Saturday, 12 September 2026

Lost Angels
























This is a reflection on paper angels. This year they will be crafted again, and that is a time for joy. But last year they were burnt under the Easter bonfire, without a word, a prayer, to acknowledge the effort gone into them. I would have like to have seen something like this.

Celebrant: We now come to the Easter bonfire, and the burning of the Christmas angels. These angels once carried our Christmas light; now, through this fire, may Christ renew that light in our hearts.

Parishioners may have invested prayers, hopes, or memories into those paper angels. Seeing them burned could feel unsettling, as if those hopes are being consumed rather than lifted. Angels are more often linked to light (candles, stars, music) than to fire. Having them burnt unseen is even worse. Using fire as their “end” is unusual in Christian symbolism. Without a word of meaning, this becomes careless of those. The angels are not just decorations; they are embodiments of prayer, care, and communal offering. Their burning becomes a symbolic desecration.

This poem reflects on last Easter when this happened, without a word, and buried within the Easter bonfire, they were silently destroyed.

Lost Angels

Paper angels are now high up in flight
On wire and wings, on chancel, nave
Each made of love, to show the light
Each such blessings showered, gave

Paper angels made with love and care
On side chapel, by the entrance door
They fly above, and blessings share
Sing silently good tidings everymore

Paper angels removed and taken down
Kept in a cupboard to Christ’s dismay
I remember Easter day with a frown
Burnt with no words, no time to pray

Paper angels burnt without a word
And only God weeps and is heard

Friday, 11 September 2026

1986 - 40 years ago - September - Part 2




 





1986 - 40 years ago - September - Part 2

September 15-21


















TWO hundred people living in the Bagot area are evacuated from their homes when nearby commercial premises are engulfed by fire. The blaze destroys the building used by a recently-established business, Smoked Starters, but no one is injured.

Vandals cause serious damage at d'Hautree School. They cut electrical and telephone cables, slash seats and curtains, break school trophies and daub graffiti on walls and blackboards.

The results of the census taken in March are made public and the revelation that the Island's population has already passed the 80,000 mark, a level which the States have said should not be reached before 1997, causes an outcry.

The Arts Centre faces severe financial pressures but its director, Mr George Ritchie, says that the struggle to provide the service that the public wants will continue. He also calls for greater States spending on the arts.

Labour MP Mr Alf Dubs visits the Island, of whose status as a tax-haven he is critical, and addresses a public meeting at the Town Hall. He tells his audience that Jersey has a "noncritical political system" and that its housing laws turn some people into "second-class citizens".

Statistics show that the number of front-seat passengers seriously injured in traffic accidents has fallen by 70 per cent since the introduction of last year's seat-belt legislation. Defence Committee president Senator John Ellis says that the news is "marvellous". Thousands watch the annual Battle of Britain air display from vantage points all over the Island. Concorde, the Red Arrows and a Tornado fighter are among the stars of the show.

September 22-28

A RECORD "high" is on the cards when a further 13 arrests for suspected drunken driving bring the figure for the year to date to over 400.

Jersey's £5 million gift to the Falkland Islands is still in 'British Government hands. Four years after the gift was made, the Falkland Islands representative at a Commonwealth Parliamentary Association meeting being held in Jersey confirms that this is so.

Ten per cent fewer airline charter seats to Jersey are sought for the 1987 tourist season. Just under 73,000 such seats are approved by the Civil Aviation authority.

Island toastmaster Robert Michieli (24), is convicted of drunken driving and failing to report an accident. He may also face a perjury prosecution because the Assistant Magistrate, Mr R. J. Short, says that he finds Michieli's evidence about a girl who he says was driving his car "palpably false".

 

Ian Botham's 25-mile walk around the 12 parish churches is hailed as a great success. The walk, on which Botham was accompanied by his wife, Kathryn, an elephant called Lola and 400 Islanders, raises money for the Leukaemia Research Fund.

Roz Forrester, whose voice for three years invited the Island to wake up on the BBC Radio Jersey early morning programme, decides to call it a day. She will, however, continue to work for the station on a freelance basis.

Islander Mr Stuart Weaving is awarded the Springbok Foundation Friendship Personality of the Year Award in South Africa.

September 29—October 5














SEALINK British Ferries suspend their operations in Jersey without warning and it is revealed that a new company — headed by Channel Island Ferries' managing director, Mr Colin Carter — will be handling all the Island's ferry links with the UK.

Highlands College is entered by vandals and thousands of pounds worth of damage is caused. A safe is forced, cash is stolen and doors and pictures are smashed.

A man is arrested shortly after an alleged assault which leaves well-known local boxer Mr Lyndon Marquer critically ill with head injuries. Mr Marquer (22), is taken to the General Hospital's intensive care unit.

 A landlord who had 11 illegal lodgers in his house at Victoria Terrace, Georgetown, is fined £3,500 by the Royal Court. George Albert Thomas tells the Court that he took in the lodgers because he was short of cash. A man who was acting as curator of his mother's affairs but allegedly forged her signature to sell Treasury stock worth £22,950 is remanded for trial by the Royal Court. Peter Gerald Marriott reserves his plea at a Police Court hearing.

A St Clement Parish Assembly votes £3,000 from the rates to improve the appearance of the St Clement Garden of Remembrance. The funds are made available because of poor public response to improve the garden.

More sheltered homes for the elderly are needed outside St Helier, according to Housing President Deputy Hendric Vandervliet. The Deputy says that elderly people from country districts should not be expected to move to town.


Thursday, 10 September 2026

Looking around Guernsey 1972 – Part 8







Looking around Guernsey 1972 – Part 8

Islands of the Bailiwick

GUERNSEY is the best centre from which to visit all the other Channel Islands, including Jersey which is a separate Bailiwick. This gives visitors the chance to enjoy several kinds of holiday during their stay, simply by taking day trips to the other islands; these are surprisingly unlike each other in character and even in scenery, so that they almost seem to be different "little countries".


 







Alderney

LYING some 20 miles from Guernsey, Alderney is the closest of the Channel Islands to England —and also to France. You can reach Alderney by plane or by hydrofoil from Guernsey; the air trip takes only about 15 minutes and there are frequent daily flights. The hydrofoil runs on certain days of the week and takes about 40 minutes, but it provides a novel and exhilarating journey as it skims over the water on its "skis".

