Category Archives: Church and chapel

Organist Jonathan Scott playing and talking about Chester Cathedral’s 19th century organ

Chester Cathedral organ pipes seen over the top of the choir

Chester Cathedral’s 19th century organ pipes seen over the top of the medieval choir

This is a really remarkable recording of Jonathan Scott playing the organ at Chester Cathedral, filmed by his brother Tom, who clearly understands what goes in to achieving the sounds that the organ, with Jonathan at its helm, is capable of producing.

The organ, which dates to the 19th century, has a rich, vibrant voice.  I often feel that the addition of organs to medieval churches and cathedrals destroys something (sometimes a considerable amount) of the internal harmony, with very little in the way of gain, but this video argues that at least in this particular case, there might be great compensation for architectural alterations.

This is an hour-long concert held in Chester Cathedral, beginning with the Overture to Mozart’s Magic Flute, in which the cathedral’s is being played by the remarkable Jonathan Scott, who talks about how the organ delivers its sound via keys, pedals and stops.  There is some great footage of Jonathan Scott’s finger work on all four tiered keyboards, and for me it was a particular revelation to see the amazing foot work required. I had no idea. There are also some great internal views of the cathedral on the video.  It is a truly illuminating insight into organ music.

YouTube channel Scott Brothers Duo: https://www.youtube.com/@scottbrothersduo

 

St Chad’s Church, Farndon, originally medieval but largely rebuilt in 1658 due to war damage

Not for the first time I am writing about somewhere that I really ought to have talked about a long time ago because it is so near to me, in this case the Grade II* listed St Chad’s Church just down the road in Farndon. It is a lovely church, with a rather unexpected history, surrounded by a churchyard and enclosed by an irregularly shaped curving wall.  Apart from the tower, there is very little of the medieval church remaining, having been almost completely rebuilt in 1658 following the damage inflicted during the Civil War, but it followed a broadly gothic template and is charming in its own right with a number of nice features, some influenced by the gothic, and others departing in interesting directions.  It is particularly well known for the Civil War window installed by William Barnston.

St Chad's Farndon

St Chad’s Farndon

The congregation traditionally included those who were on the English side of the river, with burials from Churton-by-Farndon and Churton-by-Aldford, Crewe-by-Farndon, Barton, Leche, and Caldecott, and other nearby villages and farms.  After 1866 residents of Churton-by-Aldford were often buried in at the Church of St John in Aldford.

During the summer I posted an account of St Chad’s Church in Holt, opposite Farndon on the other side of the river Dee, with its medieval links to Holt Castle and the Lordship of Bromfield and Yale.  It is larger and more elaborate than St Chad’s in Farndon, and the two churches each has its own distinctive character with a lot to offer the visitor.  Both churches were involved in the Civil War, due to the importance of the crossing here, and both bear musket ball damage as a result, but Farndon’s St Chad’s came off much worse than St Chad’s in Holt.
xxxxxx

Saint Chad, 1st Bishop of Lichfield

Early Medieval Mercia

Early Medieval Mercia. Source: medievalists.net

According to Bede (writing in the 8th century) St Chad was one of four brothers who entered the church in the 7th century, and started his training at Lindisfarne Monastery under St Aiden.  He was ordained in Ireland and became a leading light in the Anglo-Saxon church, rising through the ecclesiastical ranks on the kingdoms of Northumbria and Mercia and under King Wulfhere, one of the earliest Christian kings. He was appointed Bishop of Northumbria, including York, and became the first Bishop of Lichfield in the new diocese of Lichfield, at the heart of Mercia. Mercia was one of seven British kingdoms of 7th century Britain and occupied most of central England. Chad died in AD c.672 and was buried in Lichfield Monastery, now Lichfield Cathedral.  Regarded as a pioneer who helped to spread Christian teaching in and beyond Mercia, he became a popular icon during the Middle Ages in the Midlands and its borders.
xxx

The Medieval Church

It is remarkable to think that the Civil War obliterated so much of the medieval church in 1643 that most of it had to be rebuilt in the 17th century.  The Domesday book records a village priest, as well as two other priests locally, strongly suggesting the presence here of an earlier church, probably wood-built.

Today’s church has a nave and tower that are thought to have followed the original medieval footprint dating to the14th century building.  All that obviously remains of the 14th century is the tower, of which three storeys date to around 1343.  Everything else appended to this basic structure on north, east and south sides are later in date.  Although you enter the church through an 18th century yellow sandstone porch, the thick wooden door itself is actually medieval, a quite astonishing survival.

Lines of the old roof of St Chad's in Farndon marked in white

Lines of the old roof of St Chad’s in Farndon marked on this photograph in white.

Inside, looking towards the tower from the nave, you can see the converging lines at which the old church roof met the tower, considerably lower down than the current roof, and terminating further down than the current arch.  This suggests that the medieval church was both shorter and darker.  Within the tower there are three chambers with one each for bell-ringers, another for the clock-works and the belfry itself, containing the bells, originally three, at the top.

In the north aisle in the interior of the church is a 14th century funerary effigy showing a knight in armour holding a shield carved with a Latin inscription reading “Here lies Patrick of Barton. Pray for Him.”  Sir Patrick holds a sword in his other hand, and has some form of animal at his feet, now too badly worn to be identified with any certainty.  This effigy is one of three that was found, but the other two were ground down to make white sand.  Although Sir Patrick survived this particular indignity, he was used as a step into the belfry in in the 1900s, which accounts for the wear and tear to his face and the animal.  Latham says that one of the other effigies was inscribed with the word “Madocusdaur” and a third was inscribed with a wolf.

xxx

John Speed, Tailor and Mapmaker

John Speed's 1610 Map of Cheshire

John Speed’s 1610 map of Cheshire. Source: Wikimedia Commons

John speed was the Farndon tailor’s son and was baptised in St Chad’s in 1552.  There’s a good biography of him on the New World Cartographic website explaining how Speed followed his father into tailoring at a time when fashion was of growing importance, doing very well in the business, whilst at the same time pursuing his interests in history, geography, cartography, antiquities and genealogies.  It was not until he moved to London that he gained a patron and was able to abandon tailoring and launch a new career.  His map of the County of the Palatine of Chester was completed in 1610-11, and was used by both sides during the Civil War.  He died in 1629 and is buried in London.
xxx

The Civil War

Musket ball and cannon ball marks in the walls of the medieval tower.

The tower in Farndon’s church shows musket-ball and cannon shot damage to the exterior, to the right of the main porch, but the fact that the rest of the church had to be rebuilt in 1658 makes it clear that it experienced a much worse time of it than its counterpart in Holt.  In 1643 the commander of the Cheshire and Lancashire Parliamentarian troops used Farndon and its church as a headquarters and barracks, assembling a force of around 2000 to force their way across the bridge, through Royalist defences. The subsequent fighting entered the churchyards at both Holt and Farndon.  During the fighting in Farndon churchyard the roof was somehow set alight.  In spite of the damage to the roof, the Parliamentarians reoccupied the church until they were ousted in winter 1645.
xxx

The 17th Century Rebuild

Apart from the tower at the west end, the current red sandstone church with its slate-tiled roof is largely the result of the post-Civil War rebuild in 1658, presumably re-using some of the original medieval stonework.  The main body of the church consists of a nave with clerestories (a run of windows above the nave below roof level to allow in light) and two aisles, terminating in the chancel at the east end. The 5-bay arcade separating the nave from the aisles consists of round piers (columns) with simple capitals and pointed arches.  Over 40 different mason marks are dotted throughout the church, each one identifying a separate mason, giving a hint of the scale of the workforce required to rebuild St Chad’s.  There used to be a musician’s gallery at the tower end, but this was removed in the 19th century.

Mason’s mark on the arch between the nave and the tower

 

The nave, looking towards the chancel, of the 1658 nave

The nave of the 1658 nave, arcade and overhead clerestory. The entrance to the Barnston chapel is shown at lower far right.

The new church was taller than the old one, with the clerestory and the large Gothic-style lancet windows letting in much more light.  The  tower was provided with a new top section at this time.

Adding to the footprint of the old church, the Barnston family, major landowners in the area, built a small chapel off the chancel end of the south aisle, for their private use and to bury and commemorate family members.  According to the church’s history booklet, there are records mentioning Barnstons in Churton during the reign of Henry VI in the 15th century.  In the 17th century William Barnston was a major contributor to the rebuild of the church, and requested that he be buried under a gravestone in the south aisle of the church that has already been placed ready.  His 1663 will left a substantial bequest to the church for its upkeep. He died in 1664.

The Civil War window, St Chad’s, Farndon

An adviser to Charles I at the Siege of Chester, William Barnston was responsible for the famous Civil War window in the chapel.  What surprises most people who see it for the first time is how small it is, but it is full of details that show Royalist participants, including Barnston himself, and a variety of items of contemporary clothing and equipment used in the Siege of Chester. Pevsner and Hubbard say that the technique is “decidedly Dutch” and Latham adds that “Its artist took his design for the armour from a military work by Thomas Cookson (1591-1636) and for the bottom border from prints by Abraham Bosse (1632).”  My photo, left, is very poor due to the lack of light, but have a look at the Visit Stained Glass website for a much better image and a close-up of the depiction of William Barnston.

There are many features of interest to look out for in the 17th century church.  In the south aisle there is a rather fine sculpted wooden beam support.  The church’s booklet questions whether it is a human or an animal but it looks very like the lions with curly manes that are familiar from Tudor and Jacobean carvings.  It is surprising that it is on its own.  The damaged medieval font was repaired by Samuel Woolley of Churton but the current octagonal font is thought to date to 1662, replacing the repaired one.
XXXxxx

18th, 19th and early 20th century alterations

Georgian style porch, St Chad’s

According to Frank Latham, by 1735 “St. Chad was surrounded by green fields and the houses were few and far between,” and the Massie family seems to have been important to the congregation at this time, with six pews allocated to Richard Massie Esq., and his family.  He adds that the east wall was demolished in the 18th century and shifted 10ft (c.3m) further to the east, providing a much larger chancel.  Towards the end of the century repairs to the roof were made between 1793 and 1798.  Today the red sandstone church is entered via a Georgian-style porch built in yellow sandstone, although I have seen no mention of a precise date for this, and inside there is a large 18th century oak chest that housed the church plate and the parish records.

Memorial to Francis Fletcher 1782

The eastern end of the church was remodelled to include today’s chancel in 1853, not by the Barnstons this time but by the Marquess of Westminster.  The carved reredos behind the altar shows the Last Supper and was installed in 1910, with the carvings on the pulpit were added in 1911, showing St Chad accompanied by the usual pulpit team of Saints Matthew, Mark, Luke and John, represented by their emblems.  In 1927 the original three bells were joined by another five.  The church booklet says that they were rung to mark nationally important occasions, including the defeat of Napoleon in Egypt in 1799, and his defeat at Trafalgar in 1805.

Of the various memorials, one that may be of interest to those familiar with the Barnston obelisk just outside Farndon, is the marble memorial to the Major Roger Barnston (died 1847) in the Barnston chapel.  The obelisk in the field on Churton Road, now a natural burial ground, is also a memorial to Major Barnston (died 1847) discussed on the blog here,

The north aisle, like nearly all churches in this area, used to have a clear run to the end of the nave, but the presence of an organ since the 19th century regrettably meant that a gallery just in front of the tower’s arch, where musicians located, became redundant and was removed.  The present organ dates to 1949.

St Werburgh and St Chad stained glass in the chancel

St Werburgh and St Chad stained glass in the chancel

The windows are often round-topped, set within rectangular frames that give the exterior an unusual appearance.  Exceptions are the large east window behind the altar, installed in 1858 and showing the Sermon on the Mount, installed in memory of church benefactors William and Anne Plumpton, and the south window in the Barnston chapel, both gothic-style.

Most of the stained glass is interesting for the contrasting styles.  Following the Trena Cox: Relections 100 exhibition in Chester last year I have become quite interested in 19th century stained glass.  On the north side of the chancel, to the left as you face the altar, is a window showing St Chad and St Werburgh (to whom Chester Cathedral was dedicated when it was a Benedictine monastery), by Trena Cox.  A look at Aleta Doran’s website devoted to Trena Cox confirmed that this was one of hers, from the 1950s (1953 to be exact).  Those windows immediately opposite are similar in style but were clearly crafted by a different artist and show St David (patron saint of Wales) and St Cecilia.  Most of the other stained glass was added in the 19th century, with many of the larger window openings being decorated with romantic takes on the gothic, whilst smaller ones are more minimalist.  It was a little sad not to be able to learn something about the makers of the glass either at the church or after a hunt through my books and around the Internet.

Window dedicated to the memory of Harry Barnston installed by his sisters after he died in 1929

Window dedicated to the memory of Harry Barnston installed by his sisters after he died in 1929, in somewhat Pre-Raphaelite style

Stained glass in the Barnston chapel, emulating gothic tracery and themes

At the rear (south side) of the building you can see a substantial addition at the west end (near the tower) and I assume that this was a 20th or 21st century add-on, presumably acting as a vestry and storage.
xxx

The Churchyard

The churchyard includes a mixture of different types of grave, including chest, table and ledger tombs and vertical headstones, some accompanied by kerbs, mainly of good quality yellow sandstone.  A particularly fine example is a Grade II listed double-chest grave made of yellow sandstone and dating to the early 18th century :

West ends of tombs have recessed round-headed panels; that to north contains an hourglass, that to south a skull and crossbones above an inscription Mors S… Omnium [i.e. Mors Sola Omnia,” meaning Death Conquers All]. North side of north tomb has a square central panel containing an encircled quatrefoil in a lozenge with a vertical panel right and a decayed panel left. The east end of each tomb has a fielded panel; south side of south tomb has 3 fielded panels in bolection moulded borders (Historic England – list entry number 1228746)

It was sobering to notice just how many of the chest grave inscriptions commemorate infants and children.  I always spend an hour or so reading grave inscriptions and don’t remember seeing so many very young children commemorated, often from the same family in the same generation.   As you would expect, the earlier graves  are nearest to the church, although unusually many of these are on the north side, which is normally the last to be filled.

Red sandstone gravestone covered in yew berries

 

Moving away from the immediate area surrounding church building, to its south, the traditional upright gravestones of the later 19th century begin to dominate, with many examples of 19th century funerary symbolism on the headstones.  Although many of the headstones are lancet-shaped and much of a muchness in terms of size, there was clearly a lot of choice available in terms of the symbolic motifs that decorated the tops of the graves.

Art deco style headstone

Art deco style headstone

Through a small gate beyond the headstones, the churchyard has been extended for modern use.  The 1922 War Memorial in the form of a stone cross commemorates eighteen men killed in the First World War and four in the Second World War.
xxx

Final Comments

This medieval church, almost completely rebuilt in the 17th century, has a character of its own, reflecting various periods of restoration and intended improvement, with a strong gothic influence throughout.  There are many more features than those described above, including benefaction boards, a list of incumbents, and memorials, and the church booklet produced by Cheshire County Council in 1989 is a good guide.

The church website contains no information about visiting, and the Facebook page hasn’t been updated since 2019, but at the moment the church has an open door policy.  On my two recent visits (October 2025) I was able to walk in.  There is a contact page on the site, so if you are coming from any distance it might be worth double-checking.

It is splendid to have two really impressive churches, one either side of the river connected by a splendid 14th century bridge, with very different personalities and features, and both very well cared for and open to visit.

 

Sources:

Books and papers

Cheshire County Council 1989. The Parish church of St Chad, Farndon. (10-page booklet available for purchase at the church)

Latham, Frank 1981. Farndon. Local History Group

Pevsner, Nikolaus and Edward Hubbard 1971. The Buildings of England: Cheshire. Penguin Books

Websites

Based In Churton
Medieval ambition and Civil War musket ball holes at the Church of St Chad’s in Holt (Grade 1 listed)
https://basedinchurton.co.uk/2025/05/31/medieval-ambition-and-musket-ball-holes-at-the-church-of-st-chads-in-holt-grade-1-listed/
Exhibition in Chester Cathedral: “Trena Cox: Reflections 100”
https://basedinchurton.co.uk/2024/10/19/exhibition-in-chester-cathedral-trena-cox-reflections-100/

Historic England
Pair of Adjacent Table Tombs in Churchyard
https://historicengland.org.uk/listing/the-list/list-entry/1228746?section=official-list-entry

New World Cartographic
Map Maker Biography: John Speed (1552 – 1629)
https://nwcartographic.com/blogs/essays-articles/map-maker-biography-john-speed-1542-1629

St Chad’s Farndon
https://www.stchadschurchfarndon.org.uk/index.php

The Trena Cox Project
https://www.aletadoran.co.uk/

Visit Stained Glass
St Chad’s Farndon (just the Civil War window)
https://www.visitstainedglass.uk/location/church-of-st-chad-farndon-cheshire

 

Ancient Churchyards of Cheshire – St Chad’s Church Farndon
Tvpresenter4history (James Balme)

Cheshire Proverbs 8: “As Bare as the Bishop of Chester” (15th Century)

“As Bare as the Bishop of Chester”

J.C. Bridge, no.33, p.9

 

This comes from a poem that Bridge believes dates to the time of Edward IV (28 April 1442 – 9 April 1483), and he suggests that it may belong to the period between the 1460s and 70s.  There are two versions of it surviving in contemporary manuscripts (which I have massaged into modern English).

Hearken to my tale that I shall show
For of such marvels I have heard four
If any of them be  a lie that I tell after
I would I were as bare as the Bishop of Chester

The second version reads as follows:

Hearken to my message that I shall to you show
For of such marvels you have heard but few
If any of them be untrue that I shall tell you after,
Then become I as poor as the Bishop of Chester

As Bridge points out, this refers to the first Chester Bishopric at St John the Baptist’s, not the one founded by Henry VIII in 1541 that converted the dissolved Benedictine Abbey of St Werburgh to become Chester’s new cathedral.

 

A bit of background

Lead seal of Peter, Bishop of Chester

Lead seal mould of Peter, Bishop of Chester 1075-1085 (Chester Archaeology). Source: The Medieval Period Resource Assessment 2007

In the 11th century Archbishop of Canterbury Lanfranc decreed that bishops should locate themselves in the largest and most impressive provincial centre within their area of responsibility (called a see).  Accordingly, in 1075 the Bishop Peter of Lichfield moved his power base to Chester and began to build a new cathedral commensurate with the importance of his status in his newly adopted town in a monumental Romanesque style, dedicated to St John the Baptist.  Quite why he decided to build outside the walls could be explained in a number of ways, but may have had something to do with Hugh d’Avranches, the first Earl of Chester, who may already have had plans for an ecclesiastical institution within the city walls on an existing church site (St Werburgh’s Abbey, founded in 1093);  or it may have been something to do with a shortage of space for such a large project.  Whatever the reason, by establishing it where he did, on the site of a church that is thought to have been established in the 7th century, he provided his own foundation with a sense of longstanding religious heritage that reinforced its validity as a primary Christian house.

On the death of Bishop Peter in 1095, the role passed to Robert de Limsey.  Bishop Robert abandoned the Chester cathedral in 1102, shifting the see to Coventry, probably to take advantage of the considerable wealth of the Priory of St Mary, which became a new cathedral.  Work foundered on Chester’s St John’s Cathedral which, in spite of no incumbent bishop, retained its role, with subsequent bishops of Coventry and Lichfield terming themselves, when convenient, Bishop of Chester at least into the 16th century.

Work resumed on St John’s a century after the death of Bishop Peter, and was completed sometime in the late 1200s, becoming a successful collegiate church.  It is to this period that the upper storeys belong.  Today’s tower replaces the one that partially collapsed in 1881 after a lightning strike.  The cathedral was included in the local pilgrimage route, along with the Abbey of St Werburgh, when it acquired what was claimed to be a relic of the true cross during the Crusades.
xxx

Back to the proverb

The glorious Romanesque interior of St John's, Chester

The glorious Romanesque interior of St John’s, Chester

There are four possible interpretations of the poem.  The first is that posed by Bridge himself, which is that it was a “sarcastic” reference to the sheer wealth of the Bishops of Coventry and Lichfield.  Douglas Jones highlights how the livings earned by those appointed to different roles at St John’s were doing very nicely, and were far more wealthy than all local churches other than the Rectory of St Mary’s.  Between 1300 and 1430 six out of ninety-one canons of St John’s were presented by the King and three by the Prince of Wales, with twelve by the Pope. Twenty-seven were arranged by the Bishop, and when he was free to make his own choices, he “seems often to have regarded the prebendal status of the collegiate church as providing a source of additional pocket money for his relatives, his friends and his clerks” (Jones, p.17).  Some of those appointed to St John’s rose to positions of great regional and national influence.

In a second possible scenario, the word “bare” could equate to “threadbare,” referring to the fact that the title of “Bishop of Chester” was no more than nominal, nothing more than the smoke and mirrors promoted by the bishopric of Coventry and Litchfield which, having abandoned Chester in favour of more profitable regions, had retained its rights over title to it, and had left St John’s as nothing more than a sinecure.

In a third possible interpretation, it is distinctly possible that it was a matter of considerable amusement within Chester that there was an ongoing quarrel between St John’s and St Werburgh’s, both wealthy institutions that stood above and over the general populace.  In general, monastic institutions were obliged to pay an annual sum to the Bishopric, by whom they were overseen, and to whom they had to account for themselves.  It was the ambition of many monasteries to escape both the financial obligation and the ongoing interference, and Chester had petitioned the pope for just such a relief.  It was granted an exemption in 1363, but nothing at St Werburgh’s ever ran smoothly, and the ongoing fight to retain independence was always at odds with the interests of the Bishops, still nominally of St John’s, to resume its position of influence.  This ongoing failure to entirely subdue St Werburgh’s and bring it back into the financial fold may also have been a source of amusement and comment amongst Chester’s populace about both St John’s and St Werburgh’s.

St John's Chester 1881 after tower collapse

The cathedral in 1881 after the collapse of the top of the 16th century tower. Now in the Grosvenor Museum, Chester. Artist unknown.

The final possible interpretation (unless someone else has other ideas) could also refer to a loss of financial income for St John’s in the 15th century.  Jones says that Owen Glyndŵr’s rebellion had had a considerable impact on ecclesiastical finances after 1430.  It is again pure speculation, but it is possible that St John’s, like other ecclesiastical institutions in Chester, was suffering an unaccustomed shortage of funds, and that this was a source of some amusement in the local community.

In any one of these scenarios, the Bishop of Chester could be said to be “bare,” either in tones of irony due to his extreme wealth, or actually reflecting a documented change in the financial fortunes of Chester’s St John’s that was responded to in Chester with a distinct sense of schadenfreude.
xxx

Final Comments

I particularly like two aspects of this proverb.  The first is that it recalls a part of Chester’s history that is often forgotten, which is that St John’s was not only established as a cathedral but continued to perform the role into the 16th century.  Secondly, I love that this proverb is fundamentally embedded in what must have been a topic of real controversy in Chester:  a bishopric that provided its various incumbents and administrators with a high wage, but whose leaders were absent, claiming rights over Chester and drawing status from it without being any part of the city.  When St John’s and its employees went through less profitable times, there was probably very little sympathy in the city.  In fact, there was almost certainly a distinct sense of justice having been served.  Whether the proverb refers to greater or less profitable times, there is a distinct sense that the relationship between the St John’s and the City was often far from harmonious and that the bishops themselves were bare of any form of substance.  However it may be interpreted, this proverb captures the fact that Chester’s ecclesiastical past was not merely a barely remarked upon fact of life, but something that was noticed and discussed, not always in favourable terms.

 

For more about J.C. Bridge and this Cheshire Proverbs series,
see Cheshire Proverbs 1.

For the other proverbs in the series, click on the Cheshire Proverbs label
in the right hand margin, or see the end of the Archaeology, Heritage and Art page, where they are listed.

 

The east end of St John's, walled off from the main church after the Dissolution

The east end of St John’s, walled off from the main church after the Dissolution

 

Sources:

Books and papers

Boughton, Peter 1997.  Picturesque Chester. The City in Art. Chester City Council and Phillimore

Bridge, J.C. 1917.  Cheshire Proverbs and Other Sayings and Rhymes Connected with the City an County Palatine of Chester.  Phillipson and Golder (Chester)

Carrington, Peter 1994.  Book of Chester.  B.T. Batsford / English Heritage

Jones, Douglas 1957.  The Church in Chester 1300-1540. Chetham Society

Pevsner, Nikolaus and Edward Hubbard 1971. The Buildings of England: Cheshire. Penguin Books

Websites

St John the Baptist
A History of St John’s
https://stjohnschester.uk/history-of-st-johns-chester/

 

 

Medieval ambition and Civil War musket ball holes at the Church of St Chad’s in Holt (Grade 1 listed)

Introduction

Either side of the River Dee, and linked by the lovely late medieval red sandstone bridge, are the villages of Holt on the Welsh side and Farndon on the English side, each with its own substantial red sandstone church, both of which are dedicated to St Chad and both of which have well-populated churchyards.  Each has its own very particular character and personality, and as well as being the centres of Christian devotion and burial, seamlessly blending life and death, both have Civil War stories and scars and both continue to function as places of worship today.  This post is about the Grade-1 listed St Chad’s in Holt.

Map showing the location of Mercia and the line of the Anglo-Welsh border. Source: Wikipedia

The church is located at the top of the slope that runs down to the river crossing, precisely where Bridge Street meets Church Street, opposite the small rectangular green.  An attractive wrought iron gateway is set between a house on one side and the Peal O’ Bells pub on the other, and opens onto a path flanked by red sandstone garden walls leading to the church and churchyard.  The church is light-filled with a peaceful atmosphere and some notable features, some of them very unusual. The overall effect of St Chad’s is welcoming and combines a sense of heritage with contemporary relevance.  For details about visiting, see Visiting Details at the end.

According to Bede (in the 8th century) St Chad, who died in AD 672, was a leading light in the Anglo-Saxon church, rising through the ecclesiastical ranks in the kingdoms of Northumbria and Mercia and under King Wulfhere, one of the earliest Christian kings, became the first Bishop of Lichfield in the new diocese of Lichfield, at the heart of Mercia.  Mercia was one of seven British kingdoms of 7th century Britain and occupied most of central England, with much of the border with Wales, always a movable feast, somewhat further to the west.  Regarded as a pioneer who helped to spread Christianity in and beyond Mercia, he became popular during the Middle Ages in the Midlands and its borders.

The following details are just the edited highlights. For a more technical architectural description see the Wrexham Churches Survey (see Sources at the end).  The church very much rewards a visit.
xxx

Exterior

South side of St Chad’s Church, Holt

The church is approached through a pair of wrought iron gates that were made in 1816 and replaced the former lychgate.  As you approach the church and walk around to find the carvings around the south door, you will notice a change underfoot because in the immediate vicinity of the church the path is composed of horizontal ledger grave stones and vertical headstones laid flat (distinguished by chisel marks at the bases, which would have been underground), all forming huge paving slabs, some from the 18th century.

Path made up of grave markers

The exterior of the church is built of local red sandstone, the older parts badly eroded on the exterior, probably as a result of traffic pollution.  Sandstone, being soft, lends itself to graffiti and there is quite a lot of it dotted around the building, dating from the 18th century.  The roof of the rectangular nave and chancel is made of copper, which accounts for its green colour.  Copper was more expensive than the more usual lead, and is both fire resistant and more enduring, as well as a gesture of status.

A curious feature of the church and its roof-level features is the presence of crocketed pinnacles, each with twin gargoyles on the north sides and the absence of them on the south side.  I only noticed because I love gargoyles and go looking for them.  This is due to the removal of the pinnacles on the south side during 1732, one of the periods of redesign and alteration.

North side of the church, showing four pinnacles, each of which is adorned with small gargoyles. Photograph taken from the west, just next to the tower.

The tower features four gargoyles on the corners at the very top of the tower, and a string-course just below that level marked by floral ornamental motifs and small grotesques, very similar to the sculpted string-course that you can see here at Gresford All Saints’.  The 18th century bells are referred to below.  The top of the tower has gargoyles at its corners and the roof of the tower appears to be leaded.

The string course of grotesques, flowers and other motifs near the top of the tower.

 

A circuit of the exterior reveals that there are three doorways.  The studded west door, through which visitors enter today, is impressively large, but has no notable features.

The earliest entrance is the south door, with some lovely, albeit very eroded ornamental carvings. This would have been the main access from the castle, which is why it was so ornate.  As well as decorative motifs, there is a central panel showing the Annunciation set over the top of the arch and carvings in the spandrels (the three-sided sections between the arch and the square frame).  The spandrel on the right as you face the door shows the arms of Henry VII, together with a figure wearing a mitre; the other side is very worn. Above the door and its surround is a carved band of small quatrefoil motifs, each arranged in patterns of four. xxx

The door that opens into the north aisle of the church (round to the left of the tower as you face it) has nice carved details in the spandrels between the arch and the square frame.  Most fascinatingly, it has a line of three holes in it plugged with wooden stoppers.  These holes are called loopholes and were used for firing muskets from inside, much like arrow-slits in medieval castles.

The north entrance with the “loop holes.”

At the east end, under the central window, is an unusual little memorial built into the wall to Jasper Peck Esq and his wife Amy, died 1712 and 1740 respectively, the latter the daughter of Sir Kenrick Eyton.

At the east end of the church, built into the external wall beneath the central window, is an 18th century memorial

A memorial in the churchyard of St Chad’s, Holt

The churchyard contains plenty of grave stones and memorials.  The earliest, now moved for its protection inside the church (about which more below) dates to either the late 17th or early 18th century.  Although there are many from the 18th century, the majority of graves and their memorials date to the 19th century, with a range of fairly typical shapes and symbols.  Most of the memorials accompanying the graves are headstones, but earlier chest-style memorials and ledgers (inscribed horizontal slabs) are also represented, together with more obviously monumental types.  The cemetery was later extended east, possibly in an effort to avoid the north side of the church, which only has one gravestone, and even that is at the far east end.  The north side of a churchyard, in the shadow of the church, was often reserved either for burials that had to be buried in unconsecrated ground, such as suicides or babies who had died before baptism, but might also contain pauper and unmarked graves.  The monument known as the Roman Pillar, shown further down the page, may or may not have originally been a Roman column from the nearby tileworks, but in the churchyard performed the role of a sundial, now without a dial, with an octagonal top with the engraving TP WR CW 1766.

xxx

Interior

The plan of St Chad’s is simple, with the tower at the west end, and the chancel (where the high altar is located) at the east end as usual.  The nave, where the congregation sits, is flanked by two aisles.  The chancel is flanked by two chapels for private prayer.

The roof looks as though it belongs to the Perpendicular period, but is belongs to the restoration of 1871-3

Heading through the impressive main door, set into the base of the tower, and through the glass-panelled doors into the nave, you are immediately presented with an uninterrupted view down the full length of the tall nave towards the east end.  The multiple large windows, only one of which has stained glass (dating to the early 1900s), provide the interior with a lot of natural light, even in the absence of clerestories. The arcades are made of a fine yellow sandstone, much better than red sandstone for creating a light space, and much more refined in appearance. The warm, light reddish wood of the relatively modern pews helps to add to avoid any sense of dourness.  The walls lack the usual distracting and overblown clutter of highly ornamental wall memorials.  Looking up, the wooden ceiling looks as though it belongs to the Perpendicular period, but is belongs to the restoration of 1871-3.

