July 5th, 2025, marks one hundred years since the groundbreaking for Christ Church Cranbrook. As we mark this milestone in Cranbrook’s history, I believe it is important to reflect on George Gough Booth’s long discernment of this generous gift to the community.
From the beginning, there were always places of worship at Cranbrook. The story that leads us through these spaces to the establishment of Christ Church Cranbrook is especially meaningful to me.
Rev. Dr. S. S. Marquis, D.D. with the first spade of earth, July 5, 1925. Courtesy of Cranbrook Archives, Cranbrook Center for Collections and Research.
After George and Ellen Booth purchased ‘The Farm’ in January 1904, his father, Henry Wood Booth, was the first family member to live on the country estate. The elder Booth stayed for the month of May with Frank Brose, the farmer, and his family. On May 15, 1904, the first worship service at Cranbrook took place under a tent, on the site upon which the Altar of Atonement now sits, with Henry as lay preacher. He continued in this ministry, also offering Sunday School, at the same spot until 1909. This was the first act of service offered to the Bloomfield Hills community at Cranbrook.
Letter from George Gough Booth to Henry Wood Booth, August 24, 1918. Courtesy of Cranbrook Archives, Cranbrook Center for Collections and Research.
In 1914, George and Ellen considered building a chapel at the site on which the Kingswood flagpole now sits, but the project was rejected, most likely due to the outbreak of World War I. As the war ended, a permanent place of worship and Sunday School was established with the building of the Meeting House.
The letter, above, preserves the dignity with which George writes of the Meeting House “building enterprise” to honor and give freedom to his father’s calling to share the Christ message with the non-church goers in the district. From this letter, we can learn and understand why George built the Meeting House for worship and Bible study through his father’s ministry.
Decoration of the Meeting House by Katherine McEwen, 1918. Laura MacNewman, photographer.
In the letter from George to his father, we also learn that he is prudent in observing the religious character of Bloomfield residents. During the years in which the Meeting House was used for religious services (1918-1926), Mr. Booth would reflect on the visiting clergy and service attendees (both of which came from diverse denominations), from which he would eventually discern the denomination of “Cranbrook church.”
While researching the step-backed Peacock Andirons at Saarinen House last spring, I enthusiastically mustered a muster of peacocks from across Cranbrook’s campus with the generous help of my colleagues.
“Muster” is the official label for a group of peacocks.
Unlike a gaggle of geese, a muster of peacocks lacks both onomatopoeia and alliteration and implies a level of formality and regimental order in direct conflict with the species’ behavior! That is…judging by the peacocks I’ve witnessed at historic homes and castles throughout Europe, including a visit to Scone Castle in Scotland where an earlier visitor captured these free-spirited troops. Whether iridescent blue or albino, their graceful necks and distinctive crests rise to magnificence when tail feathers are splayed to attract a peahen mate or intimidate predators.
Throughout the ages, blue aka Indian peafowl have symbolized beauty and prosperity and served as sources of artistic inspiration. A favored theme at Cranbrook, the peacock’s dramatic curvilinear lines are represented at each institution across the campus.
One can discover…
WORKS IN METAL:
• The famed Peacock Gates designed by Finnish-American architect Eliel Saarinen and fabricated in wrought and cast iron by Oscar Bruno Bach, 1927, marking the former Lone Pine Road entrance to Cranbrook School for Boys:
Peacock Gates at Cranbrook School circa 1980. Jeffrey Welch, photographer. Courtesy Cranbrook Archives.
Details of the peacocks in cast iron:
Detail of Cranbrook School Peacock Gate, circa 1935. Courtesy Cranbrook Archives.
Detail of Cranbrook School Peacock Gate, circa 1935. Courtesy Cranbrook Archives.
Detail of Cranbrook School Peacock Gate, 2001. Balthazar Korab, photographer. Copyright Balthazar Korab | Cranbrook Archives.
