Saint Mary’s Church, Dunstable, completed in 1964, is typical of the work of the architect Desmond Williams (Photograph: Patrick Comerford, 2026)
Patrick Comerford
When I was in Dunstable in Bedfordshire last week, the two buildings I truly wanted to visit are Saint Peter’s Priory Church in the centre of the town, which I wrote about yesterday (31 June 2026), and the Roman Catholic Church, Saint Mary’s Church, on West Street.
Saint Mary’s was designed on a circular plan by the distinguished church architect Desmond Williams (1932-2026) when he was not yet 30. It was built in 1962-1964 and is one of four churches he designed that are listed Grade II. It has been listed for four principal reasons:
• an early example of the impact of the Liturgical Movement on church design and anticipated the reforms adopted at the Second Vatican Council;
• an important early work in the career of Desmond Williams, an architect notable for his innovative church buildings at a time of great change in ecclesiastical architecture;
• its innovative circular form and layout;
• its intact interior, including good quality bespoke furnishings and a highly unusual tetrahedral ceiling.
Saint Mary’s Church, Dunstable, with its circular plan and tetrahedral ceiling of 600 aluminium pyramids, is one of Desmond Williams’s four listed Catholic churches (Photograph © Robert Proctor/The Guardian)
The Roman Catholic Church was growing in England in the late 19th and early 20th, and this growth created the need to build a large number of churches that would serve the religious and social needs of a growing community.
Until 1927, Catholics in Dunstable had to travel to nearby towns to attend Mass. In that year the Bishop of Northampton granted a petition for Mass to be said in Dunstable under the leadership of the Congregation of the Mission or the Vincentians based in Potters Bar.
The new parish was dedicated to Our Lady of the Miraculous Medal and the first church was built in 1935. The former building survives as the parish social centre in the grounds of the present church, but has been heavily altered. When the Spanish Vincentians left the parish, they were succeeded by and the Irish Vincentians.
As Dunstable expanded after World War II, plans were drawn up for a larger church in 1961 and the foundation stone of a new church was laid on 29 April 1962. Bishop Leo Parker of Northampton blessed and opened the building on 15 March 1964. The new church, dedicated to Our Lady Immaculate, was designed by Desmond Williams and was built by R Willis and Son at a cost of £72,000.
The church is circular in plan. The internal layout places the altar in front of the congregation, rather than at the centre as was the case at groundbreaking churches of the Liturgical Movement in church design. Nevertheless, Williams’s work was at the forefront of new design and draws the congregation together around the altar, anticipating the emphasis on a greater sense of communion and community in worship that is at the heart of the major reforms of the Second Vatican Council, expressed in Sacrosanctum Concilium, the 1963 Constitution on the Sacred Liturgy.
The liturgical arrangement in Dunstable is very similar to some highly significant later churches such as the Roman Catholic Cathedral at Clifton (1969-1973).
A contemporary presbytery and offices were built alongside the new church and a later hut was built to the north of the church beside a Garden of Remembrance (2000). The church has not been heavily altered since its completion, although the baptistery was later re-purposed as a shop.
Meanwhile, the association of the Irish Vincentians with Saint Mary’s Parish in Dunstable came to end when the parish was officially transferred to the Diocese of Northampton in September 2019.
Saint Mary’s Church, Dunstable, is organised around a circular worship space (Photograph © Historic England Archive)
Desmond Williams and Associates designed a number of modern churches, including Saint Augustine’s Church, Manchester (1966-1968) with a notable reredos by Robert Brumby; Saint Dunstan’s Church, Birmingham (1966-1968), and Saint Michael’s Church, Penn, Wolverhampton (1967-1968). His other churches that I have visited include the Church of the Immaculate Conception, Bicester, Oxfordshire (1963).
Saint Mary’s Church, Dunstable, is built of load-bearing brick and concrete, with walling in red-brown Fletton bricks and stained glass. The roof is of steel trusses covered in copper and asphalt. The interior features ironwork and joinery of pine and laminated tropical hardwoods.
The church is organised around a circular worship space with 12 projecting segments forming petal-like bays around its circumference. To the south-east, three full-height bays extend further outwards and are combined to form an entrance foyer with a baptistry and chapel at either side.
The stairs from the foyer lead to a gallery that cantilevers into the worship space. An ambulatory runs around the perimeter of the worship space cutting archways through brick piers to create a continuous path. Behind the altar, the ambulatory ramps upwards and connects with the sacristy and boiler room in a single-storey projection to the north of the church.
The principal entrance of Saint Mary’s Church, Dunstable, is at the centre of three projecting bays (Photograph: Patrick Comerford, 2026)
The exterior of the church is divided into 12 bays separated by full-height stained glass recesses with rectilinear multi-coloured panes. Set back above these bays is a plain-glazed clerestory beneath a copper roof that rises gently to a needle-like spirelet topped with a Celtic cross.
The principal entrance is at the centre of three projecting bays. Three modern replacement doors are accessed under three segmental concrete hoods to enter the foyer. Above the hoods is the coat of arms of Pope Paul VI, who was Pope when the church opened. On either side is a narrow window and five further windows are above. Most other bays have 10 slit windows arranged across four rows. The three bays at the north-west are not separated by glazing and connect to a single-storey projection with plain windows and a doorway at the top of a small cantilevered flight of concrete steps.
Inside the church, the worship space consists of four polygonal ranks of pews in good quality pine with open backs and upholstered kneelers on hinges. The bench ends follow the geometry of the benches and each has a cross in relief at the uppermost corner.
The nave floor, which has developed large cracks, is original and is laid in diamond patterns of grey and white tiles. Axially positioned opposite the entrance and in front of the pews, a wide polygonal sanctuary has a communion rail of cruciform brass stanchions and a dark marble top. The sanctuary steps are terrazzo and lead to a large white marble altar inlaid with gold mosaic tiles reading: Adoro Te Devote. Iron openwork behind the altar supports a large crucifix and allows views of the only bay to have stained glass in the narrow slit windows.
The whole worship space is unified by a sound-absorbing ceiling of 600 aluminium pyramids in 18 shades of blue and white radiating in concentric rings from a Greek cross in a boss at the centre. Williams’s design for the ceiling evokes mediaeval fan vaulting, especially that of the chapel at King’s College, Cambridge.
Within the ambulatory there are two confessionals clad in tropical hardwood with plain interiors. To the east of the narthex, Williams placed a baptistery entered through a screen of iron openwork of the same design as the reredos and lectern, on which hang two carved doves. The baptistry, now a shop, retains a round font in fine white marble carved with a pattern of squares that echo the stepped square recess in the floor that is now covered, and a suspended wooden square of the same proportions that hangs from the ceiling. The font is supported on a square shaft with a mosaic figure of Saint John the Baptist on the front and water on the back.
The architect Desmond Williams died earlier this year (31 January 2026) aged 93. He is best known for his design of modern Catholic churches, reflecting a rare ability to bring together liturgical function, architectural ambition and artistic collaboration. The quality and significance of his work were recognised during his lifetime with the listing of four of his churches, a distinction that placed him among the leading figures of post-war British architecture.
Saint Mary’s Church, Dunstable, which was completed in 1964, is typical of his work. The building’s circular form cradled the congregation in an expansive embrace, bringing them nearer to the altar. Its real drama, however, lay in its complex tetrahedral ceiling, described as ‘resembling a giant and delicate piece of origami’. It is fashioned from 600 aluminium pyramids bolted together in alternating bands of blue and white – ‘a modern vault of heaven’, as the obituary writer said in The Gurdian.
Desmond Williams explained: ‘The ceiling was inspired by my earlier visits to King’s College Chapel in Cambridge’, with its exquisite stone lattice of mediaeval fan vaulting.
Williams designed churches that are bold yet disciplined, characterised by a confident use of materials, proportion and acoustics. His other listed churches were all completed in 1968.
Collaboration lay at the heart of his practice. At Saint Augustine’s Church, Manchester, he worked closely with the ceramic artist Robert Brumby, whose imposing sculptural reredos, along with Pierre Fourmaintraux’s abstract stained glass, elevate and enrich the architectural fabric. The unified and powerful liturgical space they created exemplifies the progressive, interdisciplinary spirit of 1960s British modernism.
The cot of arms of Pope Paul VI above the entrance to Saint Mary’s Church, Dunstable (Photograph: Patrick Comerford, 2026)
Desmond Williams was born in Whalley Range, Manchester, on 7 July 1932, the son of Sydney Williams, a draughtsman of electrical systems on submarines, and his wife, Eleanor, a staunch Catholic, He was educated at Saint Bede’s College, Manchester, where his early interest in architecture was encouraged.
A formative moment came during a teenage visit to Quarr Abbey on the Isle of Wight. There the abbey’s simple brick interior, its harmonious proportions and powerful combination of architecture, music and liturgy left a lasting impression and instilled a lifelong fascination with the relationship between space, sound and spiritual experience. His teenage interests in architecture were strengthened by a cycling trip through East Anglia, exploring Norwich Cathedral, along with local churches and historic houses.
Williams studied architecture at the University of Manchester School of Architecture, where his contemporaries included Donald Buttress, later the surveyor of the fabric of Westminster Abbey. After qualifying, he was briefly in partnership with Arthur Farebrother in Altrincham, securing early commissions for churches and schools. His first task as project architect was Saint Catherine of Siena Church, Didsbury (1957), designed in the style of a Romanesque basilica.
He was only 28 when he set up his own practice in Manchester, nurturing strong professional links with the Department of Education and Science that led to a steady stream of commissions. One of his first church commissions he received was for Saint Mary’s, Dunstable. The schools and colleges he designed included an extension to Ampleforth College, the Benedictine-run boarding school at Ampleforth Abbey.
Williams formed a partnership with the W & JB Ellis of Liverpool in 1968. This expanded into Ellis Williams Architects, with studios in London, Berlin and across the north of England. He was appointed OBE in 1988 in recognition of his work as a church architect and he continued working until he was in his mid 90s. He died on 31 January 2026.
• Sunday Masses in Saint Mary’s are: Saturday Vigil, 6 pm; Sunday mornings, 9:30 and 11:30; weekday Masses are generally on Monday to Friday at 9:30, or 10 am on bank holidays.
A statue of the Virgin Mary in the grounds of Saint Mary’s Church, Dunstable (Photograph: Patrick Comerford, 2026)
Showing posts with label Norwich. Show all posts
Showing posts with label Norwich. Show all posts
01 June 2026
17 March 2026
A 27.5 million-year cycle,
27.5 million Nordic people,
£27.5 million for Norwich
and 27.5 million blog hits
The Earth experiences a major geological ‘pulse’ or cycle of activity roughly every 27.5 million years … a sculpture beneath the Fortezza in Rethymnon in Crete (Photograph: Patrick Comerford)
Patrick Comerford
The viewing and reading figures for this blog continues to surprise me, and those figures passed the 27.5 million mark late yesterday evening (16 March 2026). This is the fourth time this month alone that the half-million figure in readership numbers has been passed, with 27 million last Thursday (12 March 2026), 26.5 million hits the week before (3 March 2026) and 26 million at the beginning of the month (Sunday 1 March 2026), when the hits that day were also the highest daily figure I have ever recorded (318,307).
This year so far has seen a phenomenal amount of traffic on this blog, reaching a volume of readers that I never have expected when I first started blogging 16 years ago. Half the total hits (have been within the past eight or nine months, and the total of hits last month (February 2026) was the highest monthly total ever (3,386,504), with this blog passing the half-million mark seven times in all in February.
At the end of last year, this blog had 21 million hits (31 December 2025). So far this year, there have been more than 6.5 million hits or visitors for 2026.
I first began blogging in 2010, and it took almost two years until July 2012 to reach half a million readers – a number reached four times this month alone. Half of the 27.5 million hits have been within eight or nine months.
Throughout last year and this year, the daily figures have been overwhelming on many occasions. Eight of the 12 days of busiest traffic on this blog have been in February alone, two were this month (March) and two were in January last year:
• 318,307 (1 March 2026)
• 314,018 (28 February 2026)
• 301,449 (2 March 2026)
• 289,076 (11 January 2025)
• 285,366 (12 January 2025)
• 280,802 (26 February 2026)
• 273,022 (27 February 2026)
• 261,422 (13 January 2026)
• 195,391 (20 February 2026)
• 190,630 (23 February 2026)
• 190,467 (21 February 2026)
• 188,376 (19 February 2026)
The number of readers has been overpowering this year and last, with the daily averages currently running at over 100,000 hits a day so far this month. Ten years ago, the daily average was around 1,000.