Inevitably there is a bank of 1910 organ pipes blocking the south aisle, shutting out light and preventing direct access from the north aisle to the north chapel, but this is entirely typical, echoing the same scheme in both Gresford and Malpas churches, amongst many others.  Similarly, the south aisle is truncated at the western end of the aisle by a small room presumably used as a vestry.

The 13th and 14th Centuries

Holt Castle by Peter Mazell in 1779. Source: Castle Studies Trust

There is no evidence of a church prior to the 13th century.  The village of Holt was built in the early 1280s, probably as a bastide by John de Warenne, the 7th Earl of Surrey under a charter from Edward I.  A bastide was a newly laid out pioneer town built around a castle on the edge of potentially hostile territory.  Edward I imported the idea imported from Gascony where he had founded a number of new defended towns, and used it as a model for Flint Castle and its bastide town, as well as subsequent castles in his circle of defences in north Wales.  Defensive walls may have been planned for the town but were never built.  The foundations of the first church were probably included in the plan for the border colony, along with a former marketplace (where the village square is located today).

The earliest remaining components of the present church belong to the 13th -14th century.  The nave arcades (arches that divide the nave from the aisles) feature five bays of lancet-shaped pointed arches that date to this period and indicate either that the original church of c.1280 was aisled, or that aisles were a later 14th century addition.  The aisles were widened in the 15th century, removing the older aisle outer walls, but the original ones almost certainly featured lancet-shaped windows of the earlier gothic “Decorated” style.

The earliest of the aisle arches are pointed (or lancet) shaped, unlike the later Perpendicular arches that flank the chancel.

An attractive 14th century “credence table,” looking like a small shrine, was built into the south wall of the Lady Chapel at the east end of the south aisle, moved into this position in Sir William Stanley’s alterations in the late 15th century.  This was used for accessories used to celebrate Holy Mass.  The underside, completely hidden when looking down onto the small platform, has a marvellous grotesque face flanked by two faces, one human and one animal, looking very like a misericord.  If there were misericords in the late medieval choir, like the lovely ones at Gresford, these are long gone.   A mirror leans against the wall but can be laid flat for those who want to see the underside without kneeling down.

Unexpected underside of the credence table, looking very like a misericord

Late 15th Century

In 1483 Richard III granted the Lordship of Bromfield and Yale to Sir William Stanley, which incorporated both Holt Castle and the church.  Stanley made significant changes to the church, removing and replacing the outer walls of the original aisles to widen them, providing them with the Perpendicular style windows, and extended the arcade at the east end.  For reasons unknown, the north aisle is wider than the south aisle. The south aisle chapel is a Lady Chapel. The little leaflet that the church provides suggests, with reservations, that that the chancel, which is slightly out of alignment with the nave, may have been a so-called “weeping chancel,” deliberately and symbolically echoing the images of the crucifixion where Christ’s head is tiltee down to his right.

At the chancel, the two bays of arcades flanking the chancel (the choir and high altar), have much wider four-centred (flattened) arches, providing a very fine contrast to the earlier lancet-shaped arches.  The new arcades were fitted with carved stone heads at the tops of the east and west walls, all but three undetermined male heads.  The other three consist of one male head that is crowned and is probably a king, another depicting a dog and another a grotesque face. 

There were apparently problems with the civil engineering of the new east arcade. The last of the free-standing arcade pillars in the south aisle is at a distinct angle, and there is a pillar at the east end, against the wall, which does not reach the roof, as described on the Clwyd Powys Archaeological Trust / Heneb website: “To explain anomalies at the east end of the south aisle it has been suggested that because the east window of the aisle was too large for the wall to support, an external buttress had to be placed nearer to this window than was planned. An internal pillar was then constructed where the exterior buttress should have been sited.”  

Mitred figure at St Chad’s, Holt

The tower at the west end, through which you enter the church, has a spiral stair case to the bell tower (closed to the public).  As you go into the nave from the tower, look right.  There is a carving of a figure wearing a mitre, which is a fragment of a medieval bench-end of the sort that you can see in the choirs at Chester Cathedral and Gresford All Saints’, and suggests that there was once some very interesting Gothic wood carving here.  The mitre is consistent with it representing St Chad, but other candidates are also entirely plausible.  During 19th century restoration work the head was removed from the church and for reasons unknown found itself at Holt Hall, where its dignity was severely undermined, having been employed as a newel post. Holt Hall was one of the many of the fine buildings that failed to survive the early 20th century, and when it was taken down in the 1940s the head was returned to St Chad’s.

Also at the west end to the right as you enter the church, in the south aisle, is the wonderful font, elaborately and deeply carved and dated by Edward Hubbard to c.1493 on the basis of the heraldry that appears in amongst the other carved panels.  It is a truly remarkable object, featuring the above-mentioned heraldic emblems, religious symbols and even a number of grotesques.  The heraldic symbols include a stag’s head, which is one of the emblems of Sir William Stanley and the others are the arms of previous lords of Bromfield, the Warenne and Fitzalan families as well as the heraldic shield of King Richard II (reigned 1452-85).   Others are religious symbols showing emblems of Saints Matthew, Mark, Luke and John, the Lamb of God, the “pelican in her piety,” highly stylized roses representing the Virgin Mary and the ubiquitous gothic acanthus leaves.

The late 15th century font with a reconstruction from one of the interpretation boards showing how the shields may have been coloured

Sir William’s modifications represent a major investment and suggest enormous personal ambition, a desire to put his stamp on the biggest community asset in late medieval Holt.  It did not save him from political manoeuvring.  Although one of the richest men in England, Sir William Stanley was executed for suspected treason by Henry VII in 1495 and the Lordship of Bromfield and Yale reverted to the crown. 

The 17th Century

Musket ball holes in the west wall, south aisle of st Chad’s Church, Holt

The Civil War took place between 22nd August 1642 and 3rd September 1651, and had a massive impact on the Chester area, with opposing forces occupying Holt and Farndon at the strategic river crossing.  Frank Latham sets the scene as it was in 1643: “Because of its prominence on a hilltop overlooking the river the parish church of Farndon was garrisoned by Roundhead troops from 1643 to 1645 which enabled watch to be kept on the Welsh village of Holt and particularly on the castle there which was occupied by the enemy.” With Farndon in the hands of the Parliamentarians and Holt in the hands of the Royalists, armed conflict was almost inevitable, and the Battle of Farndon Bridge in November 1643 appears to have been the beginning of a number of skirmishes.  The castle was taken by the Parliamentarians, but in 1644 was retaken by the Royalists.  In 1647 it was besieged for 9 months. 

Fascinatingly, impact marks of musket balls scar the wall and pillars inside the west end of St Chad’s, which are an evocative reminder of the area’s troubled history at that time, when Royalist soldiers defended the church against the Parliamentarians, with hand-to-hand fighting taking place within the church itself.  You can find these mainly on the west wall of the south aisle (turn right as you walk in from the tower and they are on your right), with a few on the other side as well.  Don’t forget that the north aisle has a doorway with three “loop holes” through which weapons could be fired, only one of these can be seen from the interior, but there are also some marvellous lock fittings. 

Finally, a very small and beautifully decorated late brass plaque in the north aisle chapel should not be missed. Its beautifully reflective surface made it impossible to photograph nicely.  It is dedicated to Thomas Crue, who died in 1666.  The plaque was provided by his brother Silvanus Crue.  All of the imagery, with a skeleton flanked by skulls at its base, columns supporting sundials and hour glasses all reference time, death and the transition of the soul.  On the columns the words FUGIT HORA also reference the passing of time: “time flies.”  At the top, in the centre, a lion rampant stands over a grotesque head.  As well as some lovely engraved mortuary-themed decoration, it contains an acrostic; when read vertically, the first letter of each new line makes up one or more words.  In this case the vertical reading over two verses is THOMAS CRUE, and the full text is as follows (having performed some serious gymnastics to read it against the light):

The life of man incessantly from the womb
Hastneth both day and night unto the tomb
Of mortal life when once the thread is spunne
Man has a life immortal then begunne
A wise man dying lives; and living dies
Such was the main that here intombed lies

Carefull he liv’d gods secret laws to keep
Religiously until to Death or Sleepe
Unto a happy life his soule did bring
Ending this life to live with Christ our King

At the base it reads STIPENDIUM PECCATI MORS EST is a Latin phrase that translates as “The reward of sin is death,” and with dry humour typical of the 18th century, HODIE MIHI CRAS TIBI  translated as “Me today, you tomorrow”.  All of this may sound a little gloomy and morbid, but this was the era of John Donne and equally articulate metaphysical poets who engaged with satire, dark humour and word play, balancing the reality of time and its inevitable consequences with a strong sense of irony and flamboyant wit.

The 18th Century

In the south aisle, heading towards the chancel and on your left, there is a super grave slab that was moved in from the churchyard to protect it. It is a marvellous piece, with a skull and crossed bones, the skull having a somewhat surprisingly beatific smile on its face.  There are also some flowers at its base.  The flowers at bottom left were apparently typical of the 18th century, but the skull and crossed bones were better known from plague graves of the 17th century, and are known as memento mori stones, indicating the inevitability of death.

It is in this period that six bells were added to the tower, made by Rudhalls of Gloucester in 1714.  Presumably, if there had been any misericords these would have been removed either during the 17th century purge of medieval religious motifs, or at this time, although at least parts of the choir stalls were reported to be preserved in 1853, but were stripped out in the 1870s.  In 1720 the church was presented with a clock, which stayed in position until 1901.  This was followed by significant renovation of the church in 1732, during which, very sadly, the the rood loft and screens were removed.  This renovation also accounts for the parapet that replaced the pinnacles, gargoyles and battlements on the south side, although some were left in position on the north side.

A lovely engraved brass plaque near the entrance, on the west wall on the north side is worth looking out for, dedicated to John Lloyd and dating to 1784.

19th – 20th Century

The 19th century restoration between 1871 and 1873 was responsible for adding some of the ornamental features, such as the new seating in the nave and oak screens to separate the chancel from the side chapels, but also removed some of the memorial tablets from the walls.  Restoration work included including the renewal of the camber-beam oak panelled roof of the nave and the sanctuary at the far end of the chancel, re-laying of the floors and repairs to the window tracery.  Interestingly, many memorial tablets were removed during the renovation of the interior, which almost certainly improved it no end, but whatever remained of the rood screen and choir stalls were also stripped out.  It is possible that choir stalls and some stained glass were removed at this time, as they were mentioned by a visitor in the early 1850s. 

The interior ceiling corbels that support the camber beams were provided with sculptural elements, all human heads.  You will need binoculars or a long camera lens to see them, high up and in shadow, but a couple of examples are shown here.  There is no mention of them in any of the texts, so it is unclear if this dates to the major reworking during the 15th century, or to the 19th century restoration and reconstruction of the ceiling.

Nineteenth century restoration activities can often result in some hair-raising alterations, but St Chad’s seems to have got off quite lightly, retaining some fine original features.  The attempts to restore some of the original ambience were fairly sympathetic, and the new features were not unattractive.  As nineteenth century restorations go, it was not unsuccessful.

In 1896 the bells were provided with a new iron frame and the following year a weathervane was added.

The single stained glass window in St Chad’s, Holt. Early 20th century.

Since then, the main additions to the church have been the new clock in 1902 and a stained glass window later in the early 20th century. The new clock and chimes were fitted to commemorate the coronation of King Edward VIII and Queen Alexandra in 1902.  The stained glass window consists of four panels depicting saints.  The two central panels show St Chad holding an image of the church in his hand, and St Asaph (the church is in the diocese of St Asaph). The outer panels show St David, the patron saint of Wales and St Swithin, reflecting an older connection with Winchester Cathedral in 1547.  It is very nicely done for a 20th century window, emulating the gothic and works well with the rest of the church’s features.

In the 1960s the lighting and heating were improved and the roof coverings were restored.

Detail of Victorian pulpit, St Chad’s Holt

Uncertain dates

It is not known for sure when the tower was built.  One authority puts it in the 17th century, but it is more likely that is is much earlier, probably late 15th century.

Probably late medieval, but not officially dated, are consecration crosses, one of which is next to the radiator to the right of the credence table, and there are other similar consecration crosses marking places that have been consecrated by a member of the clergy elsewhere in the church.

There is a magnificent chest not far from the west end, which had four locks, each representing a keyholder who had to be present when the chest was opened.  This has not been dated, but realistically looks as though it could date to any time between the late 15th to the 17th century.
xxx

Chest in St Chad’s, Holt

 

Today

There has also been some modernization to improve lighting and heating, which were probably much-needed.  The pipework for the heating system is fantastic – a remarkable feature in its own right, just as the heating system in Chester Cathedral makes its own contribution to domestic-industrial history.

A replacement sandstone block interrupting some engraved text on an external wall of the church

Obviously the church requires ongoing maintenance.  Sandstone is very vulnerable to pollution, and some of the blocks have had to be repaired using modern sandstone, but thanks to the church being set back from the road this is minor work.  It also looks as though some of the four gargoyles on the tower have experienced some damage, but that too is inevitable.  Overall, St Chad’s seems to be in really excellent condition and is clearly well cared for and appreciated.

The church organizers seem to be doing a very good job of balancing the contrasting demands on St Chad’s.  As well as the provision of plenty of information for visitors about the history and heritage of the church as a tourist attraction, the church is managed as a community asset for services, weddings, funerals and community activities.  Reflecting a concern with modern global issues, there are four “millennium banners,” made by members of the congregation to welcome in the year 2000, which capture local scenes but represent the universal ideas of love, hope, peace and faith.

 

Visiting St Chad’s, Holt

The “Roman pillar”

There is currently no dedicated website, so there is no generally available online information about opening times.  I was able to walk in during the day one bank holiday Monday on a whim, and found it open. On the other hand, I was there some months later at around 1230 on a Wednesday and it was closed, but I found that it had opened later in the afternoon.  There is a Facebook page but it has no details about opening times and contact details.  Please note that the email address on the National Churches Trust page bounces (i.e. it is defunct).  This is a living church, with Sunday services, weddings and funerals, so even if you do find out what the opening times may be, there will be times when it is not possible to gain access.

There is plenty of parking along the road, but there is also a public car park just a few minutes walk away on the other side of the rectangular grass area, Church Green, on the other side of the road from the church.  There is a car park next to the Dee on the Farndon side, but this is very small and fills up quickly at the weekend and during the school holidays, and floods when the river is up.

One of the bilingual interpretation panels in the church, describing the early development of the town

Information boards and circular panels on short pedestals explain the heritage of the church and are nicely done and for the most part do not intrude on the look and feel of the church.  A small black and white leaflet was available on the table to the right in the tower as you walk in, consisting of two sides of A4, folded, that lists the key features to see in the church.

For those worried about steps and accessibility, the church can be visited without having to negotiate any obstacles, as there is a ramp from the tower into the nave.  There are plenty of pews for giving irritable legs a rest.  Outside, there is a  wide path that runs along the south side of the church and a narrower one along the north side and these both felt safe underfoot. There are also tracks through the churchyard, but if you are looking for a particular grave, note that the grassy spaces between graves are very uneven and you need to take seriously good care where you place your feet.  I suspect that it gets very muddy during rainy periods, so appropriate footwear is recommended.

This would make an excellent start or finish to a walk along the River Dee, which has footpaths on both sides of the river.  The late medieval bridge is itself a joy.  On the Holt side a visit could easily take in Holt Castle as well and on the Farndon side there is, of course, the other St Chad’s.  There’s a pub next door to the Holt church that advertises food and a garden, which I haven’t yet tried, but might be handy for the end of a walk.  There are other pubs and coffee shops on both sides of the river, all serving food.


————-

Sources:

Visitor information in St Chad’s, Holt

Interpretation boards and panels

Free leaflet:  20 Minutes of Discovery Around St Chad’s Church Holt

 

Books and papers:

Farmer, David 2011 (5th edition).  Oxford Dictionary of Saints. Oxford University Press

Hubbard, Edward 1986.  The Buildings of Wales.  Clwyd (Denbighshire and Flintshire). Penguin Books and University of Wales Press

Latham, Frank. 1981.  Farndon: the History of a Cheshire Village. Farndon Local History Society


Websites:

Archaeodeath 
Skulls in Stone and Brass: Inside Holt Church
https://howardwilliamsblog.wordpress.com/2015/08/25/skulls-in-stone-and-brass-inside-holt-church/
Masters of Holt
https://howardwilliamsblog.wordpress.com/2015/10/09/masters-of-holt/

Based In Churton
Big and bold: All Saints’ Church in the small village of Gresford
https://wp.me/pcZwQK-43a
Gresford All Saints’ Church – exterior gargoyles and grotesques
https://wp.me/pcZwQK-498
Gresford All Saints’ Church – a beginner’s guide to funerary monuments
https://wp.me/pcZwQK-49Z
Miracles, myths, demons and the occasional grin: Misericords in the Chester-Wrexham area #2:  The churches of Gresford All Saints’, Malpas St Oswald’s and Bebington St Andrew’s
https://wp.me/pcZwQK-4Ey

British Listed Buildings
The Parish Church of St Chad, Holt
https://britishlistedbuildings.co.uk/300001596-parish-church-of-st-chad-holt

Cadw
The Parish Church of St Chad, reference 1596
https://cadwpublic-api.azurewebsites.net/reports/listedbuilding/FullReport?lang=en&id=1596

Coflein
St Chad’s, Holt
https://coflein.gov.uk/en/site/165283/?term=holt&pg=2
(images at https://coflein.gov.uk/en/site/165283/images?term=holt)
Holt Bridge; Farndon Bridge, Holt, Wrexham

https://coflein.gov.uk/en/site/24043/

Early Tourists in Wales
North side of the churchyard
https://sublimewales.wordpress.com/material-culture/buildings/churchyards/special-graves/north-side-of-the-churchyard/

CPAT / HENEB – Wrexham Churches Survey
Church of St Chad, Holt
https://heneb.org.uk/archive/cpat/Archive/churches/wrexham/16796.htm
or https://cpat.org.uk/Archive/churches/wrexham/16796.htm 

National Churches Trust
St Chad’s, Holt
https://www.nationalchurchestrust.org/church/st-chad-holt

Peoples Collection Wales
St Chad’s Church, Holt
https://www.peoplescollection.wales/items/435519#?xywh=0%2C-55%2C799%2C642

St Chad’s, Holt – Facebook page
https://www.facebook.com/pages/St-Chads-Church-Holt/102667013120267

xxx

One of the many heads at the tops of the aisle walls

 

The Cheshire Lunatic Asylum 1854-1870 – Part 2.2

As I outlined in part 2.1, for part 2, just as in Part 1, I have again divided part 2 into two posts, 2.1 and 2.2, mainly because of the number of images used, which would take too long to load if I left it as a single piece.  This is the second part of part 2, part 2.2.  Part 2.1 is here.
xxx
xxx

Insights from the annual Visitor and Superintendent Reports for 1854-1870 contd.

Patients and their backgrounds

In the annual reports, patients are largely reduced to numbers.  Without exception the reports never give personal names of patients, only rarely referring occasionally to specific individual cases, such as suicides, escapes or, as in 1857, the birth of a child, and there are only a few clues in the annual report about who these people were.  One of the vital tables in this respect, which always appeared in the annual report, showed the occupations of each of the admissions for each year.  Given that this was mainly an asylum established for paupers, it is not surprising to find that most of the intake was from the lower-paid levels of Cheshire society, but the term “pauper” when applied to asylum patients did not always refer to very poor people. The term “pauper” covers a range of people.  Some were genuinely very impoverished, such as those transferred from workhouses, but others might be fully employed but without sufficient funds for their families to afford asylum costs.  This is probably one reason why there is a wide range of trades and professions represented, partly representing Chester’s diverse economic basis.   The variety of occupations might be more mixed when private patients from middle class families were admitted, or when patients were transferred from other asylums such as Staffordshire and Denbigh.   Two examples are shown below, one from 1855 and another from 1870.

Occupations of patients admitted to the asylum in 1855

The previous occupations of patients admitted in 1870

In every report the numbers of new admissions were listed both the symptoms with which patients were admitted in the tables accompanying the reports, together with the supposed causes in Table IX (until 1868).  The supposed causes are of interest, because they are specific to individual cases, and change annually, although recurring causes inevitably appear from one year to the next.  The following example is from the 1862 report about 1861:

Tables showing the types of mental illness and their supposed causes for 1861

The 1862 report for 1861 reported that the asylum was now capable of housing 500 patients, with the new extra capacity unused, resulting in the decision to charge private patients who were unable to afford more expensive solutions.  It was deemed that the admission of this new class of patients required a set of additional rules that would be applicable to these new more privileged patients.

A page from the 1867 Cheshire Asylum report

Occasionally something related to an individual patient is deemed important enough to report and these give some clues about the circumstances from which these patients came.  For example, in the March of 1862 a “deaf and dumb idiot” was admitted from a workhouse, and within three days had developed symptoms of smallpox.  A second patient soon showed the same symptoms and both had to be isolated from the rest of the asylum patients.  Again in 1862 a female patient gave birth, and this child was “subsequently removed to the Workhouse.”  In 1866 a woman died within six hours of having been admitted and the sad jury verdict determined that the death was due to natural causes “accelerated by ill-treatment, want of proper food and the miserable hovel she lived in.”  In 1867 a female was admitted with advanced Phthisis Pulmonalis,(pulmonary tuberculosis, also referrred to at the time as “consumption”) in a state of extreme exhaustion.  She gave birth a month later to premature baby, and both died. In the same year, a woman was taken to see her dying husband in her home near Middlewich, giving “no small degree a melancholy satisfaction to both, and probably was the means of saving the patient, a melancholic one, considerable subsequent distress of mind.”  One of the female inmates gave birth to a child, which, when a month old, was removed by the Relieving Officer, and delivered to the husband.  In another case of a childbirth within the asylum, both mother and child died.  There are very few other examples listed.

There are plenty of references in the Cheshire Asylum reports to areas outside Cheshire that had asylums of their own, but would send some of their patients asylums outside their immediate areas, including Chester, when they became full to capacity, thereby incurring associated charges.  An example from 1862 is the intake of patients from parishes in north Wales due to the Denbigh asylum being full.  The charges imposed for taking in these patients was used to improve conditions at the Chester asylum, enabling the purchase of “a large portion of the furniture required for the new buildings, but for which the Committee would have been under the necessity of applying for a further sum to supplement the grant of £500 already made by the Court of Quarter Sessions for this purpose.”

An excerpt from the 1855 list of items that were made in-house

It is discussed in part 2.1 (Ideology) how patients were put to work within the asylum partly to control costs, but more particularly to provide them with a sense of self and personal achievement. Women sewed and knitted, and sometimes helped out on the wards.  By 1867 all the clothes, shoes and bedding were being made within the establishment. The report for 1868 shed more light on this.  Of a total population (by the end of the year) of 255 men and 257 women, 120 men and 140 women were employed in productive activities in the asylum.  80-90 men worked in the garden and farm, 8 worked as tailors, 10 as shoemakers, 5 at other trades, and 55 in the wards and offices in unspecified roles.  100-110 women were engaged in sewing and knitting, 22 were in the laundry and washhouse, 9 were in the kitchen and offices and 30-40 assisted on the wards.

In 1870 it was recorded that “an excellent practice has lately been adopted” whereby every patient due to be discharged would be brought before the Committee so that they could be questioned about their treatment and asked if there were any complaints, following which they would have to sign a form confirming their statements.

The overall impression is one in which patients generally came from the lower levels of Chester’s social scale, with a few middle class patients, generally private, and that at the asylum they were integrated into a new community where they were cared for, and to which they could contribute.
xxx

Form of Mental Disorder

The Cheshire Lunatic Asylum Report of 1855 showing the main reasons for admission

One of the tables in each report showed the main “disorder” with which patients were admitted, with any complications.  They make for a fairly startling insight into just how varied and potentially difficult patient symptoms could be.  It is difficult to find precise modern analogies for the forms of disorder shown, not only because they were not always precisely defined in the 19th century, but because definitions could differ from asylum to asylum.

Forms of mental disorder with which new admissions were afflicted 1854 – 1867

The four main classes of disorder were Mania, Melancholia, Dementia and Amentia, the latter subdivided into Imbeciles and Idiots.  I have listed Amentia as a single class in the above graph, due to the lack of any clarification on how idiocy and imbecility were distinguished by the asylum.  Other causes could be added to the table as well.  In 1855, for example, intemperance (alcoholism) was specifically noted as a direct and dominant cause of insanity in new admissions:

Intemperance, as usual, appears to have been one of the most fertile causes of the disease, and this was more especially the case amongst the class of skilled artizans who received high wages. As shewn in table 10, in fourteen instances the attack of insanity was directly attributable to it; and undoubtedly in a large number of the other cases, habits of intemperance acted as a predisposing cause. It unfortunately happens that the offspring of such parents are extremely liable to insanity.

However those shown above in Table IX from the 1855 report, were the main categories up until 1867 when the format of the tables changed, and the “forms of disorder” table was changed.  Hill and Laugharne, looking at the Bodmin asylum data suggest that these conditions could be broadly understood as follows, although this is tentative, and reflects the difficulty that was found in categorizing mental illness in the 19th century.  Mania is thought to have represented manic episodes, for which they suggest that a test would be to look at the age at which the symptoms began to manifest themselves, expecting to find it appearing in patients aged between 10-30 years old.  Melancholia was more closely associated with what were later referred to as depression.  They find dementia more difficult to pin down but suggest that it may equate to schizophrenia, but if correct, this too would have manifested itself in younger patients.  Taber’s Medical Dictionary Online describes Amentia as “1. Congenital mental deficiency; mental retardation. 2. Mental disorder characterized by confusion, disorientation, and occasionally stupor,” but it was broadly associated with those who suffered from learning difficulties, described in the Chester asylum reports as “idiots” and “imbeciles.”

As well as the main forms of disorder, complications could have a considerable impact on any chance of recovery.  Although suicidal tendencies accounted for a considerable proportion of each year’s intake, as shown in the chart above, the greatest complication for any possibility of recovery was General Paralysis, which was one of the most common cause of death in the asylum.

Suicide, which is discussed further below, could be guarded against within the asylum, meaning that even when high numbers of patients were admitted with suicidal propensities, there was a very low rate of suicide within the asylum itself.

General Paralysis of the Insane (GPI), to give it its full title, also known as General Paresis, impacted men far more often than women and was the most frequent contributor to the number of deaths recorded in the asylum each year, with much greater numbers usually found among men than women.  As Kelley Swain illustrates, it was not understood in the 19th century, although not through want of speculation:

“Treponema pallidum” (in Swain 2018)

General paresis (or paralysis) of the insane (GPI) was crippling and terminal. It ended in loss of control over mind and body, often accompanied by grandiose delusions of wealth and power and, finally, paralytic death. There was no known cause. Could GPI be caused by overwork? Emotional labour? Mental strain? Sexual promiscuity? Drink? These were possible causes listed by William Julius Mickle in 1880. . . A disease of dissolution and disrepute, GPI was also considered a result of that most Edwardian horror: degeneration

In fact, GPI was the result of undiagnosed syphilis, a bacterial infection usually transmitted sexually, hence its association with disreputable activities.  No cure was found until the early 1900s, when the bacterium Treponema pallidum was discovered in Germany, leading to the manufacture in 1908 of a drug called arsphenamine later renamed Salvarsan.  GPI was a genuine problem for lunatic asylums like Chester’s.  Because it was incurable, and it required constant nursing attention, patients who were admitted with GPI took up vacancies at the expense of those who might be cured.  It was a massive dilemma. 

The seizures associated with epilepsy were originally thought to be outbreaks of madness, and were treated accordingly but by the mid 19th-century there was a much better understanding, particularly as a result of the work by neurologist John Hughlings-Jackson, of the causes.  In 1857 Sir Charles Locock successfully applied the first effective anti-seizure drug, potassium bromide, to epileptic patients.  For much of the later 19th century epileptics began to be treated as a separate class of patient, either in dedicated wards and buildings or in epileptic colonies.

A recurring theme in the reports, which has been mentioned before, was the frustration that patients were not admitted until their conditions were very advanced, considerably reducing the likelihood of recovery and filling the asylum with those who could not be nursed back to health and cured at the expense of those in need.

It too often happens that to save expense, or else from misplaced charitable motives, the patient is detained at home by his friends, with a hope that improvement may take place; and when it is too late for medical treatment to be of any service, he is removed to the Asylum, where he is likely to remain for life, a burden to bis friends, or to the township to which he belongs; whereas, had be been sent as soon as the malady had manifested itself, there would have been every probability of his speedy recovery, and of his being able once more to support himself and family by his own labour.

John Hughlings-Jackson (1835-1911). Source: Wikipedia

In 1857 the report for 1856 reinforced the point, drawing attention to the fact that of the forty seven who had been discharged as recovered, thirty nine of those patients had been admitted within three months of having been declared insane.

The confusion of mental illness with neurological disorders in the 19th century was understandable, and it was only through the work of medical pioneers like John Hughlings-Jackson that the two began to be seen as separate fields of medical research, with psychiatry and neurology both developing into essential branches of medicine.

There is almost nothing in any of the Chester asylum reports about what sort of treatments were applied, so it is not possible to track how treatment might have evolved.  Nor is there any information about how discharged patients were deemed to be “cured” or “relieved.”  Nor is it explained why, if they were not in any way improved, they were discharged anyway.
xxx

General health and disease

The physical condition of patients admitted to the asylum in 1870

A recurring theme in the reports draws attention to the weak condition and general ill health of new admissions that undermined the efforts of the staff to support new patients.  Many of those who died soon after admission were already in a poor state of health, in spite of being provided with good food and other stimuli.  Those referred from workhouses were often in a very bad way.  This was blamed in some reports on the Relieving Officer who was responsible, at parish level, for assessing paupers and their needs, and for delivering any suitable candidates to the asylums.

There was always the risk of a patient being admitted with a dangerous disease.  In 1864 a patient suffering from smallpox was admitted, which lead to a new bye-law authorizing the Medical Superintendent to reject infectious patients.  In 1865 this was acted upon when a potential patient was indeed refused admission.  On the other hand, there is no mention in the 1867 report for 1866 about any patients contracting cholera, which was an epidemic in that year.


Patients transferred from the Workhouse

The Chester Workhouse, on the edge of the Roodee, hemmed in on all sides. Sometime after 1840. Source: ChesterWiki

The relationship between the Chester workhouse and the Cheshire Lunatic Asylum is an important one and needs far more exploration than is possible here.  As Alistair Ritch has highlighted in his study of transfers between Birmingham are workhouses and asylums, there was a great deal of movement in both directions in England.  Following changes introduced by the 1834 Poor Law Act workhouses were required to move certain patients to local asylums:  “nothing in this Act contained shall authorise the detention in any workhouse of any dangerous lunatic, insane person, or idiot for any longer period than fourteen days” (section 45).  They were often in very poor condition by the time the decision was made to transfer them, both before and after 1834, making it very difficult to treat patients both for ill health and for mental illness.  In the other direction, those long-term residents of the asylum who were deemed to be both harmless and incurable might be moved to workhouses to make room for more acute cases.

