The London Huguenots

Monday’s post on Paul de Lamerie included the fact he was a Huguenot.  Most people find the combination of history and religion as appealing as used dishwater, but wait, don’t go!  The Huguenots are defined as a people by their religion, but their faith is only the smallest part of what made them a force to be reckoned with: they were soldiers, artists, thinkers, writers, artisans and craftsmen and women.  Britain owes a great, but barely acknowledged debt to the Huguenots, particularly in art, science and industry.  
They were Calvinists, but from the first mention of the name (from the Calvinist Besançon Hugues) around 1540, they were already different, coming predominantly from the middle ranks of France, including the lower nobility.  They banded together in communities that appear to be based on similar interests and friendship.  Louis XIV didn’t like the Huguenots, and neither did Madame de Maintenon.  They operated outside the ‘One King, One Law, One Faith’ ideal Louis used to consolidate his power base.  He’d been needling them for years, and in 1681 began the dragonnades which forced Huguenot families to support cavalry regiments who were actively encouraged by the state to despoil Huguenot homes.  Charles II got wind of this and set up a Royal Bounty (charity), issuing a welcome from the English to the Huguenots and the numbers of London French began to grow.  In 1685, Louis revoked the Edict of Nantes (passed to allow Huguenots to live and worship peaceably in 1589 by Henri IV, who had abandoned the Huguenot faith to take the throne of France as a Catholic).  Louis ordered them to convert, destroyed their churches and condemned the men to naval galleys. They were forbidden to leave France, but if they did they were not allowed to remove any of their money or possessions.  The Huguenots were having none of that, and promptly fled France in huge numbers.  The estimates are anywhere up to 700,000 in the years between 1685 and 1688.  They called their flight Le Refuge, and themselves the refugees.  

Approximately forty thousand Huguenots arrived in England.  They arrived in motley groups, and their stories are extraordinary: a fourteen year-old boy in charge of three siblings including a baby too young to walk, a seventeen year-old girl who had stayed behind to ensure her family had escaped without detection then then disguised herself as a man and walked half the length of France to take ship for England’s South Coast.  They walked through the mountains into Germany trusting Huguenot guides, some of whom were later executed.  Two teenage boys made it out of France using a combination of scrawled safe routes pressed into their hands by fellow Huguenots and Catholic sympathizers.  Babies, children and pregnant wives were entrusted to other members of the Huguenot faith, often complete strangers who had managed to get passage on a ship.  
The French community in London before 1681 is estimated to be around 5,000.  The Catholics were based around the parish of St Martin-in-the-Fields in Soho, and the Strand where they sold French texts and news-sheets and kept close to court.  There was a Huguenot settlement around the City where a Huguenot church had been established in 1550 on Threadneedle Street.  It was rich; the congregation was stuffed with bankers, brokers and gentlemen.  They had seen l’écriture sur le mur and they were ready for the influx of desperate refugees.  They set up a relief fund, where the refugees could come and apply for a cash hand out.  It was also the hub of a knowledge network.  Posts were put up seeking information about family members, and jobs and accommodation with like-minded people were advertised.  Detailed ledgers on the distribution of aid were kept, and offer a fascinating insight into the situations and attitudes of the people, and often records their desperate situations.

The Threadneedle Church was a powerful organisation, but it had made mistakes.  They had split themselves almost down the middle by declaring for Cromwell during the Civil War.  The Royalist half the church left and were forced to find somewhere else to worship.  Some Huguenot booksellers had already set up in the Strand (London’s ‘bookshop’), selling the bibles and religious texts people had been forced to abandon in their flight.  They also sold news from the Continent, where many had family members who had fled to Calvin’s Geneva, or remained in Amsterdam.  Someone with sharp eyes spied the disused chapel in the old Savoy Palace and there amongst scaffolding, broken buckets and detritus, they began to meet.  On his Restoration Charles II was glad of their support and allowed them to establish a new church there as long as they conducted their services with the Anglican liturgy, although they were allowed to give the sermons in French.  The Huguenots pitched up in the heart of a chaotic and changing London.  The City offered them charity and faith, the Strand and St Martin’s offered them familiar voices, familiar food (furren sausages and garlick), books, and a church.  Unsurprisingly, many of them decamped to Soho, which became a ‘Petty France’, where French was the language on the street, so much so that William Maitland declared ‘Many parts of this parish so greatly abound with French that it is an easy matter for a stranger to imagine himself in France’.  The poorest went to Spitalfields to labour for the weavers, and to take sustenance from La Soupe, the Huguenot charity kitchen. 
By 1700, there were 23 Huguenot churches in London: 14 in the West End and 9 around the Eastern edge of the City.  The congregations were making a significant contribution to London life, as will be explored in further posts.  The gallery today consists of random things around London connected with the Huguenots, and one crazy person.

 

#WrenFail     Christopher Wren was a mathematician, scholar, architect and genius.  When asked about Wren, most people will instantly say ‘St Paul’s’, and of course, they’d be right: it is his masterpiece.  The thing is, after the Great Fire things were a little busy for Mr Wren.  He was running around supervising not only St Paul’s, but 50 other churches in the City of London.  Fifty.  Plus, he was sitting on a committee trying to consolidate 97 City of London parishes into 51 churches.  Each parish had to raise money for the rebuilding of its church/churches, and St Mary Somerset was dirt poor.  It had been poor for centuries, populated mainly by Flemings in the late medieval and Elizabethan City.  They were so poor that the Flemish burial ground had become the Pauper’s Cemetery by the Restoration period.  Funds for rebuilding were scant, and Wren even allocated St Mary’s parish some money from the Coal Tax.  However, he clearly didn’t raise enough.  To call St Mary Somerset a bit of a dog is a kindness.  It originally had no aisle and just a flat roof.  The tower is perhaps the worst example of Wren’s work.  It did not prosper.  By 1800, it was being used by the Methodists, and was in a dirty and unkempt state.  In the winter of 1870/1871, the roof fell in, although no one was hurt.  The decision was made to pull the nave down and leave the tower.  The little privet garden visible here conforms to the body of the church.  It was clearly a tiny place. In the Edwardian period the tower was converted into a ladies ‘rest-room’ for tourists visiting the City and it remained so until after WWII.  It has been disused since, but was awarded Grade I status in the listings, presumably because Wren spent all of one tea-break designing it.  A lady has recently purchased it, and her son is turning it into a house.  I am glad.  It will be clean, and loved and brought back into use.  I like to think Christopher Wren would be pleased.  If nothing else, he would be mighty fascinated by the lift she is going to install.      

