in and out and let the waves and your breath come together. As you breathe in the waves fall back, as you breathe out the next one crashes on the sand. In and out. Look at the colour of the water. Imagine the water is clear. You can see everything beneath, the stones, the seaweed. You can see the sun’s reflection on the surface, lots of tiny diamonds of light. You look up at the sky. You see just the vast expanse of blue and perhaps a few clouds which float innocuously. As you breathe and as the waves crash upon the beach in time to your breathing, watch the clouds float above, changing almost imperceptibly into what they will next become. Watch the strands of clouds high above them and see the sun too bright to look upon directly. See the line of the horizon, see the rocks, the cliffs upon which the wind agitates the grasses. Then take your mind out with the waves and into the water, across the waves and away from the sound of the waves. There are no waves now, just the wind and the sun, the water and the disatnce. Now go beneath the clear water and see the Pliosaur. This unimaginable monster, seventeen metres long, swimming like a shark. You can feel the water, you can recall what it’s like but you are not in the place where the Pliosaur swims. No-one is in this place and even the earliest ancestor of modern man will have to wait nearly 150 million years before they arrive, before they will at the edges of time be able to take a photograph of the sea. That in which the Pliosaur no longer swims. look at the waves, listen to the waves and think of the fossil of the Pliosaur.
* writing without stopping; read more.
Creation Time
Flying back from Luxembourg I continued reading Richard Dawkins’ wonderful book The Blind Watchmaker. As someone who has taken Evolutionary theory for granted, I’ve realised since starting this book how little I really knew and how much I’ve subsequently learned. I’ve also begun thinking more seriously about religion and in particular Creationism. Creation myths are beautiful stories – I’ve always thought that – but when they are posited as theories and fact, one can only look on with some degree of despair. Reading this book has deepened that sense within me for Evolution and Natural Selection is not only an astounding theory but a beautiful fact of life.
I’ve often wondered what it is that Creationists and other religious persons object to when they insist that Evolution isn’t true – when clearly it is- and I think it can be summed up in one word: Time. We all find it very hard to conceive of Geological Time, that vast, incomprehensible span which makes each of us, as individuals, appear absurdly insignificant. We can easily imagine a century and even a millennium. We might if we have good imaginations contemplate the ice-age. But when we start considering the emergence of man 2 million years ago – let alone the Dinosaurs at 65 million – then we really start to struggle. Trying to imagine the age of the earth and we start gasping like a fish out of water.
As Professor Dawkins explains, we are not built to conceive of such spans of time such is why mutation (such as the fish leaving the water to walk upon the land) appears to us as absurd as a fish on a bicycle. We tend to ‘see’ these changes in our mind’s eye as happening within a length of time relative to our own brief lives. We see a fish suddenly sprout legs and leap onto land as if it were one in a garden pond taking a stroll on the lawn. Clearly it wasn’t like that. The length of time that was required for this process to occur is simply beyond our comprehension.
Before science began making strides out into the Universe and into ourselves, no-one could imagine the Earth and the Universe were so old. It made perfect sense to give them – or at least the Earth – an age within the grasp of human comprehension. It could be argued that the age of the Earth – given as a few thousand years – was arrived at, because it was at the limits of what the human mind could reasonably conceive. But what about the after life? Surely people could happily imagine eternity as a span beyond the supposed age of the earth? Well, yes, perhaps they could. But the difference between the eternity of life after death as opposed to the comparative eternity of time before life is stark. In the former, the individual being exists – one assumes as a soul, but in the latter the individual being has to contend with non-existence.
One of the most beautiful descriptions of the vastness of time comes from the seventeenth century and was written by Sir Thomas Browne in his book Urne Burial.
“We whose generations are ordained in this setting part of time, are providentially taken off from such imaginations. And being necessitated to eye the remaining particle of futurity, are naturally constituted unto thoughts of the next world, and cannot excusably decline the consideration of that duration, which maketh Pyramids pillars of snow, and all that’s past a moment.”