In the 1857 report for 1856 the problem of workhouse admissions was highlighted, which provides a useful insight into the relationship between workhouse and asylum, and the problems in capacity that this represented for the asylums:

It appears that there are at this time more epileptic, idiotic, and chronic pauper patients in the different Workhouses of the County and elsewhere, than the patients actually
present in the Asylum; and as the Commissioners in Lunacy recommend that all these shall be brought into the public Asylum of a County, and also recommend that at least one acre of land for ten patients should be provided for their occupation, the quantity of land with that now proposed to be purchased would be in about that proportion, viz. 70 acres for 600 patients.

Dr Brushfield commented on the referrals from the workhouse in 1859, and how these were less likely to recover due to the lateness of the referrals, than those admitted early from other sources.  This is a recurring theme, but was raised particularly with reference to workhouse transfers.

It cannot be too often reiterated, that the chances of the patient’s recovery depends in the great majority of cases upon the circumstance whether the removal to the Asylum is early or late after the primary outbreak of the attack. The patients admitted to the Asylum during the past year, were 11s a class, of a worse description than usual; for instance, at the monthly meeting in October, the following extract was read from my Diary:-

“I beg to call the attention of the committee to the bad and incurable type of cases that are now being brought to the Asylum. Of the eleven patients admitted since the last meeting, there is only one where there is much probability of a cure being established, there are two cases of doubtful issue, and the remaining eight are positively incurable.  Seven of the eleven were admitted from workhouses, and four of this number had been the subjects of restraint.”

When a patient is sent to the Workhouse, which practice in some townships is the rule, considerable delay in the removal to the Asylum is too frequently experienced, and as a
sequence, the recoveries amongst those brought from workhouses are proportionately few, and the deaths many. The following table of the cases admitted into this Asylum during the past year, will bear out the correctness of these remarks.

By 1860 concerns about overcrowding at the asylum, there being no more male capacity and only  a few places available in the female wards, lead to a brief exploration of the various options, which included expanding the asylum yet again, shifting patients to other English asylums, and moving others to the workhouse.  Of the latter option it was suggested that workhouses represented the least desirable option, “it being a fact well known to all experienced in the treatment of recent acute cases too often results in retarding the discovery, or in causing the degeneration from a curable into a chronic incurable state.”  In the 1862 report for 1861 Dr Brushfield expanded upon this point:

In several instances where Patients, after having been quiet and harmless for many months, or even years, in the Asylum, have been removed to the Workhouse, they have, in the course of a short time, been sent back to the Asylum as “dangerous” either to themselves or to others, or to both.

In 1866 there were too few spaces for the number of patients referred to the asylum, and the only solutions were to transfer the new patients to other asylums, if any of those were lucky enough to have capacity, or to send them to workhouses.  As none of the asylums approached had any spare capacity, it is assumed that several of the Chester asylum patients were sent to the workhouse in spite of Dr Brushfield’s considerable misgivings.

The subject of the relationship between the Chester asylum and the workhouse would reward a research project in its own right.
xxx

The emphasis on recovery

Duration of insanity prior to admission asylum in 1855

The objective of the Cheshire Lunatic Asylum was not merely confinement but cure, although apart from a community and activity based approach to mental illness, it is by no means clear how recovery was to be achieved.  The reports are concerned to record and discuss recoveries, as well as the reasons why some patients could not be cured.  Some patients were too unwell to treat effectively when they were admitted to the asylum:  “It is lamentable to find that in such a large proportion of the cases admitted, medical skill is of no avail.”  There is a clear differentiation between those who have the potential for recovery and those who do not.  In the 1855 report this was because of complications due to epilepsy and general paralysis, a recurring theme in these reports, and also because, in some cases, mental illness was too far advanced into the “chronic stage” for any improvement.  The usual explanation for this is that admission came too late in their illness, as this example from the report, also for 1855, makes explicit:

Table XIII (13) from the 1855 report

It too often happens that to save expense, or else from misplaced charitable motives, the patient is detained at home by his friends, with a hope that improvement may take place; and when it is too late for medical treatment to be of any service, he is removed to the Asylum, where he is likely to remain for life, a burden to his friends, or to the township to which he belongs; whereas, had he be been sent as soon as the malady has manifested itself, there would have been every probability of his speedy recovery, and of his being able once more to support himself and family by his own labour. In table 13 it will be seen that out of the 52 cases discharged cured, 32 left the Asylum within six months from the time of their admission.

The report cites a case of one individual who was only kept alive by a stomach pump that administered food, and who died after five months.

This was reiterated in 1861 when Dr Brushfield wrote:

The proportion is wholly governed by the number of curable cases admitted, as of this
class 70 or even 80 per cent. are discharged recovered, hence the importance and necessity of sending the patients to an institution of this kind before the malady has assumed a chronic incurable form. In too many instances the Asylum, instead of serving the purpose of a hospital for curable cases, has simply become a receptacle for incurables.

The ordinary diet table for females from the 1870 report

In 1867 the 21st Report of the Commissioners in Lunacy to the Lord Chancellor was published, for the year 1866.  It listed all the asylums with which it was concerned, showing the data for the total number of inmates in the asylum at year end, and the proportion of those deemed to be probably curable and those deemed to be incurable.  Out of 481 patients (238 male, 243 female) only 13 were “probably curable” (5 males and 8 females) whilst 468 were “probably incurable. ” In the following year, 1868 the percentage of recoveries, 46.5%, was higher than in any previous years but no specific reasons are provided to account for the difference between these two sets of figures.

In spite of this gloomy prognosis, patients were fed well, if unimaginatively, three times a day, and for paupers, many of whom had probably had very little in the way of consistent and healthy diets, the provision of regular meals full of carbohydrates and protein was probably better than many of them had experienced, and was essential for any  hope of recovery.  The fact that the farm, on which many of the men worked, supplied a lot of the daily food supplies must have been a source of some satisfaction to male patients.
xxx

Discharges, deaths and escapes
xxx

Discharges partly reflected the success rate of the asylum, the overall aim of which was to return patients to society rather than retain them, so these were always displayed prominently in the tables and discussed in the text. A distinction was made between those who were considered to have completely recovered, those whose symptoms were relieved and those who had not improved.    Superintendent Brushfield was well aware of how the statistical tables could disguise some of the underlying information about recoveries and in his 1860 report for 1859 attempted to clarify the situation as regards curable versus incurable patients:

Of course the proportion of recoveries must depend upon the proportion of curable cases admitted, which varies much from year to year: for instance, during 1858 the admissions consisted of 43 curable and 47 incurable cases, whilst in 1859 the numbers were much more disproportionate, there having been 49 of the former and 70 of the latter. Of the 49 of the curable class 26 were discharged as recovered during the course of the year, and nearly two thirds of the remaining 23 are progressing favourably towards mental restoration.

Causes of death shown in the 1857 report, including 12 cases of General Paralyis, 10 cases of Phthisis (which sometimes followed General Paralysis) and two suicides

Deaths were inevitable, and were the result of a variety of causes.  In 1854 nineteen men and twenty women had been discharged, and there were a total of thirty deaths, a third of which were put down to “General Paralysis,” which was incurable and was the main cause of death over the entire period that these reports cover.  In 1870 this figure still remained high (15 men and 7 women)  In the 1860 report for 1859, Superintendent Brushfield highlighted the much higher than average number of deaths and some of its causes:

There was a considerable increase in the proportion of deaths and several circumstances contributed to swell the number. The mild winter of 1858, assisted in prolonging the lives of manv of our feeble cases for a few months, thereby lessening the mortality of one year to increase that of the next; whilst the severe weather that occurred during the middle of December last, operated very banefully on those suffering from great prostration of the mental powers, or organic bodily disease. The large number of aged persons admitted tended to produce a similar result. One-third of the number was due to general paralysis.

Tables from 1862 showing ages of patients who have died and the duration of their treatment before death

By 1870 a wider range of causes of death were being reported under different categories

In 1855 and again in 1857 one third of admissions had been recorded as suicidal, but although suicide attempts were occasionally recorded, thirteen years had elapsed before two were successful in the same year, noted in the report for 1857. This is in spite of the fact that some patients had been admitted not only having suicidal tendencies but having made serious suicide attempts prior to admission.  An example from 1857 describes how: “in several the attempts made were of the worst desperate description; and in two instances the patients at the time of their admission had extensive incised wounds of the throat which subsequently healed.”

New admissions with suicidal tendencies into the Cheshire Lunatic Asylum from 1854-1870

 

Overview of suicides in the report for 1861

In 1861 two patients had been admitted who had attempted suicide by cutting their throats, one of whom had been confined within the workhouse for two years previously.  The year’s only successful suicide lead to new measures to prevent a repeat:

 

For special notice is that of a male patient who committed suicide in the day time by strangulation. Every precaution appears to have been adopted with a view to guard against his known suicidal propensity. The open ironwork at the head of one of the old bedsteads, however, afforded him the opportunity he had sought. Nearly fifty of these bedsteads were in use when Mr Brushfield entered upon the duties of Superintendent in 1852. All since introduced have been of wood, and of a safe construction . . . It has, consequently, been deemed right to order an alteration, now in progress, in all the iron bedsteads, by the substitution of sheet iron for open work.

1870 was also a particularly bad year for those who were admitted having actually attempted to commit suicide, although there is no attempt to explain why this should be so, and no new suicide attempts were recorded after admission into the asylum:

Of the year’s admissions it was found that a large number had a strong suicidal propensity, and that several had made desperate efforts to commit self-destruction prior to their being brought here: the subjects of melancholia exhibited this proclivity in the greatest intensity.  Six cases were received into the asylum with their throats more or less severely cut, all of whom however recovered of their wounds,. except one – a male patient – who died five days after admission,  five days after admission, when a Coroner’s inquest was held upon the body, and the Jury gave a verdict to the effect that death was caused by self-inflicted injury.  None but those connected with Asylums for the Insane can form an adequate conception of the anxiety which this class of patients causes to the Medical Officers.

Escapes were only noted in the tables where the person had been missing for over a day.  There were several escapes in 1854, one in 1855, two in 1863, two in 1864 and one in 1870, which is a remarkably low number.  One escape attempt resulted in the escaped man drowning in a local canal; this was considered to be an accident rather than a suicide attempt.  This very good record was put down to the amount of freedom accorded to patients as well as their good treatment.
xxx

Re-admission

Re-admissions are not mentioned in every report but are interesting when they are, indicating that someone who had been discharged back into society had not been successfully reintegrated and needed to return to the asylum for treatment.  It is unclear what sort of medical or emotional support someone discharge might or might nor receive from the asylum, although there was a charitable fund for helping them financially. A list in the 1863 report for 1862 displays re-admissions versus admissions since 1842. The percentages indicate that this was a fairly high annual number:

One of the problems with these figures is that the re-admissions do not correspond directly to the admissions, as some of them were admitted from previous years. Other reports make it clear that some re-admissions were within the year covered by the report, but that others clearly represented lapses after many years, so that the percentage of re-admissions does not relate directly to yearly admissions.  The figures in this table are still interesting for two reasons.  First, they indicate that re-admissions were generally quite low for the 17 years concerned, particularly as there does not seem to have been much in the way of after-care, but they did occur.  Second, these figures had not been recorded in most of the preceding reports, although they must have been recorded somewhere for them to be included in the 1862 report.
xxx

Religion and education

The religious persuasion of admissions in 1867

Access to Christian services was considered important not only for the moral and religious wellbeing of patients, but also to reduce the potential tedium of asylum life.  The 1858 report for 1857 describes how a new residential chaplain was appointed:

The necessity of having Divine Service performed more frequently in the Chapel of the Asylum has recently brought under the attention of the Committee. After investigating the matter very fully, and finding that such services not only broke the monotony unavoidably connected with these Institutions, but exercised a more salutary influence on the patients, they appointed the present Chaplain, the Rev. R. Congreve, to be resident Chaplain, with a salary of £200 per annum, and an allowance of £50 per annum for a house, until the same could be provided for him. Divine Service will now be performed once every week day and twice on Sunday, instead of (as heretofore) once in the week and once on Sunday, and the Chaplain’s whole time devoted to the Asylum.

From 1858 the annual report occasionally included a section contributed by the Reverend Congreve, and it is one one of the aspects of asylum life on which the visiting commissioners of lunacy regularly commented in the annual report.  There were two services on Sundays, one on Fridays, and prayer readings every day in the Recreation Hall, as well as services on Christmas Day and on Good Friday.  A choir was made up of both attendants and patients, and Reverend Congreve reported that “all the Sunday evening when they return to the wards, you will find many of them joining together and singing some of the hymns.”  Holy Communion was also organized four times a year for a small minority of the asylum residents who required it (for example, in 1867 there were 14 who took advantage of this provision, out of a total number of 526 patients at year end).

In the report for 1863 it was noted that church attendances averaged from between 108 to 118.  In 1867 the church had reached its capacity of 300, made up of both patients and attendants, and many had to be excluded.  As a result, in 1868 the pews were reorganized to allow an additional 70 to attend.  During the closure for this alteration, “as many patients as could be trusted” were accompanied to Upton Church.  The average congregation after the reorganization was now 320, still including both residents and attendants.

The establishment of the fund for discharged patients in 1863

Reverend Congreve managed a charitable subscription fund called the Convalescent Fund, which was  contributed to by people from the local community to assist those who were discharged, which was designed to help them to re-establish themselves. There were occasionally concerns about this running very short of funds, but every now and again it received a generous contribution or legacy.  The report for 1867 describes how a a legacy of £100.00 was provided, making a substantial difference to the fund.

The chaplain also managed two voluntary schools, one each for male and female, as a form of leisure activity.  A schoolmaster was provided by the men, but women were taught by two nurses.  Over time as well as Bible study and reading, the school taught writing and basic arithmetic and one of the chaplain’s activities was to deliver books and periodicals to the patients, taking particular effort to make sure that those who had difficulty reading had material with plenty of illustrations.  In 1867 the school attracted 30 men and 30 women.
xxx

Personnel

Staffing consisted of a Superintendent, an Assistant Medical Assistant, a Matron, a number of male and female attendants and nursing staff.  These were supplemented by a bailiff, a head gardener and his staff, workshop artisans, the lodge keeper and his wife, and a porter.  The farm, which included both livestock and crop production, would presumably have been staffed quite extensively.

Within the asylum, efforts were made to ensure that women staff worked in the female wards and that male staff worked in the men’s wards.  Long-term employees were provided with pensions.  In 1854, for example, a resident steward was appointed, a new matron replaced the incumbent matron who was provided with pension after 15 years of employment, the head attendant retired due to ill health after over 20 years of employment.  Both were provided with a pension of £20.00 per annum.  The outgoing Medical Superintendent was granted a pension of 200.00 per annum.

Staffing levels are usually reported on within the report, and in 1861 there is a useful insight into staffing at the asylum at that time:

On the male side there are a, head attendant, 13 ordinary attendants, (there being at present one vacancy,) and a gardener and an engineer, each of whom has charge of patients during the day. On the female side, under the Matron there are 15 nurses employed exclusively as such, and a laundress, a cook, and a housemaid. The above are exclusive of the night attendants, one in each division, whose duties, during one night in about 13, are taken in turn by the ordinary attendants.

There had been a reference in the report for 1866 to note that “in most cases” attendants had maintained good standards, which looked somewhat as though some details were being glossed over.  In 1867, it was not deemed possible to ignore that “on one or two occasions” attendants had been charged with striking patients, although no-one was dismissed.  From this year there were repeated problems in this regard.   The report for 1867 also commented that female attendants were short by two due to the difficulty of hiring suitable personnel.  It was suggested that this might be due to the low starting salaries, and it was recommended that this might be increased.

The Handbook for Attendants of the Insane. Source: Royal College of Nursing, “Out of the Asylum”

In 1865 the problem of training frontline staff, both attendants and nurses, in lunatic asylums was recognized by the medical profession and a manual was produced for their use, the Handbook for Attendants on the Insane. It was known colloquially as “The Red Book.” The book cover on the left shows that this was the sixth edition, a measure of its success.  You can read a copy of it on the Wellcome Collection website here (the 1884 edition).  It was not until the early 1890s that training schemes and examinations were first set up for frontline staff at lunatic asylums by the Medico-Psychological Association (which later became the Royal College of Psychiatrists).

In 1868 “considerable difficulty” was experienced finding “efficient and well-conducted” attendants to fill vacancies.  The loss of the Head Female Attendant in that year due to ill health lead to the combination of her role with that of the Matron (it is not recorded quite what the matron made of this).  These staffing difficulties may contributed to the finding of the Lunacy Commission Visitors in that year that although men presented an acceptable appearance, some of the female patients to be “poorly clad and still more untidy, and as if ill-attended to.”  One woman complained of injuries imposed by the staff, still visible, that had not been escalated to the upper hierarchy for investigation.  Although her bouts of violent epilepsy meant that her injuries may have been accidental or the result of trying to pacify her, the failure to report the incident was a cause of concern.  However, it is clear that there were real problems with some of the staff.  In the same year, 1868, a few of the staff members were dismissed for “misconduct, wilful neglect of patients and incompetency” and the rules for staff were revised to ensure the regulation of conduct within the asylum and to ensure proper attention to patient care, but there were still occasional problems.

In spite of genuine efforts, in 1869 several male attendants were dismissed, one of whom was prosecuted for striking a patient and was fined £10.00 per costs, which he paid rather than being imprisoned for three months (to put this in perspective, the National Archives Currency Converter suggests that today this would be equivalent to around £626.00, or 50 days salary for a skilled tradesman).

The combination of low salaries and increasing numbers of patients apparently made it difficult to hire sufficient attendants who had both the skills and the physical and appropriate personal attributes to care for patients according to the values of the moral treatment approach.  The experience at most asylums was that as patient numbers grew, it became increasingly difficult to maintain this empathetic approach, and it would be interesting to know how Dr Brushfield fared after he moved to Brookwood, which at the time of his new appointment had capacity for 650 patients.

 

Asylum Deaths in Overleigh Cemetery

Family gravestone that includes the name of Ellen McLean Thurston, who died in the asylum at the age of 42. Photograph by Christine Kemp. Source: FindAGrave.com

Without access to the asylum’s records it is difficult to find out information about patients, why they were there and how they died.  I have not yet found out where Asylum patients were buried prior to the opening of Overleigh Cemetery in 1850.  However, a burial dataset from Overleight itself can, in some casesbe matched up to newspaper reports.  The contents of this section have been provided by Christine Kemp’s entries for in the Virtual Asylum Cemetery for Overleigh Old and New Cemeteries on the Find A Grave website, putting names to some of the anonymous statistics captured in the annual report.

Overleigh Cemetery opened in November 1850.  To date Christine Kemp (Friends of Overleigh Cemetery) has found records of 67 patients at the asylum having been buried at Overleigh between 1852 and 1900, as well as 3 from other asylums (Tranmere, St Mary’s Parish and Latchford).  The youngest if these was 15 and the eldest 77.  Two were suicides.  According to Chris’s research on the Asylum Virtual Cemetery, of the 67 known Asylum patient burials, 26 (39%) had no memorials and are in unmarked graves, some of them were buried in common graves (7, or 10.5%), and one of them was interred in a communal cholera grave. In five cases, patient burials are recorded on plots with memorials, but their names are not mentioned on those memorials. Given the size of the asylum and the numbers of deaths recorded in the annual reports, others must remain to be identified or were buried elsewhere.  Cremation was not a possibility in Chester until as late as 1965.

Causes of death are almost never shown on gravestones, but some of them refer to the suffering of the deceased in life.  The memorial for asylum patient Edward Edwards, who died at the age of 69 on the 26th January 1894, is an example of this genre and reads: “His Languishing Head is at Rest / Its thinking and aching are over / His quiet immovable breast / Is heaved by affliction no more.”

The understated gravestone of Edward (Ned) Langtry, husband of actress Lily Langtry. Photograph by Christine Kemp. Source: FindAGrave.com

Chris has managed to track how some of these people were employed in life, and most of those that she had were in fairly modest work, as one would expect from an asylum set up to assist paupers and those whose families could not afford their care. This agrees with the asylum records which show how patients were employed prior to being admitted.  A number were labourers, as well as the wives of labourers. Others are identified as a grocer’s assistant, a tailor, a porter, the wife of a wagoner, a pub landlord and the wife of a pub landlord, a sergeant major, a stone mason, a bricklayer, a mariner, the wife of a coachman, a “gentleman’s gardener,” a painter, a butcher, a fitter, a store and timekeeper, a char-woman, an engine driver, and a collier.

An unusual asylum patient was Edward (Ned) Langtry, the former husband of popular actress Lily Langtry, from whom he had separated in 1887.  In October 1897 he was found wandering after a bad fall in a state of delirium and was referred to the asylum by a magistrate, although he would probably have been better referred to hospital care.  He died in the asylum after nine days, suffering from “inflammation of the brain.”  His gravestone is a very understated affair, but the newspaper records that Lily Langtry sent a very impressive bouquet!  The full report of Ned Langtry’s death was reported in the Chester Courant, which can be seen on Chris’s entry on the FindAGrave website.

The asylum deaths reported in newspapers are useful exceptions, because most of the asylum deaths were not usually reported in any detail in the newspapers, such as the Cheshire Observer and the Chester Courant, unless the story was in some way sensational.  For example, another newspaper story reports on the death of asylum inmate Martha Miller who was buried in Overleigh Old Cemetery in an unmarked grave in 1879, and whose acts against her children makes for grizzly reading:

Grave of Martha Miller. Photograph by Chris Kemp (who marks the position of unmarked plots using bunches of flowers). Source: FindAGrave.com

She was the 3rd wife of Daniel Miller, Innkeeper of the Yacht Inn, Watergate Street, Chester. He had four living children from his previous marriages and two children with Martha, who was expecting their third. Martha had been in delicate health and had ruptured four blood vessels in the last nine months and had become quite despondent. On a Friday night in June she went to bed with two of her children from her present marriage, Alice aged 2½ yrs and Elizabeth Mary (Lizzie), aged 12 months. Shortly afterwards screams were heard by her stepdaughter Emma. Daniel broke down the bedroom door because it was locked, to find Martha had cut the throats of the children with a table knife, one fatally. She then had tried to commit suicide by the same means. Doctors were called for, who assisted with staunching the flow of blood. Martha who had become violent was put in a straitjacket and confined to the County lunatic asylum, Upton, Chester. Lizzie was taken to the infirmary where she recovered. Martha died at the lunatic asylum aged 30 yrs, after giving birth prematurely. At the Coroner’s inquest she was found ‘guilty of wilful murder’ of Alice Miller. Martha was buried on the 16th October 1879. Her baby daughter Martha, who was born prematurely in the asylum died just a few weeks after her mother on the 30th November 1879. (Source:- Cheshire Observer 21st June 1879 and Chester Courant 15th October 1879) [Researched by Christine Kemp and recorded on the FindAGrave website]

Another example is shoemaker Joseph Crawford whose death was reported in the Cheshire Observer on 14th November 1896.  He had been in the asylum for eight years, suffering from “chronic mania” and died suddenly, returning from church.  Interestingly, although the gravestone gives the name of his wife, who had died in 1882, and there was plenty of room for his name, and Chris has found a record of him being buried in this plot, his name is not mentioned on the gravestone.  Either there were no funds to inscribe the stone, or the manner of his death had lead any remaining family to decide to exclude his memory.

It will be very interesting to try to match the cemetery data with the asylum’s own records when the latter become available in 2026.  Although the Cheshire Archives and Local Studies listing of what they hold indicates that there are no burial records for the asylum, they do hold records of deaths, so it may be possible to extract information from the latter to tie in to the cemetery data.

I have assembled all the information that Chris has made available on her Virtual Asylum Cemetery in a 6-page table, which can be downloaded here, with accompanying notes.
xxx

Sample page from the table and notes showing Cheshire Lunatic Asylum deaths buried at Overleigh Cemetery, assembled from data gathered by Christine Kemp.

After 1870

The asylum continued to grow after 1870, and was still operating when it was absorbed into the NHS in 1948.  On 31st December 1870 there were 536 patients in the asylum.  In 1910 this had risen to 1000, 1500 in the 1920s and 2000 in the 1930s.  In 1895 a completely new hospital was added to the site to the north of the original 1829 building, designed by Grayson and Ould, freeing up the 1829 building to be used as the women’s ward.  In 1912 a new dedicated block was built for epileptics, which had a more domestic feel to it.

The former Parkside Lunatic Asylum in Macclesfield, which opened in 1871 as a second Cheshire county asylum, to ease some of the pressure on Chester. Photograph by Colin Park CC BY-SA 2.0. Source: Wikipedia

In the 1860s it became clear that the hospital, catering for the entire county, was simply unable to cope, and the decision was made to build a new asylum to serve the east of the county.  The Second Cheshire Lunatic Asylum, also known as the Parkside Lunatic Asylum opened in May 1871 to accommodate 700 patients, with additional buildings added later to absorb over 1500 patients by 1938.  The Parkside Lunatic Asylum’s architectural style and layout represent a completely different paradigm from that of the original Cheshire Lunatic Asylum building of 1829.  It was  designed by Robert Griffiths, who specialized in institutional architecture and was built of red brick with features picked out attractively in contrasting pale and black stone and dressings.   The design is in the Italianate style, looking rather like a downscaled version of Osborne House (built for Queen Victoria on the Isle of Wight between 1845 and 1851).  Instead of a single building linked by a main corridor, Parkside was built on the pavilion-corridor arrangement, with discrete blocks connected by multiple corridors.

 

Future research potential

The reports used here, the annual Report of the Committee of Visitors and Superintendents, have so many statistical tables that have only been touched on here, and I have simply presented what they contain.  There has been no attempt at analysis.  A well-structured project to analyze this data would reveal much more than I have been able to even hint at for the asylum in the mid-1800s.   In addition, I have not discussed the accounts that are presented in the same reports, and that would benefit from the attention of someone who is familiar with accounting methods.

Cheshire Archives and Local Studies contents listing of records available when the offices open in 2026

There are many untold stories that live outside the reports used here, from the chairmen, the committee members, the visiting committee members, the staff, patients and those local community residents who paid into the voluntary fund for discharged patients.  It will be fascinating to see what is available in the Cheshire Archives and Local Studies office in Chester when it reopens in 2026 so that the earlier and later history of the asylum can be investigated, and it may be possible obtain insights into some of the individual stories of those who worked at, were admitted to and who contributed to the asylum.

It will also be very interesting to try to match Cheshire Archives records with the the Overleigh cemetery and inquest data.  Although the Cheshire Archives listing of what they hold indicates that there are no burial records for the asylum, they do hold records of deaths, so it may be possible to extract information to tie the two datasets together.  For example, it should be possible to match admission and discharge names with those in Overleigh and track back to inquests and newspaper reports.

Screen grab of the header from the Riverside archives list

At the same time, it would be worth investigating the Riverside Museum in Chester, which also has archives that are relevant to the asylum, and although these have not been digitized a listing of its holdings can be downloaded here.   Objects at the same museum may also provide insights into the material culture of the asylum at different times.

Another aspect of the Riverside Museum is that it informs visitors about how nursing became professionalized.  Although this might seem like history from above, as nursing was part of the infrastructure of control, in fact nursing was itself in its very earliest stages.  The role of women in the operation of an asylum is an aspect of how asylums developed.  Each asylum had a matron, and there was one from the beginning at the Chester asylum, but quite what her role was in the asylum, and how many female staff she oversaw is not entirely clear. Female staff would have been needed for female patients.  How much of this was caring and how much enforcement would depend on the nature of the patient and her symptoms.  At what point female attendants became a professional female body of nurses, becoming more expert and informed throughout the 19th century, is unclear, but the professionalization of nursing provided women with the opportunity to take on roles that were not merely menial, although such roles of course existed, but could be increasingly skilled.  If the data is available, and it is a big if, research into the role of women in the Chester asylum might produce some very interesting results when combined with other data and compared with nursing in hospital infirmaries and orphanages.

I originally intended to do a search on the asylum via the British Newspaper Archive, but the reports were so rich that I ran out of both room on this post, and time, so I decided to leave that for now, and perhaps pick it up at another time.  The same can be said for the Reports of the Commissioners in Lunacy to the Lord Chancellor.

The abandoned Denbigh Lunatic Asylum. Photograph by Steve R. Bishop. Source Everywhere from Where You are Not

Other institutions also related directly to the Chester asylum.  Several asylums had a relationship with the Chester asylum, each exchanging patients when they reached capacity, and this would be worth investigating.  One of those asylums, the Denbigh asylum, would be worth an investigation in its own right, as would the Macclesfield Parkside Asylum that opened in 1871 in east Cheshire.

The role of the clergy in the Chester asylum is interesting, and the role of clergy in other asylums would also be well worth exploring for comparative purposes.  Perhaps most importantly, the relationship between lunatic asylums and workhouses was obviously of fundamental importance to both types of institution, with problems associated with how patients were transferred between them, and this would be a fascinating area of investigation.

Finally, It would also be really useful to tie in the history of Victorian Chester with that of the asylum and see if there is any way of tying the two together to find correlations.

 

Final Comments on the Cheshire Lunatic Asylum

The 1829 Building

The Cheshire Lunatic Asylum was built in an era of social reform, and evolved during a period when philanthropy and social conscience were translated, painfully slowly, into governmental intervention and the passing of new laws.  The 1829 Building represents one of many strategies to cope with the multiple challenges of all the symptoms of mental illnesses, which do not have, after all, a single identifiable cause.

One of the buildings once associated with the lunatic asylum, possibly the “villa” built for the treatment of epileptics in 1912.  Never a thing of architectural beauty, it’s still a part of the asylum’s heritage, and very sad sight in this condition.  As of April 2025 it is a hive of activity, and is perhaps being converted for new use

As the 19th century developed beyond 1870, asylums continued to grow and new custom-designed institutions could be absolutely vast.  It is clear that the buildings of the Chester Lunatic Asylum continued to grow and adapt to meet demand.  In the first years of the 1890s the decision was made to add a completely new building, which was built between 1892 and 1898 to the north of the original building.  This housed the male patients, whilst the original building was used for women.  In 1911 a separate building known as “the villa” was established near the chapel for epileptics, and other buildings were established after the First World War.  The site continued to be expanded in the late 19th and throughout much of the 20th century to meet growing demands for its services.   It is by no means clear, without access to the reports, what sort of ethos and approach was taken when the asylum’s population had become so big.

The new NHS took over the hospital in 1948 and in the 1970s it became a department of the new general hospital that combined the Chester Royal Infirmary and the City Hospital.  In 1984 it was renamed the Countess of Chester.  In 2005 its original function was replaced by the Bowmere Psychiatric Unit and in 2016 Ancora House (the latter for young people, shown at the end, a presumably deliberate modern echo of the 1829 Building).

The 2016 Ancora House, just behind the chapel, employs some of the same devices that were used in The 1829 Building, with a central, noticeable and colourful entrance flanked by evenly positioned rectangular windows on a long facade.  Even the sculpture outside is a throwback to attempts to make the surrounding estate more attractive.

The 1829 Building is no longer longer devoted exclusively to mental health care  but contains other departments too. Other parts of the Countess of Chester continue to offer psychiatric support as mental illness continues to be a problem for families, for state and for society.  The modern Ancora House which opened behind the 19th century asylum chapel in 2016 and is shown here has now taken over much of that role.