Alderney is about 31/2 miles long by 11/2 mile wide, and has a population of 1,686 — most of whom are "settlers" from the United Kingdom. It is well off for fine bays and sandy beaches that are ideal for children, and has a friendly easy-going atmosphere.

The island enjoys the longest licensing hours in the British Isles, the bars opening from 9 a.m. right round to 1 a.m. the next morning in the summer.

During World War II, Alderney was completely evacuated and turned by the Germans into a camp for political prisoners and slave workers, but the only reminders of this unhappy time you will find now are the remains of heavy fortifications.

Politically, Alderney is the most democratic of the Channel Islands, and is headed by a President who is elected by popular vote. Otherwise, the States of Alderney is a miniature version of Guernsey's government, and enacts laws relating to local affairs.

A few years ago, the people of Alderney built their own nine-hole golf course, which is now a popular tourist attraction.

Many visitors, too, are enchanted by the little town of St. Anne's, with its cobbled streets, quaint houses, shops and welcoming bars.

Alderney has always been reckoned to be something of a naturalists' paradise. If you visit it by hydrofoil, you will see the island and bird sanctuary of Burhou as you approach; you will notice, too, the famous Casquet Rocks and lighthouse, and the Admiralty Breakwater.













Sark

THE tiny feudal state of Sark is a world of its own, and when you get off the boat at La Maseline Harbour after an hour's crossing from Guernsey, you will feel as though you have stepped back a hundred years or more. The island runs its own shipping service, incidentally, and there are boats running daily except for Sunday.

You can only get to Sark by sea, because planes, helicopters and motor-cars are banned on the island. "Taxis" are horse-drawn carriages, which will also take you on an island tour. But there are bicycles for hire, too, though you will have to climb the steep hill from harbour to village to get them. Because of the ban on cars, even the island's doctor has to do his rounds on a bicycle, and the local ambulance is drawn by a tractor.

Sark still has a feudal constitution dating back to the reign of Elizabeth I. The hereditary ruler is the Seigneur, who today is Dame Sibyl Hathaway —La Dame de Serq. The government is the Court of Chief Pleas, a feudal body that legislates on local matters. The island has no income tax, death duties, divorce or adoption laws.

The Seneschal’s court has jurisdiction over minor offences, but the tiny stone building that is Sark's prison is rather a local joke — and is supposedly haunted.

Unlike the people of Alderney, the Sarkese elected to remain on the island during the German Occupation of the Channel Islands, with the result that their way of life has changed remarkably little. More than any of the other islands, Sark has kept its original character.

Roughly about the same size as Alderney, but with a population of only 584, it has a spectacular coastline of 300ft-high cliffs. The scenery is ruggedly beautiful, and one of the most outstanding natural sights is La CoupĂ© — a precipitous "cat-walk" that joins Sark to a piece of land known as "Little Sark".

What people really enjoy most about this feudal island is its peace. Many visitors find it astonishing to hear bird-song and the lapping of the waves so clearly because there are no cars or motor-bikes to drown the sound.














Herm

BLESSED with lovely sandy beaches and blue bays, Herm has been described as "the nearest thing to fairyland" and "a real treasure island".

The island belongs to Guernsey and lies only three miles off St. Peter Port, and is a favourite week-end playground for Guernsey people themselves. In summer, boats operate frequent services from St. Peter Port.

The present tenant, Major Peter Wood, who has leased the island from Guernsey for over 20 years now, has developed it into a popular resort attracting over 90,000 visitors a year without spoiling any of its natural beauty.

The little shopping piazza he has built just above the harbour is very charming; in the vicinity you will find a restaurant, The Mermaid Tavern, snack bar and tea garden.

Top favourite with the children is the Shell Beach, made up of fragments of hundreds of varieties of shells washed up by the Gulf Stream. Also very popular is Belvoir Bay.

Jethou

[Now private no visitors]

SMALLER and more rocky than neighbouring Herm, this 11/4-mile-round island has a rugged attraction of its own, and is particularly beautiful in spring, when the hillsides are carpeted with bluebells.

Jethou is Crown property, and there is only one house on it, which is occupied by the tenant. But there is also a small cafe and little bar for visitors. You can-walk around the island in less than an hour, and enjoy some fine views of Herm, Guernsey, and Sark.

Lihou

TINY Lihou is linked to the Guernsey mainland near L'Eree by an ancient causeway so that at certain tides you can walk over to the island. The waters here are treacherous, so you should be careful to watch the tide time-tables — otherwise you could be stranded for several hours!

The island is leased from the Crown by Lt.-Colonel Patrick Wootton who has made it the centre of an international youth project which holds summer camps there.

In conclusion...

You will have read enough here to see that the Bailiwick of Guernsey is unusual not only because it is a small self-governing community that has kept its laws and customs largely intact for centuries, but also because in this small island layers of European civilisation stretching from prehistoric times through Norman feudalism to the Napoleonic Wars and Hitler's Third Reich are still in evidence.

We hope that the "difference" we have pointed out will make your visit to Guernsey not only a relaxing holiday but a fascinating glimpse into a way of life. If you want to go more deeply into any aspect of local life the Priaulx Library (just above Candle Gardens in St. Peter Port) has an unrivalled collection of books about the Channel Islands — admission is free and visitors are welcome. Below we list some of the better-known books that are on sale in local shops.

The Bailiwick of Guernsey (revised edition) by C. P. Le Huray. Revised by J. C. T. Uttley (Hodder & Stoughton).

The Story of the Channel Islands by J. C. T. Uttley (Faber).

The Channel Islands by Wilfred D. Hooke (Robert Hale).

Introducing the Channel Islands by H. Myhil I (Faber). Dame of Sark : Autobiography by Sibyl Hathaway (Heinemann).

Guernsey's Natural History by Nigel Jee (Nigel Jee). Witchcraft & the Evil Eye in Guernsey by J. Stevens Cox (Toucan Press).

Herm: its Mysteries & Charms by Michael Marshall (Guernsey Press).

The Fief of Sark by A. H. Ewen and A. R. de Carteret (Guernsey Press).