• Eliel Saarinen’s cast bronze Peacock Andirons, 1928-29, on view at Saarinen House. Collection of Cranbrook Art Museum. Produced by Sterling Bronze Company, New York, between 1928 and 1929, these cast bronze andirons were paid for by the Cranbrook Foundation and entered in the 1928-1930 Arts & Crafts Building ledger on pages 40-41—Date: 1-7-30; No.: 515; Name: Sterling Bronze Co; Remarks: 1 pair/ Andirons for Saarinen Res[idence]; Amount: $152.50 (the equivalent of $2,704 in 2024):
Robert Hensleigh, photographer. Courtesy Cranbrook Art Museum.
Classical music, wandering musicians, ballet, cabaret, white paper lanterns, illuminated boats on the lake, Hawaiian torches, Italian tree lights, champagne, dinner, and dancing on a night with a fair-sized moon—these were some of the possibilities that Henry Scripps Booth recorded in December 1964 notes for a music gala called Night of Delight, a fundraiser for the Cranbrook Music Guild of which he was a founding member.
Patrons in line to attend Cranbrook Music Guild concert and ballet performance, July 10, 1960. Harvey Croze, photographer. Courtesy of Cranbrook Archives.
The Guild is one of the most eminent accomplishments in Cranbrook’s legacy of music and it endures to this day (the Archives holds records for the organization through 2007). Born of the inspiration of Christ Church Cranbrook Music Director, Maurice Garabrandt, and Betty (Mrs. Benjamin) Brewster, the Guild was established in 1951 to utilize Cranbrook’s setting as a wonderful place to appreciate music.
During the first decade alone, the Guild sponsored performances by distinguished artists, including violinists Zino Francescatti and Mischa Mischakoff, pianists such as Mischa Kottler, Phillipe Entremont, Jean Casadesus, and Leon Fleischer, cellist George Miquelle, the Severo ballet, jazz musicians such as Dave Brubeck and Don Shirley, classical guitarist Richard Dyer-Bennet, and soprano Eileen Farrell.
Program for Jean Casadesus performance, November 16, 1960. Courtesy of Cranbrook Archives.
The objectives of the Guild were not only to provide high quality programming, support the creation of new music, and the development of high caliber performers, but also to share knowledge about the appreciation of music through lectures, demonstrations, recitals, and exhibitions. The programs for the concerts thus shared brief contextual comments on the history of the piece and the composer.
In the program for the Second Cranbrook Arts Festival Concert, which was performed at the Greek Theatre on June 1, 1952, I noticed a comment that is playfully instructive but also particularly salient to later developments in the Guild programming. The second concert program included Johann Sebastian Bach’s Cantata 104, “Thou Bountiful Shepherd, Hear Us,” and it was noted that it had inspired Albert Schweitzer to comment:
“The ravishing euphony and the perfect grace of this work ensure its effect upon any audience; it is one of the most suitable for overcoming the common fear of Bach.”
Program for Second Cranbrook Arts Festival Concert, June 1, 1952. Courtesy of Cranbrook Archives.
The Cantata must have worked its magic, because in 1966, the idea of a Bach at Cranbrook festival was introduced. It would be a satellite festival chaired by James L. Schneider and hosted by Christ Church Cranbrook with the aim to perform Bach’s music as he intended—with a small chorus and orchestra in a church setting. At a special meeting on February 23, 1966, the Cranbrook Music Guild agreed to sponsor the Bach at Cranbrook festival.
At a regular meeting a few days later, Henry expressed concern regarding the conflict of dates. The Bach festival was set for May 14 and his Night of Delight was being planned for the 21st. The Board responded that it was impossible to sponsor two big events that would appeal to same group of people, and that there was no choice but to sponsor the Bach festival, to which they had already committed, and postpone the gala to another year.
Program cover from the first Bach at Cranbrook festival, May 14, 1966. Courtesy of Cranbrook Archives.
