THE ANGELS OF MONS
The Bowmen and Other Legends of the War
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
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
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
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.
It was during the Retreat of the Eighty Thousand, and the authority of
the Censorship is sufficient excuse for not being more explicit. But
it was on the most awful day of that awful time, on the day when ruin
and disaster came so near that their shadow fell over London far away;
and, without any certain news, the hearts of men failed within them
and grew faint; as if the agony of the army in the battlefield had
entered into their souls.
On this dreadful day, then, when three hundred thousand men in arms
with all their artillery swelled like a flood against the little
English company, there was one point above all other points in our
battle line that was for a time in awful danger, not merely of defeat,
but of utter annihilation. With the permission of the Censorship and
of the military expert, this corner may, perhaps, be described as a
salient, and if this angle were crushed and broken, then the English
force as a whole would be shattered, the Allied left would be turned,
and Sedan would inevitably follow.
All the morning the German guns had thundered and shrieked against
this corner, and against the thousand or so of men who held it. The
men joked at the shells, and found funny names for them, and had bets
about them, and greeted them with scraps of music-hall songs. But the
shells came on and burst, and tore good Englishmen limb from limb, and
tore brother from brother, and as the heat of the day increased so did
the fury of that terrific cannonade. There was no help, it seemed. The
English artillery was good, but there was not nearly enough of it; it
was being steadily battered into scrap iron.
There comes a moment in a storm at sea when people say to one another,
"It is at its worst; it can blow no harder," and then there is a blast
ten times more fierce than any before it. So it was in these British
There were no stouter hearts in the whole world than the hearts of
these men; but even they were appalled as this seven-times-heated
hell of the German cannonade fell upon them and overwhelmed them and
destroyed them. And at this very moment they saw from their trenches
that a tremendous host was moving against their lines. Five hundred of
the thousand remained, and as far as they could see the German
infantry was pressing on against them, column upon column, a grey
world of men, ten thousand of them, as it appeared afterwards.
There was no hope at all. They shook hands, some of them. One man
improvised a new version of the battlesong, "Good-bye, good-bye to
Tipperary," ending with "And we shan't get there". And they all went
on firing steadily. The officers pointed out that such an opportunity
for high-class, fancy shooting might never occur again; the Germans
dropped line after line; the Tipperary humorist asked, "What price
Sidney Street?" And the few machine guns did their best. But everybody
knew it was of no use. The dead grey bodies lay in companies and
battalions, as others came on and on and on, and they swarmed and
stirred and advanced from beyond and beyond.
"World without end. Amen," said one of the British soldiers with some
irrelevance as he took aim and fired. And then he remembered—he says
he cannot think why or wherefore—a queer vegetarian restaurant in
London where he had once or twice eaten eccentric dishes of cutlets
made of lentils and nuts that pretended to be steak. On all the plates
in this restaurant there was printed a figure of St. George in blue,
with the motto, Adsit Anglis Sanctus Geogius—May St. George be a
present help to the English. This soldier happened to know Latin and
other useless things, and now, as he fired at his man in the grey
advancing mass—300 yards away—he uttered the pious vegetarian
motto. He went on firing to the end, and at last Bill on his right had
to clout him cheerfully over the head to make him stop, pointing out
as he did so that the King's ammunition cost money and was not lightly
to be wasted in drilling funny patterns into dead Germans.
For as the Latin scholar uttered his invocation he felt something
between a shudder and an electric shock pass through his body. The
roar of the battle died down in his ears to a gentle murmur; instead
of it, he says, he heard a great voice and a shout louder than a
thunder-peal crying, "Array, array, array!"
His heart grew hot as a burning coal, it grew cold as ice within him,
as it seemed to him that a tumult of voices answered to his summons.
He heard, or seemed to hear, thousands shouting: "St. George! St.
"Ha! messire; ha! sweet Saint, grant us good deliverance!"
"St. George for merry England!"
"Harow! Harow! Monseigneur St. George, succour us."
"Ha! St. George! Ha! St. George! a long bow and a strong bow."
"Heaven's Knight, aid us!"
And as the soldier heard these voices he saw before him, beyond the
trench, a long line of shapes, with a shining about them. They were
like men who drew the bow, and with another shout their cloud of
arrows flew singing and tingling through the air towards the German
The other men in the trench were firing all the while. They had no
hope; but they aimed just as if they had been shooting at Bisley.
