In the Midst of Life

GRIEF

Cycling in south-west Ireland has been one of the loveliest experiences of my later years. The further south and the further west you go, the more remote it becomes. Hills and sky and clouds blend into the blue-grey distance. Gullies, streams and rivulets meander down to the ever-present sea. Lochs, still and grey as the granite of the hills, lie secretive and cold as ice. Cycling – meandering, really – on unmapped roads you pass through tiny villages of about fifty houses, hamlets each containing no more than four or five buildings, or remote dwellings set into a hillside, almost indistinguishable from the hill.

I recall once, passing a church. It was quite small, and in no way beautiful, but the church in its setting, with the graveyard all around it, and the hills, multi-coloured in the changing light, was so arresting that I had to stop, just to sit and gaze.

As I looked, the door of the church opened and a priest, wearing full Roman Catholic vestments, emerged. He made his way solemnly down a gravel path to the graveyard. He was followed by an acolyte, bearing the cross; followed by eight small boys in white cassocks; followed by two larger boys holding candles; followed by another acolyte, swinging his censer from side to side; followed by yet another acolyte, carrying the book of service; followed by a coffin, carried by eight men wearing black; followed by an elderly woman in darkest black, and veiled; followed by eight or ten younger men and women, all in black, with their children carrying flowers; followed by about a hundred men, women and children in everyday clothes, most of them carrying flowers.

The procession made its way down the path to a newly dug grave, covered by three trestle boards upon which the coffin was placed. The people gathered around the grave – the immediate family stood closest to the priest and his acolytes, the others scattered further away. The priest read the office of burial, responses were made, a hymn was sung, and the trestle boards were removed. As the coffin was lowered into the earth, the priest sprinkled holy water on it, and many people threw in flowers. Two men with shovels came forward and heaved the soil on to the coffin. Everyone stood silently, and, when the job was done, they laid their wreaths on the new grave. People gathered around the widow and her family, and the whole entourage made its way towards the church hall. At which point, I slipped away.

You’ve got to hand it to the Catholics – they sure know how to do a funeral!

But what do we get in this age of fast foods, faster living and instant entertainment? Twenty minutes in the aseptic atmosphere of a crematorium, piped music, electronically moved doors and curtains, a speech prepared by a stranger, ever present morticians, discreetly keeping things ticking over and on time. When the coffin slides out of sight, they ensure that the mourners are quickly led away, orderly, neatly, to make room for the next funeral party which is waiting outside. This is but a mockery of a funeral, as far as I am concerned. And who loses out? Not the dead; it is of no interest to them. But it is important for those who are left behind – those who grieve. They are the ones for whom the banishment of ritual can be so damaging.

Human beings need ritual; we need sacraments and symbols and ceremonies. We need the bell that tolls a solemn note, and a prescribed formality fitting for the occasion. We need somewhere to lay the flowers or tokens of remembrance. It does not have to be a burial; a cremation is just as good – better, in some ways. It is the solemn ritual before and after that is so important.

Nothing is more shattering than the death of a child, and often the parents never get over it. Early in 2008 I was shopping in our local high street when I suddenly became aware that everyone was looking behind me. I turned around and saw the approach of two magnificent white horses, drawing a carriage. Their dressage was white, and beautiful white and silver plumes adorned their heads. The coachman wore silver grey. As the white and silver carriage drew closer, then passed us, we saw that it was not a carriage, but a beautiful glass bier, upon which lay a tiny white coffin about three feet long adorned with white lilies. The bier was followed by four funeral cars with blackened windows. The contrast was startling – shining white for the dead child and blackest black for the parents and those who mourned. The greater the grief, the greater the need for ritual.

Everyone in the street stood quite still whilst the cortège slowly passed on its way to the church at the end of the road. The parents must have seen (though we could not see them) the people standing quietly in the street, and I hope that the respect we showed was of some comfort to them. I looked around the crowd and was impressed by the solemnity on all the faces. That experience was what I would call community ritual, something I had not seen for years.

