The Way of Martha and the Way of Mary/Part 2/Chapter 13
At Easter I was at my old home, Vladikavkaz, and on the second Tuesday after Easter Sunday went through one of the most characteristic of Russian holidays—Krasnagorka. It is half-Christian, half-pagan—a festival of spring and of new life, but celebrated almost entirely in graveyards and cemeteries. At Krasnagorka almost the whole population of the town goes on an outing or a picnic—to the cemetery.
Early in the morning I received a message from a Russian friend, "Come to our church; you'll see an interesting sight." The church was crowded, but I got in, for nobody objects to your pushing. It was an unusual service. The whole centre of the floor of the church, a space of some twenty feet by seven, was covered with napkins in which lay lumps of cake, brightly coloured eggs, basins of rice and strawberry jam, basins of rice and raisins. In each basin, and there were some hundreds of them, a lighted wax candle was stuck in the rice and gave a little flame, and beside each lay the little red book in which the peasant records the names of his relatives as they die.
"What is it all for?" I asked. "It is the food for the dead," my friend answered.
A priest and a deacon were standing at the near end of the spread of illuminated food, and they read aloud from sheaves of papers the names of dead persons whom members of the church had wished to have remembered. Each person who had brought in food for sanctification brought also a slip of paper with the names of his dead. It took hours to read them all out, and when at last the task was finished, the deacon took a smoking censer, and walking round the feast flung incense over it, the chains of the censer rattling as he made the sign of the Cross. We sang once more the festal hymn of Easter, Christos voskrese iz mertvikh—"Christ is risen from the dead,"—sung at every service until Ascension, and then, after kissing the cross in the priest's hand, each person sought out his special basin of rice and pieces of cake and bowl of coloured eggs and moved out of the church.
At the door of the church stood many beggars, six or seven bearded, tattered, and dirty old men, and a score or so of women and children. All the old men had their mouths open, and each worshipper, as he made his exit, helped a beggar liberally to rice and jam, scooping out great spoonfuls with wooden spoons and poking them into the open, waiting mouths. Many beggars had cotton bags hanging from their necks, and into these were promiscuously flung spoonfuls of rice and raisins, eggs, biscuit, cake. The beggars were told to eat what was given them in the name of the dead. My friend fed at least ten beggars before she left the church, and gave eggs and bits of cake, but she did not give all that she had. A great quantity was reserved for a spread in the graveyard.
Many cabs were waiting at the church door, and the worshippers stepped into them with their napkins of sanctified food, and drove to the cemeteries of the town. From ten o'clock in the morning until sunset, the cemeteries were as thronged with people as Hampstead Heath on Whit-Monday.
Nearly every grave in a Russian churchyard has seats round it, and it is possible to go to the family grave and sit down and think a little, or pray a little when you wish. I went to the graveyard where my friend's sister lies buried, an acre of cypress and pine and gentle mounds, where the dank earth seems like bed-clothes laid over the dead. To-day this wide melancholy collection of green mounds and wooden crosses was alive with the laughter and songs of children. On the heaps of mouldering earth samovars were humming, and little candles gleamed against a background of lilac blossoms and spring flowers.
My friend and I sat down. The mother of the dead one came, deep in crape and laden with gifts. We planted our candles, and on this grave as on all the others round about the wan flames flickered. We took bright-coloured eggs—our Easter eggs dyed purple and crimson and brown,—dug holes in the mould with our fingers, buried the eggs, covered their brightness over with mould again. Then we put down slices of Easter cake on the grave, and emptied there saucers of rice—that the dead one might share in. We sat on the crazy wooden seats around, and looked at the earth and were silent.
The mother went away to find a priest, and presently brought a purple-cloaked greybeard to sing over the grave and burn incense. His red and wrinkled face was all red and fresh from the open air, for he had been in the graveyard all day singing over the graves. He was tired, but he raised his head and his voice and called forth his little memorial prayer in an antique musical bass: "Grant to her who has passed away, O Christ, to obtain Thy unspeakable glory. . . . Give rest, O Christ, to the soul of Thy servant. . . ." We all stood around, silent and awe-stricken, and listened and crossed ourselves, and kissed the cross in the priest's hand.
He received a rouble, then went away to another grave; beggars besought us; and as if they had not been satisfied at the church door, but were taking enough to last them a whole year, they received helping after helping of rice and cake and eggs. This, I felt, was the great beggars' day in the year. They were important people. They were necessary to the feast. Strange that they should appear as proxies for the dead and eat for them. A beautiful reminder that in the living we find all our dead again.