GERMAN OCCUPATION

Islands in Danger by Alan and Mary Wood (New English Library).

The Silent War by Frank Falla (New English Library). Hitler's Fortress Islands by Carel Toms (New English Library).

One Man's War by Frank Stroobant (Frank Stroobant). Swastika Over Guernsey by Victor Coysh (Guernsey Press).

The Alderney Story by Michael Packe and Maurice Dreyfus (Guernsey Press).

Wednesday, 9 September 2026

The Loud Lament of the Disconsolate Chimera.




















Going through my old writings, and this is from the 1980s.

The Loud Lament of the Disconsolate Chimera.


"Once upon at time.. " begins the story of Babel, in the manner of all folk tales. Yet this is no simple story that unfolds before our eyes but a superb masterpiece, a symbol of human arrogance which "has exerted endless fascination over men's minds"1.

Here, too, is the Hebrew answer to Prometheus. In the Greek legend, Prometheus defies the gods to bring the knowledge of fire to man, but is punished by eternal torment. Yet his defiance of the gods has the mastery of a great act; it is the vengeance of the gods which seems so petty. Not so in the story of Babel. This is not the adventure of a single spirited man against capricious gods; this is a tale of many men who dared to challenge One God, and who sought ultimate domination. 

There is nothing heroic in their stance; it is the pose of an arrogant people concerned only with their struggle to increase power by force - a people united not by love but by a brutal self-assured conceit: "henceforward nothing they have a mind to do will be beyond their reach". The true portrait is not the heroic defiance of a man, but the power-crazed lust of the anthill; and this is certainly reflected in history, where it can be seen, time and again, that "such a forcible increase in power will lead inevitably to the ruination of society"2.

God thwarts the purposes of men by confusing their speech. But let it be seen that this is not simply a judgment on men's arrogance, but a gift of mercy. It is often forgotten that differences in language has a bright side, as well as a disadvantage in communication. It is purely by the power of this separation, by the fact that there are language barriers not easily broken, that minorities have been able to maintain their own, distinct, unique cultures. It is often when a language dies that a culture dies.3

Yet there is a deeper confusion of speech than mere language. Even if two speakers share the same language, communication is more than an exchange of words. If that were just the case, E.F. Schumacher poignantly pictures the human tragedy: "If we cannot achieve a real 'meeting of minds' with the people nearest to us in our daily lives, our existence becomes an agony and a disaster"4. Something must bridge the abyss between us, each prisoners in our own minds, and surely that something must be more than words?5

"The tower" remarks the psychologist Jung, "undoubtedly has the meaning of something steadfast and secure"6. Yet, ironically, the legendary tower of Babel, despite all its apparent solidity, had no firm foundations, for the foundations of a building are only as firm as its founders. And when men were scattered from Babel, the tower was left to the ravages of time, to be scattered to the four winds, even the foundations crumbling into the dust. 

Jung comments that the "same confusion of tongues which frustrated the Tower of Babel almost completely dominated the Christian Church in the first century, demanding desperate exertions on the part of the faithful the overcome the confusion"7. Yet even as the shadow of Babel darkened the light of the newly born Church, one of the prophets of the Church, known as the Shepherd of Hermas had a vision of the Church as a might tower.

In his vision he sees "a mighty tower whose stones fit one into the other without joints. This jointless tower (hence by its very nature of indestructible solidity) symbolizes the Church, so Hermas understands"8. And here is found the temple not made with hands, and the recovery of lost unity
which lies not in frail human hands, but in the arms of God. As the Psalmist puts it: "Thou has been a shelter for me, and a strong tower from the enemy".9

So Babel foreshadows Pentecost, where understanding is again restored to man, and that lost unity found not in the arrogance of man, but only in the love of God. Will we be mindful of the lesson of Babel, lost in the drifting desert sands? "The Word in the desert is most attacked by voices of temptation, the crying shadow in the funeral dance, the loud lament of the disconsolate chimera".10

Notes on Essay.

1. C.W. Ceram "A Picture History of Archaeology"(1958) p.183. Whether Babel actually existed as a Babylonian Ziggurat or "step-pyramid" will never be known, but certainly the greatest of these "towers" was rebuilt many times, and fell as many: "Empires rose and fell; sand drifted over the Babylonian remains, until nothing was left but the legend of this building whose pinnacles had strained towards the skies"(p.184)
2. Claus Westermann "Handbook to the Old Testament"(1980) p.28. Westermann also remarks that Babel is the "antithesis to Pentecost"(p.28)
3. See Lancelot Hogben "The Mother Tongue"(1939) for a pioneering study in comparative linguistics; cultural separation by language is well illustrated by Welsh inter alia.
4. "A Guide to the Perplexed"(1978) p.97. But consider also the problems inherent in simple communication:
- First, the speaker must know, with some precision, 0
what is the thought he wishes to convey;
- second, he must find visible (including audible) symbols - gestures, bodily movements, words, intonation etc. - which in his judgment are able to 'externalise' his 'internal' thought; this may be called 'the first translation';
- third, the listener must have a faultless reception of these visible (etc.) symbols, which means not only that he must accurately hear what is being said, knowing the language used, but also that he must accurately observe the non-verbal symbols (such as gesture and intonation) that are being employed;
- fourth, the listener must then in some way integrate the numerous symbols which he has received and turn them into thought; this may be called 'the second translation'. (p.96)
5. I am thinking here of the Holy Spirit as the true link between
people, especially in terms of the title of John V. Taylor's magnificent book "The Go-Between God".
6. "Psychological Types" Jung (1938) p.283
7. Op. Cit. p. 283f.
8. Jung's interpretation. Op, Cit. p. 283
9. Ps 56 v.4
10. "Four Quartets" (1979) T.S. Eliot:. Note the ambiguity of the line. Is the "chimera" a fabled monster or a wild fancy?

Tuesday, 8 September 2026

A New Age Creed in a Christian Setting
























A New Age Creed in a Christian Setting

I came across this Northumbrian “Declaration of Faith” the other day in a modern communion service, used in the evenings. What I find fascinating about it is that I have been looking at the modern revival of Gnosticism, which differs markedly in some ways from the ancient forms, and this could almost have been written to order.