Community ritual has largely been stripped away, and I doubt if the majority of young people would know what I am talking about. Social life used to stop for a funeral, as everybody paused in their daily affairs out of respect for the dead.

I remember well the death of my grandmother, when I was about twelve. She had a heart attack at home and died in her husband’s arms. Her body was laid out by the local handywoman, who was also the local midwife, and placed in an open coffin in the main room for friends and neighbours to come in and pay their respects. This was common practice. It may seem gruesome now, but in those days practically everyone felt it was right and fitting to go to the house with the purpose of seeing the body. They would stand quietly beside the open coffin, offer some suitable words of condolence to the bereaved, and perhaps reflect for a few minutes on life and death and their own mortality (nothing concentrates the mind so powerfully as the sight of a dead body). This is still practised on state occasions and on the death of royalty. It is a practice that is also routine in the Orthodox Church.

On the day of my grandmother’s funeral, the street was quiet. Every house had the curtains drawn and neighbours stood in their doorways as the funeral procession passed on its way to the church. Shopkeepers closed their shops for a while, and this ritual greatly helped my grandfather. I know, because he told me so. ‘She was treated with proper respect,’ he said. Afterwards, he did not have to hide his grief because neighbours understood and gathered round to support him. He lived alone for twelve years after her death, but was never lonely.

For many years afterwards the whole family gathered at Grandad’s house on her birthday and took flowers to her grave. I remember my uncles and aunts, a noisy bunch, joking their way through the woods to her graveside, where we all sang her favourite hymn. Then we all walked back to the house for a party. For my grandfather, this continued family ritual was just as important as the rituals at the time of her death.

Bereavement can be a devastating event. Dark clouds seem to cover the face of the earth. Reality evaporates and movement is suspended. An abyss of despair seems but a step away. The experience is very much eased if you have had the time to prepare for it, but there is no preparation for sudden or violent death and the shock that comes with it. The distress can be so traumatic it can lead to illness, and if the relative has to go to the mortuary to identify the body, particularly if it has been mutilated, the trauma can go on for years. There is always the question, ‘Why? Why did God allow it? There can be no God if such a thing can happen.’ Rage, hatred, and bitterness can burn or corrode, and often there is anger. Usually, God has to take all the blame, even from people who don’t believe in Him. Depression can follow, and years of professional counselling may be necessary. If true clinical depression develops, anti-depressant and psychiatric drugs are often prescribed: but this is not always the best way of treating a severe response to a life event.

In bereavement, only time – occasionally years of time – can heal and allow the person to start living again. It is a time of emotional crisis, and the greatest need is for companionship – not all the while, just someone to be there from time to time to listen, talk, occasionally to hold a hand, or even to take over for a while. But sadly most people, especially elderly widows, find themselves isolated and edged out of society if they have no man to accompany them. Most of us are so screwed up about death that we cannot even bring ourselves to talk to someone in mourning and the feeling of abandonment compounds the loneliness that inevitably follows the loss of a life partner or loved one.

Consequently, the bereaved will often try to hide their grief in a number of ways. They try to be cheerful and pretend everything is all right when, really, they are breaking apart inside and only want to cry and cry. Suppressing grief is a recipe for disaster and many people who act in this way suffer physical or mental ill-health at a later date.

Society has changed so much in the last fifty years. Families are smaller and move about more, communities barely exist – a group of strangers thrown together cannot be described as a community. Counsellors take the place of friends and neighbours, and bereavement groups replace communities. These are vitally important, and some have described them as lifesavers – ‘I don’t think I would be alive now if it had not been for my counsellor’. All hospices, NHS hospitals, most local councils, and most churches run bereavement groups in which people can sit and talk about their loved ones – and simply talking about the departed is frequently all that is needed. Such groups are important, because someone who has already suffered and recovered from a devastating loss can communicate meaningfully with others in the same position.

To be present at the time of death can be one of the most important moments in life. To see those last, awesome minutes of transition from life into death can only be described as a spiritual experience. And then afterwards, when the body lies still, one gets the strange feeling that the person has simply gone away, as though he has said, ‘I’m just going into the other room. I’ll leave that thing there while I’m gone; I won’t be needing it.’ It’s a very odd experience – the body is there, but the person has gone. No one would say, ‘I am a body’; we say, ‘I have a body’. So what, therefore, is the ‘I’? The ‘I’ or perhaps ‘me’ has just stepped into the other room. It is a strange feeling, and I can’t describe it in any other way. Another thing that is strange is that the body left behind looks smaller, quite a lot smaller, than the living person. The face looks the same, but calm and relaxed, wrinkles and worry lines are smoothed, and a feeling of serenity pervades the entire room. But the person, the ‘I’, has gone.

It also greatly helps the process of mourning to see the body after death, and preferably to assist in the laying out. Nurses used to do the job when I was young girl, and we always asked the relatives if they wanted to help. Nurses don’t do it any more, but anyone can ask the morticians if they can assist, and they will not be refused, even though it would be unusual these days. Respectful laying-out is all part of the ritual to which a dead person is entitled. Handling a dead body is not a repugnant or frightening experience and, somehow, it helps to accept the fact that the soul of that person has gone if you treat the body with reverence and respect before it is finally disposed of by cremation or burial.

The husband of one of my dearest friends died in hospital of lung cancer, but she was with him most of the time in the last few weeks. She told me, ‘I was with him, and I could see that he was going to die, so I pulled the curtains round and lay on the bed beside him. I took him in my arms (he weighed almost nothing, he was so thin) and whispered to him and kissed him. He knew I was there. Then he just stopped breathing, but I didn’t move. I stayed there with him until he was quite cold. Then I got up and went to one of the nurses and told them that he had gone. The nurse came to check, and touched him.

‘“But he’s quite cold,” she said. “When did he die?”

‘“It was at half past two – I know because I looked at my watch.”

‘“But you should have come and called one of the staff; it’s nearly four o’clock now,” the nurse said.

‘“No, I wanted to be alone with him, quietly, lovingly, giving him time for his soul to leave his body.”

‘“This is most unusual,” remarked the nurse, and gave me a very funny look. But I didn’t care what anyone thought. I knew that he was safely on his way to wherever we go after we die, and I left the hospital, happy.’

Counsellors tell me that, increasingly, they encounter guilt associated with grief in bereavement. This is often because most people die in hospitals and not at home, and those left behind feel they have let the loved one down. They feel a sense of shame that he or she died alone, in the care of strangers. In my own life, I know that I still feel guilty, after thirty years, that my poor mother died alone, even though I also know that I was forcibly prevented by a couple of strong orderlies from entering the resuscitation room in which she died. In contrast, in 1996, my mother-in-law died at home in her daughter’s arms, and she described this as a beautiful, peaceful death. My sister-in-law was very close to her mother, but her bereavement has been eased by the knowledge that she did her duty, with love, right to the end. When talking about it, she repeatedly uses the word ‘beautiful’.

Many hospitals, and all hospices, now try to offer support to enable people to die at home. Support for the relatives, I mean, because it is not always easy, especially if the last stages of illness are prolonged. To be able to die at home is what most people want and, if it is possible, close relatives want it also. There have been many attempts to reverse the national trend towards a hospitalised death in recent years, such as the National End of Life Care Programme, the Liverpool Care Pathway, the Gold Standard for the Care of the Dying. Every hospital trust now has such a policy in place.

Charles, an old friend of mine, died at home in December 2005. His wife, Dorothy, was with him.

Talking with a widow shortly after her husband’s death can be a moving experience. There is no pretence, no effort to make an impression, just the loss and the depth of memories. Sentences are broken, disjointed, started and not finished. Thoughts are random. I will use Dorothy’s own words as I wrote them down:

‘He had prostate cancer twelve years ago, but recovered, and was active till nearly the end … but in July I could see that he was going down in health … he had no pain … it was a big effort for him to do anything … no pain … just weariness … he didn’t realise at the time that he was dying … the pain only started on Sunday … perhaps the cancer had come back … I don’t know … the Macmillan nurses came and he had morphine patches… slow release, you know … very good, very effective … on Thursday he was worse, and he said “I think I am dying” … I said, “Don’t worry, I am with you and will stay with you” … but on Friday he was bright and breezy … until the last day he went to the lavatory by himself, with a Zimmer frame, you know … and he shaved himself… his hand was steady … the weather was beautiful, really beautiful… he went to the window and looked at the sun on the garden and said, “The world has never seemed more beautiful … I want to take a photograph, and you can remember our last days” … I fetched his camera, and he took five pictures… I have them here … they are beautiful … then he went back to bed … he never got up again … he knew he was dying … he had said many times, “If I have to go into hospital I will find a way of killing myself” … I had already promised him that he would not, because I would look after him … the doctor came that day and said he would probably live another two or three weeks but I said no, he is dying … I can see it in his eyes … Friday night he wanted no supper, and he wouldn’t drink, either … it was a terrible struggle to get him to take even a few sips of water … I could see by his eyes he was going, and I called the children … I have a son, three daughters and six grandchildren … One of them said she would stay with him during the night, whilst I got some sleep … at three o’clock she woke me up and said, “He is dying, you are right, his breathing is very slow, he is going” … I held him, saying over and over again, “Go in peace, don’t worry, you are safe, go in peace” … I kept saying these things all the time … he heard me and understood … he knew he was dying … his breathing was getting slower … slowly, slowly, he went away … After that I didn’t leave him … he was not conscious, but I kept saying, “Go in peace, my love, don’t worry, everything is all right, go in peace” … and slowly, slowly, he went away … and his breathing stopped at eleven thirty in the morning … it was a beautiful day, the sun was streaming through the window … it was a beautiful death, too … we laid him out… a day or two later I found a note in the drawer of the cupboard beside his bed … it read, “I hope the love I have for you will linger on and support you through the last years which I had so longed to share with you …” (She showed me the note, written in spindly, shaking handwriting.) … he must have written that for me a few days before he died … so you see, he knew he was dying … we were married fifty-two years … it was a perfect ending … I am not sad … lonely, yes, but not sad.’

Then Dorothy told me that one of her daughters arrived with her son, a boy of thirteen, after the death had occurred. The boy said, ‘I want to go into the bedroom to be with Grandfather for a while. Don’t come in, any of you. I just want to be by myself, alone with him.’ He shut the door, and ten minutes later, quietly and solemnly, came out. But he never said a word about his thoughts and feelings.

That boy showed a maturity and wisdom beyond his years. He faced up to death in the only way that is meaningful – by being close to it. It was an act of love, but also an act of sound common sense, which some instinct told him was necessary. He voluntarily drew close to death, and was not afraid, an experience that will stay with him as he grows and matures.

The last words of the last monastic office of the day are, ‘Lord, grant us a quiet night and a perfect end.’ It is something that we can all pray for, but it is something that we can in no way command, because, at the end we are entirely dependent on the love and goodness of others.

The turning point in many lives is bereavement. Many have channelled their grief into activities for public benefit, and this has helped them transform bad into good. For example: Philip Lawrence, headmaster, was murdered outside his school in 1995, while trying to defend one of his pupils from an attack by a gang from another school. His widow set up an award scheme for good citizenship by young people, and works towards this aim.

In 1863, after her four-year-old daughter fell downstairs and broke her neck, Josephine Butler started working with young girls dragged into prostitution, and her lifelong work led to the repeal of the Contagious Diseases Act in 1886. There have been many examples of courageous and life-changing activities of lasting value inspired by the trauma of bereavement.

Facing death induces us to see life through new eyes; our perspective is altered, sometimes profoundly. Most of us live a headlong existence, so we are too busy to question the meaning of life. Suddenly all is changed, all our values are open to question and doubt. Even those who are non-believers begin to search for answers to questions like, ‘What is the meaning of life?’ ‘Why are we here?’ ‘What is life?’ ‘What is death?’ Bereavement leads some of us to think that there must be more to life than that which is concrete and visible, and we find there is a larger, deeper purpose than we had ever suspected. For some, asking these questions, even though there can be no positive answers, can transform their whole way of living.