We had stood to meet the priest and to give the beggars the food we had brought, so now that the beggars had eaten all the rice and raisins and rice and jam and had gone farther to eat at other graves, we sat down again in the still presence of the green mound and we talked of the virtues of the dead one, of how old she would have been and how beloved she was, and of how often she had been remembered, and how soon we should join her. Evidently the mother assumed that what she said was heard by her whose body lay in the earth. We were all quietly joyful—not sad. We had the spirit of children making believe; we had also the calm faith and knowledge of elders—that there is no death, that those who have passed out of sight have not ceased but are alive for evermore. I felt the Russians, and indeed mankind altogether, to be very dear at this festival; they were doing things that must touch those invisible ones who know more than we do and look on, bring tears to the eyes of angels, and not as often in man's history and the spectacle of his civilisation and abomination call down the wrath of higher powers.
We talked . . . and then as we became silent again we heard the music of man's life, and listened with our souls. •••••••
At some graves there was boisterous jollity, at others terrible anguish and grief. Near where we sat a woman lay moaning on the grave of her husband, her red tear-washed cheeks and her lips on the earth; and she called to him with sobs, telling him all that had happened during the year, how the children were, how often they had thought of him. It was heart-rending to listen to her. And yet, mingled with her terrible lament, came the sound of mumbling priests, the buzz of conversation, the laughter of children wrestling among the graves and gambling in the eggs that had been given them, the tinkle of the guitar and of light songs, the strains of the concertina.
We walked by winding ways across the graveyard and saw many an old man and woman knocking at the door of the earth they would soon enter, dropping placid tears and thinking what it would be like some years hence when they would be under the earth and this festive crowd of live beings above, candle-lighting, feasting, singing, thinking, praying. And there were young men and women walking arm-in-arm, looking brightly into one another's eyes, strengthening their bonds of love and of life. There were also little children, boys and girls, thoughtless, indifferent to death and to the dead, waiting for the older people to go away, so that they might forage among the graves and dig up again the red and blue eggs that had been buried there.
"Are they allowed to do that?" I asked in horror.
"Yes," said the sister. "Every one knows that directly evening comes and we elders go home the poor children will come and dig up the eggs and take them away, and take also the wild flowers we have brought. Let them! It is quite good that they should. You know it is the festival of spring and of life." I realised that she was right. It is the way to give to the dead—give to the beggars and to the children. The dead get what we send them, surely.
•••••••
Strange to notice in this acre of God some graves that had not been visited this day—old graves. I reflected on many a country walk in England, culminating in a visit to an old church and graveyard, and the tracing of the names and dates of people long since passed away. It is somewhat strange. When we are in an old graveyard and looking at the graves of people who have died centuries ago we feel, instead of grief, a sort of quiet satisfaction, and that even when those whose burial is recorded are of our own name and family. We dare not even contrast our feeling with the poignancy that is attached to a new grave—with its garish stone, fresh clods, and wilted flowers.
I often wonder where the dead are. Neither in heaven nor hell, I suppose, nor waiting for a last day and dreadful judgment, nor going through the circles of purgatory, nor just simply under the earth. . . .
We know that they exist and are alive, and the knowledge is of that more certain kind that does not spring from our mentality but is felt in our bodies. The grief we have when sons or daughters or fathers or mothers die is a physical anguish, and is akin to the pains of birth. Some one has been cut off, deceased—cut off from us. Even in a dream to lose one of those nearest to us is to suffer a sort of physical mortification, to weep senselessly, lose control of nerves, and be prostrated.
The fact is we are all one. Even the death of some one who is quite remote jars upon the soul.
We were talking one evening of death and some one said to me:
}". . . to die and go we know not where,
To lie in cold obstruction and to rot,
—that is what I fear in death. They tell me I am a pagan, but I feel the dead are under the earth. I hate to think of lying in a damp churchyard and decaying all alone, through days and nights and spring rains, summer storms, autumn winds, winter snows. The rain must be terrible for the dead—to be all wet and old like a fallen leaf."
Another said he did not mind the idea of lying under the earth in the rain and changing into mould. It was gentle and restful. And it was beautiful too, for flowers would rise from where the
body slept. One recalled the lines: Oh, never blows the rose so red
As where some buried Caesar lies;
and another, the beautiful lines of Nash:
Worms feed on Hector brave,
Dust hath closed Helen's eyes.
But to my mind came some words said to me by Algernon Blackwood the first day we met:
"You know we all came out of the earth; somehow or other we have got to get back to her. The Earth is not dead, she is living."
•••••••
He was right. And the dead under the earth are in living care. All that is is One and is beautiful. Life and death make a unity. Everything in the world and without it, in the past and in the future, is to me a unity, and I am calm and happy in it. In me, in you, are all the dead—they crowd behind my eyes and look out, one above another's shoulders like the people at a great spectacle. There are myriads of them—I hold them. In this sense they are under the earth, in that you and I are earth, and they are in us, and look out of us. We are all windows through which there glance at times faces of each of all there ever have been.