The St Just Methodist Chapel opened on the 27th of September 1833.[1] There are reports that the morning services were often attended by a congregation of 650, and approximately 900 in the evening.[2] A description of the opening by Rev. John Hobson states ‘St Just Chapel was in the morning more doubly filled, upwards of 1200 people were present and all were bathed in tears. At night the Chapel was crowded almost to suffocation. The steam ran down the walls, the gallery stairs were flooded with it, and had not all the windows been opened, every light would have gone out.’[3] The amount of seating in the original chapel is uncertain, but it seems to have been just under 1,000. (Reports that it could seat c.1800 are erroneous). It was the second of three chapels to be opened that year, the first in Nanquidno where the congregation had swelled to such a number that one evening service was held on the moor by moonlight, and the third was at Trewellard.
What had happened in St Just to account for this surge? Visiting in the 1790s, Maton described St Just as a ‘sad, dismal place, situated in a most inhospitable and cheerless corner of the country[4]’. But we are now in the 19th century and the alteration is obvious, commencement of deep mining is under way. The smaller mines, working cliff exposures or moorland lodes are being eclipsed by larger workings; Levant, Botallack, Boscaswell, Wheal Owles, St Just United.[5] These mines plunged deep and pushed their fingers far out to sea. What does this mean for St Just? What we are seeing is the beginning of a rapidly growing population. Hamlets are fanning around the manor houses (Truthwall, Botallack, Carnyorth) but it is not enough to meet the demand, miners are moving to the area in droves.[6] The land in the town of St Just that had thought to be ‘worthless down’ is being urbanized; starting in the 1930’s and accelerating in the 1840s. St Just must have resembled one huge building site at this time. Buller states ‘on one side was a large space, covered with unsightly quarry pits, the receptacle of every sort of filth and dirt, on the other side was an uncultivated waste: both of which are now covered with streets.’[7]
The population, 950 in 1780, 2779 in 1801, 7047 in 1841 and 12,803[8] in 1861[9], is evidence to the scale of change we are about to see. As well as miners moving to the area, the parish population was swelling with rapidly ‘growing’ families. The land to west and the south of the medieval centre of St Just is going to be taken up to accommodate the rapid growth. The 1841 tithe map[10] shows St Just teetering on the precipice of change. Between 1831 and 1841, 500 new houses were built, some in a rather haphazard fashion, others conforming to a more regular plan.[11] An example of more formal planning is evident in the regular grid set out to build Pleasant Terrace, Princess Street, Queen Street and Victoria Row. The regularity ends, however, with the neat rows themselves. Each house was built according to the means of the occupant, lavish double fronted houses are sandwiched with single fronted cottages[12] and a quick view of the census records for 1891 shows occupations such as Life Insurance Agent, Miner, Tailoress, Battery Sergeant Major, Mine Engine Drivers and Carpenters as close neighbours. Many cottages were rented on a three lives system rather than owned, so it was the builders (quite possibly contracted by the landowners) who dictated the variations in the cottages. The turnover in occupancy, as evidenced by the census returns, reflects the inherent uncertainty of continuous employment within any specific mine locally. By 1891 St Just had passed the peak of mining, however. If you look at the returns for 1851 or 1861 it’s clear that mining underpinned the economy and society of the parish. By 1891, although somewhat in decline, St Just had become somewhat more genteel. The rows are carved diagonally to maintain a medieval trackway known now as Bosorne Road that leads to Cot Valley. Developments avoided agricultural land and formerly mined ground (no-one wanted their house to collapse into an old shaft).[13]
The rapid need for accommodation was met with banks, inns, pubs, shops and workshops of other trades, including an iron foundry in Tregeseal Valley.[14] And of course new places of worship; there were chapels and Sunday schools in Truthwall, Botallack, Carnyorth, Trewellard, Boscaswell, Pendeen and Bojewyan the north and at Nanquidno and Kelynack to the south. The St Just made up of tinning, farming and fishing, interspersed with a few large landowners, had suddenly grown to include (and accommodate) a rapidly growing ‘middle class’. St Just was becoming home to mine managers, pursers, agents, surveyors, doctors, surgeons, bankers.