Suddenly one of them lifted up his voice in the plainest English,
"Gawd help us!" he bellowed to the man next to him, "but we're
blooming marvels! Look at those grey… gentlemen, look at them! D'ye
see them? They're not going down in dozens, nor in 'undreds; it's
thousands, it is. Look! look! there's a regiment gone while I'm
talking to ye."
"Shut it!" the other soldier bellowed, taking aim, "what are ye
But he gulped with astonishment even as he spoke, for, indeed, the
grey men were falling by the thousands. The English could hear the
guttural scream of the German officers, the crackle of their revolvers
as they shot the reluctant; and still line after line crashed to the
All the while the Latin-bred soldier heard the cry: "Harow! Harow!
Monseigneur, dear saint, quick to our aid! St. George help us!"
"High Chevalier, defend us!"
The singing arrows fled so swift and thick that they darkened the air;
the heathen horde melted from before them.
"More machine guns!" Bill yelled to Tom.
"Don't hear them," Tom yelled back. "But, thank God, anyway; they've
got it in the neck."
In fact, there were ten thousand dead German soldiers left before that
salient of the English army, and consequently there was no Sedan. In
Germany, a country ruled by scientific principles, the Great General
Staff decided that the contemptible English must have employed shells
containing an unknown gas of a poisonous nature, as no wounds were
discernible on the bodies of the dead German soldiers. But the man who
knew what nuts tasted like when they called themselves steak knew also
that St. George had brought his Agincourt Bowmen to help the English.
The Soldiers' Rest
The soldier with the ugly wound in the head opened his eyes at last,
and looked about him with an air of pleasant satisfaction.
He still felt drowsy and dazed with some fierce experience through
which he had passed, but so far he could not recollect much about it.
But—an agreeable glow began to steal about his heart—such a glow as
comes to people who have been in a tight place and have come through
it better than they had expected. In its mildest form this set of
emotions may be observed in passengers who have crossed the Channel on
a windy day without being sick. They triumph a little internally, and
are suffused with vague, kindly feelings.
The wounded soldier was somewhat of this disposition as he opened his
eyes, pulled himself together, and looked about him. He felt a sense
of delicious ease and repose in bones that had been racked and weary,
and deep in the heart that had so lately been tormented there was an
assurance of comfort—of the battle won. The thundering, roaring waves
were passed; he had entered into the haven of calm waters. After
fatigues and terrors that as yet he could not recollect he seemed now
to be resting in the easiest of all easy chairs in a dim, low room.
In the hearth there was a glint of fire and a blue, sweet-scented puff
of wood smoke; a great black oak beam roughly hewn crossed the
ceiling. Through the leaded panes of the windows he saw a rich glow of
sunlight, green lawns, and against the deepest and most radiant of all
blue skies the wonderful far-lifted towers of a vast, Gothic
cathedral—mystic, rich with imagery.
"Good Lord!" he murmured to himself. "I didn't know they had such
places in France. It's just like Wells. And it might be the other day
when I was going past the Swan, just as it might be past that window,
and asked the ostler what time it was, and he says, 'What time? Why,
summer-time'; and there outside it looks like summer that would last
for ever. If this was an inn they ought to call it The Soldiers'
He dozed off again, and when he opened his eyes once more a kindly
looking man in some sort of black robe was standing by him.
"It's all right now, isn't it?" he said, speaking in good English.
"Yes, thank you, sir, as right as can be. I hope to be back again
"Well well; but how did you come here? Where did you get that?" He
pointed to the wound on the soldier's forehead.
The soldier put his hand: up to his brow and looked dazed and puzzled.
"Well, sir," he said at last, "it was like this, to begin at the
beginning. You know how we came over in August, and there we were in
the thick of it, as you might say, in a day or two. An awful time it
was, and I don't know how I got through it alive. My best friend was
killed dead beside me as we lay in the trenches. By Cambrai, I think
"Then things got a little quieter for a bit, and I was quartered in a
village for the best part of a week. She was a very nice lady where I
was, and she treated me proper with the best of everything. Her
husband he was fighting; but she had the nicest little boy I ever
knew, a little fellow of five, or six it might be, and we got on
splendid. The amount of their lingo that kid taught me—'We, we' and
'Bong swot' and 'Commong voo potty we' and all—and I taught him
English. You should have heard that nipper say ''Arf a mo', old un!'
