by Rebecca West
When we came to Neresi it was as I had remembered it, a rustic monastery, as homely as a Byzantine church can possibly be, a thing that might be a farmhouse, as it stands in a paddock, had it not been that there appear in it domes that are plainly bubbles blown by the breath of God. From the fountain at the corner of the paddock children drew water, dressed in their best for a kolo; the plum tree that nuzzles a corner of the church was in full flower; a small dog was chasing its fleas and in its infant folly transferred itself constantly from spot to spot as if hoping to find one specially suited to the pursuit. All was well in this world, and there came out of the priest’s house the little priest whom I find one of the most sympathetic characters in Yugoslavia.
He is a tiny creature without sin. His eyes, which shine out of a tangle of eyebrows and wrinkles and beard, are more than bright, they are unstained light. He is an exile, for a tenuous and exquisite cause. He is a Russian monk, but he was not one of those who fled from the Bolsheviks; he belonged to the great monastery on the island on Lake Ladoga, which is on the borders of Finland and Russia and exists to this day. He left this beloved place, where he had been since his early boyhood, to live in a lonely village, where there are more Moslems than Christians, in a climate that to his northern blood is abominable, because he would not consent to the adoption of the modern calendar. There had been a great many disputes in the monastery itself as to whether they should adhere to the old Church calendar, which is a fortnight after the ordinary world calendar, as the Orthodox Church in some respects still does in Yugoslavia, or should keep the modern world calendar. These disputes became so violent that the Finnish Government, a cool body mainly Lutheran in its origins, lost patience and bade the monks adopt the modern calendar or leave the monastery. So, for that and no other reason, did the little creature leave all that was dear to him.
Nothing, indeed, is more reasonable in the terms of his type of mysticism. On a certain day you will look up.to heaven and think of the Mother of God as she was at the moment of the annunciation and she will bend down and accept your thoughts and lift them up in her heavenly sphere. What is the good of it all if you start looking up and sending her your thoughts on quite another day from that on which she has bent down to accept them? He felt as if he was being condemned to a lifetime of imbecile and heartrending activity, just as one would if every day one were forced to go to a railway terminus and wait for some beloved person who had in fact arrived at that station a fortnight before. I like such literal mysticism. It shows a desire to embrace the adored spiritual object and hug it till it passes into enjoyment of the boon of material existence, which is proof of a nature that would be kind and warm, and that would prefer the agreeable to the disagreeable. I think of the little man as of the old anthropomorphist heretic hermit, who was told that he must cease to believe that God was a person with a human body, having arms and legs and eyes and ears, and must worship him as a spirit, and who went away with tears, repeating the text, ‘They have taken away my Lord, and I know not where they have laid him.’ As it is easier to love an abstraction than a material person, since an abstraction demands no daily sacrifices, has no slippers to warm, and needs no hot supper, this was to his credit as a human being, though not as a theologian.
We talked to the little man, and asked him how time went, and he said it went well, but he grieved, as he had when I saw him before, at the lack of fish. At Lake Ladoga he had eaten fish nearly every day, wonderful fish straight out of the water, and there was none in this village. Also he was used to tea, and here they drank coffee and the tea was not good. We asked him if he were not lonely, and he said, ‘On the whole, no, for there is God.’ Then we were joined by the owner of the fleabitten dog, an elderly woman who had come here from near Belgrade because all her family, all her five sons and daughters, had chosen to give their lives to their country here. She was quite elderly; most and perhaps all of her children must have made this decision before the war, when it meant self-condemnation to an indefinite sojourn in an insanitary Hell with considerable chances of sudden death. My husband and I wondered if we would perhaps find ourselves moved by some extraordinary reason to go to die where we were not born; but as both these people were sitting smiling so happily into the sunshine, to find an answer seemed not so vital as one might suppose.