#WrenFail

Christopher Wren was a mathematician, scholar, architect and genius.  When asked about Wren, most people will instantly say ‘St Paul’s’, and of course, they’d be right: it is his masterpiece.  The thing is, after the Great Fire things were a little busy for Mr Wren.  He was running around supervising not only St Paul’s, but 50 other churches in the City of London.  Fifty.  Plus, he was sitting on a committee trying to consolidate 97 City of London parishes into 51 churches.  

Each parish had to raise money for the rebuilding of its church/churches, and St Mary Somerset was dirt poor.  It had been poor for centuries, populated mainly by Flemings in the late medieval and Elizabethan City.  They were so poor that the Flemish burial ground had become the Pauper’s Cemetery by the Restoration period.  Funds for rebuilding were scant, and Wren even allocated St Mary’s parish some money from the Coal Tax.  However, he clearly didn’t raise enough.  

To call St Mary Somerset a bit of a dog is a kindness.  It originally had no aisle and just a flat roof.  The tower is perhaps the worst example of Wren’s work.  It did not prosper.  By 1800, it was being used by the Methodists, and was in a dirty and unkempt state.  In the winter of 1870/1871, the roof fell in, although no one was hurt.  The decision was made to pull the nave down and leave the tower.  The little privet garden visible here conforms to the body of the church.  It was clearly a tiny place. In the Edwardian period the tower was converted into a ladies ‘rest-room’ for tourists visiting the City and it remained so until after WWII.  It has been disused since, but was awarded Grade I status in the listings, presumably because Wren spent all of one tea-break designing it.  A lady has recently purchased it, and her son is turning it into a house.  I am glad.  It will be clean, and loved and brought back into use.  I like to think Christopher Wren would be pleased.  If nothing else, he would be mighty fascinated by the lift she is going to install.      

Paul de Lamerie

To follow up the Armory vs. Delamirie post, and yesterday’s post on child labour, today’s subject is Mr Delamirie himself.  This is quite a comprehensive mini-biography, but Paul de Lamerie represents two of my main interests: he was a Huguenot immigrant (although a tiny baby at the time) and an artisan.  The plain fact that items fashioned from solid silver (often referred to in the Georgian period as Plate) could be turned back into money at any given time has led them to be widely regarded as a commodity rather than works of art.  I would argue Paul de Lamerie’s production is equal to that of any 18C artisan.  

As Paul de Lamerie regarded young Armory across the court in the spring of 1722, he may well have thought There but for the Grace of god go I.  He was born on the 9th of April 1688 in Bois-de-Duc (modern ‘s Hertogenbosch) in the Netherlands.  His father, Paul Souchay de la Merie was a minor French nobleman, a soldier and a Huguenot, and had taken service with William IIIrd after the Revocation of the Edict of Nantes expelled the Huguenots from France in 1685 (post to follow).  This service was not to last however, and in February 1686, he was paid off and released from the army along with many others.  Paul Snr’s role in life is fairly vague.  He doesn’t appear to have pursued any particular trade, but what is clear that by the time they had their only son baptized, five days after his birth, they had made the decision to leave the Netherlands, evidenced by their request for a copy of his entry in the baptismal register (noted to the side).  They were following William of Orange to England, and would need to prove their son’s identity on arrival.  

They came to London and took up residence in Berwick Street, Soho.  How they survived we cannot know, but Paul Snr was clearly not without resources.  In Pall Mall ‘over by the Duke of Schomberg’, a goldsmith named Pierre Platel worked (and probably lived).  Even in those days, it was a remarkable address, testifying to Platel’s business acumen and solid finances.  Platel was a shrewd and cautious man, active within the Huguenot community.  He apprenticed only four boys during his working life.  Why he agreed to take on Paul, aged 15, on the 24th of June 1703, is a mystery.  Platel had spent time in the Netherlands at the same time, perhaps he and Paul Souchay had met there.  Perhaps Paul Souchay was a very charismatic and persuasive man, as his son was to become.  
The De Lameries were without funds.  They had never applied to be denizened in England (like a visa, with indefinite leave to remain but not a citizen), and had to do so to allow young Paul to take up an apprenticeship.  Father and son appear in the Denization Lists on the 24th of June 1703 and in July 1703, Souchay applied to the Huguenot relief fund (a community church-based charity) for the £6 he had to hand over to Platel to take Paul on.  Only when the money had been obtained did Platel sign the indenture of apprenticeship.  

Six pounds is worth about a thousand pounds in today’s money.  Certainly no fortune to a man like Platel, so he must have seen promise in the boy.  The money was a token, supposed to feed and clothe the apprentice for the seven years of his term.  This was a more literal payment for English apprentices, who tended to travel a long way to take up a place in London (a deliberate ploy as it made the boys more dependent upon the masters, and less likely to leave once they had served their term).  However, Soho and the Strand were Huguenot strongholds, so much so that the predominant language on the streets was French.  Paul was serving less than a mile from his family home and he may even have lived there whilst working in Pall Mall.  Whatever circumstances his family lived in, it is clear he was an educated boy at fifteen: his handwriting is beautiful, as you can see from the image of the ledger.  Many English apprentices signed with a cross at this time.    
In 1711, he had served his time.  He almost disappears for nearly two years before finally registering his mark at Goldsmiths’ Hall on the 4th of February 1713.  This was unusual: most apprentices were keen to register their freedom on the day it became available, even if they stayed on as journeymen and never had their own work marked.  It was a sign of no small achievement.