It was a treat.
"Then one day we got surprised. There was about a dozen of us in the
village, and two or three hundred Germans came down on us early one
morning. They got us; no help for 'it. Before we could shoot.
"Well there we were. They tied our hands behind our backs, and smacked
our faces and kicked us a bit, and we were lined up opposite the house
where I'd been staying.
"And then that poor little chap broke away from his mother, and he run
out and saw one of the Boshes, as we call them, fetch me one over the
jaw with his clenched fist. Oh dear! oh dear! he might have done it a
dozen times if only that little child hadn't seen him.
"He had a poor bit of a toy I'd bought him at the village shop; a toy
gun it was. And out he came running, as I say, Crying out something in
French like 'Bad man! bad man! don't hurt my Anglish or I shoot you';
and he pointed that gun at the German soldier. The German, he took his
bayonet, and he drove it right through the poor little chap's throat."
The soldier's face worked and twitched and twisted itself into a sort
of grin, and he sat grinding his teeth and staring at the man in the
black robe. He was silent for a little. And then he found his voice,
and the oaths rolled terrible, thundering from him, as he cursed that
murderous wretch, and bade him go down and burn for ever in hell. And
the tears were raining down his face, and they choked him at last.
"I beg your pardon, sir, I'm sure," he said, "especially you being a
minister of some kind, I suppose; but I can't help it, he was such a
dear little man."
The man in black murmured something to himself: "Pretiosa in
conspectu Domini mors innocentium ejus"—Dear in the sight of the
Lord is the death of His innocents. Then he put a hand very gently on
the soldier's shoulder.
"Never mind," said he; "I've seen some service in my time, myself. But
what about that wound?"
"Oh, that; that's nothing. But I'll tell you how I got it. It was just
like this. The Germans had us fair, as I tell you, and they shut us up
in a barn in the village; just flung us on the ground and left us to
starve seemingly. They barred up the big door of the barn, and put a
sentry there, and thought we were all right.
"There were sort of slits like very narrow windows in one of the
walls, and on the second day it was, I was looking out of these slits
down the street, and I could see those German devils were up to
mischief. They were planting their machine-guns everywhere handy where
an ordinary man coming up the street would never see them, but I see
them, and I see the infantry lining up behind the garden walls. Then I
had a sort of a notion of what was coming; and presently, sure
enough, I could hear some of our chaps singing 'Hullo, hullo, hullo!'
in the distance; and I says to myself, 'Not this time.'
"So I looked about me, and I found a hole under the wall; a kind of a
drain I should think it was, and I found I could just squeeze through.
And I got out and crept, round, and away I goes running down the
street, yelling for all I was worth, just as our chaps were getting
round the corner at the bottom. 'Bang, bang!' went the guns, behind me
and in front of me, and on each side of me, and then—bash! something
hit me on the head and over I went; and I don't remember anything more
till I woke up here just now."
The soldier lay back in his chair and closed his eyes for a moment.
When he opened them he saw that there were other people in the room
besides the minister in the black robes. One was a man in a big black
cloak. He had a grim old face and a great beaky nose. He shook the
soldier by the hand.
"By God! sir," he said, "you're a credit to the British Army; you're a
damned fine soldier and a good man, and, by God! I'm proud to shake
hands with you."
And then someone came out of the shadow, someone in queer clothes such
as the soldier had seen worn by the heralds when he had been on duty
at the opening of Parliament by the King.
"Now, by Corpus Domini," this man said, "of all knights ye be
noblest and gentlest, and ye be of fairest report, and now ye be a
brother of the noblest brotherhood that ever was since this world's
beginning, since ye have yielded dear life for your friends' sake."
The soldier did not understand what the man was saying to him. There
were others, too, in strange dresses, who came and spoke to him. Some
spoke in what sounded like French. He could not make it out; but he
knew that they all spoke kindly and praised him.
"What does it all mean?" he said to the minister. "What are they
talking about? They don't think I'd let down my pals?"
"Drink this," said the minister, and he handed the soldier a great
silver cup, brimming with wine.
The soldier took a deep draught, and in that moment all his sorrows
passed from him.
"What is it?" he asked?
