‘Ring, bells, ring, ring, ring!’ … Christmas bells and baubles in the Old George in Stony Stratford (Photograph: Patrick Comerford, 2025)
Patrick Comerford
Advent began last Sunday with Advent Sunday (30 November 2025), and today is the Second Sunday of Advent (7 December 2025). At noon each day in Advent this year, I am offering one image as part of my ‘Advent Calendar’ for 2025, and one Advent or Christmas carol, hymn or song.
The Second Sunday of Advent and the second candle lit on the Advent Wreath this morning are associated with the Prophets. So, my choice of a hymn, carol or song today is ‘Long Ago, Prophets Knew’, an Advent carol written on 1970 by the Methodist minister and hymn writer, the Revd Fred Pratt Green (1903-2000). It was written at the suggestion of John Wilson and was published a year later in 26 Hymns.
The carol gained popularity in the Church of England when it was included in More Hymns for Today in 1980, in Hymns Ancient and Modern – New Standard in 1983, and then in The New English Hymnal in 1986.
Green set this hymn to the tune of Personent hodie, a Christmas carol originally published in 1582 in the Finnish song book Piae Cantiones.
The Revd Fred Pratt Green was born in Roby, Lancashire, and was ordained a Methodist minister in 1928. He began writing prolifically after he retired and his hymns reflect his rejection of fundamentalism and show his concern for social issues. He also wrote poetry, and his poem ‘The Old Couple’ was included by Philip Larkin in The Oxford Book of Twentieth-Century English Verse (1973). His translations include one of Dietrich Bonhoeffer’s late poems as the hymn ‘By gracious powers so wonderfully sheltered’.
‘Ring, bells, ring, ring, ring!’ … Christmas decorations in the Old George in Stony Stratford (Photograph: Patrick Comerford, 2025)
Long ago, prophets knew
Christ would come, born a Jew.
Come to make all things new;
Bear his People’s burden,
Freely love and pardon.
Refrain:
Ring, bells, ring, ring, ring!
Sing, choirs, sing, sing, sing!
When he comes,
When he comes,
Who will make him welcome?
God in time, God in man,
This is God’s timeless plan:
He will come, as a man,
Born himself of woman,
God divinely human. [Refrain]
Mary, hail! Though afraid,
She believed, she obeyed.
In her womb God is laid;
Till the time expected
Nurtured and protected. [Refrain]
Journey ends! Where afar
Bethlem shines, like a star,
Stable door stands ajar.
Unborn Son of Mary,
Saviour, do not tarry!
Refrain:
Ring, bells, ring, ring, ring!
sing, choirs, sing, sing, sing!
Jesus comes!
Jesus comes!
We will make him welcome!
Showing posts with label Philip Larkin. Show all posts
Showing posts with label Philip Larkin. Show all posts
07 December 2025
29 September 2025
Smeared blackberries,
childhood memories, and
Michaelmas reflections
on the beauty of creation
Michaelmas blackberries ripening on Mill Lane in Stony Stratford (Photograph: Patrick Comerford, 2025)
Patrick Comerford
This was a bumper summer for fruit, with the extra sunshine and rain at the right time giving bumper crops of apples and pears. Most of this year's blackberries are gone by now, but there are still some blackberries coming to full fruit along Mill Lane in Stony Stratford. I I wonder, though, how many people will reach up to pick them and taste them after today, Michaelmas (29 September).
In Irish, sméar dubh or the definite form sméar dhubh is the word for blackberry, and it translates literally as ‘black berry’: smear is the base word for ‘berry’, while dubh means black.
Smearagan is another but less common term for blackberry, while the words dris and dris-choille refer to brambles and blackberry bushes.
The phrase sméar dubh translates directly as ‘black berry’. But when I first heard it as a young boy I imagined – with childish humour – how descriptive the phrase was, thinking how often and how easily I smeared my face and mouth and hands black while picking and eating blackberries on the brambles and hedgerows by the lanes around my grandmother’s farm near Cappoquin in Co Waterford.
A well-known belief states that blackberries should not be picked after Michaelmas Day on 29 September because it is believed the devil spits on them after this date.
I remember too the way the phrase ‘Blackmouth’ was used a derogatory label for Presbyterians, especially in parts of Northern Ireland. It goes back to the times in the 18th and 17th century, when Presbyterians were seen as political radicals due to their opposition to the established Church and monarchy.
Before that, in Tudor and Stuart England, a ‘blackmouth’ was a railer, a slanderer, a foulmouthed or malicious person. In the north of England it later referred to a seditious person, and was even used occasionally in the sense of Blackleg.
Some say the phrase was used in Ulster for fugitive Presbyterians or Covenanters eating blackberries as sustenance while they hid, staining their lips and tongues black, although others relate it to their refusal to take the ‘Black Oath’ in 1639.
In Scotland, ‘Blackneb’ emerged in the late 18th and early 19th centuries as a label to denote a person who had sympathies with French revolutionaries.
The phrase ‘Blackmouth’ gained prominence in Ulster once again at the end of the 18th century as an insult, used in a contemptuous way to demean Presbyterians who supported the United Irish rebellion in 1798. Many Presbyterians were seen as politically disaffected and radical and were suspected of being a threat to church and state in Ireland. They were reviled and accused of republican sympathies and revolutionary activities, and the epithet came to be applied to the whole Presbyterian community.
Sadly, as my friend and former Irish Times colleague Andy Pollak observes in a blog posting earlier today, much of Presbyterian Ulster has, ‘unfortunately … become … right-wing, fundamentalist, separatist and Orange.’
Saint Michael depicted in a window by Charles Eamer Kempe in the tower of Saint Mary and Saint Giles Church, Stony Stratford (Photograph: Patrick Comerford, 2025)
As I was looking at those blackberries along Mill Lane in Stony Stratford at the weekend, I was brought back to childhood memories of West Waterford, and how we were told as children that Michaelmas Day is the last day for picking blackberries.
According to folklore, when the Archangel Michael expelled the Devil from Heaven on this day, he fell into a blackberry bush, cursed the brambles he had fallen into, and continues to spit on them after this day. It is a superstition shared across these islands, from Achill to Lichfield, and from Wexford to Essex and Cambridge.
In his poem ‘Trebetherick,’ the late John Betjeman seems to link ripening blackberries and the closing in of the autumn days with old age and the approach of death:
Thick with sloe and blackberry, uneven in the light,
Lonely round the hedge, the heavy meadow was remote,
The oldest part of Cornwall was the wood as black as night,
And the pheasant and the rabbit lay torn open at the throat.
Betjeman had spent much of his childhood in Trebetherick, and he died there on 19 May 1984, at the age of 77. But the former poet laureate had a more benign view of blackberries on a visit to the Isle of Man, when he described ‘wandering down your late-September lanes when dew-hung cobwebs glisten in the gorse and blackberries shine, waiting to be picked.’
Saint Michael in a statue at the tower in Saint Mary and Saint Giles Church, Stony Stratford (Photograph: Patrick Comerford, 2025)
In his poem ‘At the chiming of light upon sleep,’ first drafted on this day 79 years ago [29 September 1946], the poet Philip Larkin links Michaelmas and a lost paradise with the chances and opportunities that he failed to take in his youth.
In contrast to Larkin’s dejection, I was reminded earlier today of a well-known story in Orthodox piety:
The devil appeared to three monks and said to them: ‘If I gave you power to change something from the past, what would you change?’
The first monk replied with great fervour: ‘I would prevent you from making Adam and Eve fall into sin so that humanity could not turn away from God.’
The second monk pondered awhile and then said: ‘I would keep you far from God so that you condemn yourself eternally.’
The third monk was the simplest. Instead of responding, he fell to his knees, made the sign of the cross and prayed: ‘Lord, free me from the temptation of what could be and was not’.
The devil cried out, shuddered in pain, and vanished.
The other two, surprised, asked: ‘Brother, why have you responded like this?’
He replied: ‘First, we must never dialogue with the devil. Second, Nobody in the world has the power to change the past. Third: satan’s interest was not to prove our virtue, but to trap us in the past, so that we neglect the present, the only time God gives us his grace and we can cooperate with him to fulfil his will.’
Of all the demons, he continued, the one that catches the most people and prevents us from being happy is that of ‘what could have been and was not’. The past is left to the mercy of God and the future to his Providence. Only the present is in our hands. ‘Live in God, in the moment.’
I was listening yesterday to Morning Worship broadcast from Lichfield Cathedral on BBC Radio 4. The theme was drawn from the Nicene Creed – ‘Maker of all that is, seen and unseen’ – and Canon Gregory Platten reminded us of what it means to believe in God as Creator in a world facing climate change, extinction, and disconnection from nature.
The ripening blackberries along Mill Lane in Stony Stratford these days are yet another reminder that Michaelmas today is a day to allow my mind to wander back to childhood memories, and a time for contemplation and unstructured prayers, but to think less of lost opportunities not taken in youth and more about giving thanks for the beauty of the creation and taking responsibility for it.
‘Thick with sloe and blackberry, uneven in the light’ … ripening blackberries in Stony Stratford (Photograph: Patrick Comerford, 2025)
Patrick Comerford
This was a bumper summer for fruit, with the extra sunshine and rain at the right time giving bumper crops of apples and pears. Most of this year's blackberries are gone by now, but there are still some blackberries coming to full fruit along Mill Lane in Stony Stratford. I I wonder, though, how many people will reach up to pick them and taste them after today, Michaelmas (29 September).
In Irish, sméar dubh or the definite form sméar dhubh is the word for blackberry, and it translates literally as ‘black berry’: smear is the base word for ‘berry’, while dubh means black.
Smearagan is another but less common term for blackberry, while the words dris and dris-choille refer to brambles and blackberry bushes.
The phrase sméar dubh translates directly as ‘black berry’. But when I first heard it as a young boy I imagined – with childish humour – how descriptive the phrase was, thinking how often and how easily I smeared my face and mouth and hands black while picking and eating blackberries on the brambles and hedgerows by the lanes around my grandmother’s farm near Cappoquin in Co Waterford.
A well-known belief states that blackberries should not be picked after Michaelmas Day on 29 September because it is believed the devil spits on them after this date.
I remember too the way the phrase ‘Blackmouth’ was used a derogatory label for Presbyterians, especially in parts of Northern Ireland. It goes back to the times in the 18th and 17th century, when Presbyterians were seen as political radicals due to their opposition to the established Church and monarchy.
Before that, in Tudor and Stuart England, a ‘blackmouth’ was a railer, a slanderer, a foulmouthed or malicious person. In the north of England it later referred to a seditious person, and was even used occasionally in the sense of Blackleg.
Some say the phrase was used in Ulster for fugitive Presbyterians or Covenanters eating blackberries as sustenance while they hid, staining their lips and tongues black, although others relate it to their refusal to take the ‘Black Oath’ in 1639.
In Scotland, ‘Blackneb’ emerged in the late 18th and early 19th centuries as a label to denote a person who had sympathies with French revolutionaries.
The phrase ‘Blackmouth’ gained prominence in Ulster once again at the end of the 18th century as an insult, used in a contemptuous way to demean Presbyterians who supported the United Irish rebellion in 1798. Many Presbyterians were seen as politically disaffected and radical and were suspected of being a threat to church and state in Ireland. They were reviled and accused of republican sympathies and revolutionary activities, and the epithet came to be applied to the whole Presbyterian community.
Sadly, as my friend and former Irish Times colleague Andy Pollak observes in a blog posting earlier today, much of Presbyterian Ulster has, ‘unfortunately … become … right-wing, fundamentalist, separatist and Orange.’
Saint Michael depicted in a window by Charles Eamer Kempe in the tower of Saint Mary and Saint Giles Church, Stony Stratford (Photograph: Patrick Comerford, 2025)
As I was looking at those blackberries along Mill Lane in Stony Stratford at the weekend, I was brought back to childhood memories of West Waterford, and how we were told as children that Michaelmas Day is the last day for picking blackberries.
According to folklore, when the Archangel Michael expelled the Devil from Heaven on this day, he fell into a blackberry bush, cursed the brambles he had fallen into, and continues to spit on them after this day. It is a superstition shared across these islands, from Achill to Lichfield, and from Wexford to Essex and Cambridge.
In his poem ‘Trebetherick,’ the late John Betjeman seems to link ripening blackberries and the closing in of the autumn days with old age and the approach of death:
Thick with sloe and blackberry, uneven in the light,
Lonely round the hedge, the heavy meadow was remote,
The oldest part of Cornwall was the wood as black as night,
And the pheasant and the rabbit lay torn open at the throat.
Betjeman had spent much of his childhood in Trebetherick, and he died there on 19 May 1984, at the age of 77. But the former poet laureate had a more benign view of blackberries on a visit to the Isle of Man, when he described ‘wandering down your late-September lanes when dew-hung cobwebs glisten in the gorse and blackberries shine, waiting to be picked.’
Saint Michael in a statue at the tower in Saint Mary and Saint Giles Church, Stony Stratford (Photograph: Patrick Comerford, 2025)
In his poem ‘At the chiming of light upon sleep,’ first drafted on this day 79 years ago [29 September 1946], the poet Philip Larkin links Michaelmas and a lost paradise with the chances and opportunities that he failed to take in his youth.
In contrast to Larkin’s dejection, I was reminded earlier today of a well-known story in Orthodox piety:
The devil appeared to three monks and said to them: ‘If I gave you power to change something from the past, what would you change?’
The first monk replied with great fervour: ‘I would prevent you from making Adam and Eve fall into sin so that humanity could not turn away from God.’
The second monk pondered awhile and then said: ‘I would keep you far from God so that you condemn yourself eternally.’
The third monk was the simplest. Instead of responding, he fell to his knees, made the sign of the cross and prayed: ‘Lord, free me from the temptation of what could be and was not’.