I should note in fairness that not all of the surrounding liturgy has quite the same import, but one would have assumed a "Declaration of Faith" to have some historical underpinning as a centre,  

Declaration of Faith

Lord, I will trust You,
help me to journey beyond the familiar
and into the unknown.
Give me the faith to leave old ways
and break fresh ground with You.
Christ of the mysteries, can I trust You
to be stronger than each storm in me?
I determine amidst all uncertainty
always to trust.
I choose to live beyond regret,
and let You recreate my life.
I believe You will make a way for me
and provide for me, if only I trust You.
I will trust in the darkness and know
that my times are still in Your hand.
I will believe You for my future,
chapter by chapter, until all the story is written.

The text expresses inner transformation, personal awakening, and trust in the divine presence within uncertainty which are all themes that resonate strongly with modern Gnostic/New Age spirituality, but not with ancient Gnosticism, which was metaphysically very different. It has all the classic motifs in contemporary spiritual writing: the divine as guide, the self as traveller, the world as a landscape of inner growth.

New Age spirituality is built on my journey, my inner storms, my healing, my trust, my future, my determination and this declaration uses exactly this grammar:

“I will trust…”
“Help me to journey…”
“I determine…”
“I choose…”
“I believe You will make a way for me…”

This is self‑assertion of inner‑journey spirituality.

The striking thing about the Northumbria Declaration is how closely it resembles the tone and grammar of modern Gnostic spirituality, especially the kind Elaine Pagels analyses in The Gnostic Gospels and later work. This is not the ancient, mythic Gnosticism (with aeons, emanations, and cosmological dualism) but the contemporary, psychological form that treats Christ primarily as a revealer of inner mystery, a guide into the self, and a companion in the existential storms of the inner life.

When the Declaration speaks of “Christ of the Mysteries”, it uses exactly the kind of title modern Gnostic groups favour: a Christ who is hidden, interior, symbolic, and transformative, rather than the historical, incarnate, crucified, risen Lord of the creeds.

Pagels would immediately recognise this as belonging to the same family of ideas she describes when she writes about the inner spark, the hidden Christ, and the journey into the self.

Modern Gnostic declarations from groups such as the Ecclesia Gnostica, the Apostolic Johannite Church, and Sophian Gnostic Christianity often sound uncannily similar. They speak of Christ as the revealer of the hidden light, the guide through inner storms, the presence in the darkness, and the one who awakens transformation within. Their language is typically individualistic, introspective, and poetic, emphasising personal trust, inner healing, and existential journeying.

The reason for this resemblance is structural. Modern Gnostic spirituality is built on inner‑journey grammar: “I seek,” “I trust,” “I awaken,” “I journey,” “I open myself to the Mystery.” The Northumbria Declaration uses exactly the same grammar. It is entirely first‑person singular, entirely introspective, and entirely focused on the inner storms, inner darkness, inner healing, and inner transformation of the individual.

It contains no incarnation, no cross, no resurrection, no ascension, no Spirit, no Church, no kingdom, and no salvation history. In other words, it contains none of the elements that anchor Christianity in the apostolic proclamation. Instead, it frames Christ as a mystical companion who helps the individual navigate their inner landscape. This is why Pagels would say it fits modern Gnostic Christianity: Christ as guide into the inner mystery, not Christ as Lord of salvation history.

By contrast, the Apostles’ Creed is objective, historical, communal, and Christocentric. It is not psychological, not introspective, not poetic, and not focused on the inner life. It is a proclamation of what God has done in Christ, not a description of how I feel or how I journey. The Northumbria Declaration is almost the opposite: it is a description of my inner experience, not a proclamation of God’s saving action.

This is why it can “pass” in a New Age or modern Gnostic setting without anyone noticing it is Christian. It is not that the Declaration is heretical; it is that it is theologically porous, capable of being absorbed into multiple spiritual frameworks because it lacks the distinctive markers of apostolic Christianity.

In fact the Northumbria Declaration fits comfortably alongside the Gospel of Thomas in terms of tone, grammar, and spiritual posture. Both are inward, mystical, and experiential. Both treat Christ as revealer rather than redeemer. Both frame the spiritual life as an inner journey rather than a response to salvation history.

The Northumbria Declaration and the Gospel of Thomas share the same inner‑journey spiritual grammar: both treat the spiritual life as an inward pilgrimage rather than a response to salvation history, and both frame Christ as a revealer of mystery with Northumbria’s “Christ of the Mysteries” fitting closely with Thomas’s “secret sayings” that unveil hidden truth, a theme explored further in modern Gnostic spirituality.

Modern Vineyard and Bethel songs share the same experiential, inward, self‑journey grammar that defines both the Northumbria Declaration and the Gospel of Thomas. Their lyrical centre of gravity is not the historical events of the gospel of incarnation, cross, resurrection, ascension, kingdom, but the inner landscape of the worshipper: storms, darkness, longing, trust, surrender, fear, doubt, and personal transformation. The worshipper’s inner world becomes the primary arena of spiritual encounter.

This is why so many Vineyard and Bethel songs revolve around “my heart,” “my fear,” “my storm,” “my breakthrough,” “my surrender,” “my journey,” “my trust,” “my healing,” and “my encounter.” The Northumbria Declaration speaks in exactly the same register: “storms in me,” “journey beyond the familiar,” “trust in the darkness,” “recreate my life,” “I choose to live beyond fear.” This is not creedal Christianity; it is experiential mysticism, and that is precisely why it resonates so strongly with Vineyard / Bethel worship culture.

For example, “Goodness of God” shares the same inner‑journey grammar that defines the Northumbria Declaration and the Gospel of Thomas. The song’s centre of gravity is the inner landscape of the worshipper, the heart, the emotions, the storms, the surrender, the lifelong personal experience of God’s presence. It is not creedal, not historical, not doctrinal; it is experiential testimony.

Ultimately, the linguistic shift from creedal proclamation to experiential inwardness reveals a profound transformation in how contemporary believers conceptualize worship. By replacing the concrete, historical markers of salvation history (the incarnation, cross, and resurrection) with a porous vocabulary of inner storms and personal breakthroughs, modern charismatic worship distances itself from its apostolic anchors.