(It is probably necessary to say a few words about the working life of London goldsmiths here.  They had to serve a seven year apprenticeship, upon the completion of which, they became ‘free’.  This meant they were allowed to register a maker’s mark at Goldsmiths’ Hall which they applied themselves to accompany the hallmark on any piece they submitted for testing, or assay, at the Hall.  Providing the piece came up to standard, it was hallmarked and returned to them for sale: if not, it was destroyed.  Goldsmiths’ Hall houses the Goldsmiths’ Company, both a protective and regulatory body, with its own internal ‘court’.  During Georgian times it kept a tight leash on its members and had the Devil’s own job stopping infighting between English goldsmiths and the French ‘interlopers’)
It was previously thought that Paul de Lamerie stayed on with Platel as a journeyman, but now it looks unlikely.  Invoices have come to light proving Lamerie was dotting about London selling large and expensive items to the nobility.  He had no maker’s mark himself, and the items are lost to us so it’s impossible, for now, to tell where he got them from; probably Platel, but what is clear is that he was already an independent operator, selling directly to high net worth individuals, which is not bad for a twenty-five year old.  It should be borne in mind that he would have served in Platel’s shop front, no doubt making excellent contacts in Pall Mall.  Returning to Goldsmiths’ Hall in 1713, he enters his first mark, giving his address as ‘in Windmill Street near the Haymarket’.   

By 1714, his utter disregard for authority is already making itself plain.  He was had up before the court at Goldsmiths’ Hall for failing to have his work hallmarked.  As silver objects were made from the same standard as coin (Britannia standard at the time, which was higher than sterling to prevent coins being clipped to make hollow ware, thus devaluing the currency) it was illegal to sell objects which hadn’t officially been converted from one type of bullion to another.  Furthermore, every ounce of fashioned silver passed for hallmarking was taxed by the government; one of the few taxes at the time, and bitterly resented by both goldsmiths and their customers.  A large amount of pieces by Lamerie are not marked other than with his own maker’s mark, proving he was avoiding duty (dodging) and selling to people who trusted him to provide them with objects of superior fineness.  
The court fined him £20, over three thousand now.  It was a sharp and rather spiteful rap, considering the court failed to prove the extent of his crime, but Lamerie pushed back almost immediately by presenting large quantities of basic domestic silver for assay.  It’s all of decent quality, but very plain and much of it lacks the flair one would expect of him, and that’s because he didn’t make it: he took in work from anonymous French silversmiths (you are only a goldsmith if your freedom is registered at Goldsmiths’ Hall) working in the back streets of London and had it hallmarked as his own.  He would have charged for this.  So by the summer of 1715, he was back up before the court because he ‘covered Foreigners work and got ye same toucht at ye Hall’.  Other Huguenot goldsmiths got into trouble for this too, but no one on the scale of Lamerie.  He was up before the court for it again in 1716.

By 1717, in what was becoming an annual event, Lamerie is referred to as ‘the King’s Silversmith’ (why no one is quite sure, most likely King’s restorer rather than supplier) when being charged with ‘making and selling Great quantities of Large Plate which he doth not bring to Goldsmiths’ Hall to be mark’t according to Law.’  However, the Hall realized they had to admit defeat: Lamerie was simply becoming too big a player to be ignored.  Shortly after the court appearance, he presented a vast quantity of spoons for assay and on the 18th of June was summoned to the Hall.  The Goldsmiths’ records show Lamerie ‘being discoursed with by ye Wardens about his admission into the Livery and he accepted thereof’.  The Livery is the first stage of the upper hierarchy of a Company.  I’d imagine Lamerie was as surprised as anyone.  He probably thought he’d been summoned to explain why he’d changed his maker’s mark, completely illegally, the previous year.  
To understand Paul de Lamerie, it’s necessary to gather up the tiny details of his life and pick them apart in context.  On the 7th of February 1717, he applied to the Archbishop of Canterbury for a marriage licence and four days later married Louisa Julliot in the Huguenot church in Glasshouse Street.  The bride’s uncle conducted the service, which is probably the only reason they married there.  The application for a licence means Lamerie was not a churchgoer.  He wasn’t interested in attending for the reading of the banns and general obedience marrying in a Huguenot church required.  Either that or he was desperate to marry.  Seems unlikely given the level of calculation he applied to everything else in his life.  Anyway, from this time on, he is rated for two neighbouring properties in Windmill Street.  Their daughter Margaret was born the following year, and baptized at St James’ Church in Piccadilly, and Anglican church, proving Lamerie had little interest in his Huguenot background.  It won’t have hurt that the influential and well-connected Samuel Clarke was the pastor either.  

In 1722, the silver and jewellery shop in Windmill Street was doing well if the insurance policies are anything to go by.  Then, the Armoury case.  Not Lamerie’s finest hour.  Although it is difficult to state with certainty, it appears he shut the shop in Windmill Street and did something extraordinary, proving himself wily and adaptable.  The Sun Insurance records show that Lamerie maintained a lower policy upon the Windmill Street premises (where the workshop remained), and took out a joint policy with Ellis Gamble, a silver engraver and Hogarth’s old master.  Gamble was neither a goldsmith, nor a jeweller, but suddenly seems to have had the money to open a fairly grand shop. The policy detailed £1000 worth (about £150,000 now) of merchandise held on a property named at the Golden Angel in Cranbourn Street (see the image of Hogarth’s trade card for the shop).  Five years later, the shop was doing exceptionally well, and the partnership was dissolved. Gamble had served his purpose.  One of the last pieces of Hogarth’s engraving on silver also appears that year, on a salver bearing Lamerie’s mark (see image).  In that year Hogarth vowed to stop engraving on silver as soon as possible, it being very hard work in comparison to copper.
Not content with building a serious London-based business, Lamerie was expanding into the export trade.  Once again, it is a court report which reveals the details, although this time, Lamerie wasn’t in the dock.  Robert Dingley was a City-based goldsmith and jeweller who had connections to the Russian court.  He took orders for certain items, had them made by Huguenot craftesmen in Soho, then stored them until he had a large cargo to send out.  He wasn’t in the habit of paying the tax on them before they were exported.  In August 1726, officials from Goldsmiths’ Hall tried to seize the cargo as it lay aboard ship near Customs House.  However, as usual, Lamerie was a step ahead of them.  He had probably been tipped off by someone at the Hall.  Dingley was waiting for the officials and took them to the Vine Tavern in Thames Street to discuss the matter, as the ship was moored nearby.  As soon as they were inside, the ship sailed for Russia and Goldsmiths’ Hall were thwarted.  It’s easy to imagine Lamerie standing in some shady part of the dock waving it off before taking a water taxi back to the shop via the Savoy stairs.  

