Month: July 2024

Red-Letter Days marked on the calendar commemorate religious and royal anniversaries. They do not resonate with me, but in their stead, I measure the year through secular and socialist festivals. This, the third weekend in July brings the Tolpuddle Festival, celebrating Trades Unionism and remembering the Tolpuddle Martyrs.

Rural poverty was endemic in nineteenth century England. Between 1770 and 1830 landowners annexed the common land on which villagers had grazed their animals and the plots where they had grown vegetables. The Enclosures brought wealth to those who owned the land and hardship to those who worked it. The latter became casual labourers, a precarious existence where they were hired and fired by the day or the week with no guarantee of work.Their impoverishment was exacerbated after 1815 when the rural labour market was swamped by soldiers returning from the Napoleonic Wars, enabling employers to keep wages low while raising rents. Alongside this the mechanisation of farming, particularly the advent of the threshing machine, increased unemployment, facilitating further wage cuts, and bringing farm labourers to the brink of starvation. In 1830 wages of only nine shillings a week had left agricultural workers struggling to survive on a diet of tea, bread, and potatoes. Yet year by year these wages were successively reduced to eight shillings, to seven shillings, and in 1834 to six shillings.

In southern and eastern England desperate men organised the Swing Riots, destroying threshing machines, firing hayricks, and damaging property, in a bid to pressure employers into improving wages. But the riots were put down by the militia, and executions, transportation, and prison sentences meted out.

Against this background in 1833 six men gathered under a sycamore tree on the village green in Tolpuddle. George Loveless, James Loveless, James Hammett, Thomas Standfield, John Standfield, and James Brine founded the Friendly Society of Agricultural Labourers, a benefit society and self-help group seeking to improve their conditions and reverse the wage cuts without resort to violence. Already rattled by the Swing Riots and made nervous by the French Revolutions the reaction of their employers, supported by the government, was swift. The six men were arrested on 24th February 1834, tried at the Dorchester Assizes in March, and sentenced to seven years transportation to Australia. The Home Secretary, Melbourne, wrote with satisfaction to the king that this would strike a mortal bow at the root of Unions.

There were no legitimate grounds for the trial and punishment. Trade Unions were by this time legal; the Combination Acts had been repealed in 1824. A spurious argument that the men had administered an illegal oath of allegiance as part of their ritual initiation was the basis of the sentence. Part of the preamble to an Act of 1797, which designated the swearing of oaths of allegiance to anyone other than the king as treason, was invoked to establish their guilt. But this Act had been specifically designed to prevent mutiny by sailors press-ganged into the navy. Outside the navy the swearing of oaths remained widespread in societies, charitable organisations, and clubs of all kinds, confirming new members, and establishing contracts where standards of literacy were low. Certainly, the government never questioned this practice when employed by Free Masons or the Orange Order.

At the end of their trial George Loveless voiced the men’s defence: “We have injured no man’s reputation, character, person, or property. We were uniting together to preserve ourselves, our wives, and our children, from utter degradation and starvation.”

As they left the court following the conviction Loveless threw a paper into the crowd bearing verses he had composed, The Song of Freedom:

God is our guide! From field from wave,

From plough, from anvil and from loom,

We come, our country’s rights to save,

And speak the tyrant’s faction doom:

We raise the watchword “Liberty”

We will, we will, we will be free!

God is our guide! No swords we draw,

We kindle not war’s battle fires,

By reason, union, justice, law,

We claim the birthright of our sires;

We raise the watchword “Liberty”

We will, we will, we will be free.

In chains the men were transported in hulks to Botany Bay as convict labour for landowners there.

Almost immediately Robert Owen instigated a meeting of the General National Consolidated Trade Union, and a national protest attended by 200,000 people was organised in London. Melbourne responded by turning out the Lifeguards, Household Troops, detachments of the 12^th and 17^th Lancers, two troops of the second dragoons, eight battalions of infantry, twenty-nine pieces of ordnance and cannon, and 5,000 special constables. He found no excuse to use them as the peaceful march proceeded in absolute silence from King’s Cross to Whitehall, to the Elephant and Castle and on to Kennington Common. The marchers presented a petition bearing 800,000 signatures requesting a pardon for the Tolpuddle men. Melbourne refused to accept it. But in Parliament William Cobbett and Joseph Hume continued to exert pressure and eventually the new Home Secretary John Russell recognised the force of feeling and persuaded the king that it would be wise to grant a pardon.