Presently we went into the church and saw the frescoes, which are being uncovered very slowly, to wean the peasants from the late eighteenth-century peasant frescoes which had been painted over them, for the peasants like these much better than the old ones, and indeed they are extremely attractive. They show tight, round, pink little people chubbily doing quite entertaining things, as you see them represented in the paintings on the merry-go-rounds and advertising boards of French fairs, and exploited in the pictures of Marc Chagall and his kind; and it would be a pity to destroy them if they were not covering fine medieval frescoes. When my husband saw the older frescoes I could see that he was a little disappointed, and at last he said, ‘But these are not like the Byzantine frescoes I have seen, they are not so stylized, they are almost representational, indeed they are very representational.’
It is, of course, quite true, though I have doubted whether we are right in considering Byzantine frescoes highly stylized since, on my first visit to Yugoslavia, I went through the Sandjak of Novi Pazar, which is the most medieval part of the country and saw peasants slowly move from pose to pose distorted by conscious dignity which made them exactly like certain personages over the altars of Ravenna and Rome. But the Serbo-Byzantine frescoes are unquestionably more naturalistic and far more literary. In looking at some of these at Neresi there came back to me the phrase of Bourget, ‘la végétation touffue de King Lear,’ they are so packed with ideas. One presents in another form the theme treated by the painter of the fresco in the little monastery in the gorge; it shows the terribly explicit death of Christ’s body, Joseph of Arimathea is climbing a ladder to take Christ down from the Cross, and his feet as they grip the rungs are the feet of a living man, while Christ’s feet are utterly dead. Another shows an elderly woman lifting a beautiful astonished face at the spectacle of the raising of Lazarus: it pays homage to the ungrudging heart, it declares that a miracle consists of more than a wonderful act, it requires people who are willing to admit that something wonderful has been done. Another shows an Apostle hastening to the Eucharist, with the speed of a wish.
But there is another which is extraordinary beyond belief because not only does it look like a painting by Blake, it actually illustrates a poem by Blake. It shows the infant Christ being washed by a woman who is a fury. Of that same child, of that same woman, Blake wrote:
And if the Babe is born a boy
He’s given to a Woman Old
Who nails him down upon a rock,
Catches his shrieks in cups of gold.
She binds iron thorns around his head,
She pierces both his hands and feet,
She cuts his heart out at his side,
To make it feel both cold and heat.
Her fingers number every nerve,
Just as a miser counts his gold;
She lives upon his shrieks and cries,
And she grows young as he grows old.
It is all in the fresco at Neresi. The fingers number every nerve of the infant Christ, just as a miser counts his gold; that is spoken of by the tense, tough muscles of her arms, the compulsive fingers, terrible, seen through the waters of the bath as marine tentacles. She is catching his shrieks in cups of gold; that is to say, she is looking down with awe on what she is so freely handling. She is binding iron around his head, she is piercing both his hands and feet, she is cutting his heart out at his side, because she is naming him in her mind the Christ, to whom these things are to happen. It is not possible that that verse and this fresco should not have been the work of the same mind. Yet the verse was written one hundred and fifty years ago by a home-keeping Cockney and the fresco was painted eight hundred years ago by an unknown
Slav. Two things which should be together, which illumine each other, had strayed far apart, only to be joined for a minute or two at rare intervals in the attention of casual visitors. It was to counter this rangy quality in the universe that the little monk had desired to maintain contact between his devotions and their objects. His shining eyes showed a faith that, bidden, would have happily accepted more exacting tasks.