Chester asylum was an early adopter of many aspects of the “moral treatment approach,” particularly impressive in a public asylum. With access to the airing courts, gardens, and facilities for entertainment and social engagement, the   Its oversight committee and its superintendents seem to have had the interests of its patients at heart, even when the growing numbers of patients was clearly becoming a problem as the century proceeded.  I have not yet been able to follow its fortunes beyond 1870, and I do wonder if, like so many contemporaries, it became swamped with the sheer volume of patients, and began to abandon its attempts to create an empathetic and socializing environment.  That’s a project for another time.

There are several other lines of potential investigation, with many more avenues to pursue, covering a much longer timespan than the sixteen years of 1854-1870 covered here, and there is a lot of work to be done on this very important topic to understand mental healthcare in the 19th century and more recent periods in the Cheshire and neighbouring areas.  It would be lovely to see something like the Staffordshire’s Asylums Project set up for Chester.

 

Final Comments on parts 1 and 2

Cheshire Lunatic Asylum water tower, now on Frost Drive, in the middle of a modern housing estate

It has been an absolute voyage of discovery to learn about the development of lunatic asylums in England and Wales, and often thoroughly hair-raising.  The notoriously punitive asylums of the late 17th and early 18th century became more regulated, and reformist asylum owners introduced new “moral treatment” approaches that were far more empathetic, attempting to work towards cures.  Many of these approaches were incorporated into public asylums, and as early as 1853 the Cheshire Lunatic Asylum had abandoned the use of physical restraints, in accordance with new rules.  These approaches acknowledged that there was no cure-all solution, and that different symptoms required flexibility towards the provision of a range of treatments.

It still seems remarkable to me that as I was reading all the standard texts, as well as first-hand 19th century accounts about lunatic asylums, both public and private, the Cheshire Lunatic Asylum is almost never mentioned under any of its alternative names.  The first thing I do when I get hold of a new book is flip to the index, or if it is a paper saved as a PDF, do a word search, but Chester is almost never mentioned. It seems to have fallen between the cracks in the history of 19th century lunatic asylums, which strikes me as somewhat peculiar.  As a vast county lunatic asylum for paupers, growing every year, and battling to maintain standards with ambitions to restore its patients to society, it seems to have been something of a pioneer.  And yet it is almost never mentioned.

Page 487 from Conolly’s 1830 “An inquiry concerning the indications of insanity : with suggestions of the
better protection and care of the insane”

Reading the original texts of people like Samuel Tuke (1811), John Conolly (specifically his 1830 thoughts) and Robert Gardiner Hill (1838) and even the later reports for the Chester asylum, there is a sense of a brave new world, an innovation of care for the mentally unwell, and a profound interest in helping those who were suffering to find a route back to a conventional and peaceful life. The Cheshire Lunatic Asylum under Dr Nadauld Brushfield was a part of that trend to find answers and help rather than subjugate the mentally ill.

With hindsight, the approaches that seemed so pioneering, the product of real humanity and social conscience, were limited in what they could achieve and they have come under some criticism today.  First, it is suggested that they suffered from a normalizing attitude, failing to differentiate for treatment purposes between multiple possible causes of insanity, whether medical or psychological, treating all forms of mental illness as though they would respond to a single homogeneous approach. These ethically driven asylums have also been accused by influential writers like Foucault of trying to use coercion and incarceration to impose strict behavioural norms as a form of social control to conform to middle class values of decorum and self-control, although this seems to miss the point that patients in many asylums were no longer treated as sub-human but were given the dignity of being treated as coherent, thinking participants in a community and were provided with an opportunity to learn how to re-integrate.  However not all mental afflictions could be approached with those treatments.  As more people entered asylums a significant problem seems to have been one of resources.  The empathetic approach of moral treatment became far more difficult to apply to even those for whom it may well have worked.  At the same time, there was a change of direction to begin categorizing different types of mental illness to make the task of looking for solutions, remedies and cures far more scientific.  It resulted in some truly shocking approaches, most of which have now been abandoned.

There is a sense running through the 16 years of the reports used here that the Cheshire Lunatic Asylum, whilst experiencing problems due to overcrowding and occasional personnel issues, was a well-run and compassionate institution that suffered few suicide or escape attempts, and did its best to provide quality of life for its inmates.  Even so, care did not equate to cure and it is obvious that there was a long way to go before treatment was converted to remedies and solutions that endured.

Finally, the uncertainties regarding mental health today mean that the 19th century attempts to address these issues are all the more impressive, even when the challenges of implementation did not live up to what were often, although not always, very good intentions.  As I commented at the end of part 1, and since which time I have done a lot more reading on the subsequent 20th and 21st history of mental health, from the beginning of lunatic asylums governments have struggled to know how to cope with those suffering from mental illness.  Institutional care for patients suffering from mental illness is no longer a prominent feature of state responsibility, specialist institutions having been largely replaced by “care in the community” since the late 1980s when Prime Minister Margaret Thatcher, responding to an Audit Commission report in 1986, made it a reality.  This potentially deprives the mentally ill from a sense of community and support that institutions dedicated to their care might provide. Some social scientists and sociologists like Andrew Scull argue that apart from a very few exceptions like syphilis and pellagra, absolutely no consensus exists even today on what causes mental illnesses or how to handle most forms of severe mental instability: “A penicillin for disorders of the mind or brain remains a chimera.”  Whilst medicine continues to make advances all the time, and in spite of the fact that “mental health” is now one of the most over-used terms in modern society, the treatment of mental illness is still in need of much more investment and resources.

 

Afterthought – coats of arms associated with the asylum

 

This is the emblem included on most of the Reports of the Committee of Visitors and Superintendent of the Cheshire Lunatic Asylum, and a version of it appears on the pediment of the 1829 building.  Both versions show the Chester coat of arms at the centre, showing the usual three wheat sheaves, but the mottos differ.

In the report version, the crowned coat of arms has the words “Honi Soit qui mal i pense” around the three sheafs, meaning “shame on anyone who thinks evil of it.”  The text on which the arms rest reads “Antiqui Colant Antiquum Dierum” meaning “Let The Ancients Worship the Ancient Days.”

Pediment of the Cheshire Lunatic Asylum

On the pediment there is no text around the coat of arms, but beneath the motto on the pediment the text reads “Jure et dignitate gladii, a phrase often associated with the Chester coat of arms, meaning “by the right and dignity of the sword.” Sorry it’s a bit fuzzy – I took it with my smartphone when I was there for a jab!

Flanking the coat of arms in both examples are two dragons, each with wings and forked tails.  The dragons in the pediment only have two legs.  In  both versions each dragon holds a feather, the meaning of which eludes me, although I believe that this motif is usually associated with the Black Prince (Edward of Woodstock, son of Edward III, who had been invested with the earldom and county of Cheshire in 1333), and was later adopted by Henry VII.  If anyone can decipher this dragon-related symbolism for me, please get in touch!
xxx

Sources:

This second part of the piece on the Cheshire Archaeological Asylum depends almost completely on the annual Reports of the Committee of Visitors and Superintendent of the Cheshire Lunatic Asylum Reports for the years 1854-1870.  Thankfully, the Wellcome Collection website has the digitized records of the Reports produced between and 1855 and 1871 (relating to the years 1854 to 1870), which have been digitized and are available for download free of charge.

All other sources are listed on a separate page because of its length, covering both parts of the post, updated at the time of posting part 2 here:
https://basedinchurton.co.uk/heritage/sources-for-cheshire-lunatic-asylum/

 

The rear of the 1829 Building as it is today

 

==

The Cheshire Lunatic Asylum 1854-1870 – Part 2.1

Chester Lunatic Asylum in 1831, two years after it was built. From Hemingway’s History of the City of Chester.  Source: Wellcome Institute Library via Historic Hospitals, Cheshire

 

The 1829 Building, built as Cheshire’s first lunatic asylum, as it is today (What3Words ///tiger.manual.waving)

===

When I posted Part 1, I divided it into two (part 1.1 and part 1.2), to prevent page loading problems, and have done the same with Part 2. Both parts are too long for a blog, and when I have the time during the winter I will probably put them on a website of their own. Part 1 introduced the Chester Lunatic Asylum and discusses the general background to lunatic asylums in England and Wales from the 18th century throughout the 19th century, including medical and legal approaches to a growing problem, as well as some scandalous cases of illegitimate incarceration.  Part 1.1 also addressed some of the terminology used in these two parts (such as “lunatic,” “asylum,” “idiot” etc) that are considered pejorative today, but were part of the standard vocabulary of the Victorian period.

Part 2 focuses at the Chester asylum itself, the name of which changed several times since its foundation as the Cheshire Lunatic Asylum in 1829.  Again, it has been divided into two parts, mainly because of the number of images used, which would take too long to load if I left it as a single piece.  This is part 2.1.  Part 2.2 is here.

As I have said in Part 1.1, I first became aware of the Chester Lunatic Asylum when I was doing some research into 19th century suicides in Chester as part of a larger and ongoing project about Overleigh Cemetery, and found that most of the suicides had been deemed to be insane at the time of their deaths.  This lead me to find more about how insanity was handled in the area, and I discovered that there had been a lunatic asylum at Upton in Chester, something that most long-term Chester residents probably already know.  I found that the original asylum building and some of its related structures were still standing, and began to look into the asylum and its history.

The Cheshire Lunatic Asylum was a public institution that opened in 1829 to house pauper lunatics as well as a limited number of paying private patients.  The asylum opened on a 10 acre site to accommodate 45 women and 45 men, reflecting the fairly even numbers of both men and women at asylums in the 19th century. The asylum grew throughout the 19th century into the 20th century, and eventually occupied a significant area of over more than 55 acres.  The term “pauper” covers a range of people.  Some were genuinely very impoverished; others were employed but their were unable to afford asylum costs.

The emphasis in the following post is on letting the asylum speak for itself as much as possible.  I have made extensive use of quotations from the annual Report of the Committee of Visitors and Superintendents.  This was a legally required document, produced by every asylum to account for itself in terms of both performance and financial management for the period of the previous year.  There is an immediacy to the original material that provides a vivid sense of the asylum.  The reports used here cover a period of 16 years, between 1854 and 1870.  A new medical superintendent had been installed at the asylum in 1853 following a very negative report by the Visiting Commissioners in Lunacy, so the 1854 report marks the beginning of a new era.

xxx

The location of The 1829 Building. Source: streetmap.co.uk

===
Prosperity and poverty in 19th century Chester

Because the Chester Lunatic Asylum was built primarily to cater for paupers, it seems useful to provide a very brief summary of the nature of poverty in Chester in the mid 1800s, the period in which the reports used for this post were produced.

Chester Railway Station. Photograph by Tanya Dedyukhina, CC BY 3.0. Source: Wikimedia Commons

The Victoria History argues that the mid-19th century “was Chester’s most successful period between 1762 and 1914” and Handley describes the 1860s and early 1870s as “relatively buoyant,” unlike other regions in which hunger riots had broken out.  Although the Industrial Revolution did not transform Chester in the same way that it did elsewhere in the northwest, it left its mark.  Although the river Dee had been an important artery connecting Chester to the sea, and had once had a prosperous shipbuilding industry and marine port, silting eventually undermined its important role.  This meant that throughout the 19th century the emphasis on water-borne trade shifted to Liverpool. With the declining importance of Chester as a port and the arrival of the railway in 1840, the Chester canal system became largely redundant. The railway, with today’s station opening in 1848, provided temporary work for both engineers and unskilled labourers and more permanent work for a much smaller number.  A varied economy helped to spread the risk of low industrialization compared to other areas. Light industry was organized mainly in the canal basin and railway areas, expanding south of the river to the Saltney area. Industrial activity was represented by engineering companies, metal manufacturing, steam mills, a lead works, an anchor and chain works, three oil refineries and a chemical works amongst other enterprises.  Craft trades continued to thrive, including tailoring, shoe-making, milliners, dressmaking, bookbinders, cabinet makers, jewellers and goldsmiths.  Domestic service was an important source of employment for the less well off, in both the town centre and the suburbs, as was gardening.  Retail and related services such as banking and insurance grew in importance.  Tourism became an important source of income thanks to the railway, and Chester was a popular shopping destination. Chester’s expansion of commerce and light industry included roles for unskilled workers, but although many of these might earn enough to support themselves and their families, they were able not to afford such luxuries as health care, including private asylums, and it was often difficult to find job security.

Chester’s prosperous image concealed an underbelly of poverty, with dreadful insanitary conditions concentrated in slum areas known as “the courts.”  Whilst St John’s parish became particularly notorious there were patches of poverty in the Boughton, Newtown, Hoole and Handbridge.  The  Irish Famine of 1845-52 drove starving people out of Ireland, and Chester received a large number of impoverished Irish refugees, including entire families, many of whom moved into the poorer quarters of Chester, with a concentration around Steven Street in Boughton.

Population by year in 19th Century Chester. Source: John Herson 1996, Table 1.1, p.14

Unsurprisingly the population grew on the back of all this activity.  Figures have been provided by John Herson as follows, showing how during the period of the asylum the population grew and continued to grow after the Victorian period, as shown in the graph to the right.  Michael Handley points out that pauperism increased at an even greater rate than population growth, with an increase in vagrancy as well, causing problems for all institutions that provided support for the poor.

From the mid-18th century Chester developed a strong line in charitable and philanthropic activities, with a new workhouse, infirmary and various other institutions supporting paupers.  Pauper children could be subsumed into the general population of the impoverished. Although charity and church schools took in some of the poorer children, the most impoverished and vulnerable, sometimes the children of criminals and certainly in danger of becoming criminals themselves, were not at first provided for.  Some of them entered the workhouse, and others were taken into the lunatic asylum, but the problem of pauper children was eventually recognized by Chester philanthropists and three free schools for known as “ragged schools” were built.  In 1900 a children’s home was built just outside Chester on Wrexham Road, which still stands, now converted to residential use.

The Chester Workhouse on the Roodee. Source: Chesterwiki

One of the last-resort solutions for those who were out of work and unable to support themselves was the workhouse. The workhouse was not an intentionally punitive institution before the New Poor Law Amendment Act of 1834, but afterwards became a means of driving the able-bodied poor back into employment, becoming notorious for their harsh policies and conditions.

The first Chester workhouse was established in 1575 just outside the Northgate and more parish workhouses were established after the Workhouse Test Act of 1723. From 1793 and 1869 poor relief was administered by the Chester Local Act.  In 1790 nine Chester parishes joined forces to become an incorporation governed by the mayor, justices of the peace and a large committee of guardians, and took control of the workhouse from the city council under a 99 year lease at a fixed annual rate.  The workhouse was on the Roodee, with the river in front of it.  It was flanked by a gasworks on one side and a timber yard on the other, with the the railway eventually built behind it.  The New Poor Law Amendment Act of 1834 imposed new rules on workhouses, but the Incorporations like Chester’s were largely exempt and Chester refused to release control of the workhouse, maintaining its independence. After 1845 workhouses  were subject to inspections in the same way as lunatic asylums, and there were frequent negative remarks in the reports.  As Handley put it, the Chester workhouse “deteriorated from inadequate to calamitous as the population rose by 66% from 1831 to 1871, accompanied by increased pauperism,” and there had been no new accommodation added since 1834.  The Incorporation only gave up its right to run the workhouse in 1869, and at that time the Incorporation became the Poor Law Union.  In 1871 it absorbed the Great Boughton Union.  Between 1874 and 1878 a new union workhouse was built in Hoole with a separate infirmary and school, and the old Roodee building became a confectionery works. The entire Hoole establishment was eventually converted to use as a hospital in 1930, and became the Chester City Hospital in 1948.
===

The medical-institutional context in Chester in the 18th and 19th centuries

The Bluecoat School, Chester, which became temporarily became a hospital in 1755. By Dennis Turner, CC BY-SA 2.0. Source: Wikipedia

By 1829, when the Cheshire Lunatic Asylum opened in the Upton area of Chester, the city was becoming well supplied with institutions that took in the poor, the sick and those suffering with mental illnesses.

The Victoria History for Chester lists a number of medical institutions from the 18th century.  In the early 18th century a charity dispensing medicines to the poor was set up in 1721.  In 1753 an endowment enabled the establishment of the General County Infirmary. It was temporarily based in the Bluecoat School at Northgate, receiving out-patients in 1755 and in-patients from 1756, moving to its new site facing City Walls Road in 1761, with fever wards added in 1784 and remodelling carried out in 1830.  A dental surgeon joined the hospital in 1853 and an ophthalmic surgeon was added in 1885.  Nearly all the positions were unpaid, with work being carried out on a charitable basis.  The hospital also began to treat patients from beyond the city parishes, as well as paupers from other institutions including the county gaol, the workhouse and those being held in police cells.

In 1798 Dr Griffith Rowland funded the Benevolent Institute, a subscription charity that provided midwives for poor women.  Temporary isolation wards for infections diseases were established for outbreaks of cholera in 1832, 1849 and 1866 but in 1899 a permanent isolation hospital was opened for 46 patients, supplemented by temporary accommodation during outbreaks.  A homeopathic institute was established in Lower Bridge Street in 1855 followed by a free homeopathic dispensary in 1878.

Table from the 1868 “Report of the Commissioners in Lunacy to the Lord Chancellor” 1868 showing Chester pauper lunatics not in asylums. It is not surprising, looking at this, that in 1871 a new asylum was opened in Macclesfielld in 1871.

Workhouses inevitably admitted those who became sick or experienced injuries, as well as the insane and those with learning difficulties.  At the Chester workhouse, the sick were either visited by Chester Infirmary medical staff or were admitted to the infirmary itself.  In 1861 the Poor Law Board published a record of the names of 29 adult paupers who had been inmates for a continuous period of five years or more, of whom 9 had a weak mind (31%) and 2 were subject to fits (5.9%).  Fits could be a sign of epilepsy, but were treated as bouts of madness.  There was no strategy for dealing with the sick and the mentally ill.  Handley’s verdict is that the board “simply responded to the pressure of circumstances,” not adding a an infirmary until 1842.  The new Chester workhouse at Hoole provided a ward for imbeciles and lunatics in its own block in the late 1870s.   After 1834 workhouses were supposed to send their mentally ill patients, and those with learning difficulties, to the local asylum, but this did not always happen as the cost of referring patients could be higher than retaining them, particularly when an infirmary or a lunatic ward had been built.

According to the Victoria History, two private asylums are recorded on Foregate Street in 1787 but otherwise the only provision for the mentally unwell was the workhouse,Lunatic asylums for paupers had been built elsewhere in England, after the County Asylums Act of 1808 which permitted the use of county funds and the raising of rates to pay for them.  Few asylums were built at this time but they included Norfolk in 1814, Lincolnshire in 1820, Cornwall in 1820 and Gloucester in 1823.  The County Asylums Act of 1828 gave county magistrates the right to take out loans to help pay for asylums, and tightened up administrative procedures and overall accountability.  The Cheshire Lunatic Asylum followed in 1829.  It was not until 1845 that the Lunacy Act of that year made county asylums compulsory.  Andrew Scull, having ruled out a direct correlation between industrial cities and large asylums, suggest that expanding market economies and commercialization were more influential, and this does seem to mesh with conditions in Chester, where prosperity was on the rise of the merchant class and new light industries.

Sketch of the original plan of the Chester workhouse at Hoole. Source: Chester – A Virtual Stroll Around the Walls

In 1837 the Poor Law Commissioners estimated that there were 2780 (20%) “Pauper Lunatics and Idiots” in pauper lunatic asylums, 1491 (11%) in private asylums and 9396 (69%) in workhouses or on outdoor relief (figures assembled by Alistair Ritch).  Mentally ill patients, and those with learning difficulties were frequently exchanged between asylums and workhouses, as well as between different asylums.  In Chester, the workhouse sent its violent and difficult mentally ill patients to the Cheshire Lunatic Asylum, but also received those who were deemed to be long-term and incurable but harmless in return.  This was nearly always due to over-crowding and although there were guidelines and criteria for what sort of patients should be held in each institution, it was not always possible to follow these, and decisions were often based on what was needed at the time, rather than being informed by laws, regulations or specific strategies.  The New Poor Law Amendment Act of 1834 determined that dangerous patients were to be sent to the asylum, along with those who might be cured, and incurable harmless patients could be retained in the workhouse, but beyond these broad distinctions, the criteria for which patients should go to the workhouse and which the asylum, and who was in charge of the decision-making process, were never fully delineated.  The Lunacy Amendment Act of 1862 lead to many workhouses building new wards for the intake of lunatics and those with learning difficulties.

 

The opening of the Cheshire Lunatic Asylum 1829

The 1829 Building at the Countess of Chester Hospital, the former lunatic asylum

The Cheshire County Lunatic Asylum opened in 1829 as a public treatment centre for those with mental illnesses, catering for the entire county. It had capacity for 90 patients, half of them men and half of them women, consisting of 70 paupers and 20 private patients.  When I first looked up the asylum online to see what it had looked like, I was surprised that the exterior had the appearance of an elegant and stately neoclassical building, looking very much more like a property attached to a country estate than the intimidating prison-type establishment that I had been expecting.

The number of new admissions at the asylum from 1829 to 1870

The asylum had been built as the result of the County Asylums Act of 1828, which gave county magistrates the right to build new asylums.  The Act did not make building of county parishes obligatory, and many counties did not bother until the 1845 Lunacy Act, which did make the building of county asylums compulsory.  This makes the Chester lunatic asylum of 1829 something of a pioneer, built only a year after the 1828 Act.   The need for the asylum was proved as patient numbers rose and the asylum itself began to expand to meet a demand that grew throughout the period.

The annual rates could be used to pay for asylums, and rates could be raised to absorb the cost.  Ongoing costs were paid for, per patient, by the parishes, townships and unions from all over Cheshire whose Relieving Officers sent patients to the asylum.  Relieving Officers were responsible for the managing the relief of the poor in parishes.  Sometimes asylums were additionally supported by town council grants and charitable donations, and the Chester asylum benefitted from both.  Small numbers of private patients were also included, and these contributed to the asylum’s overheads.  The patients who worked in the asylum as part of their treatment eventually helped move the asylum towards self-sufficiency, with both men and women making most of the clothing and bedding in-house.  Men additionally helped with building alterations, whilst the asylum farm in which patients worked helped to provide the patients with food.  A charitable fund was eventually set up to help those who were discharged from the asylum to re-establish themselves.

Listing of asylum departments provided by Hemingway in 1831, p.229

The former editor of the Chester Courant newspaper and author of History of the City of Chester, from Its Foundation to the Present Time, Joseph Hemingway, writing in 1831, two years after the asylum opened, describes the institution as follows:

A short distance from the road on the left, stands a large building, erected under the direction of the county magistrates, as a county lunatic asylum. This benevolent institution was raised at the expense of the county; to which that never failing source of revenue, the river Weaver, materially contributed. It occupies, with its gardens, airing grounds and roads, ten statute acres of land, which was purchased from the late Revr. Sir Philip Egerton, Bart. The terms for maintaining lunatic paupers belonging to the county are 7s.6d. per week; and – those beyond its limits, 10s. The unfortunate inmates of a higher class are provided, for by special agreement. . . . Ll. Jones M.D. is the physician, Mr. W. Rose, medical superintendent, and Mrs. Bird, matron of the institution.

Plan of the Cheshire Lunatic Asylum 1828. Source: A History of the County of Chester: Volume 5, Part 2

The Chester lunatic asylum was a brick-built 17-bay building with stone dressings retains its elegant neoclassical exterior.  It was designed by the County Architect, William Cole jr., and bears a strong resemblance to the 1751 St Luke’s Asylum in London. It was started in 1827 and completed in just two years.  There were three main arrangements chosen for asylum designs: the single corridor type, in which individual wards and rooms were connected by one main corridor in the same building, centralized star-corridor arrangements where a central building was connected to outer buildings by a series of corridors, and pavilion types in which separate buildings were all built on the same site.  The Chester asylum was of the first type, built with a main corridor that drew the two sides together, with men on one side and women on the other, divided by the central administrative block.  Additional separate buildings were added on the site as required.

A suggestion of the extent and dating of the asylum as it grew from 1839 to 1936, with the red section including the original 1829 building. Source: History of Upton-by-Chester

The resemblance to wealthy country estates on the outside was merely aesthetic.  Interiors were modelled on institutions like workhouses and hospitals, combining a dignified and attractive external appearance, representing civic pride, with the requirements of large and complex institutional operations.  Requirements included food acquisition, preparation and production; cleaning, sanitation and laundry; exercise indoors and out; entertainment and sport; supply of clothing and bedding; furnishings; specialized areas for treatment and segregation; confinement; medical oversight including the provision of drugs; the sourcing and accommodation of management, supervision, nursing personnel and attendants (also known as keepers); and on-site religious guidance.  It is clear that whoever employed William Cole or was very familiar with the current thinking about asylum design and building requirements for patient treatment.  Cole’s layout was based on long corridors connecting both sides of the building with the central area and two wings (known a return ranges).

The central 3-storey section of the building under the brightly coloured pediment contained the administrative offices, a chapel, and housed the medical superintendent, the matron and the bedrooms of senior staff.  The design in the pediment consists of a central coat of arms  showing the three sheaves of Cheshire  The rest of the building was 2-storey and stretched either side of the central block.  The interior consisted of wards and rooms that were connected by corridors, with men on one side and women on the other.  Basements ran the full length and as well as containing functional areas like the laundry, bakery and kitchens, also housed some of the more uncontrollable patients.  Flanking wings (return ranges) were parallel to the main drive that extended to Liverpool Road and either side of the drive were “airing courts” where patients could walk and benefit from fresh air and carefully chosen plantings.  There was provision within the building for a hierarchy of administration and nursing, food storage and kitchens, a bakery, a laundry, spaces for recreation and exercise, secure rooms and equipment for restraint (abolished at the asylum in 1854) and isolation, areas for specialized treatments as well as nurses’ accommodation, a boiler house and a splendid brick-built water tower (the latter recently restored, located on Frost Drive, in the middle of a housing estate, indicating just how much the asylum’s footprint has now been reduced).   There were two lodges, one at the main road where the head gardener lived with his wife, the latter working as entrance keeper.  Another lodge was located in front of the great court and its main gates, and was managed by the head porter.

Every year the the annual Report of the Committee of Visitors and Superintendents recorded details of repairs to the interior and exterior of the building, and on the whole the building seems to have been well built and maintained, with both practical considerations and quality of life being taken into account.

As the asylum expanded several times to meet the growing needs of growing inmate population other architects were brought in develop it.  It was first extended to the rear in 1849 and again between 1857 and 1863. The 1863 development was designed by Thomas Penson and unlike the original building was gothic revival in style, reminiscent of Penson’s earlier 1858 Crypt Chambers on Chester’s Eastgate Street.  Most of the additional buildings have now been demolished and replaced by both newer hospital buildings and housing, but the asylum building that opened on 25th August 1829 and the former 1856 Grade II listed 6-bay chapel have both survived, now in use for other functions, as well as the later water tower that replaced the hand-operated pump.  One of the former epileptic treatment villas dating to around 1912 is still standing, but boarded up and fenced off.

The rear of the 1829 Building

The annual Report of the Committee of Visitors and Superintendents for 1854 comments that following the appointment of a new medical superintendent in 1853, improvements were required for the care of patients and these were of a very basic nature.  Essential improvements, for example, included clothing, bedding and cutlery.  That raises questions about the standards of care and the attention to patient environment between its establishment in 1829 and 1853, but after that it seems clear that the emphasis was very much on the approach advocated by William and Samuel Tuke, Robert Gardiner Hill and others, who developed the “moral approach” that attempted to treat patients as individual members a community, reducing punitive treatments and eliminating mechanical restraints.

Reflecting its complex history, the 1829 Cheshire Lunatic Asylum underwent a number of name changes. The  National Archives list them as follows:

  • 1855 Cheshire Lunatic Asylum
  • 1899 Cheshire County Lunatic Asylum
  • 1921 Cheshire County Mental Hospital (when Cheshire County Council assumed responsibility, for the first time dropping the word “asylum” in favour of hospital, reflecting a change in attitude to care for the mentally ill)
  • 1948 Upton Mental Hospital (when the new NHS assumed responsibility)
  • 1950? Deva Hospital
  • 1965 West Cheshire Hospital
  • 1984 Countess of Chester Hospital

It should be noted that different sources list different dates and names.  The annual Report of the Committee of Visitors and Superintendents, for example, does not record a change of name between 1855 and 1869.  In 1870 however, in the report for 1869, the name was changed from the Cheshire Lunatic Asylum to the Chester County Lunatic Asylum.

Thomas Nadauld Brushfield in later life. He was appointed in 1853 and remained at the infirmary until 1866.  Source: Wikipedia

Far more nebulous in the records than name changes are the different regimes that operated throughout the asylum’s history, under different superintendent, physicians, matrons and the body of staff responsible for supporting patients and handling patients directly.  The ideological lead of a superintendent in any asylum was all-important, but so was the availability of resources and the willingness of those financing an institute to make them available at different times for repairs, expansion, new equipment, better quality food and medicines, and higher salaries.  These annual reports demonstrate how oversight by the Committee, its Chairman and the visiting Lunacy Commissioners were important to the maintenance of standards.

A number of different superintendents were employed at the asylum between 1854 and 1870, the period that this post covers.  In 1853 Thomas Nadauld Brushfield M.R.C.S. (Member of the Royal College of Surgeons) (1828 – 1910) was appointed, remaining in the office for thirteen years until 1866, becoming the first resident Medical Superintendent.  Having completed his university studies in medicine, he worked for a period at the Bethnal House Asylum in London, the conditions of which horrified him.  From his Chester Asylum reports, it seems that the experience encouraged him to become a follower of the moral treatment ideology, which he implemented in numerous ways at the Chester asylum, including the implementation of a regime of treatment without mechanical restraint.  Beyond the asylum, he made a significant contribution to the understanding of Roman Chester, recording and publishing the hypocaust of the aisled exercise hall and hypocausts belonging to the Roman fortress baths in 1863, when the Feathers Inn was demolished.  His 106 page report in the Chester Archaeological and Historial Society (founded 1849) accompanied by photographs that have been He left in 1866 to become the Medical Superintendent at the new Brookwood Lunatic Asylum in Woking, Surrey, which opened in 1867 with a capacity for 650 patients.

Dr Brushfield was replaced by H.L. Harper M.D. who had been Assistant Medical Officer for the asylum and was now promoted to Medical Superintendent at the asylum for 1866 and 1867.  Harper resigned in 1867, although it is not stated why in the relevant report.  Harper was replaced by John H. Davidson M.D. in 1868, the former Assistant Medical Officer for the previous 12 months, who was still in the position when the online reports end in 1870.  Davidson’s promotion left a vacancy for the Assistant Medical Officer, which was filled in 1868 by Dr Arthur Strange of the Gloucester Asylum.  Davidson is notable for his 1875 publication A Visit To a Turkish Lunatic Asylum, when he was apparently still Medical Superintendent at the Chester asylum.

Two dragons, each clutching a white feather and supporting the Chester coat of arms.

 

Primary Sources

Records consulted in this post

Most of the documentation for the Chester asylum is held by Cheshire Archives and Local Studies, which has not yet digitized the asylum’s records and which is closed until 2026, so for the time being the records are unavailable.  Fortunately, there are a set of the Reports of the Committee of Visitors and Superintendents available for download on the Wellcome Collection website, covering the years 1854 to 1870.  Considered both individually and together, these do have some very interesting information to impart.

