Drive your cart and your plow over the bones of the dead.—BLAKE.
In 1315, in the reign of Edward II, the prebendary manor was granted by Robert Baldock, the king’s secretary, to the Mayor and commonalty of London. This act enabled more general public access to a large area of fen or moor stretching from the City of London’s boundary (London Wall), to the village of Hoxton. Though ownership of Bunhill Fields reverted to the Dean and Chapter of St. Paul’s Cathedral from 1514 to 1867, it continued to be leased and managed by the Corporation of London. The Corporation in turn sublet the field. This pattern of lease and sub-lease (and often sub-sub lease) was customary with Corporation land and persists to this day.
The name Bone Hill became literally true again in 1549, during the minority of Edward VI. The charnel house at St Paul’s had been used since the 13th Century to house human bones disturbed by later burials. During this period the concept of Purgatory had become an official part of Church doctrine and it became acceptable to disinter human remains when no flesh remained on the skeleton, as it was believed that the soul only remained with the body as long as there was flesh on the bones. The London dead were buried in St. Paul’s Churchyard just long enough for the flesh to rot away, after which the bones were dug up. The old graves were reused for new burials and the dry bones stored in the charnel house (or in the crypts of the City churches). This practice continued in England and Wales until the Reformation, when it came to be regarded as a Popish practice, and permanent interment became more usual. On the orders of Edward Seymour, Duke of Somerset (“Protector Somerset”), the Charnel House of St Paul’s Cathedral was pulled down, and the bones that had accumulated over hundreds of years were dumped on Bunhill Fields.
Over a thousand cartloads of bones were transported out of the city to form a hill of bones on what is now Finsbury Square, with a just a thin layer of soil to consolidate the mound. This new “Bone Hill” was large enough to accommodate three windmills, erected in the reign of Queen Elizabeth, to make the most of the elevated ground which came to be known as Windmill Hill. It was also for some years used as a burial-place for criminals who had perished at the hands of the hangman. The southern extension of Tabernacle Street to Finsbury Square continued to be known as Windmill Street as late as 1912; Windmill Hill and its three windmills were by then long gone.
James Shirley alludes to these windmills in his comedy, The Wedding, of 1629. Act IV. Scene III, Finsbury :
Lodam. Is the coast clear, Camelion?
Camelion. I see nothing but five or six—
Lodam. Five or six? treachery! an ambush! ’tis valour to run.
Camelion. They be windmills.
(Thomas Shelton’s English translation of the First Part of Don Quixote wherein the Don fights windmills that he imagines are giants, had appeared in 1612.)
"Bunhill Row, where Milton wrote 'Paradise Lost'", from St John Adcock, ed., Wonderful London (London : Educational Book Company, 1926), p, 617.
London was spreading beyond its ancient City boundary; Bunhill Row, to the west of Bunhill Fields Burial Ground, was already built up when Stow compiled his Survey of London in 1598. John Milton was a resident of a house there (long demolished) from the time of his third marriage to Elizabeth Minshull in 1662 until his death in 1674. It was in Bunhill Row that he wrote Paradise Lost, Paradise Regained, and Samson Agonistes.
On the far side of Bunhill Row lies Banner Street and Bunhill Fields Quaker Meeting-House with a public garden, Quaker Gardens. The gardens are a small fragment of a Quaker burial ground, which, confusingly, was sometimes itself referred to as Bunhill Fields Burial Ground. This was the first freehold property owned by the Religious Society of Friends. It was bought in 1661 and used until 1855 for burials—sadly very little of it remains today due to severe bomb damage during the Second World War.