Thus, the first Bach at Cranbrook festival took place on May 14, 1966 at Christ Church with 25 members of the Detroit Symphony Orchestra and the 40-voice Kenneth Jewell Chorale. It was a stellar success with an audience of over 1,200 people. The following year, the festival grew into a two-day, three-day concert event. After being renamed the Cranbrook Festival with a broader scope of classical and baroque composers, the festival was dissolved in 1979.
A scene from the Bach at Cranbrook festival, May 14, 1966. Harvey Croze, photographer. Courtesy of Cranbrook Archives.
The gala, Night of Delight, would never take place beyond Henry’s musings. For those with a romantic imagination, his words invite one to feel the warm summer evening, the fragrance of fresh flowers, strains of music across the courtyard filled with joyful chatter, elegance, and conviviality beneath the light of the moon. If your senses require something more tangible, fear not, for the Center for Collections and Research is celebrating the legacy of music at Cranbrook at our House Party on May 18th. Join us for live music, dinner, dancing, paper lanterns, and even a fair-sized moon! It will truly be a Night of Delight!
Consecration of Christ Church Cranbrook, September 29, 1928. Archdeacon Ramsey knocks on the door of the church, accompanied by Mr. Kinder, Bishop Page, Mr. Forsyth.
Today marks ninety-five years since the consecration of Christ Church Cranbrook!
Consecration Service Program for Consecration of Christ Church Cranbrook, September 29, 1928.
Planning for the church began in earnest in 1923, with the cornerstone being laid in 1925. After three years of construction, and countless hours of labor from masons, artisans, and clergy, the church was ready to be consecrated.
Christ Church Cranbrook Consecration–Parish House Recessional, September 29, 1928.
The consecration was led by Charles L. Ramsay, Archdeacon of the Episcopal Diocese of Michigan, declared the church sacred and ready for services. While the architecture was complete in 1928, it would be several more years before the last pieces of art were installed.
Consecration of Christ Church Cranbrook Recessional, September 29, 1928.
—Kevin Adkisson, Curator, and Laura MacNewman, Associate Archivist, Cranbrook Center for Collections and Research
In addition to working as an Associate Archivist at Cranbrook, I am also a fledgling volunteer docent at Christ Church Cranbrook. Recently, I gave a tour of the Chancel to test my skills with my teachers. As I prepared, I found there was very little written about the history of the pipe organ at the church. So, where to turn for more information? Cranbrook Archives, of course.
In August of 1925, George Booth and Oscar Murray (of Bertram G. Goodhue Associates, the church architect), started in earnest to finalize their thoughts and feelings about the choice of organ for the church. While the organ itself was installed in January 1928, plans for its ducts and conduits had to be decided early, before the concrete floors were poured.
Christ Church Cranbrook organ pipes prior to the 1997 restoration. Jack Kausch, photographer. Courtesy of Cranbrook Archives.
The correspondence suggests that the E.M. Skinner Organ Company was the only company considered. The Boston-based firm was considered America’s finest and most technologically advanced organ builder. Skinner’s specifications for the organ, console, and bench were submitted in October 1925.
George Booth inquired of his colleague Cyril Player to provide comments on the specifications, and Player begins his commentary saying,
“I think I would emphasize gently to them that you want gravity, dignity and softness—the three prime essentials of any church organ, large or small… [gravity] is secured by an adequate and properly-balanced pedal department; dignity by volume of foundation tone in the basic divisions of the instrument; and softness and refinement by skillful voicing with a copious wind stream at a moderate pressure.”
Cyril Player to George G. Booth, November 1925
In passing along the comments to Murray, Booth remarks that, “the desired qualities, viz; gravity, dignity and softness; seems to me peculiarly to express my own feelings and desire.”
Skinner Organ Company Specifications for Christ Church Cranbrook Organ, October 1925. Courtesy of Cranbrook Archives.