The area surrounding the Chapel is backfilled with cottages and workshops, a centre for non-residential and non-retail activity. It is also an area for communal functions, housing the Fire Station, Drill Hall, Band Room, and the only pub not in or just off the square, the Chapel and of course the St Just Literary and Scientific Institute.[15] In 1847, the St Just Literary Institute was founded on the principle of “… being solely the promotion of useful knowledge,[16]”. The Institute was home to a library of 500 books, a reading room and upstairs, a large galleried lecture theatre. Later (1858) it became home to the Society of Arts and a museum.[17] It was linked by membership and ideals to methodism, both sharing the path to self-improvement through education. Its main audience was the growing middle class element of the local population, who either paid a membership subscription or to attended individual lectures. During the 1860 renovation of the Chapel, it provided a temporary home for Methodist Services. It also shared speakers. Lectures were varied. In the year 1853 they included; the Problem of India, Circassia and the Circasseins, De Quincy, Thomas Heed, Power in Nature, English Sacred Poetry, Sermons in Stones, a Genial Gossip about Birds, the Tin Trade of the Ancients, the Ingoldsby Legends, Frederick the Great, Edward III, the French Revolution, the Wonders of Electricity, the visit of Charles Fox of Falmouth’s visit to the Holy Land and the lecture entitled ‘Britain, as it was, is, and probably will be.[18]’ Todd’s study of the Institutes minutes that were made available to him asserts that over the first fifty years of the Institutes existence, ‘every taste and interest, known or unknown, was catered for’. Other topics or personalities included in the itinerary were Mahomet, Tyndall, Columbus, Wesley, Leigh Hunt, Sheridan, Thomas Arnold, Paley, Samuel Johnson, Shakespeare, Byron, Macaulay, Luther, George Fox plus ‘contemporaries’ Lord Elden, Disraeli, Gladstone, Bright Mill and the Prince Consort. Of ‘topical importance’ The Crimean war, Indian mutiny, slavery, the American Civil War, the ‘East question; From Suez to St. Petersburg, or passing notes on Eygpt, Turkey and Russia’ were included. Matters of ‘Things in General’ and death; ‘Eastward Ho ‘Disengaged by Death’ were covered, the latter, as Todd states, to remind members of ‘loosening of the Silver Cord.’ Todd[19] states that to fill the lecture programme in any given year, twenty-two lecturers needed to be found and whilst some came from further afield and were engaged through the Institutes affiliation with the Royal Society of Arts, more often they were local residents such as practicing and retired ministers of religion, doctors, schoolmasters and mining engineers. The visits from the ‘professionals’ were seen as great occasions and for these, the doors of the Institute were opened to the general public and advertised in papers.
St Just was a place to learn, there was space to think, space to innovate. And, as evidenced within the Diary of a Cornish Shopkeeper[20] those that attended the Chapel, shared this space, the methodist preacher was a regular speaker at the institute and socially active within the community.
Ms Jane Hall, Grocer of Arica House from 1887 to 1930, a staunch methodist and matriarch of her family, she was regularly serenaded from the wide pavement outside her house by miners forming an impromptu choir on leaving the different pubs of the town. Such a feature of St Just life was this that it said that when miners emigrated to South Africa from the town, they designated a ‘Jane Hall Corner’ from which to sing from. This is not her only claim to fame though, she was also said to be one of the first in St Just to have an inside lavatory installed. One Sunday, following tea with the preacher, she dutifully made her way to the Chapel and sat within her family box pew eagerly awaiting the sermon. Like many of the congregation, she grew restless when he failed to appear, and eventually, confused by his lack of appearance despite having had tea with him only an hour earlier, she returned home. A furious banging alerted her on return, and she approached her lavatory with some trepidation knowing that she had locked it and taken the key with her to ensure that her maid didn’t take advantage of the luxury in her absence. But it was not the maid that banged the door with all their might, it was the missing preacher.[21]
As documented, St Just had boomed during the first half of the 1800’s, but by 1850 the impact of international competition was already beginning to have an impact. Miners were leaving, following a pattern seen across Cornwall since the 1830s, when the skills of miners followed the export of the innovations. Early emigrations were largely the result of ‘pull’ factors, exciting opportunities with the opening of foreign mining fields. Later, in the second half of the century the ‘push’ factors began. In the 1860’s mines began to fail, and the great emigration began. In 1867 over 7000 miners left Cornwall.[22] In total, between 1860 and the start of the 20th century, around 250,000 Cornishmen left Cornwall, that is 20% of the male population emigrating every decade[23]. The population of St Just (not including Pendeen) held steady at c.9000 for 1861 and 1871[24] but by 1881 it had dropped by almost a third to 6500.[25][26] Copper prices had plummeted against the competition from mines across the globe, the same affect to be seen later in tin prices.[27] Between 1869 and 1876 the number of miners employed on local mines fell by over a half.[28]. They were leaving for Australia, for America, South Africa, leaving behind wives, children, sending home pay whilst they could. An article reproduced by Sharpe et al (1992) states that it was calculated that some £800 or £900 a month arrived in St Just through the Post Office. (In today’s money, that equate to roughly £110,000).
