The church itself seems, in her eye, to sum up the combined political and spiritual upheavals that have typified Northampton’s history. It occurs to her that most of these have been linguistic in their origins. John Wycliffe had begun the process in the 14th century with his translation of the Bible into English. Right there, by insisting that the English peasant classes had a right to worship in their own tongue, Wycliffe and his Lollards were establishing an element of class-war politics in the religious altercation. In Northampton, Lollards and other religious radicals seem to have found a natural home, so that by Queen Elizabeth’s reign in the fifteen-hundreds there are Northamptonshire congregations singing home-made hymns in English rather than just listening to chanted psalms in Latin as the Church demanded. Lacking any earlier examples that spring readily to mind, she wonders if her town is where the English hymn originates. That would explain a lot, now that she thinks about it.
Within fifty years of Queen Elizabeth’s demise, of course, the Civil War kicked off with Parliament greatly emboldened by the radical sects that seemed to be clustered in the English Midlands, all the Ranters, Anabaptists, Antinomians, Fifth Monarchists and Quakers, most of them engaged in publishing inflammatory texts or fiery flying rolls. Some of the openly seditious ‘Martin Marprelate’ tracts had been published secretly here in the Boroughs, and in general it seemed that the Protestant revolution hinged upon the word, with painting and the visual arts perceived as the preserve of Papists and elitists. To become a painter would require materials and means, while writing, strictly speaking, required only the most rudimentary education. Obviously, literature was still seen as the sole preserve of the elite, which is just one of many reasons why John Bunyan’s writings, crystal-clear allegories conveyed in common speech, were so incendiary in their day. His hymn, To Be a Pilgrim, was the anthem for the disenchanted Puritans migrating for America, while Pilgrim’s Progress would become a source of inspiration for the New World settlers second only to the Bible, and these weren’t the rakish, courtly witticisms or the fawning tributes of contemporaries such as Rochester or Dryden. These were written by a member of that new and dangerous breed, the literate commoner. They were composed by someone who insisted that plain English was a holy tongue, a language with which to express the sacred.
Of course, they’d banged Bunyan up in Bedford nick for getting on a dozen years, while art and literature are still most usually a product of the middle class, of a Rochester mind-set that sees earnestness as simply gauche and visionary passion as anathema. William Blake would follow Bunyan and, closer to home, John Clare, but both of these had spent their days impoverished, marginalised as lunatics, committed to asylums or plagued by sedition hearings. All of them are heirs to Wycliffe, part of a great insurrectionary tradition, of a burning stream of words, of an apocalyptic narrative that speaks the language of the poor. At the stone meeting house in Chalk Lane, Philip Doddridge pulled all the diverse strands of that narrative together. Hanging out with Swedenborgians and Baptists, taking up his ministry here in the poorest quarter, writing Hark! The Glad Sound!, championing the dissenting cause, all from this scruffy little mound … Doddridge is Alma’s foremost local hero. It’ll be an honour staging her show in the shadow of his church. Alma elects to walk down Little Cross Street and then follow Bath Street round to Scarletwell and her beloved strip of bare grass on St. Andrew’s Road.
She lopes down through the failing light with blocks of flats to either side of her, the Bath Street buildings’ west face on her right and to her left the 1960s landings and the sunken walkways of Moat Place, Fort Place, outlying features of a long-demolished castle become streets where Alma’s great-grandfather Snowy Vernall had lived, getting on a hundred years ago. Mad Snowy, marrying the landlord’s daughter from the long-since disappeared Blue Anchor pub in Chalk Lane, which he’d visited on one of his improbably long strolls from Lambeth. All these chance events, these people and their complicated lives, the trillion small occurrences without which she would not be her; would not be here.
Across the street, incontinent lamps stand apologetically in puddles of their own piss-coloured light. She just about remembers when Moat Street and Fort Street were still standing, and when Mrs. Coleman’s gingerbread-house sweetshop was down at the lower end of Bath Street, although Alma was no more than four or five back then. A much more vivid memory remains from slightly later, when the maze of red brick terraces had been demolished and there was just wasteland here, before the blocks of flats had been erected. She remembers playing with the first of many best friends, Janet Cooper, on vast fields of rubble and black mud beneath a dirty fleece of Boroughs sky. For some reason there had been industrial off-cuts scattered everywhere and gingering the puddles, L-shaped bits of metal which Alma and Janet had discovered could be plaited into rusty orange swastikas and skimmed across the demolition site like Nazi throwing-stars. Just as with the abandoned Morris Minor, the brick scree and piled-up devastation were regarded as civic amenities, play areas provided for the district’s young, tetanus crèches of a kind then common in the neighbourhood. Mind you, this had been back in the Macmillan years, the later 1950s. Alma and her little pals, flying kites into power lines, opening veins climbing through ragged gaps in corrugated tin, had never had it so good.
She turns left at Little Cross Street’s end, into the bottom part of Bath Street. Now the 1960s housing blocks are on her left, the shabby 1930s elegance of Greyfriars Flats across the darkening road upon her right. As she descends the flow of time becomes more viscous, thickened by historic sediments that have collected near the bottom of the valley. In the settling obscurity around her there are windows lighting up, weak colour washes filtered through thin curtains, faded postage stamps fixed to the night with unseen hinges. Everywhere is gluey with mythology.
The district’s different blocks of flats, which were already crowding out the terraced houses even forty years ago, had been no different to the district’s dumped cars or demolished buildings from a child’s perspective. All of it was landscape, meant to be inhabited and climbed and hidden in, its hulks transformed by juvenile imagination into frontier forts, unheard-of planets, a perpetually mutating Gormenghast of slates and splinters. Greyfriars Flats, being the nearest to their house down on St. Andrew’s Road, had always been a second, more expansive back yard to her for as long as Alma can remember, practically an annex to her tombstone-cold front doorstep. One of her two almost-murders had occurred here, the attempted strangling in a dustbin cul-de-sac, and she’s had dreams about the place that were more vivid than her memories. There was the dream where she was dead and confined to the inner washing-line enclosure of the flats, pursued by a mercury-poisoned and moth-eaten version of Carroll’s Mad Hatter round the overcast and dismal purgatory until the end of time. There was the dream with a tall, futuristic tower of blue glass erupting from the flats’ top end on Lower Cross Street, where Alma remembers being shown a quietly humming oblong mechanism with a small display screen upon which all of the universe’s particles were being counted. And of course, this was where Alma had been visited by her first life-transforming vision. Smiling to herself in the congealing twilight, Alma crosses the deserted road to Greyfriars’ southwest corner, carrier-bags swinging from one ornamented fist.