The devil cried out, shuddered in pain, and vanished.
The other two, surprised, asked: ‘Brother, why have you responded like this?’
He replied: ‘First, we must never dialogue with the devil. Second, Nobody in the world has the power to change the past. Third: satan’s interest was not to prove our virtue, but to trap us in the past, so that we neglect the present, the only time God gives us his grace and we can cooperate with him to fulfil his will.’
Of all the demons, he continued, the one that catches the most people and prevents us from being happy is that of ‘what could have been and was not’. The past is left to the mercy of God and the future to his Providence. Only the present is in our hands. ‘Live in God, in the moment.’
I was listening yesterday to Morning Worship broadcast from Lichfield Cathedral on BBC Radio 4. The theme was drawn from the Nicene Creed – ‘Maker of all that is, seen and unseen’ – and Canon Gregory Platten reminded us of what it means to believe in God as Creator in a world facing climate change, extinction, and disconnection from nature.
The ripening blackberries along Mill Lane in Stony Stratford these days are yet another reminder that Michaelmas today is a day to allow my mind to wander back to childhood memories, and a time for contemplation and unstructured prayers, but to think less of lost opportunities not taken in youth and more about giving thanks for the beauty of the creation and taking responsibility for it.
‘Thick with sloe and blackberry, uneven in the light’ … ripening blackberries in Stony Stratford (Photograph: Patrick Comerford, 2025)
Labels:
Achill,
Blackberries,
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Co Waterford,
Creation,
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John Betjeman,
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Lichfield Cathedral,
Michaelmas,
Orthodoxy,
Philip Larkin,
Poetry,
Presbyterianism,
Saint Michael,
Stony Stratford,
Talking about 1798
30 July 2025
Borrowcop Gazebo and
my search for the legends
and legendary graves on
the highest hill in Lichfield
Borrowcop Gazebo stands at the top of Borrowcop Hill, the highest point in Lichfield (Photograph: Patrick Comerford, 2025)
Patrick Comerford
After an afternoon walk along Cross Hand in Lane on the northern fringes of Lichfield a few days ago, I decided to cross to the other side of Lichfield and to search for Borrowcop Hill and the Borrowcop Gazebo. The hill at around 113 metres AOD (above sea level) is the highest point in Lichfield and is shrouded in myth and legend.
I have known Lichfield for 50 or 60 years, to the point that I have felt at home there almost all my life. But this was my first time ever to search for Borrowcop Hill, even though when I first stayed in Lichfield in my teens it was nearby on Birmingham Road.
I knew even then about the legends and the myths surrounding Borrowcop Hill and about its history too. But, somehow, I had never visited the hill or searched for the gazebo. I thought I knew where they were, so I was surprised how difficult it was to find Borrowcop Hill last Friday afternoon, hidden in behind the houses off King’s Hill Road and Borrowcop Lane, both reached from Upper Saint John Street.
Things would have been easier had I gone up King’s Hill Road and found the narrow lane behind King Edward VI School. Instead, I ended up walking aimlessly in the summer heat up and down along Borrowcop Lane and could find no signs pointing to the hill. I might never have found either the hill or the gazebo but for the Google Maps app on my ’phone. Eventually I found a narrow, almost secret, lane off Hillside, running between the back gardens of houses and the school grounds.
Is it any wonder that the gazebo has been described as ‘one of Lichfield’s little know gems’? Yet its hilltop location offers views on clear days across Lichfield and out towards the Black Country and Charnwood Forest.
Borrowcop Gazebo is hidden among the trees at the top of Borrowcop Hill (Photograph: Patrick Comerford, 2025)
Local legend in Lichfield has it that three British kings were slain on there by the Romans in the year 288 and that they were buried in a ‘barrow’ on the hilltop. Other variations of the story say it is the traditional site of the graves of three Christian kings who were killed in battle with King Penda in 288.
In its earliest written forms, the name Borrowcop appears as ‘Burwey’ or ‘Burwhay’, incorporating the Old English element burh, suggesting a fortified place or that there may have been an Anglo-Saxon fortification on the site, according to David Horovitz in his study of Staffordshire placenames.
A Historic Character Assessment or Extensive Urban Survey of Lichfield for Staffordshire County Council in 2011 said excavations carried out by antiquarians on Borrowcop Hill in earlier centuries allegedly recovered burnt bone from the mound. However, more recent archaeological investigations have so far failed to recover any evidence for human activity’.
Although most historians now accept the story is a myth without historical foundation, it inspired for the City Seal adopted by Lichfield in 1549. The city seal became part of a large relief on the façade of the Guildhall, but it was later moved first to the Museum Gardens and then to the herbaceous borders in Beacon Park.
The legend of slain kings buried on Borrowcop Hill was perpetuated in the Lichfield City Seal, still seen on the railway bridge on Saint John Street (Photograph: Patrick Comerford, 2025)
A version of the seal is among the heraldic symbols decorating the railway bridge on Saint John Street, close to Lichfield City station, and the three golden crowns of the legendary kings were later incorporated into the emblems of Saxon Hill Academy.
The gazebo was built on the hill in 1804-1805, paid for by public subscription. Before that, buildings on the site included a late 17th century structure called the Temple, built in 1694, the ‘Temple’ of 1694, a summer-house, an arbour in the 1720s, an ‘observation turret’ and a gun store, probably built ca 1750.
There are accounts of Erasmus Darwin recovering bits of burnt bone on the hill in the 18th century. At times of celebrations and at times of threatened invasion, beacons were lit on top of the hill.
In a talk organised by Lichfield Discovered in 2014 on Philip Larkin’s connections with Lichfield, Peter Young, the former Town Clerk of Lichfield, said that Larkin wrote three poems when he was staying with relatives at Cherry Orchard in 1940-1941. Young suggested the arched field in ‘Christmas 1940’ refers to Borrowcop Hill.
When Larkin returned to Lichfield from Oxford for a Christmas holiday in 1940-1941, he regularly walked from Cherry Orchard into the centre of Lichfield to drink in the George and the Swan. During that time in Lichfield, he wrote three poems: ‘Christmas 1940’, ‘Out in the lane I pause’ and ‘Ghosts’.
Writing about ‘Christmas 1940’, Larkin told Jim Sutton: ‘I scribbled this in a coma at about 11.45 p.m. last night. The only thing is that its impulse is not purely negative – except for the last 2 lines, where I break off into mumblings of dotage.’
This poem was never published during Larkin’s own lifetime. It was first published in 1992 in Selected Letters of Philip Larkin, 1940-1985, edited by Anthony Thwaite (p 8). It was included in 2005 by AT Tolley in Philip Larkin: Early Poems and Juvenalia (p 135), and more recently it is included by Archie Burnett in Philip Larkin: The Complete Poems (p 171).
The Gazebo was in poor condition by 1963. John Sanders, then Principal of the School of Art and chair of a Lichfield Study Group for the preservation of buildings of interest, announced the group’s intention to enter a Civic Trust ‘improvement competition,’ hoping for a grant of £450.
Meanwhile, the grammar school, which dates from 1495, had moved to the area from Saint John Street in 1903, and it merged with the adjacent King’s Hill secondary modern school in 1971 to become King Edward VI School. Another school in the area, evocatively named Saxon Hill, opened in 1979.
Borrowcop Gazebo was restored in 1985 thanks to the persistence of Derrick Duval (Photograph: Patrick Comerford, 2025)
The gazebo is a square pavilion built of brick with two round arches no each side, a pyramidal tile roof and a ball finial on roof. The arches have square brick piers and pilasters, and narrow imposts on the proud brick arches. Inside, there is a spine wall with a on bench to each side and embossed-tile paving, and renewed roof timbers.
The condition of the gazebo was a cause of concern once again in 1981, when Derrick Duval, an architect who was then a newly elected city councillor (1980-1995), pushed for its restoration. He was the Mayor of Lichfield in 1982, I stayed in his home on Dam Street two or three times around 2009-2011, and he died on 16 December 2022.
Derrick’s dream for the gazebo was eventually achieved in 1985 through the Government’s Community Programme. Borrowcop Gazebo is now owned and maintained by Lichfield City Council.
Borrowcop Hill was once the venue for a Good Friday fair after the more sombre services in the cathedral. The hill was a place for walks and other entertainment, and until the late 20th century children enjoyed tobogganing and skiing down the slopes in the snow at winter.
The urban survey of Lichfield in 2011 pointed out the potential for archaeological deposits to survive at Borrowcop Hill and associated with the line of the Roman Road.
But, as I found on Friday afternoon, it is no longer possible to walk across fields from Cherry Orchard to Borrowcop, as Philip Larkin must have done 85 years ago. Now high railings have enclosed the school field and access to the Gazebo today is only possible along an enclosed, marrow footpath between King’s Hill Road and facing Minor’s Hill.
A hidden narrow pathway off King’s Hill Road leading to Borrowcop Hill (Photograph: Patrick Comerford, 2025)
Christmas 1940, by Philip Larkin
‘High on arched field I stand
Alone: the night is full of stars:
Enormous over tree and farm
The night extends,
And looks down equally to all on earth.
‘So I return their look; and laugh
To see as them my living stars
Flung from east to west across
A windless gulf?
– So much to say that I have never said,
Or ever could.’
‘High on arched field I stand / Alone’ (Philip Larkin) … a lone carved owl perched on books beneath the gazebo on Borrowcop Hill (Photograph: Patrick Comerford, 2025)
Patrick Comerford
After an afternoon walk along Cross Hand in Lane on the northern fringes of Lichfield a few days ago, I decided to cross to the other side of Lichfield and to search for Borrowcop Hill and the Borrowcop Gazebo. The hill at around 113 metres AOD (above sea level) is the highest point in Lichfield and is shrouded in myth and legend.
I have known Lichfield for 50 or 60 years, to the point that I have felt at home there almost all my life. But this was my first time ever to search for Borrowcop Hill, even though when I first stayed in Lichfield in my teens it was nearby on Birmingham Road.
I knew even then about the legends and the myths surrounding Borrowcop Hill and about its history too. But, somehow, I had never visited the hill or searched for the gazebo. I thought I knew where they were, so I was surprised how difficult it was to find Borrowcop Hill last Friday afternoon, hidden in behind the houses off King’s Hill Road and Borrowcop Lane, both reached from Upper Saint John Street.
Things would have been easier had I gone up King’s Hill Road and found the narrow lane behind King Edward VI School. Instead, I ended up walking aimlessly in the summer heat up and down along Borrowcop Lane and could find no signs pointing to the hill. I might never have found either the hill or the gazebo but for the Google Maps app on my ’phone. Eventually I found a narrow, almost secret, lane off Hillside, running between the back gardens of houses and the school grounds.
Is it any wonder that the gazebo has been described as ‘one of Lichfield’s little know gems’? Yet its hilltop location offers views on clear days across Lichfield and out towards the Black Country and Charnwood Forest.
Borrowcop Gazebo is hidden among the trees at the top of Borrowcop Hill (Photograph: Patrick Comerford, 2025)
Local legend in Lichfield has it that three British kings were slain on there by the Romans in the year 288 and that they were buried in a ‘barrow’ on the hilltop. Other variations of the story say it is the traditional site of the graves of three Christian kings who were killed in battle with King Penda in 288.
In its earliest written forms, the name Borrowcop appears as ‘Burwey’ or ‘Burwhay’, incorporating the Old English element burh, suggesting a fortified place or that there may have been an Anglo-Saxon fortification on the site, according to David Horovitz in his study of Staffordshire placenames.
A Historic Character Assessment or Extensive Urban Survey of Lichfield for Staffordshire County Council in 2011 said excavations carried out by antiquarians on Borrowcop Hill in earlier centuries allegedly recovered burnt bone from the mound. However, more recent archaeological investigations have so far failed to recover any evidence for human activity’.
Although most historians now accept the story is a myth without historical foundation, it inspired for the City Seal adopted by Lichfield in 1549. The city seal became part of a large relief on the façade of the Guildhall, but it was later moved first to the Museum Gardens and then to the herbaceous borders in Beacon Park.
The legend of slain kings buried on Borrowcop Hill was perpetuated in the Lichfield City Seal, still seen on the railway bridge on Saint John Street (Photograph: Patrick Comerford, 2025)
A version of the seal is among the heraldic symbols decorating the railway bridge on Saint John Street, close to Lichfield City station, and the three golden crowns of the legendary kings were later incorporated into the emblems of Saxon Hill Academy.
The gazebo was built on the hill in 1804-1805, paid for by public subscription. Before that, buildings on the site included a late 17th century structure called the Temple, built in 1694, the ‘Temple’ of 1694, a summer-house, an arbour in the 1720s, an ‘observation turret’ and a gun store, probably built ca 1750.
There are accounts of Erasmus Darwin recovering bits of burnt bone on the hill in the 18th century. At times of celebrations and at times of threatened invasion, beacons were lit on top of the hill.
In a talk organised by Lichfield Discovered in 2014 on Philip Larkin’s connections with Lichfield, Peter Young, the former Town Clerk of Lichfield, said that Larkin wrote three poems when he was staying with relatives at Cherry Orchard in 1940-1941. Young suggested the arched field in ‘Christmas 1940’ refers to Borrowcop Hill.
When Larkin returned to Lichfield from Oxford for a Christmas holiday in 1940-1941, he regularly walked from Cherry Orchard into the centre of Lichfield to drink in the George and the Swan. During that time in Lichfield, he wrote three poems: ‘Christmas 1940’, ‘Out in the lane I pause’ and ‘Ghosts’.
Writing about ‘Christmas 1940’, Larkin told Jim Sutton: ‘I scribbled this in a coma at about 11.45 p.m. last night. The only thing is that its impulse is not purely negative – except for the last 2 lines, where I break off into mumblings of dotage.’