Also available are the Reports of the Commissioners in Lunacy to the Lord Chancellor collated and reported on by the commissioners responsible for public asylum oversight, which were sent to the Lord Chancellor.  Not all of these are available for the period in which the Chester asylum was operating in the 19th century, and not all of them mention the asylum, but there are some useful references in those reports that I have located, dating from 1854 to 1870.

Use has been made of records of deaths at the asylum from Overleigh Cemetery provided by Christine Kemp’s research, which she has recorded on the Find A Grave website. Chris’s research into Overleigh Cemetery has provided information about some of those asylum patients who were buried from when the Cemetery first opened in 1850.  This includes information inscribed on graves, plot details, and newspaper reports about some of the deaths concerned.
xxx

Records that have not been consulted

Title page of the of the 21st Report of the Commissioners in Lunacy to the Lord Chancellor 1867 (for the year 1866)

This overview of the Cheshire Lunatic Asylum is obviously incomplete without access to other records.  The most important are the Asylum’s own records, which are held at the Cheshire Archives and Local Studies and will not be available until 2026.  In addition, I have not yet managed to gain access to the data held by the Riverside Museum in Chester where other archives that have not yet been digitized are held.

The majority of this post has been based on the Report of the Committee of Visitors and Superintendents, but as mentioned above I have only have only been able to access the records for the years 1854 – 1870, and this means that it is impossible to make any statements about long-term trends from 1829 to the end of the 19th century.  Given how much data is in these reports, to which I have barely been able to do justice, it is probably just as well!  In addition, although the reports include accounting information, I have not attempted to tackle this source of data, because accounting is not one of my skill-sets, although I have included a few screen grabs to show what sort of data is available.

Originally I had intended to use both Reports of the Commissioners in Lunacy to the Lord Chancellor, in which the reports submitted by individual asylums and the visiting inspectors were collated into a single annual report on the state of lunatic asylums. I had also planned to use newspaper reports from online archives. Unfortunately, this post is already very long, so that plan has been shelved for the time being.

Doubtless records from other institutions will also come to light, such as workhouse and other asylum archives that detail patient transfers to and from the asylum.

 

Information available from the annual Visitor and Superintendent Reports

In 1845 the new lunacy laws required that the Commissioners of Lunacy should report to the Lord Chancellor on the state of every public asylum.  Reporting requirements were therefore standardized at the same time.  Part of this reporting process included a report made by every asylum for the Lunacy Commission and this was collated into an overall report for the Lord Chancellor.  Accordingly, each year the Cheshire Lunatic Asylum produced its Report of the Committee of Visitors and Superintendent of the Cheshire Lunatic Asylum, presented  to the General Quarter Sessions of the Peace and submitted to the Lunacy Commissioners.  The chairman of the asylum’s committee, the medical superintendent and the two visiting lunacy commissioners, as well as sometimes the chaplain, all contributed to this annual report.  As most of this post is based on these reports from 1854 to 1870, below is a brief description of the format of these reports.  I have used the earliest as an example, which was published in 1855, but covered the year 1854, twenty five years after the asylum first opened.  Although the reports could presumably be massaged to provide an acceptable face, after the Lunacy Act of 1845  the combination of record-keeping and oversight by the committee responsible for the asylum, together with visits by the Lunacy Commission, helped to make public asylums more accountable than they ever had been before.

The Cheshire Lunatic Asylum report for 1854.

The title page changed very little from year to year.  It shows that the report is made to the General Quarter Sessions of the Peace, and that this took place at Chester Castle on the 2nd July 1855.  The General Quarter Sessions of the Peace, usually abbreviated in reports to to “the Quarter Sessions,” were local courts in England and Wales presided over by Justices of the Peace and held four times a year.  The PRESENTED BY stamp was signed by the incumbent medical superintendent for the asylum, and was counter-stamped by the Royal College of Surgeons.  Later, the county arms were added to the bottom of the report.

The report goes on to present narrative accounts of the state of the asylum for 1854. After the reports for 1854 and 1855 these were standardized to include a statement by the Chairman of the committee that oversaw the asylum, another by two commissioners of the Lunacy Commission and an account of the main points of the year by the Medical Superintendent.  These are followed by a series of statistical tables, including information about patient numbers and activities, and accounting information.  None of the patients are mentioned by name in either the accounts or the tables and there are very few references to individual patients unless one had escaped, committed suicide or was otherwise a particularly notable case.

The running order of the individual contributions to the report changed from year to year, although the format of the statistical tables was very rarely altered.  In the 1855 report for 1854 the first of the reports was by the Committee of Visitors, which gave an overview of what they believed to be the most important aspects of the year’s main findings including building works and the associated costs.  A number of personnel retirements were also associated with costs for pensions.   Concerns were expressed about the number of admissions during 1854 and the fact that the building would have to be further expanded if numbers were to continue rising.  In future reports the Chairman made a separate statement, but in this report the Committee of Visitors report was countersigned by the chairman.

An excerpt from Dr Brushfield’s 1855 report for the year 1854

This was followed by the Medical Superintendent’s statement.  For 1854 this went into some detail under 16 side-headings: Admissions; recoveries, deaths; general health; suicidal cases; general paralysis; restraint; escapes; employment; amusements; exercise beyond boundaries; diet; dinner and services; clothing and bedding; night attendants; and removal of heavy guards (the latter referring to window guards).  The headings could change slightly from one year to the next depending on what was deemed to be the most important information for a given year.  In some years accounts were very much shorter than in others

To give a flavour of the superintendent’s statement, Dr T.N Brushfield notes that at the beginning of 1854 there were 102 patients, 52 men, 50 women; by the end of 1854, counted on January 1st 1855, there were 254 patients (108  men and 146 women) as well as 102 new admissions of which there were a greater number of men than women.  Interestingly Brushfield comments the importance of a speedy referral to the asylum of mentally ill patients so that they could be treated effectively.  This reflects a widespread view in the alienist community that speedy referral was key to any hope of a cure.  Brushfield adds that many of the new admissions were in such a poor physical state that both dietary improvements and stimulants had to be employed but that even when there was bodily improvement, in the cases of patients admitted in such poor physical condition “the mind remained in an impaired condition.”  Only 64 patients were discharged, and 30 died.  Of the deaths, representing 8.92% of the patients under treatment, 30% of them were victims of “general paralysis,” far more common in men than women, and on which more later. 42 suicidal patients had been admitted, 26 of which had actually attempted suicide, more of them men than women, and in several cases unsuccessfully attempted again after admission.  “Several” patients had escaped, but all had been recaptured in less than a day.

Dr Brushfield goes on to comment on the general conditions of the asylum.  He reports, for example,  that “the clothing has been much altered in character and made warmer and more cheerful looking.  The bedding has been considerably improved; the number of straw beds diminished; the straw pillows altogether disused, those stuffed with flock or coir have been substituted.”   Other fundamental improvements included improved diet “of a less liquid nature” (but including the introduction of beer for women as well as men!), and improved dining equipment:  “Dinner and Services:  Earthenware plates, crockery, cups and metal spoons, knives and forks have been supplied to the whole of the inmates in place of the tin plates, horn cups and wood spoons which were in use until the early part of the year.”

These were very basic improvements in the quality of everyday life for patients, but would certainly have been appreciated.  There was a matter of pride in the fact that restraints of all forms had been “entirely abolished.”  Although this had been actioned in 1853, this was in accordance with new rules rather than an independent initiative.  However, the approach that was taken was very much the initiative of the asylum.  Instead of being restrained, patients were given a new sense of direction.  Men were employed in activities relating to the maintenance of the building and the grounds, whilst women took over from tradesmen the making and repairing of clothing and similar needlework.  One of the subsequent tables lists the works undertaken by both men and women.

The first of the statistical tables in the 1854 report

Next, there are 18 numbered tables that record key details about the asylum, its patients and accounts.  These are particularly useful as they can be compared from one year to the next.  Even when the template changed slightly, most of the tabulated data was retained in much the same format, with data separated for men and women:  I) Admissions, discharges and deaths during the year; II) Admissions, discharges and deaths relative to the month of the year; III) Civil State – Admissions; IV) Ages at time of admission; V) Duration of insanity prior to admission; VI) Occupations of those admitted; VII) Religious persuasion – Admissions; VIII) Bodily condition – Admissions; IX) Form of mental disorder – Admissions; X) Supposed cause – Admissions; XI) Analysis of suicidal cases – Admissions; XII) Suicide attempts; XIII) Duration of residence of those discharged and relieved; XIV) Causes of death; XV) Ages of patients who have died; XVI) Duration of treatment of patients who have died; XVII) List of articles of clothing made and repaired during the year;  XVIII) Extract from daily account of patients.

Finally there are a set of unnumbered tables that related to the asylum’s accounts.  These tended to vary from year to year, but their intention was to capture income and expenditure for the period.  Tables that floated from one year to the next were The Average Cost Per Head Per Week of Patients and the Balance Sheet.
===

The Balance Sheet for 1854

 

Insights from the Visitor and Superintendent Reports for 1854-1870

I have divided this section into some of the themes discussed in the reports, although by no means all, to give a sense of what sort of things were important both to the visiting inspectors and to the superintendent who was in charge of trying to secure more resources for the asylum.
===

Ideology

Robert Gardiner Hill. Source: Wikipedia

Statements in many reports address the ideology of the asylum and indicate that aspects of the moral treatment approach were incorporated from at least since 1854, as per the report for that year:  “it may be stated as an axiom, that everything within the bounds of an Asylum which tends to create a cheerful impression on the minds of the inmates, is certain to have a highly salutary effect.”   Most impressively, according to the report of 1855 all forms of restraint were abolished by the new Medical Superintendent, Dr Brushfield, from 1854 in accordance with new rules, and “nor has there been the slightest reason to regret such a step having been taken; it is certain that its disused has been a beneficial effect on the minds of those patients who, at an time, had been the subjects of it.”  This followed in the footsteps of pioneers in the care of patients with mental illnesses like William and Samuel Tuke and (1732-1822 and 1784-1857 respectively) and Robert Gardiner Hill (1811-1878).

In line with this ideology, in 1854 a team of artisans was employed to work with patients, and various entertainments were arranged including weekly dances, a daily newspaper, periodicals, and a library that was occasionally updated with new titles.  As Laura Blair explains on the Asylum Libraries website:

Within nineteenth-century asylums, attitudes towards reading were expressed as medical directives, framing reading as both a potential cause of, and cure for, mental illness. As the print culture of the era rapidly developed, with a massive increase in periodicals and newspapers following the mid-century period, asylum professionals sought to facilitate an ‘ideal’ engagement with texts. Preliminary research indicates that reading was considered an important part of patients’ leisure and was often regarded as medically therapeutic.

Suitably calm patients were accompanied on walks outside the asylum, on local roads and lanes, giving them both exercise and a wider view of the world and sometimes were even taken to local events.  The range of in-house activities was extended in 1855:

Late 1890s painting “The Retreat” by George Isaac Sidebottom, showing patients at leisure in the asylum founded by William Tuke in 1796. Source: Wellcome Collection

ln the summer months bowls, skittles, quoits, bat and ball, &c., are enjoyed by the males; and on fine clays parties of both sexes, accompanied by attendants, have frequently taken long walks beyond the Asylum boundaries. Reading, and various in-door games have been encouraged as much as possible. The weekly ball has been kept up regularly throughout the year; and while serving to relieve much of the monotony of residence within the walls of an Asylum, it has also tended in many instances to produce a great amount of self-control. By a large number the weekly gathering is invariably looked forward to with much pleasure

Patients were engaged in a very wide range of tasks that supported the asylum, indoors and out, both helping the asylum’s financial burden and giving patients a real sense of purpose, such as working in the gardens and farm, or sewing clothes and bedding.  The 1857 report for 1856 expressed real concern that as the building works came to an end, to which male patients had been contributing,  there would be a hiatus in very beneficial activity:

As the alterations and additions to the building are on the point or completion, a great source or employment will soon be lost to the patients, and although the laying out of the airing courts, remaking roads, &c., may afford work for the next few months, yet when these are finished the present quantity of land is by no means sufficient to keep in active employ the increasing number of inmates, and us no form of labour conduces so much to the recovery of a patient as that derived from ordinary farm and garden operations, it is highly to be desired that more land should be obtained as early as possible.

Examples of the types of employment engaged in by male and female patients at the asylum, from the July 1855 report, over two pages. Source: Wellcome Collection

Accordingly, in 1859 the provision for outdoor employment was significantly expanded, providing work for many of the patients and additional produce for the Asylum kitchens:

The additional land, now under cultivation, has not only increased the means of employing the patients in healthy outdoor work, but has caused a greater variety of employment – a matter of as much importance as employment itself. A sufficient quantity of potatoes has been grown to furnish the requirements of the Asylum until the next crop comes in; hitherto, a large quantity has always had to be purchased. In addition to several acres of beans, peas, mangolds [Swiss chard], etc: 5 acres of grain crop, and l l acres of grass have been harvested by the Patients without any extraneous help. The hay-field contributed materially to afford for a time recreative employment for all the patients and attendants, ordinarily engaged in artizan employments of a sedentary nature; and some of our best haymakers were to be found amongst the Tailors and Shoemakers.

The area employed for the gardens and farmland continued to expand throughout the reports, until this report at the end of 1870, which gives a good idea of the scope of the operation:

Garden and Farm accounts from the 1870 report

In 1862 plans were revealed to establish a voluntary school and bible classes for those patients “who are in a condition to profit by such instruction,” and in 1863 a schoolmaster was appointed to attend twice a week,” with the most beneficial results.”  The school was operated by the chaplain and was divided into two, one for men and one for women, and was operated as a leisure facility, rather than an enforced activity.  It was quite popular, and for those discharged paupers who had had minimal education, if any, would provide them with addition skills such as reading, writing and basic arithmetic.

The report for 1863 contains the usual update from the visiting Commissioners In Lunacy and is a useful example of how they were always searching for improvement in patient conditions:

The state of the inmates of the old wards in both divisions was less satisfactory. Their clothing was not good; and there was an absence of tidiness and comfort.  The proportion of feeble, helpless, and paralysed cases, is unusually great; and they require a larger amount of individual care on the part of attendants. Their sluggish faculties should be stimulated by continuous efforts to rouse and occupy them. There should be reading aloud among them. A few of the more intelligent patients who might not object to help in amusing this unfortunate class should be brought into their wards, and others of the more capable who are here should be removed to No.6. We learn from Dr. Brushfield that a considerable additional supply of pictures for the walls, and of games and objects of amusement, are in preparation for the wards of the old building. The patients to whom we have been adverting require a better provision of this kind.  In both infirmaries, which are not cheerful rooms, the furniture is poor, and a small well-directed expenditure would go far to brighten them up.

At the same time, however, 1863 was also the year in which a croquet lawn was established, a billiard and several bagatelle tables were added to the indoor entertainments and the Prince of Wales’s wedding day on March 10th was celebrated with a fete and a display of fireworks “so arranged as to he witnessed by nearly every patient in the Asylum.”

Similarly, the 1865 report for 1864 described the continued support of Dr Brushfield’s work to provide better conditions for patients.  This included  the enlargement of the Recreation Hall, as well as the domestic offices underneath.  The Recreation Hall was now very spacious and well ventilated, could hold up to 400 people and during the day could be divided into two, so that one part could be used for daily prayer led by the chaplain as well as other sundry activities; the other was used for sewing activities of the women patients.  During the evenings, the entire space could offer large scale indoor activities for the patients.

Title page of the 1870 report

In 1870, in spite of the rising numbers, the asylum appears to have continued with attempts to keep its patients busy and, for those for whom it was possible, entertained:

Numbers of the patients of both sexes have been steadily employed in such work as they have been capable of performing, or which has been considered likely to conduce to the improvement of their bodily or mental health. Excluding those under medical treatment in the Infirmary wards, nearly two-thirds of the patients have been regularly and industriously employed. In addition to their ordinary amusements and recreations, which, with some slight variations, were much the same as those alluded to in my Report for the preceding year,-many of the patients of both sexes were, at my request, kindly permitted by Signor Quaglieni to visit, free of charge, his Grand Italian Hippodrome when in Chester last Spring. About sixty men and an equal number of women, both under the care of Attendants, were also at the Regatta on the River Dee, where they conducted themselves with remarkable decorum.

The approach to the management of the asylum, which sought to treat patients as members of a community by providing them with useful occupations and amusements, almost certainly helped some of the asylum members to regain their stability, but this largely depends the nature of the mental illness.  Although certain health issues might be addressed, mental health was still very poorly understood, and although kindness and activities were certainly an improvement on punitive institutions, there was a very long way to go before many mental illnesses could be alleviated or remedied.
xxx

Upgrades to the asylum during the period 1854-1870

One of the most important aspects of daily are of patients was the maintenance of the buildings and facilities, and the expansion of both to meet increased demand throughout the period.  The increase in new admissions annually meant that in nearly every year alterations had to be made and new extension had to be added.

The 1855 Report of the Committee of Visitors and Superintendent of the Cheshire Lunatic Asylum for 1854 submitted by Superintendent T.N. Brushfield is of particular interest as it is a year in which policy changes occurred, and gives an impression of a much less comfortable regime before this year.  The report notes the successful completion of “alterations and additions paid for by a grant of £6500” (to put this into perspective, according to the National Archives Currency Converter, this is equivalent to about £521,209) in today’s money.  This included enlargement of kitchen and workhouses, newly erected laundry, washhouse, workshops and stables.  There is also mention of “an ample supply of water” but no explanation as to what the problem with the existing water supply might have been. There was also an increase of attendants and nurses from 15 to 23, as well as the addition of a night watch in the women’s wards.

In spite of the improvements, in 1854 more patients required treatment than the asylum had capacity to take, which is probably not surprising given that the asylum was taking in patients from all over Cheshire.  The decision was made to further enlarge the building to take 300 patients, to add a new chapel (the existing one was both too small and deemed to be unsafe) and, now that the law required that a medical superintendent be resident, to add a new superintendent’s house near to the main building.  New furnishings would also be required for all these improvements.  For all this work £12,000 was required, nearly double the work that had just been completed, for which a grant was obtained from the Quarter Sessions, with the intention of ensuring that the asylum should be “equal to most of the modern institutions in the kingdom.” 

In the 1856 report for 1855 there was bad news about the state of the building, but at the same time progress was also made:

The Committee regret to have to state that on proceeding with the alterations, the dry rot was discovered to have entered the flooring of several of the wards, and the additional expense incurred thereby will be considerable. Steps were immediately taken to stop its progress, and they hope the funds placed at their disposal by the Quarter Sessions will be sufficient to cover the entire expenditure. The want of additional land principally for the purpose of more fully employing the patients having long been felt, the Committee made application to Sir Philip de Malpas Grey Egerton for a portion of his land adjoining that of the Asylum, and succeeded in obtaining about six acres on the north side, and which they have taken at an annual rental of £8 per acre. The several workshops erected during last year have also afforded increased facilities for employing the patients so that the whole of the male and female clothing is now made up by them, articles of furniture manufactured for the use of the establishment, and some of the ordinary repairs clone to the building. This employment of the patients bas been attended with the most beneficial results to the parties so occupied, as well as of considerable advantage in a pecuniary point of view.

Even with these improvements, the report for 1855 expressed the concern that the asylum would soon be unable to accommodate the numbers of patients that might, on the basis of the experience of asylums across England, be expected in the coming years.

The chapel built in 1856 to serve the lunatic asylum

In the 1857 report for 1856, the Chairman of the Committee of Visitors was particularly pleased with the end to four years work:

In submitting a report of the proceedings of the past year in connection with this Establishment, your Committee have much pleasure in stating that the various alterations and additions which have occupied a period of nearly four years, have at length been brought to a close, and it is gratifying to them to observe now that the arrangements are quite complete, that they consider the Building has been made equal to most of the more modern Institutions, and appears well adapted for the care of the Insane, according to the recent and improved methods of treatment.

The most recent upgrades included:

      • A Chapel, capable of accommodating 300 persons
      • A commodious house for the Superintendent
      • Carpenters and shoemakers shops and coal Stores
      • Enlargement of the wash-houses and launderette with the addition of a dining room
      • A Steward’s Office, and spacious Store Rooms
      • Reboarding of 4 yards in the new wings, occasioned by dry rot
      • Reboarding of old Chapel, and conversion of the same into a Recreation Hall
      • New bathrooms and lavatories in four wards

The original estimate of £6000 was found to be insufficient, and a further £2000 was applied for.

Admission numbers 1849-1855

In 1856 the report for 1855 had commented on the rising numbers of re-admissions from 1849 onwards, recording how increases in patient numbers represented a considerable challenge to the capacity of the asylum, and recommending more alterations to prevent overcrowding, and listed the previous years’ admissions to make the point.  These concerns about increased patient admissions and re-admissions were vindicated in the 1857 report for 1856 when it was noted that although the asylum was now capable of holding 300 patients, it would actually be “full to overflowing,” had the committee not issued a notice to the unions and parishes that referred patients to the asylum to notify them that “no cases could be admitted except those which were curable or of recent origin.”  The question was posed, in the same report, whether a new asylum should be built at the other side of the county (i.e. east Cheshire) to address the problem of incurable patients, or whether, instead, yet another expansion be made in the existing asylum.  It stated that a decision was now a matter of urgency.  At this stage, the proposal for a new asylum was clearly rejected because Parkside Asylum near Macclesfield did not open until 1871.  Instead, in October, a grant of £6,000 was obtained for the purchase of 21 acres of land from Samuel Hill, Esq. “at which time it wi1s stated that probably a further application for a similar sum, and for the same purpose, would shortly be made.”  Sure enough, the Committee offered the asylum “around 45 acres of land, together with the house and buildings on the same, at £250 per acre, being £50 per acre less that that recently purchased, part of which belongs to Sir Philip Egerton and part to S. Hill, Esq., and to enable them to buy which an application will be made for a grant of £11,500.”  This enormous expenditure was deemed to be “highly desirable” when presented to the Court of Quarter Sessions.

The 1858 report for 1857 described some streamlining activities.  For example, the erection of a new chimney shaft, the provision of a water supply in case of fire, and the conversion of “several small inconvenient airing courts into larger ones” were undertaken.  At the same time, the problem of under-capacity was again considered.  Although new admissions had decreased, this was only because capacity was at its absolute maximum and there was nowhere to put new patients.  It was concluded that the extension of the Chester asylum would be much more cost-effective than the building of an entirely new asylum:  “new Asylums generally cost from £150 to £200 per Patient, whereas the new buildings proposed to be erected will only cost £40.”  Accordingly, £10,000 was requested for the erection of a building to accommodate 100 male patients, another to accommodate 100 women, the ventilation of the wash-house, and alteration of drying closets as well as a house for the chaplain and a wall to enclose the land purchased from Sir Philip Egerton.

In 1860 it was identified that there was an urgent need for more hot water for bathing and washing laundry. A new steam engine and boiler was installed at a cost of £1353.00 in the same year, and was reported to be a success.  The 1862 report for 1861 noted that the asylum was now capable of housing 500 patients, the works including the enlargement of both the Steward’s House and Entrance Lodge, and the erection of additional farm buildings.  The extra capacity at the asylum actually resulted in unused space, and the decision was made to make the most of the unused capacity by seizing the opportunity to charge private patients who were unable to afford more expensive solutions, with the addition of a new set of rules that would be applicable to these new more privileged patients:

After due deliberation, it was deemed desirable to offer the advantages of the Asylum to patients which are to be found, in considerable numbers, among the middle classes,
but whose means will not permit them to pay the high terms of respectable private establishments where, alone, the same advantages of skill and care can be obtained as are afforded in County Asylums.

Excerpt from the 1862 asylum report

In 1862 alterations were minimal but “a new and commodious staircase in the male division” replaced one “which was exceedingly dark, and to a certain extent dangerous,” and a new dwelling was built for the head attendant at the end of the new female wing.  In both cases, male patients helped to carry out the work as part of the asylum’s policy to keep patients busy and entertained, and to enable to to practice existing skills and learn new ones.  The asylum was not full to capacity, and this gave Dr Brushfield the opportunity to take in patients from other asylums, for which he could charge a healthy markup.  40 patients were taken in from Stafford, for a period not less than one year, and others were transferred from asylums in north Wales due to the Denbigh asylum being full to capacity.  The charge made for each patient was 14s per week, “while the weekly cost per patient only amounts to 8s.2d.,” and this actually paid for much of the furnishings in the new building.

1864 saw the erection of a new dedicated gas works, built by Messrs. Porter and Co., of Lincoln, at a cost of £754, actually coming in just under budget, and in 1864 the Recreation Hall and the domestic offices beneath it were expanded, increasing the capacity of the Hall to 400 persons, which was considered very important for supporting patients during the winter, as well as providing a work space for the female patients.

Temporary buildings were erected to meet the need in 1867 to provide additional accommodation for 50 paupers.  At the same time the high numbers of residents 481 at the beginning of the year, with 156 admissions over the course of the year, with only 59 discharges) required considerable improvements to the engine and pumps that supplied water to all the buildings of the asylum.  In 1868  the report claimed that “in no former year has so much been done to repair, make better, embellish and render convenient the interior of the building” including refitted water closets and the addition of gas purifiers.  Outdoors a walkway around the boundary was extended, aiming to make a mile-long walk for patients, and a new orchard was planted.  More alterations were made in 1869 with “additional store-rooms, slop-rooms, bath-rooms, urinals and water-closets”.  Adding to the quality of life were objects that might provide interest (“statuettes, pictures, birds, plants etc” as well as chintz valances fixed to window openings).

In 1870 the report demonstrated how ongoing work continued to be required, including new measures to improve the asylum.  Points 1-6 are shown in the report below.

1870 asylum report bullet point improvements first page.  Two other points, 7) and 8) add that the door locks between male and female wards had been changed, formerly having been the same on each side, and that machinery in the laundry room had been overhauled, resulting in considerable improvements to overall efficiency.

===
These various excerpts demonstrate how the asylum was improved from year to year between 1854 and 1870, not merely in terms of repairs to the building, but also in terms of attention to the quality of life of patients.
xxx

Admission numbers into the asylum

A table from the 1855 Cheshire Lunatic Asylum Report covering 1854

During the year of the  1854, the year following Dr Brushfield’s appointment, it was reported there had been an average of 255.75 inmates, with 102 admitted in that year, 52 men and 50 women, of whom 42 were reported to be suicidal, with 26 having made suicide attempts prior to admission.  The age range of new admissions included two children between the ages of 5 and 10 (the youngest), and up to five adults between the ages of 60 to 70 years old (the oldest).  Eight of the new cases were complicated with epilepsy and nine with “General Paralysis.”  The total number of patients had risen at one point to 266, which had exceeded the capacity of the asylum, and never fell below 240, so the report recorded the decision to extend the building, to build a new chapel (which was built the following year) and, in order to conform to the latest Lunacy Act which required that the Medical Superintendent should be resident, a new house was to be built on the site to house him. These measures would remove the chaplain and superintendent from the asylum itself to provide more room, and the new building works would further increase capacity.  The figure for those remaining in the asylum on January 1st 1855 was 254, made up of 108 males and 146 females.

The report for 1855 similarly notes down numbers, including a patient’s escape:

On January 1st, 1855, there were in the Asylum 254 patients (108 males and 146 females); 125 were admitted in the course of the year – 52 were discharged as recovered, 29 as relieved, 5 as unimproved, 1 escaped, and 31 died, leaving in the Asylum on 1st January, 1856, 26l inmates, of whom 119 were males, and 142 females.

The report adds that because of the building works, which required some wards to be vacated, the asylum was often “inconveniently crowded,” but the decision was made not to refuse admissions of any new cases.  The 1855 intake was broken down as follows, by age:

Ages at time of admission in 1855

xxx
Admission numbers varied from one year to the next, but the overall trend was one of rising admissions.  Where these apparently fall in some years, this was usually not due to any lack of demand but because the asylum was full to capacity.  By the mid 1860s there was now a great deal of focus on the growing patient numbers and how best to accommodate them, and the greater part of the 1864 report is dedicated to this serious issue.

The number of admissions in 1864 was greater than during any previous year since the Asylum was opened. . . The Committee, at their Monthly Meeting in September, finding that the female division was more than full, having then 256 inmates, and being capable of accommodating only 250, gave notice to the Authorities of the Stafford County Asylum to remove, as soon as they possibly could, their female patients. Since then, ten of them have been taken away; and it is expected, that in a very short time all the Staffordshire patients, both male and female, will be removed to the new Staffordshire Asylum, now ready for their reception. Supposing, then, the whole of the Staffordshire patients to be removed, and those belonging to the City of Chester continue to be accommodated, there will then remain 209 males and 222 females in the Asylum. But if the increase of the Cheshire patients go on in the same ratio as in the past year, and the City of Chester patients remain as now, in one year the female wards will be filled, and in another the male wards also. It therefore becomes a question for the Court of Quarter Sessions to take into their consideration, and that without much delay, what further accommodation shall be provided for the Pauper Lunatics of the County; and to the consideration of this question the Committee are desirous of calling the especial attention of the Court.

Marital status of patients at the time of admission in 1861

Dr Brushfied put this down not to a growth in population but to the Poor Law Removal Act of 1862, which changed how patient maintenance was paid for.  Instead of separate Townships footing the cost, it was imposed on Parish Union funds, meaning that more patients were sent to the asylum rather than to private asylums or the workhouse.  These concerns were shown to be valid.  In the 1867 report on 1866, for example, the male wards were too full to take any new cases.  It had been attempted to find spaces for them in the asylums at Denbigh, Stafford, Heydock Lodge (the latter a private asylum established in 1844 and licensed to hold 450 patients), and other asylums in the region, but no spaces were found.  It was only with the discharge or death of patients that new places became available, and these were filled instantly.  The Chairman that year was pessimistic:

Taking 40 as the average increase of lunatics per annum remaining in the Asylum, and calculating that it will take three years to erect and finishing the new building, there will be at that time 120 patients ready to occupy it.

It was concluded that if no provision could be found at Chester, excess patients would have to be moved to other asylums (if available), at extra expense, or to transfer them to workhouses.  In 1865 Dr Brushfield was so worried about admission numbers that in July he felt the need to  issue a special report to consider whether additional accommodation should be supplied.  In 1868 admission numbers were down, but only because the Committee had refused to admit certain patients due to overcrowding.

By 1870 the new Medical Superintendent, John H. Davidson, recorded that the number of patients in the asylum at the start of the year had reached 526 patients, of which 255 were men and 271 were women.  During 1870 a further 165 patients were admitted, of whom 91 were men and 74 women.  The total number of patients admitted in 1870 was 691, of whom 346 were male and 345 were female.  On the 1st of January, 1871, 536 remained, of whom only 17 men and 30 women were judged to be curable.

Other sources indicate that from 1870 the numbers continued to rise, even after Parkside Asylum in Macclesfield, east Cheshire was opened  in 1871, in part to provide relief to the Chester asylum.

