The challenge of the dead

by Stephen Graham

It is two miles to the entrance to Bapaume. The route nationale from Albert runs smooth and level below the Butte, a track for space-devouring motors. On the right of the road the luscious brownness of the massed timber of an infinite array of new wooden crosses; on the left, swarthy and scraggy, thistle-swallowed, the decaying memorials of the German dead—Hier ruht Friedrich Blohm, Paul Vogel, August Dill and the rest, till Germany comes and takes them back again or in time they are forgotten and lost. Bapaume is just ahead, but the Army stops short of it—like flies dragging their limbs across a little fly-paper they tire and can go no further. There they stick for the dreadful winter of 1916-17 in the most loathsome trenches of the war, in foul and deepening liquescence, living and dead and rats in a fiendish domesticity. Leagues of destruction behind them; an enemy wall of flesh and bayonet in front; rain or cloud or mist, and only occasionally a mocking sun above. A fresh-faced new officer from the Caithness coast joined in the late autumn of '16. He arrived at the line at night. His first duty was to superintend a burying party—some three hundred sodden green bundles to be disposed of—three hundred gleaned from the mud and the pits and the verges of no-man's land. He came to the front imbued with the faith of Donald Hankey, and the belief that under him he would find "the everlasting arms." He could not endure the ribaldry of the mess and the war-bred cynicism of those who believed in letting others be heroic. He brought a Kingsley-Carlylean fervour with him, and believed in "putting his back into it," and doing even the meanest duty as if it were infinitely worth while. He tried to know his sergeants and his men. He was so energetic in the football field playing officers versus sergeants that the onlookers laughed. He tried to stop bad language and gambling, and he routed out people to go to the padre's voluntary Sunday evening services at the back of the lines. He came in 1916; he lasted till 1918. What was the effect on this man? This, that by 1918 he used such bad language himself that even the N.C.O.'s were surprised. He exhausted the conventional execrations of the mess-room, and used expressions which would never be heard there. We carried him to his grave at C—— and his sergeants remarked how commonly he had come to use expressions which no officer would ordinarily employ. Withal he had his drink and his bet, and became what is called by males, entre eux, a "man's man." Poor hero—from that night of burying green bundles to that morning when we buried him—he marched through the valley of the shadow of death, tormented as Pilgrim was by hobgoblins and satyrs. But when he died he shed his war body, he shed that lurid phraseology, and became once more, no doubt, the Kingsley-Carlylean hero that he was, with some sort of knowledge of human sorrow which those who lived in peace knew not. So it must have been also with those who once breathed within the sodden green bundles. They shook off something evil when they died, but in passing through it they must somehow have understood more. Sorrow dimmed the eyes even of the hardest swearer of the Army. And the dead now constrain us to a new human tenderness, they empower us to touch more delicately and to understand more deeply—to love more. Pity for us if we do not now live differently because of the dead!

Thus as one walks through Bapaume and sees the children of new Bapaume playing in their innocence in the streets and the ruins, one can look down on them more tenderly, more caressingly, for the sake of the dead, passing on, as it were, man's forgiveness to man. And in our relationships with the grown-ups, our neighbours, ourselves dressed differently, we can have more patience, more compassion, more readiness to help and to be kind. It comes from the dead, it comes from the living who were dead.

What that winter was before the Germans retreated! What the hours on the Cross were before the Saviour died! In our loathing of pain we shudder to think of it. Others bore it; we must bear it. And when the time is passed Golgotha remains, that Golgotha which was in fact so near to the gate of the Temple itself. In Bapaume, where all houses have been made vaults, stand the white ruins of a church, greyish-white and spectral as if of the material of another world. But for its pointing walls it is one white ruin, loveliness in a heap and the baleful shadow of the hand of the malefactor. In the ruins of the church of the leaning Virgin at Albert the first words one reads are Jesus Natus Est, as if the ruins had been given tongue to say in the moment of death the supreme Christian paradox, and at Bapaume as you reverently approach this strange new Pieta you see still unshattered the Church's Latin carved on stone—Ad Meum Sanctuarium—to My sanctuary. If, like Thomas, you do not believe, you must go forth and touch with your hands and feel with your eyes—to My sanctuary!

