I have been asked to write an introduction to the story of “The Bowmen”, on its publication in book form together with three other tales of similar fashion. And I hesitate. This affair of “The Bowmen” has been such an odd one from first to last, so many queer complications have entered into it, there have been so many and so divers currents and cross-currents of rumour and speculation concerning it, that I honestly do not know where to begin. I propose, then, to solve the difficulty by apologising for beginning at all.
For, usually and fitly, the presence of an introduction is held to imply that there is something of consequence and importance to be introduced. If, for example, a man has made an anthology of great poetry, he may well write an introduction justifying his principle of selection, pointing out here and there, as the spirit moves him, high beauties and supreme excellencies, discoursing of the magnates and lords and princes of literature, whom he is merely serving as groom of the chamber. Introductions, that is, belong to the masterpieces and classics of the world, to the great and ancient and accepted things; and I am here introducing a short, small story of my own which appeared in The Evening News about ten months ago.
I appreciate the absurdity, nay, the enormity of the position in all its grossness. And my excuse for these pages must be this: that though the story itself is nothing, it has yet had such odd and unforeseen consequences and adventures that the tale of them may possess some interest. And then, again, there are certain psychological morals to be drawn from the whole matter of the tale and its sequel of rumours and discussions that are not, I think, devoid of consequence; and so to begin at the beginning.
This was in last August, to be more precise, on the last Sunday of last August. There were terrible things to be read on that hot Sunday morning between meat and mass. It was in The Weekly Dispatch that I saw the awful account of the retreat from Mons. I no longer recollect the details; but I have not forgotten the impression that was then on my mind, I seemed to see a furnace of torment and death and agony and terror seven times heated, and in the midst of the burning was the British Army. In the midst of the flame, consumed by it and yet aureoled in it, scattered like ashes and yet triumphant, martyred and for ever glorious. So I saw our men with a shining about them, so I took these thoughts with me to church, and, I am sorry to say, was making up a story in my head while the deacon was singing the Gospel.
This was not the tale of “The Bowmen”. It was the first sketch, as it were, of “The Soldiers’ Rest”. I only wish I had been able to write it as I conceived it. The tale as it stands is, I think, a far better piece of craft than “The Bowmen”, but the tale that came to me as the blue incense floated above the Gospel Book on the desk between the tapers: that indeed was a noble story — like all the stories that never get written. I conceived the dead men coming up through the flames and in the flames, and being welcomed in the Eternal Tavern with songs and flowing cups and everlasting mirth. But every man is the child of his age, however much he may hate it; and our popular religion has long determined that jollity is wicked. As far as I can make out modern Protestantism believes that Heaven is something like Evensong in an English cathedral, the service by Stainer and the Dean preaching. For those opposed to dogma of any kind — even the mildest — I suppose it is held that a Course of Ethical Lectures will be arranged.
Well, I have long maintained that on the whole the average church, considered as a house of preaching, is a much more poisonous place than the average tavern; still, as I say, one’s age masters one, and clouds and bewilders the intelligence, and the real story of “The Soldiers’ Rest”, with its “sonus epulantium in æterno convivio”, was ruined at the moment of its birth, and it was some time later that the actual story got written. And in the meantime the plot of “The Bowmen” occurred to me. Now it has been murmured and hinted and suggested and whispered in all sorts of quarters that before I wrote the tale I had heard something. The most decorative of these legends is also the most precise: “I know for a fact that the whole thing was given him in typescript by a lady-in-waiting.” This was not the case; and all vaguer reports to the effect that I had heard some rumours or hints of rumours are equally void of any trace of truth.
Again I apologise for entering so pompously into the minutiæ of my bit of a story, as if it were the lost poems of Sappho; but it appears that the subject interests the public, and I comply with my instructions. I take it, then, that the origins of “The Bowmen” were composite. First of all, all ages and nations have cherished the thought that spiritual hosts may come to the help of earthly arms, that gods and heroes and saints have descended from their high immortal places to fight for their worshippers and clients. Then Kipling’s story of the ghostly Indian regiment got in my head and got mixed with the mediævalism that is always there; and so “The Bowmen” was written. I was heartily disappointed with it, I remember, and thought it — as I still think it — an indifferent piece of work. However, I have tried to write for these thirty-five long years, and if I have not become practised in letters, I am at least a past master in the Lodge of Disappointment. Such as it was, “The Bowmen” appeared in The Evening News of September 29th, 1914.
Now the journalist does not, as a rule, dwell much on the prospect of fame; and if he be an evening journalist, his anticipations of immortality are bounded by twelve o’clock at night at the latest; and it may well be that those insects which begin to live in the morning and are dead by sunset deem themselves immortal. Having written my story, having groaned and growled over it and printed it, I certainly never thought to hear another word of it. My colleague “The Londoner” praised it warmly to my face, as his kindly fashion is; entering, very properly, a technical caveat as to the language of the battle-cries of the bowmen. “Why should English archers use French terms?” he said. I replied that the only reason was this — that a “Monseigneur” here and there struck me as picturesque; and I reminded him that, as a matter of cold historical fact, most of the archers of Agincourt were mercenaries from Gwent, my native country, who would appeal to Mihangel and to saints not known to the Saxons — Teilo, Iltyd, Dewi, Cadwaladyr Vendigeid. And I thought that that was the first and last discussion of “The Bowmen”. But in a few days from its publication the editor of The Occult Review wrote to me. He wanted to know whether the story had any foundation in fact. I told him that it had no foundation in fact of any kind or sort; I forget whether I added that it had no foundation in rumour but I should think not, since to the best of my belief there were no rumours of heavenly interposition in existence at that time. Certainly I had heard of none. Soon afterwards the editor of Light wrote asking a like question, and I made him a like reply. It seemed to me that I had stifled any “Bowmen” mythos in the hour of its birth.
A month or two later, I received several requests from editors of parish magazines to reprint the story. I— or, rather, my editor — readily gave permission; and then, after another month or two, the conductor of one of these magazines wrote to me, saying that the February issue containing the story had been sold out, while there was still a great demand for it. Would I allow them to reprint “The Bowmen” as a pamphlet, and would I write a short preface giving the exact authorities for the story? I replied that they might reprint in pamphlet form with all my heart, but that I could not give my authorities, since I had none, the tale being pure invention. The priest wrote again, suggesting — to my amazement — that I must be mistaken, that the main “facts” of “The Bowmen” must be true, that my share in the matter must surely have been confined to the elaboration and decoration of a veridical history. It seemed that my light fiction had been accepted by the congregation of this particular church as the solidest of facts; and it was then that it began to dawn on me that if I had failed in the art of letters, I had succeeded, unwittingly, in the art of deceit. This happened, I should think, some time in April, and the snowball of rumour that was then set rolling has been rolling ever since, growing bigger and bigger, till it is 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 of Angels and the Bread of Heaven into gingerbeer and mixed biscuits: a sorry transubstantiation, a sad alchemy, as it seems to me.
Last updated Monday, December 22, 2014 at 10:53