From the Holy Mountain: A Journey in the Shadow of Byzantium. William Dalrymple

be earthquake damage.

      There are however a small number of intriguing incidents which are difficult to explain away. At Osk Vank, for example, the village kaymakam (headman) told J. M. Thierry that a government official from Erzerum had come to the village in 1985. The official asked for help in destroying the church, but the kaymakam refused, saying it was far too useful: his people used it as a garage, granary, stable and football pitch.

      Another case concerns the once magnificent group of churches sitting astride a deep canyon near Khitzkonk, south-east of Kars. In photographs taken at the beginning of the century, five superb churches can be seen. After the massacres the area was closed off to visitors, and was not reopened until the 1960s. When scholars returned, only one church, the eleventh-century rotunda of St Sergius, was still standing; the other four were no more than one or two courses high. Two had been completely levelled and the stones removed. The peasants told of border guards arriving with high explosives. More reliable witness to what had happened was contained in the remaining building: the cupola was untouched, but the side walls had been blown outwards in four places where small charges appeared to have been laid.

      Certainly Armenian scholars are convinced that a deliberate campaign is under way to destroy all evidence of the Armenians’ long presence in eastern Anatolia. As my friend George Hintlian, curator of the Armenian Museum in Jerusalem, put it: ‘You can attribute disappearing churches to earthquakes, robbers, Kurds, Islamic fundamentalists, men from outer space or anything else you care to blame. The end result is exactly the same. Every passing year another Armenian church disappears and for this the Turkish authorities can only be pleased. They have already changed all the Armenian village names in eastern Anatolia; the churches are all we have left. Soon there will be virtually no evidence that the Armenians were ever in Turkey. We will have become a historical myth.’

      THE MONASTERY OF MAR GABRIEL, TUR ABDIN, 18 AUGUST

      Mas’ud, the driver I had been recommended, turned up at the hotel at seven in the morning.

      We left Diyarbakir by the Mardin Gate and drove down into the brilliant green of the river valley. The Tigris, at its lowest in midsummer, was no wider than the Tweed at Berwick. Its banks were marshy with reeds and lined by poplars and cedars; beyond stretched fields of ripe corn. A fisherman on a flat skiff was spearing fish, like the gold figure of Tutankhamen in the Cairo museum; nearby children were wading in the shallows.

      A little downstream, a black basalt bridge several hundred yards wide spanned the river. The central piers – built of great blocks of stones each the size of a coffin – were early Byzantine; the outer ones were more delicate, the work of Diyarbakir’s Arab conquerors: the fine kufic inscriptions they carved to record their work still decorated the upper registers. I had just got out my camera to take a picture of the bridge, with the grim black bastions of Diyarbakir crowning the hill in the background, when Mas’ud hissed at me to stop: ‘The men in the white car are plainclothes security police,’ he said.

      I looked where he was indicating. A little behind us a white Turkish-made Fiat had pulled in opposite the fishing skiff. The passenger door was open and a burly Turk was standing looking at us. ‘They followed us down from the hotel. If you photograph the bridge they may arrest you.’

      I was unsure whether Mas’ud was imagining things, but still put the camera away and got back in the car. We drove on; the white car stayed where it was.

      The road followed the slowly meandering banks of the Tigris; soon the walls of Diyarbakir slipped out of view behind a curve in the river. We passed a ford where a shepherd was leading a string of long-haired Angora goats over the rushing water; nearby a party of peasants were dressing a vineyard full of young vines. On either bank the land was rich and fertile; above the sky was bright blue, and a light breeze cooled the already intense heat of the sun. It was difficult to imagine that this peaceful, plentiful countryside held any threat to anyone.

      Then, turning a corner, we saw a barricade blocking the road in front of us. A group of men in ragged khaki uniforms, some topped with chequered keffiyehs, stood behind a line of petrol cans. Some held pistols, others snub-nosed sub-machine guns; a few held assault rifles.

      ‘Police?’ I asked.

      ‘Inshallah, village guards,’ said Mas’ud, slowing down. ‘Just hope it’s not PKK. You can’t tell at this distance. Either way, hide that notebook.’

      We slowed down. The men walked towards us, guns levelled. They were village guards. The leader exchanged a few words with Mas’ud and waved us through without checking our documents. But at a second checkpoint a few miles later we were not so lucky. The commando at the barricade indicated that we should pull in. We did as we were instructed and parked beside a large single-storeyed building.

      The building had once been a police station but had now been taken over by the army. Troops were milling around in full camouflage. To one side, in front of a fortified sandbag emplacement, stood a six-wheeled Russian armoured personnel carrier; on the other were two light tanks and four or five Land-Rovers with their canvas back-covers removed and heavy machine guns mounted over the cabins.

      The commando took our documents – Mas’ud’s ID and my passport – and left us waiting in a corridor, saying he had to get permission from his superior before we could proceed. After half an hour a telephone rang, and shortly afterwards a group of maybe twenty soldiers jumped into the Land-Rovers and set off at speed. We continued to stand in the corridor.

      Eventually we were admitted to a room where an officer was sitting behind a desk. He spoke a little English, told us to sit down, and offered us tea. Then he asked me what I was doing and where I was going. I told him my destination, but following the advice of the journalists in Istanbul, I did not produce my press card, which I kept in my pocket. The officer scribbled down a few details, repeated the advice that we should be off the road by four at the latest, and handed back our documents.

      ‘Be careful,’ he said.

      We saw what he meant a few miles later. By the side of the road lay the fire-blackened hulk of a car. It had been burned the previous week, said Mas’ud, at a PKK night-time roadblock.

      Soon after we passed the skeleton of the car, the road left the Tigris and the landscape began to dry out. The vines disappeared and were replaced by fields of sunflowers; a few coppices filled the valley bottoms. Then they too vanished and we entered a plain of rocky, barren scrub. A convoy of six APCs passed us from the opposite direction. We drove on, passing a succession of roadblocks and more armoured convoys.

      Shortly before lunchtime we drove through Mardin, then turned off the main road onto a track; over a hillock, surrounded by silver-grey slopes of olive groves, rose the unmistakable silhouette of the melon-ribbed cupolas of Deir el-Zaferan, the Saffron Monastery.

      Until the First World War, Deir el-Zaferan was the headquarters of the Syrian Orthodox Church, the ancient Church of Antioch. The Syrian Orthodox split off from the Byzantine mainstream because they refused to accept the theological decisions of the Council of Chalcedon in 451 A.D. The divorce took place, however, along an already established linguistic fault-line, separating the Greek-speaking Byzantines of western Anatolia from those to the east who still spoke Aramaic, the language of Christ. Severely persecuted as heretical Monophysites by the Byzantine Emperors, the Syrian Orthodox Church hierarchy retreated into the inaccessible shelter of the barren hills of the Tur Abdin. There, far from the centres of power, three hundred Syrian Orthodox monasteries successfully maintained the ancient Antiochene liturgies in the original Aramaic. But remoteness led to marginalisation, and the Church steadily dwindled both in numbers and in importance. By the end of the nineteenth century only 200,000 Suriani were left in the Middle East, most of them concentrated around the Patriarchal seat at Deir el-Zaferan.

      The twentieth century proved as cataclysmic for the Suriani as it had been for the Armenians. During the First World War death throes of the Ottoman Empire, starvation, deportation and massacre decimated the already dwindling Suriani population. Then, in 1924, Ataturk decapitated the remnants of the community by expelling the Syrian Orthodox Patriarch; he took with