This poem was never published during Larkin’s own lifetime. It was first published in 1992 in Selected Letters of Philip Larkin, 1940-1985, edited by Anthony Thwaite (p 8). It was included in 2005 by AT Tolley in Philip Larkin: Early Poems and Juvenalia (p 135), and more recently it is included by Archie Burnett in Philip Larkin: The Complete Poems (p 171).
The Gazebo was in poor condition by 1963. John Sanders, then Principal of the School of Art and chair of a Lichfield Study Group for the preservation of buildings of interest, announced the group’s intention to enter a Civic Trust ‘improvement competition,’ hoping for a grant of £450.
Meanwhile, the grammar school, which dates from 1495, had moved to the area from Saint John Street in 1903, and it merged with the adjacent King’s Hill secondary modern school in 1971 to become King Edward VI School. Another school in the area, evocatively named Saxon Hill, opened in 1979.
Borrowcop Gazebo was restored in 1985 thanks to the persistence of Derrick Duval (Photograph: Patrick Comerford, 2025)
The gazebo is a square pavilion built of brick with two round arches no each side, a pyramidal tile roof and a ball finial on roof. The arches have square brick piers and pilasters, and narrow imposts on the proud brick arches. Inside, there is a spine wall with a on bench to each side and embossed-tile paving, and renewed roof timbers.
The condition of the gazebo was a cause of concern once again in 1981, when Derrick Duval, an architect who was then a newly elected city councillor (1980-1995), pushed for its restoration. He was the Mayor of Lichfield in 1982, I stayed in his home on Dam Street two or three times around 2009-2011, and he died on 16 December 2022.
Derrick’s dream for the gazebo was eventually achieved in 1985 through the Government’s Community Programme. Borrowcop Gazebo is now owned and maintained by Lichfield City Council.
Borrowcop Hill was once the venue for a Good Friday fair after the more sombre services in the cathedral. The hill was a place for walks and other entertainment, and until the late 20th century children enjoyed tobogganing and skiing down the slopes in the snow at winter.
The urban survey of Lichfield in 2011 pointed out the potential for archaeological deposits to survive at Borrowcop Hill and associated with the line of the Roman Road.
But, as I found on Friday afternoon, it is no longer possible to walk across fields from Cherry Orchard to Borrowcop, as Philip Larkin must have done 85 years ago. Now high railings have enclosed the school field and access to the Gazebo today is only possible along an enclosed, marrow footpath between King’s Hill Road and facing Minor’s Hill.
A hidden narrow pathway off King’s Hill Road leading to Borrowcop Hill (Photograph: Patrick Comerford, 2025)
Christmas 1940, by Philip Larkin
‘High on arched field I stand
Alone: the night is full of stars:
Enormous over tree and farm
The night extends,
And looks down equally to all on earth.
‘So I return their look; and laugh
To see as them my living stars
Flung from east to west across
A windless gulf?
– So much to say that I have never said,
Or ever could.’
‘High on arched field I stand / Alone’ (Philip Larkin) … a lone carved owl perched on books beneath the gazebo on Borrowcop Hill (Photograph: Patrick Comerford, 2025)
01 March 2025
‘Under an oak, in stormy weather,
I joined this rogue and whore together’:
Jonathan Swift’s wedding in Lichfield
Comberford Hall glimpsed from the train between Tamworth and Lichfield on a foggy morning yesterday … where was the oak tree near Lichfield where Dean Jonathan Swift conducted a wedding? (Photograph: Patrick Comerford)
Patrick Comerford
When I travel on the train between Tamworth and Lichfield, I take familial pleasure in stretching my neck to catch a swift glance of Comberford Hall, in the rich rolling green Staffordshire countryside, surrounding by mature, spreading trees.
I wondered as passed Comberford Hall on a foggy morning yesterday about a curious account by Dean Jonathan Swift (1667-1745) of a visit to Lichfield almost 300 years ago, when he recalls a clandestine wedding he conducted while he was sheltering from the rain beneath the branches of a spreading tree.
Local lore now associates the story with the name of Shire Oak, near Walsall. But I sometimes wonder whether Swift might instead have conducted that hasty wedding near Lichfield, beneath a spreading oak tree between Tamworth and Lichfield.
Or, as he was travelling on from Lichfield to Chester, could Swift’s wedding have taken place beneath one of the spreading trees along Cross in Hand, on the north-west fringes of Lichfield, once the opening stage of the ancient pilgrim route between Lichfield and Chester, a journey of 142 km (88 miles)?
The last oak of Shire Oak remembered in the pub signs at the Shire Oak, on the corner of Lichfield Street and Chester Street, near Walsall (Photograph: Patrick Comerford, 2025)
Jonathan Swift never married, despite persistent speculation about whether he secretly married Esther Johnson (‘Stella’) in 1716. He also had an interesting relationship with Esther Vanhomrigh (‘Vanessa’), but they never married either, and she died in 1723.
Three years later, in March 1726, the Dean of Saint Patrick’s Cathedral travelled from Dublin to London to deliver the manuscript of Gulliver’s Travels to his publisher, Benjamin Motte. Motte recognised a best-seller but also realised this was an anti-Whig satire and risked prosecution. Swift may have had the manuscript copied so his handwriting could not be used as evidence in any prosecution.
Motte grudgingly gave Swift only £200, and cut, edited or altered many passages and added other material. He used five printing houses to speed production and to avoid piracy, and the first edition of Gulliver’s Travels was published in two volumes on 28 October 1726. By then Swift was back in Dublin. On the return journey, he travelled on foot or on horse from London back to Chester.
Swift later recounted how he stopped near Lichfield on that return journey and sought shelter from what he described as ‘a summer tempest’ under a large oak by the road. I imagine a Swift looking diminutive beneath the Lichfield oak, like Gulliver in Brobdingnag, the land of giants.
While he was there, a man and a pregnant woman joined him, also seeking shelter from the rain under the same spreading tree. Swift recalled the incident later in a letter to his friend Alexander Pope, and how he engaged the pair in conversation. He found they were on their way to Lichfield to be married, but it was obvious the woman was heavily pregnant and that little time was left for a wedding to take place. Every drop of rain was the loss of yet another fretful moment.
The dean realised no time should be lost. He proposed to save the couple the rest of their journey to Lichfield and offered to marry them there and then. His offer was gladly accepted, the ceremony was performed and as the rains cleared and the skies brightened, the newly-weds were about to set off home. But as they were about to leave, the groom realised they needed a certificate to convince their families that they had been married legally and had a church wedding.
When he asked the dean for paper confirmation of the nuptial legalities, Swift pulled out some crumpled paper and a pen, and wrote wittily:
Under an oak, in stormy weather,
I joined this rogue and whore together;
And none but he who rules the thunder
Can put this rogue and whore asunder.
The monument to Jonathan Swift in Saint Patrick’s Cathedral, Dublin (Photograph: Patrick Comerford)
From Lichfield, Swift travelled on to Chester, and from there to Holyhead to board a boat back to Dublin. His Thoughts on various subjects, also published in 1726, Swift mused again on marriage: ‘Matrimony has many children; Repentance, Discord, Poverty, Jealousy, Sickness, Spleen, Loathing, &c.’
Swift was back in England one more time in 1727, and again stayed with Alexander Pope. The visit was cut short when Swift received the news that Esther Johnson was dying and rushed back home to be with her. She died on 28 January 1728, though Swift was not present at her death and was too ill to attend her funeral in Saint Patrick’s Cathedral. He died on 19 October 1745.
The Shire Oak area near Walsall is named after an ancient tree that was said to have been the sole survivor of the original Walsall Wood. The oak stood on the London to Chester road, marking the boundary between Walsall and Shenstone. Local legend there says that this was the oak where Swift had sheltered and had married the couple on their way to Lichfield. All that now remains of that oak is a piece preserved with a plaque at Shire Oak School
The Shire Oak public house stands at the corner of Lichfield Road and Chester Road in Walsall. The Royal Oak off Chester Road closed in 2015 and was abandoned.
The Shire Oak public house stands at the corner of Lichfield Road and Chester Road in Walsall (Photograph: Patrick Comerford, 2025)
Of course, there other oaks and spreading trees near Lichfield with literary credentials. The local history group Lichfield Discovered has asked whether a spectacular ancient oak tree on Cannock Chase, west of Lichfield, inspired JRR Tolkien.
Tolkien spent time at military camps on the Chase during World War I. When he was in Lichfield in September 1915, he met three close schoolfriends at the George Hotel on Bird Street – a gathering that may have inspired his writing about young hobbits contemplating heading off to war.
Lichfield Discovered has also suggested that the ancient oak tree on Cannock Chase inspired the Ents, tree-like creatures led by Treebeard who fought alongside the forces of good in The Lord of the Rings.
In his poem Ghosts, written in Lichfield on 19 December 1940, Philip Larkin (1922-1985) may be referring to the ghost story of the White Lady at the Swan on Bird Street. Larkin refers to Beacon Park when he says ‘this corner of the park was haunted’, and he refers to people in Lichfield who recounted being touched by something
Like a slim wind with an accusing hand –
Cold as this tree I touch.
Trees also feature in Christmas 1940, a poem written by Larkin that same night:
‘High on arched field I stand
Alone: the night is full of stars:
Enormous over tree and farm
The night extends,
And looks down equally to all on earth.
‘So I return their look; and laugh
To see as them my living stars
Flung from east to west across
A windless gulf?
– So much to say that I have never said,
Or ever could.’
The trees along Cross in Hand Lane prompted an exchange with the poet and songwriter Frank Callery (Photograph: Patrick Comerford, 2025)
The morning fog was a mere memory yesterday afternoon when I went for a walk along Cross Hand Lane behind the Hedgehog after the mid-day Eucharist in Lichfield Cathedral. When I was in Tamworth and Lichfield about this time in February last year, I posted photographs on Facebook taken that day of both Comberford Hall and of the spreading trees along Cross in Hand Lane. In reply, the Dublin-born poet and songwriter Frank Callery, who now lives in Kilkenny, shared with me his song ‘The Lichfield Oak’, which he describes as ‘a mock Traditional / Folk song in search of a singer’:
The Lichfield Oak by Frank Callery:
O the Lichfield Oak was tall and grand,
For centuries it made its stand;
And many folk who passed that way
Admired its shade by night and day!
Inclement weather being the scene,
For shelter, there reposed the Dean;
From Chester came an urgent pair
And with the Dean they sheltered there!
The woman, she was big with child,
She told the Dean, in accents mild,
‘In Lichfield soon we must be wed
Before my bundle’s brought to bed!’
‘Ah!’ says the Dean, ‘No time be lost!
I’ll wed you here without the cost!
And save a journey too, no doubt,
When stops the rain, just turn about!’
‘But what about the ‘Cert’? they cried,
‘ ’Tis requisite — they’ll think we’ve lied!’
From out his pocket came the pen,
And this is what he wrote for them:
Chorus:
‘Under an oak, in stormy weather,
I joined this rogue and wench together,
And none but he who rules the thunder,
Can put this wench and rogue asunder.’
The Lichfield Oak was strong and straight
A Parson might officiate
For those who wished to jump the broom —
The high road for a honeymoon!
And if a cert be requisite
The Parson’s word is law and writ,
To prove the couple truly wed
And give them licence for the bed.
But the Dean being straighter nor the Oak
His holy writ contained no joke,
With crumpled paper and with pen
He made them ‘man and wife’, Amen!
Chorus:
‘Under an oak, in stormy weather,
I joined this rogue and wench together,
And none but he who rules the thunder,
Can put this wench and rogue asunder.
Can put this wench and rogue asunder!’
Spreading trees offer shelter on Cross Hand in Lane in Lichfield, along the old pilgrim road to Chester (Photograph: Patrick Comerford, 2025)
The Lichfield Oak © Frank Callery, 23 July 2021.
Patrick Comerford
When I travel on the train between Tamworth and Lichfield, I take familial pleasure in stretching my neck to catch a swift glance of Comberford Hall, in the rich rolling green Staffordshire countryside, surrounding by mature, spreading trees.
I wondered as passed Comberford Hall on a foggy morning yesterday about a curious account by Dean Jonathan Swift (1667-1745) of a visit to Lichfield almost 300 years ago, when he recalls a clandestine wedding he conducted while he was sheltering from the rain beneath the branches of a spreading tree.
Local lore now associates the story with the name of Shire Oak, near Walsall. But I sometimes wonder whether Swift might instead have conducted that hasty wedding near Lichfield, beneath a spreading oak tree between Tamworth and Lichfield.
Or, as he was travelling on from Lichfield to Chester, could Swift’s wedding have taken place beneath one of the spreading trees along Cross in Hand, on the north-west fringes of Lichfield, once the opening stage of the ancient pilgrim route between Lichfield and Chester, a journey of 142 km (88 miles)?
The last oak of Shire Oak remembered in the pub signs at the Shire Oak, on the corner of Lichfield Street and Chester Street, near Walsall (Photograph: Patrick Comerford, 2025)
Jonathan Swift never married, despite persistent speculation about whether he secretly married Esther Johnson (‘Stella’) in 1716. He also had an interesting relationship with Esther Vanhomrigh (‘Vanessa’), but they never married either, and she died in 1723.
Three years later, in March 1726, the Dean of Saint Patrick’s Cathedral travelled from Dublin to London to deliver the manuscript of Gulliver’s Travels to his publisher, Benjamin Motte. Motte recognised a best-seller but also realised this was an anti-Whig satire and risked prosecution. Swift may have had the manuscript copied so his handwriting could not be used as evidence in any prosecution.
Motte grudgingly gave Swift only £200, and cut, edited or altered many passages and added other material. He used five printing houses to speed production and to avoid piracy, and the first edition of Gulliver’s Travels was published in two volumes on 28 October 1726. By then Swift was back in Dublin. On the return journey, he travelled on foot or on horse from London back to Chester.