William Zeuch of Skinner Organ Company revised the specifications following some of Player’s suggestions, while some revisions were the suggestion of Henry Willis, the great English organ builder who was a consultant to the firm. The contract for the organ (including the Great, Swell, Choir, and Pedal pipe divisions) was duly signed in December 1925 and work proceeded.
At the same time, a separate contract was made with Alfred Floegel to decorate the organ case doors. Booth wished to confine the oak finish to the exterior of the doors while having the rest richly decorated with color. Booth imagined the opening of the organ doors to represent the opening of the mind. He also envisioned the organ case to read as a triptych (a picture or altarpiece on three hinged panels) when open.
Organ case doors, woodwork by Irving and Casson, decoration by Alfred Floegel. Gift of James Scripps Booth. Laura MacNewman, photographer.
In July 1927, work on the organ console began. The console is where the organist sits to play the instrument, distinguished by its multiple hand keyboards (called manuals), pedalboard, and other controls. Rev. Dr. Marquis requested a change from a 3-manual (Great, Swell, and Choir pipe divisions) to a 4-manual, by adding the Solo division. Zeuch responded positively as it was not too late to build a 4-manual console; however, having already instructed the architect to reduce the dimensions of the organ chamber, which had been too large and would have interfered with the proper effect of the sound in the church, the architect would now need to find space for the Solo division. Room was found above the Sacristy.
When I was asked to gather archival materials related to Cranbrook in Kent, England, a short series of correspondence in the Henry Scripps and Carolyn Farr Booth Papers particularly caught my notice. Written to Henry Scripps Booth, the letters discuss a stone from St. Dunstan’s Church in Cranbrook, Kent, and its overseas delivery to Christ Church Cranbrook. I became quite curious about it.
Carved coign from St. Dunstan’s Church, Cranbrook, Kent, at Christ Church Cranbrook. Laura MacNewman, photographer. Courtesy of Cranbrook Archives.
One handwritten letter in the correspondence was rather difficult to decipher, but once I got the pattern of it, it helped me begin to comprehend the story.
In July 1930, St. Dunstan’s Vicar, Rev. Swingler, acknowledged a request from Booth for a fragment of the church which could be placed in the chapel of the same name at Christ Church Cranbrook.
It was July 1931 before Rev. Swingler wrote again to inform Booth that the stone was ready for dispatch. He explained that the Church Council had welcomed the idea and directed the Fabric Committee to select a stone, which they had, but that the Secretary had forgotten to inform Booth until then, a year later, and it was already on its way!
Letter from Rev. Swingler to Henry Scripps Booth, July 22, 1931. Courtesy of Cranbrook Archives.Letter from Rev. Swingler to Henry Scripps Booth, July 22, 1931. Courtesy of Cranbrook Archives.Letter from Rev. Swingler to Henry Scripps Booth, July 22, 1931. Courtesy of Cranbrook Archives.
The forgetfulness of the Secretary and finding appropriate shipping arrangements for such an unusual commodity had caused quite a delay, to which Rev. Swingler writes,
“I am sorry that the matter has not been dealt with more speedily but old Cranbrook has hardly yet learned modern methods of business, as perhaps you know.”
St. Dunstan’s Church, Cranbrook, Kent. Kevin Adkisson, photographer. Courtesy of the Center for Collections and Research.
He goes on to describe the provenance of the stone, at least as far as he could tell. A fifteenth century carved coign (an architectural term for a “projected corner”), it once formed part of the string course (a projected band of stone) which runs at the base of the battlements of the church nave. The course includes a series of grotesque heads, some of which were pierced for waterspouts. A grotesque, common in medieval church architecture, is a decoratively carved stone used to ward off evil spirits and to signify the sanctuary and safety of the church. On inspecting an historic photograph of the church, I could identify similar stones at the top of the drainpipes and around the tower battlements.
St. Dunstan’s Church, Cranbrook, Kent, July 1901, with grotesques in situ. Courtesy of Cranbrook Archives.