After their return to England in 1837 five of the men moved first to farms in Essex where they organised a Chartist association leading the local squirearchy to alert the Home Office to the fact that they were “still dabbling in the dirty waters of radicalism.” Later they emigrated to Canada with their families.

Only James Hammett remained in Tolpuddle where he became a builder’s labourer. As a new agricultural depression swept the country in the 1870s villages like Tolpuddle lost between a quarter and a third of their population as their inhabitants chased work in the industrial Midlands and the North, in Canada and Australia. Men continued to be sacked and evicted if they joined unions. Dying in the Dorchester workhouse in 1891, Hammett was buried in the churchyard of St. John the Evangelist in Tolpuddle. It was stipulated that there should be no speeches at the graveside.

The Trades Union Congress began to organise annual gatherings at Tolpuddle in the 1930s, and in 1934, on the anniversary of the arrests, erected a gravestone carved by Eric Gill and unveiled by George Lansbury. Six memorial cottages and a library were built for retired agricultural workers, the cost born by the unions paying a farthing per member for two years.

Since 1998 the TUC has held a festival alongside the rally, and today thousands gather from Friday to Sunday in the tiny Dorset village. But this is no commercial Glastonbury with extortionate prices and dubious sanitation. Entry fees for Friday and Saturday are deliberately kept low to ensure that the festival is accessible to all, no profit is made, and any deficit is covered by the TUC. Entry on Sunday is free. There is music, of course, but also drama, artists, talks, discussions, lectures, debates, stalls of socialist literature,and rousing speeches from Union leaders and sympathetic MPs. There is beer in the pub and tea and cake in the village hall. In 2015 the first Tolpuddle wedding took place, the couple surrounded by union banners and photographed under the martyrs’ tree. But the high point is always on Sunday afternoon when the unions process along the village street with banners and brass bands, and lay wreaths at the grave of James Hammett remembering the role that he and the other martyrs played in the long struggle for fair wages, freedom of association, justice, and liberty.

James Hammett, Tolpuddle Martyr, Pioneer of Trades Unionism, Champion of Freedom. Born 11 December 1811, Died 21 November 1891

James Hammett’s grave after the wreath laying

Procession of Trade Union Banners at Tolpuddle

Dorset Rail Branch Salutes the Tolpuddle Martyrs

General Municipal Boilermakers and Trades

National Association of Schoolmasters, Union of Women Teachers

Associated Society of Locomotive Engineers and Firemen

The Tale of Charles and Mary Lamb

By Gravedigger

On July 7, 2024

In Writers

A particularly pretentious estate agent, more than usually given to hyperbole, is currently offering for sale the “former home of Charles and Mary Lamb.” The sixteenth century Clarendon Cottage located on the quaintly named Gentleman’s Row in Enfield was never the Lambs’ home, but they spent their summer holidays in the then rural location between 1825-27. The house they actually bought in Enfield in 1827 was The Poplars at Chase Side.

The siblings were born and spent their early lives in the Inner Temple where their father was employed as a lawyer’s clerk. Charles (1775-1834) became a clerk to the East India Company, a job he held for twenty five years, alongside publishing poetry and prose. His sentimental poetry, even The Old Familiar Faces, the most celebrated of the poems, is little read today, but the Essays of Elia still have their admirers. Familiar to a far wider audience however are Lamb’s Tales from Shakespeare. Designed to introduce children to Shakespeare’s plays they are clear, readable prose summaries, which nonetheless retain much of the Shakespearian language, while leaving out subplots, violence, and sexual references. The approach is reverential, reflecting Lamb’s strange belief that the plays should be read rather than staged to avoid misinterpretations. Charles tackled the tragedies and Mary the comedies, although they were all originally published under Charles’ name. The history plays they avoided. The Tales were published and sold by William Godwin and his second wife who specialised in juvenile literature, also publishing a children’s version of the Odyssey and volumes of poetry for children. And, despite their limitations, the Tales were an immediate best seller and have never been out of print.

