The Arthur Machen Megapack: 25 Classic Works (146 page)

The way goes over the river; on the right are King Arthur’s Round Table and the relics of the Roman city wall of Isca Silurum, as the Second Augustan Legion, garrisoned at Caerleon, called the place. Then through the village, still known in my days as Caerleon-ultra-pontem, and so into that most wonderful, enchanted, delicious road that winds under the hillside, under deep Wentwood, above the solemn curves and esses of the river. We passed Bulmore, which does not mean a moor of bulls, but pwll mawr, the great pool, of the Usk river. It is a farmhouse now, but once a retired officer of the 2nd Augustan had his villa here, and his graveyard also: and here, I think, in the orchard, as they were planting some young trees, they found the stone inscribed:
Ave, Julia, carissima conjux; in æternum vale
. Hail, Julia, dearest wife; farewell for ever.

And here, to the best of my belief, Bill was telling me how an undergraduate friend of his at B.N.C., a schoolfellow of mine, found himself under the painful necessity of screwing up the Dean in his rooms; the screws employed being coffin-screws, headless, that is, and not to be extracted without enormous pains.

We went on our way by the river, and passed under Kemeys, a noble grey old house, with mullioned windows and Elizabethan chimneys. There is such a peace about this place, such a sweetness from the wood, such a refreshment from the water, so grave a repose upon it, that I translated to Kemeys one of my heroes, a clerk in Shepherd’s Bush. This clerk had found out that all the bustle and activity of modern life are delusions and wild errors, and his reward was to be that he should end his days at Kemeys, sheltered from all turmoil and vanity, garnered from the evil world.

The peace of Kemeys was the peace of all the valley of the Usk, and what balms it exhibited to my spirit only those can know who have been bred in such places, and have experienced the jar and dust and racket of some great town, and then have returned to the old groves.

My friend Bill and I went swinging along the winding lane beside the winding river, and as we went the sound of pouring waters sang to us. For now the over-runnings of the wells of Wentwood came from the hill as rivulets, and about each stream its twisted thicket grew, accompanying it all down the steep, to the river below. We passed little Kemeys church, watching above the pools of the Usk, and then on the hillside, almost in the shadow of the forest, was Bartholly, that solitary house which awed me for years, so that I made my awe into a tale. And here was Newbridge, crossing a river that had now ceased to be tidal and yellow, and had become glassy clear, and so on northward, and it seemed into silences and solitudes that grew ever deeper and more solemn, more evidently declaring the great art-magic of God that has made all the world. The day drew on, the sun sank below wild unknown hills—neither of us had ever been this way before—and the green world was dim for a while, and then was lighted up with the red flames of the afterglow. The evening redness appeared, and in those fires the ash tree became of immortal growth, the round hills rose above no earthly land, the winding river was a faery stream. Then, veil upon veil rising from the level, rising from the fountains in the wood, mists closing in upon us.

My friend Bill said we should never get to Usk at this rate; he felt sure that there must be a short cut across the fields. So we took the first stile that appeared and set out over country that was utterly unknown to us; and the marvel was that we ever got to Usk at all—or to anywhere for the matter of that. I have a confused recollection of walking for hours in a gathering darkness, through jungles and brakes of dark wood, climbing hills that rose fantastic as out of dreamland, going down into dusky valleys where white mist rose icy from the courses of the brooks, threading an uncertain way through quaking marshland, and the regions of the distance as vague as shapes of smoke.

The bells were ringing nine when we came out of this dim world into Usk, and to the lights and cheerfulness of the Three Salmons, to ale and to laughter. There was a wonderful old fellow, a Water Bailiff, making the mirth of that cheerful, ancient parlour; and he told us of the tricks he had played on poachers and fishermen till we roared again. He was a fellow of strange disguises; if one of his stories were to be believed he had caught the most famous salmon poacher of the Usk by assuming the gait and utterance of a calf seeking for its mother at midnight. The tale may have been true; it was certainly an excellent entertainment.