Swift later recounted how he stopped near Lichfield on that return journey and sought shelter from what he described as ‘a summer tempest’ under a large oak by the road. I imagine a Swift looking diminutive beneath the Lichfield oak, like Gulliver in Brobdingnag, the land of giants.
While he was there, a man and a pregnant woman joined him, also seeking shelter from the rain under the same spreading tree. Swift recalled the incident later in a letter to his friend Alexander Pope, and how he engaged the pair in conversation. He found they were on their way to Lichfield to be married, but it was obvious the woman was heavily pregnant and that little time was left for a wedding to take place. Every drop of rain was the loss of yet another fretful moment.
The dean realised no time should be lost. He proposed to save the couple the rest of their journey to Lichfield and offered to marry them there and then. His offer was gladly accepted, the ceremony was performed and as the rains cleared and the skies brightened, the newly-weds were about to set off home. But as they were about to leave, the groom realised they needed a certificate to convince their families that they had been married legally and had a church wedding.
When he asked the dean for paper confirmation of the nuptial legalities, Swift pulled out some crumpled paper and a pen, and wrote wittily:
Under an oak, in stormy weather,
I joined this rogue and whore together;
And none but he who rules the thunder
Can put this rogue and whore asunder.
The monument to Jonathan Swift in Saint Patrick’s Cathedral, Dublin (Photograph: Patrick Comerford)
From Lichfield, Swift travelled on to Chester, and from there to Holyhead to board a boat back to Dublin. His Thoughts on various subjects, also published in 1726, Swift mused again on marriage: ‘Matrimony has many children; Repentance, Discord, Poverty, Jealousy, Sickness, Spleen, Loathing, &c.’
Swift was back in England one more time in 1727, and again stayed with Alexander Pope. The visit was cut short when Swift received the news that Esther Johnson was dying and rushed back home to be with her. She died on 28 January 1728, though Swift was not present at her death and was too ill to attend her funeral in Saint Patrick’s Cathedral. He died on 19 October 1745.
The Shire Oak area near Walsall is named after an ancient tree that was said to have been the sole survivor of the original Walsall Wood. The oak stood on the London to Chester road, marking the boundary between Walsall and Shenstone. Local legend there says that this was the oak where Swift had sheltered and had married the couple on their way to Lichfield. All that now remains of that oak is a piece preserved with a plaque at Shire Oak School
The Shire Oak public house stands at the corner of Lichfield Road and Chester Road in Walsall. The Royal Oak off Chester Road closed in 2015 and was abandoned.
The Shire Oak public house stands at the corner of Lichfield Road and Chester Road in Walsall (Photograph: Patrick Comerford, 2025)
Of course, there other oaks and spreading trees near Lichfield with literary credentials. The local history group Lichfield Discovered has asked whether a spectacular ancient oak tree on Cannock Chase, west of Lichfield, inspired JRR Tolkien.
Tolkien spent time at military camps on the Chase during World War I. When he was in Lichfield in September 1915, he met three close schoolfriends at the George Hotel on Bird Street – a gathering that may have inspired his writing about young hobbits contemplating heading off to war.
Lichfield Discovered has also suggested that the ancient oak tree on Cannock Chase inspired the Ents, tree-like creatures led by Treebeard who fought alongside the forces of good in The Lord of the Rings.
In his poem Ghosts, written in Lichfield on 19 December 1940, Philip Larkin (1922-1985) may be referring to the ghost story of the White Lady at the Swan on Bird Street. Larkin refers to Beacon Park when he says ‘this corner of the park was haunted’, and he refers to people in Lichfield who recounted being touched by something
Like a slim wind with an accusing hand –
Cold as this tree I touch.
Trees also feature in Christmas 1940, a poem written by Larkin that same night:
‘High on arched field I stand
Alone: the night is full of stars:
Enormous over tree and farm
The night extends,
And looks down equally to all on earth.
‘So I return their look; and laugh
To see as them my living stars
Flung from east to west across
A windless gulf?
– So much to say that I have never said,
Or ever could.’
The trees along Cross in Hand Lane prompted an exchange with the poet and songwriter Frank Callery (Photograph: Patrick Comerford, 2025)
The morning fog was a mere memory yesterday afternoon when I went for a walk along Cross Hand Lane behind the Hedgehog after the mid-day Eucharist in Lichfield Cathedral. When I was in Tamworth and Lichfield about this time in February last year, I posted photographs on Facebook taken that day of both Comberford Hall and of the spreading trees along Cross in Hand Lane. In reply, the Dublin-born poet and songwriter Frank Callery, who now lives in Kilkenny, shared with me his song ‘The Lichfield Oak’, which he describes as ‘a mock Traditional / Folk song in search of a singer’:
The Lichfield Oak by Frank Callery:
O the Lichfield Oak was tall and grand,
For centuries it made its stand;
And many folk who passed that way
Admired its shade by night and day!
Inclement weather being the scene,
For shelter, there reposed the Dean;
From Chester came an urgent pair
And with the Dean they sheltered there!
The woman, she was big with child,
She told the Dean, in accents mild,
‘In Lichfield soon we must be wed
Before my bundle’s brought to bed!’
‘Ah!’ says the Dean, ‘No time be lost!
I’ll wed you here without the cost!
And save a journey too, no doubt,
When stops the rain, just turn about!’
‘But what about the ‘Cert’? they cried,
‘ ’Tis requisite — they’ll think we’ve lied!’
From out his pocket came the pen,
And this is what he wrote for them:
Chorus:
‘Under an oak, in stormy weather,
I joined this rogue and wench together,
And none but he who rules the thunder,
Can put this wench and rogue asunder.’
The Lichfield Oak was strong and straight
A Parson might officiate
For those who wished to jump the broom —
The high road for a honeymoon!
And if a cert be requisite
The Parson’s word is law and writ,
To prove the couple truly wed
And give them licence for the bed.
But the Dean being straighter nor the Oak
His holy writ contained no joke,
With crumpled paper and with pen
He made them ‘man and wife’, Amen!
Chorus:
‘Under an oak, in stormy weather,
I joined this rogue and wench together,
And none but he who rules the thunder,
Can put this wench and rogue asunder.
Can put this wench and rogue asunder!’
Spreading trees offer shelter on Cross Hand in Lane in Lichfield, along the old pilgrim road to Chester (Photograph: Patrick Comerford, 2025)
The Lichfield Oak © Frank Callery, 23 July 2021.
21 November 2024
‘Here Be Dragons’ … except
dragons are seen as benign
creatures in Chinese culture
and temples in Kuching
Colourful dragons on the holding wall below the Tua Pek Kong Temple in Kuching (Photograph: Patrick Comerford, 2024)
Patrick Comerford
The Latin phrase Hic Sunt Dracones, often rendered as ‘Here Be Dragons’, has come to symbolise how mediaeval mapmakers indicated dangerous or unexplored territories, using illustrations of dragons, sea monsters and other mythological creatures to mark out uncharted areas where potential dangers were thought to exist.
The phrase illustrates how our ideas about dragons have been culturally conditioned. In most European languages, the word for a dragon is derived from the same Greek word used for a serpent: δράκων (drákōn, genitive δράκοντος, drákontos). The Greek and Latin terms referred to any great serpent, not necessarily mythological.
The Greek word δράκων is probably derived from the Greek verb δέρκομαι (dérkomai), meaning ‘I see’, the aorist form of which is ἔδρακον (édrakon). This may refer to something with a ‘deadly glance’, or unusually bright or sharp eyes, or because a snake’s eyes appear to be always open.
In the Book of Revelation, Chapter 12 tells about the woman, the dragon, and the child, followed by the war between the Archangel Michael and the dragon, then the appearance of the monster from the sea. This is the only reference in the New Testament to a dragon, yet in all our imagery, in all our poetry, Saint Michael is seen as crushing or slaying Satan, often Satan as a dragon.
In European folklore and mythology, dragons symbolise danger and evil. We are warned in the Greek classics against sowing dragon’s teeth. In legends, dragons breath fire, guard the entrance to caves, symbolising the entrance to the world, and threaten the lives of the pure and saintly, typified in the story of Saint George who slays the dragon to rescue the maiden.
I have sometimes described my sarcoidosis as creeping up from behind and snapping at me viciously like a fiery dragon, as if it had been hiding behind me for months waiting and plotting its spiteful vengeance.
Philip Larkin (1922-1985) may have been inspired by memories of the statue of Saint Michael crushing the dragon under his feet on north wall of Saint Michael’s Church in Lichfield his poem ‘To Failure.’
In that poem, Larkin realises that failure does not come ‘dramatically, with dragons / that rear up with my life between their paws.’ Failure comes with more subtlety in wasted opportunities and lost chances. Throughout life, most of us encounter our own dragons, and we know how they are going to ensnare us if we do not face them and slay them.
To mark 2024 as the Year of the Dragon, the ‘Eco-Dragon’ was erected at the east end of Padungan in Kuching (Photograph: Patrick Comerford, 2024)
Yet, in the last few weeks while we were staying in Kuching, I came to understand once again that in Chinese culture dragons symbolise gift and blessing, and may also represent the majesty of the imperial household.
In the Chinese calendar, 2024 is the Year of the Dragon, and to mark the year, the ‘Eco-Dragon’ was erected at the Chinatown Gate at the east end of Padungan in Kuching. The dragon has a body diameter of 60 and a length of 18.88 metres, a reference to Kuching being given city status on 1 August 1988 (1/8/88), but is also designed to raise awareness about the environment and conservation.
The ‘Eco-Dragon’ took a month to build, involving over 400 people and more than 1,500 hours of work.
The Dragon Boat Festival was a major cultural event on the River Sarawak a few weeks ago, and dragons appear as symbols of protection in all five temples within walking distance of China Street.
Colourful dragons encircling the Tua Pek Kong Temple, the oldest Taoist temple in Kuching (Photograph: Patrick Comerford, 2024)
The Tua Pek Kong Temple, also known as Siew San Teng Temple, is near the waterfront in Kuching and opposite the Chinese History Museum. It is the oldest Taoist temple in Kuching and is part of the Kuching Heritage Trail.
The temple is named after its principal deity, Tua Pek Kong. Although the name translates to ‘Big Grand Uncle’ in Hokkien, the temple is used by Chinese people of all dialectic groups.
A temple has stood on the site since 1770, undergoing major reconstruction in 1856, 1965 and 2002. The site was carefully chosen, in accordance with feng shui principles, and it is believed the temple will bring peace, harmony and eternal prosperity to Kuching’s Chinese community.
The Hiang Tian Siang Ti Temple on Carpenter Street (Photograph: Patrick Comerford, 2024)
The Hiang Thian Siang Ti Temple is on Carpenter Street, across the street from the Mok family watch shop. It is dedicated to a Chinese deity of the same name, the Deity of the North. It was built by the Teochew immigrants in 1889 to replace a smaller and simpler temple on the same site that had been razed by the Great Fire of Kuching in 1884. That temple, in turn, had been built in 1863 to replace an earlier temple on what is now the Main Bazaar.
The temple, which underwent a major renovation in 1968, has a small turtle pool and has a stage for opera performances to entertain the deities.
A procession is held by the temple devotees on its feast day, on the fourth day of the twelfth lunar month.
Decorative dragons at the Hin Ho Bio, the rooftop temple on Carpenter Street (Photograph: Patrick Comerford, 2024)
The Hin Ho Bio temple, also on Carpenter Street, is a rooftop temple that we could see from our kitchen window. The temple is at the top of the Hainan Association building and is dedicated to Tian Hou, the Queen of Heaven, also known as Mazu.
The Hin Ho Bio has been on Carpenter Street from at least 1878, and it was renovated after the Great Fire in 1884. In the early years, new Hainanese migrants lived in the temple while looking for permanent places and jobs. The temple was also used as a martial art hall and a social gathering place for the Hainanese, and operated as a school too.
The temple had a major uplift in 1987 and the renovations were completed in 1991. The Kuching Kheng Chew Association later changed its name to Kuching Hainan Association.
The Hong San Si temple at the corner of Wayang Street and Ewe Hai Street is one of the most ornately decorated temples in Kuching (Photograph: Patrick Comerford, 2024)
The Hong San Si Temple at the corner of Wayang Street and Ewe Hai Street, is one of the most ornately decorated temples in Kuching, with beautiful ceramic artwork, ceramic carp and other creatures adorning its rooftop – along with dragons.
It is said to date from 1848 and is dedicated to the Hokkien child deity Kong Teck Choon Ong. Local lore says the child appeared on the rooftops of Ewe Hai Street, a continuation of Carpenter Street, during the Great Fire in 1884, warning the people and summoning the rain to put out the fire.
The temple’s annual procession, to commemorate the deity’s birthday, falls on the twenty-second day of the second lunar month.
During our visit to Kuching, this temple was also the scene of major festivities to mark the visit of deities from Fujian, with lion dances, street theatre, Chinese opera and dragon dances.
Dragons guard the rooftop temple on Padungan Street (Photograph: Patrick Comerford, 2024)
There is also a temple on the roof of the Everrise supermarket on Padungan Street. It is officially called the Hing Ann Thien Hoe Kong Tian Hou Gong and can be seen from the street below, although it is not always open. The temple is also known as the Ma Cho Temple, and like the Hin Ho Bio, the rooftop temple on Carpenter Street, it is dedicated to Tian Hou, the Queen of Heaven, also known as Mazu.
The rooftop temple on Padungan Street is associated with the Heng Hua people, and originally stood on the site of the supermarket. At the time, it was part of the family residence of a businessman Song Kheng Hai.
He sold the building to the Hing Ann Association, and it continued to house the temple, a school and other activities. When the house was demolished, the temple was accommodated in a temporary structure until the Everrise building was completed, and the temple was then moved onto the roof.