In 1664, the physician Dr. Nathaniel Hodges (1629–1688), made a worrying discovery :
… in the Middle of Christmas Holy-Days, I was called to a Young-Man in a Fever, who after two Days Course of Alexiterial Medicines, had two Risings about the Bigness of a Nutmeg broke out, one on each Thigh; upon Examination of which, I soon discovered the Malignity, both from their black Hue, and the Circle round them, and pronounced it to be the Plague ; in which Opinion I was afterwards confirmed by subsequent Symptoms, although by God’s Blessing the Patient recovered.Dr. Hodges’ patient survived, but within 18 months, nearly 100,000 others were to die of plague in London. During the second week of April 1665, 398 were officially admitted to have died of plague. May and June were unusually warm months and plague spread rapidly. By the middle of July 1665 more than 1,000 were dying each week. In the first week of August the death roll increased to 2,020. During the third week of September 1665, 8,297 plague deaths were officially admitted; Dr. Hodges calculated that a truer figure would be 12,000 and the French Ambassador reported to Paris that in his opinion the total was 14,000.
Hodges is an important source for Daniel Defoe’s Journal of the Plague Year (1722). Defoe also records how the Quakers responded :
I should have mention’d, that the Quakers had at that time also a burying Ground set a-part to their Use, and which they still make use of, and they had also a particular dead Cart to fetch their Dead from their Houses; and the famous Solomon Eagle, who, as I mentioned before, had predicted the Plague as a Judgement, and run naked thro’ the streets, telling the People, that it was come upon them, to punish them for their Sins, had his own Wife died the very next Day of the Plague, and was carried, one of the first in the Quakers dead Cart, to their new burying Ground.Soon graveyards were filled. With layers of bodies only inches beneath the earth, the “noisome stench arising from the great number of dead” buried in the New Churchyard of St. Paul’s, together with the plea from many parishes that their own churchyards were now full, forced the Mayor and Aldermen to seek new accommodation; huge holes were to be dug in vacant patches of earth and lined with quicklime, for the interment of bodies of inhabitants who had died of the plague in mass graves or plague-pits. The City Corporation decided that part of Bunhill Fields should become a common burial ground. The rural location of Bunhill Fields, only a short distance north of the city, made it an ideal location for mass burials.
Map of “St Giles Cripplegate without. Old Street. Bunhill Fields.” (detail). From John Strype, A survey of the cities of London and Westminster, 1720.
There is some confusion over whether or not the ground was used for plague burials; many writers follow the statement in Maitland’s History of London (1739) that it was “not … made use of on that Occasion”, but Defoe refers to Bunhill Fields as one of the burying-grounds made during the Plague :
The Distemper sweeping away such Multitudes, as I have observ’d, many, if not all the out Parishes were oblig’d to make new burying Grounds, besides that I have mention’d in Bunhil-Fields, some of which were continued, and remain in Use to this Day …In the last week of September 1665, 4,929 died. By the same week in November, the total was down to 900. On Christmas morning Samuel Pepys was surprised to see a wedding in progress. Life was slowly returning to normal, though a heavy, sweet smell of putrefaction still hung over London. It was proposed that the City graves should be covered with thousands of tons of lime, but this would have taken weeks to dig out from the chalk pits in Kent and bring to London by barges or carts. Nothing was done, and the smell drifted away as the bodies decayed. On 1 February 1666, King Charles felt it safe to return to St. James’s to the peal of church bells.
Within months the Great Fire was to prove as damaging in terms of property as plague had been in terms of human life. A little before two o’clock on the night of 2 September 1666 a workman in Farriner’s baking house smelt smoke and aroused the household. The baker, his wife and child hurried over the rooftops to safety, but their maid, too timid to follow, was burned to death. Helped by a strong wind, the flames spread quickly. The parish constable and watchmen arrived and called out the Lord Mayor, Sir Thomas Bloodworth, who thought it not worth his attention and went back to bed, grumpily observing, “Pish! A woman might piss it out!” Later that morning Samuel Pepys found that 300 houses, half London Bridge and several churches had disappeared. By 4 September half the City had gone. Nearly 400 acres had been burned within the City walls and 63 acres outside them; 87 churches had been destroyed, together with 44 livery halls and 13,200 houses, but miraculously only nine lives had been lost. Homeless Londoners camped out in Bunhill Fields after the Great Fire while their homes were rebuilt.