ROAD
We had had a number of bad evenings with Gerda. She was not easy in the daytime. A number of expeditions had been darkened, it seemed without cause, till I discovered that when we jumped out of the car, as we were sure to do quite often, to see a view or a flower or a kolo, I sometimes got in and sat on the right, which was where, she strongly felt, she ought to sit since she was the wife of a Government official. But over our evening meals she was at her worst, for it was then, after the business of sightseeing was over, that she was able to cultivate her ingenuity. Before Constantine came down she would try to correct any pleasant impressions of the country we might have received during the day. She would tell us, ‘You do not understand how horrible this country is. You think it is grand when they talk of Serbian pioneers. You do not know what that means. Everybody who goes into the Civil Service and wants to get a good post must volunteer to work here in Macedonia for three years. That is abominable. I knew a woman doctor and she came down here, and they made her go to the smallest mountain villages and teach the people about health and the care of children and it was terrible, the peasants were just like animals, so filthy and stupid. Do you call that right to make an educated woman of good family do that?’ ‘But if one acquires territory that is not fully developed one must do that sort of thing,’ said my husband. ‘One is bound to have trouble and loss until it is done. We have had to do exactly the same thing in India.’ ‘You have done exactly the same thing in India?’ repeated Gerda. ‘Yes, there are many English people in India who spend their lives doing such work among the natives, both missionaries and civil servants.’ Then, as Constantine took his place at the table, she said to him in Serbian, ‘Here our friend is telling us that the English do all sorts of philanthropic work among the natives in India. It is wonderful what hypocrites they are.’
She robbed Constantine’s talk of all its quality. It is his habit, a harmless one, to begin a reminiscence, which is probably true and interesting, with a generalization based on it which is unsound but arresting. It is his way of saying, ‘Wake up! Wake up!’ and nobody minds. Once at dinner he put down his wineglass and announced, ‘I do not think, but I know, I absolutely know, that most men do not die a natural death but are poisoned by their wives.’ Now my husband knew, and I knew, and Constantine knew that such a statement was stark nonsense, but we also knew that it was the prelude to a good story. But my husband said, ‘Indeed?’ And I said, ‘Do you really think so?’ and Constantine began to tell us how after he had worked for some time in Russia as an official under the Bolsheviks, to save his life, he could bear it no longer and he decided to escape. First he had to lose his identity and this he did by picking up a gipsy girl and travelling with her for two months from fair to fair as a palmist, till he got down to the Roumanian border. Again and again while he was reading women’s hands they asked him if he could supply them with poison for the purpose of murdering their husbands. Nature, it is well known, always supplies its own antidote, and if it is natural for men to feel superior to women it is also natural for women to feed them with henbane when this superiority is carried past a joke. This story is borne out by the number of people who have been tried in Hungary during recent years for supplying poison to peasant women. Whatever Constantine wished to tell us in this connexion we did not hear, for Gerda said crisply, ‘Dear me, I am glad that I am in the company of clever people who can believe such things as that most women poison their husbands.’ ‘But it is true,’ began poor Constantine. ‘Is it?’ said Gerda. ‘I am only a simple woman, and I do not write books, but such things seem to me too foolish.’ There was then a wrangle in Serbian which left Constantine red and silent.
On all the occasions when Gerda had thus tied a tourniquet round the conversation, she would sit and watch me thoughtfully, making remarks in Serbian of which I could usually catch the meaning, which had always the same subject matter and style. ‘They must be very rich. Those two rings of hers must be worth a lot. But of course he is a typical English business man. Good God, how rich the English are!’ ‘But how stupid she is, how stupid! She cannot possibly be a good writer. But of course there is no culture in England.’ These remarks I did not translate to my husband, but sometimes she could not bear him not to know that she was being rude to me, and she would say something uncivil in German, and sometimes her rage against us would flood her face with crimson.
