From The Holy Mountain (27 page)

After a few minutes the door was flung open and the small, round figure of Gregorios Yohanna Ibrahim walked in, backwards. In his hand he held a portable telephone into which he was talking animatedly, while at the same time waving goodbye to a young couple with his free hand. He turned a pirouette and advanced towards me, his free hand extended. As he did so he finished his telephone call, snapped shut the phone with a flick of his thumb, and popped it into his cassock pocket.

'Mr William?' he said. 'I've been expecting you. I received a letter from Mar Gabriel telling me you were coming. Come, let me show you something which will interest you.'

The Metropolitan took me over to a trestle-table at the side of the room, pausing only to sign a document that a bowing functionary offered him. On the trestle lay some architect's plans.

'At the moment there are no functioning Syrian Orthodox monasteries in Syria,' he said, unrolling the blueprints. 'But now I'm going to rebuild Tel Ada. For many years this has been my dream. It was the monastery that the young St Symeon Stylites joined when he first left home. According to the great fifth-century Bishop Theodoret of Cyrrhus - you know his
History of the Monks of Syria.
I will lend you a copy - there were once 150 monks at Tel Ada, but it has been a ruin for nearly thirteen hundred years. Little is left. We bought the land from the farmer in 1987 and have just had our plans authorised by the authorities in Damascus. Look.' The Metropolitan pointed to a geometric shape at the centre of his blueprints. 'The church is to be based on St Symeon's church at Qala'at Semaan: it will be an open octagon and in the middle will be our stylite's pillar.' 'As a symbol?'

'No, no. It will be the real thing. It will have a stylite on top of it.'

'Are you being serious?' 'Perfectly serious.'

'But how are you going to find a stylite?'

'We have one already. Fr. Ephrem Kerim has volunteered to be our first pillar-dweller. He is in Ireland presently, at Maynooth, finishing his thesis. When he has his doctorate he wishes to mount a pillar.'

'I don't believe it,' I said.

'But it is true.'

'I thought stylites had died out hundreds of years ago.'

'No,' said the Metropolitan, shaking his head. 'According to my researches there were still stylites in Georgia in the eighteenth century. It's a bit of a gap, but hardly unbridgeable.'

'And your friend, Fr. Ephrem, is really prepared to spend the rest of his life perched up on
...'

'He is determined to become as like St Symeon as he can,' said Mar Gregorios. 'But if he does find it too difficult, I know several keen young novices who will be happy to take it in turns to be stylites with him.'

'A kind of relay stylitism?'

'If you like.'

I frowned: 'But
...'

'It is good to imitate the saints,' said the Metropolitan, anticipating my objections. 'They are an example to all of us.'

'Isn't it a bit exhibitionist to stand on a pillar?' I said.

'On the contrary,' said Mar Gregorios. 'For the stylites of old the opinion of this world was nothing. The saints became stylites for their own good, for the salvation of their own souls. For them the material world, their own bodies, were of no account. The spirit was all that mattered. To punish their bodies on columns gave emphasis to the world of the spirit.'

'Do you think you will become a stylite,' I asked.

'No,' replied the Metropolitan, smiling. 'I am too old.'

I gave him the parcel containing the postcards, and as he opened it he quizzed me about the situation in the Tur Abdin.

'It's very bad,' he said when I described what I had seen. 'The Turks
...
why do they do this? What have we ever done to them?' He shook his head. 'My father was from the Tur Abdin, my mother's family from Diyarbakir. After the massacres they were the only surviving children from both their families. All their brothers and sisters were killed. In 1921 my grandfather managed to get his children across the border to Qamishli; they crossed at night with a small group of friends. The French were here and my parents thought they would protect them. In Turkey there was still terrible insecurity - Kurdish tribesmen were still circling the country killing and enslaving any Christians they found. My mother's parents had crossed the year before and she was born here in Aleppo.

'So you are a refugee on both sides of your family?'

'I was born in Qamishli,' replied the Metropolitan. 'My father had been a landowner in the Tur Abdin, but of course after he came to Syria he had nothing: everything had to be left behind. So he worked the land of a rich Syrian family. Eventually he became their foreman. But despite this we have never thought of ourselves as refugees. Syria was where the Suriani had come from: the ruins and graves of our forefathers lie all around. We have always thought of ourselves as citizens, not refugees.'

'And do you think the Christians are safe in Syria today?'

'Christians are better off in Syria than anywhere else in the Middle East,' said Mar Gregorios emphatically. 'Other than Lebanon, this is the only country in the region where a Christian can really feel the equal of a Muslim - and Lebanon, of course, has many other problems. In Syria there is no enmity between Christian and Muslim. If Syria were not here, we would be finished. Really. It is a place of sanctuary, a haven for all the Christians: for the Nestorians and Chaldeans driven out of Iraq, the Syrian Orthodox and the Armenians driven out of Turkey, even some Palestinian Christians driven out of the Holy Land by the Israelis. Talk to people here: you will find that what I say is true.'

What Mar Gregorios said was indeed what I had been told ever since I had crossed the Syrian border. I heard more of the same at lunch today with Sally Mazloumian. Sally's husband, the great Krikor ('Coco') Mazloumian, owner and manager of the Baron for as long as anyone could remember, had died last year, leaving Sally widowed and shipwrecked in Syria with her family 'spread out across the world like United Nations: Aleppo, Geneva, New York
...'
Krikor had been succeeded as manager by his pipe-smoking, labrador-patting eldest son, the only member of the next Mazloumian generation to stay on in Syria. He was now known, like his father before him, simply as Baron Mazloumian.