CONTINUES IN PART 2.2

==

Cheshire Lunatic Asylum: The development of lunatic asylums – Part 1.1

The 1829 Building, built as Cheshire’s first lunatic asylum

 

Beginning with nine voluntary institutions, the asylum movement rolled across the 19th century English landscape like an avalanche gathering pace. The ‘mentally unsound’ were moved in ever greater numbers from their communities to these institutions.  From 1808, parliament authorised publicly funded asylums for ‘pauper lunatics’, and 20 were built. From 1845 it became compulsory for counties to build asylums, and a Lunacy Commission was set up to monitor them. By the end of the century there were as many as 120 new asylums in England and Wales, housing more than 100,000 people.

Historic England:  The Growth of the Asylum – a Parallel World

==

 

Introduction

As part of my ongoing series looking at Overleigh Cemetery, I asked Christine Kemp of the Friends of Overleigh Cemetery about the suicides she knew of in Overleigh Old and New Cemeteries.  In the 19th century suicide was more often than not deemed to be the result of temporary insanity.  Looking into how suicide was handled in the 19th century lead me to the discovery, probably very familiar to most Chester residents, that there had been a “lunatic asylum” where the enormous site of the Countess of Chester Hospital is now located at Upton.

The rear of the 1829 Building today

The Cheshire Lunatic Asylum was a public institution established to house pauper lunatics as well as a limited number of paying private patients in 1829.  The asylum opened on a 10 acre site in 1829 to accommodate 45 women and 45 men, reflecting the fairly even numbers of both at asylums in the 19th century.  It grew throughout the 19th century and eventually occupied a significant area of over more than 55 acres.

The exterior of the earliest building remains in situ, and has the appearance of an elegant and stately Georgian-style building with a small Classical portico, looking very much more like a the remnant of a country estate than the intimidating prison-type establishment that I had been expecting.  An elegant façade was typical of 19th century asylums.  Today the asylum building is still an active part of the Countess of Chester Hospital, officially named “The 1829 Building” (Grade 2 listed), housing a number of departments including Adult Mental Health, Physical Health and Brain Injury Services, as well as the GP Blood Test DepartmentWhen I was sent to the Blood Test department last year it was some consolation that I was being jabbed in the arm in a place of significant history.

The chapel (Grade 2 listed) was built in 1856 to serve the lunatic asylum, and still on the site although used for a different purpose

Most of the other buildings associated with the asylum have now been demolished, but nearby are the asylum’s 1856 chapel (Grade 2 listed) and the fenced-off and boarded-up remains of what I believe was “the villa,” the 1912 building for treating epilepsy (which had been treated as a mental illness up until the early 20th century). The recently restored water tower also remains.

Although it would have been great to jump into the story of the Chester Lunatic Asylum without delay, the background information was absolutely necessary to make any sense of that story.  In part 1, I have tried to do provide a sufficiently detailed background to give a sense of how the Chester Lunatic Asylum fits into the full history of mental health care in the 19th century.  In part 1 (split into part 1.1 and part 1.2 to make it easier to manage, but both posted on the same day) I look at the background history of what were known as lunatic asylums in the 18th and 19th centuries, with some additional brief comments on how this overlapped with workhouses.  Sources and references for all parts can be found hereA version of parts 1.1 and 1.2,without images, can be downloaded as a single PDF here (27 pages of A4)

In part 2 (also split into two parts) I discuss the Chester asylum itself, built in 1829, the name of which changed many times over the period of its use as an establishment for treating mental illness. Part 2 has been written and will be posted as soon as I have added in the images, probably next week.

Many thanks to historian Mike Royden for sharing his knowledge about the Tudor and Victorian Poor Laws and workhouses.  You can find out more about Mike’s research on his History Pages website.
===

18th and 19th century terminology and its limitations

From at least the 17th century the terms “madhouse” and “lunatic asylum” were terms employed to indicate a place that confined the mentally ill.  These institutions were differentiated from hospitals that dealt with more conventional medical problems where attempts were made to treat rather than confine patients.  The term “asylum” was originally used to refer to places of refuge, retreat and sanctuary, but up until the late-18th century the lunatic asylums were generally custodial in character, often keeping inmates in very poor conditions, and were usually referred to as mad-houses. By the 19th century an asylum was generally an establishment that made claims to treat as well as confine inmates.

Terms such as “mad” and “lunatic,” as well as “idiot” and “imbecile” are now considered to be pejorative, as well as imprecise, and are no longer used in medical, psychiatric, sociological, legal or political contexts today.  In the Victorian and Edwardian periods, however, these were the standard terms used for those who suffered from some form of mental illness that incapacitated them emotionally or cognitively, temporarily or permanently, along a continuum from violent or otherwise harmful behaviour to mere learning difficulties.  The term “insanity” was also in common usage, but has not been entirely excluded from modern usage.  All terms are used throughout this post, reflecting the usage of the 18th and 19th centuries.

Insanity in the 18th and 19th centuries could include a vast array of conditions including delusions, paranoia, self-harm, hysteria, mood-swings, visions, speaking in tongues, irrational violence against others, senility, alcoholism, epileptic fits, dementia, mania, depression and suicidal behaviour. Even eccentricity, such as spiritualism or unconventional social behaviour, was sometimes interpreted as incipient lunacy and could lead to illicit confinement.

The earliest owners and overseers of mad-houses were known as “mad-doctors,” a term from which 19th century asylum owners attempted to distance themselves.  The later specialists in mental illness who claimed (and in some cases did) focus on treatment and cure, who were the predecessors of today’s psychologists and psychiatrists, were known as “alienists.”   The term derives from the idea of mental alienation.

When the only practical solution to lunacy was incarceration, it should have been a priority to establish a set of universal definitions for the unmanageable symptoms of lunacy, but without a centralized approach to this problem, none were forthcoming.  This lack of agreement about what did and did not constitute madness is exemplified by the case of Mrs Catherine Cumming who was abducted from her home and taken to York House Asylum near Battersea in London.  After a period of incarceration and a long legal battle, she was declared sane by a jury, and released.  When Thomas Wilmot, who had signed her lunacy certificate, was asked what he thought lunacy was, he replied that he had never seen a reasonable definition. One of the most notable features of the Cumming case was the number of medical experts called as witnesses, nineteen of them, including such notable names as John Conolly, Sir Alexander Morison and Dr Edward Monro.  As Sarah Wise summarized:

After the Cumming case, it was once again noted by most commentators how unsatisfactory it was that nineteen eminent medical men could give widely differing opinions of what constituted soundness of mind, tailoring their learning according to what ‘side’ in the dispute had hired them. One alienist had claimed that Mrs Cumming was a monomaniac, another that she was an imbecile, and yet another that she was perfectly sane. . . How safe was anyone when the experts had such divergent views of insanity? [Inconvenient People, p.177]

Individual conditions now required names so that patients could be labelled, statistics logged and cases discussed.  For example, research by Hill and Laughurne, based on 1870s records from St Lawrence’s Asylum in Bodmin (Cornwall), identified the most common conditions suffered by those admitted at the asylum.  Although the main reasons for admission were recorded as mania, dementia, melancholia, moral insanity and the combination of manic behaviour and dementia, it is not at all clear what these terms represent.  Hill and Laughurn tentatively apply the following attempts to suggest modern equivalents:  mania probably representing overactive episodes; dementia, which appeared to  include loss of cognition, memory loss, intellectual deficit, schizophrenia and losses of concentration; melancholia, which seems to have mainly indicated underactive episodes relating to depression; moral insanity (unspecified) and the combination of manic behaviour and dementia, which possibly describes bipolar disorder.

Similarly, a table from the 1855 report for the Cheshire Lunatic Asylum, for both males (M) and females (F), shown below, records that the overarching symptoms in that year were mania, melancholia, dementia and amentia (defined as idiocy and imbecility), and these were further sub-categorized by the presence of epilepsy, general paralysis (also known as general paresis), and suicidal propensity.

The “Committee of Visitors and Superintendent of the Cheshire Lunatic Asylum Report” of 1855, showing Reasons for Admission. Wellcome Collection

Unfortunately, the terms for mental illnesses are not used consistently from one institution to another, meaning that mapping them on to modern conditions can be very difficult.  The term dementia, for example, covered a variety of symptoms relating to mental illness at St Lawrence’s and Chester, but has become rather more precisely defined today.  Epilepsy was subsumed into the general category of mental illness until the later 19th and early 20th century when special epilepsy treatment centres were introduced, intended to be more domestic and less institutional.  Suicidal behaviour, with the multiplicity of potential causes and symptoms, even now sits in a somewhat liminal area between mental illness and the ability to make coherent decisions, blurring boundaries.

Admissions, Discharges (Cured and Relieved) and Deaths for Cheshire County Asylum, 1860. Source: Wellcome Collection

Another of the many challenges to understanding how lunatics were assessed was that there were no criteria for how a successful cure could be identified.  In York the Tuke’s compassionate asylum The Retreat, it was assumed that anyone who had been released was cured if they were not readmitted, but not only could this represent wishful thinking without additional data, but it sidestepped the task of creating behavioural or other measures that might be used in asylums to determine whether or not someone ought to be released or detained.  Like other asylums, the Cheshire Lunatic Asylum annual records show that each year a number of patients were released from the asylum, but it is impossible to know what this actually means, as there are no recorded criteria for determining whether or not a patient had been cured or, for example, sent home because they were not necessarily cured but were not dangerous to themselves or others (usually referred to as “relieved” rather than cured). The failure to define criteria to measure the success of treatment and recovery was a serious problem once patients were certified insane and committed to an asylum, because there was no universal agreement about how recovery could or should be recognized.  As well as being imprecise, the lack of clear definitions and criteria was potentially an invitation to corrupt or merely sceptical asylum owners to hold patients indefinitely.

For more on these and other terms see Historic England’s Glossary of Disability History.
===

Practical problems associated with early mental illness

Engraving by T. Bowles 1735. “In a lunatic asylum, and in the company of a variety of other deranged individuals, a half-naked Ramble Gripe, his wrists chained, is restrained by orderlies.” Wellcome Collection Reference 38347i

Depending on its severity many forms of mental illness, and conditions like epilepsy that were interpreted as occasional bouts of madness, could be intensely distressing for the families and friends concerned.  Not only were the symptoms apparently incomprehensible and might seem  to be completely random, but they contravened social norms and conventions in a society that placed great value on normative behaviour.  It might be very difficult to manage the situation if symptoms were particularly acute, requiring physical intervention. Mental illness drew unwanted attention, could attract derision and social stigma, and might prevent family members from marrying due to fears of hereditary contamination.  Depictions of insanity in drama, literature, art, newspapers and magazines only inflated stigma and misunderstanding.  Unfortunately, until the 18th century there was very little official support for mental illness.  In rural locations families who could not keep a mentally or otherwise disabled family member at home could pay for their mentally ill relatives, including those with learning difficulties, to be cared by villagers or at local farms in need of income, sometimes providing indigent widows with a means of generating income. There was no official record of mentally ill people cared for at home.

Wealthy families could either hire an appropriate person to join the household to care for the afflicted individual, or send them to a private home or a privately run asylum where a frequently unqualified person would charge a fee to take the problem off a family’s hands.  Families with middle class and reliable working class incomes might depend on any home-based family members, usually female, to provide care, but less expensive privately run houses might again provide a solution. Private mad-houses only began to become prevalent from the 17th century, and operated as lucrative businesses, unlicensed, unregulated and without oversight, there were mad-houses priced for most pockets.  They were often owned or managed by individuals with no qualifications and run without any medically qualified person in attendance.  Even when operated by physicians or surgeons, these titles covered a multitude of sins and might mean anything from someone who was genuinely attempting to treat ailments to a quack doctor who was little better than a profiteering snake-oil salesman.

At the main gates to Bethlem at Moorgate were two sculptures, which just about say it all: “Melancholia” and “Raving Madness” (in chains) in 1689 by Caius Gabriel Cibber. Source: Wellcome Institute via Wikipedia

For pauper families, a lunatic family member was an even greater burden.  Lunatics whose families could not support them were forced to resort to begging.  These were amongst the most isolated and vulnerable people in society. The pauper insane were undifferentiated from other paupers, including vagrants, tramps, beggars.  Many found themselves in workhouses, and workhouses continued to have a role housing those will mental illnesses well into the 19th century.  Other less fortunate pauper lunatics would be incarcerated in prisons, particularly when violent.

The first charitable mad-house was the 1247 Priory of Our Lady of Bethlehem in London, which had taken in the insane from the early 15th century as a monastic duty.  For most of its life it was a small institution, with a capacity of few more than 40 individuals, but by the mid 19th century it was suffering from overcrowding.  Following the Great Fire of London in 1666 the largest public asylum investment in dealing with lunacy was the 17th century was in the new Bethlehem (also known as Bethlem and Bedlam), which opened in Moorfields on the edge of London in 1676 for 120 patients, with additional extensions added as it reached capacity.  Conditions were notoriously dire until the early 19th century.

Outside London care was organized under local parishes in a highly decentralized way, and these would sometimes provide accommodation for those who, through no fault of their own, were unable to support themselves.  Charitable asylums began to appear throughout England in the early 18th century, first in Norwich and London, then in Newcastle and Manchester by the middle of the century and, towards the end of the 18th century, others in York, Leicester, Liverpool and Hereford.
===

Perceptions of lunacy in society in fiction and theatre

Gustave Doré illustration of Don Quixote in 1863. Source: Wikipedia

Accounts of madness appear in both Old and New Testaments, where they often provided a moral allegorical aspect to  religious narratives.  As literacy and theatre became increasingly popular, insanity became a major literary device in drama and poetry from the Elizabethan period.  This helped to spread an idea of insanity that was something both alien and dark, but at the same time eerily recognizable in the real world, creating both curiosity and fear.  The dramatization of madness appealed to the same sense of  fascination, aversion and suspense that horror and science fiction genres generate today.

Many playwrights used madness to add dramatic emphasis to a number of their plays including Christopher Marlowe’s Dr Faustus (first performed c.1594), Thomas Kyd’s The Spanish Tragedy (first performed 1587), Shakespeare’s Hamlet (first performed c.1601), King Lear (c.1606), and Macbeth (first performed c.1611),  Webster’s Duchess of Malfi (first performed 1614) and John Fletcher’s The Pilgrim (first performed 1621).  The novel Don Quixote (c.1605) by Miguel Cervantes, which depicted outright insanity as the main subject matter, was first translated into English in 1612, with a more popular version in 1700.   In the 18th century Tobias Smollett also translated Cervantes but also offered his own treatment of madness in Sir Launcelot Greaves (1760). Samuel Richardson explored his own versions of female madness in Clarissa (1748) and Sir Charles Grandison (1753).  In the late 18th and early 19th century George Crabbe’s poetry makes frequent reference to madness, and his poem Sir Eustace Grey (published in his collection of 1807), set in a “mad-house” and framed as a conversation between a patient, a doctor and a physician, examines the decline of a sane person into insanity. 

The more he felt misfortune’s blow;
Disgrace and grief he could not hide,
And poverty had laid him low:
Thus shame and sorrow working slow,
At length this humble spirit gave;
Madness on these began to grow,
And bound him to his fiends a slave.

Engravings of a series of William Hogarth’s The Rake’s Progress paintings, published in 1735, include this scene from a lunatic asylum, with wealthy female visitors looking on. Source: Wikipedia

Visual depictions are dominated by William Hogarth’s famous Rake’s Progress, which included a scene showing the Bethlem the asylum as a deranged and frenzied environment viewed by two wealthy ladies visiting the asylum to enjoy a spectacle of curiosity.  Although painted in the early 1730s it was engraved in 1755 after which it was widely distributed.  Satirical cartoonists, building on the work of Hogarth, became very popular in the 18th century, of whom James Gillray is by far the best known, although there were many others.  The satirical publication Punch shared many of these, and it was by no means unusual for them to depict politicians and other senior figures as madmen, some of them chained up in lunatic asylums, showing slapstick, scatological and often puerile visions of a flawed society.  As Cartoonist Martin Rowson says:

Bethlem Hospital, London: the incurables being inspected by a member of the medical staff, with the patients represented by political figures. By Thomas Rowlandson 1789. Source: Wellcome Collection Ref 536228i

Personally, I believe satire is a survival mechanism to stop us all going mad at the horror and injustice of it all by inducing us to laugh instead of weep. . .  That’s why, if we can, we laugh at both those things, as well as being disgusted and terrified by them. Beneath the veil of humour, there’s always a deep, disturbing darkness. [The Guardian, March 2015]

References to behaviour that seemed ill-suited to the rational world, particularly amongst politicians and the social elite, were easily ridiculed by reference to lunatic asylums, which played on the fears of society as well as on its inclination to deride the sane.

The Woman In White by Wilkie Collins, first serialized in 1859 before being published as a book. Source: Wilkie Collins Information Pages

Madness was a recurring theme in 19th century literature and British Victorian fictional literature continued to offer insights into how society perceived lunacy.  Works include Jane Eyre by Charlotte Brontë (1847); The Woman in White (1859) and the short story Fatal Future (1874) both by Wilkie Collins; Charles Reade’s Hard Cash (1863); Dr. Jekyll and Mr. Hyde by Robert Louis Stevenson (1886), and Oscar Wilde’s The Picture of Dorian Gray (1891), to name but a few.  Insanity also finds its way into many novels and stories by Charles Dickens including the short story A Madman’s Manuscript (1836, from The Pickwick Papers) and the novels Bleak House (early 1850s) and Great Expectations (1861).  

Madness was also featured in opera, particularly adaptations of Shakespeare’s plays, and those by Gaetano Donizetti who made particular use of madness as a device. Donizetti’s Anna Bolena of 1830, in which Anna (Anne Boleyn) goes mad in the Tower of London as she awaits execution, suffering delusions) was premiered in London 1831. Donizetti’s 1838 Lucia de Lammermoor, based on Sir Walter Scott’s 1819 novel The Bride of Lammermoor, in which the eponymous heroine goes mad when her brother forces her into a loveless marriage, was first performed in London in 1836, with a famous Eccola! mad scene.  Lucrezia Borgia, dates to 1833 and was premiered in London in 1839.  Other well known operas that feature insanity are Vincenzo Bellini’s I Puritani, in which the heroine goes mad when she is abandoned at the altar and in Wolgang Amadeus Mozart’s Idomeneo win which the vengeful Elettra, another woman unlucky in love, goes splendidly mad with grief and rage at the end of the opera.

The mad Bertha Mason as envisaged by F. H. Townsend for the second edition of Jane Eyre, published in 1847. Source: Wikipedia

The above-mentioned functional works by Charlotte Brontë, Wilkie Collins and Charles Reade dealt with wrongful detainment, either at home or in an asylum, bringing a new risk to public attention.  The impact of these fictional works were considerably exacerbated by real-life incidents of wrongful detainment.  Sarah Wise’s book Inconvenient People provides many examples of illicit incarceration and how these were handled.  An early 19th century example is the case of one Mrs Hawley.  It is worth quoting James Peller Malcolm’s 1808 account in Anecdotes of the Manners and Customs of London during the Eighteenth Century Including the Charities, Depravities, Dresses, and Amusements etc to give an example of how the sort of accounts that the public were reading:

Amongst the malpractices of the Century may be included the Private Mad-houses. At first view such receptacles appear useful, and in many respects preferable to Public; but the avarice of the keepers, who were under no other control than their own consciences, led them to assist in the most nefarious plans for confining sane persons, whose relations or guardians, impelled by the same motive, or private vengeance, sometimes forgot all the restraints of nature, and immured them in the horrors of a prison, under a charge of insanity.  Turlington kept a private Mad-house at Chelsea: to this place Mrs. Hawley was conveyed by her mother and husband, September 5, 1762, under pretense of their going on a party of pleasure to Turnham-Green. She was rescued from the coercion of this man by a writ of Habeas corpus, obtained by Mr. La Fortune, to whom the lady was denied by Turlington and Dr. Riddle; but the latter having been fortunate enough to see her at a window, her release was accomplished. It was fully proved upon examination, that no medicines were offered to Mrs. Hawley, and that she was perfectly sane.

This incident lead to a Select Committee investigation appointed by the House of Commons to investigate wrongful detention in private asylums, and lead to Madhouse Act of 1774 (on which more later), which recognized the problem and although it did not do nearly enough to tackle it, set a useful precedent for applying legal measures to madhouses.  Legislation throughout the 19th century attempted to prevent wrongful certification, but there were four highly publicized scandals on illegal incarceration in 1858 that fuelled public fear and even as late as 1890 laws were being introduced to prevent collusion between those attempting to admit sane patients and certain medical men incentivized to receive them.

Introduction to Nellie Bly’s account of her undercover work in an American asylum. Source: Internet Archive

The requirements for committing the poor in public asylums were less stringent.  This was not an elitist measure.  The wealthy were far more vulnerable to family manipulation for self-gain, and as Sarah Wise has demonstrated, men were just as vulnerable in this respect as women.  Pauper lunatics whose families had little financial incentive to incarcerate impoverished relatives, except to reduce the pressure on household costs.  On the other hand the wealthy were universally treated far more kindly than the poor.

In America, Nellie Bly’s late 19th century journalistic account of the ten days she spent on an undercover assignment, incarcerated in an American women’s asylum caused a public outcry similar to that attached to the repeated scandals at Bethlem, the York Lunatic Asylum scandals in 1790 and 1814 and the four highly publicized cases of 1858.  Bly’s experiences were published and widely distributed in book form in 1887.  Nellie Bly, the pen-name for Elizabeth Cochrane Seaman, was a correspondent on The New York World, and her articles and book served to raise awareness of the true horrors that still existed so late in the 19th century on both sides of the Atlantic.

All these different types of medium demonstrate that madness was a powerful artistic and dramatic device, eliciting feelings of both fascination and dread.
===

Approaches to lunacy before 1830

The 1676 front page from “The Anatomy of Melancholy” by Robert Burton, first published in 1621. Source: Shakespeare Birthplace Trust

One of the earliest non-fiction books to be published on the subject of mental instability was Robert Burton’s (1577 – 1640) startling and difficult 1621 The Anatomy of Melancholy which ranges freely through all aspects of religion, the Classics and literature to discuss, in a somewhat tangled narrative, a variety of behaviours that he brings together under “melancholy” that he generally equates to madness:

That men are so misaffected, melancholy, mad, giddy-headed, hear the testimony of Solomon, Eccl.ii.12. “And I turned to behold wisdom, madness and folly,” &c. And ver.23: “All his days are sorrow, his travel grief, and his heart taketh no rest in the night.” So that take melancholy in what sense you will, properly or improperly, in disposition or habit, for pleasure or for pain, dotage, discontent, fear, sorrow, madness, for part, or all, truly, or metaphorically, ’tis all one. Laughter itself is madness according to Solomon, and as St. Paul hath it, “Worldly sorrow brings death.” “The hearts of the sons of men are evil, and madness is in their hearts while they live,” Eccl.ix.3. “Wise men themselves are no better.” Eccl.i.18.

This is one of many publications that demonstrate that there was no science-based medical understanding of madness before the later 19th century, partly because there was little understanding of human anatomy or neurology, and partly because of the existence of well-honed model of human biology.  In the late 11th century the published research of Arab scholars came to the west, where it had a colossal impact on how the world was understood and interpreted, offering new explanatory models that were not dependent on Christian conventions or traditional folklore, but were still woefully inaccurate.

The Four Humours and their characteristics. Source: National Library of Medicine

The dominant medical model from the medieval period, echoes of which lasted well into the 19th century, derived from Greek thinking was medical, based on Hippocrates and modifications of Hippocrates by Galen.  Forming the foundation of medieval ideas of biology and the treatment of ailments, these beliefs were based on the theory that humans were were made up of four basic elements called humours, which were characterized by specific properties that had to be kept in balance in order for health and well-being to be maintained. Failure to balance these humours was thought to result in illness and/or mental instability.  This was a powerful explanatory model that appeared to offer solutions but although it avoided some often unpleasant divine, magical and superstitions approaches, with which it lived side by side, it represented a complete lack of understanding of human biology and anatomy.  Various often painful and harmful techniques were employed in attempts to restore equilibrium to these imaginary humours. Some of the treatments were quite literally torturous, intended to draw out or counteract imbalances. Together with explanations citing demonic influence, the humours were an important part of medieval belief that leaked into the 18th and early 19th centuries.  Treatments included restraints long periods of isolation and so-called treatments including purging, bloodletting, food deprivation, hot and cold water immersion and beating to attempt to treat madness with physical measures, and presumably to enforce better behaviour.

The issue of whether or not madness could be treated to reduce or eliminate symptoms became a matter of considerable importance to the royal family and the government at the end of the 18th century.  Beginning in the 1780s, King George III (1738-1820) experienced phases of severe mental disturbance.  This brought with it an interest in research into symptoms of madness at state level.  The king’s medical team included Francis Willis, a former clergyman who owned an asylum in Lincolnshire.  Willis’s treatment of King George indicates that the treatments employed in both private and public asylums were genuinely believed to have a beneficial impact because the king was subjected to the same type of treatment practised to rebalance humours, and which Willis used in his own asylum, including ice baths, purging, enforced vomiting, burns, denial of food, and restraints.  King George appeared to improve after treatment, and Willis was well-rewarded, but the king’s condition worsened again in the early 18900s.  In 1810, perhaps because his illness was exacerbated by the death of his daughter Princess Amelia, he withdrew from official duties, although lived for another 10 years.

By far the most common solution for non-royal lunatics was some form of containment.  As Lucy Series puts it: “A key tenet of the law of institutions is that some people belong in ‘institutions’ (at least some of the time) and others do not.”  Those institutions were designed to separate the mad from their homes and communities “spatially, legally and socially.”  It was  from the late 17th century in London and the 18th century elsewhere in Britain that the problems associated with madness began to be approached by both private enterprise and, more slowly, charities.  Private asylums were unlicensed and unregulated, operating completely outside any legal framework, and as early as 1728 Daniel Defoe (writing under the pseudonym Andrew Moreton) referred to the “vile practice” of incarcerating family members for personal advantage.  Operated as commercial ventures, and often very profitable, they grew in great numbers.  The new 1676 public Bethlem hospital for 120 patients, was designed by Robert Hooke along impressively grandiose lines but it was poorly constructed and deteriorated rapidly, requiring extensive maintenance and repair.  It has become infamous for charging tourists a fee to view the mentally disturbed, a practice not stopped until 1770.  It treated the mentally ill as sub-human, barely better than chained animals, and conditions became notoriously dreadful, not tackled until a new reformist superintendent was installed in 1815.

Seven vignettes of people suffering from different types of mental illness. Lithograph by W. Spread and J. Reed, 1858. Source: Wellcome Collection, Ref. 20076i

As the 19th century proceeded, lunacy or madness was interpreted in different ways, both medical and philosophical, drawing together the brain, the body and the mind in new exploratory but untested directions.  In Britain, as well as elsewhere, physical examination of the skull (phrenology) and the face (physiognomy) were approaches that attempted to find the source of madness in visible physical details, but there was little attempt to develop a scientific understanding of madness or how to treat it.  Britain’s alienist German counterparts, were more closely affiliated with universities and adopted academic approaches, and developed new ideas towards mental illness in laboratory environments where hypotheses formed and tested.  It is in Germany that the term “psychiatry” was first coined in the early 19th century, and from where  many of the innovations in understanding mental illness started to emerge.  In the late 19th century Emil Kraepelin, Professor of Psychiatry at the University of Heidelberg, recognized and described the mental illness dementia praecox, later renamed schizophrenia.  This type of research began to influence some British researchers, some of whose own work was recorded in the Journal of Mental Science.  Linkages between pathological conditions (such as infectious disease), and mental conditions were only recognized in the later 19th century.  For example, the connection between the sexually transmitted infection syphilis and its late-phase symptoms (including mood swings, antisocial behaviour, delusions and seizures) was only recognized in the late 1880s.

There were no medicines available to treat the causes of mental illness.  The only medications available were for the treatment of symptoms, not causes.  Tranquilizers, a certain amount of pain relief and the treatments for fever were the only available forms of relief for patients.  For very violent patients the only measures were sedatives, restraints and isolation.
===

The growth of the lunatic asylum 1751-1834

Sketch of the original plan of the Chester Union Workhouse. Source: Chester – A Virtual Stroll Around the Walls

The Old Poor Law (officially the Act for the Relief of the Poor) of 1601 had been instigated during the reign of Elizabeth I was modified but largely changed until the 1834.  It classified paupers as the able-bodied who were unable to find employment, the able-bodied who refused to find employment, and those who due to illness, old age, disability or other infirmities, including lunacy, were unfit for employment and needed relief.  In the 18th century the institutional mechanisms available for the mentally ill who had no family assistance were mainly hospitals, workhouses, almshouses, and prisons each set up to cater for different types of problem and accompanying symptoms.  Some parishes paid for lunatics to be housed in private house, where they could be confined, but public funding of lunatic confinement was unusual.

The problem of poverty and paupers is well represented by the multitude of poor laws that were introduced throughout the Tudor and Jacobean periods.  The church and charitable organizations might assist with payments and household supplies, and even housing for the poor, providing a accommodation and food in return for labour, but such resources were few and far between and did not apply to lunatics.  A much more familiar solution for the pauper insane became the workhouse, an early institution initially set up with the laudable intention of helping the poor on a parish by parish basis, partly funded by the “poor rate”, and which also took in the pauper insane.  Charitable public lunatic asylums, some raised by subscription, were introduced at the end of the 18th century, and became more important as workhouses became more penal in character, but workhouses were still acknowledged places of detention and safekeeping for the insane and the imbecile well into the 19th century.

The 1713 and 1744 Vagrancy Acts distinguished between lunatics and criminals, imposing much less severe treatment on the former, but providing for their detention.  In practice, this meant incarceration in a jail or Bridewell rather than a death sentence.  In 1723 the General Workhouse Act, intending to reduce the ongoing costs of maintenance of unemployed paupers, allowed parishes to erect a workhouse, and judge whether those who were out of work should be sent to the workhouse and to labour for their shelter and food.  They were built all over Britain in their 100s.  Paupers with learning difficulties or mental illnesses were regularly subsumed into the workhouse system due to the lack of any practical alternative. Although anyone could leave, at least in theory, the workhouse was not a place of rehabilitation, and was designed to be sufficiently ghastly to deter people from seeking state help.  Some workhouses had a wing for lunatics, but the conditions were very poor.  Whilst it probably did lead some to seek work, the system penalized those who were genuinely unable to work.

St Luke’s Hospital, Cripplegate, London: the facade from the east. Engraving after T. H. Shepherd. Source: Wellcome Collection, ref. 26120i

A new model of lunatic asylums is represented by St Luke’s Hospital for Lunatics, founded on Old Street in Cripplegate (London), which opened in 1751.  The neoclassical façade favoured by was emulated by several later institutions.  Its first head physician was Dr William Battie, who set himself up in opposition to the barbaric and punitive regime at Bethlem, and published his Treatise on Madness in 1758, describing his contrasting approach.  He distinguished between un-treatable congenital madness and that caused by a social environment, which might be treated.  He was unusual in preferring treatment to constraint, and although his methods were interventionist, his belief that mental illness was treatable and even curable was influential.  He ran a school at the hospital in the hope that this would disperse his teachings and approaches.  Although he took in pauper lunatics, Battie ran the hospital as a profitable commercial venture.