It was one thing to conceive of a span of time which made ‘all that’s past a moment,’ as being time of which one would somehow be aware or a part, but to conceive of the same span of time before one’s birth was – and is for many – quite impossible. My aunt once said to me ‘you have to believe in something.’ If you take that argument and turn it around it becomes quite telling: you can’t believe in nothing. Is religion therefore a consequence of a fear of nothing? And is a fear of nothing a fear of time?
Work in Progress
Re-count
I have been reminded by Monika that I really liked an Australian piece shown elsewhere in the city. By Healy and Cordeiro, it comprised thousands of used video cassettes (195,774 according to documentation) arranged in a large block like a kind of tomb on the outside of which a number of the labels (some printed, some handwritten) were visible.
The vast block, displayed in an ecclesiastic setting became a kind of sepulchre in which the recent past was buried. The titles on the outside became like names revealing only a little of what was hidden inside, information which would take – again according to documentation – over 66 years to view. So, Australia was in this respect, excellent.
53rd Venice Biennale
In terms of individual participants showing at the Biennale, I was taken with quite a number of works including Nathalie Djurberg’s disturbing video/sculpture installation described in the catalogue as a surrealistic Garden of Eden, Hans-Peter Feldmann’s beautiful Schattenspiel (Shadow Play), Simon Starling’s Willhelm Noack oHG and Chu Yun’s Constellation. There were numerous others too, including, perhaps most notably Mona Hatoum who showed at a so-called ‘collateral event’ in the Querini Stampalia.
But just as there are a small number of winners so there’s an inverse number of losers – crap to you and me. The winner of the wooden spoon however has to be Switzerland’s entry (I’m fighting against the desire to write Bang-a-Bang-a-Bang or such like silly song title and have in a sense already failed). The work explained – or rather the blurb did – that ‘drawing is a movement of sight, of the nuanced shifts and deviations that attract undirected attention to objects and dream figments that are never really concretized’ and from that codswallop you might agree the curators or whosoever wrote the guff for each piece should also claim a piece of the booby-prize. Other notable rubbish included Australia (who were also rubbish two years ago) and Germany (who were my wooden spoon winners at the last Biennale and who for this year’s effort drew on the talents of British Artist Liam Gillick (?) who managed to make a trip to IKEA look interesting – by the way I read that Gillick travelled for more than a year, ‘researching and developing his project for the German pavilion in a continuous dialogue with curator Nicolaus Schafhausen’ – quite how he arrived at making some dull cupboards escapes me). Israel’s entry was terrible and Norway’s too (definitely nil point). There were other notable wastes of space but I can’t be bothered to waste any space upon them.
One of the biggest disappointments for me however was the British entry from Steve McQueen, whose film Giardini was, well, boring. Certainly it contained some beautiful shots and was an interesting idea, but at 30 minutes it was just too long. There was also the fact that one had to view it at a certain time, that viewers were asked to arrive 10 minutes before the show which built up expectations to such a level the film almost had to fail. After a few minutes we were already shuffling in our seats, a few more minutes – when the dogs came again and sniffed around in a manner straight from a Peter Greenway film (no slight on that director intended) – and we were checking our watches. As a piece one could view at leisure, walking in and out at whatever time suited, it probably would have worked, but treating it like a film turned it I’m afraid into a very dull affair. As I don’t have any pictures of these less-than-inspiring works here is a picture of very-inspiring Venice.
What I really loathe are those pieces where the artist assembles tons of stuff in a room or space with which the viewer is asked to ‘create a narrative’ or not as the case may be. There are a few exceptions where this type of work is successful, but by and large it irritates the hell out of me. So Haegue Yang and Pascale Marthine Tayou, pack it in now.
But what about the winners..?
For me, Peter Forgacs’ Col Tempo was exceptional, giving history a human face. Taking archive footage from the Wastl project, he showed how people in the past, who lived in times of trauma were just like people today. It sounds a pretty obvious thing to say but often when we think about the past we tend not to see individuals as such, but rather numbers and tropes. Ironically, the footage Forgacs used was originally concerned with anything but the individual, rather Dr Josef Wastl, head of the Department of Anthropology at the Museum of Natural History in Vienna, put on an exhibition which attempted to present to the public ‘the characteristic physical features’ and ‘mental traits’ of the Jews. What we see when looking at the images however are individuals just like us today.