1874 was reported as a disastrous year in the history of mining.[29] Here in St Just, Balleswidden and Wheal Owles are abandoned, Botallack is partially closed. Across Cornwall 47 mines closed that year, 48 more in 1875, and 37 more in 1876.[30] Alongside the abandonment of the Cornish mines there was a roaring trade in second hand beam engines, foundries were no longer required to build new beam engines, the innovation was taken up overseas, leaving the remaining mines in Cornwall with falling standards of maintenance and rendering them old-fashioned[31]. Returns on tin and copper ore were dropping wildly, so investment was rare, and where it occurred (as for instance at Levant) it was often misplaced and led to further losses.
Wolf Rock, Tater Du, Longships, Pendeen, Bishop Rock, Seven Stones, Round Island familiar names and landmarks on the Cornish coastline. But add to that, the chimney at Cape Cornwall, deliberately maintained following disuse as daymark. And the Chapel, it too becomes a beacon, the last thing the emigrating miners see after they sail from Southampton or Plymouth before turning for America, South Africa, Australia, and the first thing they see on their return. But it is also a beacon, a place of safety and comfort for those who stay. The dwindling congregation work hard, hold their faith and play too. Tea Drinking, Parades, Sunday School, Choir or Guild outings to nearby coves at Sennen or Porthgwarra, were all part of the ebb and flow of the year.
Outside of the Commercial Hotel, various Dillies (horses and wagons) owned by the local farmers have lined up alongside the horse bus owned by Ben Eddy Junior, or perhaps ‘Arky’s Bus’, the Gersey or Brake owned by Mr Archelaus Thomas. They are awaiting this early morning for the arrival of the Wesleyan Sunday School children, their parents and the choir. As they leave for their annual summer outing, they sing “The day thou gavest lord is ended” and begin their journey to Sennen. Waiting for them is the Hot Chip Potato Van owned by Mr. Dick Hall. They knew it would be here; it was always at all their community events.
In 1883, at the time that St Just was weathering the storm of the depression caused by the collapse in mining revenue, the Chapel and its congregation has come together to set about launching an improvement scheme, one that would fund a revival in the Circuit, the appointment of a third minister and to pay off its debts. This was achieved in 1885 and in such a fashion that would repeat itself over one hundred years later; through donations of what could be afforded; coming from not just the local communities, but across Cornwall, England, and South Africa. From Bazaars, Teas, Sermons, Lectures and Concerts. Each pound, shilling and penny securing a future.
[1] Penwith Local History Group (2023b)
[2] Ibid
[3] I Penwith Local History Group (2023b)
[4] Sharpe et al, 1992).
[5] Buller, (1842) and Sharpe et al, (1992).
[6] Buller, 1842
[7] Ibid
[8] These figures include Pendeen, from 1841 the population of Pendeen was split.
[9] Cahill, (2002),
[10] (Cornwall Council, 2023b)
[11] Cahill, (2002)
[12] Ibid
[13] Cahill, (2002) and Sharpe (2025).
[14] Ibid
[15] Sharpe, (2023).
[16] The Lafrowda Club, (2023)
[17] Trustees of the Lafrowda Club, (2023)
[18] Old Cornwall Society, (2022)
[19] Old Cornwall Society, (2022)
[20] Grylls, (1997)
[21] From personal communication with JH descendants
[22] Payton, (2004)
[23] Cornwall Place Board, (2025)
[24] Cahill, (2002)
[25] West Penwith Resources, (2023).
[26] Figures are conflicted and range from 6500-8430
[27] Payton, (2004) & Sharpe et al, (1992)
[28] Sharpe et al (1992)
[29] Payton, (2004).
