Let it be noted that there was something remarkable as to the manner in which the sound of the bell was heard—or supposed to be heard. There are, no doubt, mysteries in sound as in all else; indeed, I am informed that during one of the horrible outrages that have been perpetrated on London during this autumn there was an instance of a great block of workmen’s dwellings in which the only person who heard the crash of a particular bomb falling was an old deaf woman, who had been fast asleep till the moment of the explosion. This is strange enough of a sound that was entirely in the natural (and horrible) order; and so it was at Llantrisant, where the sound was either a collective auditory hallucination or a manifestation of what is conveniently, if inaccurately, called the supernatural order.
For the thrill of the bell did not reach to all ears—or hearts. Deaf Mrs. Parry heard it in her lonely cottage garden, high above the misty sea; but then, in a farm on the other or western side of Llantrisant, a little child, scarcely three years old, was the only one out of a household of ten people who heard anything. He called out in stammering baby Welsh something that sounded like “Clychau fawr, clychau fawr”—the great bells, the great bells—and his mother wondered what he was talking about. Of the crews of half a dozen trawlers that were swinging from side to side in the mist, not more than four men had any tale to tell. And so it was that for an hour or two the man who had heard nothing suspected his neighbour who had heard marvels of lying; and it was some time before the mass of evidence coming from all manner of diverse and remote quarters convinced the people that there was a true story here. A might suspect B, his neighbour, of making up a tale; but when C, from some place on the hills five miles away, and D, the fisherman on the waters, each had a like report, then it was clear that something had happened.
And even then, as they told me, the signs to be seen upon the people were stranger than the tales told by them and among them. It has struck me that many people in reading some of the phrases that I have reported, will dismiss them with laughter as very poor and fantastic inventions; fishermen, they will say, do not speak of “a song like heaven” or of “a glory about it.” And I dare say this would be a just enough criticism if I were reporting English fishermen; but, odd though it may be, Wales has not yet lost the last shreds of the grand manner. And let it be remembered also that in most cases such phrases are translated from another language, that is, from the Welsh.
So, they come trailing, let us say, fragments of the cloud of glory in their common speech; and so, on this Saturday, they began to display, uneasily enough in many cases, their consciousness that the things that were reported were of their ancient right and former custom. The comparison is not quite fair; but conceive Hardy’s old Durbeyfield suddenly waking from long slumber to find himself in a noble thirteenth-century hall, waited on by kneeling pages, smiled on by sweet ladies in silken côtehardies.
So by evening time there had come to the old people the recollection of stories that their fathers had told them as they sat round the hearth of winter nights, fifty, sixty, seventy years; ago; stories of the wonderful bell of Teilo Sant, that had sailed across the glassy seas from Syon, that was called a portion of Paradise, “and the sound of its ringing was like the perpetual choir of the angels.”
Such things were remembered by the old and told to the young that evening, in the streets of the town and in the deep lanes that climbed far hills. The sun went down to the mountain red with fire like a burnt offering, the sky turned violet, the sea was purple, as one told another of the wonder that had returned to the land after long ages.
Chapter V
The Rose of Fire
It was during the next nine days, counting from that Saturday early in June the first Saturday in June, as I believe—that Llantrisant and all the regions about became possessed either by an extraordinary set of hallucinations or by a visitation of great marvels.
This is not the place to strike the balance between the two possibilities. The evidence is, no doubt, readily available; the matter is open to systematic investigation.
But this may be said: The ordinary man, in the ordinary passages of his life, accepts in the main the evidence of his senses, and is entirely right in doing so. He says that he sees a cow, that he sees a stone wall, and that the cow and the stone wall are “there.”
This is very well for all the practical purposes of life, but I believe that the metaphysicians are by no means so easily satisfied as to the reality of the stone wall and the cow. Perhaps they might allow that both objects are “there” in the sense that one’s reflection is in a glass; there is an actuality, but is there a reality external to oneself? In any event, it is solidly agreed that, supposing a real existence, this much is certain—it is not in the least like our conception of it. The ant and the microscope will quickly convince us that we do not see things as they really are, even supposing that we see them at all. If we could “see” the real cow she would appear utterly incredible, as incredible as the things I am to relate.
Now, there is nothing that I know much more unconvincing than the stories of the red light on the sea. Several sailors, men on small coasting ships, who were working up or down the Channel on that Saturday night, spoke of “seeing” the red light, and it must be said that there is a very tolerable agreement in their tales. All make the time as between midnight of the Saturday and one o’clock on the Sunday morning. Two of those sailormen are precise as to the time of the apparition; they fix it by elaborate calculations of their own as occurring at 12:20 a.m. And the story?
A red light, a burning spark seen far away in the darkness, taken at the first moment of seeing for a signal, and probably an enemy signal. Then it approached at a tremendous speed, and one man said he took it to be the port light of some new kind of navy motor-boat which was developing a rate hitherto unheard of, a hundred or a hundred and fifty knots an hour. And then, in the third instant of the sight, it was clear that this was no earthly speed. At first a red spark in the farthest distance; then a rushing lamp; and then, as if in an incredible point of time, it swelled into a vast rose of fire that filled all the sea and all the sky and hid the stars and possessed the land. “I thought the end of the world had come,” one of the sailors said.