"Vin nouveau du Royaume," said the minister. "New Wine of the
Kingdom, you call it." And then he bent down and murmured in the
"What," said the wounded man, "the place they used to tell us about in
Sunday school? With such drink and such joy—"
His voice was hushed. For as he looked at the minister the fashion of
his vesture was changed. The black robe seemed to melt away from him.
He was all in armour, if armour be made of starlight, of the rose of
dawn, and of sunset fires; and he lifted up a great sword of flame.
Full in the midst, his Cross of Red Triumphant Michael brandished,
And trampled the Apostate's pride.
Then it fell out in the sacring of the Mass that right as the
priest heaved up the Host there came a beam redder than any rose and
smote upon it, and then it was changed bodily into the shape and
fashion of a Child having his arms stretched forth, as he had been
nailed upon the Tree.—Old Romance.
So far things were going very well indeed. The night was thick and
black and cloudy, and the German force had come three-quarters of their
way or more without an alarm. There was no challenge from the English
lines; and indeed the English were being kept busy by a high shell-fire
on their front. This had been the German plan; and it was coming off
admirably. Nobody thought that there was any danger on the left; and so
the Prussians, writhing on their stomachs over the ploughed field, were
drawing nearer and nearer to the wood. Once there they could establish
themselves comfortably and securely during what remained of the night;
and at dawn the English left would be hopelessly enfiladed—and there
would be another of those movements which people who really understand
military matters call "readjustments of our line."
The noise made by the men creeping and crawling over the fields was
drowned by the cannonade, from the English side as well as the German.
On the English centre and right things were indeed very brisk; the big
guns were thundering and shrieking and roaring, the machine-guns were
keeping up the very devil's racket; the flares and illuminating shells
were as good as the Crystal Palace in the old days, as the soldiers
said to one another. All this had been thought of and thought out on
the other side. The German force was beautifully organised. The men who
crept nearer and nearer to the wood carried quite a number of machine
guns in bits on their backs; others of them had small bags full of
sand; yet others big bags that were empty. When the wood was reached
the sand from the small bags was to be emptied into the big bags; the
machine-gun parts were to be put together, the guns mounted behind the
sandbag redoubt, and then, as Major Von und Zu pleasantly observed,
"the English pigs shall to gehenna-fire quickly come."
The major was so well pleased with the way things had gone that he
permitted himself a very low and guttural chuckle; in another ten
minutes success would be assured. He half turned his head round to
whisper a caution about some detail of the sandbag business to the big
sergeant-major, Karl Heinz, who was crawling just behind him. At that
instant Karl Heinz leapt into the air with a scream that rent through
the night and through all the roaring of the artillery. He cried in a
terrible voice, "The Glory of the Lord!" and plunged and pitched
forward, stone dead. They said that his face as he stood up there and
cried aloud was as if it had been seen through a sheet of flame.
"They" were one or two out of the few who got back to the German lines.
Most of the Prussians stayed in the ploughed field. Karl Heinz's scream
had frozen the blood of the English soldiers, but it had also ruined
the major's plans. He and his men, caught all unready, clumsy with the
burdens that they carried, were shot to pieces; hardly a score of them
returned. The rest of the force were attended to by an English burying
party. According to custom the dead men were searched before they were
buried, and some singular relies of the campaign were found upon them,
but nothing so singular as Karl Heinz's diary.
He had been keeping it for some time. It began with entries about
bread and sausage and the ordinary incidents of the trenches; here
and there Karl wrote about an old grandfather, and a big china pipe,
and pinewoods and roast goose. Then the diarist seemed to get fidgety
about his health. Thus:
April 17.—Annoyed for some days by murmuring sounds in my head. I
trust I shall not become deaf, like my departed uncle Christopher.
April 20.—The noise in my head grows worse; it is a humming sound.
It distracts me; twice I have failed to hear the captain and have
April 22.—So bad is my head that I go to see the doctor. He speaks
of tinnitus, and gives me an inhaling apparatus that shall reach, he
says, the middle ear.
April 25.—The apparatus is of no use. The sound is now become like
the booming of a great church bell. It reminds me of the bell at St.
Lambart on that terrible day of last August.
April 26.—I could swear that it is the bell of St. Lambart that I
hear all the time. They rang it as the procession came out of the
The man's writing, at first firm enough, begins to straggle unevenly
over the page at this point. The entries show that he became convinced
that he heard the bell of St. Lambart's Church ringing, though (as he
knew better than most men) there had been no bell and no church at St.