Rev. Swingler had first seen it laying in the churchyard and surmised that it had not been replaced during past repairs. He doesn’t mention why they selected that particular stone, but one could conjecture that it was because it was no longer part of the fabric of the church building and hence was available to be gifted to Christ Church. He notes that it is probably of Hartley stone, which was quarried in the Parish.
Henry Scripps Booth contributed great efforts to building relationships between the old and new Cranbrooks by establishing and maintaining connections between the two churches. The grotesque that arrived at Christ Church more than 90 years ago is an artifact that tells just one story of his efforts. From St. Dunstan’s of old Cranbrook, known as the “Cathedral of the Weald,” to St. Dunstan’s of Christ Church Cranbrook, the carved coign continues to herald sanctuary and give confidence to those who enter.
–Laura MacNewman Associate Archivist, Cranbrook Center for Collections and Research
The clerestory windows designed by G. Owen Bonawit in the nave of Christ Church seem to be one of the least described elements of the church’s artwork. The work was negotiated and subcontracted through architect Oscar H. Murray at Bertram Grosvenor Goodhue Associates rather than commissioned directly through George G. Booth. Consequently, there are few documentary vestiges of the artist’s process in our records.
The windows can be studied through other materials held by the Archives, including architectural drawings, photographs, and the records of a window restoration project which commenced in 1993. In 1995, the Thompson Art Glass company made rubbings of the window for the purposes of identifying their care and preservation needs.
Window rubbings by Thompson Art Glass made June 19, 1995. Courtesy of Cranbrook Archives.
There are seventeen grisaille clerestory windows in the nave and chancel at Christ Church, which were analyzed as part of this stained-glass restoration project. They are made of clear antique glass upon which minute floral detail is painted and accentuated by the addition of small amounts of colored glass. In the chancel, there are two lancets and tracery of nine panels supported by T-bars including one ventilator panel. In the nave, they are comprised of three lancets and tracery with eight panels, with ventilator panels making up the bottom row.
Detail from Architectural drawing of Christ Church Cranbrook, North Elevation. April 30, 1925. Drawn by J.E.M./Oscar H. Murray, Bertram Grosvenor Goodhue Architects. [AD.10.33]. Courtesy of Cranbrook Archives.
Grisaille, literally meaning ‘to grey,’ is a type of stained glass that is mostly monochromatic, with a silver or grey tone being painted onto the finished glass. The purpose of the plainness of grisaille is twofold: they let more light into the space both literally and metaphorically in that they were intended to limit distraction from meditation.
The grisaille stained glass style is thought to have originated in French Cistercian abbeys after a prohibition on colored glass issued by St. Bernard of Clairvaux in 1134 in accordance with their charism of simplicity. St. Bernard, the master of paradox, also banned the use of figurative decoration according to the First Commandment of no graven images. Under his guidance, the Cistercians seek the face of God, a theological anomaly that produces an exquisite spiritual discipline and religious practice through which the monk contemplates holiness by virtue of continually recognizing the poverty of their thoughts and feelings when weighed down by seeking to satisfy worldly desire. The style often employs natural or geometric patterns, much like a labyrinth.
The windows can best be observed by sitting in the aisle stalls of the nave, which are in themselves an unusual feature otherwise only found in Oxford college chapels. The walls of the nave were originally intended to display memorials and artwork, but the latter idea was revised due to the objection that it would bring a museum feel to a house of worship.
Aisle stalls in left side of sanctuary. June 23, 1946. Photographer, Harvey Croze. Courtesy of Cranbrook Archives.
Added in 1930, the aisle stalls offer a fine perspective from which to observe the grisaille, and Bonawit’s elegant craftmanship brings with it a history of monastic inspired light. Since a life without beauty is only half lived, the artistic eclecticism of Christ Church offers all those who enter the opportunity to embrace the other half both in its resplendency and in its simplicity.
