Maori:
The Maori history of this area relates particularly to coastal Otago (Te Tai o Araiteuru) and the tradition of the waka Arai Te Uru. Muaupoko (Otago Peninsula) in particular, provided a sheltered place for settlement. A settlement in what is now central Dunedin is believed to have been occupied as late as 1785 but was unoccupied in the 1820s when the area was described by Thomas Shepherd. Although ancient trails (ara tawhito), seasonal settlements (nohoaka) and canoe mooring sites (tauraka waka) were evident at the commencement of Dunedin, most soon vanished or were incorporated into colonial roads.
The Dunedin Jewish congregation:
Before 1861 and the discovery of gold in Otago, only five members of the Jewish faith ventured to settle amongst Dunedin’s overwhelmingly Presbyterian Scottish community. Wolf Harris, George Casper, Hyam E. Nathan, Joseph Fogel and Adolph Bing formed the basis of the congregation. Nathan held services in his home in High Street.
Numbers escalated rapidly with the arrival of gold-seeking immigrants. Many new Jewish immigrants applied their efforts to supplying the wants and needs of the miners. The community continued to increase and on 15 January 1862 a public meeting was advertised to consider establishing a Jewish congregation and the purchase of a site for a synagogue.
The meeting attracted 14 gentlemen and on 26 January the Dunedin Jewish Congregation was born; the southernmost Jewish congregation in the world.
The first meeting place was a small house on George Street but as the number of Jewish residents in Dunedin continued to increase, it soon proved inadequate. In June 1863 the Congregation met to discuss the ‘immediate necessity of erecting a suitable place of worship’. A site was decided upon and a subscription list drew £400 that night. The preferred site was on the corner of Moray Place and View Street but delays meant the site was bought by the Congregational Church. Instead, the Jewish Congregation purchased an adjacent site on Moray Place, Part Section 29 Block XIV. It was a triangular, sharply sloping site. The Synagogue would be placed at the top and rear of the section, overlooking the emerging city.
The Dunedin Synagogue:
On 2 December 1863, the Congregation invited designs for the erection of a synagogue. By January 1864 W.H. Clayton, architect, had been appointed.
William Clayton (1823-1877) was born in Tasmania. In 1840 he travelled to Europe and studied architecture. Returning to Tasmania he was appointed Government Surveyor in 1852 but the economic depression saw him move to Dunedin in 1863. His first jobs were minor and the commission to build the Synagogue was his first major project. Interestingly, Clayton’s wife was Jewish, and in 1867 his daughter Mary married a prominent member of the Dunedin Jewish Congregation who was also their neighbour: future New Zealand Premier Sir Julius Vogel (1835-1899). Designing important Dunedin buildings such as the Provincial Chambers and All Saint’s Church, he went on to become New Zealand’s first and only Colonial Architect. He is best known for his masterpiece, the Wellington Government Buildings (1876) a stone-simulated wooden building and the largest timber framed building in the Southern Hemisphere.
The successful building tender came from Somner and Gunn for £1400. By 23 July 1864 the exterior of the new Synagogue was almost complete and tenders were called for its fittings. The total cost was £1850 and the Congregation remained in debt for some years.
Like Clayton’s other contemporary designs, the Synagogue was built in brick, 18 inches thick, English bond with alternate courses of headers and stretchers, with a cavity and an inner lining wall. The foundations facing Moray Place were high because of the steep slope. Built of bluestone, probably Leith Valley trachy-andesite, there were two round-arched windows on the southeast elevation. There may have been windows also in the opposing wall, but photographic evidence only presents the southeast view. An entrance door to the basement was on the northwest elevation. The basement measured 30 by 20 feet (9 by 6 metres). The space was used as the Vestry and school room.
The Synagogue was about 24 metres long by 9.5 metres wide. There were five tall round headed windows on the southeast and northwest elevations. They appear to have been glazed, double-sash windows, four panes to each sash, and the upper sashes round headed. In an 1865 photograph the window panes have been obscured blocking the view of the interior from casual observers. Local architectural historian, Hardwicke Knight, commented that the ‘brickwork is outstanding’; although in time ‘the beauty of the brickwork was lost by cement rendering’.