[30] Ibid
[31] Ibid
The St Just Methodist Chapel opened on the 27th of September 1833.[1] There are reports that the morning services were often attended by a congregation of 650, and approximately 900 in the evening.[2] A description of the opening by Rev. John Hobson states ‘St Just Chapel was in the morning more doubly filled, upwards of 1200 people were present and all were bathed in tears. At night the Chapel was crowded almost to suffocation. The steam ran down the walls, the gallery stairs were flooded with it, and had not all the windows been opened, every light would have gone out.’[3] The amount of seating in the original chapel is uncertain, but it seems to have been just under 1,000. (Reports that it could seat c.1800 are erroneous). It was the second of three chapels to be opened that year, the first in Nanquidno where the congregation had swelled to such a number that one evening service was held on the moor by moonlight, and the third was at Trewellard.
What had happened in St Just to account for this surge? Visiting in the 1790s, Maton described St Just as a ‘sad, dismal place, situated in a most inhospitable and cheerless corner of the country[4]’. But we are now in the 19th century and the alteration is obvious, commencement of deep mining is under way. The smaller mines, working cliff exposures or moorland lodes are being eclipsed by larger workings; Levant, Botallack, Boscaswell, Wheal Owles, St Just United.[5] These mines plunged deep and pushed their fingers far out to sea. What does this mean for St Just? What we are seeing is the beginning of a rapidly growing population. Hamlets are fanning around the manor houses (Truthwall, Botallack, Carnyorth) but it is not enough to meet the demand, miners are moving to the area in droves.[6] The land in the town of St Just that had thought to be ‘worthless down’ is being urbanized; starting in the 1930’s and accelerating in the 1840s. St Just must have resembled one huge building site at this time. Buller states ‘on one side was a large space, covered with unsightly quarry pits, the receptacle of every sort of filth and dirt, on the other side was an uncultivated waste: both of which are now covered with streets.’[7]
The population, 950 in 1780, 2779 in 1801, 7047 in 1841 and 12,803[8] in 1861[9], is evidence to the scale of change we are about to see. As well as miners moving to the area, the parish population was swelling with rapidly ‘growing’ families. The land to west and the south of the medieval centre of St Just is going to be taken up to accommodate the rapid growth. The 1841 tithe map[10] shows St Just teetering on the precipice of change. Between 1831 and 1841, 500 new houses were built, some in a rather haphazard fashion, others conforming to a more regular plan.[11] An example of more formal planning is evident in the regular grid set out to build Pleasant Terrace, Princess Street, Queen Street and Victoria Row. The regularity ends, however, with the neat rows themselves. Each house was built according to the means of the occupant, lavish double fronted houses are sandwiched with single fronted cottages[12] and a quick view of the census records for 1891 shows occupations such as Life Insurance Agent, Miner, Tailoress, Battery Sergeant Major, Mine Engine Drivers and Carpenters as close neighbours. Many cottages were rented on a three lives system rather than owned, so it was the builders (quite possibly contracted by the landowners) who dictated the variations in the cottages. The turnover in occupancy, as evidenced by the census returns, reflects the inherent uncertainty of continuous employment within any specific mine locally. By 1891 St Just had passed the peak of mining, however. If you look at the returns for 1851 or 1861 it’s clear that mining underpinned the economy and society of the parish. By 1891, although somewhat in decline, St Just had become somewhat more genteel. The rows are carved diagonally to maintain a medieval trackway known now as Bosorne Road that leads to Cot Valley. Developments avoided agricultural land and formerly mined ground (no-one wanted their house to collapse into an old shaft).[13]
The rapid need for accommodation was met with banks, inns, pubs, shops and workshops of other trades, including an iron foundry in Tregeseal Valley.[14] And of course new places of worship; there were chapels and Sunday schools in Truthwall, Botallack, Carnyorth, Trewellard, Boscaswell, Pendeen and Bojewyan the north and at Nanquidno and Kelynack to the south. The St Just made up of tinning, farming and fishing, interspersed with a few large landowners, had suddenly grown to include (and accommodate) a rapidly growing ‘middle class’. St Just was becoming home to mine managers, pursers, agents, surveyors, doctors, surgeons, bankers.
