ARTHUR MACHEN Ultimate Collection: The Greatest Occult & Supernatural Classics in One Volume (Including Translations, Essays & Autobiography). Arthur Machen

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СКАЧАТЬ 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 Ty-newydd. 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 marketplace 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 acquatic 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. 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.

      Then for my part — I only know modern Wales on the surface, I am sorry to say — I remember three or four years ago speaking to my temporary landlord of certain relics of Saint Teilo, which are supposed to be in the keeping of a particular family in that country. The landlord is a very jovial merry fellow, and I observed with some astonishment that his ordinary, easy manner was completely altered as he said, gravely, “That will be over there, up by the mountain,” pointing vaguely to the north. And he changed the subject, as a Freemason changes the subject.

      There the matter lies, and its appositeness to the story of Llantrisant is this: that the dream of Olwen Phillips was, in fact, the vision of the Holy Graal.

      VII

       The Mass of The Sangraal

       Table of Contents

      “Ffeiriadwyr Melcisidec! Ffeiriadwyr Melcisidec!“ shouted the old Calvinistic Methodist deacon with the grey beard, “Priesthood of Melchizedek! Priesthood of Melchizedek!”

      And he went on:

      “The Bell that is like y glwys yr angel ym mharadwys— the joy of the angels in Paradise — is returned; the Altar that is of a colour that no men can discern is returned, the Cup that came from Syon is returned, the ancient Offering is restored, the Three Saints have come back to the church of the tri sant, the Three Holy Fishermen are amongst us, and their net is full. Gogoniant, gogoniant— glory, glory!”

      Then another Methodist began to recite in Welsh a verse from Wesley’s hymn.

      God still respects Thy sacrifice,

       Its savour sweet doth always please;

       The Offering smokes through earth and skies,

       Diffusing life and joy and peace;

       To these Thy lower courts it comes

       And fills them with Divine perfumes.

      The whole church was full, as the old books tell, of the odour of the rarest spiceries. There were lights shining within the sanctuary, through the narrow archway.

      This was the beginning of the end of what befell at Llantrisant. For it was the Sunday after that night on which Olwen Phillips had been restored from death to life. There was not a single chapel of the Dissenters open in the town that day. The Methodists with their minister and their deacons and all the Nonconformists had returned on this Sunday morning to “the old hive.” One would have said, a church of the Middle Ages, a church in Ireland to-day. Every seat — save those in the chancel — was full, all the aisles were full, the churchyard was full; everyone on his knees, and the old rector kneeling before the door into the holy place.

      Yet they can say but very little of what was done beyond the veil. There was no attempt to perform the usual service; when the bells had stopped the old deacon raised his cry, and priest and people fell down on their knees as they thought they heard a choir within singing “Alleluya, alleluya, alleluya.” And as the bells in the tower ceased ringing, there sounded the thrill of the bell from Syon, and the golden veil of sunlight fell across the door into the altar, and the heavenly voices began their melodies.

      A voice like a trumpet cried from within the brightness:

       Agyos, Agyos, Agyos.

      And the people, as if an age-old memory stirred in them, replied:

       Agyos yr Tâd, agyos yr Mab, agyos yr Yspryd Glan. Sant, sant, sant, Drindod sant vendigeid. Sanctus Arglwydd Dduw Sabaoth, Dominus Deus.

      There was a voice that cried and sang from within the altar; most of the people had heard some faint echo of it in the chapels; a voice rising and falling and soaring in awful modulations that rang like the trumpet of the Last Angel. The people beat upon their breasts, the tears were like rain of the mountains on their cheeks; those that were able fell down on their faces before the glory СКАЧАТЬ