And then, an instant more, and it was gone from them, and four of them say that there was a red spark on Chapel Head, where the old grey chapel of St. Teilo stands, high above the water, in a cleft of the limestone rocks.
And thus the sailors; and thus their tales are incredible; but they are not incredible. I believe that men of the highest eminence in physical science have testified to the occurrence of phenomena every whit as marvellous, to things as absolutely opposed to all natural order, as we conceive it; and it may be said that nobody minds them. “That sort of thing has always been happening,” as my friend remarked to me. But the men, whether or no the fire had ever been without them, there was no doubt that it was now within them, for it burned in their eyes. They were purged as if they had passed through the Furnace of the Sages, governed with Wisdom that the alchemists know. They spoke without much difficulty of what they had seen, or had seemed to see, with their eyes, but hardly at all of what their hearts had known when for a moment the glory of the fiery rose had been about them.
For some weeks afterwards they were still, as it were, amazed; almost, I would say, incredulous. If there had been nothing more than the splendid and fiery appearance, showing and vanishing, I do believe that they themselves would have discredited their own senses and denied the truth of their own tales. And one does not dare to say whether they would not have been right. Men like Sir William Crookes and Sir Oliver Lodge are certainly to be heard with respect, and they bear witness to all manner of apparent eversions of laws which we, or most of us, consider far more deeply founded than the ancient hills. They may be justified; but in our hearts we doubt. We cannot wholly believe in inner sincerity that the solid table did rise, without mechanical reason or cause, into the air, and so defy that which we name the “law
of gravitation.” I know what may be said on the other side; I know that there is no true question of “law” in the case; that the law of gravitation really means just this: that I have never seen a table rising without mechanical aid, or an apple, detached from the bough, soaring to the skies instead of falling to the ground. The so-called law is just the sum of common observation and nothing more; yet I say, in our hearts we do not believe that the tables rise; much less do we believe in the rose of fire that for a moment swallowed up the skies and seas and shores of the Welsh coast last June.
And the men who saw it would have invented fairy tales to account for it, I say again, if it had not been for that which was within them.
They said, all of them, and it was certain now that they spoke the truth, that in the moment of the vision, every pain and ache and malady in their bodies had passed away. One man had been vilely drunk on venomous spirit, procured at “Jobson’s Hole” down by the Cardiff Docks. He was horribly ill; he had crawled up from his bunk for a little fresh air; and in an instant his horrors and his deadly nausea had left him. Another man was almost desperate with the raging hammering pain of an abscess on a tooth; he says that when the red flame came near he felt as if a dull, heavy blow had fallen on his jaw, and then the pain was quite gone; he could scarcely believe that there had been any pain there.
And they all bear witness to an extraordinary exaltation of the senses. It is indescribable, this; for they cannot describe it. They are amazed, again; they do not in the least profess to know what happened; but there is no more possibility of shaking their evidence than there is a possibility of shaking the evidence of a man who says that water is wet and fire hot.
“I felt a bit queer afterwards,” said one of them, “and I steadied myself by the mast, and I can’t tell how I felt as I touched it. I didn’t know that touching a thing like a mast could be better than a big drink when you’re thirsty, or a soft pillow when you’re sleepy.”
I heard other instances of this state of things, as I must vaguely call it, since I do not know what else to call it. But I suppose we can all agree that to the man in average health, the average impact of the external world on his senses is a matter of indifference. The average impact; a harsh scream, the bursting of a motor tyre, any violent assault on the aural nerves will annoy him, and he may say “damn.” Then, on the other hand, the man who is not “fit” will easily be annoyed and irritated by someone pushing past him in a crowd, by the ringing of a bell, by the sharp closing of a book.
But so far as I could judge from the talk of these sailors, the average impact of the external world had become to them a fountain of pleasure. Their nerves were on edge, but an edge to receive exquisite sensuous impressions. The touch of the rough mast, for example; that was a joy far greater than is the joy of fine silk to some luxurious skins; they drank water and stared as if they had been fins gourmets tasting an amazing wine; the creak and whine of their ship on its slow way were as exquisite as the rhythm and song of a Bach fugue to an amateur of music.
And then, within; these rough fellows have their quarrels and strifes and variances and envyings like the rest of us; but that was all over between them that had seen the rosy light; old enemies shook hands heartily, and roared with laughter as they confessed one to another what fools they had been.
“I can’t exactly say how it has happened or what has happened at all,” said one, “but if you have all the world and the glory of it, how can you fight for fivepence?”
The church of Llantrisant is a typical example of a Welsh parish church, before the evil and horrible period of “restoration.”
