At the periphery of the Armenian Quarter, a hundred feet from the
Jewish Quarter of the Old City, lies what a 6th Century inscription,
uncovered in 1940, proclaims is the first Christian edifice ever built.
This
is
the
Syriac
convent
of
St
Mark
and
has
secured
its
place
on
the
map
of
Christendom
as
the
house
of
Mary,
mother
of
John,
called
Mark,
the
Evangelist.
The
little
church
it
shelters
even
boasts
a
portrait
of
the
Virgin
Mary
reputedly
painted
by
St
Luke
the
evangelist.
Only
years
after
its
erection,
the
church
was
destroyed
by
the
Roman
emperor,
Titus
when
he
conquered
the
city,
only
to
rise
phoenix
like
from
its
ashes,
and
to
be
rebuilt,
over
and
over
again,
the
last
time
a
century
and
a
half ago.
For
the
Orthodox
Syriac
community,
a
tiny
but
vibrant
element
that
has
played
a
key
role
in
the
unravelling
history
of
Jerusalem,
this
is
the
last
remaining
enclave
left
to
their
church
which
has
lost
everything
else
it
owned
in the city.
Although
the
convent
has
been
renovated
and
refurbished,
it
now
houses
only
a
mere
handful
of
clergymen,
their
sharp
decline paralleled by the attrition in the numbers of members of the Syriac community.
There
used
to
be
a
school,
and
a
scout
club,
but
the
school
is
now
a
Jewish
housing
development and the club has been boarded up.
But
the
survival
instinct
of
the
die-hard
remnants
of
these
proud
descendants
of
the
Babylonians
and
their
grim
determination
to
endure
and
to
maintain
their
home
and
their
standing
in
the
Old
City,
has
become
markedly
evident
with
the
advent
of
the
new
head
of the church in the Holy Land, Archbishop Mar Swerios Melki Murad.
Deacon
Khader
Khano
And
one
of
his
first
achievements
was
to
launch
a
building
reconstruction
and
renovation
program
to
stem
the
ravages
of
time
and
re-establish
a
residential
compound
to
cater
to
the
needs
of
an
increasing number of pilgrims.
But
his
most
momentous
accomplishment
has
been
the
fast-tracking
of
the
ordination
of
a
new
priest,
native-born
Father
Boulos
Khano,
the
first
time
such
an
event has occurred in over a century.
The
ordination
took
place
in
Bethlehem
where
a
sizeable
community
of
Syriacs
live,
and
has
become
a
milestone
in
the
annals
of
this
church,
spawning
widespread
euphoria
not
only
in
the
Holy
Land,
but
all
over
the
world
where
their
compatriots
have
put
down
roots.
I
got
to
know
Khader
Khano
when
he
was
still
a
deacon, and preparing for the priesthood.
It
was
early
in
the
day
in
the
Old
City
of
Jerusalem,
and
virtually
no
one
was
up
and
around.
It
would
be
some
time
before
the
serenity
of
its
streets
and
alleys
was
disturbed
by
the
tread
of
heavy
feet
and
the
babble
of many voices.
After
an
abbreviated
breakfast
of
"ka'ek"
(the
elliptical
bread
roll
cocooned
in
sesame
seeds)
and
"falafel,"
I
stood
before
the
ornately
decorated
gate
of
Deir
El
Sir-yan,
the
Syriac convent of St Mark.
I
had
gone
there
filled
with
an
unusual
expectation:
to
hear
a
language
first
spoken
in this part of the world 2,000 years ago by a man who changed the history of the world.
The
gate
was
open,
and
I
stepped
in.
In
the
ghostly,
candle-lit
semi-darkness
punctuated
by
velvety
clouds
of
billowing
incense,
the
sound
of
the
priest
intoning
the
Lord's prayer, echoed across the nave, an astringent but soothing balm.
"Avvon
d-bish-maiya,
nith-qaddash
shim-mukh,"
(our
FathThe
ordination
of
Father
Bouloser, who are in heaven, hallowed be Thy name).
It
was
Aramaic,
the
lingua
franca
from
the
times
of
Jesus
of
Nazareth,
still
vibrantly
alive
in
the
liturgy
of
the
Syriac
church,
faithfully
preserved
down
the
centuries
to
the
present day.
I
listened
rapt
to
the
modern
reverberations
of
the
ancient
tongue,
feeling
the
haunting
inflections
of
the
guttural,
mellifluous
singing
penetrate
into
the
consciousness
and
overwhelm
the
soul,
taking
the
imagination
back
through
time
and
space,
to
hover
within the presence of the man from Galilee.
"Tih-teh mal-chootukh," Tthy kingdom come).
They
were
the
same
words
uttered
two
millennia
ago
by
the
man
who
preached
that
the kingdom of god is within ourselves.
It was a lesson young Khader Khano had taken tenaciously to heart.