Norwich Castle has reopened to the public after a five-year, £27.5 million transformation (Photograph: Patrick Comerford)
To put this figure of 27.5 million in context:
The Earth experiences a major geological ‘pulse’ or cycle of activity roughly every 27.5 million years. This cycle influences plate tectonics, volcanism, and mass extinctions.
Norwich Castle has been redesigned as ‘The People’s Palace,’ making it the UK’s most accessible Norman castle. After a five-year, £27.5 million transformation, Norwich Castle Keep – one of Europe’s most important Norman palaces – reopened to the public last August.
The most common response to the religion question in the latest census in England and Wales was ‘Christian’– 46.2% of the overall population, or 27.5 million people.
The combined population of the Nordic countries (Sweden, Denmark, Finland, Norway, Iceland, along with Greenland, the Faroe Islands and Åland) is estimated at 27.5 million. The Nordic Council of Ministers has a vision to make the Nordic Region the world’s most sustainable and integrated region by 2030.
The population of the United Kingdom passed 27.5 million in 1843.
The Electoral Reform Society reports that 27.5 million people did not vote in the 2024 election in the UK, roughly equal to the number who did vote.
27.5 million metres is 27,500 km and 27 million square metres is 27,500 sq km, the approximate size of Haiti, the most populous country in the Caribbean.
And 27.5 million minutes is equal to 52 years, 3 months, and 12 days, or 458,333 hours. In other words, if this blog was getting only one hit a minute, it would take more than 52 years to reach this latest 27.5 million mark.
It is four years since I retired from active parish ministry in March 2022. These days, though, about 100 people on average are reading my daily prayer diary posted on this blog each morning. I imagine many of my priest-colleagues would be prayerfully thankful if the congregations in their churches totalled 700 or more people each week.
Today, I am very grateful to the real readers among those 27.5 million hits on this blog to date, and in particular I remain grateful to the faithful core group of about 100 people who join me in prayer, reading and reflections each day.
Helsinki City Hall in the Finnish capital … the combined population of the Nordic countries (Sweden, Denmark, Finland, Norway, Iceland, Greenland, the Faroe Islands and Åland) is 27.5 million (Photograph: Patrick Comerford)
Patrick Comerford
The viewing and reading figures for this blog continues to surprise me, and those figures passed the 27.5 million mark late yesterday evening (16 March 2026). This is the fourth time this month alone that the half-million figure in readership numbers has been passed, with 27 million last Thursday (12 March 2026), 26.5 million hits the week before (3 March 2026) and 26 million at the beginning of the month (Sunday 1 March 2026), when the hits that day were also the highest daily figure I have ever recorded (318,307).
This year so far has seen a phenomenal amount of traffic on this blog, reaching a volume of readers that I never have expected when I first started blogging 16 years ago. Half the total hits (have been within the past eight or nine months, and the total of hits last month (February 2026) was the highest monthly total ever (3,386,504), with this blog passing the half-million mark seven times in all in February.
At the end of last year, this blog had 21 million hits (31 December 2025). So far this year, there have been more than 6.5 million hits or visitors for 2026.
I first began blogging in 2010, and it took almost two years until July 2012 to reach half a million readers – a number reached four times this month alone. Half of the 27.5 million hits have been within eight or nine months.
Throughout last year and this year, the daily figures have been overwhelming on many occasions. Eight of the 12 days of busiest traffic on this blog have been in February alone, two were this month (March) and two were in January last year:
• 318,307 (1 March 2026)
• 314,018 (28 February 2026)
• 301,449 (2 March 2026)
• 289,076 (11 January 2025)
• 285,366 (12 January 2025)
• 280,802 (26 February 2026)
• 273,022 (27 February 2026)
• 261,422 (13 January 2026)
• 195,391 (20 February 2026)
• 190,630 (23 February 2026)
• 190,467 (21 February 2026)
• 188,376 (19 February 2026)
The number of readers has been overpowering this year and last, with the daily averages currently running at over 100,000 hits a day so far this month. Ten years ago, the daily average was around 1,000.
Norwich Castle has reopened to the public after a five-year, £27.5 million transformation (Photograph: Patrick Comerford)
To put this figure of 27.5 million in context:
The Earth experiences a major geological ‘pulse’ or cycle of activity roughly every 27.5 million years. This cycle influences plate tectonics, volcanism, and mass extinctions.
Norwich Castle has been redesigned as ‘The People’s Palace,’ making it the UK’s most accessible Norman castle. After a five-year, £27.5 million transformation, Norwich Castle Keep – one of Europe’s most important Norman palaces – reopened to the public last August.
The most common response to the religion question in the latest census in England and Wales was ‘Christian’– 46.2% of the overall population, or 27.5 million people.
The combined population of the Nordic countries (Sweden, Denmark, Finland, Norway, Iceland, along with Greenland, the Faroe Islands and Åland) is estimated at 27.5 million. The Nordic Council of Ministers has a vision to make the Nordic Region the world’s most sustainable and integrated region by 2030.
The population of the United Kingdom passed 27.5 million in 1843.
The Electoral Reform Society reports that 27.5 million people did not vote in the 2024 election in the UK, roughly equal to the number who did vote.
27.5 million metres is 27,500 km and 27 million square metres is 27,500 sq km, the approximate size of Haiti, the most populous country in the Caribbean.
And 27.5 million minutes is equal to 52 years, 3 months, and 12 days, or 458,333 hours. In other words, if this blog was getting only one hit a minute, it would take more than 52 years to reach this latest 27.5 million mark.
It is four years since I retired from active parish ministry in March 2022. These days, though, about 100 people on average are reading my daily prayer diary posted on this blog each morning. I imagine many of my priest-colleagues would be prayerfully thankful if the congregations in their churches totalled 700 or more people each week.
Today, I am very grateful to the real readers among those 27.5 million hits on this blog to date, and in particular I remain grateful to the faithful core group of about 100 people who join me in prayer, reading and reflections each day.
Helsinki City Hall in the Finnish capital … the combined population of the Nordic countries (Sweden, Denmark, Finland, Norway, Iceland, Greenland, the Faroe Islands and Åland) is 27.5 million (Photograph: Patrick Comerford)
10 February 2026
A missed opportunity to see
the Despenser Reredos,
but seeing other treasures
in Norwich Cathedral
The Despenser Reredos in Saint Luke’s Chapel in Norwich Cathedral (Photograph: Wikipedia/CCL)
Patrick Comerford
When we were staying in Norwich last month, I visited Norwich Cathedral once again, and still managed to miss one of the great mediaeval treasures of the cathedral – the Despenser Reredos above the altar in Saint Luke’s Chapel.
When I visited Norwich Cathedral last year, the Despenser Reredos was covered in Lenten array, so that perhaps explains why I missed seeing it once again last month, not just once, but twice.
However, I managed to see a number of other mediaeval treasures this time round, including: the reredos in the Chapel of Saint Saviour, made with panels recovered from old mediaeval rood screens; the Adoration of the Magi by Martin Schwarz in the Jesus Chapel; and the old baptismal font and the statue of Saint Felix in Saint Luke’s Chapel; as well as another modern treasure in Saint Luke’s Chapel – the Hanging Chrismatory.
Norwich Cathedral is best known for its two-storey cloisters (Photograph: Patrick Comerford, 2026)
Norwich Cathedral is best known for its two-storey cloisters. But the Despenser Reredos, dating from ca 1380, is one of the cathedral’s greatest treasures, its most important work of art and the only surviving mediaeval English altarpiece with scenes of Christ’s Passion.
The Despenser Reredos, also known as the Despenser Retable, was saved from destruction over the centuries because it was hidden as the underside of a table until 1847. It depicts five scenes from the life of Christ: his scourging at the pillar, Christ carrying his cross, the Crucifixion, the Resurrection and the Ascension. The scenes are painted in vivid colours on wood, and are surrounded by a rectangular frame.
The original reredos may have been located at the High Altar originally. It was probably commissioned in 1382 by Henry le Despenser, the Bishop of Norwich, after the defeat of the Peasants’ Revolt at the Battle of North Walsham in 1381. Heraldic shields around the frame may represent the families involved in suppressing the Peasants’ Revolt in East Anglia, or who contributed to the cost of producing the piece.
An alternative theory suggests it was commissioned to mark the visit to Norwich by King Richard II and his queen Anne of Bohemia in 1383.
Albert Way, a local historian, and the art historian Matthew Digby Wyatt believed the altarpiece came from Italy. However, its origins remain uncertain. At first, experts thought it was of Italian or German origin, but later specialists believed it was influenced by French or Bohemian craftsmen. The English antiquarian William Henry St John Hope in 1898 described it as an example of ‘genuine English art’, and suggested it had been made in Norwich, was commissioned by Bishop Despenser at the time of the Peasants’ Revolt.
The panels are similar to those in another church in Norwich, Saint Michael-at-Plea, but experts have not been able to conclude from this that it was made locally. The historian David King concludes that the origin of the reredos cannot be ascertained by the style of the panels. On the other hand, the mediaeval art historian Pamela Tudor-Craig wrote that there is evidence that the reredos was ‘executed by local craftsmen’.
The mediaevalist Sarah Beckwith has argued that the commission was directly related to the insurrection in the manner of an object lesson, suggesting that ‘the peasants who had dared, albeit abortively, to contest their ordained position in the social hierarchy and whose revolutionary gestures were based on an identification with Christ, are once again shown a story, a story they already know very well.’
Early morning at Norwich Cathedral (Photograph: Patrick Comerford, 2026)
During the English Civil war, many religious works of art were kept secret to save them from the Puritan armies and the reredos was removed, turned upside down and used as a tabletop, with the paintings concealed underneath. The upper part, including part of the central figure of Jesus, was sawn off by carpenters who made the table top, and the four corners were cut out to allow table legs to be inserted.
The converted table was kept for years in an upper room, with the altarpiece paintings hidden underneath. The reredos remained lost until 1847, when it was accidentally rediscovered, supposedly when someone dropped something that rolled underneath the table. After its discovery, the reredos was displayed in a glass case in the south ambulatory.
The panels and frame and the vibrant colours were restored by Pauline Plummer in 1958, and since then the reredos has been used once again as an altarpiece in Saint Luke’s Chapel.
The reredos in Saint Saviour’s Chapel is made with panels recovered from mediaeval rood screens (Photograph: Patrick Comerford, 2026)
Another reredos in Norwich Cathedral is to be seen in Saint Saviour’s Chapel, the chapel of the Royal Norfolk Regiment and Royal Anglian Regiment. This memorial space at the east end of the cathedral is on the site of the 13th century Lady Chapel that was demolished in the late 16th century.
The architect Sir Charles Nicholson (1867-1949) designed Saint Saviour’s Chapel in 1930-1932. The reredos in the chapel is made with panels recovered from old mediaeval rood screens.
Nicholson’s other work on Anglican cathedrals includes the west front of Saint Anne’s Cathedral, Belfast, where he was the cathedral architect in 1924-1948), additions to Chelmsford Cathedral, and the reconstruction of Portsmouth Cathedral. His internal restorations were carried out at Brecon, Carlisle, Exeter, Leicester, Lichfield, Lincoln, Llandaff, Manchester, Salisbury, Wakefield, Wells and Winchester.
Martin Schwarz’s ‘Adoration of the Magi’ … a late mediaeval painting in the Jesus Chapel (Photograph: Patrick Comerford, 2026)
Martin Schwarz’s ‘Adoration of the Magi’ is a late mediaeval painting in the Jesus Chapel. The painting may have been created in the late 15th or early 16th century as part of a triptych and shows the three Magi brining their gifts to the Christ Child. The figures may have been modelled on contemporary merchants and noblemen who commissioned the work, while the gifts of the Magi are depicted as intricate gold and silver pieces.
Modern wooden panels on either side of the painting quote Latin texts from the Epiphany service: Omnes de saba venient (‘They will all come from the East’, Isaiah 60: 6) … the passage continues: ‘They shall bring gold and frankincense, and shall proclaim the praise of the Lord; and Omnis Terra Adoret Te (‘All the earth worships you’, Psalm 66: 4).
The Hanging Chrismatory in Saint Luke’s Chapel was designed by Henry Freeland and Rupert Harris (Photograph: Patrick Comerford, 2026)
Saint Luke’s Chapel, where the Despenser Reredos now stands behind the altar, was formerly dedicated to Saint John the Baptist, and has served as the parish church of Saint-Mary-in-the-Marsh since the 16th century.
The 15th century baptismal font in Saint Luke’s Chapel is a Seven Sacrament font, although the details and figures are difficult to make out due to the destructive and damage actions of iconoclasts and neglect over the centuries.
