ARTHUR MACHEN: 30+ Horror Classics, Supernatural & Fantasy Books (Including Translations, Essays & Memoirs). Arthur MachenЧитать онлайн книгу.
now swollen to a monstrous size.
It was at about this period that variants of my tale began to be told as authentic histories. At first, these tales betrayed their relation to their original. In several of them the vegetarian restaurant appeared, and St. George was the chief character. In one case an officer—name and address missing—said that there was a portrait of St. George in a certain London restaurant, and that a figure, just like the portrait, appeared to him on the battlefield, and was invoked by him, with the happiest results. Another variant—this, I think, never got into print—told how dead Prussians had been found on the battlefield with arrow wounds in their bodies. This notion amused me, as I had imagined a scene, when I was thinking out the story, in which a German general was to appear before the Kaiser to explain his failure to annihilate the English.
"All-Highest," the general was to say, "it is true, it is impossible to deny it. The men were killed by arrows; the shafts were found in their bodies by the burying parties."
I rejected the idea as over-precipitous even for a mere fantasy. I was therefore entertained when I found that what I had refused as too fantastical for fantasy was accepted in certain occult circles as hard fact.
Other versions of the story appeared in which a cloud interposed between the attacking Germans and the defending British. In some examples the cloud served to conceal our men from the advancing enemy; in others, it disclosed shining shapes which frightened the horses of the pursuing German cavalry. St. George, it will he noted, has disappeared—he persisted some time longer in certain Roman Catholic variants—and there are no more bowmen, no more arrows. But so far angels are not mentioned; yet they are ready to appear, and I think that I have detected the machine which brought them into the story.
In "The Bowmen" my imagined soldier saw "a long line of shapes, with a shining about them." And Mr. A.P. Sinnett, writing in the May issue of The Occult Review, reporting what he had heard, states that "those who could see said they saw 'a row of shining beings' between the two armies." Now I conjecture that the word "shining" is the link between my tale and the derivative from it. In the popular view shining and benevolent supernatural beings are angels, and so, I believe, the Bowmen of my story have become "the Angels of Mons." In this shape they have been received with respect and credence everywhere, or almost everywhere.
And here, I conjecture, we have the key to the large popularity of the delusion—as I think it. We have long ceased in England to take much interest in saints, and in the recent revival of the cultus of St. George, the saint is little more than a patriotic figurehead. And the appeal to the saints to succour us is certainly not a common English practice; it is held Popish by most of our countrymen. But angels, with certain reservations, have retained their popularity, and so, when it was settled that the English army in its dire peril was delivered by angelic aid, the way was clear for general belief, and for the enthusiasms of the religion of the man in the street. And so soon as the legend got the title "The Angels of Mons" it became impossible to avoid it. It permeated the Press: it would not be neglected; it appeared in the most unlikely quarters—in Truth and Town Topics, The New Church Weekly (Swedenborgian) and John Bull. The editor of The Church Times has exercised a wise reserve: he awaits that evidence which so far is lacking; but in one issue of the paper I noted that the story furnished a text for a sermon, the subject of a letter, and the matter for an article. People send me cuttings from provincial papers containing hot controversy as to the exact nature of the appearances; the "Office Window" of The Daily Chronicle suggests scientific explanations of the hallucination; the Pall Mall in a note about St. James says he is of the brotherhood of the Bowmen of Mons—this reversion to the bowmen from the angels being possibly due to the strong statements that I have made on the matter. The pulpits both of the Church and of Non-conformity have been busy: Bishop Welldon, Dean Hensley Henson (a disbeliever), Bishop Taylor Smith (the Chaplain-General), and many other clergy have occupied themselves with the matter. Dr. Horton preached about the "angels" at Manchester; Sir Joseph Compton Rickett (President of the National Federation of Free Church Councils) stated that the soldiers at the front had seen visions and dreamed dreams, and had given testimony of powers and principalities fighting for them or against them. Letters come from all the ends of the earth to the Editor of The Evening News with theories, beliefs, explanations, suggestions. It is all somewhat wonderful; one can say that the whole affair is a psychological phenomenon of considerable interest, fairly comparable with the great Russian delusion of last August and September.
