Sinclair McKay

This, we might imagine, is the Age of the Fake. AI videos; TikTok fascists; the Joycean mind-fragments of a US president for whom truth itself is an ever shifting quantum concept. Surely no other generation has had to navigate such a disorientating landscape of deceit. Or perhaps they have. Our old friends the Russians gave the world The Protocols of the Elders of Zion at the start of the 20th century – a lethal, widely circulated (and still circulating) hoax outlining the world-dominating plots of Jewish people. Meanwhile, a still unidentified forger composed the Zinoviev Letter, which was published by the Daily Mail a few days before the 1924 general election.

The idea was revolutionary – yet there was something ancient at its heart. The scientist Nikolai Vavilov, arriving in Petrograd in 1921 to take the helm of the Bureau of Applied Botany and Plant Breeding, was on a sacred mission: to make, in his words, ‘a treasury of all known crops and plants’. The world’s first seed bank would shape the future of agriculture – possibly even eliminate failed harvests and hunger. This was gleaming scientific idealism, but there was also an element of the Old Testament Ark about it. Throughout the siege, the botanists had to find the superhuman strength not to eat the seeds themselves The vision would collide with the brute reality of Stalin’s own efforts to bend nature to his will, and then the nightmarish Nazi invasion of Russia in 1941.

In that dark world the air pulsed with the melancholy clangour of bells. If, as legend has it, the chimes of St Mary-le-Bow told Dick Whittington to turn again, then what were they saying to all the other medieval Londoners, dwelling in houses so crowded on fouled streets that the sun could not break through? In the shadow of implacable plague, even London’s super rich were piercingly aware of life’s fragility. Their homes were scented with lily, lavender and the smoke of applewood. They had to be. The city was a close maze of abattoirs and tanneries and streams sluggish with excrement. Yet here, too, were brightly ornamented religious houses and gardens rich with symbolism and medicinal herbs.

In the tight dark maze of alleys that wind between the Thames and St Paul’s the pleasures of the living are intertwined with those of the distant dead. Try it for yourself on a late Saturday afternoon. Start by immersing yourself in the eerie darkness of the Temple of Mithras (ancient stones, reconstructed Roman voices calling for strong drink, a pagan pit beneath the guileless Bloomberg building); emerge and cross over to the Roman Watling Street, where you will see tribes of Essex women – Boudicca’s spiritual daughters – with faces of bronze, brandishing not fire but fags and lighters outside busy pubs and bars.

Is it ever possible to truly see inside the heart of another? To divine hidden intentions and the darkest of thoughts? For a long time — before we all became sourly aware of our own computers spying on us like HAL 9000, and flashing ads for haemorrhoid ointments — this godlike omniscience was ascribed to the secret listeners at GCHQ. Above all other intelligence agencies it held a special place in the imaginations of urban paranoiacs. The organisation itself nurtured this sinister reputation by its insistence upon remaining deep in the shadows, even as its siblings MI5 and MI6 boldly came out. Not all that many years ago, simply publishing the initials GCHQ could invite grief.

No matter how exquisitely English —gobbets of blood amid the fireplace ornaments — murder annihilates meaning. Even when the motive is clear and strong, even when the progression to the fatal blow can be analysed step by step, all that is left amid the eviscerated lives of loved ones is an emptiness around the violence itself. In fiction, this void is filled: Agatha Christie understood very well about hatred, and her stories seethe with it. In 1935, as millions of her readers were devouring Murder on the Orient Express — a novel constructed around a biblical act of molten vengeance — the nation was suddenly mesmerised by a real-life shocker: a weird and savage killing in the genteel south-coast resort of Bournemouth.

We ought to cherish the haunted landscape of the Thames Estuary while we can. The grey hulks of old power stations, the white domes of oil refineries, the sternly rectilinear factories, all of which once seemed oppressive, are now instead poetic because of their near extinction. Caroline Crampton’s atmospheric and movingly written exploration of the Thames, and that once-industrial estuary, is especially illuminating on the soul of the river; and she investigates satisfyingly what it is in these silent marshes and concrete embanked paths that still generates such an odd sense of unease.