The Hanging Chrismatory in Saint Luke’s Chapel hangs directly above the baptismal font. It is a silver-gilt and glass vessel that holds the three holy oils and designed by Henry Freeland, the cathedral architect, and Rupert Harris, a conservator and restorer. Norwich Cathedral is believed to be unique in having the oils suspended in the manner of a ‘hanging pyx’ for the Blessed Sacrament.
Each vessel has its own distinctive marking that indicates the oil’s particular use:
IO, Oleum Infirmorum: the oil for anointing the sick and the dying. This oil is used to invoke God’s healing of body, mind and spirit.
OC, Oleum Catechumenorum: the oil for signing with the cross at Baptism. This oil is used immediately after Baptism to invoke God’s protection and to affirm our belonging to Christ.
SC, Sacrum Chrisma: the oil of chrism. This oil is used immediately after Baptism, at Confirmation, at the ordination of priests and at the consecration of bishops, to invoke God’s blessing on our life and work as faithful disciples in God’s kingdom.
The stone effigy outside Saint Luke’s Chapel is now said to represent Saint Felix, who brought Christianity to East Anglia (Photograph: Patrick Comerford, 2026)
A stone effigy on the wall just outside Saint Luke’s Chapel was originally thought to depict Bishop Herbert de Lonsinga, the founder of the cathedral. But experts now suggest although it was commissioned by Bishop Herbert de Lonsinga it represents Saint Felix, who is said to have brought Christianity to East Anglia.
Saint Felix was the first bishop of the Kingdom of the East Angles when England was divided into several kingdoms. He is credited with introducing Christianity to the East Angles and so freeing ‘the whole kingdom from long-standing evil and unhappiness’, according to the Venerable Bede in his Ecclesiastical History of the English People.
Initially, the statue stood in a niche outside the bishop’s door in the north transept, and was brought to its present location in 1969.
Lent begins next week on Ash Wednesday, and the Despenser Reredos will be covered in Lenten array again until Easter. It may be some time before I have another opportunity to see the most important work of art in Norwich Cathedral and the only surviving mediaeval English altarpiece.
Saint Saviour’s Chapel was designed by the architect Sir Charles Nicholson in 1930-1932 (Photograph: Patrick Comerford, 2026)
Patrick Comerford
When we were staying in Norwich last month, I visited Norwich Cathedral once again, and still managed to miss one of the great mediaeval treasures of the cathedral – the Despenser Reredos above the altar in Saint Luke’s Chapel.
When I visited Norwich Cathedral last year, the Despenser Reredos was covered in Lenten array, so that perhaps explains why I missed seeing it once again last month, not just once, but twice.
However, I managed to see a number of other mediaeval treasures this time round, including: the reredos in the Chapel of Saint Saviour, made with panels recovered from old mediaeval rood screens; the Adoration of the Magi by Martin Schwarz in the Jesus Chapel; and the old baptismal font and the statue of Saint Felix in Saint Luke’s Chapel; as well as another modern treasure in Saint Luke’s Chapel – the Hanging Chrismatory.
Norwich Cathedral is best known for its two-storey cloisters (Photograph: Patrick Comerford, 2026)
Norwich Cathedral is best known for its two-storey cloisters. But the Despenser Reredos, dating from ca 1380, is one of the cathedral’s greatest treasures, its most important work of art and the only surviving mediaeval English altarpiece with scenes of Christ’s Passion.
The Despenser Reredos, also known as the Despenser Retable, was saved from destruction over the centuries because it was hidden as the underside of a table until 1847. It depicts five scenes from the life of Christ: his scourging at the pillar, Christ carrying his cross, the Crucifixion, the Resurrection and the Ascension. The scenes are painted in vivid colours on wood, and are surrounded by a rectangular frame.
The original reredos may have been located at the High Altar originally. It was probably commissioned in 1382 by Henry le Despenser, the Bishop of Norwich, after the defeat of the Peasants’ Revolt at the Battle of North Walsham in 1381. Heraldic shields around the frame may represent the families involved in suppressing the Peasants’ Revolt in East Anglia, or who contributed to the cost of producing the piece.
An alternative theory suggests it was commissioned to mark the visit to Norwich by King Richard II and his queen Anne of Bohemia in 1383.
Albert Way, a local historian, and the art historian Matthew Digby Wyatt believed the altarpiece came from Italy. However, its origins remain uncertain. At first, experts thought it was of Italian or German origin, but later specialists believed it was influenced by French or Bohemian craftsmen. The English antiquarian William Henry St John Hope in 1898 described it as an example of ‘genuine English art’, and suggested it had been made in Norwich, was commissioned by Bishop Despenser at the time of the Peasants’ Revolt.
The panels are similar to those in another church in Norwich, Saint Michael-at-Plea, but experts have not been able to conclude from this that it was made locally. The historian David King concludes that the origin of the reredos cannot be ascertained by the style of the panels. On the other hand, the mediaeval art historian Pamela Tudor-Craig wrote that there is evidence that the reredos was ‘executed by local craftsmen’.
The mediaevalist Sarah Beckwith has argued that the commission was directly related to the insurrection in the manner of an object lesson, suggesting that ‘the peasants who had dared, albeit abortively, to contest their ordained position in the social hierarchy and whose revolutionary gestures were based on an identification with Christ, are once again shown a story, a story they already know very well.’
Early morning at Norwich Cathedral (Photograph: Patrick Comerford, 2026)
During the English Civil war, many religious works of art were kept secret to save them from the Puritan armies and the reredos was removed, turned upside down and used as a tabletop, with the paintings concealed underneath. The upper part, including part of the central figure of Jesus, was sawn off by carpenters who made the table top, and the four corners were cut out to allow table legs to be inserted.
The converted table was kept for years in an upper room, with the altarpiece paintings hidden underneath. The reredos remained lost until 1847, when it was accidentally rediscovered, supposedly when someone dropped something that rolled underneath the table. After its discovery, the reredos was displayed in a glass case in the south ambulatory.
The panels and frame and the vibrant colours were restored by Pauline Plummer in 1958, and since then the reredos has been used once again as an altarpiece in Saint Luke’s Chapel.
The reredos in Saint Saviour’s Chapel is made with panels recovered from mediaeval rood screens (Photograph: Patrick Comerford, 2026)
Another reredos in Norwich Cathedral is to be seen in Saint Saviour’s Chapel, the chapel of the Royal Norfolk Regiment and Royal Anglian Regiment. This memorial space at the east end of the cathedral is on the site of the 13th century Lady Chapel that was demolished in the late 16th century.
The architect Sir Charles Nicholson (1867-1949) designed Saint Saviour’s Chapel in 1930-1932. The reredos in the chapel is made with panels recovered from old mediaeval rood screens.
Nicholson’s other work on Anglican cathedrals includes the west front of Saint Anne’s Cathedral, Belfast, where he was the cathedral architect in 1924-1948), additions to Chelmsford Cathedral, and the reconstruction of Portsmouth Cathedral. His internal restorations were carried out at Brecon, Carlisle, Exeter, Leicester, Lichfield, Lincoln, Llandaff, Manchester, Salisbury, Wakefield, Wells and Winchester.
Martin Schwarz’s ‘Adoration of the Magi’ … a late mediaeval painting in the Jesus Chapel (Photograph: Patrick Comerford, 2026)
Martin Schwarz’s ‘Adoration of the Magi’ is a late mediaeval painting in the Jesus Chapel. The painting may have been created in the late 15th or early 16th century as part of a triptych and shows the three Magi brining their gifts to the Christ Child. The figures may have been modelled on contemporary merchants and noblemen who commissioned the work, while the gifts of the Magi are depicted as intricate gold and silver pieces.
Modern wooden panels on either side of the painting quote Latin texts from the Epiphany service: Omnes de saba venient (‘They will all come from the East’, Isaiah 60: 6) … the passage continues: ‘They shall bring gold and frankincense, and shall proclaim the praise of the Lord; and Omnis Terra Adoret Te (‘All the earth worships you’, Psalm 66: 4).
The Hanging Chrismatory in Saint Luke’s Chapel was designed by Henry Freeland and Rupert Harris (Photograph: Patrick Comerford, 2026)
Saint Luke’s Chapel, where the Despenser Reredos now stands behind the altar, was formerly dedicated to Saint John the Baptist, and has served as the parish church of Saint-Mary-in-the-Marsh since the 16th century.
The 15th century baptismal font in Saint Luke’s Chapel is a Seven Sacrament font, although the details and figures are difficult to make out due to the destructive and damage actions of iconoclasts and neglect over the centuries.
The Hanging Chrismatory in Saint Luke’s Chapel hangs directly above the baptismal font. It is a silver-gilt and glass vessel that holds the three holy oils and designed by Henry Freeland, the cathedral architect, and Rupert Harris, a conservator and restorer. Norwich Cathedral is believed to be unique in having the oils suspended in the manner of a ‘hanging pyx’ for the Blessed Sacrament.
Each vessel has its own distinctive marking that indicates the oil’s particular use:
IO, Oleum Infirmorum: the oil for anointing the sick and the dying. This oil is used to invoke God’s healing of body, mind and spirit.
OC, Oleum Catechumenorum: the oil for signing with the cross at Baptism. This oil is used immediately after Baptism to invoke God’s protection and to affirm our belonging to Christ.
SC, Sacrum Chrisma: the oil of chrism. This oil is used immediately after Baptism, at Confirmation, at the ordination of priests and at the consecration of bishops, to invoke God’s blessing on our life and work as faithful disciples in God’s kingdom.
The stone effigy outside Saint Luke’s Chapel is now said to represent Saint Felix, who brought Christianity to East Anglia (Photograph: Patrick Comerford, 2026)
A stone effigy on the wall just outside Saint Luke’s Chapel was originally thought to depict Bishop Herbert de Lonsinga, the founder of the cathedral. But experts now suggest although it was commissioned by Bishop Herbert de Lonsinga it represents Saint Felix, who is said to have brought Christianity to East Anglia.
Saint Felix was the first bishop of the Kingdom of the East Angles when England was divided into several kingdoms. He is credited with introducing Christianity to the East Angles and so freeing ‘the whole kingdom from long-standing evil and unhappiness’, according to the Venerable Bede in his Ecclesiastical History of the English People.
Initially, the statue stood in a niche outside the bishop’s door in the north transept, and was brought to its present location in 1969.
Lent begins next week on Ash Wednesday, and the Despenser Reredos will be covered in Lenten array again until Easter. It may be some time before I have another opportunity to see the most important work of art in Norwich Cathedral and the only surviving mediaeval English altarpiece.
Saint Saviour’s Chapel was designed by the architect Sir Charles Nicholson in 1930-1932 (Photograph: Patrick Comerford, 2026)
28 January 2026
Pulls Ferry and the mediaeval
Ferry House by the river in Norwich,
saved by a bequest from a poet
Pulls Ferry by the banks of the River Wensum, once the water gate to Norwich Cathedral (Photograph: Patrick Comerford, 2026)
Patrick Comerford
As we were strolling around the Cathedral Quarter in Norwich during our recent visit, we came to Pulls Ferry by the banks of the River Wensum, one of the ‘signature’ views of the city and the riverside. The channel running up to the ferry point is far older than the ferry house and was built even before the cathedral.
The ferry and the ferry house are a picturesque part of the Cathedral Quarter and cherished landmarks in Norwich, still closely linked with the cathedral, and they were saved almost 80 years ago through a bequest to the cathedral from the Norwich-born poet and artist Camilla Doyle and fundraising by the Norwich Girl Guides.
Pulls Ferry was once the water gate to Norwich Cathedral and its story goes back to the 12th century, when the monks cut a canal from the River Wensum that ran under the arch, so that building materials could be unloaded on the spot.
Heavy building materials were difficult to transport in the Middle Ages. Roads were poor and building materials were often transported by boat. Before work began on Norwich Cathedral in the 12th century, a narrow chance or canal was cut from the River Wensum to the building site to bring in stone, timber, and iron used in building the cathedral.
The stone from Caen was brought up the rivers Yare and Wensum to the canal and from there to the cathedral site, along with timber from the Baltic and iron from Sweden, as well as peat from the fens in East Anglia, which uses as fuel in the priory kitchens.
An arched gateway guarding the approach to the cathedral was built across the canal in the 15th century, and the gateway remains the most obvious historical feature of Pulls Ferry today.
An arched gateway guarding the approach to the cathedral was built across the canal in the 15th century (Photograph: Patrick Comerford, 2026)
The Priory at Norwich Cathedral was dissolved along with other monastic houses at the Tudor Reformation in the 16th century. The current Ferry House, a flint building, was built in 1647, incorporating the earlier gateway. The house was both an inn and a home for a ferryman carrying people across the Wensum.