Bapaume lies more abased even than Albert. It is as if its stones had had a soul and been afraid, vibrant with the horror of humanity. The consternation of inanimate matter is expressed in its ruins. The Hotel de Ville, its seat of power, was evidently built of large granite blocks which the rising German mine of March 1917 must have scattered like hail over the town. And amidst these mighty stones flew the tender bodies and the spirits of the French deputés, Albert Taillandier and Raoul Briquet, who had just said in their hearts—The enemy hath departed, when the enemy was suddenly at their doors.

The sinistrés are living in cellars and wooden huts. The railway-station is two "baby elephants" of rusty iron. Where were large shops and as one can imagine, in the old days, shop-fronts full of ladies' costumes and hats, windows displaying bedroom suites of furniture, windows full of stationery and books, are now diminutive piles of rubbish pathetically ticketed with the name of the old establishment—Maison Betrancourt, Maison this, Maison that—transferée à un autre lieu. In the Grande Place stands the much-shrapnelled base of a monument where the stone hero has gone to join the hero he commemorated, and the spite of a new era has even endeavoured to erase his name.

Where thousands lived and loved and pushed their trade and died, now but a few hundred hold together in the midst of the wilderness. They have assembled from all points of the compass. War whirled some to Germany, some to Paris, some to the Pyrenees. The hopeful came back and the faithful decided to stay. It is a picture of human triumph over destruction, but only a pathetic triumph, not a glorious one. In the summer, with long days and warm nights it is less unnatural to live in this waste. Warmth and light join the sinistrés to all France and Europe, but winter with its short days and cold and great darkness folds away the vision of a resurrection. A poky train, without lights, creeps at night from Achiet to Bapaume through villages of fearful name. Bapaume becomes conscious of all the dreadful places which surround it, places whose names are full of the awe of death and of the war—Riencourt, Bullecourt, Ervillers, Mory, Vaulx-Vraucourt, and a hundred others, nothing in themselves but held in the cerements of the dead.

It is a strange walk now, to the Hindenburg line. You are traversing ground which was four times overtrodden and overfought. The Germans took it in 1914. We shelled it in 1916 and drove the enemy out in 1917. The enemy swept over it in March 1918 and then let it go as he retired in September. German, French, and British lie buried beside one another. The Germans lost their dead and then recaptured them. It is an appalling country, still as it were sulphurous with the war, stinking vaguely of cordite. The dead have got a grip on it, and hold with their hands the lap of earth which the peasants are ploughing. The air which is apt to sparkle in autumn frost is full of the light of the eyes of the men who once lived. And that light rests about the broken barns and billets and churches and halls. There is an influence which is pulling one way all the time, and that is not towards this world.

The graveyards are many, and they have their history. It always seems a pity that it was not allowed during the war to make mention on the cross how and where each soldier met his death. The military mind imagined that such details might give information to the enemy or to the Press, and forbade anything beyond name, number, and regiment. Texts also were prohibited, the chaplains being over-ruled. Not that texts could entirely be kept out. In one of the cemeteries near Bapaume there stands for the time being a large wooden cross inscribed "He is not here; he is risen," which has an astonishing effect amidst a thousand crosses which are dumb.

There are many many rows of human bodies planted out near Vaulx-Vraucourt, first a German cemetery with its old crosses torn to bits, partly no doubt by shells; and then side by side a regular British cemetery where lie many Australians, one of whom, Lieut. Pidgeon (aged 23) has a little figure of Christ riven from a crucifix stuck in the earth beside his wooden cross. Here lie also many of the Leeds Rifles, seven even in one grave, killed evidently in the terrible encounter with the German machine-gunners in September '18. The German memorials go more into decay each day, but a man is paid to keep the British bright and clean and in repair, and his dog bites at the heels of the pilgrim as he walks from the dead to the dead. Facing both are the gaunt white ruins of the village church and the hideous smashage of the French communal cemetery, and there the people have put artificial roses in old rusty shell-cases in front of their stricken memorials.

Further on, beside the light railway which runs north to Ecoust, there are tiny cemeteries. In one of these Germans and British are mingled, thus—Gefreiter Luckenmeyer of the German Field artillery betwixt a man of the Londons and a man of the Devons, and a German unknown and a British Tommy lie in a little plot together by themselves. In some cemeteries the bodies of our foes were buried just outside those of our own kindred, but as exhumed bodies were brought in, ever increasingly, it has come about that we have surrounded German graves with our own, and as it were accidentally forgiven our enemies and received them into the midst of the family.