– Laura MacNewman, Associate Archivist, Cranbrook Center for Collections and Research
With Laura MacNewman’s Kitchen Sink blog entry of May 2019 serving as an excellent guide to the Women’s Window of Christ Church, Cranbrook, it seems worthwhile to take a more detailed look at the individual panels.
Panel 16, Actresses: Sarah Siddons (English, 1755-1831); Sarah Bernhardt (French, 1845-1923); Mary Anderson (American, 1859-1940); Ellen Terry (English, 1848-1928). Tom Booth, photographer. Copyright Christ Church Cranbrook 2010.
Though the window was the gift of Florence Booth Beresford and her husband James, the choice of women to be included was made by the Reverend Samuel S. Marquis, the first rector of the church. What is intriguing is how or why the Rev. Marquis chose the women who appear. Since no documentation has yet come to light, we can only look at who the women are as well as how they are depicted. Marquis aimed to cover mostly western culture through the ages up to his present day, the 1920s, and clearly was choosing exemplary members of the categories. Thus, we find that the actresses under study here, except for one, are well-known to this day in the French and English-speaking world.
The profession of actress almost until the present has had a bad reputation. A woman was not supposed to put herself on display or seek approval. Odd then that the quotation from Proverbs 31:28, 31 enters the window as the dedication to women: Her children rise up and call her blessed … and her works praise her in the gates. These works would not include appearing on stage or screen.
Shakespeare’s women were played by young men who aged out of the roles into male leads if they were lucky. The comedic role where the young female lead must disguise herself as a man then becomes an interesting part to watch, especially if the young actor, appearing as a young woman, must pretend to be man playing a woman as in As You Like It.
The first woman to appear on the English stage in her own right was reputedly Margaret Hughes in the role of Desdemona in 1660 after the restoration of Charles II. Our window’s first actress (from the left) is the Welsh actress Sarah Siddons, born 1755, older sister of the great John Kemble and aunt of also great Fanny Kemble. Siddons was a tragic actress, scorning comedy as buffoonery beneath her talents. Her great roles were Lady Macbeth and Volumnia from Coriolanus. These are two of Shakespeare’s nastiest ladies, beloved of actresses everywhere. As critic William Hazlitt said of Siddons, “Passion emanated from her breast.”
Stuart, Gilbert; Sarah Siddons, nee Kemble; National Portrait Gallery, London.
She was possibly the first actress superstar of the modern world, so famous she was painted by all the great portraitists including Gainsborough and our own Gilbert Stuart. All the paintings, even the stained-glass version, show off her famous Kemble nose.
The next actress is Sarah Bernhardt born in 1844 in Paris to the Dutch mistress of an aristocratic lover who sent young Sarah off to the Paris Conservatoire, then a partly government-sponsored school of acting. Bernhardt graduated into becoming a member of the Comédie-Française, where she found the techniques old-fashioned. Always a tearaway, she was dismissed for slapping a senior actress.
Bernhardt did not need the national theater to become one of the most famous actresses of all time. She was an exceptional self-promoter and entertained all the society men of her age, numbering the future Edward VII of England and Victor Hugo amongst her lovers. She had a mass of wild hair, big blue eyes, perfect teeth, and with her good looks and purity of diction and a voice variously described as silvery or golden she attracted enormous crowds to any theater. She made Victor Hugo cry in a performance of one of his own plays.
Sarah Bernhardt as Hamlet, June 1899, by James Lafayette, Library of Congress Prints and Photographs Division Washington, D.C.
Her roles were again mostly tragic playing Cordelia in Le Roi Lear, Hamlet, Desdemona, Joan of Arc, Racine’s Phèdre. Her offstage behavior was just as spirited; she slept in a coffin to prepare for roles and abandoned the corset.