The Act of Uniformity of 1663 had established the Church of England as the national church. Its significance is that it also established a distinct category of Christian believers who wished to remain outside the national church—these became known as nonconformists or dissenters. As Bunhill Fields burial ground was not associated with an Anglican parish church, it became popular with anyone who did not wish to treat with an interfering vicar. Nonconformists could here bury their dead without the use of the Book of Common Prayer. Bunhill Fields was open to persons of any religion, or to nonbelievers such as Joseph Ritson, who was laid to rest with no religious service at all. “Tindal’s Burying Ground” was available for interment to anyone who could afford the fees.
It is sometimes alleged that Bunhill Fields is unconsecrated ground. But if actual evidence of consecration has been hard to find, it’s worth noting that Tindal and his successors employed an Anglican clergyman for persons who wanted a Church of England funeral. Susannah Wesley, mother of Charles and John Wesley and seventeen other children, was buried here in 1742. The Wesleys would never have countenanced their mother with her high-church Anglican sympathies being laid to rest in unconsecrated ground. John Wesley, the founder of Methodism, is himself buried in a small burial ground to the rear of Wesley’s Chapel across the City Road. Charles, a prolific writer of hymns, remained within the Church of England and is buried in his parish church of St Pancras. (Personally, I believe the suggestion that Bunhill Fields was unconsecrated ground came from the Ecclesiastical Commissioners since that would have made it easier to redevelop the land for building when the lease to the City Corporation ran out.)
The Bunhill Fields burial ground was in use from 1665 until 1854. At the time of its closure, approximately 123,000 interments were estimated to have taken place (it was allotted more land in 1700). Another 6,000 are buried behind Wesley’s Chapel just across City Road. In the Quaker burial ground to the west of Bunhill Row, lies George Fox (died 1691), founder of the Religious Society of Friends, with perhaps 20,000 others. The exact location of his grave site has been lost.
The original burial ground registers, from 1713 to 1854, are held at The National Archives at Kew. Other records, including interment order books dating from 1789 to 1854, and a list of the legible monument/headstone inscriptions in 1869, are held at London Metropolitan Archives. Surviving records include name and age of deceased, place from which body was brought, whether vault or grave, whether burial entailed removal of another corpse, minister’s fee, depth and situation of grave or vault, day and hour of burial and undertaker’s name and address, though not every burial, particularly the earliest, can be described in complete detail. The location of the grave is given by a grid reference (N & S, E & W). Traces of the grid numbering survive on the south wall.
The Baptist minister John Rippon—who was himself buried at Bunhill Fields in 1836—made transcripts of its monumental inscriptions in the late 18th and early 19th centuries, some copied while “laying on his side”. In 1803 he issued a prospectus, unimplemented, for a six-volume publication on the memorials there. The British Library now holds 14 manuscript volumes of his transcripts; a further six volumes are held in the College of Arms.
Tomb of Dame Mary Page, from St John Adcock, ed., Wonderful London (London : Educational Book Company, 1926) p. 905.
The earliest recorded monumental inscription was that to “Grace, daughter of T. Cloudesly, of Leeds. February 1666”. The earliest surviving monument is believed to be the headstone to Theophilus Gale: the inscription reads “Theophilus Gale MA | Born 1628 | Died 1678”. Perhaps the most curious and certainly the grimmest is the inscription to the monument of Dame Mary Page (died 1729). It reads :
Here lyes Dame Mary Page. She departed this life March 11, 1728, in the 56th year of her age. | In 67 months she was tap’d [tapped] 66 times. Had taken away 240 gallons of water without ever repining at her case or ever fearing the operation.Some of the most notable people from British history—especially British Nonconformist church history—are buried and commemorated here. There remain, now shaded by great plane trees, the graves and memorials of John Owen, theologian (1683); Lieutenant-General Charles Fleetwood, son-in-law of Oliver Cromwell (1692); Thomas Newcomen, early developer of steam engines (1729); Susannah Wesley, the “Mother of Methodism” (1742); Dr. Isaac Watts, the “father of the English Hymn” (1748); Thomas Bayes, statistician and philosopher (1761); Richard Price, preacher and pamphleteer (1791). These people represent only a tiny fraction of those buried in Bunhill Fields. There are many others of note, some of whom are better known for their achievements in a wide range of fields than for the nature of their Christian discipleship.