To reach the rooftop temple, I took a lift in small entrance behind the supermarket to the fifth floor. From there I had views of Jalan Padungan, of the grounds of Kuching Rugby Club, and out to the Waterfront and the Sarawak River.
Sea dragons at the Hiang Tian Siang Ti Temple on Carpenter Street (Photographs: Patrick Comerford, 2024)
To Failure, by Philip Larkin
You do not come dramatically, with dragons
That rear up with my life between their paws
And dash me butchered down beside the wagons,
The horses panicking; nor as a clause
Clearly set out to warn what can be lost,
What out-of-pocket charges must be borne
Expenses met; nor as a draughty ghost
That’s seen, some mornings, running down a lawn.
It is these sunless afternoons, I find,
Install you at my elbow like a bore.
The chestnut trees are caked with silence. I’m
Aware the days pass quicker than before,
Smell staler too. And once they fall behind
They look like ruin. (You have been here some time.)
‘You do not come dramatically, with dragons / That rear up with my life between their paws’ (Philip Larkin) … a friendly dragon visits the Hong San Si temple on Wayang Street (Patrick Comerford, 2024)
Patrick Comerford
The Latin phrase Hic Sunt Dracones, often rendered as ‘Here Be Dragons’, has come to symbolise how mediaeval mapmakers indicated dangerous or unexplored territories, using illustrations of dragons, sea monsters and other mythological creatures to mark out uncharted areas where potential dangers were thought to exist.
The phrase illustrates how our ideas about dragons have been culturally conditioned. In most European languages, the word for a dragon is derived from the same Greek word used for a serpent: δράκων (drákōn, genitive δράκοντος, drákontos). The Greek and Latin terms referred to any great serpent, not necessarily mythological.
The Greek word δράκων is probably derived from the Greek verb δέρκομαι (dérkomai), meaning ‘I see’, the aorist form of which is ἔδρακον (édrakon). This may refer to something with a ‘deadly glance’, or unusually bright or sharp eyes, or because a snake’s eyes appear to be always open.
In the Book of Revelation, Chapter 12 tells about the woman, the dragon, and the child, followed by the war between the Archangel Michael and the dragon, then the appearance of the monster from the sea. This is the only reference in the New Testament to a dragon, yet in all our imagery, in all our poetry, Saint Michael is seen as crushing or slaying Satan, often Satan as a dragon.
In European folklore and mythology, dragons symbolise danger and evil. We are warned in the Greek classics against sowing dragon’s teeth. In legends, dragons breath fire, guard the entrance to caves, symbolising the entrance to the world, and threaten the lives of the pure and saintly, typified in the story of Saint George who slays the dragon to rescue the maiden.
I have sometimes described my sarcoidosis as creeping up from behind and snapping at me viciously like a fiery dragon, as if it had been hiding behind me for months waiting and plotting its spiteful vengeance.
Philip Larkin (1922-1985) may have been inspired by memories of the statue of Saint Michael crushing the dragon under his feet on north wall of Saint Michael’s Church in Lichfield his poem ‘To Failure.’
In that poem, Larkin realises that failure does not come ‘dramatically, with dragons / that rear up with my life between their paws.’ Failure comes with more subtlety in wasted opportunities and lost chances. Throughout life, most of us encounter our own dragons, and we know how they are going to ensnare us if we do not face them and slay them.
To mark 2024 as the Year of the Dragon, the ‘Eco-Dragon’ was erected at the east end of Padungan in Kuching (Photograph: Patrick Comerford, 2024)
Yet, in the last few weeks while we were staying in Kuching, I came to understand once again that in Chinese culture dragons symbolise gift and blessing, and may also represent the majesty of the imperial household.
In the Chinese calendar, 2024 is the Year of the Dragon, and to mark the year, the ‘Eco-Dragon’ was erected at the Chinatown Gate at the east end of Padungan in Kuching. The dragon has a body diameter of 60 and a length of 18.88 metres, a reference to Kuching being given city status on 1 August 1988 (1/8/88), but is also designed to raise awareness about the environment and conservation.
The ‘Eco-Dragon’ took a month to build, involving over 400 people and more than 1,500 hours of work.
The Dragon Boat Festival was a major cultural event on the River Sarawak a few weeks ago, and dragons appear as symbols of protection in all five temples within walking distance of China Street.
Colourful dragons encircling the Tua Pek Kong Temple, the oldest Taoist temple in Kuching (Photograph: Patrick Comerford, 2024)
The Tua Pek Kong Temple, also known as Siew San Teng Temple, is near the waterfront in Kuching and opposite the Chinese History Museum. It is the oldest Taoist temple in Kuching and is part of the Kuching Heritage Trail.
The temple is named after its principal deity, Tua Pek Kong. Although the name translates to ‘Big Grand Uncle’ in Hokkien, the temple is used by Chinese people of all dialectic groups.
A temple has stood on the site since 1770, undergoing major reconstruction in 1856, 1965 and 2002. The site was carefully chosen, in accordance with feng shui principles, and it is believed the temple will bring peace, harmony and eternal prosperity to Kuching’s Chinese community.
The Hiang Tian Siang Ti Temple on Carpenter Street (Photograph: Patrick Comerford, 2024)
The Hiang Thian Siang Ti Temple is on Carpenter Street, across the street from the Mok family watch shop. It is dedicated to a Chinese deity of the same name, the Deity of the North. It was built by the Teochew immigrants in 1889 to replace a smaller and simpler temple on the same site that had been razed by the Great Fire of Kuching in 1884. That temple, in turn, had been built in 1863 to replace an earlier temple on what is now the Main Bazaar.
The temple, which underwent a major renovation in 1968, has a small turtle pool and has a stage for opera performances to entertain the deities.
A procession is held by the temple devotees on its feast day, on the fourth day of the twelfth lunar month.
Decorative dragons at the Hin Ho Bio, the rooftop temple on Carpenter Street (Photograph: Patrick Comerford, 2024)
The Hin Ho Bio temple, also on Carpenter Street, is a rooftop temple that we could see from our kitchen window. The temple is at the top of the Hainan Association building and is dedicated to Tian Hou, the Queen of Heaven, also known as Mazu.
The Hin Ho Bio has been on Carpenter Street from at least 1878, and it was renovated after the Great Fire in 1884. In the early years, new Hainanese migrants lived in the temple while looking for permanent places and jobs. The temple was also used as a martial art hall and a social gathering place for the Hainanese, and operated as a school too.
The temple had a major uplift in 1987 and the renovations were completed in 1991. The Kuching Kheng Chew Association later changed its name to Kuching Hainan Association.
The Hong San Si temple at the corner of Wayang Street and Ewe Hai Street is one of the most ornately decorated temples in Kuching (Photograph: Patrick Comerford, 2024)
The Hong San Si Temple at the corner of Wayang Street and Ewe Hai Street, is one of the most ornately decorated temples in Kuching, with beautiful ceramic artwork, ceramic carp and other creatures adorning its rooftop – along with dragons.
It is said to date from 1848 and is dedicated to the Hokkien child deity Kong Teck Choon Ong. Local lore says the child appeared on the rooftops of Ewe Hai Street, a continuation of Carpenter Street, during the Great Fire in 1884, warning the people and summoning the rain to put out the fire.
The temple’s annual procession, to commemorate the deity’s birthday, falls on the twenty-second day of the second lunar month.
During our visit to Kuching, this temple was also the scene of major festivities to mark the visit of deities from Fujian, with lion dances, street theatre, Chinese opera and dragon dances.
Dragons guard the rooftop temple on Padungan Street (Photograph: Patrick Comerford, 2024)
There is also a temple on the roof of the Everrise supermarket on Padungan Street. It is officially called the Hing Ann Thien Hoe Kong Tian Hou Gong and can be seen from the street below, although it is not always open. The temple is also known as the Ma Cho Temple, and like the Hin Ho Bio, the rooftop temple on Carpenter Street, it is dedicated to Tian Hou, the Queen of Heaven, also known as Mazu.
The rooftop temple on Padungan Street is associated with the Heng Hua people, and originally stood on the site of the supermarket. At the time, it was part of the family residence of a businessman Song Kheng Hai.
He sold the building to the Hing Ann Association, and it continued to house the temple, a school and other activities. When the house was demolished, the temple was accommodated in a temporary structure until the Everrise building was completed, and the temple was then moved onto the roof.
To reach the rooftop temple, I took a lift in small entrance behind the supermarket to the fifth floor. From there I had views of Jalan Padungan, of the grounds of Kuching Rugby Club, and out to the Waterfront and the Sarawak River.
Sea dragons at the Hiang Tian Siang Ti Temple on Carpenter Street (Photographs: Patrick Comerford, 2024)
To Failure, by Philip Larkin
You do not come dramatically, with dragons
That rear up with my life between their paws
And dash me butchered down beside the wagons,
The horses panicking; nor as a clause
Clearly set out to warn what can be lost,
What out-of-pocket charges must be borne
Expenses met; nor as a draughty ghost
That’s seen, some mornings, running down a lawn.
It is these sunless afternoons, I find,
Install you at my elbow like a bore.
The chestnut trees are caked with silence. I’m
Aware the days pass quicker than before,
Smell staler too. And once they fall behind
They look like ruin. (You have been here some time.)
‘You do not come dramatically, with dragons / That rear up with my life between their paws’ (Philip Larkin) … a friendly dragon visits the Hong San Si temple on Wayang Street (Patrick Comerford, 2024)
29 September 2024
Daily prayer in Ordinary Time 2024:
141, Sunday 29 September 2024
‘Archangel Michael The Protector’ by Emily Young at Saint Pancras Church, London … today is the Feast of Saint Michael and All Angels (Photograph: Patrick Comerford)
Patrick Comerford
We are continuing in Ordinary Time in the Church Calendar and today is the Eighteenth Sunday after Trinity (Trinity XVIII) and the Feast of Saint Michael and All Angels (29 September).
Later this morning, I hope to be present at the Parish Eucharist in the Church of Saint Mary and Saint Giles in Stony Stratford, which is also the Harvest Eucharist. But this morning, before today begins, I am taking some quiet time to give thanks, and for reflection, prayer and reading in these ways:
1, today’s Gospel reading;
2, a reflection on the Gospel reading;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
Sir Jacob Epstein’s Saint Michael and the Devil on the façade of Coventry Cathedral (Photograph: Patrick Comerford)
John 4: 47-51 (NRSVA):
47 When Jesus saw Nathanael coming towards him, he said of him, ‘Here is truly an Israelite in whom there is no deceit!’ 48 Nathanael asked him, ‘Where did you come to know me?’ Jesus answered, ‘I saw you under the fig tree before Philip called you.’ 49 Nathanael replied, ‘Rabbi, you are the Son of God! You are the King of Israel!’ 50 Jesus answered, ‘Do you believe because I told you that I saw you under the fig tree? You will see greater things than these.’ 51 And he said to him, ‘Very truly, I tell you, you will see heaven opened and the angels of God ascending and descending upon the Son of Man.’
A statue of Saint Michael on the wall of Saint Michael’s Church, Lichfield (Photograph: Patrick Comerford)
Today’s Reflection:
There are few references to Saint Michael in the Bible (Daniel 10: 13, 21, 12: 1; Jude 9; Revelation 12: 7-9; see also Revelation 20: 1-3). Yet he has inspired great works in our culture, from Milton’s Paradise Lost to Jacob Epstein’s powerful sculpture at Coventry Cathedral.
But culturally, this has been an important day for the Church: the beginning of terms, the end of the harvest season, the settling of accounts. It is the beginning of autumn, and we were told as children not to pick blackberries after this day.
In all our imagery, in all our poetry, Saint Michael is depicted and seen as crushing or slaying Satan, often Satan as a dragon.
Our ideas of dragons are also culturally conditioned. For the Chinese, dragons symbolise gift and blessing, and represent the majesty of the imperial household.
In most European languages, the word for a dragon is derived from the same Greek word used for a serpent. In European folklore and mythology, legendary dragons have symbolised danger and evil. We are warned in the Greek classics against sowing dragon’s teeth.
Most of us in life meet our own dragons and know how they are going to ensnare us if we do not face them and slay them.
Because of the Blitz during World War II, the poet Philip Larkin (1922-1985) spent some of his late teen and early adult years living with his father’s family, close to Saint Michael’s Church on Greenhill in Lichfield, where generations of the Larkin family are buried. On the north wall of the church, in a large, looming sculpted image, Saint Michael is crushing the dragon under his feet.
Memories of this image and this churchyard may have inspired the imagery in at least two poems written by Larkin some years later. In his poem ‘At the chiming of light upon sleep’, first drafted on this day 78 years ago [29 September 1946], Larkin links Michaelmas and a lost paradise with chances and opportunities he failed to take in his youth.
In his poem ‘To Failure,’ written a year before he moved to Belfast, Larkin realises that failure does not come ‘dramatically, with dragons / that rear up with my life between their paws.’ Failure comes with more subtlety in those wasted opportunities and lost chances.
Throughout life, we have your own dragons to slay. We must not mistake them for old friends. We have opportunities and chances to do that, and as the days pass quicker than we can count, we can find you have wasted those opportunities and lost those chances.
We must get to know our dragons. But we must also pay heed to the opportunities that pass far too quickly. And take the opportunities we are presented with, like Nathanael waiting beneath the fig tree, to prepare for the next stage in life and ministry.
Even when there appear to be few dramatic conflicts with our inner dragons, in the years to come we may regret not paying attention to the little opportunities, the minor details of life. We may not notice the changes, the days passing more quickly, and the years pass by.
Philip Larkin writes:
It is these sunless afternoons, I find,
Install you at my elbow like a bore.