The area surrounding the Chapel is backfilled with cottages and workshops, a centre for non-residential and non-retail activity. It is also an area for communal functions, housing the Fire Station, Drill Hall, Band Room, and the only pub not in or just off the square, the Chapel and of course the St Just Literary and Scientific Institute.[15] In 1847, the St Just Literary Institute was founded on the principle of “… being solely the promotion of useful knowledge,[16]”. The Institute was home to a library of 500 books, a reading room and upstairs, a large galleried lecture theatre. Later (1858) it became home to the Society of Arts and a museum.[17] It was linked by membership and ideals to methodism, both sharing the path to self-improvement through education. Its main audience was the growing middle class element of the local population, who either paid a membership subscription or to attended individual lectures. During the 1860 renovation of the Chapel, it provided a temporary home for Methodist Services. It also shared speakers. Lectures were varied. In the year 1853 they included; the Problem of India, Circassia and the Circasseins, De Quincy, Thomas Heed, Power in Nature, English Sacred Poetry, Sermons in Stones, a Genial Gossip about Birds, the Tin Trade of the Ancients, the Ingoldsby Legends, Frederick the Great, Edward III, the French Revolution, the Wonders of Electricity, the visit of Charles Fox of Falmouth’s visit to the Holy Land and the lecture entitled ‘Britain, as it was, is, and probably will be.[18]’ Todd’s study of the Institutes minutes that were made available to him asserts that over the first fifty years of the Institutes existence, ‘every taste and interest, known or unknown, was catered for’. Other topics or personalities included in the itinerary were Mahomet, Tyndall, Columbus, Wesley, Leigh Hunt, Sheridan, Thomas Arnold, Paley, Samuel Johnson, Shakespeare, Byron, Macaulay, Luther, George Fox plus ‘contemporaries’ Lord Elden, Disraeli, Gladstone, Bright Mill and the Prince Consort. Of ‘topical importance’ The Crimean war, Indian mutiny, slavery, the American Civil War, the ‘East question; From Suez to St. Petersburg, or passing notes on Eygpt, Turkey and Russia’ were included. Matters of ‘Things in General’ and death; ‘Eastward Ho ‘Disengaged by Death’ were covered, the latter, as Todd states, to remind members of ‘loosening of the Silver Cord.’ Todd[19] states that to fill the lecture programme in any given year, twenty-two lecturers needed to be found and whilst some came from further afield and were engaged through the Institutes affiliation with the Royal Society of Arts, more often they were local residents such as practicing and retired ministers of religion, doctors, schoolmasters and mining engineers. The visits from the ‘professionals’ were seen as great occasions and for these, the doors of the Institute were opened to the general public and advertised in papers.
St Just was a place to learn, there was space to think, space to innovate. And, as evidenced within the Diary of a Cornish Shopkeeper[20] those that attended the Chapel, shared this space, the methodist preacher was a regular speaker at the institute and socially active within the community.
Ms Jane Hall, Grocer of Arica House from 1887 to 1930, a staunch methodist and matriarch of her family, she was regularly serenaded from the wide pavement outside her house by miners forming an impromptu choir on leaving the different pubs of the town. Such a feature of St Just life was this that it said that when miners emigrated to South Africa from the town, they designated a ‘Jane Hall Corner’ from which to sing from. This is not her only claim to fame though, she was also said to be one of the first in St Just to have an inside lavatory installed. One Sunday, following tea with the preacher, she dutifully made her way to the Chapel and sat within her family box pew eagerly awaiting the sermon. Like many of the congregation, she grew restless when he failed to appear, and eventually, confused by his lack of appearance despite having had tea with him only an hour earlier, she returned home. A furious banging alerted her on return, and she approached her lavatory with some trepidation knowing that she had locked it and taken the key with her to ensure that her maid didn’t take advantage of the luxury in her absence. But it was not the maid that banged the door with all their might, it was the missing preacher.[21]
As documented, St Just had boomed during the first half of the 1800’s, but by 1850 the impact of international competition was already beginning to have an impact. Miners were leaving, following a pattern seen across Cornwall since the 1830s, when the skills of miners followed the export of the innovations. Early emigrations were largely the result of ‘pull’ factors, exciting opportunities with the opening of foreign mining fields. Later, in the second half of the century the ‘push’ factors began. In the 1860’s mines began to fail, and the great emigration began. In 1867 over 7000 miners left Cornwall.[22] In total, between 1860 and the start of the 20th century, around 250,000 Cornishmen left Cornwall, that is 20% of the male population emigrating every decade[23]. The population of St Just (not including Pendeen) held steady at c.9000 for 1861 and 1871[24] but by 1881 it had dropped by almost a third to 6500.[25][26] Copper prices had plummeted against the competition from mines across the globe, the same affect to be seen later in tin prices.[27] Between 1869 and 1876 the number of miners employed on local mines fell by over a half.[28]. They were leaving for Australia, for America, South Africa, leaving behind wives, children, sending home pay whilst they could. An article reproduced by Sharpe et al (1992) states that it was calculated that some £800 or £900 a month arrived in St Just through the Post Office. (In today’s money, that equate to roughly £110,000).