Whether in a Northumbrian liturgy or a Bethel anthem, this therapeutic grammar subtly reimagines Christ not as the cosmic Redeemer acting in history, but as an interior guide navigating the individual soul. Consequently, contemporary worship risks trading a robust, communal witness for a privatized mysticism, proving that when the way a church prays and sings loses its grounding in what it actually believes, Christian worship easily dissolves into the fluid structures of modern Gnostic spirituality.

Monday, 7 September 2026

The Sabbatical


















"The Sabbatical" is an episode of West Country Tales, a British supernatural anthology television series written by acclaimed children's horror author Josephine Poole. First broadcast in 1982 by the BBC, the folk-horror drama explores themes of isolation, urban development encroaching on tradition, and the breakdown of reality.

The Sabbatical
By Josephine Poole

A picture postcard village. Narrow streets, thatched cottages, gardens full of old-fashioned flowers— the sort of sleepy, sun-dazed place that keeps itself to itself through the centuries. It was never stirred by great events; it never bothered with history.

Its young men had gone to war — there was a memorial to prove it. But the flower show still happened at midsummer; seedtime and harvest came and went; the years ticked past. And peace returned, as people knew it would. No change in the village.

The Squire was a tweedy, red-faced man, a gardener and Labrador owner. On his shoulders lay the heavy responsibility of judging between the cucumbers and tomatoes, and gross, forcibly-fed marrows, at the annual show. When his wife died, he married her nurse, just a shade too quickly; people did talk about that but otherwise his life looked as straight as a gun barrel.

Mr Tucker kept a little shop, which sold tobacco and newspapers. Mr Tucker was news. Inside his narrow head, all the events in the village were stored. If you knew you had an appointment tomorrow, but couldn't remember where, you only had to ask him. He was a weights and measures man, who made it his business to assess the worth of everyone in the village. Impossible to fool him: he had a cold heart and a calculating eye — an eye like a cash register. No girlie mags in his shop.

The general stores and post office was kept by Mrs Shattock. She was very fat. You would have thought she kept the stores in order to eat the provisions. With her bosom friend, Mrs Sweetapple, she would lean across the counter, munching something chocolatey, chewing over a scandal. Mrs Sweetapple was the eyes and ears of the village. She kept a guest house, 'The Cobblestones'. Bed and breakfast all year round, with evening meal optional, extra; cream teas in summer. Mrs Shattock and Mrs Sweetapple often got together over a cream tea in the garden, whispering the latest, flapping at wasps.

Mr Foxwell farmed. He provided the district with milk and butter, cheese, eggs, and fruit and vegetables (pick your own) in season. Every inch of his land produced something to sell. His bulging bank account threatened him like a bottomless pit; however much he poured into it, there was always room for more. He was far richer than the Squire, but he did not feel rich. He kept his family hard at work; and he worked harder than any of them.

These five people held the strings that ran the village. They were represented on every committee, from the Mothers' Union to the Parish Council, and no decisions could be made without their consent. They were the big fish in the sleepy, sun-dappled pond; and woe betides any visiting minnow who dared to wriggle in and upset the equilibrium!

The name, 'The Cobblestones', was worked in olde Englishe poker work on a board outside the neat white-washed cottage. A card reading VACANCIES was tucked discreetly into the net spy curtains at a downstairs window. Behind these curtains Mrs Sweetapple hovered, poised for the event of the day — the arrival of the bus. Mr Tucker, too, leant forward to rearrange something in his shop window — and note the comings and goings.

The bus ground to a halt, and one man got out. Mrs Sweetapple was expecting him; he had booked to stay a week at 'The Cobblestones'. He was a clergyman named Antony Shaw. Mrs Sweetapple and Mr Tucker eyed him critically as he descended from the bus. One mac (inevitable accompaniment to an English holiday), one suitcase (cheap), field-glasses. Nothing threatening about him, so far, but then you could never tell. He obviously wasn't of the same breed as their own dear Vicar, that wishy washy, slender, caring person. Antony Shaw was built more like a boxer, burly and brisk, with quick dark eyes. Mr Tucker, not liking to appear inquisitive, dissolved among the shadows in his shop. Mrs Sweetapple sucked in her lips, and prepared to answer the door — all welcoming surprise —when the new arrival found her cottage and rang the bell.

Antony Shaw had a certain reputation in his home town. He wasn't a passive priest. He believed in the reality of the devil, and his whole life was involved in the struggle to put him down. He was a crusader; but not quite a saint, not yet. To tell the truth he'd been getting a bit obsessed with the devil, and that was why his bishop, recognizing signs of strain, insisted on this unexpected holiday.

He'd never been to the West Country before. He'd often heard how beautiful it was — but this was unbelievable! He might have travelled to another planet; this was so different from the city where he worked. The crowds, the noise, the worry — gone! A different race of people must live here; he felt almost afraid to speak, as if he talked a foreign language. He felt that perhaps he had died on the bus, and this was Heaven.

The Squire happened to walk down the street just then with a letter to post. Antony Shaw had his 'Good after noon!' ready— his understanding of country manners; but the Squire ignored him. Better to wait for friendly gestures from the natives! He crossed the street to The Cobblestones', hoping that the name wouldn't apply to the beds an innocuous, vicary kind of joke.

As the door closed behind him, Mr Tucker and Mrs Shattock emerged from their shops, and the Squire moved in to join them. Had he seen this Antony Shaw, with his eye for such things, might have detected something hostile about the group. But at that moment he was chucking his dog collar down on the bed, making himself at home among the knick-knacks of his clean but cluttered room.

Later, he went out for a walk: soft shirt open at the neck, walking shoes, field glasses. He stopped at the shop to buy some sweets, and a map. He'd have stopped longer, for a chat; but he had that disconcerting feeling of not belonging. Beyond the pale — that was how he felt. And as if he was watched, all the way through the village .

But what a pretty village! He really couldn't have found a lovelier spot for rest and relaxation.

All the old granny flowers bobbed in the gardens— roses of course, the sweet-scented, tissue papery sort; valerian, snapdragons. Stocks, sweet williams, lavender — the smell of cottage gardens, a breath of childhood that took his breath away. Angels' breath —

He walked soberly on. It surprised him a little that there weren't more people about; neighbours gossiping, children racketing on bikes. Maybe they were all watching the television. Though again he could have sworn there were eyes at curtains as he passed by. He felt prickly all down his back. He felt that if he turned suddenly, he'd see heads poking out of the windows he'd passed, all the way up the street.