Thomas Howes, or Holmes, was the first ferryman, and the building was once known as Sandling’s after an early ferryman. The 12th century canal was filled in ca 1772-1780, and the only reminder of it is the course of the modern slipway leading from the river to the mediaeval arch.
The name Pulls Ferry comes from John Pull, who ran the crossing from 1796 until he died in 1841 at the age of 73. He was probably the last licensee to run the Ferry House as a pub.
The ferry continued to operate until 1943, when the buildings had fallen into dilapidation. The ferry house and the watergate were saved in 1947 thanks to a bequest from the poet and painter Camilla Doyle and fundraising by the Norwich Girl Guides.
The poet and artist Honor Camilla Doyle (1888-1944) is best-known for her poem ‘The Town Rabbit in the Country’ published in volume of poetry, Poems, in 1923. She was born into a family of Irish descent in the Cathedral Close in Norwich and lived there for most of her life.
Her books include 16 New Poems (London, 1920), Poems (Oxford, 1923), and The ‘General Shop’ and other poems (London, 1937). She was also known as an artist and craft designer, and her paintings and furniture were exhibited widely. Her painting ‘Lock 75, Cassiobury Canal’ is in Norwich Castle Museum.
The 12th century canal was filled in ca 1772-1780, and the only reminder of it is the slipway leading from the river to the mediaeval arch (Photograph: Patrick Comerford, 2026)
Camilla Doyle died in Norwich in 1944 and in her will she left half her estate for the maintenance of Norwich Castle Museum. Both the Ferry House and the archway were restored in 1948-1949 by the architect Cecil Upcher (1884-1972), who was involved in all aspects of restoration in churches around Norfolk. His other works include the World War I Memorial Cottages at Mousehold, to provide support for wounded soldiers and a Chinese-style boathouse in Cawston Park.
The restored Ferry House at first became offices for Upcher’s architectural practice and the watergate became the headquarters of Norwich Girl Guides Association in 1949.
Pulls Ferry and Ferry House are a five-minute walk from Norwich Railway Station and are privately owned. The only real reminder of the history of the site is a small plaque at the top of the drive leading down to the ferry. The Watergate Room can be hired for a variety of activities including meetings, parties, award presentation ceremonies, sing songs and picnics by the river. A footpath leads along the river from Bishop Bridge, but perhaps the best view of the ferry is from the facing side of the river, off Riverside Road.
The ferry house and the watergate were saved in 1947 thanks to a bequest from Camilla Doyle and fundraising by Norwich Girl Guides (Photograph: Patrick Comerford, 2026)
Patrick Comerford
As we were strolling around the Cathedral Quarter in Norwich during our recent visit, we came to Pulls Ferry by the banks of the River Wensum, one of the ‘signature’ views of the city and the riverside. The channel running up to the ferry point is far older than the ferry house and was built even before the cathedral.
The ferry and the ferry house are a picturesque part of the Cathedral Quarter and cherished landmarks in Norwich, still closely linked with the cathedral, and they were saved almost 80 years ago through a bequest to the cathedral from the Norwich-born poet and artist Camilla Doyle and fundraising by the Norwich Girl Guides.
Pulls Ferry was once the water gate to Norwich Cathedral and its story goes back to the 12th century, when the monks cut a canal from the River Wensum that ran under the arch, so that building materials could be unloaded on the spot.
Heavy building materials were difficult to transport in the Middle Ages. Roads were poor and building materials were often transported by boat. Before work began on Norwich Cathedral in the 12th century, a narrow chance or canal was cut from the River Wensum to the building site to bring in stone, timber, and iron used in building the cathedral.
The stone from Caen was brought up the rivers Yare and Wensum to the canal and from there to the cathedral site, along with timber from the Baltic and iron from Sweden, as well as peat from the fens in East Anglia, which uses as fuel in the priory kitchens.
An arched gateway guarding the approach to the cathedral was built across the canal in the 15th century, and the gateway remains the most obvious historical feature of Pulls Ferry today.
An arched gateway guarding the approach to the cathedral was built across the canal in the 15th century (Photograph: Patrick Comerford, 2026)
The Priory at Norwich Cathedral was dissolved along with other monastic houses at the Tudor Reformation in the 16th century. The current Ferry House, a flint building, was built in 1647, incorporating the earlier gateway. The house was both an inn and a home for a ferryman carrying people across the Wensum.
Thomas Howes, or Holmes, was the first ferryman, and the building was once known as Sandling’s after an early ferryman. The 12th century canal was filled in ca 1772-1780, and the only reminder of it is the course of the modern slipway leading from the river to the mediaeval arch.
The name Pulls Ferry comes from John Pull, who ran the crossing from 1796 until he died in 1841 at the age of 73. He was probably the last licensee to run the Ferry House as a pub.
The ferry continued to operate until 1943, when the buildings had fallen into dilapidation. The ferry house and the watergate were saved in 1947 thanks to a bequest from the poet and painter Camilla Doyle and fundraising by the Norwich Girl Guides.
The poet and artist Honor Camilla Doyle (1888-1944) is best-known for her poem ‘The Town Rabbit in the Country’ published in volume of poetry, Poems, in 1923. She was born into a family of Irish descent in the Cathedral Close in Norwich and lived there for most of her life.
Her books include 16 New Poems (London, 1920), Poems (Oxford, 1923), and The ‘General Shop’ and other poems (London, 1937). She was also known as an artist and craft designer, and her paintings and furniture were exhibited widely. Her painting ‘Lock 75, Cassiobury Canal’ is in Norwich Castle Museum.
The 12th century canal was filled in ca 1772-1780, and the only reminder of it is the slipway leading from the river to the mediaeval arch (Photograph: Patrick Comerford, 2026)
Camilla Doyle died in Norwich in 1944 and in her will she left half her estate for the maintenance of Norwich Castle Museum. Both the Ferry House and the archway were restored in 1948-1949 by the architect Cecil Upcher (1884-1972), who was involved in all aspects of restoration in churches around Norfolk. His other works include the World War I Memorial Cottages at Mousehold, to provide support for wounded soldiers and a Chinese-style boathouse in Cawston Park.
The restored Ferry House at first became offices for Upcher’s architectural practice and the watergate became the headquarters of Norwich Girl Guides Association in 1949.
Pulls Ferry and Ferry House are a five-minute walk from Norwich Railway Station and are privately owned. The only real reminder of the history of the site is a small plaque at the top of the drive leading down to the ferry. The Watergate Room can be hired for a variety of activities including meetings, parties, award presentation ceremonies, sing songs and picnics by the river. A footpath leads along the river from Bishop Bridge, but perhaps the best view of the ferry is from the facing side of the river, off Riverside Road.
The ferry house and the watergate were saved in 1947 thanks to a bequest from Camilla Doyle and fundraising by Norwich Girl Guides (Photograph: Patrick Comerford, 2026)
27 January 2026
The Great Hospital, Norwich,
has ‘the most important set of
mediaeval hospital records to
survive the English Reformation’
The Great Hospital in Norwich was founded as Saint Giles’s Hospital in 1249 and is now a retirement home (Photograph: Patrick Comerford, 2026; click on images for full-screen viewing)
Patrick Comerford
The Great Hospital is a mediaeval hospital or almshouse with a continuous presence in Norwich since the 13th century, and the Great Hospital, with Saint Helen’s Church on Bishopgate, it is one of the historical sites we visited during our recent overnight stay in Norwich. The Great Hospital stands on a 2.8 ha (7 acres) site at a bend on the River Wensum, and close to Norwich Cathedral and the Cathedral Close.
Over 1,000 hospitals of this kind were founded in medieval England, including also Saint John’s Hospital in Lichfield. Yet very few of these hospitals survived the upheavals of the English Reformations. Indeed, only the Great Hospital in Norwich, also known as Saint Giles’s Hospital, now a retirement home for the elderly, has retained both its mediaeval fabric and a major archive.
The archive is said to have no rival anywhere in Britain, and it has been described as the ‘fullest and by far the most important set of British mediaeval hospital records to survive the English Reformation.’ It has a lengthy record of continuous care and most of the extensive mediaeval buildings in the hospital grounds are still in use to this day.
The original beneficiaries of the hospital were aged priests, poor scholars and sick and hungry paupers (Photograph: Patrick Comerford, 2026)
The Great Hospital in Norwich was founded in 1249 by Bishop Walter de Suffield. It was originally known as Saint Giles’s Hospital, and the first Master was Hamon de Calthorpe, who was appointed in 1256.
The original beneficiaries of the new hospital were aged priests, poor scholars and sick and hungry paupers. At the time, priests were unmarried, so they had no families to support them in their old age. The poor scholars – boys chosen on merit from local song schools – were to receive a daily meal during term times, and this was to continue until the boy had achieved a good grasp of Latin. With this help, bright but poor boys were given the chance to train as choristers or even to enter the priesthood.
Thirty beds at the west end of the church were allocated for the sick poor, and 13 paupers were to be fed at the hospital gates each day. As well as the Master of Saint Giles’s, the foundation had four chaplains, a deacon and a sub-deacon.
The hospital was modelled on the Rule of Saint Augustine, which discouraged excessive liturgical ritual so more time could be devoted to charitable works. Nevertheless, the master and the chaplains were bound to sing three Masses a day, including one for Bishop Suffield’s soul, as well as a weekly mass in honour of Saint Giles.
The chancel ceiling in the hospital was lavishly decorated in the late 14th century with 252 panels, each depicting a black eagle. The ceiling was thought to have been painted in honour of Anne of Bohemia, who visited Norwich in 1383 with her husband, King Richard II, and it now forms the ceiling of Eagle Ward which has been preserved.
The internal appearance of the church was radically altered in the 16th century when the east and west ends were partitioned off and divided horizontally to provide two wards at either end. The central area of the church was retained and used for worship as it still is today, being both the chapel of the Great Hospital and the Parish Church of Saint Helen.
The central area of the meidiaeval church is both the chapel of the Great Hospital and the Parish Church of Saint Helen (Photograph: Patrick Comerford, 2026)
Since the mid 19th century, living accommodation has been constantly improved to meet residents’ needs. Five cottages were built in 1849; a sick ward followed in 1889; a further 12 cottages in 1906; and another 17 dwellings in 1937. The 17 cottages built in 1937, now called Suffield Court, were later changed to single-person dwellings.
Substantial changes were initiated by Jack Davies Shaw, Master from 1965 to 1980, when the Great Hospital was modernised, ensuring it was a model community for the elderly going into the 21st century.
The old sick ward was replaced in 1972 by Elaine Herbert House, where an improved form of nursing care was provided. The lodge was finally demolished in 1975. Prior Court opened in 1980 and has 18 single and six double flats designed to accommodate people who need regular support. Saint Helen’s House was converted into eight residential flats in 1986. A new group of cottages were built behind Suffield Court in 1999.
Plans were made to demolish the 12 cottages built in 1906 and replace them with a new two-storey block with 18 flats, Holme Terrace, and six additional flats were added to Prior Court. Saint Helen’s House is currently used as the nursing home, but is not part of the Great Hospital as it was originally a residence separate from the Hospital.
The Great Hospital has one of the smallest monastic cloisters in England; a fine mediaeval refectory; Saint Helen’s House, with excellent examples of Georgian decorated ceilings said to be the work of Angelica Kauffman; an 18th century swan pit; and a large Victorian hall.
In all, the Great Hospital has nine listed buildings: Birkbeck Hall; the Cloisters and West Wall of the former Chapter House; the former Chaplain’s House; the former Master’s House; part of the former Master’s House; the Refectory and part of the former Master’s House; the Lodge; the East Wards; and the White Cottages.
The hospital has had 64 Masters. The first female Master was Dorothy North in 2000-2007, and Gina Dormer is the current Master. The charity nurtures a vibrant and peaceful community of over 60s, supporting the residents to live independently.
The Great Hospital is included in the ‘Norwich 12’, one of the finest collections of individually outstanding heritage buildings in the UK, spanning the Norman, mediaeval, Georgian, Victorian and modern eras.
The Great Hospital encompasses nine listed buildings (Photograph: Patrick Comerford, 2026)
Further reading:
Carole Rawcliffe, Medicine for the Soul: The life, death and resurrection of an English Medieval Hospital, St Giles, Norwich, c1249-1550 (1999)
Elaine Phillips, A Short History of the Great Hospital, Norwich (1999)
Patrick Comerford
The Great Hospital is a mediaeval hospital or almshouse with a continuous presence in Norwich since the 13th century, and the Great Hospital, with Saint Helen’s Church on Bishopgate, it is one of the historical sites we visited during our recent overnight stay in Norwich. The Great Hospital stands on a 2.8 ha (7 acres) site at a bend on the River Wensum, and close to Norwich Cathedral and the Cathedral Close.