Lambart's since the summer of 1914. There was no village either—the
whole place was a rubbish-heap.
Then the unfortunate Karl Heinz was beset with other troubles.
May 2.—I fear I am becoming ill. To-day Joseph Kleist, who is next
to me in the trench, asked me why I jerked my head to the right so
constantly. I told him to hold his tongue; but this shows that I am
noticed. I keep fancying that there is something white just beyond
the range of my sight on the right hand.
May 3.—This whiteness is now quite clear, and in front of me. All
this day it has slowly passed before me. I asked Joseph Kleist if he
saw a piece of newspaper just beyond the trench. He stared at me
solemnly—he is a stupid fool—and said, "There is no paper."
May 4.—It looks like a white robe. There was a strong smell of
incense to-day in the trench. No one seemed to notice it. There is
decidedly a white robe, and I think I can see feet, passing very
slowly before me at this moment while I write.
There is no space here for continuous extracts from Karl Heinz's diary.
But to condense with severity, it would seem that he slowly gathered
about himself a complete set of sensory hallucinations. First the
auditory hallucination of the sound of a bell, which the doctor called
tinnitus. Then a patch of white growing into a white robe, then the
smell of incense. At last he lived in two worlds. He saw his trench,
and the level before it, and the English lines; he talked with his
comrades and obeyed orders, though with a certain difficulty; but he
also heard the deep boom of St. Lambart's bell, and saw continually
advancing towards him a white procession of little children, led by a
boy who was swinging a censer. There is one extraordinary entry: "But
in August those children carried no lilies; now they have lilies in
their hands. Why should they have lilies?"
It is interesting to note the transition over the border line. After
May 2 there is no reference in the diary to bodily illness, with two
notable exceptions. Up to and including that date the sergeant knows
that he is suffering from illusions; after that he accepts his
hallucinations as actualities. The man who cannot see what he sees and
hear what he hears is a fool. So he writes: "I ask who is singing 'Ave
Maria Stella.' That blockhead Friedrich Schumacher raises his crest and
answers insolently that no one sings, since singing is strictly
forbidden for the present."
A few days before the disastrous night expedition the last figure in
the procession appeared to those sick eyes.
The old priest now comes in his golden robe, the two boys holding
each side of it. He is looking just as he did when he died, save
that when he walked in St. Lambart there was no shining round his
head. But this is illusion and contrary to reason, since no one has
a shining about his head. I must take some medicine.
Note here that Karl Heinz absolutely accepts the appearance of the
martyred priest of St. Lambart as actual, while he thinks that the halo
must be an illusion; and so he reverts again to his physical condition.
The priest held up both his hands, the diary states, "as if there were
something between them. But there is a sort of cloud or dimness over
this object, whatever it may be. My poor Aunt Kathie suffered much
from her eyes in her old age."
* * * * *
One can guess what the priest of St. Lambart carried in his hands when
he and the little children went out into the hot sunlight to implore
mercy, while the great resounding bell of St. Lambart boomed over the
plain. Karl Heinz knew what happened then; they said that it was he
who killed the old priest and helped to crucify the little child
against the church door. The baby was only three years old. He died
calling piteously for "mummy" and "daddy."
* * * * *
And those who will may guess what Karl Heinz saw when the mist cleared
from before the monstrance in the priest's hands. Then he shrieked and
The Dazzling Light
The new head-covering is made of heavy steel, which has been
specialty treated to increase its resisting power. The walls
protecting the skull are particularly thick, and the weight of the
helmet renders its use in open warfare out of the question. The rim
is large, like that of the headpiece of Mambrino, and the soldier
can at will either bring the helmet forward and protect his eyes or
wear it so as to protect the base of the skull . . . Military
experts admit that continuance of the present trench warfare may
lead to those engaged in it, especially bombing parties and barbed
wire cutters, being more heavily armoured than the knights, who
fought at Bouvines and at Agincourt.—The Times, July 22, 1915
The war is already a fruitful mother of legends. Some people think
that there are too many war legends, and a Croydon gentleman—or lady,
I am not sure which—wrote to me quite recently telling me that a
certain particular legend, which I will not specify, had become the
"chief horror of the war." There may be something to be said for this
point of view, but it strikes me as interesting that the old
myth-making faculty has survived into these days, a relic of noble,
far-off Homeric battles. And after all, what do we know? It does not
do to be too sure that this, that, or the other hasn't happened and
couldn't have happened.