The 1774 Act for Regulating Private Madhouses (and sometimes referred to as the Lunacy Act or the Madhouse Act ) was an early attempt to regulate and manage private madhouses. Public asylums were not regulated by this Act. One of its achievements was the appointment of five Commissioners who were Fellows of the Royal College of Physicians who would inspect private asylums, and although these were only in the London area it was a step towards certification and licencing.  Another important measure was designed to ensure that anyone committed required two referrals by qualified doctors to ensure that individuals were not wrongfully confined by their families.

In 1782 The Act for the Relief and Employment of the Poor (also known as Gilbert’s Act) allowed parishes to form themselves into groups for the purpose of building workhouses exclusively for those unable to work. No able-bodied people were to be admitted.  Although this was not a successful measure, being entirely optional with a poor take-up, it did acknowledge a real need for providing for the physically and mentally infirm.

As William Battie had demonstrated, real change lay as much in philosophical, ideological and humanitarian ideas as medical and legal ones.  The Quaker movement had a strong influence on this idealized way of treating mental illness, and this grew partly out of the death of Quaker Hannah Mills in 1790, less then a month after being admitted to the York Lunatic Asylum (opened 1777), suffering from melancholy.  She was one of some 300 inmates who died there in the 37 years between 1777 and 1814.  Her case came to the attention of the Quaker and wholesale tea trader William Tuke (1732-1822).  Horrified by the facts of the matter, decided to raise funds to build an asylum in which members of the Quaker community suffering from mental health problems could be treated in a new and civilized way.  The result was his own asylum called The Retreat, which opened in 1792. His approach, referred to as the “moral” treatment, was altogether more compassionate and empathetic, based on the belief that a positive physical and emotional environment and good food were key to mental recovery.   A nurturing and therapeutic approach to care was adopted.  Instead of being treated as sub-human or bestial, those who entered the asylum were encouraged to lead lives emulating social norms.  Restraint was only used when strictly necessary, and although patients were confined within an institution, the Retreat attempted to reproduced ordinary home living and encouraged socializing amongst patients to help patients to recover. William Tuke’s son also worked at the asylum, and his grandson Samuel Tuke (1784-1847), published a description of The Retreat in 1813, describing the philosophy and activities of the asylum.  This publication helped to inform other mental illness reformers.

Depiction of “The Retreat,” established by William Tuke in 1792, by George Isaac Sidebottom, a patient at the retreat in the late 19th century. Source: Wellcome Collection RET/2/1/7/5

Following the 1808 County Asylum’s Act known as “Wynn’s Act” after Charles Williams-Wynn, the politician who did much to promote it, Justices of the Peace were given the authority to build county asylums, and to raise finance to do so.  This was optional, not compulsory, and local councils were under no obligation to build asylums. Although some new asylums were subsequently built to enable paupers with mental illnesses to be removed from workhouses and placed in appropriate establishments these were slow to arrive.  Many who suffered with mental illnesses or learning difficulties continued to be taken into workhouses and prisons.  The treatment of the poor continued to be a story of failure to respond to a serious need, whilst the rich were still regularly deposited in private institutions of very variable quality.

York Lunatic Asylum. Source: Wikipedia

In the meantime, the York Lunatic Asylum, first under physician Alexander Hunter, and after his death in 1809 under his assistant Dr Charles Best, continued to take a custodial, punitive and disgustingly neglectful approach to its patients, a fact that Tuke and other York philanthropists attempted to address, partly by reporting cases to the media and partly by infiltrating the board of governors and using this to demand access to the asylum to inspect patient care, finding that although wealthy patients were usually well treated, pauper lunatics were kept in dreadful conditions.  Godfrey Higgins, one of a number of social agitators in York at the time, who had taken a particular interest in the treatment of the insane, used his influence to demand an inspection in March 1814.  When he found locked doors he insisted that they be opened, threatening to break them down himself.  Inside one room he found female patients in what he referred to as “a number of secret cells in a state of filth, horrible beyond description . . . the most miserable objects I ever beheld.”  In another part of the asylum he found “more than 100 poor creatures shut up together, unattended and unsuspected by anyone”.  The case went to court, and a new committee was appointed in 1814, but problems continued to be reported.

Bethlehem (Bethlem) Hospital by William Henry Toms for William Maitland’s History of London, published 1739. Source: Wikipedia

The dire conditions at Bethlem in Moorfields continued to be a disgrace to London.   Even though a decision had been made to replace the Moorfields building with a new one, south of the Thames at Southwark, matters might have gone on as before if not for Edward Wakefield, a Quaker, like the Tukes, an advocate of lunacy reform whose mother had been confined in an asylum.  He had visited the Moorfields site in 1814 and reported on the inhuman conditions that he witnessed there.  Wakefield’s insights were an important part of the Select Committee investigation of 1815, which reported on the appalling conditions that Wakefield had found.

A sample of Wakefield’s contribution to the 305-page report is as follows, which is by no means the most distressing: In the early 1800s it was determined that the Bethlem Lunatic Asylum building in London was no longer fit for purpose, and it was demolished, replaced by a new building in Southwark (which today houses the Imperial War Museum).

American sailor James (sometimes called William) Norris as found in Bethlem in 1815, where he had been detailed for over a decade. Source: Wikipedia

We first proceeded to visit the women’s galleries: one of the side rooms contained about ten patients, each chained by one arm or leg to the wall; the chain allowing them merely to stand up by the bench or form fixed to the wall, or to sit down on it. The nakedness of each patient was covered by a blanket-gown only; the blanket-gown is a blanket formed something like a dressing-gown, with nothing to fasten it with in front; this constitutes the whole covering; the feet even were naked. One female in this side room, thus chained, was an object remarkably striking; She mentioned her maiden and married names, and stated that she had !been a teacher of languages; the keepers described her as a very accomplished lady, mistress of many languages, and corroborated her account of herself. The Committee can hardly imagine a human being in a more degraded and brutalizing situation than that in which I found this female, who held a coherent conversation with us, and was of course fully sensible of the mental and bodily condition of those wretched
beings, who, equally without clothing, were closely chained to the same wall with herself
. . . .
In the men’s wing in the side room, six patients were chained close to the wall, five handcuffed; and one locked to the wall by the right arm as well as by the right leg; he was very noisy; all were naked, except as to the blanket-gown or a small rug on the shoulders, and without shoes; one complained much of the coldness of his feet; one of us felt them, they were very cold. The patients in this room, except the noisy one, and the poor lad with cold feet, who was lucid when we saw him, were dreadful idiots ; their nakedness and their mode of confinement, gave this room the complete appearance of a dog-kennel.
[First report from the Committee on the State of Madhouses, 1815, p.46]

 

The new Bethlem of 1815. Source: BBC Culture

===
Wakefield himself was appointed as the new superintendent of the new Bethlem in Southwark and he introduced similar values as those employed by the Tukes at The Retreat.  The new Bethlem opened in 1815 with a wing for the criminally insane, the same year as the Select Committee report on the condition of lunatic asylums.
======

Excerpt from Committee Appointed to Consider of Provision Being Made for the Better Regulation of Madhouses in England, Parliament, House of Commons 1815-16. First report from the Committee on the State of Madhouses. London.  Source: Wellcome Collection

The 1815 First report from the Committee on the State of Madhouses of the House of Commons Select Committees highlighted the lack of oversight of lunatics, and the dismal conditions in which patients that pertained in far too many asylums, workhouses and other institutions where lunatics and imbeciles were confined.

The report’s findings are elegantly phrased, but make it abundantly clear that asylums, amongst them some of the most successful institutions of the day violated basic human rights.  The conditions for paupers and even those of better social standing who lacked visitors to make complaints were frequently filthy places of restraint, beatings and both physical and mental cruelty, with overcrowding, freezing cold conditions, lack of sufficient attendants, and poor admission procedures.  Some of the accounts make for really harrowing reading.  The most truly depressing aspect of the report is that although the committee had made heartfelt recommendations for improvements, matters remained largely unchanged because these did not pass into law.

A page from Mitford’s “Crimes and Horrors in the Interior of Warburton’s Private Mad-House at Hoxton.” Source: Internet Archive

Unsurprisingly, matters had not much improved seven years later in 1822 when John Mitford published his eye-opening A Description of the Crimes and Horrors in the Interior of Warburton’s Private Madhouse at Hoxton.  Mitford’s assessment of Mr Warburton, unqualified and cruel, concludes that “[on] a careful exposure of this diabolical establishment, I doubt not all will agree with me in opinion, that these ‘lawless houses under the law’ should be done away with entirely, as a disgrace to human nature. The angel of death moves through them with secret and murderous strides.”  As with Edward Wakefield’s earlier expose of Bethlem in 1815, it is a truly shocking read.

It took another decade before another Select Committee was appointed in 1827, partly due to a scandal concerning conditions and illegal incarceration at Warburton’s Mad-house in Hoxton, and partly due to campaigning by both social reformers M.P. Lord Anthony Ashley (as from 1851 Lord Shaftesbury), and Dorset magistrate Robert Gordon.  This time the Committee’s reports were taken into account and two new acts were passed in 1828. The Act to Regulate the Care and Treatment of Insane Persons in England (also known as The Madhouse Act) appointed a new Commission in Lunacy to improve centralized control over asylums, not merely in London but throughout England and Wales in an attempt to provide consistent oversight.  The Act attempted to tighten up the certification required before a person, either private or pauper, could be admitted to a lunatic asylum, and the Commission was given much greater powers to act in respect of private asylums.  The admission of pauper lunatics now required certification by a Justice of the Peace as well as a physician.  The County Lunatic Asylums (England) Act again encouraged counties to build asylums from ratepayer contributions, and also required that county asylums should send detailed reports on an annual basis to the Home Office.  The Act was updated in 1832, again to attempt to improve the certification process and prevent illegal detainment, making false or inaccurate certification a misdemeanour.

Following the 1808 and 1828 Acts, several new county asylums had been built.  Early examples were Nottingham, Bedford, Norfolk, Staffordshire, Cornwall, Gloucester and Suffolk all before 1830.  It is at this point, to slot it into its chronological context, that the new Cheshire Lunatic Asylum was built, in 1829.

Please click here to go to Part 1.2, the second part of this background to the Cheshire Lunatic Asylum.  The Cheshire Lunatic Asylum itself is discussed in Part 2.
===

The Tukes’ Retreat, a private asylum delivering “moral treatment” in York, which opened in 1792. Source: Wikipedia

 

Chester Lunatic Asylum 1831, a public asylum established for paupers, and a few private patients, which opened in 1829. Source: Wellcome Institute Library

====

Day Trip: The elegant Augustinian Haughmond Abbey near Shrewsbury

Interpretation board at Haughmond Abbey.  The “You Are Here” text at far right (the south end of the site) marks the location of the interpretation board. The church remains only as a few courses of stone at far left (north) but leaves a clear footprint of its layout.

One of the fascinating ruined monastic buildings that I visited during my October 2024 trip to Shropshire, was the sprawling Haughmond Abbey, just a few miles northeast of Shrewsbury, and very easy to reach.  The Romanesque survivors at the site are particularly delightful, giving the site a charm and subtle glamour that is largely missing from most of the somewhat repetitive gothic establishments that followed.

Haughmond was the first Augustinian monastery that I have visited, and it is unusual in being so large for an Augustinian establishment.  The followers of St Augustine of Hippo, also known as Austins or Black Canons, followed a rather different set of guidelines from those of the Benedictines, Cluniacs and Cistercians and others who followed the Rule of St Benedict, of which more below.  Most Augustinian monasteries were priories, but Haughmond was raised from a priory to an abbey in the mid-12th century, one of only 9 in England to do so, and its ground plan is extensive.  Its design borrows extensively from its St Benedict-inspired predecessors, but there are notable differences too.

The visible remains of Haughmond relate to the buildings founded as an Augustinian abbey in the 1130s, dedicated to St John the Evangelist.  Some documentary evidence is supplied by what remains of its cartularies (collection of charters) assembled between 1478-1487 as well as records of leasing agreements from the 14th to the 16th century, both of which provide information about its economic activities from the 12 century onward.  Further information was provided by excavations. The first of these were carried out by William St John Hope and Harold Brakspear in 1907, and were interestingly financed mainly by public subscription, reflecting local interest in the site.  Part of this was clearance of debris but they found the remains of the 11th century church and  revealed many of the remains of the early church and priory.  When the Ministry of Works in 1933  took over the site they too undertook clearance works and further excavations, at the south end of the site, took place in 1958 . In the 1970s, Jeffrey West and Nicholas Palmer concentrated on the various phases of the abbey church and and surveyed the abbey’s surviving walls.  In 2002 a survey by English Heritage not only found the location of the original gatehouse but located the abbey precinct’s boundaries and many of the features that lay within those boundaries, including important aspects of the drainage system.
====

The Augustinians

The earliest known representation of St Augustine from the 6th Century in the Lateran, Rome. Source: Wikipedia

The Augustinian order, like the traditional medieval monasticism that subscribed to the ideas of 6th century St Benedict, looked to an earlier time and an earlier authority on which to base their own approach to monastic living.  St Augustine (354–430) was born in Roman North Africa in 345. Before a visit to Milan he had been closely associated with the Manichean religion before meeting Christian intellectuals in Milan.  On his return to North Africa his own inclination as a Christian was to embrace the monastic life, but he was persuaded to take orders as an ordained priest, partly because Christianity was a minority religion in the area at that time, and although he accepted this role, he also received permission from the bishop of Hippo (now Annaba in Algeria) to create a community of Christian men and women who renounced wealth in favour of a communal life of religious service.  He later became the bishop of Hippo himself.

Augustine’s guidelines were not written down as a single set of rules like those of St Benedict, but were assembled from a letter to his sister a nun, which offered thoughts on how a monastic establishment should be run.  These had no influence on the development of monastic life until the 11th century and it is not known whether the rule itself was rediscovered or whether Augustine’s ideas were simply adopted from his other extensive writings to create a rule carrying the saint’s authority, applicable not only to monasteries but other religious communities, including hospitals.  

The Augustinian monastic organization was founded in the 11th century, with papal approval.  Its monks were popularly known as the Black Canons, canons being members of a monastic community of priests.  Unlike those monastic orders based on the Rule of St Benedict, the Augustinians, or Austins, were ordained priests and were able to leave their monastery to work in the community to carry out pastoral work. The foundation of hospitals was also an integral part of many of the Augustinian establishments.

The central ideas of the rule by the 12th century were that canons should emulate the apostles, abandoning their possessions, leading a celibate, contemplative life that included prayer, in which personal poverty, self-discipline, mutual responsibility and charitable generosity were more important than austerity and seclusion. Augustinian canons could spend time in the community and conduct services in churches.  The maximum number of canons permitted in a single establishment was 24, and at the time of the Dissolution there was half this number at Haughmond.  No two establishments necessarily operated in the same way, although many of the monasteries shared the basic Benedictine layout of the main buildings gathered around cloisters.  Many were very small, usually holding the status of priory, but Haughmond was promoted to an abbey early in its history.  It was unusually large, and was gathered around two cloisters, as well as an infirmary, now lost.
==

Entering the site today – orienting yourself

Haughmond Site Plan. Source: Iain Ferris 2010 (see sources at end)

The site is entered from the south where the Abbot’s Hall, private rooms and reredorter (latrine block) are located (at the bottom of the plan at left).  In the medieval period all visitors would only have entered at the opposite end of the site, to the north, where the remains of the church and its two transepts are to be found.  The monastic complex is an integrated whole, incorporating both domestic and religious functions in a single unit, although it grew up over time, advancing from north to south, beginning with the church, in the opposite direction from which you enter.  Repairs and reinventions mean that there are many layers to understand within the abbey complex.

Sandwiched between the Abbot’s Hall at the south end of the monastery and the church at the north end are two cloisters (square arrangements of buildings, each around a central green area).  The two cloisters are separated by the frater (refectory) that makes up the north wall of the southern cloister and the south wall of the northern one.

The official guidebook has a recommended circular route either straight ahead from the entrance, via the Abbot’s Hall, or via the reredorter (latrine block) to the right.  It does help to have a site plan to walk with, either in the guide book or printed out, particularly given that even with experience of previous monasteries, it’s a complex site with some features only surviving to the height of a few courses of stone.
==

The development of Haughmond Abbey

A splendid reconstruction of Haughmond Abbey by Josep Casals for English Heritage / Historic England. Source: English Heritage. My annotations based on the plan shown in the Haughmond Abbey guidebook. North is to the left, where the church is located. Click to enlarge

Like most high-status buildings, Haughmond changed considerably over time.  It began in the 11th century as an isolated community. The reasons for the location have not been recorded but the English Heritage survey of the site suggests the following:

[T]he comparative remoteness of the area on the woodland fringe, the shelter provided by the slope and the ready availability of building stone are all valid explanations. However, these conditions apply widely along the foot of Haughmond Hill and so it was probably the occurrence of a number of springs along this particular section of the escarpment which was the determining factor. The need for a reliable water supply for drinking, washing and carrying away waste hardly needs stating but there is also the possibility that the first community chose to settle here because the springs already had an established spiritual significance. (Pearson et al 2003)

Small entrance to Haughmond Abbey from the south, now the entrance for visitors.  The main gateway was at the north.

One of the important achievements of the combined excavations was to establish that an earlier abbey had preceded the 12th century Augustinian priory.  The remains of a  small cruciform stone church were found beneath the south transept and the northeast cloister and it is suggested that it may have been built by an eremetical community, either in the late Saxon or early Norman period. A small cemetery of 24 graves that was found immediately to the west of that church included child burials, suggesting that it was serving the community at large, not merely the monastery.

The monastery was later re-established by the FitzAlan family under William FitzAlan I in the 1130s as a priory using the Rule St Augustine to guide its activities.  This included rebuilding of the church and cloister that provided the Augustinian priory an integral part of its later identity.  It was so richly endowed that it was soon given abbey status.  The FitzAlan family continued to be patrons of the abbey and were buried at the site until the mid-14th century.  They eventually transferred their loyalties to another establishment when the Lestrange family took over as primary patrons, their endowments allowing further expansion.  During the 13th and 14th centuries further elaborations were made, and in the early 16th century it underwent remodeling, just in time for the Dissolution in 1535.

Information panel at Haughmond showing the daily liturgy followed by the Black Canons. Click to enlarge

As a wealthy abbey, Haughmond was not amongst the first to be closed down, and lasted until 1539, at which time the remaining community members were pensioned off.  After it had been plundered for its treasures for Henry VIII’s coffers the abbot’s quarters were converted to a country home for Sir Edward Littleton, with some of the other buildings remaining in use.  It continued to be a home until the Civil War when a fire put an end to its residential use. It was eventually handed over to the Office of Works in 1933.  The 2002 survey by English Heritage established the extent of the abbey precinct and identified its water management systems, neither of which had been fully understood before.  The excavations found numerous objects, Romanesque architectural stonework, human remains, animal bones, pottery and metalwork all dating to the abbey’s occupation.
==

The Abbey Layout

The preservation of the buildings is very variable, with the abbot’s residence and hall and chapter house being the main and very impressive survivors.  The inner wall of the west range survives, and there are some fascinating architectural details dotted around, but most of the site is represented by low courses of stone that reach only a few feet high.  This does not undermine the visit, because these lower courses preserve the layout of a complex site, which offers a great many insights into life at Haughmond.

The monastic precinct

Plan of the abbey in the 2002 survey. Source: Pearson et al survey report 2003, English Heritage (see Sources at end).

The site is large, but only represents the core buildings.  The monastic precinct was much bigger.  Access to the monastic precinct would have been via the main gatehouse.  The remains of this was found in the 2002 survey, to the west of the church.  The boundaries of the monastic precinct were not found in 1907, but were revealed by the 2002 English Heritage survey.  This provided a good idea of the full extent of the site, making it easier to visualize it beyond its current footprint, and at the same time offered an entirely new interpretation of the site’s drainage management, always an important aspect of monastic establishments which, as well as requiring fresh water, had waste management and other drainage requirements.

The church

Haughmond Abbey Church interpretation panel. The sacred east end with the presbytery/chancel is on the left, with the nave to the west on the right, and a dividing screen between them. Click to enlarge.

Although there is nothing left to give an idea of how the interior would have looked, the very lowest courses of the church retain its footprint, and excavations have provided some more information, derived from the masonry of the site.  The church had the usual cruciform plan of a long nave, short chancel,  two side transepts, 60m (200ft) long in total, with a short tower over the crossing.   Visitors would have entered into the nave of the church via the north porch, penetrating no further than the church nave.  The nave was divided from the sacred east end of the church by a stone screen.  The cloister and the rest of the monastic establishment would have been completely out of bounds for ordinary visitors.  The canons would enter from the cloister side.  Interestingly, the site is terraced beneath the line of the church, meaning that the altar would have been physically higher than the transepts, involving a great many steps to reach the high altar, which would have been higher than the nave, emphasizing the hierarchy of the church from sacred east to secular west.  The transepts would have contained chapels where the ordained priests could say masses to the dead.  There were also altars, other than the main altar, to St Andrew and St Anne.  An aisle was added to the north side of the nave, the pier bases of which were found during the 1907 excavations.

Looking down the terraced profile of what remains of the church

The main cloister

The processional doorway

The church makes up the north side of the cloister, offering it some protection from the elements and allowing in the sun, which helped to light both the church and the cloister buildings.  The main cloister was rectangular and the other three sides were made up of three ranges of buildings with a green, the garth, at its centre. Nothing remains of the walkway that would have connected these four ranges of buildings.

Connecting the cloister or the nave was the processional doorway, a magnificent 12th century feature through which the monks could carry reliquaries, saint images and portable shrines on days of particular religious significance.  Like the chapter house, it has elaborate patterning on the out of the recessed arches and is flanked by two statues representing St Peter (left) and St Paul (right).

The facade of the Chapter House

The most important building in the east range, which is partly made up by the north transept of the church, is the chapter house, where the daily business of the monastery was discussed. Its  lovely facade includes the entrance flanked by two windows, all with receding layers of arching featuring decorative patterns, and featuring eight statues showing saints between the slender columns.  Although the arches belong to the 12th century, the statues were added in the 14th.  Some are in rather better condition than others, but include St Augustine, a female saint who perhaps represents St Winifred of Shrewsbury Abbey, St Thomas Becket, St Catherine of Alexandria, St John the Evangelist, St John the Baptist, and St Margaret of Antioch.  The building underwent further changes at the beginning of the 16th century, probably including the addition of a wooden ceiling.  The tombstones and the font were probably moved here from the church after the monastery went out of use.

Interpretation board discussing the chapter house saints

 

Interior of the chapter house

Detail of one of the interpretation panels

The remains of the west range.

Opposite the chapter house is what remains of the western range.  The inner wall survives, with two tall arched recesses, which  probably contained a laver, a basin that the monks used for washing before eating.  Further along at the northern end adjacent to the processional doorway an entrance lead into the western range, with decorated capitals at the top of the columns.  The outer walls have been lost.  The western range was used differently from one establishment to another, and it is not known how this example was used.

Gateway into the western cloister, showing multiple levels of structural change

The southern range was made up of the refectory (dining hall) with an undercroft (storage area) below.  The floor of the dining hall is long gone, but some decorative features remain in the walls, and it once had a great window over a central pointed arch.  The undercroft opened out into the monastic precinct via an arched entrance and and two flanking windows.  The remains of the pillars that supported the refectory wall remain, together with a drain running towards the north.  The full length of the refectory was 30ft 6ins (c.9m) wide by c.81ft (c.25m) long.

The refectory undercroft with pillars and drain

Interpretation panel showing the refectory and its undercroft

Behind the chapter house and overlapping with half of the dormitory is what is known as the Longnor’s Garden, now an empty space with a wall behind it, established in the mid-15th century for Abbot Longor.  As well as a dovecote it was presumably used to grow herbs, for both cooking and medicinal use.

The little cloister

Kitchen ovens

A narrow gap at the east end of the refectory allowed access from the main cloister into the little cloister.  A low line of stone marks the line of the former walkway that surrounded the little cloister. This contained another four ranges, the northernmost of which was made up by the refectory.  The entrance to the refectory was probably originally from the main cloister, but once the little cloister was established, the entrance was on this side, which makes sense as the early 14th century western range consists of a surprisingly large kitchen area with two giant ovens and chimneys.  The 1332 document by Abbot Longnor that permitted this survives, stating that the prior and monastic community “may have from henceforth a new kitchen assigned for the frater, which we will cause to be built with all speed ; in which they may cause to be prepared by their special cook such food as pertains to the kitchen of that which shall be served to them, every day, by the canons and ministers appointed to that end by them by leave of the abbot.”

The kitchen and refectory, side by side. To the left of the refectory wall, and in front of the ovens is the line of little cloister’s walkway.

Opposite the kitchens were the two-storey dormitory and its undercroft, set at an angle to the little cloister and terminating at the south side with an entrance into the reredorter (latrine block), which was set at an angle to the dormitory. The undercroft survives, but the upper levels that made up the dormitory are now lost. The building is 125 ft long by 27 ft wide, with a row of columns along the centre, dividing it into eleven bays.  The remaining stonework preserves indications of doorways, windows and fireplaces.  In the mid-15th century the north end of the dormitory was divided off to provide private space for the quarter’s of the abbot’s second in command, the prior.

View part-way along the dormitory, looking towards the chapter house

The drain of the reredorter

At the southern end of the little cloister were the abbot’s apartments, consisting of a hall and private rooms.  The remains of an earlier and much smaller set of13th century apartments survives at the east, but was replaced by the much more ambitious, decorated 14th century buildings that partly survive today.  The main feature of the hall is an enormous pointed window, with fragments of stone tracery remaining, set over twin pointed arches, and flanked by two small towers.  Three sets of windows, with tracery, let light in on either side, and again provide the rooms with gothic flair. The Abbot’s private rooms feature a distinctive 5-sided oriel window with distinctive decorative elements.

The abbot’s private rooms on the right, and his hall to the left

The abbot’s hall

The fireplace in the abbot’s hall

 

Interpretation panel for the abbot’s hall

The oriel window in the abbot’s private rooms

Some of the decorative features in the abbot’s private rooms

=
Records mention an infirmary at Haughmond, as well as a library.  The library would usually be closely associated with the chapter house, but there is no sign of one today.  In early 20th century plans the infirmary is marked where the abbot’s hall is now located, and the infirmary has not actually been located.  The consensus is that the local topography means that it could not have been to the east of the site.  Two fishponds were not far away, and others were associated with mills.
====

Economic activities

View of the western side of the monastery from the outside

Although patrons were important for establishing monastic establishments and continuing to support them, many of the endowments took the form of land, and the success of a monastery was largely dependent on how well that land and other assets were managed.  There were two main models for making an income from these assets – either by the owners working it themselves or by leasing it out.  In the case of Haughmond the assets included considerable amounts of farmed land, as well as fulling (wool processing) and corn mills.  Although lying within a royal forest, the abbey was given limited permission to assart land (clear woodland and shrubs for farming), and also acquired newly assarted lands in the area.  It owned land under cultivation but also established cattle farming on higher ground.  Lands were not only in Shropshire but from the late 12th century it also owned land in Cheshire, Worcestershire, Wales, Sussex and Norfolk.  Fishing rights were also important, and the abbey had its own fishponds, as well as fishing rights both nearby and from the river Dee at Chester, the latter doubtlessly annoying the Benedictine monks of St Werburgh’s in Chester.  It also received income from six churches that had been passed to its control, including Hanmer in Flintshire, the only one outside Shropshire; it had properties in Shrewsbury that it rented out; and was granted the rights to and a one half salt-pan in Nantwich.

Many small bequests were made to secure prayers, to assist the infirmary and to provide for the poor who came to the monastery gate for alms.  The monastery also sold corrodies, which were substantial gifts made to the monastery in return for food and housing, a form of pension. On the other hand, corrodies were also provided to loyal servants, in which case they represented an outlay rather than an income.

Farming land just beyond Haughmond Abbey

It is thought that between the 13th and early 14th centuries the abbey restructured in order to consolidate the dispersed properties to make them easier to manage, something that happened at a lot of other monastic establishments that found themselves in this situation, causing real management difficulties.  By selling some lands and acquiring others in more suitable locations, consolidation made management much easier and less costly.  At least some of the land was leased out, but other lands were worked directly,  However the surviving records are insufficient to allow a clear view of how well the abbey managed its assets, how all of its lands were used and what sort of activity provided the most income.

In spite of the recorded assets, in the early 16th century the abbey clearly experienced difficulties, both in the management of its estates and in the internal discipline of the monastery itself.  This is put down to poor management by two of its abbots.  Under its final abbot, Thomas Corveser, it began to recover and it was still sufficiently wealthy to avoid immediate closure in 1535, surviving another four years, and the surviving personnel were provided with generous pensions.
==

Final Comments

This is a very quiet site, and because it feels so peaceful and retains some lovely features of its 12th century Romanesque origins, has a particular charm to it.  I particularly like that some of the domestic buildings that rarely survive at other sites, including the vast hearths in the former kitchen, and the reredorters connected to the dormitory, can be clearly made out.  I was expecting the Augustinian arrangement to have significant differences from Benedictine prototypes, but there was nothing much on the ground to differentiate them.  The decorative features certainly mark them out as less austere than, for example, the Cistercians, but otherwise the architectural concept of a monastery in the medieval period is impressively uniform.
==

Visiting

Haughmond Abbey is an English Heritage site.  It was open free of charge when I was there in October 2024, but its opening times and ticket prices may vary with the season.  See details on the English Heritage website here.  The postcode for those of you with SatNav is SY4 4RW.  The guide book, published in 2000, claims that the little building on the left as you enter is a museum, but this was very firmly closed when I visited. Perhaps it is open during the summer, or it may have shut down for good by now.  Please let me know if you find out!

There are interpretation boards throughout the site, which help to explain it.  The helpful guide booklet by Iain Ferris is available from online retailers, but may also be available from English Heritage sites with gift shops in the area.  It combines Haughmond, Lilleshall and Moreton Corbet Castle in the same 24-page booklet, with 14 pages dedicated to Haughmond and the Augustinians, 8 pages to Lilleshall and 2 to Moreton Corbet Castle.  It includes the ever-essential site layouts of Haughmond and Lilleshall.  There are also very useful details about the history of the site on the English Heritage’s Haughmond Abbey History page here.  If you are interested in following a trail of some of the Shropshire abbeys including Haughmond, Mike Salter’s booklet “A Shropshire Abbeys Trail” is a good place to start, available to purchase online.

Other sites in the area, a selection of which would help to make up a good day out include Wroxeter Roman City (about which I have posted here), the Cluniac Order’s Wenlock Priory at Much Wenlock (posted about here), another Augustinian abbey at Lilleshall, Moreton Corbet Castle, and of course the town of Shrewsbury itself, with its lovely architecture, terrific abbey church (within the outskirts of the town) and the excellent Shrewsbury Museum and Art Gallery. with its modern displays connecting different periods of the history of both town and area.