Dingley was brought before Guildhall court, where he testified that the 18,000 ozs of the Czarina’s plate were all properly hallmarked.  Of course, no one in London was at that time disposed to go and check, but most of the Czarina’s collection, by item, is not hallmarked.  More than half of it bears only the maker’s mark of Paul de Lamerie.  Despite his roguery, or perhaps because of it, Lamerie was very popular amongst MPs, and despite often being referred to as the King’s silversmith, it appears he got precious little work from the King.  In 1731, his rise through the ranks at Goldsmiths’ Hall continued, when he was made Assistant to the court, ‘on condition that he paid a fine of forty pounds cash to the use of the company’. In 1732, he decided to abandon the Britannia standard, even though he had continued to work in the superior fineness long after it had ceased to be a legal requirement.  He was still in Windmill Street, but now at the sign of ‘The Golden Ball’, the location associated with him thereafter.
Something unknown tipped the scales for Lamerie in the early years of that decade.  He was now a grown man rather than a young boy on the make.  He was respected by his customers.  He was a family man, although sadly half his children and both his sons died in infancy.  The quality of his extant work begins to soar.  It must be noted that Paul de Lamerie, whilst possessing all the skills to make silverware, was unlikely to have done so after his apprenticeship ended.  He was primarily a business man and designer.  Paul Crespin is thought to have physically manufactured a great deal of silver bearing the maker’s mark of Paul de Lamerie.  The sheer volume of work bearing Lamerie’s mark could not have been made by one man, and certainly not one running a successful retail business, a family, and taking part in the community.  Like Platel, he only took four apprentices, and one of them, Peter Archambo never even trained with him; it was done as a favour to Archambo’s father.  It is thought he employed at least one full-time clay modeller (probably the brilliantly talented James Schruder), a metal chaser (fine detail) and a gilder.  This is no way reduces his genius.  Faberge didn’t make things either.  Some of Lamerie’s finest pieces can be seen in the V&A.  They get a bit ignored in the rush for other things, which both mystifies and grieves me. 

During 1733, he had made enough money to start investing in property, and purchased a parcel of land in Piccadilly.  He even bought land in Gloucestershire in the end, and lent money on mortgages within the French community.  In 1735, Paul Souchay de la Merie died and was given a pauper’s burial at St Anne’s, Soho on Boxing Day.  It was clear there was no love lost between father and son.  Paul Jnr wasn’t exactly low on funds at the time, and immediately after his father’s death, Paul moved his mother out of lodgings and in with his family.  After his father’s death he joined the Wesminster Militia.  Based on the Huguenot tradition of soldiering, it was a group concerned with keeping order in the area and Lamerie attained the rank of Lieutenant-Colonel by the time of his death.  It is telling that he did not engage in the militia when his father, a former soldier, was alive.  
With his father dead, Lamerie took more pride in his heritage, and even had Hogarth engrave a bookplate for him showing the Souchay crest (see the three stumps in the centre of the image).  Bookplates indicate he was acquiring a library, fitting for the gentleman he had become.  His standing at Goldsmiths’ Hall had changed too: he was no longer the shady rogue grudgingly accepted because of his success.  A court note from 1736 records the fireplace of the Standing Parlour at Goldsmiths’ Hall had need of repair to the metalwork.  The Clerk was charged with writing to Lamerie, to request him ‘to be so kind to the Company as to come & view the same, and desire him to take such assistance as he think proper, the Committee esteeming him one of the best of Judges of that fine Workmanship and ye Company will be very ready to recompense his trouble & charge therein.’  The Goldsmiths’ Company is arguably the grandest in London.  There is no other example of grovelling in their records.  

In December 1737 he was appointed to a Parliamentary Committee to prepare a bill ‘to prevent the great frauds daily committed in the manufacturing of gold and silver wares for want of sufficient power effectually to prevent the same’.  The main clause intended to restore the Goldsmiths’ Company’s medieval right to search the premises of free goldsmiths.  This was the same year that Lamerie sold a massive duty-dodging ewer to Lord Hardwicke.  Unsurprisingly, he insisted the clause be ‘entirely left out of the new intended bill’.  This was agreed at the second meeting and he failed to turn up for the subsequent ones dealing with the more trivial matters.  The act was passed in 1738 with his signature attached.  This was the year he moved to Gerrard Street: his final and most successful retail establishment.  There is no extant trade card for Paul de Lamerie, so far, but there’ll be one.  It’s waiting in a pile of Victorian household accounts somewhere.  There is no portrait either, more’s the pity.
During the 1740s, Lamerie had a relatively uneventful decade, by his standards at least and made his finest pieces to commission, some of which are in the gallery below.  He was at the peak of his powers and his rise through the Goldsmiths’ Company continued.  He was never made Prime Warden, and it has been intimated this was due to the ‘long and tedious illness’ he eventually died from in 1751.  More likely it was just beyond his reach, history counting against him.  One dissenting voice would’ve kept him out.  He died on the 4th of August and was interred in St Anne’s Church, Soho, with his parents (his mother having been buried there in 1741).  St Anne’s was bombed in 1940, destroying the tomb.  Paul wouldn’t like the new church much.  

His obituary appeared in the General Advertiser thus:
Last night the corpse of Mr de Lamerie, Silverworker to His Majesty, was interr’d in a handsome manner in St Anne’s Church, Soho.  His corpse was followed to the grave by real Mourners, for he was a good man, and his Behaviour in and out of Business gain’d him Friends.

His will was detailed and meticulous, as to be expected.  His journeyman and former apprentice Samuel Collins was to oversee the finishing of any work in hand, and the vast lot of it, including diamonds and jewellery, was to be auctioned by Abraham Langford.  A month after his death, 45 properties were auctioned, for the benefit of his family, proving just what an empire he had accumulated.  
It would be easy to cast Paul de Lamerie in the mould of villain.  Allowing his father to die a pauper when he himself lived in comparative luxury, cheating a chimney-sweep and lying to anyone in authority are all aspects of his character made much of by historians seizing on the scant details of his life.  I prefer to take a view, of a boy who bootstrapped his way up to become the greatest ever English silversmith.  Again, it is the tiny glimpses of the man behind the metal that tell us the most.  Isaac Gyles was Lamerie’s book-keeper, and was left 40 guineas (about seven thousand) in recognition of his ‘long and faithful service’.  Samuel Collins came to Lamerie as an apprentice and never left, and was charged with obtaining the best price for the stock in trade on behalf of Lamerie’s widow.  

