The White People and Other Weird Stories (43 page)

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.
¹⁹
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 “free-masons” 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.
²⁰
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
²¹
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.”
²²

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.

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 called the Mescal Button, or Anhelonium Lewinii.
²³
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 as no heart had even 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.

The girl slept in an inner room communicating with the room occupied by her father and mother. The door between was kept open, so that Mrs. Phillips could hear her daughter if she called to her in the night. And Olwen called to her mother that night, just as the dawn was breaking. It was no faint summons from a dying bed that came to the mother's ears, but a loud cry that rang through the house, a cry of great gladness. Mrs. Phillips started up from sleep in wild amazement, wondering what could have happened. And then she saw Olwen, who had not been able to rise from her bed for many weeks past, standing in the doorway in the faint light of the growing day. The girl called to her mother: “Mam! mam! It is all over. I am quite well again.”

Mrs. Phillips roused her husband, and they sat up in bed staring, not knowing on earth, as they said afterwards, what had been done with the world. Here was their poor girl wasted to a shadow, lying on her death-bed, and the life sighing from her with every breath, and her voice, when she last uttered it, so weak that one had to put one's ear to her mouth. And here in a few hours she stood up before them; and even in that faint light they could see that she was changed almost beyond knowing. And, indeed, Mrs. Phillips said that for a moment or two she fancied that the Germans must have come and killed them in their sleep, and so they were all dead together. But Olwen called out again, so the mother lit a candle and got up and went tottering across the room, and there was Olwen all gay and plump again, smiling with shining eyes. Her mother led her into her own room, and set down the candle there, and felt her daughter's flesh, and burst into prayers and tears of wonder and delight, and thanksgivings, and held the girl again to be sure that she was not deceived. And then Olwen told her dream, though she thought it was not a dream.

She said she woke up in the deep darkness, and she knew the life was fast going from her. She could not move so much as a finger, she tried to cry out, but no sound came from her lips. She felt that in another instant the whole world would fall from her; the anguish of death was bitter upon her. And as the last breath was passing her lips, she heard a very faint, sweet sound, like the tinkling of a silver bell. It came from far away, from over by Tynewydd.
²⁴
She forgot her agony and listened, and even then, she says, she felt the swirl of the world as it came back to her. And the sound of the bell swelled and grew louder, and it thrilled all through her body, and the life was in it. And as the bell rang and trembled in her ears, a faint light touched the wall of her room and reddened, till the whole room was full of rosy fire. And then she saw standing before her bed three men in blood-coloured robes with shining faces. And one man held a golden bell in his hand. And the second man held up something shaped like the top of a table. It was like a great jewel, and it was of a blue colour, and there were rivers of silver and of gold running through it and flowing as quick streams flow, and there were pools in it as if violets had been poured out into water, and then it was green as the sea near the shore, and then it was the sky at night with all the stars shining, and then the sun and the moon came down and washed in it. And the third man held up high above this a cup that was like a rose on fire; “there was a great burning in it, and a dropping of blood in it, and a red cloud above it, and I saw a great secret. And I heard a voice that sang nine times, ‘Glory and praise to the Conqueror of Death, to the Fountain of Life immortal.' Then the red light went from the wall, and it was all darkness, and the bell rang faint again by Capel Teilo, and then I got up and called to you.”

The doctor came on the Monday morning with the death certificate in his pocket-book, and Olwen ran out to meet him. I have quoted his phrase in the first chapter of this record: “A kind of resurrection of the body.” He made a most careful examination of the girl; he has stated that he found that every trace of disease had disappeared. He left on the Sunday morning a patient entering into the coma that precedes death, a body condemned utterly and ready for the grave. He met at the garden gate on the Monday morning a young woman in whom life sprang up like a fountain, in whose body life laughed and rejoiced as if it had been a river flowing from an unending well.

 

Now this is the place to ask one of those questions—there are many such—which cannot be answered. The question is as to the continuance of tradition; more especially as to the continuance of tradition among the Welsh Celts of to-day. On the one hand, such waves and storms have gone over them. The wave of the heathen Saxons went over them, then the wave of Latin mediævalism, then the waters of Anglicanism; last of all the flood of their queer Calvinistic Methodism, half Puritan, half pagan. It may well be asked whether any memory can possibly have survived such a series of deluges. I have said that the old people of Llantrisant had their tales of the Bell of Teilo Sant; but these were but vague and broken recollections. And then there is the name by which the “strangers” who were seen in the market-place were known; that is more precise. Students of the Graal legend know that the keeper of the Graal in the romances is the “King Fisherman,” or the “Rich Fisherman”; students of Celtic hagiology know that it was prophesied before the birth of Dewi (or David) that he should be “a man of aquatic life,” that another legend tells how a little child, destined to be a saint, was discovered on a stone in the river, how through his childhood a fish for his nourishment was found on that stone every day, while another saint, Ilar, if I remember, was expressly known as “The Fisherman.” But has the memory of all this persisted in the church-going and chapel-going people of Wales at the present day? It is difficult to say. There is the affair of the Healing Cup of Nant Eos, or Tregaron Healing Cup, as it is also called.
²⁵
It is only a few years ago since it was shown to a wandering harper, who treated it lightly, and then spent a wretched night, as he said, and came back penitently and was left alone with the sacred vessel to pray over it, till “his mind was at rest.” That was in 1887.