There’s an interesting piece from a biography of Hervey by one George M. Ella, which describes the Weston Favell visionary’s Theron and Aspasio in terms that make it sound more like a piece of modernist or possibly post-modern writing than a dialogue concerning Christ’s imputed righteousness first written in 1753. Massively long by modern standards, Hervey’s work apparently shifts in its style and its delivery with each new chapter, hopping from one mode or genre to another and including “narrative description, scientific records, inner monologue, anecdotes, autobiography, eye-witness reports, pen-portraits, short stories, sermons, linguistic studies, nature portrayals, journals, poetry and hymns. There is also much in the work that is reminiscent of a modern film-script.” Studs reflects that he should maybe add the beatnik avant-garde to the already-lengthy list of literary forms which seem to owe their M.O., which is flatfoot talk for modus operandi, to James Hervey. His respect for the extravagantly miserable divine is growing by the moment. Studs would like to see one of these modern pantywaists even attempt a work as grand and various as that.
He’s right down to the Wikipedia entries for both Hervey and Northampton School for Boys now, sprawling on the churchyard turf between the sparse chimes of the early afternoon. Neither of the remaining files appear to Studs to be particularly promising, and yet upon inspection both documents demonstrate convincingly how wrong a guy can be. The first, Hervey’s internet résumé, while in the main it offers nothing Studs has not already learned from other sources, plainly states that Hervey was not just someone whom William Blake had heard of and referred to in a solitary painting, but was rather one of Blake’s two main spiritual influences with the other one being Immanuel Swedenborg. The hovercraft-inventing angel confidant who once asserted that such creatures know nothing of time, whose missing head was rumoured to be propped against the optics at the Crown and Dolphin, with Northampton’s foremost fatalist, both stirred into the Lambeth lad’s ideological genetic mix; become his paranormal parents. Studs thinks back to the Blake plate he studied at the library, the solitary human figure at the bottom centre of the image, back towards the viewer and face hidden as he gazes up at the funereal saints and angels gathered there above him, obviously meant to represent Hervey himself and yet with the averted features lending to the character’s interpretation as an everyman, paused on the brink of a marmoreal hereafter which renders tuberculosis, flesh and human brevity irrelevant, a figure at death’s door refuting loss and time. Or, possibly, Blake didn’t know what Hervey looked like, in which instance the appended line engraving offers Studs a slight edge on South London’s beatific bruiser.
Gazing from the poorly-printed image, Hervey might be taken for a magistrate saving the lack of judgement in his calm, still eyes; saving the faintest twitch of humour at one corner of the primly pursing lips. The contour hatching that defines the village rector’s pleasant features, razor sharp lines eaten into steel by aqua fortis, breaks down to a pointillist particulate in the blotched reproduction although the fine details of complexion remain visible. What seems to be a wart is artfully positioned at the outer edge of the left eye, a feature Studs feels is a mark of some distinction in a man, while riding the right cheekbone is a mole or, judging from its perfect Monroe placement, some kind of cosmetic artificial spot. Given the almost prideful lack of vanity displayed in Hervey’s choice of resting place Studs feels this latter possibility is something of a long shot, although there remains a certain prissiness or femininity to Hervey’s face which makes the beauty-mark hypothesis seem almost plausible. It’s more than the peruke or periwig or whatever the hell it’s called that Hervey’s wearing in the picture, it’s the air of gentleness and receptivity the man exudes.
Studs thinks back to a passage from his recent readings upon Hervey’s time in Oxford, where the fledgling preacher had become the close friend of another Holy Club inductee, one Paul Orchard. Even the guy’s name was fruity. During one of Hervey’s intermittent bouts of ill health in his middle twenties, he went down to live with Orchard for two years at Stoke-Abbey in Devonshire, where the two men drew up a contract vowing to watch diligently over one another’s spiritual wellbeing. While this isn’t as suggestive as, say, Jeremy Thorpe’s billet-doux to Norman Scott, it seems to speak to a male friendship that went some way beyond hanging out and taking shots at beer cans. Taken in the light of Hervey’s lifelong bachelor existence, dwelling with his mother and his sister right up to the early, breathless end, Studs gets the picture of a man with certain leanings that could never have been expressed physically and so were sublimated in a somewhat overheated love of Christ and Christian fellowship. It would seem safe to say that in his general manner just as in his florid literary style, James Hervey was a touch theatrical.
This only leaves the Boys School scuttlebutt, the casual afterthought material, which is predictably where Studs at last gets his transcendent roulette moment. The astonished croupier gasps “Incroyable!” and as Studs is sauntering away from that last chip he’d tossed dismissively onto the table he’s called back and laden with his unexpected winnings. He is studying without enthusiasm an unprepossessing summary of the establishment when the detail that’s been right under his nose the whole time reaches out and hits him in his face until it isn’t even ugly anymore. It’s what’s been gnawing at him ever since his earlier drive-by reconnaissance of the imperious brick building on the Billing Road, and it’s there in the printout’s second line, just underneath the recently-adopted smug school motto promising A Tradition of Excellence, where it says Established 1541.
Northampton’s School for Boys was nowhere near the Billing Road at its inception. Founded by Mayor Thomas Chipsey as the ‘free boys grammar school’, it had initially been some way further west and situated in a street to which it had, Studs realises belatedly, given its name: in Freeschool Street, Ben Perrit’s erstwhile home down on the Boroughs’ edge, where the eponymous school was located for some sixteen years. Erected when Henry the Eighth was on the throne it had been moved in 1557 to St. Gregory’s Church, which at the time extended into Freeschool Street, suggesting that the relocation wasn’t too demanding. Situated in the same place until 1864, this would have been where Hervey studied from age seven to age seventeen back there in the 1720s. A stray comment which Studs must have skimmed somewhere amongst the other evidence comes back to him, a casual pronouncement by John Ryland, a contemporary of Hervey’s and his earliest biographer, to the effect that Hervey’s childhood place of education had been little better than a down-at-heel charity school. Studs nods, grave and perversely photogenic. Given that it was down in the Boroughs it’s unlikely that it could have been anything else but a well-meant attempt to generally improve the district’s juvenile unfortunates, even back in the rowdy sixteenth century. Northampton, with the ancient neighbourhood that once was its entirety, would have been some few hundred years into a somehow purposeful decline by then, punished and scorned by earlier Henries. For his own part, Studs suspects that the blacklisting of the town goes back much further, possibly to local anti-Norman insurrectionary Hereward the Wake, a figure not unlike the locally connected Guy Fawkes in that he’s been banished from the history lessons just as surely as the town itself is banished even from regional TV weather maps. If the grandfather of the Gothic movement had to spend his formative years somewhere then the Boroughs was undoubtedly the perfect cradle, full of lice and fatalism.