Moreover, the Lambs held a weekly salon attended by literary figures including Southey and Coleridge with whom Charles had been at school. Through Coleridge they became friends with Wordsworth although the latter clashed with Charles who did not share his romantic fascination with nature and the countryside. In a letter to Wordsworth Charles wrote,

Separate from the pleasure of your company, I don’t much care if I never see a mountain in my life. I have passed all my days in London, until I have formed as many and intense local attachments, as any of you Mountaineers have done with dead nature. The Lighted shops of the Strand and Fleet Street, the tradesmen, and customers, coaches, wagons, playhouses, all the bustle and wickedness about Covent Garden, the very Women of the town, the watchmen, drunken scenes, rattles, coffee houses, steams of soups from kitchens, the pantomimes, London itself, a pantomime, a masquerade. The wonder of these sights impels me into night-walks about her crowded streets, and I often shed tears in the motley Strand from fullness of joy at so much Life.

How then did Charles Lamb come to buy a property in the former market town of Enfield in Middlesex, reduced to little more than a village surrounded by green meadows in the years that he lived there, far from the sounds, shops, and entertainments of London? A family tragedy lies behind this, the penultimate of many moves which the siblings made.

Both Charles and Mary had periods of mental illness throughout their lives, Mary’s the more severe and more likely to lead to aggression. Charles had spent six weeks in an asylum in 1795. Mary meanwhile was caring for their senile father and incapacitated mother, while supplementing their income with dress making. One day she lost her temper with her young apprentice, treating her roughly. When her mother reproached her, Mary responded by stabbing and fatally wounding her with a kitchen knife. Following their mother’s death Charles took responsibility for his sister, refusing to have her committed to a public mental institution. She was released into his care, and they remained together for the rest of their lives, she caring for him during his bouts of drinking, he for her during her recurring illness. The burden must have been considerable: when they travelled, they took a straitjacket, and Mary was periodically confined to an asylum. Yet it was during the early years of the nineteenth century that their writings became successful, their financial position improved, they expanded their literary and social circle, and established their salon.

But with Charles’ drinking and Mary’s madness they were not popular tenants, often subject to malicious gossip, and easily evicted from their accommodation. They moved from Holborn, back to the Inner Temple, to Covent Garden, and to Islington, before Charles decided that although he would miss London, rural Enfield with its fresh air and quiet would be better for Mary’s health.

Their final move from Enfield in 1833 was to Bay Cottage, Church Street, a private asylum in the nearby village of Edmonton where Mary was the sole patient. Her brother moved into the cottage with her, but following a fall a year later, he developed a streptococcal infection in a cut and died. He was buried in All Saints churchyard, Edmonton where his stone bears an epitaph composed by Wordsworth at Mary’s request. Mary lived on until 1847 when she was buried beside her brother.

The cottage in Edmonton, today bearing a blue plaque and renamed Lambs’ Cottage, still stands, as does the fifteenth century church. And lingering in the precincts of the verdant churchyard I found it easy to imagine that the stout tower and the graves drowsing under a mantle of ivy still lay at the heart of the village which Charles and Mary knew.

But it is long since the sprawl that is Greater London engulfed both Enfield and Edmonton. After the railways and the trams reached the former villages in the 1840s industrialisation followed and they became part of the conurbation of north London. New housing in the interwar period led to their merging with other towns to form the London Borough of Enfield. So, in the end Charles Lamb was surrounded by his beloved London albeit an outer suburb, not the glamourous, raucous heart of it that he loved so much.

By the 1970s the industry and manufacturing had gone again, and today estate agents try, with dubious veracity, to reinvent the small conservation areas in the tired, rundown suburbs as the villages they once were, enlisting the help of famous names to make their properties seem more desireable.

Come with me into the graveyard, all human life is here

Month: July 2024

“We Raise The Watchword Liberty. We Will, We Will, We Will Be Free.”

The Tale of Charles and Mary Lamb