The day buried treasure was found in Cheapside

The true story of the Cheapside Hoard is the stuff of fairy tales. But there are reasons why this unique collection of 16th- and 17th-century jewellery has never before been displayed in its entirety.

The Cheapside Hoard: London’s Lost Jewels
Museum of London, EC2

It’s the stuff of fairy tales. Pickaxes fall on the cellar floor of an old house. A workman freezes as he sees something glinting in the dirt. Then pandemonium as he and his fellows scrabble among the broken-up bricks and clay, heaving out clumps of gold, emeralds and pearls. There is more and more: long chains, earrings, bags of loose gems. They cannot believe their luck. They’ve found buried treasure.

But this was real life – Cheapside, London, 1912. And so, before living happily ever after, the navvies, who had been employed to demolish a set of shops, had to find someone prepared to buy goods of dubious provenance. It wasn’t as if they were going to go to the buildings’ owners and sacrifice the prospect of making a bit of decent money for themselves. They knew exactly the man to call on: Stony Jack, the pawnbroker and antiquary. He toured the pubs around the City and paid for bits of pottery, glass or coins that turned up during excavations, which he would sell on to collectors and institutions. Working with the newly established London Museum to save the Cheapside Hoard for the nation was to be his crowning achievement.

But the shady nature of the deals Stony Jack made is one reason why this unique collection of 16th- and 17th-century jewellery has never before been displayed in its entirety. The British Museum, used to getting first dibs on “treasure trove”, had to be placated with several bits of jewellery. Another piece ended up at the V&A.

Now, at last, everything is in one place. The curator Hazel Forsyth has assembled a dazzling exhibition that carefully grounds the hoard in its social and economic context. The displays guide visitors along the journey these jewels once took, by ship to the metropolis, into strongboxes, and finally to a workshop on Cheapside. For that is what the treasure represents – the stock-in-trade of a working goldsmith. As well as many finished pieces, it comprises gems waiting to be set and rough stones waiting to be sorted. The academics’ best guess is that it was buried for safekeeping during the upheaval of the civil war, and never reclaimed.

With the introduction over, we turn a corner into the main room. There is almost too much to take in: rings, necklaces and pendants are suspended everywhere. It is easy to miss some of the smaller objects – a tiny emerald parrot, representing erotic love (parrots were believed to be promiscuous), a red squirrel carved from cornelian, an exquisite strawberry leaf in bloodstone. All are heavy with symbolism. The strawberry leaf has three points for the Holy Trinity. A sinuous, enamelled, emerald-set salamander reminds the wearer of resurrection, as this animal is believed to be able to walk through fire. Most of the jewellery has a rough-hewn quality. The gems glow, rather than sparkle, the gold settings are chunky and irregular. This is no Bond Street jet-set sparkle, no oligarch’s bling.

Yet to look at the early-modern London of the Cheapside Hoard is to observe an elite just as decadent and wasteful as our own. It is only age that makes it seem nobler. In fact, the continuity is startling: One New Change, a luxury shopping mall complete with designer jewellers, stands today where the collection was dug up. And around it loom the financial institutions that have their origin in the “goldsmith bankers” of the 16th and 17th centuries; they were the first merchants in England to change and lend money, and to offer a secure place to store valuables.

So London runs on riches now as it did then. But the hoard teaches another lesson. Wealth is transient. It can disappear. Much of the collection may have belonged to the Stafford family, forced into exile in 1641 and stripped of its assets. Then the treasure fell out of the hands of a goldsmith and into the hands of navvies. It has come to rest in a public museum, where it sits in all its priceless glory, to all intents and purposes worth nothing.

The Cheapside Hoard is on display until 27 April 2014. Details: museumoflondon.org.uk David Shariatmadari is a deputy comment editor at the Guardian

Unique hexagonal watch and "Medusa" emerald. Image courtesy of the Museum of London

This article first appeared in the 17 October 2013 issue of the New Statesman, The Austerity Pope

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Marc Maron: a conversation with the anxiety co-pilot

Now that the interview-based podcast WTF has had millions of downloads and featured guests from Iggy Pop and Barack Obama, what does its host Marc Maron want to say?

Richard Pryor decided to talk about race. Sam Kinison used his fame and his family history to talk about God. Bill Hicks asked why nothing produced in America seemed quite worthy of the people who consumed it. Now that the intimate, interview-based podcast WTF has had millions of downloads on iTunes and has featured guests from Mel Brooks to Iggy Pop and, this summer, Barack Obama, what does its host, the comedian Marc Maron – adopter of stray cats, recovered addict and vinyl hoarder – feel he has to say?

“I think the type of conversations that I have on the show are something that is missing in our lives,” Maron told me one recent Friday, down the line from the garage in the garden of his home in Highland Park, Los Angeles, where WTF has been recorded twice a week since 2009. “We’ve lost the knowledge that it’s not that hard to have an hour-long conversation with someone. You’re built to carry whatever problems they have. I think it’s good for the heart.”