Cockney feet mark the beat of history, sang Noël Coward, as if he had ever been east of Holborn. Yet the sugary wartime sentiment finds a moving and resonant echo in Melanie McGrath’s new work of social excavation. The past casts an unusually deep shadow over Bow. And, cleverly, she has found a fresh means of exploring these striated layers of heritage: through the enduring local appetite for minced beef pie, mashed potatoes, and side orders of stewed eels. G. Kelly’s Pie and Mash is the 100-year- old restaurant in question, on the Roman Road in Bow (there are branches elsewhere). Pie and mash served with ‘liquor’ (parsley sauce) and eels might be described as the forerunner of fried chicken: comfort food devised at a time when comfort was badly needed.

Now, if someone were to spray stun gas through the keyhole of my front door, and I were to collapse on my sofa only to regain consciousness in a slightly kitsch 1960s serviced apartment, outside which lay an exquisite Italianate village, a stretch of sparkling coast, a startlingly cheery populace all speaking in RP accents and social order maintained by means of a gigantic white plastic ball bubbling out of the sea… well, to be frank, I’d be thrilled. Patrick McGoohan’s Number Six, on the other hand, is seething about it from the start; and the film director Alex Cox, who sat watching The Prisoner as a 13-year-old in 1967, does a terrific job of giving a fresh interpretation to what must be the world’s most analysed television series.

Iain Sinclair is leaving London — like the croakiest of the ravens taking flight from the Tower. It is a proper blow: across five decades, he has been prowling the streets, part poet, part satirist, part prophet. Very few authors have fashioned a London more real than the one we see: Dickens, Conan Doyle, Patrick Hamilton, Angela Carter. Sinclair is firmly among them. While his contemporary Peter Ackroyd understands London as a city of eternally recurring patterns and echoes, Sinclair sees something more malign and gangrenous: forces that endlessly conspire to bend perception and bleach the streets of their real meaning. Oh: and he is also extremely funny.

Tudor merchants — shivering in furs in tiny creaking ships, sailing through the ice of unknown winter seas — knew something that today’s careworn EU and civil service officials might be irritated to hear: that despite all travails, trade deals can sometimes be sexy, thrilling and epic. In 16th-century London, plans to open up fresh trading routes across the world were also about vaulting leaps of fantastical imagination, and naturally also about slavering greed. Down by the Thames, men of property would dream of alien Cathay, and of realms where the beaches, they thought, would glitter brilliant red and green with loose rubies and emeralds.

You find it in the vistas of skeletal metal gangways, the abandoned 18th-century forts, the squat oil holders and rusted pipelines, the pale reeds of the marshes, the barbed wire, the peeling housing estates, the lonely river paths. You hear it in the thick silence by the water, broken only by the wide river slurping and slopping against the embankment. There is something in the landscape of the Thames estuary that is curiously and powerfully uncanny. But how can that be in the otherwise earthy county of Essex? This is one of the subterranean themes of Rachel Lichtenstein’s electrifying exploration of the estuary. What ought to be a grey stretch of post-industrial England is in fact rich in eerie poetry.

Spying is a branch of philosophy, although you would never guess it from that expression on Daniel Craig’s face. Its adepts interrogate the surface of reality — people, landscapes, texts — knowing that they will discover extraordinary hermetic meanings. They study fragments of documents, whispers of messages, and from these, they summon entire worlds. Possibly one of the reasons Max Hastings cannot pretend to be hugely impressed by the boasts of wartime spies is the philosophical nebulousness of what constitutes ‘results’ in secret-agent speak. Soldiers fight, shoulder to shoulder; battles are clearly lost and won.

As a young student, the atheist Alan Turing — disorientated with grief over the death of his first love Christopher Morcom — wrote to Morcom’s mother with an atomic theory of how one’s spirit might transmigrate. Years later, he brought the modern computer age into being by positing machines imbued with consciousness. You can’t help wondering what Turing’s shade — whether ethereal or perhaps digital — makes of his posthumous fame. Plays; books; postage stamps. Now, following Benedict Cumberbatch’s doomy big-screen portrayal of the Bletchley Park codebreaking genius in The Imitation Game, David Lagercrantz fictionalises the murky aftermath of Turing’s death. In doing so, he explores questions not only of identity and maths and philosophy, but also of good taste.