Buried in Bunhill Fields in 1748, Dr Isaac Watts was one of the most prolific hymn writers in the English language as well as being one of the earliest. Before Watts’s time, people sang psalms in churches rather than hymns; many of his hymns are paraphrases of one or more psalms. Critics have noticed that Blake’s Songs of Innocence and of Experience were influenced by Isaac Watts’s Divine Songs attempted in Easy Language for the use of Children (1715), an early volume of children’s verses, many of them hymns and all of them very moral. In several respects Watts’s verses for children anticipate Blake’s. The following passage comes from “Innocent Play”:
Abroad in the meadows to see the young lambs
Run sporting about by the side of their dams,
With fleeces so clean and so white;
Or a nest of young doves in a large open cage,
When they play all in love, without anger or rage,
How much may we learn from the sight.
It’s almost there, but Blake is more succinct than Watts and leaves out the moralizing.
Thomas Bradbury, an outspoken defender of religious liberty (at least for his own brand of religion) and supporter of the Hanoverian succession, preached his last sermon on 12 August 1759, and fell ill shortly afterwards. He died, aged eighty-two, on 9 September 1759 and was buried in Bunhill Fields on 15 September. At the close of Queen Anne’s reign, Bradbury had occupied the pulpit of a meeting-house off Fetter Lane. In 1732 Bradbury’s congregation moved to a new chapel in Carey Street New Court, to the west of Fetter Lane, and the “Great Meeting House” stood empty until leased by the Moravians in 1742. The Brethren’s Chapel, Fetter Lane (as it became known) was to be the Moravians’ London centre for the next two hundred years. (William Blake’s mother, Catherine, and her first husband, Thomas Armitage, were to join the Moravian Congregation in November 1750.)
The dissenting churches viewed the Moravian Brethren with hostility. There seems to have been open enmity from Bradbury at Carey Street New Court. The Fetter Lane church diaries note in August 1743 :
Dr Earle & Mr Bradbury Dissenting Ministers preach’d (as we are told) against the Brethren this Afternoon.This is the same Thomas Bradbury who, in Queen Anne’s reign, when the government proposed reducing the penalties on dissenters, vehemently opposed the changes since they would have applied to Catholics as well. Even with an old friend, Isaac Watts, there was a serious falling out when Bradbury criticized Isaac Watts’s Psalms of David Imitated in the Language of the New Testament (1719) and forbade the use of Watts’s ‘whims’ (Hymns and Spiritual Songs, 1707) in his services.
A very different Nonconformist minister, Thomas Bayes, was buried at Bunhill Fields in 1761. Presbyterian minister at Tunbridge Wells, amateur mathematician (and an inveterate gambler), Bayes is remembered for his development of ideas and concepts in the theory of probability. These are described in his “Essay Towards Solving a Problem in the Doctrine of Chances”, published posthumously in the Philosophical Transactions of the Royal Society of London in 1763; his notes were edited and published after his death by his friend Richard Price (also buried in Bunhill Fields).
Bayes established a mathematical basis for probability inference (a means of calculating, from the number of times an event has not occurred, the probability that it will occur in future trials). This fundamental proposition on probability is called Bayes’s Theorem, after him. The monument to members of the Bayes and Cotton families, including Thomas Bayes and his father Joshua, was restored in recent years at the expense of the Institute and Faculty of Actuaries.
Sometimes it’s just the mind-boggling numbers that attended a funeral that arouse our interest. Joseph Hart, independent minister and hymn-writer, died at his house at the sign of the Lamb, near Durham Yard, London, on 24 May 1768, aged fifty-six. He was buried in Bunhill Fields, where 20,000 people are said to have listened to Andrew Kinsman’s funeral oration. Could they all have fitted into the burial ground? Or did some view proceedings from Windmill Hill overlooking the graves? Perhaps half-a-dozen attended William Blake’s funeral, plus an Anglican clergyman and the undertaker’s men.