Poland’s Krzysztof Wodiczko examined the issue of immigration. The Guests of the title were shown as shadow-figures outside the space in which we as onlookers (or out-lookers) were standing. We saw them without faces, without distinguishable characteristics, save for their voices which accompanied the work Nevertheless, in their outlines we could recognise the people we see all around us, the way they move, the way they stand and taken together with Forgacs’ work, it was indeed a powerful piece (by the way Poland won it for me two years ago).
Another powerful pieces came via Teresa Margolles who showed her work in the Mexican ‘Pavilion’. Her installation (and action) What Else Could We Talk About? took the country’s endemic violence and brought it into the Palazzo Rota-Ivancich. The Palazzo is a decaying structure which is nonetheless quite beautiful. The original (or at least very old) decor is still visible – faded wallpaper with patches where paintings (perhaps portraits given their shape) once hung. It was almost enough just to be in the building. Each room contained an incongruous mop and plastic bucket in which we learned blood collected from sites of killings in Mexico was mixed with water and used to wash down floors over which we were walking. In every room therefore one could sense quite palpably the echoes of missing people – those who’d lived and died in the city over the course of the Palazzo’s existence and those who lived and died in the present albeit thousands of miles away. There was a sense of the past and distance in the present being synonymous. There were also paintings again made from blood collected at the sites of executions in Mexico. Each painting, hanging like a blanket, resembled a modern-day Turin Shroud and I found myself being asked to believe, not in a life that could be known only through death, but individual deaths (and many of them) happening in the midst of life today.
Estonia’s entry examined in part the power of symbols and in particular the replica of a statue which had once stood in the capital Talinn. The statue (the replica of which looked quite kitsch in the gallery) marked the grave of Red Army soldiers from 1947 until its removal in a post-communist Estonia. For most Estonians the statue was a symbol of Soviet oppression, for many ethnic Russians it symbolised victory over Nazism. The artist, Kristina Norman placed the replica where the original statue had stood and documented the furore that followed with the police taking both her and the statue away.
The Portuguese artists Joao Maria Gusmao and Pedro Paivia showed a series of video projections in a piece entitled Experiments and Observations on Different Kinds of Air. Each piece appeared to have been shot with a high speed camera, revealing in slow motion clear details of fire, water etc. But the appearance of each projection was that of a 1970s snapshot. The texture and quality of the projections reminded me of my own holiday photographs and in particular some work I’ve been doing on their hidden details.
And finally Luxembourg. Another video installation tucked away in a backstreet in which the artists Gast Bouschet and Nadine Hilbert reflected on the divide between Africa and Europe, evoking according to the catalogue issues of difference and immigration. What I liked about the piece was the dialogue created between the various projections as seen through open doorways between the rooms. The image of a fly struggling in a spider’s web and that of a man standing still in a street but clearly lost in an alien world was particularly striking – one could sense via the other image his internal struggle.
All in all the Biennale served up the usual mix of both the sublime and the ridiculous. Much of it – especially in the Arsenale (now a much bigger site) was pretty lame, but then any work would struggle in such a massive space, vying for attention like an antique thimble in a flea-market. Certainly the use of spaces outside the sites of the Giardini and Arsenale tended to make for more interesting work, but one could argue that when in a place like Venice every space and every part of every space is interesting, whether home to art or not.
Echo
Last week I installed a temporary artwork in St. Giles, Oxford entitled Echo. The piece comprised approximately 200 photographs of individuals isolated from group shots of the fair taken in 1908, 1913 and 1914. The date of the exhibition, Wednesday 9th September was important in that it was the day after St. Giles’ Fair was taken down, and the ‘space’ left in its wake (the fair was up for two days and filled the entire street) helped frame the fact that all those people shown in the exhibition, who had once stood in the same street, had, like the fair, gone. I was interested in the boundary between existence and non-existence, the impossiblity – within the human mind – of death as nothing and forever. What I hoped the photographs conveyed was the importance of having been.
