Margaret Thatcher: The Autobiography (2 page)

Life ‘over the shop’ is much more than a phrase. It is something which those who have lived it know to be quite distinctive. For one thing, you are always on duty. People would knock on the door at almost any hour of the night or weekend if they ran out of bacon, sugar, butter or eggs. Everyone knew that we lived by serving the customer; it was pointless to complain – and so nobody did. These orders were, of course, on top of the regular ones. My father or his staff – we had three at North Parade and someone else at Huntingtower – would generally go out and collect these. But sometimes my mother would do so, and then she might take Muriel and me along too. My sister and I knew a lot of people in the town as a result.

There was, of course, no question of closing down the shop for long family holidays. We used to go to the local seaside resort, Skegness. But
my father and mother had to take their holidays at different times, with my father taking a week off every year to play his favourite game, competing in the bowls tournament at Skegness. Living over the shop, children see far more of their parents than in most other walks of life. I saw my father at breakfast, lunch, high tea and supper. We had much more time to talk than some other families, for which I have always been grateful.

My father was a specialist grocer. He always aimed to supply the best-quality produce, and the shop itself suggested this. Behind the counter there were three rows of splendid mahogany spice drawers with sparkling brass handles, and on top of these stood large, black, lacquered tea canisters. One of the tasks I sometimes shared was the weighing out of tea, sugar and biscuits from the sacks and boxes in which they arrived into 1lb and 2lb bags. In a cool back room we called ‘the old bake house’ hung sides of bacon which had to be boned and cut up for slicing. Wonderful aromas of spices, coffee and smoked hams would waft through the house.

I was born into a home which was practical, serious and intensely religious. My father and mother were both staunch Methodists; indeed, my father was much in demand as a lay preacher in and around Grantham. He was a powerful preacher whose sermons contained a good deal of intellectual substance. But he was taken aback when I asked him why he put on a ‘sermon voice’ on these occasions. I don’t think he realized that he did this. It was an unconscious homage to the biblical message, and quite different from the more prosaic tones in which he dispatched council business and current affairs.

Our lives revolved around Methodism. The family went to Sunday Morning Service at 11 o’clock, but before that I would have gone to morning Sunday School. There was Sunday School again in the afternoon; later, from about the age of twelve, I played the piano for the smaller children to sing the hymns. Then my parents would usually go out again to Sunday Evening Service.

On a few occasions I remember trying to get out of going. But when I said to my father that my friends were able to go out for a walk instead and I would like to join them, he would reply: ‘Never do things just because other people do them.’ This was one of his favourite expressions – used when I wanted to learn dancing, or sometimes when I wanted to go to the cinema. Whatever I felt at the time, the sentiment stood me in good stead, as it did my father.

My father’s sense of duty, however, always had its gentler side. This was not true of everyone. Life for poor people in the years before the Second
World War was very difficult; and it was not much easier for those who had worked hard, accumulated a nest egg, and achieved a precarious respectability. They lived on a knife-edge and feared that if some accident hit them, or if they relaxed their standards of thrift and diligence, they might be plunged into debt and poverty. This precariousness often made otherwise good people hard and unforgiving. I remember a discussion between my father and a church-goer about the ‘prodigal son’ of a friend who, after running through his parents’ savings, had turned up penniless and with a young family on their doorstep. The church-goer was clear: the boy was no good, would never be any good, and should be shown the door. My father’s reply is vivid in my mind. No, he said. A son remained a son, and he must be greeted with all the love and warmth of his family when he turned to them. Whatever happens, you must always be able to come home.