Over 1,000 hospitals of this kind were founded in medieval England, including also Saint John’s Hospital in Lichfield. Yet very few of these hospitals survived the upheavals of the English Reformations. Indeed, only the Great Hospital in Norwich, also known as Saint Giles’s Hospital, now a retirement home for the elderly, has retained both its mediaeval fabric and a major archive.
The archive is said to have no rival anywhere in Britain, and it has been described as the ‘fullest and by far the most important set of British mediaeval hospital records to survive the English Reformation.’ It has a lengthy record of continuous care and most of the extensive mediaeval buildings in the hospital grounds are still in use to this day.
The original beneficiaries of the hospital were aged priests, poor scholars and sick and hungry paupers (Photograph: Patrick Comerford, 2026)
The Great Hospital in Norwich was founded in 1249 by Bishop Walter de Suffield. It was originally known as Saint Giles’s Hospital, and the first Master was Hamon de Calthorpe, who was appointed in 1256.
The original beneficiaries of the new hospital were aged priests, poor scholars and sick and hungry paupers. At the time, priests were unmarried, so they had no families to support them in their old age. The poor scholars – boys chosen on merit from local song schools – were to receive a daily meal during term times, and this was to continue until the boy had achieved a good grasp of Latin. With this help, bright but poor boys were given the chance to train as choristers or even to enter the priesthood.
Thirty beds at the west end of the church were allocated for the sick poor, and 13 paupers were to be fed at the hospital gates each day. As well as the Master of Saint Giles’s, the foundation had four chaplains, a deacon and a sub-deacon.
The hospital was modelled on the Rule of Saint Augustine, which discouraged excessive liturgical ritual so more time could be devoted to charitable works. Nevertheless, the master and the chaplains were bound to sing three Masses a day, including one for Bishop Suffield’s soul, as well as a weekly mass in honour of Saint Giles.
The chancel ceiling in the hospital was lavishly decorated in the late 14th century with 252 panels, each depicting a black eagle. The ceiling was thought to have been painted in honour of Anne of Bohemia, who visited Norwich in 1383 with her husband, King Richard II, and it now forms the ceiling of Eagle Ward which has been preserved.
The internal appearance of the church was radically altered in the 16th century when the east and west ends were partitioned off and divided horizontally to provide two wards at either end. The central area of the church was retained and used for worship as it still is today, being both the chapel of the Great Hospital and the Parish Church of Saint Helen.
The central area of the meidiaeval church is both the chapel of the Great Hospital and the Parish Church of Saint Helen (Photograph: Patrick Comerford, 2026)
Since the mid 19th century, living accommodation has been constantly improved to meet residents’ needs. Five cottages were built in 1849; a sick ward followed in 1889; a further 12 cottages in 1906; and another 17 dwellings in 1937. The 17 cottages built in 1937, now called Suffield Court, were later changed to single-person dwellings.
Substantial changes were initiated by Jack Davies Shaw, Master from 1965 to 1980, when the Great Hospital was modernised, ensuring it was a model community for the elderly going into the 21st century.
The old sick ward was replaced in 1972 by Elaine Herbert House, where an improved form of nursing care was provided. The lodge was finally demolished in 1975. Prior Court opened in 1980 and has 18 single and six double flats designed to accommodate people who need regular support. Saint Helen’s House was converted into eight residential flats in 1986. A new group of cottages were built behind Suffield Court in 1999.
Plans were made to demolish the 12 cottages built in 1906 and replace them with a new two-storey block with 18 flats, Holme Terrace, and six additional flats were added to Prior Court. Saint Helen’s House is currently used as the nursing home, but is not part of the Great Hospital as it was originally a residence separate from the Hospital.
The Great Hospital has one of the smallest monastic cloisters in England; a fine mediaeval refectory; Saint Helen’s House, with excellent examples of Georgian decorated ceilings said to be the work of Angelica Kauffman; an 18th century swan pit; and a large Victorian hall.
In all, the Great Hospital has nine listed buildings: Birkbeck Hall; the Cloisters and West Wall of the former Chapter House; the former Chaplain’s House; the former Master’s House; part of the former Master’s House; the Refectory and part of the former Master’s House; the Lodge; the East Wards; and the White Cottages.
The hospital has had 64 Masters. The first female Master was Dorothy North in 2000-2007, and Gina Dormer is the current Master. The charity nurtures a vibrant and peaceful community of over 60s, supporting the residents to live independently.
The Great Hospital is included in the ‘Norwich 12’, one of the finest collections of individually outstanding heritage buildings in the UK, spanning the Norman, mediaeval, Georgian, Victorian and modern eras.
The Great Hospital encompasses nine listed buildings (Photograph: Patrick Comerford, 2026)
Further reading:
Carole Rawcliffe, Medicine for the Soul: The life, death and resurrection of an English Medieval Hospital, St Giles, Norwich, c1249-1550 (1999)
Elaine Phillips, A Short History of the Great Hospital, Norwich (1999)
24 January 2026
A shop window on Elm Hill in
the Cathedral Quarter, Norwich:
a reminder of the furniture and
mice of ‘Mouseman’ Thompson
‘Antiques and Interiors’ or ‘Art and Craft Antiques’ … warm mid-winter evening lights on Elm Hill in Norwich (Photograph: Patrick Comerford, 2026)
Patrick Comerford
Elm Hill is a picturesque street in the Cathedral Quarter in Norwich, with its cobblestones, mediaeval jettied and timber-framed buildings and independent shops. It runs from the Church of Saint Peter Hungate, where the top of Elm Hill meets Princes Street, to the Church of Saint Simon and Saint Jude at the bottom of Elm Hill on the corner with Wensum Street. This was a thriving area at the height of the weaving trade. Since its renovation, Elm Hill has been a location for a number of films and has attracted many specialist independent businesses.
As we were walking back down the street towards the cathedral last week in the early darkness of a January afternoon, one of the inviting shops that caught attracted our gaze is ‘Antiques and Interiors’ or ‘Art and Craft Antiques’, a double shopfront with warm embracing mid-winter lighting and an interesting display of the work of Robert ‘Mouseman’ Thompson.
The shop is run by Patrick and Liz Russel-Davis, a husband and wife team who have been dealing in antiques for 30 or more years. Their shop at 31-35 Elm Hill is constantly changes stock and the window display last week included a Mouseman table and six chairs, including two carvers, each with the trademark ‘Mouseman mouse’. Together they have an asking price of £8,950.
A Mouseman table and six chairs, including two carvers in the shop window in Elm Hill, Norwich (Photograph: Patrick Comerford, 2026)
Robert ‘Mouseman’ Thompson (1876-1955), also known as ‘Mousey’ Thompson, was a furniture maker who lived and worked for most of his life in n Kilburn on the edge of the North Yorkshire Moors, where he was born on 7 May 1876.
Thompson featured a carved mouse on almost every piece of his work. It is said his mouse motif came about accidentally in 1919 following a conversation about ‘being as poor as a church mouse’. The conversation which took place between Thompson and one of his colleagues while they were carving a cornice for a screen. This chance remark led to him carving a mouse and it remained part of his work from then on.
Thompson was in his teens when he began visiting Ripon Cathedral and sketching its 15th century woodcarvings and interiors. He later spoke of this period as his inspiration to ‘bring back to life the spirit of medieval oak work, which had been dead for so many long years’.
During World War I, he was asked to remain in Yorkshire after his craftmanship was designated a ‘protected profession’ by the authorities. After the war, he was commissioned to create decorative oak war memorials and remembrance boards to honour the dead in towns and villages across Yorkshire.
Father Paul Nevill, who became Headmaster of Ampleforth College in 1924, met Thompson in 1919 and commissioned him to make furniture for Ampleforth Abbey. The school liked Thompsn’s work so much that Ampleforth kept asking him for more work, including the library and most of the main building. Most of Ampleforth College’s houses are now decorated with his furniture, and it is seen as the original home of his trademark mouse.
Word of his Arts and Crafts style oak furniture spread among parents at Ampleforth, who begin placing commissions for bespoke pieces. Thompson was part of the 1920s revival of craftsmanship, inspired by the Arts and Crafts movement led by William Morris, John Ruskin and Thomas Carlyle. Other furniture makers in this genre and era include Stanley Webb Davies of Windermere.
Mouseman’s mouse can be seen on one of the legs on a chair in the shop window on Elm Hill, Norwich (Photograph: Patrick Comerford, 2026)
The Thompson ‘mouse’ was officially registered as a trademark in 1931, and the carved mouse, still beloved by children and adults, became synonymous with his work and products. It inspired the ‘Mouseman’ name and remains one of the earliest British brand logos still in use, unchanged.
He received prestigious commissions from York Minster, Peterborough Cathedral and Westminster Abbey, as well as from Ripon Cathedral, the place of his early inspiration. I have also seen his work in Saint Nicholas Church, Adare, Co Limerick, Saint Peter’s Church, Harrogate, Yorkshire, and Bangor Cathedral.
Another collection of Thompson’s work is in the Church of Saint Michael and All Angels, Hubberholme, in North Yorkshire where, in the 1930s, he designed most of the interior furnishings, including pews, choir stalls and chairs. However, I have failed on a number of occasions to see his work see in Saint Clement’s Church, York.
Robert ‘Mouseman’ Thompson died on 8 December 1955, aged 79, and was buried in the churchyard in Kilburn.
One of Robert ‘Mousey’ Thompson’s mice in Saint Nicholas Church, Adare, Co Limerick (Photograph: Patrick Comerford)
Interest in Thompson’s work become more widespread new heights a quarter of a century after his death with an episode in the BBC’s Antiques Roadshow in 1979 when Arthur Negus picked out a large oak dining table and told viewers: ‘Items of furniture made by master craftsman Robert Thompson of Kilburn will become antiques of the future’.
The family of Cardinal Basil Hume bought a Mouseman prayer desk in 2017 to sit at the side of his tomb in Westminster Cathedral, London. Pre-owned furniture, from dining tables and chairs to cheese boards and coffee tables, are quickly being sold for similar sums as new pieces.
His workshop is now run by his descendants, and includes a showroom and the Mouseman Visitor Centre, beside Kilburn Parish Church, which has ‘Mouseman’ pews, fittings and other furniture. The company is now known as Robert Thompson’s Craftsmen Ltd. The Mouseman showroom displays examples of his handmade furniture signed with early examples of his carved mouse symbol. The viewing gallery is open Monday to Friday. However, the visitor centre and café are currently closed.
• Arts and Craft Antiques on Elm Hill, Norwich, is open Monday to Saturday from 10 am to 5 pm. Outside these hours, customers are welcome by appointment.
Elm Hill and its cobblestone have attracted many specialist independent businesses to the Cathedral Quarter in Norwich (Photograph: Patrick Comerford, 2026)
Patrick Comerford
Elm Hill is a picturesque street in the Cathedral Quarter in Norwich, with its cobblestones, mediaeval jettied and timber-framed buildings and independent shops. It runs from the Church of Saint Peter Hungate, where the top of Elm Hill meets Princes Street, to the Church of Saint Simon and Saint Jude at the bottom of Elm Hill on the corner with Wensum Street. This was a thriving area at the height of the weaving trade. Since its renovation, Elm Hill has been a location for a number of films and has attracted many specialist independent businesses.
As we were walking back down the street towards the cathedral last week in the early darkness of a January afternoon, one of the inviting shops that caught attracted our gaze is ‘Antiques and Interiors’ or ‘Art and Craft Antiques’, a double shopfront with warm embracing mid-winter lighting and an interesting display of the work of Robert ‘Mouseman’ Thompson.
The shop is run by Patrick and Liz Russel-Davis, a husband and wife team who have been dealing in antiques for 30 or more years. Their shop at 31-35 Elm Hill is constantly changes stock and the window display last week included a Mouseman table and six chairs, including two carvers, each with the trademark ‘Mouseman mouse’. Together they have an asking price of £8,950.
A Mouseman table and six chairs, including two carvers in the shop window in Elm Hill, Norwich (Photograph: Patrick Comerford, 2026)
Robert ‘Mouseman’ Thompson (1876-1955), also known as ‘Mousey’ Thompson, was a furniture maker who lived and worked for most of his life in n Kilburn on the edge of the North Yorkshire Moors, where he was born on 7 May 1876.
Thompson featured a carved mouse on almost every piece of his work. It is said his mouse motif came about accidentally in 1919 following a conversation about ‘being as poor as a church mouse’. The conversation which took place between Thompson and one of his colleagues while they were carving a cornice for a screen. This chance remark led to him carving a mouse and it remained part of his work from then on.
