“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 hymn1.
God still respects Thy sacrifice,
Its savour sweet doth always please;
The Offering smokes through earth and skies,
Diffusing2 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 sanctuary3, 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 chapel4 of the Dissenters5 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 today. Every seat — save those in the chancel — was full, all the aisles6 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 choir7 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 trumpet8 cried from within the brightness.
Agyos, Agyos, Agyos.
And the people, as if an age-old memory stirred in them, replied:
Agyos yr Tad, 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 chapels9; 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 flat on their faces before the glory of the veil. They said afterwards that men of the hills, twenty miles away, heard that cry and that singing, roaring upon them on the wind, and they fell down on their faces, and cried, “The offering is accomplished,” knowing nothing of what they said.
There were a few who saw three come out of the door of the sanctuary, and stand for a moment on the pace before the door. These three were in dyed vesture, red as blood. One stood before two, looking to the west, and he rang the bell. And they say that all the birds of the wood, and all the waters of the sea, and all the leaves of the trees, and all the winds of the high rocks uttered their voices with the ringing of the bell. And the second and the third; they turned their faces one to another. The second held up the lost altar that they once called Sapphirus, which was like the changing of the sea and of the sky, and like the immixture of gold and silver. And the third heaved up high over the altar a cup that was red with burning and the blood of the offering.
And the old rector cried aloud then before the entrance:
Bendigeid yr Offeren yn oes oesoedd— blessed be the Offering unto the age of ages.
And then the Mass of the Sangraal was ended, and then began the passing out of that land of the holy persons and holy things that had returned to it after the long years. It seemed, indeed, to many that the thrilling sound of the bell was in their ears for days, even for weeks after that Sunday morning. But thenceforth neither bell nor altar nor cup was seen by anyone; not openly, that is, but only in dreams by day and by night. Nor did the people see Strangers again in the market of Llantrisant, nor in the lonely places where certain persons oppressed by great affliction and sorrow had once or twice encountered them.
But that time of visitation will never be forgotten by the people. Many things happened in the nine days that have not been set down in this record — or legend. Some of them were trifling10 matters, though strange enough in other times. Thus a man in the town who had a fierce dog that was always kept chained up found one day that the beast had become mild and gentle.
And this is odder: Edward Davies, of Lanafon, a farmer, was roused from sleep one night by a queer yelping11 and barking in his yard. He looked out of the window and saw his sheep-dog playing with a big fox; they were chasing each other by turns, rolling over and over one another, “cutting such capers12 as I did never see the like,” as the astonished farmer put it. And some of the people said that during this season of wonder the corn shot up, and the grass thickened, and the fruit was multiplied on the trees in a very marvellous manner.
More important, it seemed, was the case of Williams, the grocer; though this may have been a purely13 natural deliverance. Mr. Williams was to marry his daughter Mary to a smart young fellow from Carmarthen, and he was in great distress14 over it. Not over the marriage itself, but because things had been going very badly with him for some time, and he could not see his way to giving anything like the wedding entertainment that would be expected of him. The wedding was to be on the Saturday — that was the day on which the lawyer, Lewis Prothero, and the farmer, Philip James, were reconciled — and this John Williams, without money or credit, could not think how shame would not be on him for the meagreness and poverty of the wedding feast. And then on the Tuesday came a letter from his brother, David Williams, Australia, from whom he had not heard for fifteen years. And David, it seemed, had been making a great deal of money, and was a bachelor, and here was with his letter a paper good for a thousand pounds: “You may as well enjoy it now as wait till I am dead.” This was enough, indeed, one might say; but hardly an hour after the letter had come the lady from the big house (Plas Mawr) drove up in all her grandeur15, and went into the shop and said, “Mr. Williams, your daughter Mary has always been a very good girl, and my husband and I feel that we must give her some little thing on her wedding, and we hope she’ll be very happy.” It was a gold watch worth fifteen pounds. And after Lady Watcyn, advances the old doctor with a dozen of port, forty years upon it, and a long sermon on how to decant16 it. And the old rector’s old wife brings to the beautiful dark girl two yards of creamy lace, like an enchantment17, for her wedding veil, and tells Mary how she wore it for her own wedding fifty years ago; and the squire18, Sir Watcyn, as if his wife had not been already with a fine gift, calls from his horse, and brings out Williams and barks like a dog at him, “Goin’ to have a weddin’, eh, Williams? Can’t have a weddin’ without champagne19, y’ know; wouldn’t be legal, don’t y’ know. So look out for a couple of cases.” So Williams tells the story of the gifts; and certainly there was never so famous a wedding in Llantrisant before.