As this suggests, my father was a man of firm principles – ‘Your father always sticks to his principles,’ my mother would say – but he did not believe in applying these principles in a way which made life wretched for everyone else. He showed this in his dealings as a local councillor and later alderman with the vexed question of what could be done on the Sabbath. In those days in Grantham and in most places cinemas were closed on Sundays, but during the war – adopting a utilitarian rather than a dogmatic approach – he supported Sunday opening because it gave the servicemen stationed near the town somewhere to go, without disturbing others who wanted a quieter, more contemplative Sabbath. At the same time he strongly (though in the end unsuccessfully) opposed the opening of the parks for the playing of games, which he felt would ruin other people’s peace and quiet. He wanted to keep Sunday a special day, but he was flexible about how it should be done. For my own part, I was unpersuaded, even as a girl, of the need for these restrictions: but I can now appreciate how much this highly principled man was prepared to bend on the matter when circumstances made it sensible.

These upright qualities, which entailed a refusal to alter your convictions just because others disagreed or because you became unpopular, were instilled into me from the earliest days. In 1936, when I was eleven, I was given a special edition of
Bibby’s Annual.
Joseph Bibby was a Liverpool food manufacturer who used part of his considerable self-made fortune to edit a religious magazine which was an odd combination of character building, homespun philosophy and religion; it also contained beautiful reproductions of great pictures. I was too young to know that
the underlying approach was Theosophist
*
but the
Annual
was one of my most treasured possessions. Above all, it taught me some verses which I still use in off-the-cuff speeches because they came to embody for me so much of what I was brought up to feel.

Or again:

Whether it was that early exposure to
Bibby’s Annual
or just a natural bent, I was soon fascinated by poetry. Aged ten, I was the proud winner of a prize at the Grantham Eisteddfod for reciting poetry. (I read John Drinkwater’s ‘Moonlit Apples’ and Walter de la Mare’s ‘The Travellers’.) One day soon afterwards, when I called at a door to collect an order for groceries, I was given an edition of Milton by someone who knew how much poetry meant to me: I have treasured the book ever since. In the first years of the war I would go out as part of a concert party to the surrounding villages and recite from my
Oxford Book of English Verse –
another book which even now is never far from reach. Methodism itself, of course, has, in the form of the Wesley hymns, some really fine religious poetry.

Religious life in Grantham was very active and, in the days before Christian ecumenism, competitive. There were three Methodist chapels, St Wulfram’s Anglican church – the sixth-highest steeple in England, according to local legend – and a Roman Catholic church just opposite our house. From a child’s standpoint, the Catholics seemed to have the
most light-hearted time of all. I used to envy the young Catholic girls making their first communion, dressed in white, ribboned party dresses, and carrying baskets of flowers. The Methodist style was much plainer, and if you wore a ribboned dress an older chapel-goer would shake his head and warn against ‘the first step to Rome’.

Even without ribbons, however, Methodism was far from dour. It placed great emphasis on the social side of religion and on music, both of which gave me plenty of opportunities to enjoy life, even if it was in what might seem a rather solemn way. Our friends from church would often come in to cold supper on Sunday evenings, or we would go to them. I always enjoyed the adults’ conversation, which ranged far wider than religion or happenings in Grantham to include national and international politics. And one of the unintended consequences of the temperance side of Methodism was that Methodists tended to devote more time and attention to eating. ‘Keeping a good table’ was a common phrase, and many of the social occasions were built around tea parties and suppers. There was also a constant round of church events.

It was, I confess, the musical side of Methodism which I liked best. We sang special hymns on the occasion of Sunday School anniversaries. The Kesteven and Grantham Girls’ School (KGGS) carol service – and the weeks of practice which preceded it – was something I always looked forward to. Our church had an exceptionally good choir. Every other year we would perform an oratorio: Handel’s
Messiah
, Haydn’s
Creation
or Mendelssohn’s
Elijah.
We would have professionals from London to sing the more difficult solo parts. But what made an impression on me was the latent richness of musical talent which serious training and practice could develop. My family also belonged to a music society and three or four times a year there would be a chamber music concert.