The abbot’s hall, with the remains of its predecessor in the foreground

 

Sources

Books and Papers

Angold, M.J. Angold, George C. Baugh, Marjorie M. Chibnall, D.C. Cox, D.T.W. Price, Margaret Tomlinson, B.S. Trinder 1973.  Houses of Augustinian canons: Abbey of Haughmond, in (eds.) A.T. Gaydon, and R.B. Pugh.  A History of the County of Shropshire: Volume 2. London.
British History Online: https://www.british-history.ac.uk/vch/salop/vol2/pp62-70 

Burton, Janet 1994. Monastic and Religious Orders in Britain. Cambridge University Press

Chadwick, Peter 1986. Augustine. A Very Short Introduction. Oxford University Press

Levitan, Bruce 1989.  Ancient Monuments Laboratory Report 118/89. Vertebrate Remains from Haughmond Abbey, Shropshire. English Heritage
https://historicengland.org.uk/research/results/reports/3917/VERTEBRATEREMAINSFROMHAUGHMONDABBEYSHROPSHIRE

Pearson, Trevor, Stuart Ainsworth and Graham Brown 2003.  Haughmond Abbey, Shropshire: Survey Report Archaeological Investigation Report Series AI/10/2003. English Heritage
https://archaeologydataservice.ac.uk/archiveDS/archiveDownload?t=arch-1893-1/dissemination/pdf/englishh2-349481_1.pdf

Salter, Mike 2009.  A Shropshire Abbeys Trail. Folly Publications

St John Hope, William H. and Harold Brakspear 1909. Haughmond Abbey, Shropshire Archaeological Journal, 66 (1909), p.281–310
https://archaeologydataservice.ac.uk/archiveDS/archiveDownload?t=arch-1132-1/dissemination/pdf/066/066_281_310.pdf

White, Carolinne 2008. The Rule of St Benedict. Penguin

Ferris, Iain 2000. Haughmond Abbey, Lilleshall Abbey, Moreton Corbet Castle. English Heritage

West, Jeffrey J. and Nicholas Palmer 2014. Haughmond Abbey. Excavation of a 12th-century cloister in its historical and landscape context. English Heritage


Websites

ArchaeoDeath
Identities in Stone: Haughmond Abbey’s Saints and Spolia. By Prof. Howard M. R. Williams,
October 17th 2016
https://howardwilliamsblog.wordpress.com/2016/10/17/identities-in-stone-haughmond-abbeys-saints-and-spolia/

English Heritage
Haughmond Abbey
https://www.english-heritage.org.uk/visit/places/haughmond-abbey/
History of Haughmond Abbey
https://www.english-heritage.org.uk/visit/places/haughmond-abbey/history/
Medieval Women and Haughmond Abbey
https://www.english-heritage.org.uk/visit/places/haughmond-abbey/history/women-at-haughmond/

Historic England
Haughmond Abbey: an Augustinian monastery on the site of an earlier religious foundation, a post-Dissolution residence and garden remains
https://historicengland.org.uk/listing/the-list/list-entry/1021364?section=official-list-entry

 

Day trip: Architectural expression in the Cluniac Wenlock Priory in Much Wenlock, Shropshire

Introduction

North transept

Because there is no sense of a physical division between the remains of Cluniac Wenlock Priory and the very picturesque village of Much Wenlock, the one blending into the other, the village and the priory make up a terrific visit between them.  The little museum was closed when I was there, but this too is apparently well worth a visit.

The post-Conquest priory was established in the 11th century, at around 1082 by Roger de Montgomery.  The term “priory” often denotes a smaller subset of a more impressive substantial abbey, but this is misleading here.  Wenlock Priory is considerably substantial and its remains continue to impress.  The term “priory” in this case refers to its status as a foundation belonging to the Cluniac order’s founding monastery at  in France, discussed further below.

The ground plans of monastic establishments in Britain all conform to a basic formula, first established by the Benedictine order, and because most are ruined it is sometimes easy to miss the considerable variations that were built into the architecture by the different monastic orders that followed the Benedictines.  This is clearly seen at Wenlock, where specific architectural features reflect a very different ideology from many of its competitors.  These differentiating features are highlighted below.

Artist’s reconstruction of Wenlock Priory in the mid 15th century. My annotations, based on the above English Heritage site plan.  There’s a nifty feature on the English Heritage site that allows you to overlay an aeriel photograph over this image by dragging it, to show how present and past related.  Source: English Heritage

The original arrangement of the most important monastic buildings followed the Benedictine interpretation of their founder, the 6th century St Benedict of Nursia, in Italy.  The formula required that the first building to be built was a church. This formed one side of a square cloister of essential buildings, all connected by a walkway that surrounded a green square, the garth.  Other buildings would be erected later in a monastic establishment’s history, often around secondary and tertiary cloisters.

This basic layout is demonstrated at Wenlock Priory. The church was normally on the north side of the cloister, to protect the rest of the buildings from the worst of the weather and to provide light to the garth, and this is also true at Wenlock.

The rest of the cloister, main shown on the left in the reconstruction, consists of three ranges connected by a walkway.  The east range essential administrative buildings: the chapter house and the book room a door leading up to the dormitory. The dormitory extended from the east range out to the south to become one side of a secondary cloister.  The south range usually incorporated the refectory, as it does here, where the monks ate all their meals, as well as the kitchen and the warming room.  The use of the west range varied from one order to another, and at Wenlock its use is uncertain.

Blind arcading in the Chapter House

Subsequent buildings, such as an infirmary, the prior’s lodging and land set aside for a cemetery, are often lost in ruined cemeteries, but thanks to the conversion of the prior’s lodging and infirmary into a private residence, these have been preserved (although are not open to visitors).  This enables the larger layout of Wenlock to be understood, where this information has been lost in many other ruined sites.  Other elements, such as boundary markers, and a gate-house are no longer visible, but the sites of tow important fishponds have been located.
==

The Cluniacs

A model representing the vast headquarters of the Cluniac order at Cluny in France as it was at its height. Source: Wikipedia, by Hannes72 CC BY-SA 3.0

The Cluniac Order was founded in 909 in the southern Burgundy area of France by the Duke of Aquitaine with the Abbey of Cluny.  The new order was created partly as a response to the belief that the earlier Benedictine order had become lax in its monastic practices and also the belief that its senior personnel were frequently corrupt.  However, although they took St Benedict’s Rules as their guideline, the Cluniac order did not follow the letter of St Benedict’s vision.

St Benedict had divided the workload of his monastic community into “ora et labora” (prayer and work).  Different monastic orders each put different emphasis on these components. Work for the Cistercians, for example, meant both physical labour and time spent both learning and copying religious texts and religious law.  For the Cluniacs, manual labour was not considered relevant, and study was rarely as significant as in other orders.  Instead, their emphasis was on glorifying God and Christ via an emphasis on liturgy and displays of material wealth.  Their elaborate architecture, stained glass, paintwork, artworks, rich vestments, priceless relics and other valuable objects, attracted wealthy patrons who related to this rich environment. 

Early in its history the Cluniac order had secured independence from the local bishopric, which usually oversaw monastic establishments, and became answerable only to the papacy.  This direct attachment to the ultimate divine authority on earth and the emphasis on liturgy and prayer were particularly attractive to endowments.  The order’s rules laid down that those who granted endowments to the order were not permitted to dictate Cluniac management of their own houses.  The Cluniacs became politically influential in France. 

La Charité-sur-Loire, Burgundy, the mother house of Wenlock Priory. Photograph by Rolf Kranz. Source: Wikipedia CC BY-SA 4_0

All this ostentatious display of piety impressed patrons, but one shudders to think what St Benedict would have made of it all.  The Cistercians, Savignacs and Carthusians all responded to the increasing materiality and conspicuous displays of wealth of both Cluniac and Benedictine orders with a different ideological and procedural way of life, already discussed on the blog in connection with Valle Crucis Abbey (Llangollen) and Basingwerk Abbey (Holywell).  It was the Cluniac model that particularly repelled the break-away orders who sought isolation, humility and hard work as more appropriate ways of honouring their Christian beliefs.  On the other hand, the Cluniac system of making all subsequent houses accountable to the mother house introduced an element of governance, together with the insistance of rule enforcement, that was not required by the Benedictines, and which helped to give the Cluniacs real cohesion, a system imitated and enforced in particular by the Cistercians.

Throughout England, following the Norman invasion and mainly between 1075 and 1175, the order began to spread throughout England, amounting to 36 new foundations, many of them very ambitious.  The first was established in Lewes in Sussex in 1077 by William de Warenne.  Bermondsey, now a part of southeast London followed soon afterwards.  Wenlock was one of the next to be established in 1180, by Roger de Montgomery.  The Cluniac order continued to be very successful, particularly in France. 

The bronze effigy of Edward III in Westminster Cathedral

Because the priory it was subject to its mother abbey of Cluny in France, Wenlock was one of many French monasteries in Englan termed an “alien priory.”  This became particularly relevant during the Hundred Years War under Edward III, which broke out in 1337.  Alien priories were suspected of representing French interests in England.  King Edward III (reigned 1327 – 1377) saw these alien priories not only as a political threat, but also as a source of income. Some were suppressed, with Edward confiscating their properties and lands, and others were ordered to pay an often crippling annual fee for survival.  Wenlock was able to pull together the funds to pay, amounting to more than half of the priory’s total annual income, and in the late 13th century, took the decision to cut its links with its mother house, La Charité, to swear loyalty as English nationals to the Crown, and to pay a massive one-off fee to secure this new “denizen status.”  Tensions remained, as La Charité was by no means ready to accept the situation, and the connection was not fully terminated until the end of the 15th century.

The Anglo-Saxon Monastery dedicated to St Milberga

Excavations have established that the Cluniac Wenlock Priory was established on the site of a much earlier monastery that had been established in around AD 675, closing in around the 10th century.  Both monks and nuns worshiped at the monastery, with each having their set of buildings including their own churches.  The monastery was dedicated to St Milburga, the patron saint of the original 7th century abbey, who continued to be venerated in the 12th century priory, just as at Chester the Anglo-Saxon St Werburgh was venerated in the Anglo-Norman Abbey of St Werburgh, now Chester Cathedral.  As with most Anglo-Saxon saints, not a great deal is known about St Milburga.  She was the eldest daughter of the King of Mercia, Merewalh, and was sent to be educated near Paris.  She arrived at Wenlock in 687 to succeed the presiding abbess of the nunnery, where she remained for three decades.  She became renowned for the miracles that she performed whilst at Wenlock.  She was supposed to have resurrected a dead child, to have banished geese that devastated the region’s cultivated fields, but she is best known for having floated her veil on a sunbeam.

 

Entering the site today – orienting yourself

Entering the nave from the west, with the piers running from west to east, the outline of the porch on your left, and the north and south transepts either side

Today you enter the priory from the west end, where the grand entrance would have stood.  This entrance was reserved for ceremonial occasions.  The public would normally have entered via a stone porch on the north side of the nave, whereas the monks would have entered via one of two entrances opening into the south side.   Entering from the west end gives you an excellent view of the church.  In front of you are the bases of piers (multi-shafted columns), flanked by twin side aisles.

Next, you see two tall opposing stone constructions to left and right, the north and south transepts.  Looking beyond the transepts, the church continues with a vast east end, with what would have been the choir, the presbytery and high altar and probably the shrine of st Mildeburge.  Beyond this, in the 14th century, a small Lady Chapel was added. Although some publications refer to a “traditional cruciform shape,” referring to the cross-shape created by the east end, the west end and protruding transepts, most monastic churches have an east end much shorter than the nave, giving it more of the shape of the crucifix; the church at Wenlock is therefore not entirely traditional.

Chapter House

The nave of the church makes up the north wall of the main cloister, which lies to its south, so if you look to your right, you will see an archway leading through to the cloister.  Buildings further along the line of the church, also to the right, are buildings that were built after the main cloister was established, including the infirmary and the prior’s lodging.

I started with a walk from one end of the church to the other, taking in both transepts, came back to the main cloister and then later went and had a look at the remains of the secondary cloister.  I’ve used that visiting order in the description below.

 

The Church

A multi-phase construction

The location, next to Farley Brook, which runs into the Severn four miles to the south, was important for supplying water to the fish ponds and for the monastery’s own water supply and drainage system.   The Anglo-Saxon church seems to have formed the foundations for Roger de Montgomery’s 1180 monastic church, after which a number of phases of construction can be identified.

The plan of Wenlock Priory. Source: McNeill 2020, English Heritage

The West End – the Nave, the Porch and the Upper Chamber

Entering from the west, you are following the approximate approach of the monks through their grand entrance, used only on special days of the religious calendar and for processions.  The long 8-bay nave with its octagonal plinths, probably built during the mid-13th century, was used by visitors to the priory and provided a suitably impression processional space.  Along the north wall, midway between the entrance and the crypt, was a porch that gave public access to the nave (the bottom courses of which mark its position), whilst the monks would usually enter from the cloister.  The nave was divided from the crossing and the east end presbytery, which were confined to the monks, by a stone screen that no longer remains.

One of the pier bases in the nave of the priory church at the west end of the church, with the garth on the other sideof the ruined wall, the cloister visible to the left

A very unusual architectural feature is found at the south side of the nave next to the west entrance.  A chamber sits over part of the south aisle, which is particularly low to accommodate the chamber above.  It is not recorded what this chamber was for, and although there are several ideas about its possible use, there is nothing to help choose between them.  The chamber is not open to the public.

The Upper Chamber, seen from the Cloister

Medieval tiles gathered together from around the site in the south aisle of the west transept.

Medieval tiles

 

The 3-storey Transepts and the Crypt

Flanking the crossing were two transepts, which give the priory its cruciform appearance.  These were used for chapels on the ground floor, where masses were held for the deceased.  There were three chapels in each transept.

The south transept

South Transept

The best preserved of the two transepts is the south transept, which was built in the 1230s and retains some attractive features of the 13th century church.  The archers are supported on massive columns, each consisting of eight vertical shafts, themselves supported on plinths.  The side walls seem massive and the reason is that above the level of the chapel arches they contained an internal passage, the triforium, and supported windows above, the clerestory, which allowed light into the south transept.  The end wall at the south has two decorative blind arches.

The west wall has one of the special features of the priory:  a set of narrow, pointed blind arches with two tiny blind arches between them, to hold candles.  A channel carved into the stone of the central arch indicates that this once held a water pipe, and was probably used as part of the monks’ ritual cleansing prior to liturgies.

Unique feature in the west wall of the south transept

The north transept

Opposite the south transept, the north transept is less well preserved, but reflects the south transept.  One of the chapels was excavated and revealed a skeleton accompanied by a ceramic chalice, thought to have been a medieval monk.

The crypt and possible sacristy

In the west wall there is a blocked entrance that once opened into a two-storey building, the remains of which can still be seen.  The upper level shares a wall with the south transept and retains three arched recesses, possibly the sacristy. The lower level of was a vaulted crypt whose function remains unknown.

The possible sacristy, backing on to the north transept

The crypt below the possible sacristy

The East End, the Treasury and the Lady Chapel

By 1320 the church was 105m long.  Divided from the west end of the church by a stone screen, the holy east end consists of 7 bays and was confined to the monks, and was where the high altar was located and where liturgies, masses for the souls of the dead and the Eucharist were performed.  Behind the high altar it is thought that the shrine of St Milburga was probably retained.  All that remains of the east end are the lowest tiers of wall and the plinths for the piers, but these manage to contribute to the sense of the sheer scale of the church as you look from one end to the other.

The Treasury

Just to the south of the presbytery was a seven-sided building now referred to as The Treasury, which is thought to have been built in the 15th century and was probably used to store valuable ritual items associated with special days in the religious calendar and the associated processions.

The Lady Chapel was a particular feature of 13th century churches when dedication to the Virgin Mary became an important feature of Christianity, and was frequently a somewhat untidy bolt-on to an existing arrangement.  This is the case at Wenlock, where a small protrusion was added to the east end.

The Main Cloister

The Garth with the walkway and lavabo

Lavabo in the foreground, looking towards the south transept and the Upper Chamber

The garth, the central green around which the main cloister walkway (which does not survive) and the cloister buildings were arranged would have been the centre of the most important part of the priory in the medieval period.  It could have served as a herb garden or as a peaceful area for contemplation. One of the oddities about the layout of the cloister at Wenlock, which is easier to see on the plan that it is on the ground, is that it is not a perfect square or rectangle.  The refectory cuts across the south end of the garth at a distinct angle, which is out of keeping with the line of the church or with the other two ranges that make up the cloister buildings.

 

Artist’s reconstruction of the lavabo. Source: information board at Wenlock Priory

Today the main feature of the garth that survives in ruined form, but was once a magnificent feature unparalleled in England, is the late 12th century lavabo.  Its remains were found during the 19th century, and although only a few elements were preserved intact, they give a good idea of how the lavabo would have appeared.  It consisted of a fountain arrangement of two upper bowls and a lower basin all of which sat within an arched octagonal structure.  It was decorated with carved panels whoing religious themes, two of which are now in the Much Wenlock Museum.  This is where the monks washed before eating.

The garth’s modern topiary bushes were established in the 19th century.  Opinion is divided about whether this is a positive addition or not, but it has become a component part of the site’s history.

Lavabo carving of Christ with St Peter and St Andrew on the Sea of Galilee. Source: English Heritage

The covered walkway, with open arches that offered light and views of the garth, provided a link between all the cloister buildings that formed the heart of the monastic establishment, where most of the monks spent most of their lives. The walkway no longer survives.  On three sides of the cloister, these are referred to as ranges.  Part of the church nave made up the fourth side.

The East Range

The magnificent Chapter House

The Chapter House, dating from the 12th century, is the jewel in the crown of the abbey.  Considerable investment was usually made in any order’s chapter house, where the community met daily to discuss the business of the monastery, but Cluniac chapter houses are characterized by their particularly elaborate architectural detail, which would have been picked out in full colour.  The blind arcading, a decorative feature emulating window arches, is particularly characteristic of Cluniac sites, although it appears in the architecture of other orders too.  Philip Wilkinson suggests that it was probably “one of the most magnificent rooms in Norman England” (p.35).

Entrance to the chapter house from the cloister

The Chapter House

Blind arcading in the Chapter House

Decorative features in the Chapter House

Romanesque lintel over blocked door in the Chapter House, probably moved here from a different part of the abbey

Decorative touches in the Chapter House

Imaginative reconstruction of how the Chapter House, with its painted arcading, might have looked. Source: English Heritage. See video at the end of the post.

The library with medieval floor tiles

The library on the left, with the Chapter House to its right

Although many monasteries had a book cupboard, the book room at Wenlcock is particularly generous.  The library dates to the 13th century, as does the central arch, but the other arches were added later.  Thanks to pigeons, it has been necessary to put up netting to protect this space, but this also protects the tiles from other general wear and tear.

13th century tiles from around the site have been gathered together here, and laid down at random in order both to preserve them under a roof, and to display them to advantage.  There are also two tombstones, also moved here from elsewhere, but their owners have not been identified.

Medieval tiles and tombstone, seen through netting that protects the tiles from pigeons

The South Range – the refectory

The south range was entirely taken up by the refectory, although only one wall survives.  Sometimes refectories were built perpendicular to the cloister to allow inclusion of other buildings, but others were like this one, running along the side of the cloister with room at each end for a kitchen and a warming house (the latter a small heated room where the monks could spend a little time to warm through during harsh winters).  An oddity is that the line of the refectory runs at an angle (see site plan above), meaning that the garth is not the conventional square or rectangle.

The West Range

The west range, which has now been lost, was used differently from one monastery to another, and could have been used for storage, for visitors, including pilgrims, and could also have been used as the prior’s quarters before a large dedicated building was completed in the 15th century to house the prior and infirmerer.

 

The Secondary Cloister and beyond

All of the extant buildings that make up the remaining secondary cloister are off-limits to the public, having been sold off after the Dissolution closed it in 1540 but the exterior of the infirmary and prior’s lodging ranges are visible from the east end of the church.  These are considerably modified from their 13th century origins, but are in the original positions of those buildings.  Both are now part of a private residence.

Once the main cloister had been built in stone, further wooden buildings could be replaced by new stone versions.  At Wenlock a secondary cloister was made up by another four ranges.  On the north side was the Infirmary  and the Infirmarer’s lodging.  On the east side was a chapel and the prior’s lodging, the latrines were on the south side and on the west was the continuation of the dormitory that also overlapped with the main cloister as part of the latter’s east range.

At the end of the monks’ dormitory was also a non-standard building that is now known as the Chamber Block and Hall.  The role of this is speculative but it is thought that it may have been reserved for high status visitors like the king, who is known to have visited the priory six times during his reign.

Further to the south and southwest there would also have been subsidiary service buildings including the brewery, bakery, stores and the buildings of the home farm.

Final Comments

It is fairly unusual to have so much of the original site plan preserved in the remaining architecture, even where this only survives as a few courses of stonework.  Wenlock Priory gives a much better idea of the complexity of well-endowed monastic establishments that many others around the country.  In addition, the extravagance of the Cluniac Order is clearly visible in both the size and the architectural detail of Wenlock Priory.

At the same time, much of the understanding of Wenlock Priory and its Early Medieval predecessor comes from excavations, which were carried out in 1901, the early 1960s and during the 1980s, and these findings survive mainly in the form of excavation reports.

This mixture of what can be observed on the ground and what derives from excavations is typical of medieval monastic sites.

 

Visiting

Entrance to the cloister

The Wenlock Priory is an attractive site beautifully maintained by English Heritage.  The former Prior’s Lodging and the Infirmary are privately owned and cannot be visited but are but visible from the English Heritage site.  There is a large car park. Details of ticket prices and parking fees are on the English Heritage website.  The most recent version of the English Heritage guidebook (by John McNeill, 2020) has some excellent site plans, an artist’s reconstruction and photographs, available from the nice little gift shop, but also available through online retailers if you want to read up the full details in advance of a visit.  The site is mainly all the level, and should be fully suitable for those with unwilliing legs. with a wary eye out for underfoot masonry.

Its postcode is TF13 6HS.  Don’t forget to check the opening days and times of the Much Wenlock Museum, which is a separate entity, and located within the village itself.

The site is near to other attractions, making it a great visit for a day out.  I visited Haughmond Abbey (built by Augustinian monks) and Wroxeter Roman City (posted about here) on the same day, and Ironbridge Gorge is a short drive away (although Ironbridge and its museums, posted about here, really take up a whole day in their own right).  For those with time on their hands, a nice-looking walk in reasonable weather, recommended by English Heritage, takes you from Much Wenlock to the Ironbridge.

 

Sources

Books and papers

Wenlock Priory 1798 by R. Paddey. Source: Government Art Collection

Angold, M.J., George C. Baugh, Marjorie M. Chibnall, D.C. Cox, D.T.W.Price, Margaret Tomlinson, B.S. Trinder 1973, ‘Houses of Cluniac monks: Abbey, later Priory, of Wenlock‘, in A History of the County of Shropshire: Volume 2, ed. A T Gaydon, R B Pugh (London, 1973), British History Online
https://www.british-history.ac.uk/vch/salop/vol2/pp38-47

Burton, Janet 1994. Monastic and Religious Orders in Britain. Cambridge University Press

McNeill, John 2020. Wenlock Priory. English Heritage

Pinnell, Julie 1999. Wenlock Priory. English Heritage

Platt, Colin 1995 (2nd edition). The Abbeys and Priories of Medieval England.  Chancellor Press

White, Carolinne 2008. The Rule of St Benedict. Penguin.

Wilkinson, Philip 2006.  England’s Abbeys. Monastic Buildings and Culture. English Heritage

==
Websites

English Heritage
Wenlock Priory
https://www.english-heritage.org.uk/visit/places/wenlock-priory/
Walk: Wenlock Priory to the Iron Bridge Shropshire (4.5 miles/7.5km (2-3 hours walking, plus time to visit the properties)
https://www.english-heritage.org.uk/siteassets/home/members-area/exclusive-content/your-exclusive-content/walking-page-dec-20/wenlock-priory-to–the-iron-bridge-shropshire-v2.pdf
St Milburga
https://www.english-heritage.org.uk/visit/places/wenlock-priory/history/st-milburga/

Historic England
Wenlock Priory
https://historicengland.org.uk/listing/the-list/list-entry/1004779?section=official-list-entry

 

 

Day Trip: Misericords and other choir carvings at St Bartholomew’s, Tong, Shropshire

Introduction

This time last year I wrote a short 3-part series about misericords in the Chester-Wrexham area, at St Werburgh’s Abbey (now Chester Cathedral), St Andrew’s Church in Bebbington and All Saints in Gresford.  These are all terrific examples of misericords, in really excellent architectural contexts.  On my way back from a short break in Shropshire in October I passed Tong, which I have been meaning to visit for years, so dropped in. Tong is on the A41, just where the road meets the M54, and the church, St Bartholomew’s is literally a couple of seconds off the A41.  It is about an hour’s drive from the Chester area.  It’s a very small, pretty village, and the collegiate church seems disproportionately large, but there was an inhabited castle here, and it was well used in both medieval and Tudor times. The unusual name Tong appears in Domesday as “Tuange.”  Although there is no consensus on the subject, it may derive from a word meaning “fork in the river,” referring to a meeting place of two streams near the former castle.

Lady Isobel and Sir Fulke Pembrugge. Lady Isobel founded the church in 1409 on the death of her husband.

St Bartholomew’s is thought to have been the third church on the site.  It was built by Royal License from 1409, the year of the death of crusader Sir Fulke de Pembrugge, by Lady Isabel Pembrugge, his second wife. It was finished by about 1430.  Lady Isabel established it as a collegiate church, meaning that as well as the church there was a separate building that housed a small community of secular (non-monastic) priests.  There were five at Tong, plus one or two clerks, who were employed to say masses for the soul of Sir Fulke de Pembrugge, in order to reduce his time in Purgatory, as well as prayers for other deceased souls.  The priests also ran a school for village children and a hospital for the elderly and sick, slight ruins of which still survive.  Both Sir Fulke and Lady Isabel are buried in the church in an elaborate tomb, shown above.

The style of the church is Perpendicular Gothic, with the Golden Chapel added 100 years later as an extension in 1510.  It is possible that the arcading in the south side of the nave dated to an earlier, perhaps 13th century church, because the style is different, and could have been incorporated into the new church.  Quite unusually, there are no projecting transepts, so the footprint of the church is not cruciform.  An original porch projects from the nave, whilst on the opposite side a large vestry projects from the chancel.  The rest of the church and its history will be discussed on a future post.

Misericords are “mercy seats,” first employed in monastic establishments, and carved onto the underside of hinged seats in choir stalls.  When the seat is down, it can be sat on as normal, but when leaning up against the back of the choir stall it has a little protrusion on which a monk or nun could prop themselves during some of the long daily offices that were typical of monastic and collegiate life.  Many of these feature elaborate carved decoration.  The earliest ones in Britain were carved in monasteries in the 13th century, and later on they found their way into collegiate establishments, cathedrals and, later still, parish churches.  Whether in monastery, cathedral or church, they could include a variety of subjects, religious, classical, pagan, chivalric and naturalistic.  You can read much more about them on my introductory post on the subject here and my round-up post here, looking at who might have been responsible for the themes chosen, who may have paid for the misericords, why they were contained within the most sacred part of the church and how they might be understood.
==

The misericords at St Bartholomew’s, Tong

The stone elements of the St Bartholomew’s choir, including the piscina (shallow basin used for cleaning communion and other vessels) in the sanctuary or chancel and sedilia (stone seat), also in the sanctuary all date to between 1410 and 1430.  The oak choir stalls would have been inserted only after the stonework had been completed, probably towards the end of the 1420s.

There are two sets of L-shaped eight choir stalls, facing each other with the entrance to the choir separating them.  Originally each would have had a misericord and today there is only apparently one missing, with no subsequent replacements, with only some slight restoration work carried out.  There are also with three-light traceried back panels, carved frieze, and desks, as well as carved bench ends, desk ends and carved poppy-heads, all dating to the early 15th century.  The published guide to St Bartholomew’s adds that one of the bench-ends seems to be a much simpler and less skilled example, and was probably a later replacement for one that was damaged.

Most of the misericords are botanical, but there are other themes, some of them natural and some of them apparently pagan, such as the face above.  Pagan faces, or grotesques, are not unusual, but although they are often difficult to interpret. Two show winged angels, one apparently in armour holding a shield, the other holding a book or coat of arms, and another apparently depicts a castle.  These may be references to the family who built the church.  Sir Fulke de Pembrugge, for example, was a crusader, and the family lived in the nearby castle.

 

It is sod’s law that the last of the misericords shown above is the one most discussed in books and is the one that I took three attempts to photograph and still came out dismally.  This is the only one that represents a specific scene: the New Testament story of the Annunciation.  In the middle is a lily growing in a vessel with two blooms and, at its centre, Christ on the cross. This arrangement is flanked on one side by the Angel Gabriel and on the other by the Virgin Mary, each of whom hold pieces of a scroll that records the Angel’s greeting and Mary’s reply.  The supporters may either represent doves of peace or the Holy Spirit.

 

Details of poppy heads (on the tops of bench ends and desk ends). Click to enlarge

There are numerous churches in the Midlands that could have provided the general idea for misericords at St Bartholomew’s.  For a list of misericords elsewhere in the Midlands see Misericords of Midlands Churches page on the misericords.co.uk website.  It is probable that many other misericords were lost when Henry VIII dissolved the monasteries.

===

Visiting

Check the St Bartholomew’s Church website for up-to-date opening hours and events that may close it to the public, but at the time of writing it is open daily, and in the summer months runs heritage tours that do not need to be booked in advance.  The church’s post code is TF11 8PW but Tong is almost impossible to miss, just seconds away from the A41 immediately before the M54 roundabout.

When there are no events, it is easy to park on the quiet road outside the church.

There is absolutely tons to see at the church, which is a feast for the eyes.  The 1515 Golden Chapel alone is a remarkable thing with its fan vaulting, but the many other early Tudor monuments are also spectacular.  See the church’s Heritage links on the above site to explore what it has to offer the visitor.  There is also a guide book that you can purchase at the church for £2.00 (cash into an honesty box), at the time of writing, which is great value with excellent photographs and good explanatory text, although it skims over the choir carvings.

If you want to make a day trip of it, nearby is the marvelous RAF Museum at Cosford, around 10 minutes away, and the the small but attractive White Ladies Augustinian Priory, also around 10 minutes away. 

 

Sources

See the end of Part 3 of my original series on misericords for sources on the general subject of medieval misericords.

The St Bartholemew’s misericords are referenced in the following works:

Books and papers

Anderson, M.D. 1954. Misericords. Medieval Life in English Woodcarving. Penguin Books

Anon, 2002. St Bartholomew’s Church, Tong, Shropshire. ISBN 1 872665 59 4.
(Almost no information about the misericords but some background information about the medieval church, to which the misericords date)

Grössinger, Christa. 2007.  The World Upside-Down. English Misericords.  Harvey Miller Publishers

Websites

St Bartholomew’s Church, Tong
https://tong-church.org.uk/
History (very top-level)
https://tong-church.org.uk/history/
Tong’s timeline
https://tong-church.org.uk/tong-parish/timeline/

Historic England
Church of St Bartholomew
https://historicengland.org.uk/listing/the-list/list-entry/1053606?section=official-list-entry

The Medieval Bestiary
Excerpts from Francis Bond, Wood Carvings in English Churches: Misericords (pages 208-214). This text is believed to be in the public domain.  CHAPTER XVII: ON THE USE OF MISERICORDS – NOMENCLATURE
https://bestiary.ca/prisources/pstexts4837.htm

misericords.co.uk
Home page
https://misericords.co.uk/