The rectangular brick exterior included a narrow wooden porch on the elevation facing Moray Place. The wooden entrance porch was inset into the northeast elevation and topped with a small pediment. An 1865 photograph shows the porch had two narrow windows, one above the other. Simple steps with a railing led from the ground to the porch’s wooden entrance door. The Congregation intended to erect a more imposing façade at a later date. Photographic evidence indicates the rear of the building was also unadorned except for a small triangular pediment sent into the wall.
The newspaper commented on the interior of the building on its completion:
‘The interior fittings of the building are exceedingly chaste. The Ark of the Covenant has a very imposing effect as you enter the Synagogue; it is composed of four Corinthian columns in white and gold. Between each pillar are panels with gold mouldings; the whole surmounted with a most elaborate carved arch, tinted with gold. In the centre are placed tablets on which are inscribed the Ten Commandments. The covering in front of the ark is composed of crimson silk velvet, with a very splendid border, elegantly embroidered with gold in the centre, bearing the 'shield of David'...The approach to the ark is by circular steps, imitating white and black marble, the centre covered with a costly carpet. The reading desk or pulpit is placed in the centre, and is one of the most elaborate pieces of workmanship we have seen in the province. Like the Ark, it is painted in pure white, with gold mouldings, and surrounded by sixteen pillars in sienna marble. The ladies’ gallery is particularly chaste, and supported by eight massive pillars, corresponding with the pulpit; beneath the dwarf balustrades, which are placed at the top, are mouldings very elaborately carved and tinted with gold...the arrangements reflect the highest credit on both architects and builders...’
The walls were plastered and the ceiling timber stained and varnished. The principal rafters were dressed and chamfered with cut pendants under the queen posts. The seats were ranged on one side of the synagogue with simply designed scroll ends. The seat backs and elbows were padded and covered in crimson plush. The wood work was painted white to correspond with the other fittings. Ventilation was provided for by iron gratings inserted in the exterior walls which were linked to interior ventilators in the floor and in the ceiling.
The area surrounding the Synagogue was grassed, with paths in front and behind. A wooden fence surrounded the land, with a gate at the rear and a path leading presumably to the road behind. There was also a narrow outhouse at the rear, southwest elevation.
The Dunedin Synagogue was consecrated on Sunday 25 September 1864. A large number of the Jewish congregation gathered as well as ‘several of the most influential gentlemen of this city representing Christian denominations.’ The building was, and is, the southernmost Synagogue in the world. It is now, also, the oldest surviving synagogue in New Zealand and is one of only two Victorian ones still extant. A replacement synagogue, built in Dunedin in 1881, has since been lost. Auckland’s Synagogue, constructed in 1884-1885, is now the second oldest surviving synagogue. Wellington’s wooden synagogue was built in 1879 and in use for 60 years before being demolished. Christchurch’s synagogue was built in 1881 and deconsecrated in 1987 and later demolished. New Zealand’s three other synagogues, established at Nelson, Hokitika, and Timaru, are also no longer in existence.
1870s:
In 1872 David Ross, architect, was engaged to erect stone steps and walls to improve the steep access from Moray Place. Ross advertised for tenders ‘for Stone, Wood, and Earthwork of approaches to Synagogue’ in February. Knight describes the resulting street entrance wall and gate as ‘particularly fine, solidly built of large blocks of Port Chalmers breccia.’ Art historian Peter Entwisle believes this new landscaping was ‘intended to provide a dignified setting for the structure, above a park-like approach, despite the very steep ascent and narrow street frontage. In what is otherwise a built-up townscape the result is dramatic and provides a sharp contrast to the surrounding Moray Place street frontages.’