Such was one of our days; and again we would go wandering over the mountains to west and to northward; climbing up into great high wild places of yellow gorse and grey limestone rocks, stretching and mounting onward and still beyond, so that one said in one’s heart “for ever and ever. Amen.” High up there; the sunlight on that golden gorse, on the yellow lichens that encrusted the rocks ringed in old Druid circles, the great sweet wind that blew there, the heart of youth that rejoiced there, all the dear shining land of Gwent far below us, glorious; it is all an old song.

And there was a day on which we mounted over Mynydd Maen and came down into a valley in the very heart of the mountains, and walked there all the day, and in the evening returned again over the mountain at the southern end, winding under Twyn Barlwm as the twilight fell. It is only music, I think, that could image the wonder of the red sky over the faery dome, and the gathering dusk of the night as it fell on the rocks of that high land, on the streams rushing vehemently down into the darkness of the valley, on the lower woods, on the white farms, gleaming and then vanishing away. Only by music, if at all, can such things be expressed, since they are ineffable; not to be uttered in any literal or logical speech of men. And if one looks a little more closely into the nature of things it will become pretty plain, I think, that all that really matters and really exists is ineffable; that both the world without us—the tree and the brook and the hill—and the world within us do perpetually and necessarily transcend all our powers of utterance, whether to ourselves or to others. Night and day, sunrise and moonrise, and the noble assemblage of the stars, are continually exhibited to us, and we are forced to confess that not for one moment can we proclaim these appearances adequately. We stammer confusedly about them, much as a savage who had been taken through the National Gallery might stammer a few broken sentences, the applicability of which would be more or less dubious. “Woman—very bright round head,” might be the Blackfellow’s “description” of a famous Madonna; and a Turner would be summed up as “plenty clouds—one big tree.” And in like manner we, confronted, not only with things remote and majestic, but with things familiar and near at hand, stutter a few lame sentences, endeavouring to describe what we have seen. And thus all literature can be but an approximation to the truth; not the “truth” of science, for that is a figment of the brain, a non-existent monster, like dragons, griffins, and basilisks; but to that truth which Keats perceived to be identical with beauty. And it is further evident that even this approximation to the truth of things is a matter of the utmost difficulty and not very far from a miracle, inasmuch as in a generation of men there are only two or three who achieve it, who in consequence are hailed as men of the highest genius.

Of course, there are persons for whom “truth” implies “even gilt-edged securities slumped heavily,” or some such statement. To them, I tender my sincere apologies.

* * * *

The proof-sheets of my book began to appear early in that autumn of ’84; they made me rapturous reading. And while I was correcting them, with a vast sense of the importance and dignity of the task, Davenport, the publisher, was writing to me, asking if I had any ideas for new books, and throwing out suggestions of his own.

Now this was very pleasant, for it all tended to persuade me, in spite of any doubts and fears of mine, that I was really a literary man. I would read Davenport’s letters again and again, and deliberate gravely with myself over the answering of them; I enjoyed this very much indeed. But the correspondence led to no practical result; because I could not then—or ever—perform the Indian mango trick. The expert conjurers of the East, as is well known—in magazine fiction—will put a seed into a flower pot, cover up for a second or two, and lo! There is a little plant. Again the concealment; the plant has grown, and so forth, till within the space of five minutes you can gather ripe mangoes from the tree that you saw sown. This is the mango trick of fiction; that of fact, as I have seen it, is about the dreariest and most ineffective piece of conjuring imaginable. But, as I say, I could never imitate those fabled Orientals. If Mr. Murray and Mr. Longman were to jostle one another on my doorstep, clamouring for a masterpiece, and offering Arabian terms, it would make no difference; if I had no book within me, I should not be able to produce one on demand. In practice, I have found that I take about ten years to grow these things; though I have one in my mind now that was first thought of in 1898-99 and is not yet begun.