What follows, at any rate, has no claim to be considered either as
legend or as myth. It is merely one of the odd circumstances of these
times, and I have no doubt it can easily be "explained away." In fact,
the rationalistic explanation of the whole thing is patent and on the
surface. There is only one little difficulty, and that, I fancy, is by
no means insuperable. In any case this one knot or tangle may be put
down as a queer coincidence and nothing more.
Here, then, is the curiosity or oddity in question. A young fellow,
whom we will call for avoidance of all identification Delamere Smith—
he is now Lieutenant Delamere Smith—was spending his holidays on the
coast of west South Wales at the beginning of the war. He was
something or other not very important in the City, and in his leisure
hours he smattered lightly and agreeably a little literature, a little
art, a little antiquarianism. He liked the Italian primitives, he knew
the difference between first, second, and third pointed, he had looked
through Boutell's "Engraved Brasses." He had been heard indeed to
speak with enthusiasm of the brasses of Sir Robert de Septvans and Sir
Roger de Trumpington.
One morning—he thinks it must have been the morning of August 16,
1914—the sun shone so brightly into his room that he woke early, and
the fancy took him that it would be fine to sit on the cliffs in the
pure sunlight. So he dressed and went out, and climbed up Giltar
Point, and sat there enjoying the sweet air and the radiance of the
sea, and the sight of the fringe of creaming foam about the grey
foundations of St. Margaret's Island. Then he looked beyond and gazed
at the new white monastery on Caldy, and wondered who the architect
was, and how he had contrived to make the group of buildings look
exactly like the background of a mediæval picture.
After about an hour of this and a couple of pipes, Smith confesses
that he began to feel extremely drowsy. He was just wondering whether
it would be pleasant to stretch himself out on the wild thyme that
scented the high place and go to sleep till breakfast, when the
mounting sun caught one of the monastery windows, and Smith stared
sleepily at the darting flashing light till it dazzled him. Then he
felt "queer." There was an odd sensation as if the top of his head
were dilating and contracting, and then he says he had a sort of
shock, something between a mild current of electricity and the
sensation of putting one's hand into the ripple of a swift brook.
Now, what happened next Smith cannot describe at all clearly. He knew
he was on Giltar, looking across the waves to Caldy; he heard all the
while the hollow, booming tide in the caverns of the rocks far below
him, And yet he saw, as if in a glass, a very different country—a
level fenland cut by slow streams, by long avenues of trimmed trees.
"It looked," he says, "as if it ought to have been a lonely country,
but it was swarming with men; they were thick as ants in an anthill.
And they were all dressed in armour; that was the strange thing about
"I thought I was standing by what looked as if it had been a
farmhouse; but it was all battered to bits, just a heap of ruins and
rubbish. All that was left was one tall round chimney, shaped very
much like the fifteenth-century chimneys in Pembrokeshire. And
thousands and tens of thousands went marching by.
"They were all in armour, and in all sorts of armour. Some of them had
overlapping tongues of bright metal fastened on their clothes, others
were in chain mail from head to foot, others were in heavy plate
"They wore helmets of all shapes and sorts and sizes. One regiment had
steel caps with wide trims, something like the old barbers' basins.
Another lot had knights' tilting helmets on, closed up so that you
couldn't see their faces. Most of them wore metal gauntlets, either of
steel rings or plates, and they had steel over their boots. A great
many had things like battle-maces swinging by their sides, and all
these fellows carried a sort of string of big metal balls round their
waist. Then a dozen regiments went by, every man with a steel shield
slung over his shoulder. The last to go by were cross-bowmen."
In fact, it appeared to Delamere Smith that he watched the passing of
a host of men in mediæval armour before him, and yet he knew—by the
position of the sun and of a rosy cloud that was passing over the
Worm's Head—that this vision, or whatever it was, only lasted a
second or two. Then that slight sense of shock returned, and Smith
returned to the contemplation of the physical phenomena of the
Pembrokeshire coast—blue waves, grey St. Margaret's, and Caldy Abbey
white in the sunlight.
It will be said, no doubt, and very likely with truth, that Smith fell
asleep on Giltar, and mingled in a dream the thought of the great war
just begun with his smatterings of mediæval battle and arms and
armour. The explanation seems tolerable enough.