Finally, the chance discovery of a document pertaining to the French Hospital for Huguenots ties Paul de Lamerie to an act of utter decency, and one typical of the close-knit French community in Georgian London.  James Ray was a silversmith, most likely a gilder (heated mercury sent gilders mad, as with hatters) and in 1734 he began ‘running about the streets like a madman, forsaking his business and crying “oranges and lemons”.’  He may have worked for Lamerie, there is no record.  It was Louisa Lamerie’s uncle who took James Ray to the hospital to be admitted, being a respected minister and able to have him incarcerated legally.  Before admitting a violently ‘distracted soul’ to any hospital, it was customary to find a member of the community to stand surety for any damage caused by the patient.  The signature on James Ray’s bond is that of Paul de Lamerie.  

Suffer the Little Children

The Armory vs. Delamirie blog of yesterday leads onto two further posts: one on the reality of life as a ‘climbing boy’ in Georgian London, and one on the life of Paul de Lamerie.  The children get to go first.

So how did a child end up as a sweep, or an apprentice maid?  To be born very poor in London was no joke.  At the bottom of the working ladder there was a reasonably sized population of piecemeal workers living in lodgings, often situated around the Holborn ‘rookeries’ (old Tudor courtyards surviving the fire, but too rickety and infested for anyone else to want to live there).  The men took casual labour, and the women made cheap cotton lace, ran errands or sorted rags, often turning to prostitution when things got very tough.  Gin gave cheap recourse to temporary insensibility, but it didn’t prevent pregnancy.  These people didn’t need the added burden of children.  Neither did the unwed serving girl who ended up pregnant with her lover’s, or her master’s child.  I’m not a fan of the theory that all Georgian gentlemen molested the servants, but Samuel Pepys’s constant pestering of the beleaguered Mercer shows it took strength of character to prevent wandering hands.  A look through the Old Bailey records of the time reveals too many incidences of infanticide committed by unmarried women. Typically: servant girl takes to her bed, pleading fever. Gets up two days later and visits outside privy.  Returns to work.  Household suspicious.  Investigates privy (!).  Finds dead baby in mire.  I am sure only a small proportion of these cases came to court, and would depend upon the bond of affection between servant and household.  How many prostitutes came to term in poor lodgings and ditched the baby without detection?  
In an attempt to both understand and prevent poor parents doing away with, or mistreating their children, Thomas Coram set up the Foundling Hospital in Brunswick Square, opening in 1741.  Coram was a sea captain, who returned to London and became distressed by the state of the children of the poor.  William Hogarth painted a series of pictures for the hospital.  He also set up a wet-nurse system near his house at Chiswick and acted as ‘Inspector of Nurses’.  He was supposed examine the quality of their character and dwelling, but I imagine this job had some perquisites.  George Frederick Handel donated an organ to the hospital and gave performances to benefit the charity.  Originally, a basket hung outside the gate of the hospital in which babies might be placed anonymously, with a token from their former life (it was intended for newborns, of less than two months).  The capacity of 400 was soon reached, and in desperation Coram introduced an interview system, where mothers had to present themselves and explain their situation.  At the end of the interview, they were presented with a small painted ball.  A white ball meant their child had been accepted.  A red ball meant they had made the waiting list.  A black ball meant no, giving rise to the modern meaning of ‘black-balled.’

Children taken into the Foundling Hospital were sent out to Hogarth’s Chiswick until they were four or five, when they returned to Brunswick Square where in theory, they received the rudiments of an education before they were ‘apprenticed’, at fourteen for the boys and sixteen for the girls.  The reality of the Foundling Hospital, noble though its aims were, was that it hired out the children as day labour.  A fact testified to by illustrations and cartoons of the time (such as the one in the gallery below, with the sweep leaving the hospital for his day’s labour).  Of the fifteen thousand children presented to the hospital in its first four years, less than a third survived to adolescence.  A shameful statistic, and one Coram was disillusioned by.  Poor families who managed to keep hold of their children fared little better, and it was not uncommon for people in desperate straits, or poorhouses to sell children into the service of the ‘master-sweeps’.     
Master-sweeps were rough men who patrolled the streets of London with their climbing boys and sometimes climbing girls, waiting to be accosted by housekeepers and footmen.  Reliance on coal fires for heat and cooking meant London was a smoky place, full of labyrinthine chimneys connecting rooms and even different houses.  Soot collected on brick ledges and double-backs.  A lot of soot meant fire, and no one in London liked the word fire. The extendable brushes still used today would not make it around the corners of Georgian London’s chimneys.  Only small children were agile enough to scramble up and brush the soot down, with a hand-held brush.  After pushing the child up the chimney, the master-sweep would gain the roof and wait for the child to reach the top of the chimney, thus proving they had done the job properly.  Often, the fireplace and chimney were still hot, particularly in kitchens where a constant fire was necessary.  

It is necessary to avoid sentimentality when researching the lot of these children, but it is hard not to be affected by the tales of their woes.  In 1817, the account of the death of Thomas Pitts was recounted before a Parliamentary Committee, in an attempt by humanitarians to have something done about the lot of the climbing children.  
‘On Monday morning, 29 March 1813, a chimney sweeper of the name of Griggs attended to sweep a small chimney in the brewhouse of Messrs Calvert and Co. in Upper Thames Street; he was accompanied by one of his boys, a lad of about eight years of age, of the name of Thomas Pitt.’

The fire was still lit at the brewhouse, so Griggs extinguished it and sent the boy down from the top.  Inside the chimney was an iron pipe, perhaps carrying hot water.  It remained scalding hot, and Thomas Pitt became lodged against it immediately.  When ordered to come out, he apparently responded with a pathetic cry of, ‘I cannot come up, master, I must die here.’  The alarm was raised and a bricklayer working nearby came and broke the boy out of the chimney, but he was dead.  The report of the surgeon attending was thus:
‘On inspecting the body, various burns appeared; the fleshy part of the legs and a great part of the feet more particularly were injured; those parts too by which climbing boys most effectually ascend or descend chimneys, viz. the elbows and knees, seemed burnt to the bone; from which it must be evident that the unhappy sufferer made some attempts to return as soon as the horrors of his situation became apparent.’

