William Dalrymple – From the Holy Mountain: A Journey in the Shadow of Byzantium (страница 16)

Strange things certainly went on in Edessa. In 578, the year in which John Moschos set off on his travels, a group of prominent Edessans – including the provincial governor – were caught red-handed performing a sacrifice to Zeus. Even worse, many Edessans openly professed themselves Manicheans, members of a cult so weird and inventive – even by local standards – that it was unclear whether Manicheans were heretical Christians, heretical Zoroastrians, Pagan survivals or a completely new religion altogether.

In Edessa it seems that any belief or combination of beliefs was possible – as long as it was inventive, unorthodox, deeply weird and extremely complicated. But what such a flourishing proliferation of different faiths highlights is the fact that it was only by a series of historical accidents – or, if you like, the action of the Holy Spirit – that the broad outlines of our own understanding of Christianity came to be seen as accepted and established, and that Manichean, Marcionite and Gnostic ideas came to be deemed heretical. After all, a theologian as intelligent as St Augustine of Hippo could spend several years as a champion of Manicheism before being won over to what we now regard as more acceptable beliefs. In the uncertain world of early Christianity it does not seem impossible that the Manichees or the Gnostics could have won the day, so that on Sundays we would now read the Gospel of Philip (which emphasises Jesus’s lustily red-blooded attachment to Mary Magdalene) and applaud the Serpent of the Garden of Eden. Churches would be dedicated not to ‘heretics’ like St John Chrysostom but rather to Manichean godlings such as the Great Nous and the Primal Man; reincarnation would be accepted without a second thought, and Messalian mucus-exorcisms would take place every Sunday after evensong.

For months before I set off on this journey, while waiting for my wife to recover from a burst appendix and the succession of operations which followed it, I sat by her hospital bed reading about the bizarre percolation of heresies that once flourished in the Edessan bazaars. But it was only this afternoon, coming out of the bazaar and stumbling by accident across the old Edessa museum, that I was actually able to picture the milieu in which this whirligig of strange theologies could flourish. For there in the garden of the museum lay the finely-carved stone images of late antique Edessans who may once have subscribed to some of the heresies that circulated so promiscuously in the city between the first and seventh centuries A.D.

On the left as you entered the sculpture garden stood a figure dressed like a Roman senator, complete but for his missing head. It was an Imperial Roman sculpture the double of which you might expect to see in any archaeological museum from Newcastle to Tunis, from Pergamum to Cologne. Classical superciliousness was expressed in every inch of the man’s bearing: one arm hung loose, the other was hitched up to his breast by the fold of his toga; one leg was pushed slightly forward, the shoulders were pulled slightly back. The robes fell easily over a slight but firm physique. The head may have been missing, but the figure’s bearing still managed to give the impression of effortless Imperial superiority, the same pose that was adopted by the late Victorians to portray their empire-builders (and whose statues, sometimes similarly headless, now lie tucked into similar corners of museums across India). Who was this toga-wearing plutocrat? A governor posted to the East from his home in Alexandria, Antioch or Byzantium? Some Imperial functionary’s ambitious nephew or promising younger son, sent briefly to the Persian frontier before being promoted to a senior position at the Imperial court?

Three feet to the right of the Roman, but representing a world many thousands of miles to the East, stood another male figure, this time in the dress of a Parthian noble: the long flowing shirt and baggy pantaloons, drawn in tight at the ankle, that are still worn with little alteration as the salvar kemise of modern Pakistan. Unlike the Roman, this Edessan nobleman was thickly bearded and his hair piled high over his head in a topknot. A sword lay buckled at his waist and he wore a pair of Central Asian ankle boots. The same figure could be seen in a hundred Kushan sculptures across northern India, Afghanistan and Iran; he stood here between the Tigris and the Euphrates, but he would have been equally at home beside the Oxus, or even further to the east, the Yamuna.