The installation required grass in order that I could place the markers in the ground and the War Memorial in St. Giles was the only viable option. What was particularly interesting was how the location altered the meaning of the work in that one couldn’t help identify the people with the memorial and in particular those who fell in World War One. Given that some of the men pictured in the photographs almost certainly went to war and may well have lost their lives, so the work took on a new and poignant dimension. Many of the women would have lost husbands, brothers, fathers, uncles and so on.
Click here to read more about this exhibition.
Ersilia
As my website has grown and groaned beneath its mass of words and pictures, I have in the last couple of months put together a digest of my work in a magazine called Ersilia which is available to download from my website.
The title comes from Italo Calvino’s Invisible Cities in which he describes the city of Ersilia:
“In Ersilia, to establish the relationships that sustain the city’s life, the inhabitants stretch strings from the corners of the houses, white or black or gray or black-and-white according to whether they mark a relationship of blood, of trade, authority, agency. When the strings become so numerous that you can no longer pass among them, the inhabitants leave: the houses are dismantled; only the strings and their supports remain.
From a mountainside, camping with their household goods, Ersilia’s refugees look at the labyrinth of taut strings and poles that rise in the plain. That is the city of Ersilia still, and they are nothing. They rebuild Ersilia elsewhere. They weave a similar pattern of strings which they would like to be more complex and at the same time more regular than the other. Then they abandon it and take themselves and their houses still farther away.
Thus, when traveling in the territory of Ersilia, you come upon the ruins of the abandoned cities, without the walls which do not last, without the bones of the dead which the wind rolls away: spiderwebs of intricate relationships seeking a form.”
Chance as a Draughtsman
I have recently been reading Richard Dawkins’ fantastic book ‘The Blind Watchmaker’ and was struck by the following passage as regards the work I’ve been doing over the past few years:
“We have seen that living things are too improbable and too beautifully ‘designed’ to have come into existence by chance. How, then, did they come into existence? The answer, Darwin’s answer, is by gradual, step by-step transformations from simple beginnings, from primordial entities sufficiently simple to have come into existence by chance. Each successive change in the gradual evolutionary process was simple enough, relative to its predecessor, to have arisen by chance. But the whole sequence of cumulative steps constitutes anything but a chance process, when you consider the complexity of the final end-product relative to the original starting point. The cumulative process is directed by nonrandom survival. The purpose of this chapter is to demonstrate the power of this cumulative selection as a fundamentally nonrandom process.”
The first sentence in this passage struck a chord with me as regards thoughts I’ve had on the sheer unlikelihood of my ever being born – my entire existence. When one considers that in order for us as the individuals we are to be born as we were, everything every one of our ancestors did had to be done exactly as it was, the mind implodes beneath the weight of our sheer improbability. Indeed as individuals we are teetering on the cusp of impossiblity; it’s almost as if we have been designed to be who we are (which of course is not the case). In many respects this problem of coming to terms with our individual existences in light of what amounts to seemingly random acts on the part of our forebears mirrors what Richard Dawkins discusses in his book; the idea that we as human beings are a product of chance.
As he writes: “Each successive change in the gradual evolutionary process was simple enough, relative to its predecessor, to have arisen by chance. But the whole sequence of cumulative steps constitutes anything but a chance process, when you consider the complexity of the final end-product relative to the original starting point.”
Every step our ancestors took in the process of our eventual being was also simple enough. They were more often than not steps taken quite by chance. But the ‘whole sequence of cumulative steps,’ as Richard Dawkins writes regarding Evolution ‘constitutes anything but a chance process’. I’m not – at present – trying to come up with any conclusions to this line of thinking save to say there is something there, a link between the process of Evolution and our individual arrival in the world: the subtle changes which allow flora and fauna to evolve and the subtle actions of ancestors which cause us to be born. That link exists in the individual’s (animal, plant… or ancestor) progression through life – a progression which is a constant (battle might be too strong a word) will to survive.