Should any of these boys survive to adolescence, they were prone to the serious malady ‘soot-warts’.  For decades it was believed to be a venereal disease resulting from sooty love-making, probably because it arrived at the same time as puberty.  It was Percivall Pott, in 1775, who recognised it as the first occupational cancer in his treatise Chirurgical observations Relative to the Cataract, the Polypus of the Nose, the Cancer of the Scrotum.  Pott’s treatise is not for the faint-hearted or for anyone in possession of a scrotum, so I content myself with the following extract.
‘The fate of these people seems singularly hard; in their early infancy, they are most frequently treated with great brutality, and almost starved with cold and hunger; they are thrust up narrow, and sometimes hot chimnies, where they are bruised, burned, and almost suffocated; and when they get to puberty, become peculiarly liable to a most noisome, painful, and fatal disease.’

Just in case you thought the girls got away with it, they didn’t.  There were a few incidences of climbing girls, but mostly they were put out to do ‘a woman’s work’.  This included helping midwives such as Elizabeth Browrigg.  Brownrigg was a respected midwife in Fetter Lane.  She took girls from the Foundling Hospital and used them as maids to help her during births.  A girl named Mary Jones ran back to the Foundling Hospital in 1765, crying cruelty.  The hospital investigated and warned James Brownrigg to keep his wife under stricter control.  The neighbours complained again, but nothing was done.  By the 4th of August 1767, the Browrigg’s had murdered a girl in their care.  
Mary Clifford was fifteen, and came to the Foundling Hospital as the result of a broken home.  Upon the death of her mother, her father had married another woman, also Mary.  Four years later, he left her.  Unable to support a young girl, Mary had left her with the Foundling Hospital and ‘gone into Cambridgeshire’.  Mary Clifford was put into service with Elizabeth Brownrigg with another girl, Mary Mitchell, who was to testify at the Brownrigg’s trial for Clifford’s murder.

Mary Clifford had the misfortune to be a bed-wetter, giving Brownrigg an excuse to shave her head, strip her naked, make her work naked, and beat her while she hung from a hook, naked.  They then locked her up for the weekends when they went to Hertfordshire, without food or water.  Brownrigg and her son, John, were clearly unrestrained sexual sadists.  Georgian courts refrain from discussing sexual abuse (although they delight in the minute mechanics of sodomy), but the full transcript of the case in the Old Bailey records dwells repeatedly upon Mary’s near-constant nakedness and the injuries inflicted upon her whilst naked, inferring sexual intention on the part of both Brownrigg and her son.  She was beaten, chained, and starved.  James Brownrigg, the husband, sometimes attempted to restrain his wife, by hiding her whips and sticks, but he wasn’t very good at it.  John Brownrigg sounds a disgusting little article in late adolescence, who liked administering beatings to a naked girl who was quite possibly of slow wit.  
In midsummer 1767 Mrs Clifford returned to London and sought out her step-daughter in Fetter Lane.  She was turned from the door, John Brownrigg telling her that Mary did not want to see her.  The real reason was that he and his mother had beat Mary into insensibility.  However, before we condemn Georgian London as a hell-hole without mercy, we see the testimony of William Clipson, apprentice baker to Mr Deacon next door.  Clipson was upstairs in his master’s house and happened to look into the Brownrigg’s yard.  There he saw Mary Clifford, lying in the filth with the Brownrigg’s pig, and crawled out of a sky-light in order to get a proper look at her.  

‘I spoke to her two or three times, but could get no answer; I tossed down two or three pieces of mortar, and the third piece fell upon her head; then she looked up in my face, I saw her eyes black, and her face very much swelled;…I went down and told my mistress what I had seen, and what a shocking condition the girl was in; then a watchmaker’s wife, that lives opposite to us, went and found out the girl’s mother-in-law (he means step-mother), and she came to our house; we told her what I had seen, and what a condition the girl was in; she cried…’
The parish overseers and a Constable were called to the house.  The Brownriggs denied the girl was within the house, but the neighbours, Mrs Clifford refused to leave until she was produced.  In the end, James Brownrigg was threatened with Newgate, and they produced both Mitchell, and Mary Clifford.  Mrs Clifford was distressed by the state of her step-daughter.

‘She was in a sad condition indeed, her face was swelled as big as two, her mouth was so swelled she could not shut it, and she was cut all under her throat, as if it had been with a cane, she could not speak; all her shoulders had sores all in one….I suppose they were cut by whips or sticks…her head was cut, she had a great many wounds upon it, and cuts all about her back and her legs; when I pulled her shoes and stockings off at the workhouse, I found her legs cut cross and cross, as if done with a thin end of a whip, and her back worse than her legs, and a very bad wound upon one of her hips.’  
Mary Clifford died later that day.  Elizabeth Brownrigg was found guilty and hanged at Tyburn the Monday following her trial.  James and John Brownrigg spent six months in Newgate and were bound over for seven years.  Such was the public approbation for John Brownrigg that he shortened his name to Brown and moved further west, somewhere near Oxford Circus.

The feral desperation of abject poverty is nowhere more depressing, and well-illustrated than in Georgian London, nor the cruelties it allowed those who came to be in a position to mete them out.  It also draws a clear distinction between people who mistreated children because of their own poor state, and people who abused children because it was in their nature to do so.  Such niceties of distinction are still with us today.  Tyburn is not.

Today

Today I went shopping with a friend who is getting married.  When at last, I managed to pry her away from shops filled with grossly over-priced wedding frippery, we went for tea near Berkeley Square.  Weddings mean green tea and no cake apparently.  Bad luck for her.  All the more for me.

Looking around the faux-grand tea room, being served by the desultory waitress, I was inspired to come home and dig through my images of trade cards for Signor Negri’s trade card.  If only we had been to the Pineapple, where we could have been served by plump putti bearing little tazza filled with pistachio and brown bread ices.  

D. Negri
Confectioner at the Pineapple
in Berkeley Square
Makes and Sells All Sorts of English, French
& Italian wet & dry’d Sweet Meats
Cedrati and Bergamot Chips.
Naples Diavolini and Diavoloni
All Sorts of Biskets & Cakes, fine and Common
Sugar Plums, Syrup of Capillaire, Orgeate and
Marsh Mallow, Ghimauve or Lozenges for Colds
and Cough, all Sorts of Ice, Fruits and Creams in the 
Best Italian maner. Likewise furnishes Entertainments in
Fashions, Sells All sorts of Deserts
& Glass work at the 
Lowest Price.