Near this Parthian warrior stood a third figure, who represents the typically Edessan synthesis of both the other sculptures. He was also wearing Parthian dress, but his face and hairstyle were Roman: cropped short, with a tightly clipped beard; moreover he did not wear Parthian boots but a pair of Roman sandals. He appeared lost in thought, and held not a sword but a book. He looked bourgeois, educated and highly literate, cross-cultural and probably multilingual. Here then was exactly the sort of character who could have fitted happily into one of those hybrid Edessan cults, their Christian skeleton fleshed out with Indian- or Persian-inspired mystical speculation.

Throughout the rest of the sculpture garden there was a vivid impression of the different cultures that converged at this Imperial crossroads: busts of grand Palmyrene ladies, perhaps courtiers of Zenobia, mysterious and semi-veiled, their identities hidden behind defaced Aramaic inscriptions; Hittite stelae – long lines of bearded men in peaked witches’ caps; semi-pagan Seljuk friezes of the Lord of the Beasts; Arabic tombstones; Byzantine hunting mosaics; Roman putti; early Christian fonts covered in tangles of lapid vine scrolls.

But perhaps most intriguing of all were those pieces which could have come from any of the great cultures that converged at this point. One sculpture in dark black Hauran basalt showed a magnificently winged female figure, her robes swirling like a Romanesque Christ, as if caught in some divine slipstream. Her navel was visible through her diaphanous robes; one breast was loose, the other covered; there was a terrific impression of forward movement. But her head was missing, and now no one will ever know whether she was a Roman Victory, a Parthian goddess, a Manichean messenger of Darkness or simply a Gnostic archangel.

I slammed the logbook shut.

Night had fallen. I was still sitting in a tea house near the museum; it was hot and muggy, and mosquitoes were whining around the sulphurous yellow lights of the streetlamps. In the background there was the incessant burr of cicadas. Tucking my notes under my arm, I set off back towards the hotel.

On the way I stopped in at the Ulu Jami, which at the time of John Moschos, before its conversion into a mosque, was the cathedral of the Orthodox. Now all that remains of the Byzantine period is an arch, a few fragments of the east wall and the base of the octagonal minaret, once the cathedral tower.

As I was trying to see where the Byzantine masonry ended and the Turkish masonry began, the old blind muezzin came tap-tapping along the path from the prayer hall. Unaware that I was in his way, he brushed past me and, arriving at the door at the base of the minaret, fumbled as he tried to get the right key into the keyhole. Eventually there was a click, and soon I heard the tap-tapping as he wound his way up the stairs.

When he got to the top, the muezzin switched on the microphone a little before he was ready to sing the call to prayer. The sound of his breathless wheezes echoed out over the rooftops of Urfa. Down in the courtyard, under the fir trees, the faithful gathered, several of the old men seating themselves on the upended Byzantine capitals to exchange gossip before going in to pray.

Then the azan began: a deep, nasal, forceful sound, echoing out into the blackness of the night: Allaaaaaaaaah-hu-Akbar! The words came faster and faster, deeper, louder, more and more resonant, and from all over Urfa people began to stream into the mosque. The call went on for ten minutes, until the prayer hall was full and the courtyard deserted again. The blind muezzin stopped. There was a moment of silence, filled only by the whirring cicadas.

Then the muezzin let out a great heartfelt wheeze of a sigh.

Back at the hotel, I put a call through to the Monastery of Mar Gabriel. By good fortune it was Afrem Budak who answered. Afrem was a layman who had lived in the monastery for many years and assisted the monks. We had corresponded, had friends in common, and most important of all, Afrem spoke fluent English.

I told him I hoped to be with him in three days’ time, on Thursday night, the eighteenth. He said the road was open, but warned me to be careful. Apparently since the PKK raid I had read about in the Turkish Daily News, the army had been out in force. There should be no problem, he said, as long as I was off the roads by 4 p.m., when the Peshmerga guerrilla units begin coming down from the mountains for the night. Afrem also advised that I take the longer route to the monastery, via Midyat: apparently the short cut via Nisibis is unsafe, being often and easily ambushed.