The improvements were made at a cost of £300 but ‘still the inconvenience of the high elevation from the street was felt, more particularly by the ladies, and although it was frequently advocated to complete the front, it was put off from time to time in the hopes of disposing of the land and buildings at a fair price.‘
In the same way the Congregation made alterations to manage a challenging site, they also altered traditional Jewish practices to survive in an unconventional colonial environment. Changes were made to the inclusion of women in services, the abandonment of kosher meat and lessons in Jewish practices. A Jewish commentator, Lazarus Goldman, notes the ‘apathy of the Dunedin Jews towards their religious exercises did not indicate that they abjured their religion or Jewishness. They had no inhibitions concerning the fact that they were Jews. Formal religion and its symbols had to be supported. Although they did not attend the services regularly on Sabbaths, absence on the High Holydays would almost have been considered a betrayal.’ Increasingly New Zealand Jews did not emphasise their adherence to their faith through public worship and adherence to orthodox Jewish practices. Yet the Synagogue represented a tradition with which they were more or less in accord.
When the Synagogue became too small then for the crowds who attended on the High Festivals, the Congregation had reason to look to a larger and more imposing edifice.
1881 and the Dunedin Masonic Hall Company:
In December 1875 the Dunedin Jewish congregation purchased a new site on Moray Place, almost opposite the existing Synagogue. It was not until 1888, however, that the sale of the Synagogue appeared imminent when sale negotiations began with the Dunedin Masonic Hall Company. On 9 May 1880 the Committee accepted an offer of £1850 and a possession date of 5 January 1881. A delay in the construction of the new Synagogue led the Committee to ask for continued use of the building for three weeks after the possession date. The Committee minutes of 6 March 1881 noted that ‘The President reported that the removal from the old building to the new one had taken place on Feb 7th and that divine service was held for the first time in the temporary school...’ The new Synagogue opened on 4 November 1881 (and has since been demolished). The old Synagogue had served the largest community of Jews in New Zealand for over 15 years.
David Ross was appointed to adapt and extend the structure for Masonic purposes. Ross was one of Dunedin’s most important architects. He was also a Mason.
Soon after the transfer of ownership, on 11 February 1881, Ross advertised for tenders for works on the new Masonic hall. Messrs Anderson and Godso submitted the successful tender. Work was completed by August, costing between £1200 and £1300.
While Ross made some alteration to the existing interior, the most significant change was extending the building horizontally and vertically. A top floor was added with an extension cantilevered from the southeast elevation. The building was also extended towards Moray Place occupying the footprint of the existing wooden portico and including an internal staircase. The foundations were possibly bluestone, with brick for the walls. Timber was used for the cantilevered external gallery. The new topmost space had windows facing the street. Knight comments that the ‘result was a larger, more functional but still externally austere structure’. The first floor, including the extension, held an anteroom, a robing room, and a chamber 30 by 20 feet (9 by 6 metres), which was to be used as a library. Beyond this was the lodge room, the former Synagogue. The newly created second floor held an ante chamber and chapter meeting room. Ross’ interior modifications were described by during the consecration ceremony on 31 August 1881:
The Company entrusted to Bro P. D. Ross, District Grand Superintendent of Works, E.C. the task of rendering the edifice suitable for Masonic purposes, and in this Bro. P.M. Ross has succeeded to perfection, giving the craft a most perfect and complete Masonic temple. The hall proper is a superb apartment... Its appointments are extremely chaste and of very superior materials. The eastern part, or dais, is splendidly fitted, all the emblems of the craft being displayed in painted glass, the work of Bro Leves. The dais is covered with crimson carpet, and the seats are of massive rosewood and haircloth. Round the sides of the lodge are raised seats, properly upholstered and capable of seating 300 persons... The point of special attractions within the lodge room is that termed in Masonic parlance 'the East', which is an alcove decorated and painted in a most artistic style by Messrs Leves and Scott.
The Masons repainted the ark adding their own emblem; the All-Seeing Eye. A later owner’s research indicates that the eye had either been painted or repainted by noted artist Petrus Van der Velden (1827-1913).
1932 Alterations:
In 1932 Dunedin Masonic Hall Company hired Eric Miller (1896-1948) of the architectural firm Miller & White, to expand and remodel the building. Interestingly, research by a later owner indicates the refit was designed ‘by an itinerant Italian who had been in Dunedin at the time and was also responsible for Pattilo Studio.’