Armory vs. Delamirie, 1722, King’s Bench

The Armory case decided where the law stood on ‘finders keepers’ or trover, which might sound a bit dull, until you look at the details.  

Paul de Lamerie was in fact, a very wealthy retailing goldsmith, and the main proponent of English rococo silver (see the beautiful kettle of the second picture).  His work was of the highest standards, his clients amongst the most noble in the land, and he was enormously successful during his own lifetime, having risen from a modest background.  Details of his life are scant: born in the Netherlands, came to England with his parents (his father was a Huguenot soldier in William IIIrd’s army) and the family took up residence in Berwick Street, Soho.  Even as a young boy, Paul must have shown promise, as his father applied for £10 in charity from the Huguenot Church in Threadneedle Street to place him in an apprenticeship with goldsmith Pierre Platel.  On gaining his freedom, he set up in his own business. Numerous examples of his roguery exist.  They include: being constantly fined for having the work of ‘foreigners’, his fellow Frenchmen, submitted and hallmarked as his own at Goldsmith’s Hall, cheating Customs officers, barring Goldsmiths’ Halls powers to search commercial premises, and cheating little boys out of things they found up chimneys.

Yes, you’ve guessed it: Armory, the plaintiff, was a chimney-sweep or climbing boy, as they were known in Georgian London.  The King’s Bench court report records:
The plaintiff being a chimney sweeper’s boy found a jewel and carried it to the defendant’s shop (who was a goldsmith) to know what it was, and delivered it into the hands of the apprentice, who under pretence of weighing it, took out the stones, and calling to the master to let him know it came to three halfpence, the master offered the boy the money, who refused to take it, and insisted to have the thing again; whereupon the apprentice delivered him back the socket without the stones.

As to the value of the jewel several of the trade were examined to prove what a jewel of the finest water that would fit the socket would be worth; and the Chief Justice directed the jury, that unless the defendant did produce the jewel, and shew it not to be of the finest water, they should presume the strongest case against him, and make the value of the best jewels the measure of their damages: which they accordingly did.
Paul de Lamerie was ordered to pay the sweep compensation to the order of a ‘diamond of the finest and first water’ of a size to fit into the setting.  One of the great mysteries of the case is who represented Armory.  Climbing boys and girls were the children of the very poor, or parish foundlings, who were sold into the service of the chimney sweep, for a fee of around four pounds.  Their life span was short, due to the carcinogenic nature of coal soot, and the fact that the fires were often still lit when the child went up the chimney.  The fact that the child had shown enough initiative to make to De Lamerie’s shop is impressive.  Perhaps another customer took his part and made sure he had good advice?  Sadly, these details are lost, but it is has been assumed in the recent research into legal history that this case represents the first example of pro bono work in Britain. There are no further records pertaining to the sweep, and he is lost to us.  For now.

This short record established title on found goods that was maintained until the end of the 20C.  It is also a vivid snapshot of Georgian London.  Incidents such as these would have been the talk of the neighbourhood, the subject of endless gossip and that they are still remembered, even in dry legal terms illuminates a great deal about De Lamerie’s working practices and shop set up.  It’s just a shame it doesn’t tell us more about the child who triumphed over the most successful goldsmith in London.

Today
The Dogs are a group of boats on the Thames in central London.  They watch the beaches at low tide and make sure the tourists don’t drown each other, and escort boats up and down the river.  Guard Dog, Watch Dog, Hound Dog…you get the drift.  Little pilot boats have been performing this service for a thousand years, perhaps more.  

Our 21C river guardians wear t-shirts emblazoned with ‘The Dogs’ across the shoulders, sit in the stern, play their radio, drink tea, and give me a wave every day when I walk the dog along the beaches at low tide.  I loathe all that ‘village in the city’ garbage, but the river is a community nonetheless and I like to see these boats puffing up and down with great industry, leading smart newcomers upstream, or nipping the heels of rusting hulks on their final journey to some knacker’s yard. And waving, I like that too.

Today

The Dogs are a group of boats on the Thames in central London.  They watch the beaches at low tide and make sure the tourists don’t drown each other, and escort boats up and down the river.  Guard Dog, Watch Dog, Hound Dog…you get the drift.  Little pilot boats have been performing this service for a thousand years, perhaps more.  

Our 21C river guardians wear t-shirts emblazoned with ‘The Dogs’ across the shoulders, sit in the stern, play their radio, drink tea, and give me a wave every day when I walk the dog along the beaches at low tide.  I loathe all that ‘village in the city’ garbage, but the river is a community nonetheless and I like to see these boats puffing up and down with great industry, leading smart newcomers upstream, or nipping the heels of rusting hulks on their final journey to some knacker’s yard. And waving, I like that too.

Bevis Marks and the Georgian Anglo-Jewish community-

I have stated immigration as one of my particular interests.  The Restoration and early Georgian period was a time of dramatic social change in London.  People simply flooded into the city.  There is much written about the urbanization of the British population after the Elizabethan period, but the arrival of people from other countries is often largely ignored.  The Jewish population in London is particularly interesting due to the nature of its relationship with the state.  Some back-story is necessary here to understand the nature of the Restoration Jewish community.

The first Jewish people arrived in England after 1066.  They were regarded as being outside the ordinary population, and the rights granted to Englishmen by Magna Carta did not apply to them.  Each successive king reviewed and granted a Royal Charter allowing them to remain.  There are many myths perpetuated about usury and England’s Jews* at the time, but the plain fact was Christians were forbidden to employ or apprentice Jews.  Judaic law decrees interest bearing loans are acceptable when made to Gentiles, and Sephardic merchants were known for having ready cash washing about.  English kings were known for having no money.  The rest is history.  By the mid 13C, the English crown owed so much to the Jews of London, they kept trying to write it off by hiking up the taxes and making like generally fairly tough.  England, by the way, was the first state to order Jews to wear a marking badge.  Nice.  In the end, the state owed the Jews so much money, the only answer was the Edict of Expulsion, passed by Edward I in 1290.  

