Disappointingly, the church itself is closed and, more disheartening still, James Hervey’s final resting place is not among the smattering of headstones to be found in the building’s vicinity. Most of these unassuming markers, with their names and information almost lost to a few centuries of moss or weather, seem to be exclusively for Jacobean stiffs who hung up their plumed hats during the sixteen-hundreds and long before Hervey saw the light of day in 1714. Studs finds a bluish lozenge not much bigger than a boot-scrape, colonised by varicoloured lichens and apparently commemorating no one in particular, being instead a generalised memento mori. With a little scrutiny he works out that the disappearing characters once spelled out O REMEMBER/ PASSERS BY/ AS THOU ART/ SO WAS I ANNO/ 1656. Sure, buddy. Thanks for that. Give my regards to the black plague. These may or may not be the tombs that Hervey meditated when he was amongst, but it’s a safe bet they’re the ones that he saw every day when he was preacher here, perhaps contributing to his notoriously sunny disposition.
Having reached a dead end, Studs elects to play his visit like he meant it. Checking first to find out if the turf is damp he lowers himself gingerly onto the verge, lounging insouciantly at full length on his side with ankles crossed, propped on one elbow like a sensitive Edwardian bachelor while he hurriedly unzips his holdall and retrieves the Hervey printout from its depths. He may as well bone up on his elusive quarry while he’s here, even if the distinguished cleric’s actual bones aren’t anywhere around. Considering the scarcity of the surrounding monuments and slabs, he wonders if this churchyard might be one of those where graves, in short supply back in the day, were by no means a final resting place. There’d be a brief immersion in the soil, maybe a week or two before the flesh and stink were gone, and then the stripped-clean sticks would be dug up and scattered to make room for the next occupant, a bit like hospital beds on the NHS. He can recall a scene from Henry Fielding’s Tom Jones where an altercation at a wedding sees the combatants throw decomposing skulls at one another, since these would indeed have been the handiest form of ammunition readily available in churchyards of the period. If Hervey suffered a short-stay interment of that nature there’d be nothing left of him today, the cranium that once contained all his conjectures on the afterlife long since used to concuss a bridesmaid. Lacking any physical remains or similar DNA evidence to process through a piece of high-tech CSI crime-solving apparatus, Studs resigns himself to reconstructing Hervey from the dozen or so printed sheets already in his grasp and cockling with the perspiration. Carefully removing almost rimless reading glasses from his jacket’s inside pocket, balancing them on the tomahawk blade of his nose, he sinks into the grey miasma of the text.
As he’d suspected, there’s more to this holy-roller Hervey character than meets the eye. Born to a preaching family at Hardingstone and in the shadow of the headless cross, the first King Edward’s monument to his dead Eleanor, James Hervey gets packed off to grammar school during 1721 when he’s aged seven. Studs thinks this unreasonably young when everybody he knows went there only after passing their Eleven-Plus, but he assumes that educative practice in Northampton was a different animal nearly three hundred years ago. Hell, education in the town had always been of an entirely separate species to that elsewhere in the country. Back there in the 1970s and 1980s the town’s children had been casually subjected to an educational experiment involving a three-tier system and the introduction of a ‘middle school’, attended for a few years in between the junior and senior establishments and therefore doubling the dislocation and disruption to which pupils in pursuit of learning were subjected. Unsurprisingly the scheme was a conspicuous dud and had been quietly dumped some years back, with a generation of Northampton school kids written off as no more than collateral damage. Still obscurely nagged by the “aged seven” business and the sense that there’s unanswered questions hanging over the prestigious boys’ school, Studs reads on.
A decade later, at the age of seventeen Hervey goes up to Oxford where he runs into John Wesley’s clique of proto-Methodists, a bunch of cold-eyed pious young punks known disparagingly to their fellow students as “the Holy Club”. Studs nods in weary recognition. That’s the way it is out on the mean streets of religion these days, decent kids forced into joining one gang or another, not because they want to but because they figure it improves their chance of spiritual survival. But then, once they’ve been sworn in, once they’ve kneecapped a Baptist as a part of their initiation, they find that it ain’t so easy getting out again. That’s how it goes with Hervey. For a long time there he’s Wesley’s top enforcer as the most successful writer in the Holy Club, but soon he’s hankering to set up his own racket. Rumours get around that he’s developing a soft spot for the evangelicals and that he calls himself a moderate Calvinist, which ain’t what Wesley wants to hear. There’s plainly an almighty shoot-out brewing, and when Hervey publishes three volumes of his Theron and Aspasio in 1755 it’s like he isn’t giving the great hymnist any choice except to take it to the street. Wesley denounces his former lieutenant’s work as antinomianism, an old-fashioned heresy which holds that everything is predetermined, and before a guy can say a paternoster the air’s full of theological hot lead. Hervey’s outgunned and takes one in the faith, is trying to return fire in Aspasio Vindicated when consumption finally decides he’s ready for his dirt-nap at the age of forty-five. John Wesley, who’s been piling on the pressure from the cover of his pulpit even when his target’s clearly dying, finally reads Hervey’s posthumously published refutation of his hatchet-job and in a wounded tone declares that Hervey has died “cursing his spiritual father”. Wesley makes sure that he gets the last word; puts a round into Hervey’s posterity. That’s Methodists, Studs muses. They’re methodical.
Stretched on the grass among the sparsely distributed headstones in the pale May radiance he realises he’s enjoying this, this day-pass from his city of ongoing dreadful night. It’s a surprise to find that sunlight isn’t always striped. Somewhere a blackbird sings like an interrogated felon and the temporarily non-noir detective turns the drift of his attention to the next of the assorted reference pages, which appears to be by a foot-soldier from the Wesley mob. Ostensibly a Hervey profile, it paints Theron and Aspasio’s author as the stumblebum whose florid literary style contributed to a decline of taste in English letters, somebody whose pompous prose had a degenerative influence on nearly all the other preachers of his day “save the robust John Wesley”. As a demonstration of the author’s point regarding Hervey’s vulgar affectations and impoverished ideas, a small slab of the Weston Favell rector’s writings are reprinted. Understanding that these will have almost certainly been chosen to best show off Hervey’s flaws, Studs prods his slipping spectacles back to the top of his toboggan-run proboscis and starts reading:
I can hardly enter a considerable town but I meet a funeral procession, or the mourners going about the street. The hatchment suspended on the wall, or the crepe streaming in the air, are silent intimations that both rich and poor have been emptying their houses, and replenishing their sepulchres.
Reclining as he is propped on one elbow and thus unable to marshal either shoulder into any kind of shrug, Studs lets his overgrown vacant-lot eyebrows and wasp-chewing bulldog lower lip perform that function in their stead. Sure, Hervey’s stuff is sombre in a decorative way, but that don’t mean it’s for the birds. He personally rather likes the business with crepe streaming in the air and wishes he got lines of dialogue like that. He wishes he got lines of dialogue, period. Focussing upon the print again, he carries on with his assessment of the dead divine’s rhetorical abilities: