They were the only link with another life There, where the world choked us With everyday filth And death followed closely on our heels. 131
Solzhenitsyn “wrote” poetry in the camps, composing it in his head and then reciting it to himself with the aid of a collection of broken matchsticks, as his biographer Michael Scammell recounts:
He would lay out two rows of ten pieces of matchstick with his cigarette-case, one row representing tens and the other units. He then recited his verses silently to himself, moving one “unit” for each line and one “ten” for every ten lines. Every fiftieth and hundredth line was memorized with special care, and once a month he recited the whole poem once through. If a line was misplaced or forgotten, he would go through the whole thing again until he got it right.132
Perhaps for similar reasons, prayer helped some too. The memoir of one Baptist believer, sent to the post-Stalinist camps in the 1970s, consists almost entirely of accounts of when and where he prayed, and of where and how he hid his Bibles.133 Many memoirists have written of the importance of religious festivals. Easter could take place secretly, in a camp bakery—as it did one year in a Solovetsky transit prison—or it could take place openly, in transport trains: “the wagon rocked, the songs were discordant and shrill, the guards banged on the wagon walls at every stop. Still, they kept singing.”134 Christmas could take place in a barrack. Yuri Zorin, a Russian prisoner, recalled with amazement how well the Lithuanians in his camp had organized the celebration of Christmas, a feast which they had begun preparing for a year in advance: “Can you imagine, in the barracks, a table laid with everything, vodka, ham, everything.” They had, he thought, brought the vodka in “by thimblefuls” in their shoes.135
Lev Kopelev, himself an atheist, attended a secret Easter ceremony:
The beds were placed alongside the walls. There was a fragrant smell of incense. A little table covered by a blanket was the altar. Several homemade candles cast their glow on an icon. The priest, wearing vestments made of sheets, held up an iron cross. The candles flickered in the dark. We could hardly see the faces of the others in the room, but I felt sure that we were not the only unbelievers present. The priest chanted the service in an old man’s quaver. Several women in white handkerchiefs joined in softly, their voices ardent and pure. A choir gave harmonious responses, softly, softly, in order not to be heard outside.136
Kazimierz Zarod was among fellow Poles who celebrated the Christmas Eve of 1940 in a labor camp, under the guidance of a priest who stole quietly around the camp that evening, saying mass in each barrack:
Without benefit of Bible or prayer book, he began to speak the words of the Mass, the familiar Latin, spoken in a whisper barely audible and answered so quietly it was like a sigh—
“Kyrie eleison, Christe eleison—Lord have mercy on us. Christ have mercy on us. Gloria in excelsis Deo . . .”