We were a musical family. From the age of five my parents had me learn the piano: my mother played too. In fact, I turned out to be quite good, and I was fortunate enough to have excellent teachers and won several prizes at local music festivals. The piano on which I was taught was made by my great uncle, John Roberts, in Northampton. He also made church organs. When I was ten I visited him and was thrilled to be allowed to play one of the two he had built in a cavernous barn-like building in his garden. Sadly, at sixteen I found it necessary to stop music lessons when I was cramming for my university entrance, and I still regret that I never took the piano up again. At this time, however, it was I who played the piano at home, while my father (who had a good bass voice)
and mother (a contralto) and sometimes friends sang the old favourites of an evening – ‘The Holy City’, ‘The Lost Chord’, Gilbert and Sullivan, etc.

Perhaps the biggest excitement of my early years was a visit to London when I was twelve years old. I came down by train in the charge of a friend of my mother’s, arriving at King’s Cross, where I was met by the Rev. Skinner and his wife, family friends who were going to look after me. The first impact of London was overwhelming: King’s Cross itself was a giant bustling cavern; the rest of the city had all the dazzle of a commercial and imperial capital. For the first time in my life I saw people from foreign countries, some in the traditional native dress of India and Africa. The sheer volume of traffic and of pedestrians was exhilarating; they seemed to generate a sort of electricity. London’s buildings were impressive for another reason; begrimed with soot, they had a dark imposing magnificence which constantly reminded me that I was at the centre of the world.

I was taken by the Skinners to all the usual sites. I fed the pigeons in Trafalgar Square; I rode the Underground – a slightly forbidding experience for a child; I visited the Zoo, where I rode on an elephant and recoiled from the reptiles – an early portent of my relations with Fleet Street; I was disappointed by Oxford Street, which was much narrower than the boulevard of my imagination; made a pilgrimage to St Paul’s, where John Wesley had prayed on the morning of his conversion; and of course, to the Houses of Parliament and Big Ben, which did not disappoint at all; and I went to look at Downing Street, but unlike the young Harold Wilson did not have the prescience to have my photograph taken outside No. 10.

All this was enjoyable beyond measure. But the high point was my first visit to the Catford Theatre in Lewisham where we saw Sigmund Romberg’s famous musical
The Desert Song.
For three hours I lived in another world, swept away as was the heroine by the daring Red Shadow – so much so that I bought the score and played it at home, perhaps too often.

I could hardly drag myself away from London or from the Skinners, who had been such indulgent hosts. Their kindness had given me a glimpse of, in Talleyrand’s words,
‘la douceur de la vie’ –
how sweet life could be.

Our religion was not only musical and sociable – it was also intellectually stimulating. The ministers were powerful characters with strong
views. The general political tendency among Methodists and other Nonconformists in our town was somewhat to the left wing and even pacifist. Methodists in Grantham were prominent in organizing the ‘Peace Ballot’ of 1935, circulating a loaded questionnaire to the electorate, which was then declared overwhelmingly to have ‘voted for peace’. It is not recorded how far Hitler and Mussolini were moved by this result; we had our own views about that in the Roberts household. The Peace Ballot was a foolish idea which must take some of the blame nationally for delaying the rearmament necessary to deter and ultimately defeat the dictators. On this question and others, being staunchly Conservative, we were the odd family out. Our friend the Rev. Skinner was an enthusiast for the Peace Ballot. He was the kindest and holiest man, and he married Denis and me at Wesley’s Chapel in London many years later. But personal virtue is no substitute for political hard-headedness.

The sermons we heard every Sunday made a great impact on me. It was an invited Congregationalist minister, the Rev. Childe, who brought home to me the somewhat advanced notion for those days that whatever the sins of the fathers (and mothers) they must never be visited on the children. I still recall his denunciation of the Pharisaical tendency to brand children born outside marriage as ‘illegitimate’. All the town knew of some children without fathers; listening to the Rev. Childe, we felt very guilty about thinking of them as different. Times have changed. We have since removed the stigma of illegitimacy not only from the child but also from the parent – and perhaps increased the number of disadvantaged children thereby. We still have to find some way of combining Christian charity with sensible social policy.