This lower world is a palace of lies, and of all foolish lies there is none more insane than a certain vague fable about the mediæval freemasons, a fable which somehow imposed itself upon the cold intellect of Hallam the historian. The story is, in brief, that throughout the Gothic period, at any rate, the art and craft of church building were executed by wandering guilds of “freemasons,” possessed of various secrets of building and adornment, which they employed wherever they went. If this nonsense were true, the Gothic of Cologne would be as the Gothic of Colne, and the Gothic of Arles like to the Gothic of Abingdon. It is so grotesquely untrue that almost every county, let alone every country, has its distinctive style in Gothic architecture. Arfon is in the west of Wales; its churches have marks and features which distinguish them from the churches in the east of Wales.
The Llantrisant church has that primitive division between nave and chancel which only very foolish people decline to recognise as equivalent to the Oriental iconostasis and as the origin of the Western rood-screen. A solid wall divided the church into two portions; in the centre was a narrow opening with a rounded arch, through which those who sat towards the middle of the church could see the small, red-carpeted altar and the three roughly shaped lancet windows above it.
The “reading pew” was on the outer side of this wall of partition, and here the rector did his service, the choir being grouped in seats about him. On the inner side were the pews of certain privileged houses of the town and district.
On the Sunday morning the people were all in their accustomed places, not without a certain exultation in their eyes, not without a certain expectation of they knew not what. The bells stopped ringing, the rector, in his old-fashioned, ample surplice, entered the reading-desk, and gave out the hymn: “My God, and is Thy Table spread.”
And, as the singing began, all the people who were in the pews within the wall came out of them and streamed through the archway into the nave. They took what places they could find up and down the church, and the rest of the congregation looked at them in amazement.
Nobody knew what had happened. Those whose seats were next to the aisle tried to peer into the chancel, to see what had happened or what was going on there. But somehow the light flamed so brightly from the windows above the altar, those being the only windows in the chancel, one small lancet in the south wall excepted, that no one could see anything at all.
“It was as if a veil of gold adorned with jewels was hanging there,” one man said; and indeed there are a few odds and scraps of old painted glass left in the eastern lancets.
But there were few in the church who did not hear now and again voices speaking beyond the veil.
Chapter VI
Olwen’s Dream
The well-to-do and dignified personages who left their pews in the chancel of Llantrisant Church and came hurrying into the nave could give no explanation of what they had done. They felt, they said, that they had to go, and to go quickly; they were driven out, as it were, by a secret, irresistible command. But all who were present in the church that morning were amazed, though all exulted in their hearts; for they, like the sailors who saw the rose of fire on the waters, were filled with a joy that was literally ineffable, since they could not utter it or interpret it to themselves.
And they too, like the sailors, were transmuted, or the world was transmuted for them. They experienced what the doctors call a sense of bien être but a bien être raised, to the highest power. Old men felt young again, eyes that had been growing dim now saw clearly, and saw a world that was like Paradise, the same world, it is true, but a world rectified and glowing, as if an inner flame shone in all things, and behind all things.
And the difficulty in recording this state is this, that it is so rare an experience that no set language to express it is in existence. A shadow of its raptures and ecstasies is found in the highest poetry; there are phrases in ancient books telling of the Celtic saints that dimly hint at it; some of the old Italian masters of painting had known it, for the light of it shines in their skies and about the battlements of their cities that are founded on magic hills. But these are but broken hints.
It is not poetic to go to Apothecaries’ Hall for similes. But for many years I kept by me an article from the Lancet or the British Medical Journal—I forget which—in which a doctor gave an account of certain experiments he had conducted with a drug c
alled the Mescal Button, or Anhelonium Lewinii. He said that while under the influence of the drug he had but to shut his eyes, and immediately before him there would rise incredible Gothic cathedrals, of such majesty and splendour and glory that no heart had ever conceived. They seemed to surge from the depths to the very heights of heaven, their spires swayed amongst the clouds and the stars, they were fretted with admirable imagery. And as he gazed, he would presently become aware that all the stones were living stones, that they were quickening and palpitating, and then that they were glowing jewels, say, emeralds, sapphires, rubies, opals, but of hues that the mortal eye had never seen.
That description gives, I think, some faint notion of the nature of the transmuted world into which these people by the sea had entered, a world quickened and glorified and full of pleasures. Joy and wonder were on all faces; but the deepest joy and the greatest wonder were on the face of the rector. For he had heard through the veil the Greek word for “holy,” three times repeated. And he, who had once been a horrified assistant at High Mass in a foreign church, recognised the perfume of incense that filled the place from end to end.
It was on that Sunday night that Olwen Phillips of Croeswen dreamed her wonderful dream. She was a girl of sixteen, the daughter of small farming people, and for many months she had been doomed to certain death. Consumption, which flourishes in that damp, warm climate, had laid hold of her; not only her lungs but her whole system was a mass of tuberculosis. As is common enough, she had enjoyed many fallacious brief recoveries in the early stages of the disease, but all hope had long been over, and now for the last few weeks she had seemed to rush vehemently to death. The doctor had come on the Saturday morning, bringing with him a colleague. They had both agreed that the girl’s case was in its last stages. “She cannot possibly last more than a day or two,” said the local doctor to her mother. He came again on the Sunday morning and found his patient perceptibly worse, and soon afterwards she sank into a heavy sleep, and her mother thought that she would never wake from it.
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