Thompson was in his teens when he began visiting Ripon Cathedral and sketching its 15th century woodcarvings and interiors. He later spoke of this period as his inspiration to ‘bring back to life the spirit of medieval oak work, which had been dead for so many long years’.
During World War I, he was asked to remain in Yorkshire after his craftmanship was designated a ‘protected profession’ by the authorities. After the war, he was commissioned to create decorative oak war memorials and remembrance boards to honour the dead in towns and villages across Yorkshire.
Father Paul Nevill, who became Headmaster of Ampleforth College in 1924, met Thompson in 1919 and commissioned him to make furniture for Ampleforth Abbey. The school liked Thompsn’s work so much that Ampleforth kept asking him for more work, including the library and most of the main building. Most of Ampleforth College’s houses are now decorated with his furniture, and it is seen as the original home of his trademark mouse.
Word of his Arts and Crafts style oak furniture spread among parents at Ampleforth, who begin placing commissions for bespoke pieces. Thompson was part of the 1920s revival of craftsmanship, inspired by the Arts and Crafts movement led by William Morris, John Ruskin and Thomas Carlyle. Other furniture makers in this genre and era include Stanley Webb Davies of Windermere.
Mouseman’s mouse can be seen on one of the legs on a chair in the shop window on Elm Hill, Norwich (Photograph: Patrick Comerford, 2026)
The Thompson ‘mouse’ was officially registered as a trademark in 1931, and the carved mouse, still beloved by children and adults, became synonymous with his work and products. It inspired the ‘Mouseman’ name and remains one of the earliest British brand logos still in use, unchanged.
He received prestigious commissions from York Minster, Peterborough Cathedral and Westminster Abbey, as well as from Ripon Cathedral, the place of his early inspiration. I have also seen his work in Saint Nicholas Church, Adare, Co Limerick, Saint Peter’s Church, Harrogate, Yorkshire, and Bangor Cathedral.
Another collection of Thompson’s work is in the Church of Saint Michael and All Angels, Hubberholme, in North Yorkshire where, in the 1930s, he designed most of the interior furnishings, including pews, choir stalls and chairs. However, I have failed on a number of occasions to see his work see in Saint Clement’s Church, York.
Robert ‘Mouseman’ Thompson died on 8 December 1955, aged 79, and was buried in the churchyard in Kilburn.
One of Robert ‘Mousey’ Thompson’s mice in Saint Nicholas Church, Adare, Co Limerick (Photograph: Patrick Comerford)
Interest in Thompson’s work become more widespread new heights a quarter of a century after his death with an episode in the BBC’s Antiques Roadshow in 1979 when Arthur Negus picked out a large oak dining table and told viewers: ‘Items of furniture made by master craftsman Robert Thompson of Kilburn will become antiques of the future’.
The family of Cardinal Basil Hume bought a Mouseman prayer desk in 2017 to sit at the side of his tomb in Westminster Cathedral, London. Pre-owned furniture, from dining tables and chairs to cheese boards and coffee tables, are quickly being sold for similar sums as new pieces.
His workshop is now run by his descendants, and includes a showroom and the Mouseman Visitor Centre, beside Kilburn Parish Church, which has ‘Mouseman’ pews, fittings and other furniture. The company is now known as Robert Thompson’s Craftsmen Ltd. The Mouseman showroom displays examples of his handmade furniture signed with early examples of his carved mouse symbol. The viewing gallery is open Monday to Friday. However, the visitor centre and café are currently closed.
• Arts and Craft Antiques on Elm Hill, Norwich, is open Monday to Saturday from 10 am to 5 pm. Outside these hours, customers are welcome by appointment.
Elm Hill and its cobblestone have attracted many specialist independent businesses to the Cathedral Quarter in Norwich (Photograph: Patrick Comerford, 2026)
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23 January 2026
Norwich Cathedral withdraws
‘blood libel’ leaflet after
Jewish festival film opens
discussion of antisemitism
The Chapel of the Holy Innocents in Norwich Cathedral, probably the site of the mediaeval shrine of William of Norwich (Photograph: Patrick Comerford, 2026)
Patrick Comerford
When we were in Norwich Cathedral last week, I visited the Chapel of the Holy Innocents to learn more about the way the cathedral recently removed leaflets linked to one of the most infamous cases of antisemitism in mediaeval England. The information leaflets that were removed from the chapel last month (December 2025) recounted the 12th century ‘Norwich blood libel’, a pernicious antisemitic myth that accused the Jews of Norwich of ritually murdering a local boy named William.
We were staying in Norwich beside the Cathedral Close, and visited the cathedral twice, before and after a funeral in Saint Peter’s Church in the nearby Norfolk village of Lingwood.
The Chapel of the Holy Innocents recalls the biblical story of King Herod’s massacre of all infant boys in Bethlehem under the age of two following the visit of the Magi in his attempt to murder the Christ Child (see Matthew 2: 16-18).
The chapel of the Holy Innocents is thought to be near the site of William’s mediaeval shrine, which was destroyed at the Reformation. When the chapel was dedicated to the Holy Innocents in 1997, it displayed material that linked the blood libel to the Gospel account of Herod’s massacre of infants in Bethlehem.
A plain white leaflet linked the mythical murder of one boy in mediaeval Norwich, which was blamed on local Jews, to the Gospel story of the massacre of children by a Jewish king. But the Jewish community in Norwich has long argued that presenting the 12th century story of ‘Saint William’ in the chapel created an offensive, false and dangerous conflation.
The myth began in 1144 when Thomas of Monmouth, a monk at the priory at Norwich Cathedral, claimed Jews had crucified 12-year-old William. In reality, the fable may have been fabricated in a ruse to attract pilgrims to the cathedral and with them their donations.
The story of William of Norwich is the first recorded instance of the ‘blood libel’ – a lie that spread across Europe, resulting in centuries of persecution for Jewish people and set a precedent. What began as a local antisemitic rumour evolved into a conspiracy theory that became known as ‘Blood Libel’. Similar accusations of child murder by Jews followed: Gloucester (1168), Bury Saint Edmunds (1181), Winchester (1192), Norwich again (1235) and Lincoln (1255).
Within a century it was being claimed that Jews harvested a child’s blood and distributed it to other Jewish communities. These ideas spread across Europe, and the ‘Blood Libel’ became firmly established in western European, so that it eventually fed into the Holocaust in Europe 800 years later.
Norwich Cathedral … information leaflets about the murder of William of Norwich in 1144 were removed last month (Photograph: Patrick Comerford, 2026)
The Dean of Norwich, the Very Revd Dr Andrew Braddock, acknowledges the damage this myth has caused and says the cathedral needs to be honest about its history and that the leaflets needed to be removed. The cathedral and the Norwich Hebrew Congregation are now working together to find a better and more accurate way to present the story of William of Norwich.
The whole incident highlights a continuing effort by the Church to address its role in what Dean Braddock describes as the ‘long and dark history of antisemitism’.
The leaflets were removed from the chapel at the prompting of a new short documentary, The Innocents, made for the UK Jewish Film Festival last year and shown in Norwich last month (4 December 2025). In the film, members of the Jewish community in Norwich express their discomfort at the presence of the story in the Chapel of the Holy Innocents.
Responding to the removal of the leaflets, the president of Norwich Hebrew Congregation, Dr Marian Prinsley, told the BBC: ‘Symbolically it’s very important for all Jewish people in this country and wider. You can’t have the story of King Herod and the story of William of Norwich being conflated and the Jews being blamed for the killing of babies.’ She says in the film that presenting the two stories together was ‘an issue that has been festering within the Jewish community’.
Professor Oren Margolis of the University of East Anglia (UEA) explained why the material in the chapel was offensive: ‘The problem with the dedication of the chapel to the Holy Innocents was that it was an attempt to draw new meaning from a blood libel’.
He said that while the cathedral claimed to be commemorating innocent Jewish victims of persecution up to and including the Holocaust. But by ‘putting them in the place of William, they effectively turned them, like the boys of Bethlehem, into honorary Christians.’
‘It was essentially supersessionist; and in both cases, Jews – Herod, the Jews of Norwich – are the perpetrators,’ Professor Margolis said.
The cloisters in Norwich Cathedral … the Norwich blood libel ‘has played a tragic part in the long and dark history of antisemitism’ according to the Dean Andrew Braddock (Photograph: Patrick Comerford, 2026)
The Dean of Norwich, the Very Revd Dr Andrew Braddock, said: ‘We’ve got to be honest about our history as a cathedral. This is one of the places where that blood libel myth starts to be propagated and shared, and the terrible, terrible damage and suffering that’s caused.’ He added that the Norwich blood libel ‘has played a tragic part in the long and dark history of antisemitism’.
Jonathan Weinberg, who made the film, said the way the story was presented in the chapel would not necessarily lead people to believe the blood libel myth. But, he added, ‘the way that it was presented was definitely, I think, still a bit offensive to the Jewish community’.
Dean Braddock acknowledged the leaflet was not appropriate: ‘The Norwich blood libel – the false accusation made in the 12th century that Jews ritually murdered a boy called William (who was then buried in the cathedral) – has played a tragic part in the long and dark history of anti-Semitism.’
Dean Braddock is clear about the stakes when discussing the story of William. ‘The blood libel has done untold damage – that is the thing we need to address. The stories that were created around that period and associated with the story of William in Norwich – we need to address the terrible consequences of that.’
The shrine to William once gave ‘credence’ to the lie, he said. ‘The shrine to William validated the accusation. It is appalling.’
Dean Braddock said he hoped the cathedral had become ‘more sensitive, more aware of the impact, and more open about it. We can be open about the past without letting it define us. We have a responsibility to stand up to antisemitism in all its forms and to build a positive society.’
In the closing scenes of the new film, Dean Braddock tells Dr Prinsley the leaflet has been removed from the cathedral after admitting ‘we need to do this better’. Representatives of Norwich synagogue and the cathedral are meeting this month to start a process to decide how best to tell the story of William in a more ‘meaningful’ way.
‘The Betrayal’, an oil painting that is the altar piece in the Chapel of the Holy Innocents in Norwich Cathedral (Photograph: Patrick Comerford, 2026)
Meanwhile, in the Chapel of the Holy Innocents in Norwich Cathedral last week, I found a prayer found on a scrap of paper in Ravensbrück, the largest concentration camp for women in Nazi Germany. It was written by Hildegard Schäder, Prisoner No 31,795, and is a prayer that good may come from the evil that people do to one another:
‘O Lord, remember not only the men and women of good will but also those of ill will. But do not remember all the suffering they have inflicted upon us; remember the fruits we bought, thanks to this suffering: our comradeship, our loyalty, our humility, the courage, the generosity, the greatness of heart which has grown out of this; and when they come to judgement, let all the fruits that we have borne be their forgiveness. Amen.’
Hildegard Schäder (1902-1984) was a theologian and church historian whose research focused on the Eastern Orthodox churches. When the Nazis came to power she returned to Germany, became a member of the Confessing Church and worked in Martin Niemöller parish in Dahlem, caring for persecuted Jews. She was taken into custody in 1943 for ‘favouring fugitive Jews’ and was held at Ravensbrück until it was liberated in 1945. She was posthumously honoured as Righteous Among the Nations in 2000.
Holocaust Memorial Day this year is on Tuesday next (27 January 2026), and has the theme ‘Bridging Generations’.
Shabbat Shalom, שבת שלום
• For the history of the Jewish community in Norwich, visit here
Norwich Hebrew Congregation Synagogue on Earlham Road (Photograph: Patrick Comerford)
Patrick Comerford
When we were in Norwich Cathedral last week, I visited the Chapel of the Holy Innocents to learn more about the way the cathedral recently removed leaflets linked to one of the most infamous cases of antisemitism in mediaeval England. The information leaflets that were removed from the chapel last month (December 2025) recounted the 12th century ‘Norwich blood libel’, a pernicious antisemitic myth that accused the Jews of Norwich of ritually murdering a local boy named William.
We were staying in Norwich beside the Cathedral Close, and visited the cathedral twice, before and after a funeral in Saint Peter’s Church in the nearby Norfolk village of Lingwood.
The Chapel of the Holy Innocents recalls the biblical story of King Herod’s massacre of all infant boys in Bethlehem under the age of two following the visit of the Magi in his attempt to murder the Christ Child (see Matthew 2: 16-18).
The chapel of the Holy Innocents is thought to be near the site of William’s mediaeval shrine, which was destroyed at the Reformation. When the chapel was dedicated to the Holy Innocents in 1997, it displayed material that linked the blood libel to the Gospel account of Herod’s massacre of infants in Bethlehem.