She founded her own theaters, toured the United States nine times, toured the world, built and worked in a hospital in World War I, played a young man of twenty when she was fifty-five, took on all the great tragic roles, faced, fought and surmounted anti-Semitic slurs all her life, appeared in silent films and melodramas. She lost a lung, a kidney, a leg but still trod the boards.
Bernhardt incarnated the French wife of an English artist in Detroit in the play The False Model on November 25, 1916, but there is no record of any Booths attending.
Next is English actress Ellen Terry, born in 1847, contemporaneous with Sarah Bernhardt, but not the quite the world player. Beautiful Terry, teenage actress and the artist’s model, married pre-Raphaelite painter G.F. Watts but went off to live with architect-designer Edward William Godwin where she caught the eye of renowned actor Henry Irving. Irving sought luxurious stage settings and a beautiful actress to complement his own great talent. In addition to appearing in all the great female roles of Shakespeare and more humble parts, Terry entered into a lively correspondence with George Bernard Shaw who cast her in roles he had written for her.
The unrivaled team of Irving and Terry lasted 24 years. Even today, to be able to say that your great-great grand relatives had seen them onstage together is still impressive. Terry and Irving appeared in Detroit 25 through 27 January 1900. We find in Ellen Scripps Booth’s diary for Friday, January 26: “I went to see Irving and Terry tonight in Robespierre.” Mrs. Booth makes no comment on Terry’s performance of loving wife Clarisse, but the Detroit Free Press of the next day praised Terry for her “characteristic grace” and “personal charm” in a not very demanding role. There were many curtain calls.
The “half” actress who owns the little face inserted between Bernhardt and Terry is Mary Anderson, born 1859, the American tragedian here, who also took on comedic roles. Her claim to fame was playing two parts (Perdita and Hermione) in Shakespeare’s The Winter’s Tale which bought her great acclaim. Audiences raved over her, while critics appreciated her beauty but found her lacking in feeling. By contrast with the others her star burned for a much shorter time. She toured extensively but withdrew from the public eye in 1889 due to exhaustion and the offer of marriage and a home in England.
Stained-glass artist James Hogan’s pre-Raphaelite influence can be seen in the depictions in the window, but he is not copying from any standard image. Siddons appears in one of her classical roles, Bernhardt as Phèdre, and Terry in her signature red lawyer’s robes as Portia from the Merchant of Venice playing a man.
What unites these women is their ability to stand up and be counted as women of talent at a time when they were more regarded as curiosities. Of the three greats, not one of them had a happy love life. Two of them famously had children out of wedlock and all three were regarded as unworthy by the men who should have revered them. All three nineteenth-century actresses played the roles of men. Considering their unconventional lives, it is surprising perhaps that Rector Marquis chose them, but then all the women in the window were unusual because they stood out as pioneers in some way. Who was the most famous? From the 1870s on there were two well-known women: Queen Victoria and Sarah Bernhardt, in no particular order.
– Lynette Mayman, Collections Interpreter, Cranbrook Center for Collections and Research
In Cranbrook Archives’ Christ Church Cranbrook Records, there is a binder on two needlepoint projects undertaken between 1957 and 1964, the first of which focuses on replacing the cushions and kneelers in St. Dunstan’s Chapel. It gives insight into the design process, symbolism, and handwork, as well as providing much information that would be of interest to the sociology of gender roles and art.
St. Dunstan’s Chapel, Christ Church Cranbrook. The Chapel’s first service was Easter Sunday 1926; the current configuration of the Chapel dates to 1934. Photograph by Kevin Adkisson, August 2021. Cranbrook Center for Collections and Research.
The project, a collaboration of the Women’s Auxiliary and the Altar Guild, began in June 1957 when a Needlepoint Committee was convened to oversee the project through its planning, implementation, and dedication. The project was inspired by a similar project at Washington Cathedral where women across the nation contributed 461 pieces of needlepoint to the Cathedral, including altar pieces for Bethlehem Chapel which were worked by women of Michigan.