If the Maron family crest bore a motto, it might be that timeless adage: “Wherever you go, there you are.” Born in 1963, Maron was raised by a real-estate broker mother and an orthopaedic surgeon father, first in New Jersey, then in Alaska, then in Albuquerque, New Mexico. “My father is and was both an overactive hypochondriac and a physician,” he wrote in his 2013 memoir, Attempting Normal, “which is a bad combination.” After studying English at Boston University, he began performing stand-up comedy at the age of 24.

“I don’t think of myself as a joke guy,” he told me. “Most of what I do is creating a dialogue around my own problems. Some people call it ‘navel-gazing’ but I’d prefer to call it ‘compulsive self-awareness’.”

And there have been many problems. Maron, now 51, began his 2013 comedy special Thinky Pain by telling the audience in the basement of the Village Gate nightclub in New York that he didn’t “have a lot of respect for people that don’t have the courage to lose complete control of their life for a few years”.

When Maron was 35, unhappily married, hoovering up booze, weed and cocaine most evenings, he met a beautiful aspiring comedian 12 years his junior, who told him he looked dreadful and offered to help him get sober. And she did, more or less. He divorced his first wife and pinned his hopes on his second. By 2009, he was living on the US west coast, divorced for a second time, barely able to work and newly dismissed from the morning talk show he’d co-hosted on the left-leaning Air America radio network.

“It was a period where I needed to talk a lot,” he said, “but also to sort of re-engage with something I think I had practised as a child: being part of somebody else.” With the former Air America producer Brendan McDonald, Maron began recording conversations with comedian friends, seeking advice, delving into their lives. He asked stock questions, such as “What did your old man do?” and “Who were your guys?”, as if they might provide some clue to where he had gone wrong. Then people started to listen.

“I started getting emails saying somehow or other the dialogue with my guests, or my monologues, were making people feel better or getting them through dark times,” he said. “I never anticipated people would get that type of help from the show.”

In a recent episode with Ian McKellen, Maron explained to the British actor that his listeners were “sensitive, slightly aggravated, usually intelligent people”, not so much “a demographic, more of a disposition”. By 2010, WTF had attracted a cult following. Robin Williams came to the garage and talked about his depression. Maron’s fellow stand-up Todd Glass came out as gay on the show after a string of suicides among young LGBT people. Friends whom Maron had known throughout his career, including David Cross, Sarah Silverman and Bob Odenkirk, joined him to reminisce. His 2010 interview with Louis CK, arguably the best-known US comedian of recent years, was voted the greatest podcast episode ever by the online magazine Slate.

“Comedians in their infancy are generally selfish, irresponsible, emotionally retarded, morally dubious, substance-addicted animals who live out of boxes and milk crates,” Maron wrote in his memoir. Yet, as they mature, they can become “some of the most thoughtful, philosophical, open-minded . . . creative people in the world”.

“The best comics are people that have taken the chance to live a life independent of mainstream culture and expectations,” he told me. “They’re constantly looking for an angle on the information coming in. They write things down. It’s the life of a thinker, or a philosopher, or poet – however you want to put it.”

I suggested that poetry was an ideal analogy for comedy, not only because poets reframe reality in a truthful way but also because they can be savage and resentful, particularly to fellow poets. It’s a fact Maron openly concedes about himself.

“I’m the clown that thought Louis CK’s show Louie should be called F*** You, Marc Maron,” he said at the 2011 Just for Laughs Comedy Festival in Montreal. The episode of WTF with Louis CK, a friend since the late 1980s, is remarkable not only for the moment when CK becomes audibly emotional as he discusses the birth of his first child, but for the way in which he unflinchingly airs his grievances with Maron, who confesses to envying CK’s success so much that they lost contact for a time. “You were being a shitty friend by being jealous,” CK says. “I could’ve used you . . . I got divorced. I got a show cancelled. I could’ve used a friend.”

So, in 2015, with a TV series about his life on the IFC cable network concluding its third series, the widely discussed interview in which Obama opened up about parenting, gun control and racism in the US and a series of high-profile appearances in Dublin, London and Sydney booked to showcase new material, surely the glass at last looks half full? “Maybe,” he said. “There are some people whose ego is able to accept the love and adoration of an audience. I’ve always been one to question that.”

Yet the improvements to his life – recognition, financial security, reconciliation with old friends – are undeniable. “Most creative people move through a tremendous amount of insecurity, which can turn to hostility. But the podcast became socially relevant and some of the insecurities dissipated. I could accept myself, for the most part, and realise that all the hard work I’d done for half my life had manifested into something that connects with people.”

Maron’s biggest anxiety today, he explained at the end of our talk, before opening the garage door to face the day, is that he’s “swamped with work all the f***ing time”.

“I beat myself up feeling like I should be out in the world, seeing a play or some art or something. Often, when I do monologues, I think, ‘I’ve got nothing to talk about.’ But then I go on and talk about nothing.”

The truth is that Marc Maron isn’t Richard Pryor or Bill Hicks – but that’s OK. We live in a different time. Perhaps what listeners need most is not more opinions, but a little help getting out of their own way: a co-pilot to navigate the anxieties of living day to day. “That’s exactly right,” he said. “The little things.”

Marc Maron performs at the Southbank Centre, London SE1, on 3 and 4 September

Philip Maughan is Assistant Editor at the New Statesman.

This article first appeared in the 03 September 2015 issue of the New Statesman, Pope of the masses