But there is the one little difficulty. It has been said that Smith is
now Lieutenant Smith. He got his commission last autumn, and went out
in May. He happens to speak French rather well, and so he has become
what is called, I believe, an officer of liaison, or some such term.
Anyhow, he is often behind the French lines.
He was home on short leave last week, and said:
"Ten days ago I was ordered to ——. I got there early in the morning,
and had to wait a bit before I could see the General. I looked about
me, and there on the left of us was a farm shelled into a heap of
ruins, with one round chimney standing, shaped like the 'Flemish'
chimneys in Pembrokeshire. And then the men in armour marched by, just
as I had seen them—French regiments. The things like battle-maces
were bomb-throwers, and the metal balls round the men's waists were
the bombs. They told me that the cross-bows were used for
"The march I saw was part of a big movement; you will hear more of it
The Bowmen And Other Noble Ghosts
By "The Londoner"
There was a journalist—and the Evening News reader well knows the
initials of his name—who lately sat down to write a story.
Of course his story had to be about the war; there are no other
stories nowadays. And so he wrote of English soldiers who, in the dusk
on a field of France, faced the sullen mass of the oncoming Huns. They
were few against fearful odds, but, as they sent the breech-bolt home
and aimed and fired, they became aware that others fought beside them.
Down the air came cries to St. George and twanging of the bow-string;
the old bowmen of England had risen at England's need from their
graves in that French earth and were fighting for England.
He said that he made up that story by himself, that he sat down and
wrote it out of his head. But others knew better. It must really have
happened. There was, I remember, a clergyman of good credit who told
him that he was clean mistaken; the archers had really and truly risen
up to fight for England: the tale was all up and down the front.
For my part I had thought that he wrote out of his head; I had seen
him at the detestable job of doing it. I myself have hated this
business of writing ever since I found out that it was not so easy as
it looks, and I can always spare a little sympathy for a man who is
driving a pen to the task of putting words in their right places. Yet
the clergyman persuaded me at last. Who am I that I should doubt the
faith of a clerk in holy orders? It must have happened. Those archers
fought for us, and the grey-goose feather has flown once again in
Since that day I look eagerly for the ghosts who must be taking their
share in this world-war. Never since the world began was such a war as
this: surely Marlborough and the Duke, Talbot and Harry of Monmouth,
and many another shadowy captain must be riding among our horsemen.
The old gods of war are wakened by this loud clamour of the guns.
All the lands are astir. It is not enough that Asia should be humming
like an angry hive and the far islands in arms, Australia sending her
young men and Canada making herself a camp. When we talk over the war
news, we call up ancient names: we debate how Rome stands and what is
the matter with Greece.
As for Greece, I have ceased to talk of her. If I wanted to say
anything about Greece I should get down the Poetry Book and quote Lord
Byron's fine old ranting verse. "The mountains look on Marathon—and
Marathon looks on the sea." But "standing on the Persians' grave"
Greece seems in the same humour that made Lord Byron give her up as a
hopelessly flabby country.
"'Tis Greece, but living Greece no more" is as true as ever it was.
That last telegram of the Kaiser must have done its soothing work. You
remember how it ran: the Kaiser was too busy to make up new phrases.
He telegraphed to his sister the familiar Potsdam sentence: "Woe to
those who dare to draw the sword against me." I am sure that I have
heard that before. And he added—delightful and significant
postscript!—"My compliments to Tino."
And Tino—King Constantine of the Hellenes—understood. He is in bed
now with a very bad cold, and like to stay in bed until the weather be
more settled. But before going to bed he was able to tell a journalist
that Greece was going quietly on with her proper business; it was her
mission to carry civilisation to the world. Truly that was the mission
of ancient Greece. What we get from Tino's modern Greece is not
civilisation but the little black currants for plum-cake.
But Rome. Greece may be dead or in the currant trade. Rome is alive
and immortal. Do not talk to me about Signor Giolitti, who is quite
sure that the only things that matter in this new Italy, which is old
Rome, are her commercial relations with Germany. Rome of the legions,
our ancient mistress and conqueror, is alive to-day, and she cannot be
for an ignoble peace. Here in my newspaper is the speech of a poet
spoken in Rome to a shouting crowd: I will cut out the column and put
it in the Poetry Book.