The chestnut trees are caked with silence. I’m
Aware the days pass quicker than before,
Smell staler too. And once they fall behind
They look like ruin. (You have been here some time.)
Sitting under his tree, Nathanael was aware of the opportunities and did not allow them to pass him by. And when we seize these opportunities we may find ourselves ready to ‘see heaven opened and the angels of God ascending and descending upon the Son of Man’ (John 1: 51).
Dragons on Chinese silk ties … our ideas of dragons are also culturally conditioned (Photograph: Patrick Comerford)
Today’s Prayers (Sunday 29 September 2024):
The theme this week in ‘Pray With the World Church’, the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘One God: many languages.’ This theme is introduced today in reflections by Rachel Weller, Communications Officer, USPG:
Whenever we share the Eucharist together in the USPG office, staff are invited to say the Lord’s Prayer in a language of their choice. Together we pray to the God of all nations unlimited by language: ‘Our Father in heaven … laat u Naam geheilig word … venha o teu reino …’ I’m reminded at such times of God’s power to unite believers across the world, something USPG mirrors in its aim to make connections between the churches of the Anglican Communion.
Although the origins of Anglicanism are resoundingly British, being Anglican does not equate to being English. The Bible is God’s Word to us and is something that everyone should be able to understand for themselves. There is power in encountering Jesus through scripture in your own language. After all, how do the crowd react to the fluency of the apostles at Pentecost? In amazement and astonishment.
This prayer diary is now available in two languages, and we hope to continue to grow this portfolio. Find out more: uspg.org.uk/pray
The USPG Prayer Diary today (Sunday 29 September 2024) invites us to pray in these words:
Everlasting God, you have ordained and constituted the ministries of angels and mortals in a wonderful order. Grant that as your holy angels always serve you in heaven, so, at your command, they may help and defend us on earth. Through Jesus Christ your Son our Lord, Amen.
The Collect:
Everlasting God,
you have ordained and constituted
the ministries of angels and mortals in a wonderful order:
grant that as your holy angels always serve you in heaven,
so, at your command,
they may help and defend us on earth;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post Communion Prayer:
Lord of heaven,
in this eucharist you have brought us near
to an innumerable company of angels
and to the spirits of the saints made perfect:
as in this food of our earthly pilgrimage
we have shared their fellowship,
so may we come to share their joy in heaven;
through Jesus Christ our Lord.
Yesterday’s reflection
Continued tomorrow
Saint Michael depicted in the mosaic floor of Minton’s tesserae and tiles in the chancel of Saint Michael’s Church, Cornhill, London (Photograph: Patrick Comerford)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
Saint Michael (centre) with Saint Gabriel and Saint Raphael, in the west window in Saint Michael’s Church, St Albans (Photograph: Patrick Comerford, 2024)
Patrick Comerford
We are continuing in Ordinary Time in the Church Calendar and today is the Eighteenth Sunday after Trinity (Trinity XVIII) and the Feast of Saint Michael and All Angels (29 September).
Later this morning, I hope to be present at the Parish Eucharist in the Church of Saint Mary and Saint Giles in Stony Stratford, which is also the Harvest Eucharist. But this morning, before today begins, I am taking some quiet time to give thanks, and for reflection, prayer and reading in these ways:
1, today’s Gospel reading;
2, a reflection on the Gospel reading;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
Sir Jacob Epstein’s Saint Michael and the Devil on the façade of Coventry Cathedral (Photograph: Patrick Comerford)
John 4: 47-51 (NRSVA):
47 When Jesus saw Nathanael coming towards him, he said of him, ‘Here is truly an Israelite in whom there is no deceit!’ 48 Nathanael asked him, ‘Where did you come to know me?’ Jesus answered, ‘I saw you under the fig tree before Philip called you.’ 49 Nathanael replied, ‘Rabbi, you are the Son of God! You are the King of Israel!’ 50 Jesus answered, ‘Do you believe because I told you that I saw you under the fig tree? You will see greater things than these.’ 51 And he said to him, ‘Very truly, I tell you, you will see heaven opened and the angels of God ascending and descending upon the Son of Man.’
A statue of Saint Michael on the wall of Saint Michael’s Church, Lichfield (Photograph: Patrick Comerford)
Today’s Reflection:
There are few references to Saint Michael in the Bible (Daniel 10: 13, 21, 12: 1; Jude 9; Revelation 12: 7-9; see also Revelation 20: 1-3). Yet he has inspired great works in our culture, from Milton’s Paradise Lost to Jacob Epstein’s powerful sculpture at Coventry Cathedral.
But culturally, this has been an important day for the Church: the beginning of terms, the end of the harvest season, the settling of accounts. It is the beginning of autumn, and we were told as children not to pick blackberries after this day.
In all our imagery, in all our poetry, Saint Michael is depicted and seen as crushing or slaying Satan, often Satan as a dragon.
Our ideas of dragons are also culturally conditioned. For the Chinese, dragons symbolise gift and blessing, and represent the majesty of the imperial household.
In most European languages, the word for a dragon is derived from the same Greek word used for a serpent. In European folklore and mythology, legendary dragons have symbolised danger and evil. We are warned in the Greek classics against sowing dragon’s teeth.
Most of us in life meet our own dragons and know how they are going to ensnare us if we do not face them and slay them.
Because of the Blitz during World War II, the poet Philip Larkin (1922-1985) spent some of his late teen and early adult years living with his father’s family, close to Saint Michael’s Church on Greenhill in Lichfield, where generations of the Larkin family are buried. On the north wall of the church, in a large, looming sculpted image, Saint Michael is crushing the dragon under his feet.
Memories of this image and this churchyard may have inspired the imagery in at least two poems written by Larkin some years later. In his poem ‘At the chiming of light upon sleep’, first drafted on this day 78 years ago [29 September 1946], Larkin links Michaelmas and a lost paradise with chances and opportunities he failed to take in his youth.
In his poem ‘To Failure,’ written a year before he moved to Belfast, Larkin realises that failure does not come ‘dramatically, with dragons / that rear up with my life between their paws.’ Failure comes with more subtlety in those wasted opportunities and lost chances.
Throughout life, we have your own dragons to slay. We must not mistake them for old friends. We have opportunities and chances to do that, and as the days pass quicker than we can count, we can find you have wasted those opportunities and lost those chances.
We must get to know our dragons. But we must also pay heed to the opportunities that pass far too quickly. And take the opportunities we are presented with, like Nathanael waiting beneath the fig tree, to prepare for the next stage in life and ministry.
Even when there appear to be few dramatic conflicts with our inner dragons, in the years to come we may regret not paying attention to the little opportunities, the minor details of life. We may not notice the changes, the days passing more quickly, and the years pass by.
Philip Larkin writes:
It is these sunless afternoons, I find,
Install you at my elbow like a bore.
The chestnut trees are caked with silence. I’m
Aware the days pass quicker than before,
Smell staler too. And once they fall behind
They look like ruin. (You have been here some time.)
Sitting under his tree, Nathanael was aware of the opportunities and did not allow them to pass him by. And when we seize these opportunities we may find ourselves ready to ‘see heaven opened and the angels of God ascending and descending upon the Son of Man’ (John 1: 51).
Dragons on Chinese silk ties … our ideas of dragons are also culturally conditioned (Photograph: Patrick Comerford)
Today’s Prayers (Sunday 29 September 2024):
The theme this week in ‘Pray With the World Church’, the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘One God: many languages.’ This theme is introduced today in reflections by Rachel Weller, Communications Officer, USPG:
Whenever we share the Eucharist together in the USPG office, staff are invited to say the Lord’s Prayer in a language of their choice. Together we pray to the God of all nations unlimited by language: ‘Our Father in heaven … laat u Naam geheilig word … venha o teu reino …’ I’m reminded at such times of God’s power to unite believers across the world, something USPG mirrors in its aim to make connections between the churches of the Anglican Communion.
Although the origins of Anglicanism are resoundingly British, being Anglican does not equate to being English. The Bible is God’s Word to us and is something that everyone should be able to understand for themselves. There is power in encountering Jesus through scripture in your own language. After all, how do the crowd react to the fluency of the apostles at Pentecost? In amazement and astonishment.
This prayer diary is now available in two languages, and we hope to continue to grow this portfolio. Find out more: uspg.org.uk/pray
The USPG Prayer Diary today (Sunday 29 September 2024) invites us to pray in these words:
Everlasting God, you have ordained and constituted the ministries of angels and mortals in a wonderful order. Grant that as your holy angels always serve you in heaven, so, at your command, they may help and defend us on earth. Through Jesus Christ your Son our Lord, Amen.
The Collect:
Everlasting God,
you have ordained and constituted
the ministries of angels and mortals in a wonderful order:
grant that as your holy angels always serve you in heaven,
so, at your command,
they may help and defend us on earth;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post Communion Prayer:
Lord of heaven,
in this eucharist you have brought us near
to an innumerable company of angels
and to the spirits of the saints made perfect:
as in this food of our earthly pilgrimage
we have shared their fellowship,
so may we come to share their joy in heaven;
through Jesus Christ our Lord.
Yesterday’s reflection
Continued tomorrow
Saint Michael depicted in the mosaic floor of Minton’s tesserae and tiles in the chancel of Saint Michael’s Church, Cornhill, London (Photograph: Patrick Comerford)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
Saint Michael (centre) with Saint Gabriel and Saint Raphael, in the west window in Saint Michael’s Church, St Albans (Photograph: Patrick Comerford, 2024)
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09 November 2023
‘Whitsun Weddings’ and
Philip Larkin’s train
journey with a ‘frail
travelling coincidence’
Philip Larkin ‘… this frail / travelling coincidence; and what it held / Stood ready to be loosed with all the power / That being changed can give’ (Photograph: Patrick Comerford, 2023)
Patrick Comerford
Philip Larkin is one of Britain's most popular poets, despite controversy about his personal life and opinions, and despite his reputation for being dour and grumpy. In 2003, almost two decades after his death, he was chosen as ‘the nation’s best-loved poet.’
Despite Larkin’s misogynist and often racist views, his crude and cruel turn of phrase, and his sometimes right-wing opinions, his poetry is down-to-earth and authentic, and speaks frankly about life and the human condition.
I have long been interested in his family connections with Lichfield, and to an extent his connections with Coventry and Belfast, and I have written about him occasionally for magazines. With his many and often serial affairs and dalliances, it is difficult to think of him as a romantic, and certainly not as a romantic poet. Yet ‘The Whitsun Weddings’ is one of his best-known poems gives the title to one of his most successful collections.
As we travelled in and out of London by train last Friday and Saturday, we were more than a little self-conscious, wondering what a coincidence it would be should anyone notice how we were dressed or what we were about in the way that Larkin noticed wedding couples and wedding parties 60 years ago during the train journey he describes in that poem.
The Whitsun Weddings, a collection of 32 poems by Philip Larkin, was first published by Faber in London on 28 February 1964. It was a commercial success by the standards of poetry publication, with the first 4,000 copies sold within two months. That volume cemented Larkin’s reputation and includes many of his best-known poems, including ‘The Whitsun Weddings’, ‘Days’, ‘Mr Bleaney’, ‘MCMXIV’, and ‘An Arundel Tomb’.
‘The Whitsun Weddings’ was written and rewritten and finally published in this collection in 1964. This is one of three poems that Larkin wrote about train journeys, and it is one of his longest poems. He describes a stopping-train journey southwards from Kingston upon Hull, where he was a librarian at the university, to London on a hot Whit Saturday afternoon.
It has always been supposed the poem was based on an actual train journey Larkin took in 1955 on Whitsun Saturday, a day that at the time was popular for weddings. However, there was a rail strike that weekend, and John Osborne of the University of Hull, author of Radical Larkin, points out that this particular journey is unlikely. Instead, Larkin’s letters refer to two journeys that may have been conflated in the poem: one to Grantham, that was not at Whitsun but when there were some weddings; and one to London, that was not at Whitsun, and when there were no weddings.
The narrator in the poem describes the scenery and smells of the countryside and towns that the largely empty train passes through. The train’s windows are open because of the heat, and gradually he becomes aware of bustle on the platforms at each station, eventually realising that this is the noise and actions of wedding parties that are seeing off couples who are boarding the train.
He notes the different classes of people involved, each with their own responses to the occasion: the fathers, the uncles, the children, the unmarried female family members. He imagines the venues where the wedding receptions have been held.
As the train continues on into London, the afternoon shadows lengthen and rain begins to fall, and his reflections turn to the permanence of what the newly-weds have done. The significance of this is huge for them, and seems to give Larkin an ultimately disappointing message, suggested by the poem’s final phrase.
The Whitsun Weddings, by Philip Larkin:
That Whitsun, I was late getting away:
Not till about
One-twenty on the sunlit Saturday
Did my three-quarters-empty train pull out,
All windows down, all cushions hot, all sense
Of being in a hurry gone. We ran
Behind the backs of houses, crossed a street
Of blinding windscreens, smelt the fish-dock; thence
The river’s level drifting breadth began,
Where sky and Lincolnshire and water meet.
All afternoon, through the tall heat that slept
For miles inland,
A slow and stopping curve southwards we kept.
Wide farms went by, short-shadowed cattle, and
Canals with floatings of industrial froth;
A hothouse flashed uniquely: hedges dipped
And rose: and now and then a smell of grass
Displaced the reek of buttoned carriage-cloth
Until the next town, new and nondescript,
Approached with acres of dismantled cars.
