One of our most frequent and most welcome visitors was Colonel Dr. Lazaravitch Guentchitch, Head of the Serbian Army Medical Service. He had held this post also during the wars of 1912-13-14. He was brimful of quick and generous sympathy and insight; efficient and businesslike, with a delightful sense of humour and absence of red tape, it was always a real pleasure to talk with him. Taken one with another, indeed, the Serbian officials whom I had the privilege to meet were—unlike most officials in other countries—human.

Our most frequent visitor was Major Dr. Protitch, Director of the Shumadia Military Hospital. He was our official inspector, and was responsible for the evacuation of the convalescent wounded. He came always officially, once a day, during all the six months of our work at Kragujevatz, and he never came once too often.

Nothing that could be done for our comfort, or to show the sympathy and generosity of the officials, was forgotten by him. One morning, soon after the establishment of the camp, I saw a man carrying a spade, and another wheeling a barrow filled with earth, coming towards my tent. When they were in front of it, they stopped. I wondered what they were going to do, and I tried to remember the Serbian words for "What's your business?" when Major Protitch came up. He smiled, and told me that he had heard me say that I was fond of flowers, and that at home, in England, I had a garden of my own. He was therefore going to plant a little garden in front of my tent, and in front of one of every two tents, all up the line, to remind us of our homeland. Barrow loads of earth were accordingly deposited, and were then planted with violas, carnations, cinerarias, and many varieties of gay flowers. The gardens were in shape and size suspiciously like graves: they were, alas! as shown by later events, symbolic of the graves of many Serbian hopes.

One day Major Protitch invited me and our Treasurer to his Slava feast. Slava is the anniversary of the day on which the ancestors of the family were converted to Christianity. We were to be present at the inauguration ceremony in celebration of his patron saint day. Madame Protitch was in deep mourning, and for that reason there were to be no other guests.

At 9 a.m. the Major and his wife, their small son of five years old, and the priest, and verger, were waiting for us, round a table, in a wood, outside the little shooting box club-house, which the Major and his wife had improvised as summer quarters, at the southern end of our racecourse. After we had wished them "Sretna Slava" (happy feast day) and shaken hands, the priest led the way into the house, and we all followed. A tiny room was arranged, in excellent taste, as living and bedroom. On a small table in the middle of the room, were two large cakes, a long, fat, brown, unlighted candle, a crucifix, and a saucer of water. In the latter was a sprig of a faded flower called boziliac.

The priest, who had long hair, and wore a blue embroidered robe, said a short prayer, and the verger, a Serbian peasant in ordinary dress, without a collar—probably because the weather was hot—said the response. Then the big candle was lighted by the little son, who was nervous, and received surreptitious help from his father. Then came more prayers by the priest, and responses by the verger, who seemed to play quite as important a part as the priest; the family only crossed themselves vigorously at intervals.

Next, the priest immersed the crucifix in the water in the saucer, and with the wet crucifix sprinkled the Major, and the boy, and various objects on the table and about the room. He did not sprinkle the wife, she was scrupulously omitted from all the proceedings. The priest then made the sign of the cross on both the cakes; took one cake and held it upside down, and without severing it, made two cross cuts, and poured a little red wine into the cuts. When this had soaked in, he turned it right side up again. Then he and the two honoured males, together held the cake again, and turned it slowly round and round in their hands, the wife still looking on.

The priest then took the cake and held it sideways, almost, but not quite severed, to show the cross cuts; he held it thus for the father and son to kiss, removed it, and gave it to them again to kiss, and once again for the third time; the cake had then done its duty, and was replaced on the table.