1874 was reported as a disastrous year in the history of mining.[29] Here in St Just, Balleswidden and Wheal Owles are abandoned, Botallack is partially closed. Across Cornwall 47 mines closed that year, 48 more in 1875, and 37 more in 1876.[30] Alongside the abandonment of the Cornish mines there was a roaring trade in second hand beam engines, foundries were no longer required to build new beam engines, the innovation was taken up overseas, leaving the remaining mines in Cornwall with falling standards of maintenance and rendering them old-fashioned[31]. Returns on tin and copper ore were dropping wildly, so investment was rare, and where it occurred (as for instance at Levant) it was often misplaced and led to further losses.
Wolf Rock, Tater Du, Longships, Pendeen, Bishop Rock, Seven Stones, Round Island familiar names and landmarks on the Cornish coastline. But add to that, the chimney at Cape Cornwall, deliberately maintained following disuse as daymark. And the Chapel, it too becomes a beacon, the last thing the emigrating miners see after they sail from Southampton or Plymouth before turning for America, South Africa, Australia, and the first thing they see on their return. But it is also a beacon, a place of safety and comfort for those who stay. The dwindling congregation work hard, hold their faith and play too. Tea Drinking, Parades, Sunday School, Choir or Guild outings to nearby coves at Sennen or Porthgwarra, were all part of the ebb and flow of the year.
Outside of the Commercial Hotel, various Dillies (horses and wagons) owned by the local farmers have lined up alongside the horse bus owned by Ben Eddy Junior, or perhaps ‘Arky’s Bus’, the Gersey or Brake owned by Mr Archelaus Thomas. They are awaiting this early morning for the arrival of the Wesleyan Sunday School children, their parents and the choir. As they leave for their annual summer outing, they sing “The day thou gavest lord is ended” and begin their journey to Sennen. Waiting for them is the Hot Chip Potato Van owned by Mr. Dick Hall. They knew it would be here; it was always at all their community events.
In 1883, at the time that St Just was weathering the storm of the depression caused by the collapse in mining revenue, the Chapel and its congregation has come together to set about launching an improvement scheme, one that would fund a revival in the Circuit, the appointment of a third minister and to pay off its debts. This was achieved in 1885 and in such a fashion that would repeat itself over one hundred years later; through donations of what could be afforded; coming from not just the local communities, but across Cornwall, England, and South Africa. From Bazaars, Teas, Sermons, Lectures and Concerts. Each pound, shilling and penny securing a future.
[1] Penwith Local History Group (2023b)
[2] Ibid
[3] I Penwith Local History Group (2023b)
[4] Sharpe et al, 1992).
[5] Buller, (1842) and Sharpe et al, (1992).
[6] Buller, 1842
[7] Ibid
[8] These figures include Pendeen, from 1841 the population of Pendeen was split.
[9] Cahill, (2002),
[10] (Cornwall Council, 2023b)
[11] Cahill, (2002)
[12] Ibid
[13] Cahill, (2002) and Sharpe (2025).
[14] Ibid
[15] Sharpe, (2023).
[16] The Lafrowda Club, (2023)
[17] Trustees of the Lafrowda Club, (2023)
[18] Old Cornwall Society, (2022)
[19] Old Cornwall Society, (2022)
[20] Grylls, (1997)
[21] From personal communication with JH descendants
[22] Payton, (2004)
[23] Cornwall Place Board, (2025)
[24] Cahill, (2002)
[25] West Penwith Resources, (2023).
[26] Figures are conflicted and range from 6500-8430
[27] Payton, (2004) & Sharpe et al, (1992)
[28] Sharpe et al (1992)
[29] Payton, (2004).
[30] Ibid
[31] Ibid