All this, of course, may have been altogether in the natural order; the “glow,” as they call it, seems more difficult to explain. For they say that all through the nine days, and indeed after the time had ended, there never was a man weary or sick at heart in Llantrisant, or in the country round it. For if a man felt that his work of the body or the mind was going to be too much for his strength, then there would come to him of a sudden a warm glow and a thrilling all over him and he felt as strong as a giant, and happier than he had ever been in his life before, so that lawyer and hedger each rejoiced in the task that was before him, as if it were sport and play.
And much more wonderful than this or any other wonders was forgiveness, with love to follow it. There were meetings of old enemies in the market-place and in the street that made the people lift up their hands and declare that it was as if one walked the miraculous20 streets of Syon.
But as to the “phenomena,” the occurrences for which, in ordinary talk, we should reserve the word “miraculous”? Well, what do we know? The question that I have already stated comes up again, as to the possible survival of old tradition in a kind of dormant21, or torpid22, semi-conscious state. In other words, did the people “see” and “hear” what they expected to see and hear? This point, or one similar to it, occurred in a debate between Andrew Lang and Anatole France as to the visions of Joan of Arc. M. France stated that when Joan saw St. Michael, she saw the traditional archangel of the religious art of her day, but to the best of my belief Andrew Lang proved that the visionary figure Joan described was not in the least like the fifteenth-century conception of St. Michael. So, in the case of Llantrisant, I have stated that there was a sort of tradition about the Holy Bell of Teilo Sant; and it is, of course, barely possible that some vague notion of the Graal Cup may have reached even Welsh country folks through Tennyson’s Idylls. But so far I see no reason to suppose that these people had ever heard of the portable altar (called Sapphirus in William of Malmesbury) or of its changing colours “that no man could discern.”
And then there are the other questions of the distinction between hallucination and vision, of the average duration of one and the other, and of the possibility of collective hallucination. If a number of people all see (or think they see) the same appearances, can this be merely hallucination? I believe there is a leading case on the matter, which concerns a number of people seeing the same appearance on a church wall in Ireland; but there is, of course, this difficulty, that one may be hallucinated and communicate his impression to the others, telepathically.
But at the last, what do we know?
The End
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1
hymn
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| n.赞美诗，圣歌，颂歌 | |
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diffusing
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| （使光）模糊，漫射，漫散( diffuse的现在分词 )； （使）扩散； （使）弥漫； （使）传播 | |
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sanctuary
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| n.圣所，圣堂，寺庙；禁猎区，保护区 | |
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4
chapel
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| n.小教堂，殡仪馆 | |
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dissenters
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| n.持异议者，持不同意见者( dissenter的名词复数 ) | |
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aisles
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| n. (席位间的)通道, 侧廊 | |
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choir
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| n.唱诗班，唱诗班的席位，合唱团，舞蹈团；v.合唱 | |
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trumpet
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| n.喇叭，喇叭声；v.吹喇叭，吹嘘 | |
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9
chapels
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| n.小教堂， （医院、监狱等的）附属礼拜堂( chapel的名词复数 )；（在小教堂和附属礼拜堂举行的）礼拜仪式 | |
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10
trifling
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| adj.微不足道的；没什么价值的 | |
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11
yelping
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| v.发出短而尖的叫声( yelp的现在分词 ) | |
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12
capers
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| n.开玩笑( caper的名词复数 )；刺山柑v.跳跃，雀跃( caper的第三人称单数 ) | |
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purely
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| adv.纯粹地，完全地 | |
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distress
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| n.苦恼，痛苦，不舒适；不幸；vt.使悲痛 | |
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grandeur
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| n.伟大，崇高，宏伟，庄严，豪华 | |
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decant
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| v.慢慢倒出 | |
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enchantment
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| n.迷惑，妖术，魅力 | |
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squire
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| n.护卫, 侍从, 乡绅 | |
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19
champagne
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| n.香槟酒；微黄色 | |
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20
miraculous
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| adj.像奇迹一样的，不可思议的 | |
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21
dormant
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| adj.暂停活动的；休眠的；潜伏的 | |
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torpid
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| adj.麻痹的，麻木的，迟钝的 | |
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