Then came more prayers, the congregation standing. After this the priest shook hands with Major Protitch, and the boy, and the religious ceremony, in which the wife had had no share, was over. She was only servitor, and now she handed first to the priest, the other cake, made by herself, of corn, and nuts, and sugar. He helped himself with a spoon to a small portion; the cake was then handed to me. I found it delicious, and should have liked more; and then to the others. Madame Protitch then handed round other cakes, and cognac, and the priest bade us farewell, and departed. After that we were given orange, sliced, and spiced, and water, and Turkish coffee. And then we talked, in German. Our hosts told us that a cake of corn, and nuts, is always made, at funerals, for the dead, and as the patron saint is dead, he gets the benefit on his name day. But there is one unfortunate patron saint, who is an archangel, and therefore he is not dead, and because he is not dead, he is not entitled to this cake. Who'd be an archangel? But this means, of course, that the people who have this star turn, for their patron saint, cannot have this fascinating corn and nut-cake on their Slava day—all distinctly discouraging to the worship of archangels.

I asked Madame Protitch how she liked being left out of all the blessings. She was surprised at my surprise, and I remembered having read that, in Serbia, the formula used by a man on introducing his wife used to be: "This is my wife, God forgive me." And in describing his children, a father would say: "I have three sons and—God forgive me—three daughters."

The extreme modesty on the part of the husband concerning his wife, may be due to the fact that a wife was considered to be the property of the man, and it is, of course, unbecoming to boast of one's possessions. One should minimise their value as far as possible. Mothers, who are not regarded as property, are always spoken of, and treated by men with extreme respect.

That was, however, not an appropriate moment for feminist propaganda—it's extraordinary how few moments ever are appropriate for this. I therefore contented myself with saying that in England we were beginning to have different ideas about the relative position of women, and of men. I should have liked to add that the world is on its way to the discovery that the highest interests of men, and of women are identical, and that it is only the lowest interests of men, that clash with the highest interests of women.

But in some ways the Serbians are ahead of other European nations in their respect for women. Major Protitch told me that the Government were intending to give recognition to the peasant women who, by working on the farms during the prolonged absence of their men folk, at the front, had saved the country from famine. Our Government might well take a hint in this respect. Who could say that there was no woman's movement in Serbia? It is a woman's movement, moved by men.

Another frequent visitor was the British Military AttachÉ, Colonel Harrison. He dined with us almost every night during four months—a compliment to the cooking—and until he was invalided home—not as a result of the cooking. He was a good friend to Serbia. He had the preceding autumn been one of the factors, behind the scenes, partially responsible for the sudden turn in the fortunes of the Serbian Army. An interesting book might be written if the true origins of great events were traced and revealed. We should have to re-learn many pages of history.

It was largely due to the agitation of Colonel Harrison, who cabled continuously for ammunition to be sent, that the tables had been turned on the Austrians. The latter were expecting the usual feeble volleys, from the depleted Serbian cannons, but instead, on a certain occasion, a fierce cannonade, with live ammunition, suddenly thundered from the guns, and the Austrians were so surprised and dismayed that they fled, and Serbia was—temporarily—saved.

But we had the satisfaction of seeing for ourselves that ammunition was now being made in large quantities, for Kragujevatz was the home of a large and excellently appointed arsenal. The director, who stood about six feet four—a magnificently fine fellow—showed me round the arsenal one day, and gave me various souvenirs, and then he paid a return visit to our camp. As a memento of this, he presented me with a beautiful big bell, cast from cannons taken from the Austrians; it was inscribed, and will always be a precious possession. During six months in our camp on the racecourse of Kragujevatz, this bell, with loud but musical voice, summoned the unit from and to their beds, and to their meals and prayers; later it journeyed over the mountains of Montenegro and Albania, hidden in a sack. Its voice was then hushed, for on the mountains there were no beds, few meals, and prayers were spontaneous; and now it hangs in an English home as gong, calling us to meals; but it also serves as muezzin, calling to that form of prayer which is the only effective prayer—determination—on Serbia's behalf.

Another visitor was Sir Thomas Lipton. He and his yacht had brought hospital units to Serbia, and he was now touring to see the country. The officials, when he was expected at Kragujevatz, asked me if I would meet him at the station, at 5.17 a.m. He and I had recently lunched as co-guests of Sir Ralph Paget, at Nish, and afterwards Sir Thomas had shortened a tedious night railway journey by telling amusing stories of his life's experiences. Also, at a reception given by Lady Cowdray to our unit before we left for Serbia, he had been present, and had said kind words to and about us. He was thus an old friend. I always rose at 4.30, to set things going, and to make sure of the joy of seeing the sun rise—getting up at four, therefore, to meet him, was no hardship.