Robert Winter was pastor of the Independent church in Carey Street New Court from 1806, in succession to his grandfather, Thomas Bradbury, and his uncle, Richard Winter. He was four years younger than Blake, and was born in Brewer Street just around the corner from the Blake family at 28 Broad Street. The Carey Street New Court congregation included Rebekah Bliss, one of Blake’s earliest patrons. Rebekah herself was to remember the various charities associated with New Court in her will and made a substantial bequest to Robert Winter: “to the said Revd Dr Winter One thousand Pounds like 3 pr Cent Annuities”. Winter died in 1833 and Alfred Light records :
To Bunhill Fields his body was conveyed on August 17, and in the presence of a company of people, estimated to number at least two thousand, it was deposited in the family tomb.I am tempted into biographical speculation. Could William Blake have known the Winter family from childhood? Was the lawyer James Blake, who had chambers in Carey Street, William’s uncle? Could Blake while visiting his uncle, have also visited the Carey Street chapel? Was it at the chapel that he met his patron Rebekah Bliss?
In 1769 an Act of Parliament gave the City of London Corporation the right to continue to lease the ground from the prebendal estate for 99 years. The City authorities continued to let the ground to their tenant as a burial ground until in 1778 the Corporation decided to manage it directly.
In the years before closure, some sixteen hundred burials took place each year. The poet Robert Bloomfield in his Journal of a Tour down the River Wye (written 1807; published posthumously in 1824) compares a Welsh country churchyard favourably with Bunhill Fields
it was a beautiful, sad, and impressive sight; which will make me detest the unhallowed mob of bones in Bunhill fields more than I ever did before: let me be buried any where but in a crowd!Bloomfield himself, when he died in 1823, was laid to rest in the quiet burying ground of All Saints, Campton, Bedfordshire.
By the 1850s, Bunhill Fields was deemed to be full. The burial ground is a vivid example of London’s old cramped cemeteries, with forests of headstones and thousands of graves jammed into every possible space, like all of London’s burial places before large cemeteries further from the centre of the city opened from the 1830s onwards. Bunhill Fields has a very different feel to big Victorian cemeteries such as Abney Park or Kensal Rise, which were intended from the beginning to serve as parks as well as burial grounds.
"Bunhill-Fields Burial-Ground", from The Illustrated London News (27 January 1865).
In 1852 the Burial Act had been passed which enabled burial grounds to be closed once they could accommodate no further burials. An Order for Closure for Bunhill Fields was made on December 29, 1853, and the last burial (that of a 15-year old girl, Elizabeth Howell Oliver) took place on 5 January 1854. Occasional interments continued to be permitted in existing vaults or graves: the final burial of this kind is believed to have been that of a Mrs Gabriel of Brixton in February 1860. By this date approximately 123,000 interments had taken place in the burial ground.
Bunhill Fields : Ticket to the Opening Ceremony on Thursday October 14th, 1869. At 3 o’Clock Precisely.—Published by Pardon and Son, London, 1869.
Bunhill Fields : Ticket to the Opening Ceremony on Thursday October 14th, 1869. (Verso).
Bunhill Fields Burial Ground now comprises 4 acres (1.6 ha) located in the London Borough of Islington but owned and maintained by the City of London as a public open space. The lease for the land was due to be passed to the Ecclesiastical Commissioners for England in 1867; however, fears that the land might be used for building or other secular purposes resulted in the passage of the Bunhill Fields Burial Ground Act of 1867. The Corporation of London undertook to preserve Bunhill Fields burial ground and maintain it for the use of the public. Improvements were made to the cemetery including laying-out of footpaths and the planting of trees. The grounds were re-opened by the Lord Mayor on the 14 October 1869. Bunhill Fields has thus been managed as a public open space by the City of London Corporation for 150 years, first under the 1867 Act and latterly under the City of London (Various Powers) Act of 1960.