In a few minutes he'd walked right out into the country. Then, what a view, of rounded, rolling hills, and sheltered valleys! He drew in his breath, filling his lungs with the warm air. Some rooks were flying over the woods. Down in the combe, out of sight, a man was calling 'Hope! Hope!' bringing in his cows.

On top of the hill, quite close, there was a church. It stood in a little graveyard which was enclosed by an overgrown hedge. The hill was steep, and he was out of breath by the time he reached the top. An iron gate led into the churchyard, and a path to the church door.

This was an unexpected bonus. He'd understood that the nearest church was in the next village. He opened the gate.

It was a shamefully neglected place. Dead leaves, long grass, hog weed and ivy — peeling elms and brambles in the hedge. The church was locked, of course. But there was a wooden seat under the window, and he climbed up, and peered in. The glass was very dirty. Old wooden pews — it might be interesting. He'd find out who kept the key, and have a look round sometime. He wondered about the history of the place. The view beyond the hedge was superb. It might have been an ancient British camp; or a chieftain's burial ground. Maybe this Christian enclosure had its roots in the Old Religion —

As he stood there, absorbed in his thoughts, his attention was caught by a flash of colour. He snatched for his field-glasses and clapped them to his eyes. Not daring to move, he followed the flight of the bird which was certainly rare in his part of the country. It swooped over the graves, quite at home in the little churchyard -- until suddenly he lost it He dropped the glasses and stared after it in disappointment. He realized then, with a bit of a shock, that he was not alone.

A little girl was standing between the graves, picking flowers. She was only a few yards away, but it wasn't surprising that he hadn't noticed her because she was a very little girl — not more than six or seven; and every time she bent for a flower she was quite hidden in the long grass. She wore a loose cotton dress the colour of hay, with a faint flowery pattern, and her brown hair hung straight to her shoulders. She had a curious face. It wasn't childlike in its expression. It wasn't open, or friendly. Her eyes were brown and very penetrating.

He looked at her, and she at him, and then she bent and picked more flowers, and straightened and looked at him again. He took a few steps towards her and made some banal remark about being there on holiday as if he had to justify his presence. He pulled himself together, made a treat of opening his packet of sweets, and offered her one. She didn't want it. So he put it into his own mouth, and raising his glasses, had another look round the churchyard. She went on picking flowers — they were pink campions, and she was bare-legged among the nettles, but she didn't seem to mind them. Now and then she paused, and regarded him gravely.

He said, 'I must be getting back, or I'll miss my — what do you call it in these parts? Tea? Evening meal?'

She didn't enlighten him.

`Don't forget to put your flowers in water. Don't you think it's a shame to pick them all? They look so pretty growing!'

She didn't answer. He moved away. He felt as clumsy as an ox and embarrassed by his failure to communicate. At the gate he turned. She was standing looking after him, but catching his eye she stooped to pick more flowers.

High overhead the pigeons were coming in to roost. No quieter voices ever lulled the earth to rest.

He expected to sleep well that night. Mrs Sweetapple's cooking, of sterling British quality, was not the sort to keep him awake with indigestion. The bed was good enough, and country air notoriously soporific.

But a priest can't work close to the devil without getting acquainted; and the devil had followed him even here, to dominate his dreams. His hairy devil scratched like a bramble bush, with a voice as harsh as a rusty nail. 'Did you think you'd cheat ME by taking off your dog collar? You fool, I can spot you without that! You've been twisting my tail too long. Look out, Antony Shaw! Watch it!'

Childish nightmares! But they woke him up in a sweat. He sat up at last, wearily, and looked for his sleeping pills. He found them, but he had forgotten to bring in a glass of water, and he couldn't swallow them without.

So he got out of bed, hitched on his dressing gown, and came out on to the landing. The house was perfectly quiet. Only the clock like a beating heart kept the rhythm of the sleeping house.

The absurd fancy crossed his mind — what if the clock stopped? What of the sleepers then? Would they wake in the morning?

He had to guess which door led into the bathroom; that was a tricky moment. (Unwarranted intrusion into Mrs Sweetapple's bower; appalled shrieks; letter of complaint to the bishop.) Fortunately, he guessed right; gulped straight from the tap to swallow the pills; and raised his exhausted face to the mirror over the basin. And seemed to hear again that mocking, rusty nail voice: 'What's up, Antony Shaw? You surely don't expect to see me looking over your shoulder!'

He returned to his bedroom. The house was so quiet! Could the people still be breathing in the different rooms?

There were two windows in his room. The one at the far side overlooked the garden, but that on the left of the door had a view of the street, and he turned to it for a breath of air before going back to bed. He'd left the window open (no noise or fumes to worry about) and the net curtains were lifting slightly in the draught.

He looked down — upon a group of people standing just across the street. Some he recognized: his landlady, and Mr Tucker, and the man he had seen when he got off the bus. They were all tightly together, in some sort of intense communication — and staring up at him as if by some power they had drawn him to the window.

What sort of a meeting was that?

For the first time in his life, he felt that it would be comforting to hear a lorry: just a homely, all-night lorry thumping safely through the village —

He went back to bed.

Next morning Mrs Sweetapple provided a sandwich lunch, and he set out for the day. At first he was dogged by his nightmares, which persisted like a shadow across his mind. But he made himself concentrate on the holiday. He'd been advised — ordered — to relax and enjoy himself. This wasn't his parish. Midnight meetings here were not his concern. He was on the look-out for birds, not devils; this summer morning —

He found an unmade track dipping down from the village. It was still early by holiday time. The young corn bent to the wind like brushed hair. Over the corn, a lark rose, more and more recklessly, to the radiant sky.

After a while he caught sight of a handsome grey wagtail, and he knew there must be water close. Sure enough, he soon reached a belt of trees with a wooden footbridge between. He paused on the bridge to watch the dark, swift river.