We journey through life with intentions of doing things, going places and so on, always considering our own safety (survival) even if that consideration resides somewhere within our subconscious minds, rising to the surface every now and then when danger become more manifest. And along the way chance plays a part, altering our movements, delaying our progression, speeding it up, slowing it down and so on. Traffic Jams, the weather, forgetting keys… the list of things which impact upon us is endless; chance encounters with people we’ve never met or know very well etc.. If in retropsect we could map or list everything that happened to every one of our ancestors, such a map would appear to us (not only very big!) to have been designed (indeed, anything seen in hindsight appears to be so). It would seem utterly impossible for chance to be such a draughtsman; to create a specific individual from such an enormous number of utterly unlikely events in the course of what we call history.
But that is what chance did. As I said, I’m not looking at this moment to come up with any great conclusions, save to say that thanks to Richard Dawkins I’m looking at my work in a slighty new light…
Dame Myra Hess
I have just been chatting with my 97 year old grandmother who was telling me how she remembered going to see pianist Dame Myra Hess play at Reading Town Hall some time during the war. The name rang a bell and I remembered watching a programme about lunchtime concerts at the National Gallery which took place during the war when all the paintings had been removed to the mines of Wales. I was sure the pianist was the same and indeed, looking her up on the web I discovered this was the case.
I’ve never heard my grandmother say anything about this before and although it’s just a short memory and nothing of great significance, it nonetheless gives me a way into the past which wasn’t there before.
Same People
Having bought a copy of a photograph (St. Giles Fair, 1913) from the Oxfordshire County archives, I found when looking at the individual faces someone I recognised. Not someone I know or knew of course, but a lady I’d seen in another photograph.
The photograph on the left was taken on Headington Hill in 1903, and that on the right at St. Giles Fair in 1913. Below is another person I found in two different photographs, this time from 1908.
Poem – The Crematorium
And so to the crematorium
We’ll make our way again. This empty place
Full of names, shards like glass from broken
Window panes, and rain like thorns on roses.
To the waiting room where no-one sits
Where all the clocks have stopped to rub their hands
Where mourners recount the hour of the toll
And one by one swallow nothing whole.
Through the gates the headlights come, bearing down
On everyone who waits. Black slick night,
Shadows in no hurry for today or
Days that have passed. A nervous laugh
Hovers above the breathless chimney stack
A graceful scar upon the tumbling sky
The bird floats high by dint of searching eyes
And dives. Gone as if it never was at all.
We greet old friends and those still unknown
With half-suppressed expressions. Like uncertain
Lovers in love’s first encounter; a chain-gang shackled
By the things we should remember, we walk
Towards the chapel. We follow the pipes
That bellow death in gentle slumbered tones
And take our seats with strangers; our only
Child in common has seen the flame and blown.
We hide in the order of service
Words of hymns that nobody knows, rising from
The page like cat-pawed moths, flitting round a
Hopeful bulb. Then at last the curtains close
To hide the cheap illusion. Some close their eyes.
Some stand with hands clutching their tears
Like summer drinking rain. Then all go home
Beyond the flowers, until it’s time again.
Mr Stevens
A year or so ago, I started work on a piece of work based around John Gwynn’s survey of 1772. The piece was called (as a working title) ‘6 Yards 0 Feet 6 inches’ based on the measurement of John Malchair‘s home in Broad Street. Having discovered an ancestor – John Stevens – born in the city in 1811, I wondered if there was any chance that one of the Mr Stevens’ listed on the survey was an ancestor of mine? It seemed a long shot but after today’s research I’m rather more optimistic.
If I did have an ancestor in Oxford at the time of the survey and if my research is correct, then that ancestor would be John Steven, the grandfather of the one previously mentioned. I’ve no idea when he was born but I do know that he was married in 1764 and is described as coming from St. Martin’s Parish, where his son Samuel, John Jr’s father was baptised in 1776. One could assume therefore that I did indeed have ancestors living in the parish of St. Martin’s at the time of the survey.