Officially, the only Jews in England from that point onward lived in the Domus Conversum in Chancery Lane.  They were given food and lodging, as long as they converted to Christianity.  It continued intermittently until 1608, when there was little need for it any more.  The old Public Record Office now stands on the site.  The reason there was little need for it was because Jews were living successfully, and in theory secretly, in London.  During the 15C Parliament intermittently records London merchants squealing about Jews purporting to be ‘Lombardy’ merchants, and gathering together to meet and trade (and no doubt, worship).  They were mainly Sephardic Jews from the Iberian peninsula, known amongst their own community as marranos, the secret Jews.  They pretended to be Spanish Catholics on the whole, but it is unlikely they were that convincing.  They were also enemies of the Crown, like a lot of minority faiths, and passed a lot of information to Cromwell on the activities of Charles Stuart.  Cromwell, in turn was quite happy for them to establish a synagogue in Creechurch Lane and ignore what went on there.  
As time went on, Cromwell became aware how rich and useful this little community was.  He didn’t like Holland and was having a bit of a war with her anyway, so he decided to try and tempt the large and very wealthy community in Amsterdam over to London.  He negotiated with Menassah Ben Israel, who represented the Dutch community.  Then in 1656, Cromwell declared war of Spain and told all the Spaniards to get out of London.  The Marranos said ‘We’re not Spanish, we’re Jewish,’ and Cromwell said, ‘Oh all right then, keep helping me out with money and information and stuff, and you can do what you like, just don’t try and convert anyone, and don’t worship in public, stay inside.’  I paraphrase, clearly.  In 1657, a piece of land was purchased for a Jewish cemetery, the first Jewish broker was admitted to the Royal Exchange, and the first Jewish names appeared in the Denization Lists, which made things as official as they were going to get.
When Charles Stuart was ‘restored’ to the throne in 1660, some pestered him to restore the Edict of Expulsion, but Charles had been aided in his exile by a few Jews of Royalist sympathies, and he ignored the bleaters.  James IInd continued in the same vein.  When William IIIrd came to the English throne however, the Jews made big progress.  William was ably assisted in matters of war, and gold, by Solomon de Medina.  Solomon de Medina established himself amongst the top of London’s shifting nobility, and was the first Jew to be knighted in England, in 1700.  All this brings me neatly to the Bevis Marks synagogue.

The Bevis Marks synagogue is the oldest Jewish house of worship still existing in London.  In 1698, the Creechurch Lane synagogue was getting a bit full, so the Rabbi David Nieto formed a committee to raise some money.  Solomon de Medina was the largest contributor by a healthy margin.  Some land in Plough Yard was purchased on a lease of 61 years.  Bevis Marks sounds like a person, but was in fact, the street Plough Yard opened onto.
On 12th of February, 1699, the committee signed an agreement with Joseph Avis, Quaker and builder, for the building of a synagogue, to a cost of no more than £2,750.  Queen Anne showed her approval by donating a roof timber. In 1702, the Bevis Marks synagogue was dedicated.  The commonly stated story of Avis declining to collect his fee from the building is not quite correct.  Avis was paid piecemeal, and returned all monies left over at the completion of the building, stating that he would not profit from building a religious house.  It’s not quite the same. 

In 1723, a law was passed allowing Jews to hold title too land, by permitting them to omit the oath to Christianity in legal matters.  This, as you can imagine, was quite a big step forward.  In 1747, Benjamin Mendes da Costa bought the lease of the land the synagogue was built upon and gifted it to the community.  Creeping progress was made during that decade when laws passed meant Jews could become naturalized citizens after seven years.  The same was passed in 1753 in London, charming dubbed ‘The Jew Bill’, but repealed the following year due to massive protests by crowds carrying placards bearing the legend, ‘No Jews, no Wooden Shoes (a reference to the Dutch origin of many Jews)’.  Things went quiet and things carried on as before at Bevis Marks.  Apart from a minor fire in 1738, and a new roof in 1749, the building survived intact, until the Bishopgate Bombing of 1993.  However, the community raised the money to repair it beautifully.  It is lovely, and I recommend you go.
The synagogue functioned as a magnet for the Anglo-Jewish community, and Jews seeking refuge from overseas.  It was the first stop for any Jew with no food or money, and the pastoral care system attached to the synagogue was admirable.  Particularly interesting is the distinction drawn by the community itself between Sephardic and Ashkenazi Jews, the latter often being greater in number and lesser in wealth.  All were provided for in a series of alms efforts.  More of which in another post.  

The building of Bevis Marks, its survival and importance within the Anglo-Jewish community testify to the wealth, ability and integration of the Jewish people in Restoration and early Georgian England.  

*Some people see the word Jews as a pejorative term.  It is used here as the historical and collective word for the Jewish people and is in no way meant as offensive or negative.


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Today

This is a shard of tigerware I found out mudlarking last week. 

Tigerware (stoneware glazed with salt to give it the pitted ‘tiger’ appearance) was originally a German invention, but imported to England to be mounted in silver as tableware favoured by the smart set.  Silver-mounted tigerware jugs were most popular between 1570 and 1625.  They could be chilled and kept white wine cold on the table. 
This style of tigerware was revived by Fulham potter John Dwight in the third quarter of the 17C, but was used mainly for heavier bottles, as in the third picture, an example from the British Museum.

Due to its particular characteristics, it should be easy to date this piece (which is about the size of my thumb), but centuries spent washing about on the foreshore have rubbed away the superior and very rich top glaze typical of the Westerland potters, so it’s harder to tell.  The evenness of tone makes it more likely to be from the earlier period.  You can see even in the tiny photo here that Dwight’s later efforts were unevenly ‘tigered’.  

Petty France?

Seems a funny name.  After all, Petty France is just a street in Westminster, isn’t it?

One of the things I adore about London is how directly it is connected to its own past.  The Blitz caused devastation, but cannot be compared to the havoc wrought in other European cities.  Only Venice is more intact, and only Rome and Florence retain their integrity in the same way.  

Many London street names are hundreds of years old, and are specific to either their location, usage or inhabitants.  Petty France is named after the French merchants who came to dwell in the green spaces of Westminster in the 15C.  So many of them were there, Englishmen commented on how the language of the area had become entirely French, and as everyone knows, the French, like the sea ‘were perpetually in motion’.  There was also a Petty France near Moorfields when a large number of French Huguenots moved there in the mid 17C.  
The ‘Beer Street’ of Hogarth’s imagination, full of plump and ruddy Englishers, did not exist in the London of his day.  It was a city of ghettoes, foreign churches and international trade.  Petty France is a small reminder of things gone by, and how they shaped today’s London.


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