Now the track dwindled to a path, which led along the river and the lower edge of a large sloping field of uncut, yellowish grass, where docks grew, and blue scabious, and yellow ragwort, and many other weeds he couldn't name. It struck him as a lovely place. It seemed to him extraordinarily peaceful. The path led to a gate at the far side of the field, where there was a wood.

A flash of brilliant colour caught his eye. It couldn't —even here -- be a firecrest? Full of excitement, he tried to find it with the glasses. But once again he was disappointed, and letting them hang from the strap round his neck, he went on with his walk.

He had then the uncanny feeling that he wasn't alone in the field. He stopped, and looked all round, and presently, in the long grass on the slope, he saw the child. Only her head and shoulders showed above the sea of yellowy grass. She was some distance away, but he didn't need to use his glasses; he knew who it was. He called, 'Hallo!' She didn't speak, only looked at him, and then ducked, and disappeared. He waited on the path until she surfaced again, in a different place. He imagined she was absorbed in a game of her own. He found himself wishing he could be included. `Lovely day!' he cried, with a wave of his arm, but she'd gone again.

He walked down close to the river, remembering the times he'd played, all the islands and dams. When he came back to the path, the field was empty; he waited several minutes but she didn't appear and he thought she must have gone home. But as he came round a clump of bushes, he saw her in front of him. She was sitting on the gate into the wood. She was wearing the dress she had had on yesterday, and her legs and feet were bare.

She must have been waiting for him, because when she saw him, she stretched out her arms without speaking. It struck him that her expression was indescribably forlorn, and it touched his heart, so that he moved forward clumsily, saying, 'Do you want me to help you down?' She looked wistfully into his face; but as he took her hands she sprang off the gate and sped away. He was left, staring after her, staring down at his hands — because she was cold, cold! A touch of ice, on that summer day!

Was she his friend, or not? He couldn't say. Soon she was out of sight. High over the field, on the threshold of Heaven, the larks were singing their hearts out.

He walked on through the wood, and found a cornfield where he stopped for lunch. Then he settled down for a sleep. He thought he'd chosen a shady place, but he became very hot. Still after a bad night, he was too sleepy to move; but he seemed to hear church bells in the distance, which was odd at that time of day. The bells had a sea sound, wavy, intermittent. The flies were troublesome. He frowned and twitched in his sleep like an old dog. Lord of the Flies —

He woke up boiling, with a headache.

At supper he asked Mrs Sweetapple about the little girl, and got nowhere. Mrs Sweetapple had never seen her; certainly she didn't live in that village.

Antony Shaw went to bed early. He was surprisingly tired, and he still had a headache. But by doubling the number of his sleeping pills, he ensured that whatever the nightmares and voices, and secret meetings under his window, his eyes stayed shut all night.

Next day he decided to go and look at the church, but what with one thing and another, it was afternoon by the time he set off. He had to borrow the key from Mr Tucker. The weather was still fine, and he walked through the village in his shirtsleeves. He wondered vaguely whether it ever rained here. He couldn't imagine it cold or wet. A sun-dazed place —

He wondered, too, whether the little girl would be waiting for him. No -- the churchyard was empty.

He turned the key in the lock, and the door swung open. Derelict — that was the word that came into his mind. A double row of pews, the old-fashioned sort with doors; a Communion rail; drifts of dried leaves; not much to see. It couldn't have been outstanding at the best of times. But it had atmosphere —

He glanced at the memorial tablets. Sweetapple Tucker — the same old names. Links with the past.

Yes, for a disused church it certainly had a lot of atmosphere. And not all pleasant. Besides the mouldy smell, he detected a definite feeling of — well — death --

At that moment the church door slammed violently shut. Antony Shaw spun round. He walked quickly down the church with his heart knocking — he knew that when he came in there wasn't a breath of wind. Somebody's joke —that little girl's, perhaps; or maybe the door was weighted in some way, to draw it shut.

The door was shut, all right, and it had locked itself. And he had left the key on the outside. Stupid of him! But there must be another door.

He hurried to it. It, too, was locked. All right! Exit vicar through church window!

None of the windows would open. And even if he lost his self-control and smashed one, it wouldn't help him because the little panes were set between vertical iron bars, which effectively stopped thieves from climbing in — and vicars from escaping.

He sat, and reviewed the situation, with his heart banging away in allegro time. It was ridiculous to feel panic-stricken. There was no logical reason for alarm. He wouldn't even have to spend the night here; because they'd realize what had happened, of course. Mrs Sweetapple would miss him at the evening meal, and both she and Mr Tucker knew that he had gone to look at the church. So someone would soon be along to let him out.

Absurd to feel trapped.

A light wind whispered up the church. He watched the leaves shift on the dirty stone. He climbed up so that he could look out at the churchyard. The hot flies buzzed against the panes.

He got down, and wandered restlessly about. He found a box with candles in it -- if the worst came to the worst, at least he wouldn't have to wait in the dark! He thought it was getting darker. He told himself that this was psychological darkness, caused by irrational fears. There wasn't so much as a guidebook to read; he'd be reduced to saying his prayers!

The evening crept on. Mrs Sweetapple must have missed him by this time, but she didn't come. The lowness of his spirits surprised him; he'd always thought of himself as tough, a useful man in a corner. But the place was very dreary, and smelt like a tomb.

Then he wondered whether the little girl would come back to the churchyard, and he climbed up again to a window. His last hope. He watched for her until it was too dark to see.

The wind was getting up. He could hear rustlings, scatterings along the draughty floor. Mice, maybe even rats --- the thought of sleeping here ---

The white-faced moon got up to view the scene.

He saw then that there was no wind, outside. The trees in the churchyard were transfixed, as if they were pinned against the sky.

But in the church a gale was rising. Inside the church —

His candle guttered, a figure of fright. He looked down the nave. What he saw filled him with terror. His landlady — she had come at last, but not to let him out! Mr Tucker, the Squire, Foxwell, Mrs Shattock — they were standing naked at the back of the church! What did it mean, this devilish congregation?

He ought to have known this was brewing! The village felt bad from the start. Come on, Antony Shaw! Take a grip! It's not like you to hesitate! You're the original daredevil, snatching the sinful souls like hot potatoes out of the everlasting bonfire!

But his arms and legs were cramped with fear. He stumbled forward as bravely as he could, and fell on his knees before what was once the altar.