Twenty designs from the Washington Cathedral project were displayed in the Exhibition of Ecclesiastical Needlepoint at the Detroit Institute of Arts in February 1958 prior to their dedication at the Cathedral. Rt. Rev. Richard S. Emrich commended the idea to all churches in Michigan.
Catalog for the Exhibition of Ecclesiastical Needlepoint at the Detroit Institute of Arts, February 1958. Courtesy of Cranbrook Archives, Cranbrook Center for Collections and Research.
St. Dunstan’s Chapel was selected as the most appropriate place for the women of the church to use their handwork for its adornment, since St. Dunstan is the patron saint of Arts and Crafts. St. Dunstan, born in Glastonbury, Somerset, in the tenth century, is commemorated in St. Dunstan’s Chapel with a stone from Glastonbury Abbey where he served as abbot.
Initially, the Committee decided to seek designs for the project by opening a contest for Cranbrook Academy of Art students, with Henry Scripps Booth, Pipsan Saarinen Swanson, Ken Isaacs, and Marion Leader as judges. Harry Soviak (Painting 1957/MFA 1959) won the competition. However, there were problems in implementing the design in terms of types and quantities of wool, and the Committee sought to consider more traditional designs before making a final choice.
Henry Scripps Booth, Ken Isaacs, Pipsan Saarinen Swanson (seated), and Marion Leader judging entries from Academy of Art students to the needlepoint contest for St. Dunstan’s Chapel at Christ Church Cranbrook. April 19, 1957. Photograph by Harvey Croze. Cranbrook Archives, Cranbrook Center for Collections and Research.
Rachel T. Earnshaw of the Needlework Studio, Inc., of Bryn Mawr, Pennsylvania was contacted for information on how to proceed. Earnshaw had won first place for her designs for the Chapel of the Holy Spirit at Washington Cathedral. Having been sent some information and images of St. Dunstan’s Chapel, she advised on symbolism as well as offering guidance on canvas, wool, and stitches.
This is a story about a wonderful discovery and a trial of patience. A few years ago, I processed the F. Shirley Prouty Collection on Johannes Kirchmayer, which documents the life and work of her great uncle and contains many years of meticulous research. It was a wonderful collection to work with, and a trove of information on architects and craftsmen of the American gothic revival.
Two of the most outstanding of these are architect Ralph Adams Cram and woodcarver Johannes Kirchmayer, who worked together on many projects. This week I made a wonderful new discovery of another product of their hearts, minds, and hands: a silver and gilt portable font initially commissioned as a gift for the Detroit Museum of Art (now the Detroit Institute of Arts) by George Booth. Cram designed it and Kirchmayer created the sculpture models and chasings for it; then, the piece was executed by silversmithJames T. Woolley and decorated by enamellist Elizabeth Copeland.
Silver gilt font completed in 1920 for Detroit Museum of Art. Ralph Adams Cram, Johannes Kirchmayer, James T. Woolley, and Elizabeth Copeland. Cranbrook Archives.
In February 1918, Cram designed the font, which George Booth hoped to have ready for display at the General Convention of the Episcopal Church, to be held in Detroit for the first time in October of 1919.
The making of the font did not follow the anticipated timeline, but rather than a story of delay and disappointment, it becomes a story of patience and its reward.
During the spring, Booth visited Boston and left the Cram blueprint with Woolley. On May 1st, he enquired to know Woolley’s interest in executing the design and an estimate of cost, to which Woolley replied positively, quoting $450 excluding the enamel parts. Giving the commission to Woolley, Booth advised him to confer with Cram or his assistant, Mr. Cleveland, and that Copeland will complete the enameling work.
![Window rubbing by Thompson Art Glass, June 19, 1995. [CCC4.] Window #9 [3 and 4 of 5].](https://cranbrookkitchensink.com/wp-content/uploads/2022/03/ccc4_3and4.jpg)
Cranbrook Kitchen Sink 