A plain white leaflet linked the mythical murder of one boy in mediaeval Norwich, which was blamed on local Jews, to the Gospel story of the massacre of children by a Jewish king. But the Jewish community in Norwich has long argued that presenting the 12th century story of ‘Saint William’ in the chapel created an offensive, false and dangerous conflation.
The myth began in 1144 when Thomas of Monmouth, a monk at the priory at Norwich Cathedral, claimed Jews had crucified 12-year-old William. In reality, the fable may have been fabricated in a ruse to attract pilgrims to the cathedral and with them their donations.
The story of William of Norwich is the first recorded instance of the ‘blood libel’ – a lie that spread across Europe, resulting in centuries of persecution for Jewish people and set a precedent. What began as a local antisemitic rumour evolved into a conspiracy theory that became known as ‘Blood Libel’. Similar accusations of child murder by Jews followed: Gloucester (1168), Bury Saint Edmunds (1181), Winchester (1192), Norwich again (1235) and Lincoln (1255).
Within a century it was being claimed that Jews harvested a child’s blood and distributed it to other Jewish communities. These ideas spread across Europe, and the ‘Blood Libel’ became firmly established in western European, so that it eventually fed into the Holocaust in Europe 800 years later.
Norwich Cathedral … information leaflets about the murder of William of Norwich in 1144 were removed last month (Photograph: Patrick Comerford, 2026)
The Dean of Norwich, the Very Revd Dr Andrew Braddock, acknowledges the damage this myth has caused and says the cathedral needs to be honest about its history and that the leaflets needed to be removed. The cathedral and the Norwich Hebrew Congregation are now working together to find a better and more accurate way to present the story of William of Norwich.
The whole incident highlights a continuing effort by the Church to address its role in what Dean Braddock describes as the ‘long and dark history of antisemitism’.
The leaflets were removed from the chapel at the prompting of a new short documentary, The Innocents, made for the UK Jewish Film Festival last year and shown in Norwich last month (4 December 2025). In the film, members of the Jewish community in Norwich express their discomfort at the presence of the story in the Chapel of the Holy Innocents.
Responding to the removal of the leaflets, the president of Norwich Hebrew Congregation, Dr Marian Prinsley, told the BBC: ‘Symbolically it’s very important for all Jewish people in this country and wider. You can’t have the story of King Herod and the story of William of Norwich being conflated and the Jews being blamed for the killing of babies.’ She says in the film that presenting the two stories together was ‘an issue that has been festering within the Jewish community’.
Professor Oren Margolis of the University of East Anglia (UEA) explained why the material in the chapel was offensive: ‘The problem with the dedication of the chapel to the Holy Innocents was that it was an attempt to draw new meaning from a blood libel’.
He said that while the cathedral claimed to be commemorating innocent Jewish victims of persecution up to and including the Holocaust. But by ‘putting them in the place of William, they effectively turned them, like the boys of Bethlehem, into honorary Christians.’
‘It was essentially supersessionist; and in both cases, Jews – Herod, the Jews of Norwich – are the perpetrators,’ Professor Margolis said.
The cloisters in Norwich Cathedral … the Norwich blood libel ‘has played a tragic part in the long and dark history of antisemitism’ according to the Dean Andrew Braddock (Photograph: Patrick Comerford, 2026)
The Dean of Norwich, the Very Revd Dr Andrew Braddock, said: ‘We’ve got to be honest about our history as a cathedral. This is one of the places where that blood libel myth starts to be propagated and shared, and the terrible, terrible damage and suffering that’s caused.’ He added that the Norwich blood libel ‘has played a tragic part in the long and dark history of antisemitism’.
Jonathan Weinberg, who made the film, said the way the story was presented in the chapel would not necessarily lead people to believe the blood libel myth. But, he added, ‘the way that it was presented was definitely, I think, still a bit offensive to the Jewish community’.
Dean Braddock acknowledged the leaflet was not appropriate: ‘The Norwich blood libel – the false accusation made in the 12th century that Jews ritually murdered a boy called William (who was then buried in the cathedral) – has played a tragic part in the long and dark history of anti-Semitism.’
Dean Braddock is clear about the stakes when discussing the story of William. ‘The blood libel has done untold damage – that is the thing we need to address. The stories that were created around that period and associated with the story of William in Norwich – we need to address the terrible consequences of that.’
The shrine to William once gave ‘credence’ to the lie, he said. ‘The shrine to William validated the accusation. It is appalling.’
Dean Braddock said he hoped the cathedral had become ‘more sensitive, more aware of the impact, and more open about it. We can be open about the past without letting it define us. We have a responsibility to stand up to antisemitism in all its forms and to build a positive society.’
In the closing scenes of the new film, Dean Braddock tells Dr Prinsley the leaflet has been removed from the cathedral after admitting ‘we need to do this better’. Representatives of Norwich synagogue and the cathedral are meeting this month to start a process to decide how best to tell the story of William in a more ‘meaningful’ way.
‘The Betrayal’, an oil painting that is the altar piece in the Chapel of the Holy Innocents in Norwich Cathedral (Photograph: Patrick Comerford, 2026)
Meanwhile, in the Chapel of the Holy Innocents in Norwich Cathedral last week, I found a prayer found on a scrap of paper in Ravensbrück, the largest concentration camp for women in Nazi Germany. It was written by Hildegard Schäder, Prisoner No 31,795, and is a prayer that good may come from the evil that people do to one another:
‘O Lord, remember not only the men and women of good will but also those of ill will. But do not remember all the suffering they have inflicted upon us; remember the fruits we bought, thanks to this suffering: our comradeship, our loyalty, our humility, the courage, the generosity, the greatness of heart which has grown out of this; and when they come to judgement, let all the fruits that we have borne be their forgiveness. Amen.’
Hildegard Schäder (1902-1984) was a theologian and church historian whose research focused on the Eastern Orthodox churches. When the Nazis came to power she returned to Germany, became a member of the Confessing Church and worked in Martin Niemöller parish in Dahlem, caring for persecuted Jews. She was taken into custody in 1943 for ‘favouring fugitive Jews’ and was held at Ravensbrück until it was liberated in 1945. She was posthumously honoured as Righteous Among the Nations in 2000.
Holocaust Memorial Day this year is on Tuesday next (27 January 2026), and has the theme ‘Bridging Generations’.
Shabbat Shalom, שבת שלום
• For the history of the Jewish community in Norwich, visit here
Norwich Hebrew Congregation Synagogue on Earlham Road (Photograph: Patrick Comerford)
22 January 2026
‘I have realised that patriotism
is not enough’: returning to
Norwich Cathedral to see
the grave of Edith Cavell
The grave of Nurse Edith Cavell at at the east end of Norwich Cathedral (Photograph: Patrick Comerford, 2026)
Patrick Comerford
When we were in Norwich last week for the funeral of a priest friend in Saint Peter’s Church in Lingwood, Norfolk, we stayed within view of Norwich Cathedral and a short two-minute walk to the Cathedral Close.
Three of the great women saints in the calendar of the Church of England have close associations with Norwich: the writer and mystic Julian of Norwich (1342-1413); the Quaker prison reformer Elizabeth Fry (1780-1845); and Edith Cavell (1865-1915), who was a lonely voice condemning the evils of war and narrow nationalism during World War I.
During an earlier visit to Norwich about two years ago (25 March 2024), I had seen Edith Cavell’s memorial by Henry Alfred Pegram (1862-1937) outside the Erpingham Gate at Norwich Cathedral, but I had missed her grave at the east end of Norwich Cathedral, on Life’s Green.
So, last week, I went back to Norwich Cathedral, both before and after the funeral in Lingwood, to see her final resting place, chosen by her family in her home city after her execution in 1915.
The moemorial to Edith Cavell by Henry Alfred Pegram (1862–1937) outside the Erpingham Gate at Norwich Cathedral (Photograph: Patrick Comerford, 2026)
Edith Louisa Cavell was born on 4 December 1865 in the village of Swardeston, near Norwich, where her father, the Revd Frederick Cavell (1824-1910), was the vicar for 45 years; her maternal grandmother Anne Archer (1808-1881) was Irish born. She was educated at Norwich High School for Girls, and at boarding schools at Clevedon, Somerset, and Laurel Court, Peterborough.
In 1888, when she was 23, Edith was governess in Keswick Hall, near Norwich, for the children in the Gurney family, the family of Elizabeth Fry. She later spent five years with a family in Brussels, and began nursing training in London at the age of 30.
At the invitation of Dr Antoine Depage, she became the matron of a new nursing school in Brussels in 1907. She was visiting her widowed mother in Norfolk when World War I broke out and returned to Brussels, where her clinic and nursing school were taken over by the Red Cross.
After the German occupation of Brussels in November 1914, Edith began sheltering British soldiers, helping them to escape to the neutral Netherlands, and hiding wounded British and French soldiers and Belgian and French civilians of military age. She was arrested on 3 August 1915, charged with harbouring allied soldiers and war treason, despite not being a German national, and was sentenced to death. The First Geneva Convention guaranteed the protection of medical personnel, but this was forfeit if used as cover for belligerent action. At her trial, she made no attempt to defend herself.
The British government said it could do nothing to help her. The US had not yet entered the war, but Hugh S Gibson of the US legation at Brussels warned the German government that executing her would further harm Germany’s already damaged reputation. He reminded the Germans of the burning of Louvain and the sinking of the Lusitania.
The sentence of death by firing squad was confirmed at 4:30 pm on 11 October 1915, to be carried out before dawn the next day. Her final words to the German Lutheran prison chaplain, the Revd Paul Le Seur, were, ‘Ask Father Gahan to tell my loved ones later on that my soul, as I believe, is safe, and that I am glad to die for my country.’
Pastor Le Soeur realised that Edith could not receive spiritual help from someone in a German uniform. He hurriedly called for the Revd Horace Sterling Townsend Gahan (1870-1958), the Irish-born Anglican chaplain in Brussels, who shared Holy Communion with her on the night before her execution. Gahan who was not at home, but eventually the message reached him to meet the German chaplain at his lodgings. Learning of Edith’s fate was a very shocking moment for him.
Gahan arrived with a pass at Saint Gilles Prison after 8:30 that evening, 11 October 1915, and went to Edith’s cell. There he found her calm and resigned. He recalled her words, ‘I have no fear or shrinking; I have seen death so often it is not strange, or fearful to me!’
They shared Holy Communion together and he stayed for an hour. She spoke kindly of her treatment in prison and said, ‘But this I would say, standing as I do in view of God and eternity, I realise that patriotism is not enough. I must have no hatred or bitterness towards anyone.’ The meeting ended after they softly recited together the hymn Abide with Me. On leaving, he said ‘God Bless’; she smiled and replied tenderly, ‘We shall meet again.’
Two firing squads formed of 16 men carried out the death sentence on her and four Belgian men in Schaerbeek at 7 am before dawn on 12 October 1915. News reports after her execution were found to be only true in part. Even the American Journal of Nursing repeated the fictional account that she fainted and fell because of her refusal to wear a blindfold in front of the firing squad. Allegedly, while she lay unconscious, the German commanding officer shot her dead with a revolver. She was 49.
In the cloisters of Norwich Cathedral (Photograph: Patrick Comerford, 2026)
Pastor Le Seur, the German army chaplain, recalled at the time of her execution, ‘I do not believe that Miss Cavell wanted to be a martyr … but she was ready to die for her country … Miss Cavell was a very brave woman and a faithful Christian.’
Immediately after her execution, Gahan wrote a moving account of their last meeting. It was sent through the US Legation to the Foreign Office in London, where it was released. Her story was used in war-time propaganda as an example of German barbarism and moral depravity.
As for Sterling Gahan, he continued to live in Brussels until 1923, and he was sometimes known affectionately as ‘Father Pat’ because of his Irish origins. He was born in Lurganboy, Co Donegal, on 11 November 1870, a son of Frederick Beresford Gahan, an engineer, and his wife, Katherine Jane (Townsend). He was ordained deacon (1894) and priest (1895), and worked in parishes in England until 1905, when he returned to Ireland. He moved to Brussels as the Anglican chaplain of Christ Church, just as World War I was about to break out. He returned to England and a parish in Leicester in 1923, and died in 1959.
Edith Cavell’s body was exhumed after World War I and brought back to England in May 1919. She was given a state funeral in Westminster Abbey and then taken to Norwich for burial. She was buried in the Cathedral Close at Life’s Green, beside Saint Saviour’s Chapel, built in Norwich Cathedral as a memorial to Norfolk’s dead in World War I.
Edith Cavell became the most prominent British female casualty of World War I, and many memorials were created around the world to remember her. The sculptor Sir George James Frampton (1860-1928) accepted the commission for her monument near Saint Martin-in-the-Fields Church in London, but declined any fee.
