us inside. In the middle of the room, a ribbed dome rose from a rectangle of squinches. The walls were lined with an arcade of blind arches, each niche forming a separate burial chamber.
‘All the Patriarchs and all our fathers are buried in here,’ said Symeon. ‘It is said the monastery contains the bones of seventeen thousand saints.’
He led us through a rectangular Roman doorway into the small, square monastery church. Every architectural element was decorated with an almost baroque richness of late antique sculpture: over the omega-shaped sanctuary arch, friezes of animals tumbled amid bucolic vine scrolls and palmettes; feathery volutes of windblown acanthus wound their way from the capitals to the voussoirs of the arches, and thence down exuberant and richly carved pilaster strips. The church was sixth-century, yet the architectural tradition from which it grew was far older: the same decorative vocabulary could be seen on Roman monuments two hundred years earlier at Ba’albek and Leptis Magna. At the time of its construction, this sculpture must have appeared not just astonishingly rich; it must also have seemed deliberately conservative, even nostalgic, a deliberate attempt at recalling the grand old Imperial traditions during a time of corruption and decline.
At this point the barefoot gardener reappeared with the new visitors. They were three men, all Turks, dressed in casual holiday clothes: T-shirts, slacks and trainers. They ignored us and began looking around the cloister, making a great show of examining the pot plants and the architecture. It was only when the back pockets of all three men simultaneously burst into crackles of static from hidden walkie-talkies that what was already obvious to Mas’ud and Abouna Symeon became clear to me: the men were plainclothes security police.
A few minutes later, I was still looking at the extraordinary sculpture in the church when the old monk, Abouna Abraham, appeared at the door. He seemed anxious and began nervously turning off the lights, indicating as politely as he could that my visit should be drawing to a close. Abouna Symeon, however, was determined not to be intimidated by this latest batch of uninvited visitors, and asked me upstairs to see the rooms of the old Patriarchs. I followed him up the steps onto the roof terrace.
‘Look!’ said Symeon. ‘On the top of the ridge. Do you see: the ruins of five more monasteries.’
I looked up to where he was pointing. On the rim of the crags high above Deir el-Zaferan rose the jagged silhouette of several lines of ruins.
‘On the left, do you see that cave? That’s the Monastery of St Mary of the Waterfall. And those ruins? That’s the monastery of St Jacob. Next to it, that’s St Azozoyel. Then those cells: that’s St Joseph, and the last one – another St Jacob’s.’
‘So many monasteries …’
‘Two hundred years ago there were seven hundred monks on this mountain. The community has survived so long – survived the Byzantines, the Persians, the Arabs, Tamurlane, the Ottomans. Now there are just the two of us left.’
‘Do you think you’ll be the last?’
‘God alone knows,’ said Symeon, leading me over to the other side of the terrace. ‘But I certainly hope I’ll outlive Fr. Abraham.’
From the battlements we looked south, over the olive-covered hillsides, past the monastic vineyard and on down to the flat plains of Mesopotamia. We stood in silence.
‘It’s very lovely, isn’t it?’ said Symeon. ‘When I went abroad to do my studies it was this view I always remembered when I thought of home: these vineyards stretching away into the distance.’
‘Does the monastery make its own wine?’
‘The fundamentalists don’t like us doing it. In Dereici village ten miles from here they shot a Christian winemaker. After that most of the village vintners abandoned their vines. But that’s not why we stopped. The old monk who used to superintend the vintage died six years ago. Now the grapes are too small and bitter for wine. They’re a lot of work and there are simply not enough Christians left in the villages to help us harvest and dress the vines properly. Even the man who is looking after them now is off to Germany next month. His relatives are all there already, and his visa has finally come through.’
‘Is the exodus speeding up?’ I asked.
‘Certainly,’ he said. ‘It’s partly economic. Life is hard here at the best of times, and the stories of the wages and social welfare payments they get in Sweden and Germany have got around by now. But our people also have political problems. I can’t ever remember things being as bad as they are at present. Our people are caught in the crossfire between the government and the PKK. And now there is the Hezbollah too.’
‘Here? I thought the Hezbollah were in Lebanon.’
‘They’ve just set up here. The authorities seem to tolerate them as a counterweight to the PKK. They help the government in many ways, but of course they hate the Christians. Three or four months ago they kidnapped a monk in Idil district. He was on his way to officiate at a wedding when two gunmen in a car stopped the minibus he was on and ordered him out. They buried him up to his neck, and later hung him upside down in chains. They kept him for two weeks, until a ransom was paid.
‘Sometimes the Hezbollah kidnap Christian girls from remote farms and villages and force them to marry Muslims. They say they are saving their souls; it happened to four girls last year. Another Hezbollah unit has taken over Mar Bobo, a Christian village near here: about ten or fifteen gunmen live there now. They’ve seized the roof of the church as their strongpoint, and they make the Christian women wear veils. They say we should go back to Europe where Christians come from, as if we were all French or German, as if our ancestors weren’t here for centuries before the first Muslim settled here. Now our people live in fear. Anything can happen to them.’
‘Can’t you tell the police?’
‘If anyone did the Hezbollah would kill the family … Wait: look!’
Fr. Symeon pointed to a dust cloud now rising on the track from Mardin.
‘More visitors.’
‘It’s the army,’ said Symeon. ‘Two Land-Rovers.’
Below us, Mas’ud had also spotted them and was rushing over to his car.
‘What’s he doing?’ I asked.
‘I think he’s turning his tape machine off. It was playing a Kurdish nationalist song. The soldiers might have arrested him if they heard it.’
The Land-Rovers pulled to a halt by the monastery walls, and armed soldiers began to pour out, some carrying heavy machine guns.
‘My God,’ said Symeon. ‘Is it war?’
But the soldiers did not enter the monastery. Instead they fanned out into the olive groves, jumping over the fence. One soldier kicked down a gate as he passed; another began to throw stones at a pomegranate tree, attempting to dislodge the ripe fruit. Symeon shouted down at them to stop: ‘Use the gate! Don’t break the fence.’
He turned to me: ‘Look at them! Breaking the tree to get at the fruit. Smashing our fencing. This is too much.’
‘Is this all because of my visit?’
‘I fear so,’ said Symeon.
‘I’m sorry,’