The images below are taken from the survey and show two Stevens one of which might well be my ancestor.
Gwynn fails to include (at least on the copy I have) first names from the survey but within the parish of St Martin’s two Mr Stevens are recorded along with a Mrs Stevens. One can assume however, that those most likely to be mine are the two Mr Stevens mentioned as living in the parish, one in Butcherrow (now Queen Street), the other in North Gate Street (now Cornmarket). The residence in Butcherrow is 7 yards 0 feet and 6 inches. That in North Gate Street is 4 yards 2 feet 0 inches.
Of course more work is required to see if one of these is indeed my ancestor, but I must admit to being very inspired by the prospect.
John Stevens (1811-1876)
Researching John Stevens in the library today, I found what I’m sure must be his parents. Having looked at the Index of Baptisms for the time around his birth (1811) I found only one person matching his dates. John Stevens was born on 7th October 1811 in St. Aldate’s parish. His parents are given as Samuel and Mary Stevens, and looking at John Stevens’ children, I found that his second born son is named Samuel (his first son is called John). I decided to see if I could locate a Samuel Stevens in the Parish Registers. I couldn’t be sure that he was born in the city but it seemed quite likely. Sure enough I found a Samuel Stevens born on the 4th April 1776, baptised in St. Martin’s (now demolished). His parents were given as John and Lydia Stevens and so I looked for a record of their marriage in the city. Again my luck was in and I found that they were married on March 24th 1764 in St. Mary Magdalen. Lydia’s maiden name was Borton and the witnesses at the wedding were Sam Borton and Mary Stevens. John is described as being from St. Martin’s which is where Samuel was baptised.
Old Newspapers
I’ve just spent the afternoon in the library reading through a selection of old newspapers from 1771/2 along with numerous copies from the ninetheenth century. I was hoping, initially, to find anything mentioning a Mr. Stevens, Tailor as in a survey of the city (1772) made by John Gwynn several Stevens are listed. As my ‘several-greats’ Grandfather was born in Oxford in 1811 and was a tailor, I wondered whether one of these might be a relation. Anyway, unsurprisingly I found no such mention, but what I did find were a few tantalising glimpses into the 18th century city.
The first is the theft of some lead on October 11th 1771:
“Whereas a considerable quantity of lead has been stolen from off the gate of the physic gardens’ opening into Rose Lane. This notice is given that whosoever will give information to the Rev.Dr. Wetherell, Vice Chancellor, so that the offender or offenders may be brought to justice, shall upon his or their conviction, receive a reward of five guineas.”
Whether or not the guilt party were ever brought to book I don’t know. A couple of weeks later, another audacious theft occurred, this time in Holywell Street:
“Whereas on Monday the 21st of this instant October 1771, the iron rails to the steps of Mrs. Wise’s house in Holywell were taken away. This is to give notice that if any one will discover the offender or offenders so that they may be brought to justice, shall, on his or their conviction receive half a guinea reward from Francis Kibblewhite in Holywell.”
Looking at my 1772 survey, I see that Mrs. Wise lived at what is now called No.2 Holywell Street. Mr Kibblewhite lived at what is now No.38.
Following a burglary on November 8th 1771 in Old Butcher Row (modern day Queen Street) the reward offered for information was much more tempting – provided of course, one had information with which to complete any deal, and thus be tempted to impart.
“Whereas the dwelling of Mr. John Greenway situate in the Old Butcher Row, in this city was last night broke open and divers sums of money and other valuable effects stolen thereout. Notice is hereby given that if any person or persons will discover the offender or offenders so that he, she or they may thereof be committed, he shall receive the sum of fifty guineas from me.”
This very large amount of money (a guinea was equal to £1 1s) was offered by Francis Greenway. The following week on November 16th, the news appeared again with an addendum:
“N.B. It is discovered that a plain round gold snuff box and eight gold rings, chiefly Mourning ones belonging to the family were at the same time taken away.”