He calls to the living and to the dead: "I saw the fire of Vesta, O
Romans, lit yesterday in the great steel works of Liguria, The
fountain of Juturna, O Romans, I saw its water run to temper armour,
to chill the drills that hollow out the bore of guns." This is poetry
of the old Roman sort. I imagine that scene in Rome: the latest poet
of Rome calling upon the Romans in the name of Vesta's holy fire, in
the name of the springs at which the Great Twin Brethren washed their
horses. I still believe in the power and the ancient charm of noble
words. I do not think that Giolitti and the stockbrokers will keep old
Rome off the old roads where the legions went.
While this volume was passing through the press, Mr. Ralph Shirley,
the Editor of "The Occult Review" callled my attention to an article
that is appearing in the August issue of his magazine, and was kind
enough to let me see the advance proof sheets.
The article is called "The Angelic Leaders" It is written by Miss
Phyllis Campbell. I have read it with great care.
Miss Campbell says that she was in France when the war broke out. She
became a nurse, and while she was nursing the wounded she was informed
that an English soldier wanted a "holy picture." She went to the man
and found him to be a Lancashire Fusilier. He said that he was a
Wesleyan Methodist, and asked "for a picture or medal (he didn't care
which) of St. George… because he had seen him on a white horse,
leading the British at Vitry-le-François, when the Allies turned"
This statement was corroborated by a wounded R.F.A. man who was
present. He saw a tall man with yellow hair, in golden armour, on a
white horse, holding his sword up, and his mouth open as if he was
saying, "Come on, boys! I'll put the kybosh on the devils" This figure
was bareheaded—as appeared later from the testimony of other
soldiers—and the R.F.A. man and the Fusilier knew that he was St.
George, because he was exactly like the figure of St. George on the
sovereigns. "Hadn't they seen him with his sword on every 'quid'
they'd ever had?"
From further evidence it seemed that while the English had seen the
apparition of St. George coming out of a "yellow mist" or "cloud of
light," to the French had been vouchsafed visions of St. Michael the
Archangel and Joan of Arc. Miss Campbell says:—
"Everybody has seen them who has fought through from Mons to Ypres;
they all agree on them individually, and have no doubt at all as to
the final issue of their interference"
Such are the main points of the article as it concerns the great
legend of "The Angels of Mons." I cannot say that the author has
shaken my incredulity—firstly, because the evidence is second-hand.
Miss Campbell is perhaps acquainted with "Pickwick" and I would remind
her of that famous (and golden) ruling of Stareleigh, J.: to the
effect that you mustn't tell us what the soldier said; it's not
evidence. Miss Campbell has offended against this rule, and she has
not only told us what the soldier said, but she has omitted to give us
the soldier's name and address.
If Miss Campbell proffered herself as a witness at the Old Bailey and
said, "John Doe is undoubtedly guilty. A soldier I met told me that he
had seen the prisoner put his hand into an old gentleman's pocket and
take out a purse"—well, she would find that the stout spirit of Mr.
Justice Stareleigh still survives in our judges.
The soldier must be produced. Before that is done we are not
technically aware that he exists at all.
Then there are one or two points in the article itself which puzzle
me. The Fusilier and the R.F.A. man had seen "St, George leading the
British at Vitry-le-François, when the Allies turned." Thus the time
of the apparition and the place of the apparition were firmly fixed in
the two soldiers' minds.
Yet the very next paragraph in the article begins:—
"'Where was this ?' I asked. But neither of them could tell"
This is an odd circumstance. They knew, and yet they did not know; or,
rather, they had forgotten a piece of information that they had
themselves imparted a few seconds before.
Another point. The soldiers knew that the figure on the horse was St.
George by his exact likeness to the figure of the saint on the English
This, again, is odd. The apparition was of a bareheaded figure in
golden armour. The St. George of the coinage is naked, except for a
short cape flying from the shoulders, and a helmet. He is not
bareheaded, and has no armour—save the piece on his head. I do not
quite see how the soldiers were so certain as to the identity of the
Lastly, Miss Campbell declares that "everybody" who fought from Mons
to Ypres saw the apparitions. If that be so, it is again odd that
Nobody has come forward to testify at first hand to the most amazing
event of his life. Many men have been back on leave from the front, we
have many wounded in hospital, many soldiers have written letters
home. And they have all combined, this great host, to keep silence as
to the most wonderful of occurrences, the most inspiring assurance,
the surest omen of victory.
It may be so, but—