The sunrise rewarded me as usual. A blaze of crimson over the eastern hills, followed by a glare of yellow, melting into rainbow colours. I met the train, and Sir Thomas and his suite breakfasted with us. I hope we gave him porridge, but I've forgotten. But we showed him the camp; then he lunched at the officers' mess, inspected the arsenal in the afternoon, and came back to us for tea and supper.

In the evening, in his honour, we gave a little supper party, which included Colonels Guentchitch and Popovitch, and Captain Yovan Yovannovitch, of the Intelligence Department, Mr. Robinson of The Times, and Mr. Stanley Naylor of The Daily Chronicle. Sir Thomas seemed to like the cheery, homely atmosphere of the corporate supper-table, at which all members of our unit—doctors, nurses, orderlies, chauffeurs, interpreters, myself and guests—messed, as always, together. He made one of his happy speeches, and response was made. After supper we gave an open-air concert, on the grass space between the hospital and the staff tents. The night was warm and lovely; the moon was bright, and all Kragujevatz, invited or not invited, considered it the correct thing to come to the concert.

The Crown Prince had kindly lent us his band, and, in addition to excellent music by them, the programme included part songs by a company of theological students, who were now working in hospitals in Kragujevatz (in lieu of military service), also songs and recitations by other people.

Our own convalescent soldiers were too shy to perform, but in their bright-coloured dressing-gowns, or with blankets pinned round them, they formed a patch of picturesqueness amongst the audience. But they were not too shy to join in the final impromptu kolo dance. As usual, at the right moment, the guslar and the kolo-starter dropped from the skies, and for a few minutes all Kragujevatz were linked arm in arm, in happy abandonment of care and sorrow, in the magic kolo circle. But the happiness was of short duration. Has there ever been a time during the last five hundred years when Serbia could rejoice with a light heart? Will the time ever come when Serbian swords can be beaten into ploughshares, and their bayonets into pruning hooks?

Even amongst our comparatively cheerful patients, during this temporary lull in the fighting, tragedies were occurring in the usual humdrum fashion. One man who was badly wounded, and unable to leave his bed, received a letter from home, telling him that his wife, two children, and a brother, had just died of typhus, and that two other children, and his mother, all members of the same zadruga (family community) were dangerously ill with the same disease.

A few hundred yards beyond our camp, four thousand newly dug graves, containing typhus victims, testified to the virulence of this one disease in this one town. With curious ingenuity, the typhus fiend stepped in to carry on the destruction of human life, during the interlude when the fighting fiend was in abeyance. Is it a wonder that the Serbian peasant forgets to see the hand of God in all his suffering? For many centuries the hand of the Turk has been too plainly the direct cause of his tragedies. There has been no desire to seek for further causes. Even those of us who have made it our business to search diligently for God, have not always found Him; but perhaps we are like the players in "hunt the thimble" game, we cannot find God, because He is in too conspicuous a place—in our own hearts.

But for centuries, the salvation of the Serbian peasant has been working itself out on larger lines than those of a narrow theology; the struggle of his nation has been for that which is the basis of Christian faith—for Freedom. For the outer frills, the rituals of that faith, the Serbian peasant has had no time. With us, in England, this situation is reversed. We have had plenty of time to attend to the frills, and have perhaps lost sight of that which is the basis of our common faith.

It is undoubtedly true that in Serbia, religion, if by religion is meant theological doctrine, and adherence to ritual, has little hold upon the people. But during centuries of oppression, religious teaching has been necessarily confined to the monks, and they, to avoid persecution, have been obliged to seclude themselves amongst the mountains. And so it has come about, as usual, that the praying men have been content with prayer, and the men of action with action. Neither of them has perceived that a combination of prayer, and action, is necessary for the fulfilment of divine destiny.