The builders were Woody & McCormack. For a cost of £3,611 they removed the cantilevered gallery on the southeast elevation and replaced it with a new wing. They also rebuilt the street frontage. The result was largely the structure as it appears today.
The new exterior was brick on concrete foundations, then rendered in cement plaster and capped with ceramic tiles. The front elevation is dominated by a plasterwork relief, representing the royal arch of the Temple of Solomon. The square and compass in the centre of the Arch is the most identifiable symbol of freemasonry. The exterior windows were also redesigned, removing the embellishments beneath the round headed arch and adding the square and compass.
To the north of the front façade a small narrow wing was added which incorporated an entrance porch and a men’s toilet block behind. To the south a two story wing was added. It accommodated a supper room and utility services. The exterior plans show a subtle stepped exterior, with the new porch stepped slightly to the front of the existing structure, which in turn is stepped slightly to the front of the new southeast wing.
On the interior, the new porch entered into a long corridor. To the right of the corridor was a combined Committee and Cloak room. The corridor led to a few stairs and a landing, which gave access to the smaller Candidates’ and Ladies Cloak room.
The sweeping wooden staircase, housed within the new extension, led up to the first floor. Off the landing to the right was the Anteroom and Temple. Straight ahead was the new refectory, with a kitchen behind.
With the addition of the southeast wing, the five windows of the original Synagogue on this side were enclosed. The architect introduced plasterwork in their place featuring Masonic emblems. The windows on the adjacent wall, bar one, were also filled in. Ventilator panels were set into the tops of the window openings. The gallery may also have been enlarged during the renovations and an organ was added to the space. A black and white centrepiece in the floor of the temple, ‘emblematic of human life, checkered with good and evil’ was also added.
The staircase continued to the second floor and a small landing, to the left of which was a small store room. Behind the landing was a narrow Candidates’ Room. To the right was a large Chapter Room which had formerly included the stairs.
On Wednesday 2 November 1932 the building was officially opened. For the next sixty years, the structure was the central meeting place for Dunedin Masons. General repairs and maintenance were ongoing.
1992-2004:
Peter Duncan and Victoria Timpany bought the building in October 1992. A refit began almost at once. Peter Duncan, artist and architect, had overseen numerous architectural restorations in Europe. Victoria explained that Peter’s ‘vision was to give the building a contemporary function without radically changing its character’. Cheaper than a house, the Duncans aimed to utilise the space as both a home and accommodation for their dealer gallery. Their venture was aptly named the Temple Gallery.
Peter Duncan took on much of the work, with the aid of Stuart Robertson who made all the joinery for the building’s restoration. The Duncans removed the hardboard which had covered the walls and removed linoleum from floors, revealing the original wooden flooring. The Masons had not destroyed original features but simply covered them up to ‘modernise’ the space.
The first priority was to turn the top floor, including the old Chapter Room, into a self-contained apartment to rent out and generate income. Refurbishment of the refectory for use as a gallery space was completed in 1998, although proper kitchen and bathroom facilities remained unfinished.
The original Synagogue was converted into part of the Duncan family’s apartment. Many of the Masonic embellishments remain. Three of the windows on the east wall were reopened during the refit to introduce natural light. The master bedroom is under what was originally the Ladies Gallery. The second room of the apartment is the main living area which was once the temple’s anteroom.
During the course of the twelve year project, work was also carried out to consolidate the foundations. Some of the cement of the upper walls was removed on the northwest wing, exposing the original brickwork. The roof is now corrugated iron and channel iron.
Since 1998 the building has been the premises of prominent dealer gallery, the Temple Gallery. It has been a significant outlet for the works of predominantly Otago locals, including Ralph Hotere, Donna Demente and Anita DeSoto. Dunedin band ‘The Chills’ recorded their last album in the space. One international renowned travel company rates the Gallery and former Synagogue as one of the top fourteen sites to see in the city. The historical and cultural prominence of the former Synagogue is recognised not only locally but internationally. Owner Victoria Timpany encapsulated the significance of the building, when she spoke of her family’s love of its history. ‘Living in this building, in the heart of town, we’re living in a piece of it.’