The memorial was unveiled by Queen Alexandra on 17 March 1920. The inscription on the pedestal reads: ‘Edith Cavell / Brussels / Dawn / October 12th 1915 / Patriotism is not enough / I must have no hatred or / bitterness for anyone’. The last three lines quote her words to the Sterling Gahan, the Irish-born Anglican chaplain who shared Holy Communion with her on the night before her execution.
The reredos in Holy Trinity Church, Essex Street, Norwich, where Edith worshipped with her mother, was dedicated as a memorial to her. The Edith Cavell Health Care Campus is on the site of the former Edith Cavell Hospital in Peterborough, and there is a memorial to her in Peterborough Cathedral. She is also remembered in the name of the Cavell car park at the Queensgate shopping centre in Peterborough.
Saint Saviour’s Chapel in Norwich Cathedral is a memorial to Norfolk’s dead in World War I (Photograph: Patrick Comerford, 2026)
A new grave at Norwich Cathedral was blessed and dedicated on Sunday 15 May 2015. marking the centenary of her death, with a new headstone inspired by the standard design of the Imperial War Graves Commission and featuring the emblem of her nursing school in Brussels. The headstone honours her family’s request that her grave should resemble those of the soldiers she cared for. The work includes new pathways, a memorial garden planted with Edith Cavell roses and a newly-commissioned headstone and ledger stone, created by Wayne Hart, an award-winning letter-carver, typographer and sculptor.
A version of her final saying is carved on the ledger stone, ensuring her prophetic voice is not forgotten: ‘In the light of God and eternity I have realised that patriotism is not enough: I must have no hatred or bitterness towards anyone.’
At the dedication service, Bishop Graham James said: ‘The tremendous thing is almost a century on her grave is visited more than perhaps it ever has been. It shows her story resonates, her service, her bravery and her Christian faith. It will continue to inspire Christians and people of all faiths and none.’
A plaque near her grave quotes her final words and explains, ‘As matron of a hospital in Brussels she tended with great devotion the wounded of enemy and allied forces alike. For helping many of our men to escape she was sentenced to death and was shot on October 12, 1915.’
A memorial to Edith Cavell on the outside wall of Saint Saviour’s Chapel, Norwich Cathedral, near her grave (Photograph: Patrick Comerford, 2026)
Inside Norwich Cathedral, close to her grave, Saint Saviour’s Chapel is a memorial for members the Royal Norfolk and Royal Anglian Regiments. It was built after World War I on the site of the former Lady Chapel, and its features include significant memorials, regimental history on carved seats, and beautiful Arts and Crafts style stained glass windows by AK Nicholson.
Elizabeth Fry, the Prison Reformer, and Edith Cavell, the Fearless Nurse, are among ‘those who hear the word of God and obey it’ and are commemorated in the Church of England calendar in Common Worship on 12 October. Services honouring the story of Edith Cavell’s bravery and faith are held at her grave each year on 12 October to mark the anniversary of her death, and in May to mark the anniversary of her reburial.
The version of her last words carved on her new gravestone seem so poignant today, and so wise in the world today in the face of the frightening rise of ugly nationalism that disguises itself as patriotism: ‘In the light of God and eternity I have realised that patriotism is not enough: I must have no hatred or bitterness towards anyone.’
The last words of Edith Cavell on her grave, inscribed by Wayne Hart (Photograph: Patrick Comerford, 2026)
Patrick Comerford
When we were in Norwich last week for the funeral of a priest friend in Saint Peter’s Church in Lingwood, Norfolk, we stayed within view of Norwich Cathedral and a short two-minute walk to the Cathedral Close.
Three of the great women saints in the calendar of the Church of England have close associations with Norwich: the writer and mystic Julian of Norwich (1342-1413); the Quaker prison reformer Elizabeth Fry (1780-1845); and Edith Cavell (1865-1915), who was a lonely voice condemning the evils of war and narrow nationalism during World War I.
During an earlier visit to Norwich about two years ago (25 March 2024), I had seen Edith Cavell’s memorial by Henry Alfred Pegram (1862-1937) outside the Erpingham Gate at Norwich Cathedral, but I had missed her grave at the east end of Norwich Cathedral, on Life’s Green.
So, last week, I went back to Norwich Cathedral, both before and after the funeral in Lingwood, to see her final resting place, chosen by her family in her home city after her execution in 1915.
The moemorial to Edith Cavell by Henry Alfred Pegram (1862–1937) outside the Erpingham Gate at Norwich Cathedral (Photograph: Patrick Comerford, 2026)
Edith Louisa Cavell was born on 4 December 1865 in the village of Swardeston, near Norwich, where her father, the Revd Frederick Cavell (1824-1910), was the vicar for 45 years; her maternal grandmother Anne Archer (1808-1881) was Irish born. She was educated at Norwich High School for Girls, and at boarding schools at Clevedon, Somerset, and Laurel Court, Peterborough.
In 1888, when she was 23, Edith was governess in Keswick Hall, near Norwich, for the children in the Gurney family, the family of Elizabeth Fry. She later spent five years with a family in Brussels, and began nursing training in London at the age of 30.
At the invitation of Dr Antoine Depage, she became the matron of a new nursing school in Brussels in 1907. She was visiting her widowed mother in Norfolk when World War I broke out and returned to Brussels, where her clinic and nursing school were taken over by the Red Cross.
After the German occupation of Brussels in November 1914, Edith began sheltering British soldiers, helping them to escape to the neutral Netherlands, and hiding wounded British and French soldiers and Belgian and French civilians of military age. She was arrested on 3 August 1915, charged with harbouring allied soldiers and war treason, despite not being a German national, and was sentenced to death. The First Geneva Convention guaranteed the protection of medical personnel, but this was forfeit if used as cover for belligerent action. At her trial, she made no attempt to defend herself.
The British government said it could do nothing to help her. The US had not yet entered the war, but Hugh S Gibson of the US legation at Brussels warned the German government that executing her would further harm Germany’s already damaged reputation. He reminded the Germans of the burning of Louvain and the sinking of the Lusitania.
The sentence of death by firing squad was confirmed at 4:30 pm on 11 October 1915, to be carried out before dawn the next day. Her final words to the German Lutheran prison chaplain, the Revd Paul Le Seur, were, ‘Ask Father Gahan to tell my loved ones later on that my soul, as I believe, is safe, and that I am glad to die for my country.’
Pastor Le Soeur realised that Edith could not receive spiritual help from someone in a German uniform. He hurriedly called for the Revd Horace Sterling Townsend Gahan (1870-1958), the Irish-born Anglican chaplain in Brussels, who shared Holy Communion with her on the night before her execution. Gahan who was not at home, but eventually the message reached him to meet the German chaplain at his lodgings. Learning of Edith’s fate was a very shocking moment for him.
Gahan arrived with a pass at Saint Gilles Prison after 8:30 that evening, 11 October 1915, and went to Edith’s cell. There he found her calm and resigned. He recalled her words, ‘I have no fear or shrinking; I have seen death so often it is not strange, or fearful to me!’
They shared Holy Communion together and he stayed for an hour. She spoke kindly of her treatment in prison and said, ‘But this I would say, standing as I do in view of God and eternity, I realise that patriotism is not enough. I must have no hatred or bitterness towards anyone.’ The meeting ended after they softly recited together the hymn Abide with Me. On leaving, he said ‘God Bless’; she smiled and replied tenderly, ‘We shall meet again.’
Two firing squads formed of 16 men carried out the death sentence on her and four Belgian men in Schaerbeek at 7 am before dawn on 12 October 1915. News reports after her execution were found to be only true in part. Even the American Journal of Nursing repeated the fictional account that she fainted and fell because of her refusal to wear a blindfold in front of the firing squad. Allegedly, while she lay unconscious, the German commanding officer shot her dead with a revolver. She was 49.
In the cloisters of Norwich Cathedral (Photograph: Patrick Comerford, 2026)
Pastor Le Seur, the German army chaplain, recalled at the time of her execution, ‘I do not believe that Miss Cavell wanted to be a martyr … but she was ready to die for her country … Miss Cavell was a very brave woman and a faithful Christian.’
Immediately after her execution, Gahan wrote a moving account of their last meeting. It was sent through the US Legation to the Foreign Office in London, where it was released. Her story was used in war-time propaganda as an example of German barbarism and moral depravity.
As for Sterling Gahan, he continued to live in Brussels until 1923, and he was sometimes known affectionately as ‘Father Pat’ because of his Irish origins. He was born in Lurganboy, Co Donegal, on 11 November 1870, a son of Frederick Beresford Gahan, an engineer, and his wife, Katherine Jane (Townsend). He was ordained deacon (1894) and priest (1895), and worked in parishes in England until 1905, when he returned to Ireland. He moved to Brussels as the Anglican chaplain of Christ Church, just as World War I was about to break out. He returned to England and a parish in Leicester in 1923, and died in 1959.
Edith Cavell’s body was exhumed after World War I and brought back to England in May 1919. She was given a state funeral in Westminster Abbey and then taken to Norwich for burial. She was buried in the Cathedral Close at Life’s Green, beside Saint Saviour’s Chapel, built in Norwich Cathedral as a memorial to Norfolk’s dead in World War I.
Edith Cavell became the most prominent British female casualty of World War I, and many memorials were created around the world to remember her. The sculptor Sir George James Frampton (1860-1928) accepted the commission for her monument near Saint Martin-in-the-Fields Church in London, but declined any fee.
The memorial was unveiled by Queen Alexandra on 17 March 1920. The inscription on the pedestal reads: ‘Edith Cavell / Brussels / Dawn / October 12th 1915 / Patriotism is not enough / I must have no hatred or / bitterness for anyone’. The last three lines quote her words to the Sterling Gahan, the Irish-born Anglican chaplain who shared Holy Communion with her on the night before her execution.
The reredos in Holy Trinity Church, Essex Street, Norwich, where Edith worshipped with her mother, was dedicated as a memorial to her. The Edith Cavell Health Care Campus is on the site of the former Edith Cavell Hospital in Peterborough, and there is a memorial to her in Peterborough Cathedral. She is also remembered in the name of the Cavell car park at the Queensgate shopping centre in Peterborough.
Saint Saviour’s Chapel in Norwich Cathedral is a memorial to Norfolk’s dead in World War I (Photograph: Patrick Comerford, 2026)
A new grave at Norwich Cathedral was blessed and dedicated on Sunday 15 May 2015. marking the centenary of her death, with a new headstone inspired by the standard design of the Imperial War Graves Commission and featuring the emblem of her nursing school in Brussels. The headstone honours her family’s request that her grave should resemble those of the soldiers she cared for. The work includes new pathways, a memorial garden planted with Edith Cavell roses and a newly-commissioned headstone and ledger stone, created by Wayne Hart, an award-winning letter-carver, typographer and sculptor.
A version of her final saying is carved on the ledger stone, ensuring her prophetic voice is not forgotten: ‘In the light of God and eternity I have realised that patriotism is not enough: I must have no hatred or bitterness towards anyone.’
At the dedication service, Bishop Graham James said: ‘The tremendous thing is almost a century on her grave is visited more than perhaps it ever has been. It shows her story resonates, her service, her bravery and her Christian faith. It will continue to inspire Christians and people of all faiths and none.’
A plaque near her grave quotes her final words and explains, ‘As matron of a hospital in Brussels she tended with great devotion the wounded of enemy and allied forces alike. For helping many of our men to escape she was sentenced to death and was shot on October 12, 1915.’
A memorial to Edith Cavell on the outside wall of Saint Saviour’s Chapel, Norwich Cathedral, near her grave (Photograph: Patrick Comerford, 2026)
Inside Norwich Cathedral, close to her grave, Saint Saviour’s Chapel is a memorial for members the Royal Norfolk and Royal Anglian Regiments. It was built after World War I on the site of the former Lady Chapel, and its features include significant memorials, regimental history on carved seats, and beautiful Arts and Crafts style stained glass windows by AK Nicholson.
Elizabeth Fry, the Prison Reformer, and Edith Cavell, the Fearless Nurse, are among ‘those who hear the word of God and obey it’ and are commemorated in the Church of England calendar in Common Worship on 12 October. Services honouring the story of Edith Cavell’s bravery and faith are held at her grave each year on 12 October to mark the anniversary of her death, and in May to mark the anniversary of her reburial.
The version of her last words carved on her new gravestone seem so poignant today, and so wise in the world today in the face of the frightening rise of ugly nationalism that disguises itself as patriotism: ‘In the light of God and eternity I have realised that patriotism is not enough: I must have no hatred or bitterness towards anyone.’
The last words of Edith Cavell on her grave, inscribed by Wayne Hart (Photograph: Patrick Comerford, 2026)
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