. Leeds Jewry is remarkable for its relentless suburbanisation – and its fractious congregational history; umpteen synagogues, none of which have survived from the Victorian era. Leeds Jewry has more than halved in size since 1945, today numbering about 6,850 (2011 Census). The historic city-centre Great Synagogue at Belgrave Street was closed in 1983 and blown up by a Jewish demolition expert. Happily, the stainedglass windows were rescued and reused in the suburban Leeds United Hebrew Congregation (known as UHC or Shadwell Lane).
leading out to the courtyard between the three buildings had small curved feature windows above them,
which Daniel had decorated with small stained-glass birds.
Once the coffee was made, we carried it upstairs with a plate of biscuits and
settled ourselves in the alcove seating area on the first floor. On one wall, a
large selection of small watercolours and pastel pictures were displayed; behind
Alannah was a large bookcase stretching from floor to ceiling, and apart from
the top shelf, where there was a collection of very colourful pottery, it was full
of books piled
2 Russian here is used for all Jews in the Russian Empire and includes Jews from Poland.
3 In the United Hebrew Congregation, one of the memorial stained-glass windows is to Keetje Hertzveld, born in Arnhem.
4 Research in both Huddersfield and Bradford finds talk about a class of travelling Jewish salesmen, often in the jewellery or gifts trade, who worked across Yorkshire.
5 In Hull Paragon Station there is an Emigrants Platform and a plaque jointly unveiled by Hull City Council and Howard Golden, the President of the Borough of Brooklyn, New York
Modern merchant princes and the origins of the Manchester Dante Society
Stephen J. Milner
visitors and readers from the stained-glass south window in the
Historic Reading Room.
Wolff and Savage, Culture in Manchester.indd 62
M a n u fa c t u r i n g t h e R e n a i s s a n c e
Figure 8: C.E. Kempe, stained-glass portrait of Dante
(c.1897–99). South window, John Rylands Library,
To imagine Dante, the medieval Florentine poet, in Manchester, the shock
city of modernity, may initially seem as incongruous as setting him down in
contemporary Somerset. Yet on many levels the city furnished an
Street photography, humanism and the loss of innocence
licism on Irish society, relatively little visual art or architecture has been shaped
by its theological concepts to the same extent as in other predominantly Catholic
societies (Turpin 2002: 252–66).Although Gesa E. Thiessen has explored the theological influence of Catholicism on modern Irish painting (1999), and artists have
contributed to the pictorialisation of Catholic faith and devotion through painting,
sculpture and stained-glass window design to adorn churches, Catholicism has not
embellished Irish visual culture to an
the knight piece, and Marlowe’s solitary chess-play within the confines of his
bedroom symbolise the detective’s moral integrity in the imperfect world of
Depression-era Los Angeles, the ‘tainted Eden, a place essentially dark and
full of blood’.77 He moves between the world of the high and low with equal
discomfort. Significantly, a knight rescuing a lady is the first symbol in The Big
Sleep, in a stainedglass window. The chivalric themes in The Big Sleep have been
traced by Stephen Knight and Andrew Mathis to their medieval roots and the
‘code of knightly
flush toilet, a back door, lace curtains, an electric bell and a tiny stainedglass panel in the front door. 41 In 1909, Julius Silman’s middle-class family were living in Ramsden Terrace, Sheepscar; by 1914 they were in ‘a rather nice semi-detached house’ on Harehills Lane and subsequently moved to Chapeltown Road, where the family, who had several maids, ‘acquired a chauffeur’. 42
As incomes rose, increasing numbers were able to move away from the back-to-backs, often in a series of small hops and jumps, to newer properties in Harehills or
means to generate an appropriate experience. It’s ‘Easy Listening’ in the morning. The tempo is stepped up after 11am. By 3pm it is tuned into middle-of-the-road classic hits, and then toned down again at 7pm. Late-night shoppers, who make up some of the mall’s biggest spenders, need to concentrate. The main corridor is illuminated with natural light from above, but there are no windows and no visual connection to the outside world. Compared for instance to the Library in Lucan, built around the same time, with stainedglass windows depicting locals, there is nothing
depicted on many Orange banners, and in the contemporary stainedglass of Glasgow Evangelical Church. In this framing, keeping the Bible open was equated with more than merely maintaining ‘Britain’s greatness’, for it also came to be equated with Britain’s very survival (both physical and spiritual) as a Protestant nation.
It is difficult to overstate the importance contemporary Scots-Orangemen attach to the Queen’s role in this regard. I first came to realise how literal was the identification made by Orangemen between the British monarchy as a Protestant
’s ‘seachange’ did indeed mark new directions for her, not least in
professional training in her enthusiasm for lead lighting and stainedglass
work, effectively a new career easily balanced with childcare. Even so this
did not curtail her ‘elastic band’ movements back to England, one just
too late for the death of her father, and others increasing in frequency
as her mother’s health deteriorated. At one point her mother vetoed
Renita’s carefully planned family trip because she could not face the prospect of another emotional farewell at their departure. But the trips and