At first, I didn’t notice what a noise
The weddings made
Each station that we stopped at: sun destroys
The interest of what’s happening in the shade,
And down the long cool platforms whoops and skirls
I took for porters larking with the mails,
And went on reading. Once we started, though,
We passed them, grinning and pomaded, girls
In parodies of fashion, heels and veils,
All posed irresolutely, watching us go,
As if out on the end of an event
Waving goodbye
To something that survived it. Struck, I leant
More promptly out next time, more curiously,
And saw it all again in different terms:
The fathers with broad belts under their suits
And seamy foreheads; mothers loud and fat;
An uncle shouting smut; and then the perms,
The nylon gloves and jewellery-substitutes,
The lemons, mauves, and olive-ochres that
Marked off the girls unreally from the rest.
Yes, from cafés
And banquet-halls up yards, and bunting-dressed
Coach-party annexes, the wedding-days
Were coming to an end. All down the line
Fresh couples climbed aboard: the rest stood round;
The last confetti and advice were thrown,
And, as we moved, each face seemed to define
Just what it saw departing: children frowned
At something dull; fathers had never known
Success so huge and wholly farcical;
The women shared
The secret like a happy funeral;
While girls, gripping their handbags tighter, stared
At a religious wounding. Free at last,
And loaded with the sum of all they saw,
We hurried towards London, shuffling gouts of steam.
Now fields were building-plots, and poplars cast
Long shadows over major roads, and for
Some fifty minutes, that in time would seem
Just long enough to settle hats and say
I nearly died,
A dozen marriages got under way.
They watched the landscape, sitting side by side
—An Odeon went past, a cooling tower,
And someone running up to bowl—and none
Thought of the others they would never meet
Or how their lives would all contain this hour.
I thought of London spread out in the sun,
Its postal districts packed like squares of wheat:
There we were aimed. And as we raced across
Bright knots of rail
Past standing Pullmans, walls of blackened moss
Came close, and it was nearly done, this frail
Travelling coincidence; and what it held
Stood ready to be loosed with all the power
That being changed can give. We slowed again,
And as the tightened brakes took hold, there swelled
A sense of falling, like an arrow-shower
Sent out of sight, somewhere becoming rain.
Patrick Comerford
Philip Larkin is one of Britain's most popular poets, despite controversy about his personal life and opinions, and despite his reputation for being dour and grumpy. In 2003, almost two decades after his death, he was chosen as ‘the nation’s best-loved poet.’
Despite Larkin’s misogynist and often racist views, his crude and cruel turn of phrase, and his sometimes right-wing opinions, his poetry is down-to-earth and authentic, and speaks frankly about life and the human condition.
I have long been interested in his family connections with Lichfield, and to an extent his connections with Coventry and Belfast, and I have written about him occasionally for magazines. With his many and often serial affairs and dalliances, it is difficult to think of him as a romantic, and certainly not as a romantic poet. Yet ‘The Whitsun Weddings’ is one of his best-known poems gives the title to one of his most successful collections.
As we travelled in and out of London by train last Friday and Saturday, we were more than a little self-conscious, wondering what a coincidence it would be should anyone notice how we were dressed or what we were about in the way that Larkin noticed wedding couples and wedding parties 60 years ago during the train journey he describes in that poem.
The Whitsun Weddings, a collection of 32 poems by Philip Larkin, was first published by Faber in London on 28 February 1964. It was a commercial success by the standards of poetry publication, with the first 4,000 copies sold within two months. That volume cemented Larkin’s reputation and includes many of his best-known poems, including ‘The Whitsun Weddings’, ‘Days’, ‘Mr Bleaney’, ‘MCMXIV’, and ‘An Arundel Tomb’.
‘The Whitsun Weddings’ was written and rewritten and finally published in this collection in 1964. This is one of three poems that Larkin wrote about train journeys, and it is one of his longest poems. He describes a stopping-train journey southwards from Kingston upon Hull, where he was a librarian at the university, to London on a hot Whit Saturday afternoon.
It has always been supposed the poem was based on an actual train journey Larkin took in 1955 on Whitsun Saturday, a day that at the time was popular for weddings. However, there was a rail strike that weekend, and John Osborne of the University of Hull, author of Radical Larkin, points out that this particular journey is unlikely. Instead, Larkin’s letters refer to two journeys that may have been conflated in the poem: one to Grantham, that was not at Whitsun but when there were some weddings; and one to London, that was not at Whitsun, and when there were no weddings.
The narrator in the poem describes the scenery and smells of the countryside and towns that the largely empty train passes through. The train’s windows are open because of the heat, and gradually he becomes aware of bustle on the platforms at each station, eventually realising that this is the noise and actions of wedding parties that are seeing off couples who are boarding the train.
He notes the different classes of people involved, each with their own responses to the occasion: the fathers, the uncles, the children, the unmarried female family members. He imagines the venues where the wedding receptions have been held.
As the train continues on into London, the afternoon shadows lengthen and rain begins to fall, and his reflections turn to the permanence of what the newly-weds have done. The significance of this is huge for them, and seems to give Larkin an ultimately disappointing message, suggested by the poem’s final phrase.
The Whitsun Weddings, by Philip Larkin:
That Whitsun, I was late getting away:
Not till about
One-twenty on the sunlit Saturday
Did my three-quarters-empty train pull out,
All windows down, all cushions hot, all sense
Of being in a hurry gone. We ran
Behind the backs of houses, crossed a street
Of blinding windscreens, smelt the fish-dock; thence
The river’s level drifting breadth began,
Where sky and Lincolnshire and water meet.
All afternoon, through the tall heat that slept
For miles inland,
A slow and stopping curve southwards we kept.
Wide farms went by, short-shadowed cattle, and
Canals with floatings of industrial froth;
A hothouse flashed uniquely: hedges dipped
And rose: and now and then a smell of grass
Displaced the reek of buttoned carriage-cloth
Until the next town, new and nondescript,
Approached with acres of dismantled cars.
At first, I didn’t notice what a noise
The weddings made
Each station that we stopped at: sun destroys
The interest of what’s happening in the shade,
And down the long cool platforms whoops and skirls
I took for porters larking with the mails,
And went on reading. Once we started, though,
We passed them, grinning and pomaded, girls
In parodies of fashion, heels and veils,
All posed irresolutely, watching us go,
As if out on the end of an event
Waving goodbye
To something that survived it. Struck, I leant
More promptly out next time, more curiously,
And saw it all again in different terms:
The fathers with broad belts under their suits
And seamy foreheads; mothers loud and fat;
An uncle shouting smut; and then the perms,
The nylon gloves and jewellery-substitutes,
The lemons, mauves, and olive-ochres that
Marked off the girls unreally from the rest.
Yes, from cafés
And banquet-halls up yards, and bunting-dressed
Coach-party annexes, the wedding-days
Were coming to an end. All down the line
Fresh couples climbed aboard: the rest stood round;
The last confetti and advice were thrown,
And, as we moved, each face seemed to define
Just what it saw departing: children frowned
At something dull; fathers had never known
Success so huge and wholly farcical;
The women shared
The secret like a happy funeral;
While girls, gripping their handbags tighter, stared
At a religious wounding. Free at last,
And loaded with the sum of all they saw,
We hurried towards London, shuffling gouts of steam.
Now fields were building-plots, and poplars cast
Long shadows over major roads, and for
Some fifty minutes, that in time would seem
Just long enough to settle hats and say
I nearly died,
A dozen marriages got under way.
They watched the landscape, sitting side by side
—An Odeon went past, a cooling tower,
And someone running up to bowl—and none
Thought of the others they would never meet
Or how their lives would all contain this hour.
I thought of London spread out in the sun,
Its postal districts packed like squares of wheat:
There we were aimed. And as we raced across
Bright knots of rail
Past standing Pullmans, walls of blackened moss
Came close, and it was nearly done, this frail
Travelling coincidence; and what it held
Stood ready to be loosed with all the power
That being changed can give. We slowed again,
And as the tightened brakes took hold, there swelled
A sense of falling, like an arrow-shower
Sent out of sight, somewhere becoming rain.
16 August 2023
Daily prayers in Ordinary Time
with USPG: (80) 16 August 2023
Saint Michael’s Church, Greenhill, Lichfield … stands on an earlier burial site (Photograph: Patrick Comerford, 2023)
Patrick Comerford
We are in Ordinary Time in the Church Calendar, and the week began with the Tenth Sunday after Trinity (13 August 2023).
Before this day begins (16 August 2023), I am taking some time this morning for prayer, reading and reflection.
In recent weeks, I have been reflecting on the churches in Tamworth. For this week and next week, I am reflecting each morning in these ways:
1, Looking at a church in Lichfield;
2, the Gospel reading of the day in the Church of England lectionary;
3, a prayer from the USPG prayer diary.
Inside Saint Michael’s Church … the interior has been altered radically in the last two centuries (Photograph: Patrick Comerford)
Saint Michael’s Church, Lichfield:
Saint Michael’s Church on Greenhill stands on a sandstone ridge on the east side of Lichfield. Although the church dates from rebuilding projects in the 1840s, there has been a church on this high ground since at least 1190, and Saint Michael’s is surrounded by one of the oldest and one of the largest burial grounds in England.
The nine-acre site surrounding the parish church is the site of one of the earliest settlements in Lichfield, and was a significant burial ground from an early date.
There is a legend that this was the burial place of 999 early Christian martyrs who were the followers of the legendry Saint Amphibalus, who had converted Saint Alban to Christianity in the third or fourth century. There is no evidence to support the legend of those martyrs in the year 300 during the reign of the Emperor Diocletian. But the legend became so popular that it was often said that the name Lichfield actually means ‘field of the dead.’
This tradition develops a mediaeval story created by Geoffrey of Monmouth, and was exaggerated from the 12th century on after Lichfield became an important stopping place on pilgrim routes.
The legend was largely forgotten by the 1500s, but it was revived later in the mid-15th century when Lichfield was incorporated as a borough in 1548. The new civic council needed an image for its seal but wanted to break with the pre-Reformation image of Saint Chad. The corporation decided to use the story of the 999 martyrs on its seal, and so gave new life to a dead and unfounded story.
It may be that this legend led to George Fox, the founding Quaker, to declare: ‘Woe unto the bloody City of Lichfield.’
After his release from prison in Derby, Fox walked to Lichfield. When he was about a mile outside Lichfield, he felt a command from God to take off his shoes and to walk into the city. There in the Market Square, he stood barefoot in the snow as he cried out again and again: ‘Woe unto the bloody City of Lichfield.’
Fox later said he a vision of a channel of blood running through the streets of Lichfield and that the market place was a pool of blood, and explained later that God wanted him to preserve the memory of the thousand Christians martyrs from the reign of Diocletian.
A few decades later, the Staffordshire historian Robert Plot declared that the nearby area now known as Christian Fields was the site of their martyrdom and it has borne the name ever since. Of course, no archaeological evidence was ever found to support these stories from Geoffrey of Monmouth and Robert Plot. Today Christian Fields is a nature reserve south of Eastern Avenue, between Dimbles Lane and Curborough Road.
Despite the false foundations for this legend and the religious impulses it has inspired, there may have been a church on this site at Greenhill from an early date. Once again, local legend says the first church on the site was consecrated by Saint Augustine. Other accounts say it was because the site was so well known that Saint Chad was attracted to Lichfield, making it the centre of his new diocese in Mercia.
There is evidence on the site of crouched burials from before the Norman Conquest. However, the first church at Saint Michael’s is not recorded until 1190.
The oldest remaining parts of the present church date from the 13th century. In a recess in the north wall of the chancel under the pointed arch is the tomb of William de Walton, who in 1344 was the first recorded benefactor of Saint Michael’s. At his feet is a friendly looking dog, indicating he died in peace in his sleep rather violently or at war.
The church register dates from 1574. The font dates from 1669 and is octagonal with stylised fleur-de-lis and Tudor roses.
From the late 17th century, Saint Michael’s was associated with the family of Lichfield’s most famous writer, Samuel Johnson (1709-1784).
Johnson visited Lichfield for the last time in the autumn of 1784. He returned to London on 16 November, and composed an inscription for a floor slab in the centre of the nave to commemorate his immediate family.
On 2 December, he wrote two letters to Lichfield giving explicit directions for epitaphs to be placed over the middle aisle of Saint Michael’s Church where his father Michael Johnson (died 1731), his mother Sarah Johnson (died 1759), and his brother Nathaniel Johnson (died 1737), were buried.
He wrote to his cousin, the apothecary Richard Greene (1716-1793), who was the Senior Bailiff of Lichfield and lived in Market Street, saying:
‘I have enclosed the epitaph for my Father, Mother, and Brother, to be all engraved on the large size, and laid in the middle aisle in St. Michael’s church, which I request the clergyman and church-wardens to facilitate.
‘The first care must be taken to find the exact place of interment, that the stone might protect the bodies. Then let the stone be deep, massy and hard; and do not let the difference of ten pounds, or more, defeat your purpose.
‘I have enclosed ten pounds, and Mrs Porter will pay you ten more, which I gave her for the same purpose. What more is wanted shall be sent; and I beg that all possible haste be made, for I wish to have it done while I am yet alive. Let me know, dear Sir, that you receive this. I am, Sir, your most humble servant, Sam Johnson.’
On the same day, he wrote to Lucy Porter: ‘I am very ill, and desire your prayers. I have sent Mr Green the epitaph and a power to call on you for ten pounds.’
Within a fortnight, Johnson died on 13 December 1784. He was buried in Westminster Abbey on 20 December.
The original stone Johnson commissioned was removed when Saint Michael’s was repaved in the late 1790s, and much of the mediaeval fabric of the church was lost when the church was restored in the 1840s by a local architect Thomas Johnson and the London-born architect Sydney Smirke.
Johnson’s stone, with the same inscription, was replaced in 1884 to mark the centenary of Samuel Johnson’s death. The church we see today includes further architectural renovations designed in the 1890s by John Oldrid Scott.