* * * * *
Now it is possible that some persons, judging by the tone of these remarks of mine, may gather the impression that I am a profound disbeliever in the possibility of any intervention of the super-physical order in the affairs of the physical order. They will be mistaken if they make this inference; they will be mistaken if they suppose that I think miracles in Judæa credible but miracles in France or Flanders incredible. I hold no such absurdities. But I confess, very frankly, that I credit none of the "Angels of Mons" legends, partly because I see, or think I see, their derivation from my own idle fiction, but chiefly because I have, so far, not received one jot or tittle of evidence that should dispose me to belief. It is idle, indeed, and foolish enough for a man to say: "I am sure that story is a lie, because the supernatural element enters into it;" here, indeed, we have the maggot writhing in the midst of corrupted offal denying the existence of the sun. But if this fellow be a fool—as he is— equally foolish is he who says, "If the tale has anything of the supernatural it is true, and the less evidence the better;" and I am afraid this tends to be the attitude of many who call themselves occultists. I hope that I shall never get to that frame of mind. So I say, not that super-normal interventions are impossible, not that they have not happened during this war—I know nothing as to that point, one way or the other—but that there is not one atom of evidence (so far) to support the current stories of the angels of Mons. For, be it remarked, these stories are specific stories. They rest on the second, third, fourth, fifth hand stories told by "a soldier," by "an officer," by "a Catholic correspondent," by "a nurse," by any number of anonymous people. Indeed, names have been mentioned. A lady's name has been drawn, most unwarrantably as it appears to me, into the discussion, and I have no doubt that this lady has been subject to a good deal of pestering and annoyance. She has written to the Editor of The Evening News denying all knowledge of the supposed miracle. The Psychical Research Society's expert confesses that no real evidence has been proffered to her Society on the matter. And then, to my amazement, she accepts as fact the proposition that some men on the battlefield have been "hallucinated," and proceeds to give the theory of sensory hallucination. She forgets that, by her own showing, there is no reason to suppose that anybody has been hallucinated at all. Someone (unknown) has met a nurse (unnamed) who has talked to a soldier (anonymous) who has seen angels. But that is not evidence; and not even Sam Weller at his gayest would have dared to offer it as such in the Court of Common Pleas. So far, then, nothing remotely approaching proof has been offered as to any supernatural intervention during the Retreat from Mons. Proof may come; if so, it will be interesting and more than interesting.
But, taking the affair as it stands at present, how is it that a nation plunged in materialism of the grossest kind has accepted idle rumours and gossip of the supernatural as certain truth? The answer is contained in the question: it is precisely because our whole atmosphere is materialist that we are ready to credit anything—save the truth. Separate a man from good drink, he will swallow methylated spirit with joy. Man is created to be inebriated; to be "nobly wild, not mad." Suffer the Cocoa Prophets and their company to seduce him in body and spirit, and he will get himself stuff that will make him ignobly wild and mad indeed. It took hard, practical men of affairs, business men, advanced thinkers, Freethinkers, to believe in Madame Blavatsky and Mahatmas and the famous message from the Golden Shore: "Judge's plan is right; follow him and stick."
And the main responsibility for this dismal state of affairs undoubtedly lies on the shoulders of the majority of the clergy of the Church of England. Christianity, as Mr. W.L. Courtney has so admirably pointed out, is a great Mystery Religion; it is the Mystery Religion. Its priests are called to an awful and tremendous hierurgy; its pontiffs are to be the pathfinders, the bridge-makers between the world of sense and the world of spirit. And, in fact, they pass their time in preaching, not the eternal mysteries, but a twopenny morality, in changing the Wine