So Mr. Davenport’s letters produced no literature, interesting though they were; and I must say that a less sluggish mind would have found them stimulating in a high degree. But the literary publisher struck on cold iron; he suggested, I remember, a volume of scathing criticism—“like Mozley’s Essays”—as likely to receive his most favourable attention. But, really, I could not think of anybody that I particularly wanted to scathe—now, perhaps, I could oblige a publisher in search of anathemas and Ernulphus curses—and I had not read Mozley, nor have I read him to this day. Then I, on my side, suggested a book to be called “A Quiet Life,” this being, in fact, a description of the life that I was then gratefully and gladly leading. I sent a specimen chapter, and so far as I remember Davenport counselled me to defer the writing of
that
sort of book till I was eighty or thereabouts. I daresay he was right. Then my half-dozen copies of “The Anatomy of Tankards” reached me; and I believe that as soon as I saw the book printed and complete in its (vegetable) vellum boards I began to be ashamed of it. I think that this was hard lines, but the trick has been played on me again and again; and I do believe that a moderate, not excessive, dose of the good conceit of oneself is one of the chiefest boons that parents should beg from fairy godmothers for their offspring. For life is necessarily full of such buffetings and duckings, such kicks and blows and pummellings, that balms and elixirs and medicaments of healing are most urgently indicated, and there is nothing equal to this same rectified spirit of conceit. It may tend to make a man an ass, but it is better—or more agreeable, anyhow—to be an ass than to be miserable.

Then came the reviews, and they did me some good, for, as far as I remember them, they were kindly and indulgent. I think the critic of the “St. James’s Gazette,” then in its glory under the editorship of Greenwood, spoke of “this witty and humorous book,” while he said, with absolute justice, that I had ruined the popularity of my parodies by their prolixity. Then the publisher, despairing, I suppose, of getting any ideas out of me, produced a notion of his own. He sent me three or four French texts of the “Heptameron,” and bade me render it into the best English that I had within me; and so I did forthwith, for the sum of twenty pounds sterling. I wrote every night when the house was still, and every day I carried the roll of copy down the lane to meet the postman on his way to Caerleon-on-Usk.

And so my story has come round full circle. In the first of these chapters I told how the kindly speaker at the Persian Club, praising my version of the French classic, transported me in an instant from that shining banqueting hall in the heart of London, over the bridge of thirty years, into the shadows of the deep lane. Again it was the autumn evening, and the November twilight was passing into the gloom of night. There was a white ghost of the day in the sky far down in the west; but the bare woods were darkening under the leaden clouds; the familiar country grew into a wild land.

And I, with time to spare, walk slowly, meditatively down the hill, holding my manuscript, hoping that the day’s portion has been well done. As I come to the stile there sounds faint through the rising of the melancholy night wind the note of the postman’s horn. He has climbed the steep road that leads from Llandegveth village and is now two or three fields away.

It grows very dark; the waiting figure by the stile vanishes into the gloom. I can see it no more.

THE END

NOTE

“Far Off Things” was written in 1915, and, the work not being of an encyclopædic nature, no effort has been made to bring it up to date.

The book called “The Anatomy of Tankards” in the text was called in fact “The Anatomy of Tobacco.” Simple-hearted American collectors are now willing to give four pounds for a copy of it.

THE GREAT RETURN

CHAPTER I

THE RUMOUR OF THE MARVELLOUS

There are strange things lost and forgotten in obscure corners of the newspaper. I often think that the most extraordinary item of intelligence that I have read in print appeared a few years ago in the London Press. It came from a well known and most respected news agency; I imagine it was in all the papers. It was astounding.

The circumstances necessary—not to the understanding of this paragraph, for that is out of the question—but, we will say, to the understanding of the events which made it possible, are these. We had invaded Thibet, and there had been trouble in the hierarchy of that country, and a personage known as the Tashai Lama had taken refuge with us in India. He went on pilgrimage from one Buddhist shrine to another, and came at last to a holy mountain of Buddhism, the name of which I have forgotten. And thus the morning paper.