The following week this appears, just below the same story repeated for the third week and addressed ‘To the Publick’:
“Whereas some evil designing persons have maliciously propagated various infamous aspersions which tend to injure our characters relating to the late robbery committed at Mr. John Greenway’s home in old Butcher Row; in order to vindicate and clear ourselves of the said aspersions, we did severally make oath that we were not in any wise directly or indirectly concerned in the said robbery or have any knowledge of the person or persons who committed the same, and we do declare that the said aspersions so far as they tend to lessen or injure our reputations and characters are totally false.”
The letter is signed again by Francis Greenway although whether he is including himself as one of the aggrieved I’m not sure. Below his name are the names of two servants, Mary Staunton and Jane Carpenter who made their oath before the Mayor, John Austin. Francis Greenway offered a further 5 guineas to whosoever gave information leading to the conviction of the slanderers which he increased to 20 guineas later on. This was not the end however. On December 7th 1771 when the same story appeared with the same letter to the publick beneath, Francis Greenway wrote:
“And as it is apprehended more than one person must have been concerned in the above burglary, this further notice is given that any one giving information against his accomplice or accomplices shall be paid the above reward of 50 guineas upon his, her or their conviction and will likewise, upon being admitted evidence, be entitled to a Free Pardon.”
That was still not the end of the matter. On December 21st, he added that the reward of 50 guineas was “besides the forty pounds allowed by parliament for me.”
These notices or stories were printed every week and did not stop being printed until March 21st 1772. Whether anyone was brought to justice I don’t know.
Perhaps the most enigmatic story or notice I read however was that printed on February 8th 1771.
“Whereas a person (supposed to be a Gentleman’s Servant) went out of Oxford, December 12th 1770 over Magdalen Bridge and took the Watlington Road riding a horse with a long tail and leading another with a cut tail on which a Portmanteau was tied: whoever recollects seeing the same person and can give information of his name and place of abode so that he may be spoke withal, shall on such proof receive half a guinea reward from the printer.”
Not exactly 50 guineas, but a very curious notice which has left me, as have the stories above, with so many questions. Who stole the lead and Mrs. Wise’s railings? Who carried out the robbery in Old Butcher Row – was it an inside job? And who was the man on the horse, leaving the city over Magdalen Bridge in the winter of 1770? Time – as far as I’m aware – hasn’t told so far. So, maybe I will.
The Mayos
Having looked again at the gravestone mentioned in the previous blog, I realised that I made a mistake as regards John and Celia Mayo. The date of death, February 18th 1884 refers to the fourth daughter of John and Celia, Alice Amy. What becomes apparent however when looking at the gravestone, is the dreadful toll of deaths suffered by the family. One particularly feels for the father, John Mayo, who having lost his wife at the age of 36, then went on to lose four daughters in the space of 9 years. The youngest was 18, the eldest just 22.
Celia, first daughter, died August 5th 1875, aged 22.
Agnes Lucy, second daughter, died January 16th 1880, aged 22.
Laura Edith, third daughter, died March 28th 1878, aged 18.
Alice Amy, daughter, died February 18th 1884, aged 19.
Individuals
Today I took down my installation in St. Sepulchre’s Cemetery, Jericho, which despite the weather (relentless rain) went very well. As with anything like this when work is placed in an unsecured public space, one expects that a few things might go missing, but over the course of two and a half weeks only one label was taken. Two of the label stands had been used by a homeless guy to secure his tent and people I’ve met subsequently assumed that the tent was in fact part of the work. Hardly surprising really, particularly when one considers that a tent or tent-like structure in a cemetery usually denotes an exhumation. In this sense, the tent worked quite nicely with the idea of me bringing the my ancestor – dead for over 150 years – to the surface.
Part of the idea behind the piece was that the story of my great-great-great-grandmother would lead people around the cemetery whereupon they would discover the names of other people buried in the cemetery. As I took the installation down, I noticed a grave on which were listed several names including John and Celia Mayo who died on the same day, February 13th 1884. They were both 19 years of age. What the story is behind their deaths I don’t know, but certainly it’s something I will be exploring in the near future.
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