The Mazloumians' house lay immediately beside the hotel, in the same compound. Gathered there, under the framed photographs of a succession of turn-of-the-century Mazloumians, were a dozen Aleppo Armenians, all of whose parents and grandparents had been survivors of the Armenian genocide, who had somehow escaped from the death-marches across the desert and found shelter in the narrow alleys of Aleppo. They had gathered, as they did every Sunday, to see Sally, to toast the memory of her late husband, and to raise their glasses to Armenia.

The elderly people sat back in the faded chintz armchairs and talked about old times. As they did so their stories came spilling out: the usual, familiar litany of indescribable Armenian tragedies: grandmothers raped, uncles beaten to death, aunts dying in the desert from thirst and starvation, all set against the counterpoint of how Syria provided refuge for the few straggling survivors.

'When the Ottoman army surrounded them, the Armenians of Zeitun defended themselves for two months,' said one man. He was old and grey, but his eyes were bright and animated as he told his story. 'Then the Catholicos from Sis came and persuaded them to surrender. He said: "I have promised that you will all give in your guns, and the army has promised you will be safe." My grandfather did not believe the word of Turks, so he and my father stayed in the redoubt. But his wife, who thought the Catholicos should be obeyed, took all my uncles and aunts and went back to their village. That night they were all clubbed to death

Everyone competed to tell their tales. 'There's not one Armenian family in Aleppo that hasn't got a better story than
Dr Zhivago,'
said Sally proudly. 'But don't expect any of them to give you a properly ordered account. They get much too excited.'

'My grandfather was saved by a friend,' said a well-dressed businessman with an American accent. 'Khachadurian was a shoemaker who made special boots for the Ottoman army. He was an Armenian, but he was important to the military so he was spared. They gathered the Armenians into a walled graveyard, but the shoemaker came in and started taking boys out. He said, "This is my son-in-law, this here is my nephew, that is my grandson. I need them all for my business. If you Turks want your boots you must let me have my workers." He saved thirty in all, so many that he could barely feed them all: my father had only one piece of bread each day, and that he had to share with his sister.'

Quite suddenly and unexpectedly the businessman began sobbing. His transatlantic self-assurance crumpled like a punctured balloon. He bowed his head. Sally said: 'It's all right, Sam. Don't continue. It's all right.'

'When the fighting started, my father fled to the mountains,' said an old widow, filling the silence. 'They had begun collecting Armenians for "deportation". Although he was only twelve, my father guessed what was happening. So he ran off up the hill above his house, barefoot in the snow. He was lucky: 90 per cent of the Armenians in the columns did not make it. There were forty-seven people in my father's family. They all died. Only he was left.'

Sam, the businessman with the American accent, lifted his head. 'I want to finish,' he said, dabbing his cheeks. 'I met Khachadurian in 1962 in Beirut. He was ninety years old, completely blind. My father was with me: he kissed Khachadurian's hand and told me to do the same. He said: "Without that man I would be dead now. And you would never have been born."

'Both my parents walked to Aleppo,' chipped in another old man, as determined as the others to tell his story. 'My father was naked by the time he got here - his rags got so full of holes they just fell off. The Arabs clothed him. Later my parents found shelter in the Jewish Quarter, the Hayy el-Yehudi. Ten Armenian families put all their resources together and rented one room
...'

'When my grandfather first came here all the Armenians were still poor,' said a younger woman, a musician, who had just returned from giving a concert in Yerevan. 'They had arrived penniless, but they worked night and day just to make sure that their children were educated.'

The massacres, everyone agreed, had changed the face of Aleppo: before the First World War there were only three hundred Armenian families in the town; by 1943 Armenian numbers had topped 400,000.

But as I had already learned, the Armenians were not alone. Between 1914 and 1924 similar waves of Suriani (and to a smaller extent Greek Orthodox) refugees followed in their wake. The influx turned Aleppo into a Noah's Ark, a place of shelter and safety for all the different Christian communities driven out of Anatolia by the Turks. The officials of the French Mandate welcomed the exiles, partly out of genuine sympathy for their plight, and partly in the hope that the Christian refugees would act as a break on the new Arab nationalism. Moreover, the French felt that the Christians would naturally be more enthusiastic supporters of their rule, and systematically gave them preferment in government jobs.

After Syria's independence in 1946, this inevitably led to a backlash. Although Michel Aflaq, one of the founders of the Ba'ath Party, was a Christian, as was Faris al-Khuri, a leading figure in the Syrian Nationalist movement who later became Prime Minister, anti-Christian feeling was widespread (and, in the post-colonial circumstances, understandable). There were attempts to make Islam the official religion of the country, and at one stage the imam of the Great Mosque in Damascus declared that as far as he was concerned, an Indonesian Muslim was closer to him than al-Khuri, his own (Christian) Prime Minister. The increasingly Islamic tone of the Syrian establishment led to perhaps a quarter of a million Christians leaving Syria throughout the 1960s; from Aleppo alone as many as 125,000 Armenians emigrated to Soviet Armenia. These refugees included the current Armenian President, Levon Ter Petrosyan.