"In the Dissenters' Disused Burial Ground at Bunhill Fields", from St John Adcock, ed., Wonderful London (London : Educational Book Company, 1926), p, 902.
The current layout of Bunhill Fields Burial Ground was developed in two main phases. The first of these was in the 1860s, when the City of London improved the site: undertaking tree planting with avenues of London planes, paths, seating, raising of tombs, erection of railings, straightening of headstones and deciphering and re-cutting of inscriptions. In the 1960s another layer was added to the site with a sensitively designed public garden by one of the foremost landscape architects of the period, Peter Shepheard.
Bunhill Fields as we see it today is a postwar creation—the burial ground suffered severe bomb damage during the Second World War. It is also believed to have been the location of an anti-aircraft gun during the Blitz. In 1949 the Corporation recognised that the preservation of the site precluded admitting the general public, as many tombs were in a dangerous condition. Proposals were put forward to clear almost all the headstones and create a public “garden of rest” with just a few of the more “important” monuments preserved. The historian Anthony Wagner was almost the sole voice of protest :
This treatment of ancient City graveyards is open to objection on three distinct grounds. First, aesthetic: … the strong character of an eighteenth-century graveyard, with its proper touch of grimness, is replaced by a compromise with no character at all. Secondly, historical: this same character is a vivid expression of the age which made it, therefore perhaps antipathetic to our own, but also therefore to be preserved as visible history. Last and most, for the offence to natural piety. What would our forefathers have thought of a posthumous snobbery which, in the face of the Great Leveller, groups burials into three classes, “those of national and international fame . . ., those of eminence in their time: and the remainder in whom interest is largely confined to their descendants”? If the improvers are in doubt as to what would have been the feelings of those who raised these tombs or those whose bones they cover, let them read again Gray’s Elegy or Shakespeare’s epitaph. (Letter to the editor. The Times, 28 November 1949.)The City of London (Various Powers) Act, 1960, vested the freehold with the City, but transferred responsibility for the 2,333 memorials to descendants of the interned. The City Corporation subsequently sought and obtained the Bunhill Fields Burial Ground Act, 1960, allowed for the clearing of the northern third of the site of most of its monuments. In major landscaping work by the landscape architect Peter Shepheard in 1964–65, the southern area remained dominated by the memorials, fenced off from public access by metal railings while to the north a new open lawn enclosed by shrub planting was created to complement the memorial landscape. With the addition of the new Blake memorial in 2018, the burial ground now contains 2,334 monuments, mostly simple headstones (of which there are 1,920) arranged in a grid formation.
Bunhill Fields Burial Ground provides a valuable oasis of greenery in a highly urban area. It contains grassland, shrubbery, and fine mature trees (mostly London planes) which harbour birds and bats. The memorials, together with the shade provided by the tree cover, provide suitable habitat and micro-climate conditions for lichens, bryophytes and ferns. Its value for biodiversity is indicated by its designation as a Site of Borough Importance for Nature Conservation.
In Jerusalem the puritanical Hand and Hyle condemn the “sinful delights”
Beneath the Oak & Palm, beneath the Vine and Fig-tree
In self-denial!
In the Book of Ahania, the fig tree acts as a symbol of prosperity
Bursting on winds my odors,
My ripe figs and rich pomegranates
In infant joy at thy feet
And in the Illustrations to the Book of Job, with the advent of Job’s new spiritual awareness, the fig tree flourishes and bears fruit, and Job and his wife sit humbly beneath it upon a grassy mound.
For some 25 years after Shepheard’s landscaping, it was the Corporation’s policy not to use the powers available to it under the Act to repair memorials, with the result that considerable deterioration, decay and collapse occurred, exacerbated by the storms of 1987 and 1992. However, in November 1994 the Trees Gardens and City Open Spaces Committee reversed its maintenance policy, but allocated only modest resources, which have been used for emergency repairs.
The significance of the burial ground is recognised by the designation in 2011 of its historic landscape as a Grade I listed entry on the National Register of Historic Parks and Gardens, affording it special protection. In addition to this, 75 individual monuments are also Grade II listed, and Bunyan and Defoe’s memorials are Grade II* listed. The historic significance of the burial ground is further indicated by its designation as part of the Bunhill Fields and Finsbury Square Conservation Area.