`Is it a service you want?' he shouted. 'I'll give you a service! Here's a prayer for you! God damn all devils and witches!' There was no reaction behind him. Sly, malevolent, merciless, they peered at him between their fingers. They knew he had only one resource: the power of his prayers. They waited for him to lose it.

He felt the deadly chill of panic terror. His mind had paralysing blanks. He found himself gabbling pious non-sense: 'Now I lay me down to sleep God bless our sailors on the deep and we are all sinners, God forgive.' He groaned: `Oh my mother —'

He heard them behind him, shuffling up the church. His struggle was desperate, to pin down a prayer. 'Matthew Mark Luke and John bless the bed that I lie on —'

They waited, like dogs for dinner. The wind turned hot, like ravenous breath.

Antony Shaw roared out in his agony. He called on the tombstone under his knees, on William Oliver Senior of this Parish also Emma his Wife also Margaret Daughter of the Above; he shouted: 'I am the Way, the Truth and the Life —'

The whole church shuddered, demented with wind. His hunters were very close.

`He saved others, Himself He cannot save —

For what we are about to receive, may the Lord make

US

From what I am about to receive may the Lord deliver me — Deliver me —'

The child stood beside him, in her frock the colour of hay, with its washed-out, flowery pattern.

He didn't see her there. He had fixed his eyes on where



THE SABBATICAL

the Cross should be. The leaves whirled round him in furious gusts and his ears throbbed as if he was drowning. He clung, suffering until he was thinned to a husk, a whirling leaf; there would be only a mouthful left for his pursuers. He writhed at the feet of the calm and steadfast child.

In the grey gap before dawn, in the void, when souls are barely attached to earth, in that time for dying — he felt his agony being drawn away. It seeped out of him like poison.

Then he was suddenly full of happiness. He thanked God — even for a sentence of death. So the wind dropped, and behind him the church was empty. The child, too, had gone.

The east window shone, catching the rising sun. Cob-webbed and cracked, it still conveyed the flame of morning. The first birds woke, to call in the day. And Antony Shaw stretched out his arms, and crumpled, and slept where he had been delivered.

There was a small grave in a corner of that churchyard. A cherub's head had been carved, long ago, on the stone. The child's and the cherub's faces were the same. On her grave lay a bunch of faded pink flowers.

Sunday, 6 September 2026

Short Stories: Stay Loyal to the Earth
























Based on a poem of mine from 1981, I have crafted this brief vignette.,

Stay Loyal to the Earth

“Think always of the people, and not
the privileged few”

Alfred Carpenter had always said that the loyalty of a man to the earth was measured not by his proclamations but by the quiet weight of his footsteps upon the common soil. Man was born from the soil, and at the ending of days, to the soil he would return.

And on a pale spring morning in 1908, he found himself walking the worn track between the hedgerows of Wessex, pondering once more the dignity of the ordinary person. Skylarks were rising straight up from the fields in song, and in the distance he saw women with shawls gathering herbs into their baskets.

The village of Brackenford lay ahead, its roofs rising like modest declarations of human persistence. Carpenter had been invited to speak at the Mechanics’ Institute. Rural England had seen many Mechanics’ Institutes in small villages like this from the 1830s. 

Originally designed to educate working men (originally “mechanics” in the sense of artisans, craftsmen, and labourers) by 1908 most had broadened into general centres for adult education. The small brick or flint Institute Hall stood out, and he could already imagine the reading room with newspapers, the shelves of improving books, and how there would be occasional lectures by visiting speakers such as himself.

He had been giving many lectures throughout Wessex, and often suspected the invitation came less from enthusiasm and more from the committee’s desire to appear intellectually adventurous. Still, he went. For he believed that to be universal, any philosophy such as his must be carried to the people, not hoarded by the privileged few.

Mechanics’ Institutes began as male‑focused organisations in the 1830s, but by the Edwardian period they had broadened into community education centres, and women were increasingly involved.

As he entered the hall, he saw them: labourers with rough calloused hands, seamstresses with needles tucked into sleeves, and a village clerk with ink-stained cuffs. Each one, Carpenter thought, a universe entire. The proverb said: “Go to the ant, thou sluggard; consider her ways, and be wise.”. Yet he saw before him not an anthill, not a mass, but a constellation of singular minds. He felt again the truth of the lines he had written the night before: “Be loyal to the earth: true to each one a person, a universe.”

He began his lecture without ceremony. "My friends,” he said, “the age is loud with those who claim to speak for you. They speak of progress, of empire, of the machinery of state. Yet they seldom speak of the person, of you, who tills the soil, who keeps the hearth, who bears the burdens of the world without applause.”

A murmur moved through the hall. Carpenter continued. “It is not the powerful that concerns us. For they reap where they have not sown. And you are the true sowers, from whom comes the harvest of plenty. So I say to you, our loyalty must be not to the rich in their castles, but the people of the earth, to one another. For each of us stands equal in the sight of the heavens, and so ought we to stand upon the earth.”

He saw a young woman in the front row lift her chin, her eyes shining with awakening. She had seen that wisdom is revealed in the lives and truths of those on the margins. Enough was enough. There must be an end to excessive and destructive production, that the earth might rest.

A blacksmith nodded slowly, as though weighing the words like iron on his anvil. He had taken iron from the ground, and with fire had turned it into horseshoes. The iron was a gift from the earth, to be used with skill and respect.

Carpenter felt a warmth rise in him, not of pride, but recognition. They understood. He felt that they had always understood. He was merely giving voice to what they already knew.

After the lecture, the villagers gathered around him. They did not speak of politics or philosophy. They spoke of the gratitude when there were good harvests, of the rewards from tilling the soil, of making bread, of the fear that their children might inherit a world indifferent to their labour. That the bread of life might become a mere commodity

Carpenter listened, for listening was the philosopher’s first duty. He always found fulfilment in seeing the seed he had planted begin to grow, the green blade rising through the soil.

As he left Brackenford at dusk, he felt the common soil firm beneath his boots. The sky glowed with the last embers of day, and he whispered to the quiet fields: “Brethren, stay loyal.”

“But, brethren, be loyal to the people of the
earth, the common soil”