A family mausoleum was erected in the church the late 18th century in the angle of the chancel and the south aisle by the Earl of Donegall (later the Marquess of Donegall). He lived at Fisherwick and also owned Comberford Hall, and gave his name to Donegal House on Bore Street, Lichfield. The mausoleum was destroyed during rebuilding and restoration works in 1842-1843.
The graves in the churchyard include an unusual ‘saddle-back’ tomb and the graves of members of the family of the poet Philip Larkin. John Brown, who sounded the trumpet for the 17th Lancers at the Charge of the Light Brigade, is also buried here.
Here too is the gravestone of the last victims of a public hanging in Lichfield. John Neve, William Wightman and James Jackson men were found guilty of forgery and were hanged at the gallows at the junction of Tamworth Road and London Road on 1 June 1810. Their gravestone, which was restored recently, only gives the initials of the three men and the date of their execution.
The mausoleum of Canon James Thomas Law (1790-1876) is a Grade II Listed Building on the northern edge of the churchyard. Law was a prebendary of Lichfield Cathedral and chancellor of the Diocese of Lichfield, a key figure in the foundation of Lichfield Theological College, and Master of Saint John’s Hospital, Lichfield (1821-1836).
Law had the mausoleum designed like a canopied mediaeval tomb as a memorial to his wife who died in 1864. Originally, it was surmounted by a clock with two dials that were illuminated at night by gas. Built on the side of the Trent Valley Road it was a reminder of the time to travellers on their way to the railway station. The clock is now missing, but the overgrowth that had long covered the mausoleum had been cleared away when I visited the churchyard last month.
Two months before he wrote his poem ‘Church Going’ in 1954, Philip Larkin spent a week in the Midlands, mainly with his mother, when he visited ‘family graves’ in Lichfield around February or March 1954, including the grave of his father, Sydney Larkin, who was buried there in 1948.
In a letter written that March, Larkin says this visit to Saint Michael’s churchyard was followed by a ‘queer mixture of hell and rest cure’ – by this he meant a poorly attended service in Lichfield Cathedral.
A statue of Saint Michael on the wall of Saint Michael’s Church, Lichfield (Photograph: Patrick Comerford, 2023)
Matthew 18: 15-20 (NRSVA):
[Jesus said:] 15 ‘If another member of the church[a] sins against you,[b] go and point out the fault when the two of you are alone. If the member listens to you, you have regained that one. 16 But if you are not listened to, take one or two others along with you, so that every word may be confirmed by the evidence of two or three witnesses. 17 If the member refuses to listen to them, tell it to the church; and if the offender refuses to listen even to the church, let such a one be to you as a Gentile and a tax-collector. 18 Truly I tell you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven. 19 Again, truly I tell you, if two of you agree on earth about anything you ask, it will be done for you by my Father in heaven. 20 For where two or three are gathered in my name, I am there among them.’
Saint Michael’s Churchyard is one of the largest and one of the oldest burial grounds in England (Photograph: Patrick Comerford, 2023)
Today’s Prayer:
The theme this week in ‘Pray With the World Church,’ the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Reducing Stigma.’ This theme was introduced on Sunday.
The USPG Prayer Diary today (16 August 2023) invites us to pray in these words:
Let us pray that across the world, the stigma of HIV continues to be reduced and that medical and practical support is made available to all those who require it.
The Johnson family memorial, with the inscription commissioned by Samuel Johnson commemorating his father, mother and brother (Photograph: Patrick Comerford)
The Collect:
Let your merciful ears, O Lord,
be open to the prayers of your humble servants;
and that they may obtain their petitions
make them to ask such things as shall please you;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post Communion Prayer:
God of our pilgrimage,
you have willed that the gate of mercy
should stand open for those who trust in you:
look upon us with your favour
that we who follow the path of your will
may never wander from the way of life;
through Jesus Christ our Lord.
The Resurrection … a stained glass window in Saint Michael’s Church, Lichfield (Photograph: Patrick Comerford)
Yesterday’s reflection
Continued tomorrow
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
I ‘run my hand around the font’ (Philip Larkin) … the font in Saint Michael's Church, where generations of the Larkin family were baptised (Photograph: Patrick Comerford)
Patrick Comerford
We are in Ordinary Time in the Church Calendar, and the week began with the Tenth Sunday after Trinity (13 August 2023).
Before this day begins (16 August 2023), I am taking some time this morning for prayer, reading and reflection.
In recent weeks, I have been reflecting on the churches in Tamworth. For this week and next week, I am reflecting each morning in these ways:
1, Looking at a church in Lichfield;
2, the Gospel reading of the day in the Church of England lectionary;
3, a prayer from the USPG prayer diary.
Inside Saint Michael’s Church … the interior has been altered radically in the last two centuries (Photograph: Patrick Comerford)
Saint Michael’s Church, Lichfield:
Saint Michael’s Church on Greenhill stands on a sandstone ridge on the east side of Lichfield. Although the church dates from rebuilding projects in the 1840s, there has been a church on this high ground since at least 1190, and Saint Michael’s is surrounded by one of the oldest and one of the largest burial grounds in England.
The nine-acre site surrounding the parish church is the site of one of the earliest settlements in Lichfield, and was a significant burial ground from an early date.
There is a legend that this was the burial place of 999 early Christian martyrs who were the followers of the legendry Saint Amphibalus, who had converted Saint Alban to Christianity in the third or fourth century. There is no evidence to support the legend of those martyrs in the year 300 during the reign of the Emperor Diocletian. But the legend became so popular that it was often said that the name Lichfield actually means ‘field of the dead.’
This tradition develops a mediaeval story created by Geoffrey of Monmouth, and was exaggerated from the 12th century on after Lichfield became an important stopping place on pilgrim routes.
The legend was largely forgotten by the 1500s, but it was revived later in the mid-15th century when Lichfield was incorporated as a borough in 1548. The new civic council needed an image for its seal but wanted to break with the pre-Reformation image of Saint Chad. The corporation decided to use the story of the 999 martyrs on its seal, and so gave new life to a dead and unfounded story.
It may be that this legend led to George Fox, the founding Quaker, to declare: ‘Woe unto the bloody City of Lichfield.’
After his release from prison in Derby, Fox walked to Lichfield. When he was about a mile outside Lichfield, he felt a command from God to take off his shoes and to walk into the city. There in the Market Square, he stood barefoot in the snow as he cried out again and again: ‘Woe unto the bloody City of Lichfield.’
Fox later said he a vision of a channel of blood running through the streets of Lichfield and that the market place was a pool of blood, and explained later that God wanted him to preserve the memory of the thousand Christians martyrs from the reign of Diocletian.
A few decades later, the Staffordshire historian Robert Plot declared that the nearby area now known as Christian Fields was the site of their martyrdom and it has borne the name ever since. Of course, no archaeological evidence was ever found to support these stories from Geoffrey of Monmouth and Robert Plot. Today Christian Fields is a nature reserve south of Eastern Avenue, between Dimbles Lane and Curborough Road.
Despite the false foundations for this legend and the religious impulses it has inspired, there may have been a church on this site at Greenhill from an early date. Once again, local legend says the first church on the site was consecrated by Saint Augustine. Other accounts say it was because the site was so well known that Saint Chad was attracted to Lichfield, making it the centre of his new diocese in Mercia.
There is evidence on the site of crouched burials from before the Norman Conquest. However, the first church at Saint Michael’s is not recorded until 1190.
The oldest remaining parts of the present church date from the 13th century. In a recess in the north wall of the chancel under the pointed arch is the tomb of William de Walton, who in 1344 was the first recorded benefactor of Saint Michael’s. At his feet is a friendly looking dog, indicating he died in peace in his sleep rather violently or at war.
The church register dates from 1574. The font dates from 1669 and is octagonal with stylised fleur-de-lis and Tudor roses.
From the late 17th century, Saint Michael’s was associated with the family of Lichfield’s most famous writer, Samuel Johnson (1709-1784).
Johnson visited Lichfield for the last time in the autumn of 1784. He returned to London on 16 November, and composed an inscription for a floor slab in the centre of the nave to commemorate his immediate family.
On 2 December, he wrote two letters to Lichfield giving explicit directions for epitaphs to be placed over the middle aisle of Saint Michael’s Church where his father Michael Johnson (died 1731), his mother Sarah Johnson (died 1759), and his brother Nathaniel Johnson (died 1737), were buried.
He wrote to his cousin, the apothecary Richard Greene (1716-1793), who was the Senior Bailiff of Lichfield and lived in Market Street, saying:
‘I have enclosed the epitaph for my Father, Mother, and Brother, to be all engraved on the large size, and laid in the middle aisle in St. Michael’s church, which I request the clergyman and church-wardens to facilitate.
‘The first care must be taken to find the exact place of interment, that the stone might protect the bodies. Then let the stone be deep, massy and hard; and do not let the difference of ten pounds, or more, defeat your purpose.
‘I have enclosed ten pounds, and Mrs Porter will pay you ten more, which I gave her for the same purpose. What more is wanted shall be sent; and I beg that all possible haste be made, for I wish to have it done while I am yet alive. Let me know, dear Sir, that you receive this. I am, Sir, your most humble servant, Sam Johnson.’
On the same day, he wrote to Lucy Porter: ‘I am very ill, and desire your prayers. I have sent Mr Green the epitaph and a power to call on you for ten pounds.’
Within a fortnight, Johnson died on 13 December 1784. He was buried in Westminster Abbey on 20 December.
The original stone Johnson commissioned was removed when Saint Michael’s was repaved in the late 1790s, and much of the mediaeval fabric of the church was lost when the church was restored in the 1840s by a local architect Thomas Johnson and the London-born architect Sydney Smirke.
Johnson’s stone, with the same inscription, was replaced in 1884 to mark the centenary of Samuel Johnson’s death. The church we see today includes further architectural renovations designed in the 1890s by John Oldrid Scott.
A family mausoleum was erected in the church the late 18th century in the angle of the chancel and the south aisle by the Earl of Donegall (later the Marquess of Donegall). He lived at Fisherwick and also owned Comberford Hall, and gave his name to Donegal House on Bore Street, Lichfield. The mausoleum was destroyed during rebuilding and restoration works in 1842-1843.
The graves in the churchyard include an unusual ‘saddle-back’ tomb and the graves of members of the family of the poet Philip Larkin. John Brown, who sounded the trumpet for the 17th Lancers at the Charge of the Light Brigade, is also buried here.
Here too is the gravestone of the last victims of a public hanging in Lichfield. John Neve, William Wightman and James Jackson men were found guilty of forgery and were hanged at the gallows at the junction of Tamworth Road and London Road on 1 June 1810. Their gravestone, which was restored recently, only gives the initials of the three men and the date of their execution.
The mausoleum of Canon James Thomas Law (1790-1876) is a Grade II Listed Building on the northern edge of the churchyard. Law was a prebendary of Lichfield Cathedral and chancellor of the Diocese of Lichfield, a key figure in the foundation of Lichfield Theological College, and Master of Saint John’s Hospital, Lichfield (1821-1836).
Law had the mausoleum designed like a canopied mediaeval tomb as a memorial to his wife who died in 1864. Originally, it was surmounted by a clock with two dials that were illuminated at night by gas. Built on the side of the Trent Valley Road it was a reminder of the time to travellers on their way to the railway station. The clock is now missing, but the overgrowth that had long covered the mausoleum had been cleared away when I visited the churchyard last month.
Two months before he wrote his poem ‘Church Going’ in 1954, Philip Larkin spent a week in the Midlands, mainly with his mother, when he visited ‘family graves’ in Lichfield around February or March 1954, including the grave of his father, Sydney Larkin, who was buried there in 1948.
In a letter written that March, Larkin says this visit to Saint Michael’s churchyard was followed by a ‘queer mixture of hell and rest cure’ – by this he meant a poorly attended service in Lichfield Cathedral.
A statue of Saint Michael on the wall of Saint Michael’s Church, Lichfield (Photograph: Patrick Comerford, 2023)
Matthew 18: 15-20 (NRSVA):
[Jesus said:] 15 ‘If another member of the church[a] sins against you,[b] go and point out the fault when the two of you are alone. If the member listens to you, you have regained that one. 16 But if you are not listened to, take one or two others along with you, so that every word may be confirmed by the evidence of two or three witnesses. 17 If the member refuses to listen to them, tell it to the church; and if the offender refuses to listen even to the church, let such a one be to you as a Gentile and a tax-collector. 18 Truly I tell you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven. 19 Again, truly I tell you, if two of you agree on earth about anything you ask, it will be done for you by my Father in heaven. 20 For where two or three are gathered in my name, I am there among them.’
Saint Michael’s Churchyard is one of the largest and one of the oldest burial grounds in England (Photograph: Patrick Comerford, 2023)
Today’s Prayer:
The theme this week in ‘Pray With the World Church,’ the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Reducing Stigma.’ This theme was introduced on Sunday.
The USPG Prayer Diary today (16 August 2023) invites us to pray in these words:
Let us pray that across the world, the stigma of HIV continues to be reduced and that medical and practical support is made available to all those who require it.
The Johnson family memorial, with the inscription commissioned by Samuel Johnson commemorating his father, mother and brother (Photograph: Patrick Comerford)
The Collect:
Let your merciful ears, O Lord,
be open to the prayers of your humble servants;
and that they may obtain their petitions
make them to ask such things as shall please you;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post Communion Prayer:
God of our pilgrimage,
you have willed that the gate of mercy
should stand open for those who trust in you:
look upon us with your favour
that we who follow the path of your will
may never wander from the way of life;
through Jesus Christ our Lord.
The Resurrection … a stained glass window in Saint Michael’s Church, Lichfield (Photograph: Patrick Comerford)
Yesterday’s reflection
Continued tomorrow
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
I ‘run my hand around the font’ (Philip Larkin) … the font in Saint Michael's Church, where generations of the Larkin family were baptised (Photograph: Patrick Comerford)
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