Bunhill Fields Burial Ground has survived threats of redevelopment in the 1860s, neglect between the wars, bomb damage, narrowly escaping conversion to a “garden of rest”, partial demolition in the 1960s (however sensitively done), followed by years of further neglect. It remains still a profoundly moving historical monument and place of pilgrimage.
Sources and Further Reading
Paula R. Backscheider.—Daniel Defoe : his Life.—London : Taylor & Francis, 1992.
James Clare & Martin Holden.—”Rest in Pieces : Bunhill Repairs”.—Cornerstone : the Magazine of the Society for the Protection of Ancient Buildings.—Vol. 27 no 2 (2006).
Daniel Defoe.—A journal of the plague year : being observations or memorials, of the most remarkable occurrences, as well publick as private, which happened in London during the last great visitation in 1665. Written by a citizen who continued all the while in London. Never made publick before.—London : printed for E. Nutt at the Royal-Exchange ; J. Roberts in Warwick-Lane ; A. Dodd without Temple-Bar ; and J. Graves in St. James’s-Street, 1722.
Nathanael Hodges.—Loimologia, or, An historical account of the plague in London in 1665 : with precautionary directions against the like contagion. By Nath. Hodges, M.D. and fellow of the College of Physicians, who resided in the city all that time ...—The second edition.—London Printed for E. Bell, at the Cross Keys and Bible in Cornhill: and J. Osborn, at the Oxford-Arms in Lombard-street 1720.
Though designated the “second edition”, this is the first English-language edition of a work originally published in Latin : Loimologia, sive, Pestis nuperæ apud populum Londinensem grassantis narratio historica.—Londini typis Gul. Godbid, sumptibus Josephi Nevill, 1672.
Isabella M. Holmes.—The London burial grounds : notes on their history from the earliest times to the present day. By Mrs. Basil Holmes.—London : T. Fisher Unwin, 1896.
Alfred W. Light.—Bunhill Fields : written in honour and to the memory of the many saints of God whose bodies rest in this old London cemetery.—London : C.J. Farncombe & Sons, ltd, 1915-33.—2 vols.
Vol. I was first published 1913, and revised 1915.
London (City). Corporation.—Report of Director of Technical Services. Subject: Bunhill Fields conservation management plan.—London : The Corporation, 13 July 2004.—Ref. No.: DTS 064/04. Agenda items for Open Spaces Sub, 26 July 2004, and Finance Committee, 27 July 2004.
William Maitland.—The history of London : from its foundation by the Romans, to the present time. Containing A Faithful Relation of the Publick Transactions of the Citizens; Accounts of the several Parishes; Parallels between London and other Great Cities; its Governments, Civil, Ecclesiastical and Military; Commerce, State of Learning, Charitable Foundations, &c. With the several Accounts of Westminster, Middlesex, Southwark, And Other Parts within The Bill of Mortality. In nine books. The Whole Illustrated with a Variety of Fine Cuts. With a Compleat Index.—London : printed by Samuel Richardson, in Salisbury-Court near Fleetstreet, MDCCXXXIX.
Vivian de Sola Pinto.—”Isaac Watts and William Blake”.—The Review of English Studies, Vol. 20, No. 79 (July 1944), 214-223.
James Shirley.—The VVedding : As it was lately acted by her Maiesties Seruants, at the Phenix in Drury Lane.—London : printed for Iohn Groue, and are to be sold at his shop at Furniualls Inne Gate in Holborne, 1629.
Henry Wheatley.—London past and present : its history, associations, and traditions.—In three volumes.—London : John Murray, 1891.
“Based upon The Handbook of London by the late Peter Cunningham.”
Bunhill Fields is located between City Road and Bunhill Row in London EC1 (the nearest tube stations are Moorgate and Old Street), and it is open all year round. Information about guided tours and access to the fenced-off areas can be found here.
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