After we had been to the theatre to see Yovanovna, an actress who was an old friend of Constantine‘s, play the leading part in a classic Serbian play, she was so melancholy with her hatred of us and England, so flushed and heavy with it, as one might be with the advent of a cold or influenza, that I went to bed early rather than have supper. Presently my husband came in and sat on my bed, and faced me with the air of one making a confession. ’My dear,‘ he said, ’I am in the position of one who has gone into voluntary bankruptcy and still finds himself liable to imprisonment for debt. Tonight I thought Gerda so intolerable that I made up my mind to get rid of her. Good God, why should we not have this holiday? All this last year, when we were going through that terrible time with your aunt and my uncle dying, we promised ourselves we would have this short time together, doing nothing but seeing new things and being quiet. Why should we have this woman who hates us tying herself round our necks? Besides, how do we know when she will not mortally offend some of the people that we meet? So I suddenly made up my mind at supper that I would stand it no longer. After all, we can go to Ochrid alone, and we can see what is to be seen, without Constantine. It will be less delightful, for he is the most entertaining companion in the world, but it can be done. I said therefore over the supper-table, “There will be too many of us in the car tomorrow.” I disliked the sound of my own voice intensely as I said it, but I set my teeth, and went on, determined to behave just as badly as she does. “Three and all our luggage will be just as much as the car will carry. Your wife, Constantine, must travel by the motor bus to Ochrid, since you certainly must accompany us if we are to visit the monastery of Yovan Bigorski.” I believed that they would be silent for a moment and that Constantine would say, “I am sorry, this arrangement will not suit me. My wife and I will be obliged to go to Belgrade tomorrow morning.” But there was a moment’s silence and then they agreed. Now, I have behaved just as badly as she does, but I have gained absolutely nothing by it.‘ I cared less than he did for the depressing moral aspect of the situation. I simply said, ’I believe we shall have to go about with Gerda for the whole of the rest of our lives.‘
So the next morning we had an uneasy breakfast, and Gerda left by the eight o‘clock bus, telling us bravely that she did not mind. We sat at a table in the street, drinking coffee and sheep’s milk until the Ban’s car came. A French journalist who was staying in the town delayed a moment to ask me whether I knew the works of Millet on the Serbo-Byzantine frescoes, bought some lilac from a passing boy and laid it on my table. Constantine, away for the moment to buy stamps, and my husband, away for the moment to buy tooth-paste, each met the same boy and had the same idea. An old Turk stood by and watched the increase of the purple heap on my table and over his face spread the thought, ’These people are fond of lilac. They buy lilac. Since they have bought so much they might buy more.‘ So we saw him go down a side street and look up at a small wall over which some lilac was bobbing from someone else’s garden. There was a little negotiation with a barrel drawn from a neighbouring yard, and then the ragged old legs shinned up the wall, a ragged turban and a lean old forearm worked among the branches. He brought back a very respectable armful, considering his age and the circumstances. It seemed
hardly possible not to buy it.
A woman with a handsome face worn with suffering but not ascetic, showing a mouthful of gold teeth, stopped and greeted Constantine with pleasure, and I remembered it was one of the chambermaids where Constantine and I had stayed last year. She was glad to see us and showed it in a curiously fantastic and highfalutin way; and I remembered what Constantine had told me about her and the little blonde Slovene who was the other chambermaid. He had said, ‘Today my blind would not go up so I called them in to see it. But it was not serious, it was only that some plaster had fallen between it and the wall, nothing was broken. So I said to the chambermaid, “Nothing is bad so long as it is unbroken,” and she said, looking a little wicked at me, “Nothing is unbroken in these sinful days.” And then they both laughed a great deal, and they looked at my pyjamas, and said how gay they are, and if I wear such gay pyjamas when I am alone, how very gay they must be when I have a companion, and I say, “It is not the pyjamas that make the gaiety when one has a companion!” and at that they were so delighted that they ran out of the room, and then they ran back again and laughed some more, and then they ran out again. And now they like me very much, for that conversation represents something wonderful to them, it was a high-water mark of delicacy that they will perhaps never touch again. For they never talk to anybody about anything else than these matters, because they have nothing else to talk about to people who are strangers, who cannot talk about local things. But usually they have to talk about them to people who make jokes that are too bad, who are rude to them, who cannot be counted on not suddenly to show their teeth and become brutal. But I did not say a rude word, I was elegant with them. I am kind. So months after, years after, they will say to each other, “Do you remember the gentleman who came from Belgrade with the English lady, and who talked to us in that wonderful, witty, drawing-room way?” And it will be just that which I said to them.’ And here was proof that Constantine was right.