The
service
over,
we
were
sitting
in
the
secretariat
which
was
being
manned
by
this
earnest 21-year-old man acting for Archbishop Malki Murad during his absence abroad.
Within
the
space
of
months
breaking
a
100-year
drought,
and
putting
St
Mark
forcefully back on the Jerusalem map again.
For
centuries,
the
convent
had
languished
in
relative
obscurity,
its
visibility
and
accessibility
hindered
by
its
uninviting
external
architectural
disposition.
But
all
that
changed
with
the
1948
discovery
of
the
Dead
Sea
Scrolls
in
the
salty
caves
of
Qumran
by
an
itinerant
Bedouin
sheepherder.
Through
circuitous
and
mysterious
routes
under
the
gathering
clouds
of
war
between
Arab
and
Jew,
the
scrolls
finally
reached
Jerusalem
and
were
kept
for
a
brief
spell
at
St
Mark,
before
surfacing
on
the
shores
of
an
astounded
world.
The
Syriacs
of
the
Holy
Land
are
better
known
by
the
Arabic
appellation
"Sir-yan,"
but
in
other
parts
of
the
world
they,
or
their
derivatives,
also
refer
to
themselves
as
Assyrians, Ashourayeh, Ashouri or Suryoyo.
Traditionally,
the
Syriac
church
used
to
replenish
the
ranks
of
its
clergy
from
the
youth
of
Ashouryah
colonies
in
neighboring
Arabic
countries,
particularly
Iraq.
But
the
political upheavals unleashed by the 1967 Six Day War forced that gateway to close.
I
was
there
to
touch
base
with
the
Syriac
church
and
gain
its
support
for
a
major
film
project
for
which
I
had
been
invited
to
act
as
consultant.
But
I
was
no
stranger
to
it
for
I
had been married there 40 years ago.
Khano
bubbled
with
scarcely
concealed
enthusiasm,
caught
up
blissfully
in
the
gentle
breeze of faith and conviction.The miraculous jar
"I
have
thought
very
hard
and
very
long
over
my
decision
to
become
a
priest,
and
I
have
found
that
there
is
nothing
more
important
to
me
than
to
serve
God
in
this
way,"
he
told me.
"All
the
books
I
have
read,
all
the
lessons
I
have
studied
have
prepared
me
just
for
this. I have no other interest in life other than to become a priest."
I
took
my
leave
of
Khano
and
a
short
time
later,
I
was
in
Bethlehem
to
meet
Saliba
Tawil,
a
member
of
the
Bethlehem
Syriac
community.
We
were
old
friends,
and
at
one
time taught class at the St George Boys school in Jerusalem.
We
sat
down
for
lunch
at
the
town's
premier
eatery,
Abu
Ely's.
We
had
kebab
-
I
shall
never
forget
the
exquisite
taste
of
the
minced
meat
balls
grilled
over
the
bed
of
real
charcoal.
A
pseudo
vegetarian,
I
convinced
myself
to
make
allowances
for
the
occasional
skewer,
but
this
was
the
most
delectable
dish
I
had
ever
tasted.
The
meat
almost
literally
melted away in my mouth.
As
we
reminisced
over
the
good
old
days,
a
watchtower
straddling
the
the
sprawling
security wall Israel has erected, a few feet away, glared at us menacingly.
But as we dug into the delicious meal, that eyesore was momentarily forgotten.
Tawil
is
a
career
educator,
with
a
wide
ranging
interest
in
community
affairs.
He
has
been
instrumental
in
furthering
negotiations
for
a
twinning
agreement
between
Bethlehem and the French city of Grenoble.
Like
all
members
of
minority
groups,
he
is
zealous
in
his
pursuit
of
the
aim
to
see
his
children
gain
and
retain
a
mastery
of
their
native
tongue.
And
like
them,
he
is
worried
about assimilation and the loss of ethnic identity.
But he also has a pragmatic turn of mind.
"We are all destined to live here together in the Holy Land," he said.
His
fondest
wish
is
for
his
children
to
grow
and
appreciate
not
only
their
ethnicity,
but
also
the
wider
world
community.
And
his
priorities,
as
those
of
their
fellow
Syriac
community
members,
are
halting
any
further
slippage
among
their
number
and
ensuring
their children complete their higher education.
And he believes the only way this can be achieved is when peace reigns in the land.
Saliba
has
already
earned
his
15
minutes
of
fame,
albeit
indirectly.
He
is
married
to
a
grand-daughter
of
the
Syriac
merchant,
Kando,
who
was
involved
in
the
convoluted
process
of
the
extraction,
revelation
and
the
transportation
of
the
priceless
Dead
Sea
scrolls.
The
wily
old
merchant
passed
away
in
1993,
most
of
his
secrets
buried
with
him.
Whether
Tawil
or
his
wife
Suzy,
became
privy
to
any
of
them,
remains
another
secret.
They do not talk about it.
Saliba
still
teaches
in
Jerusalem.
To
reach
his
classes,
he
has
to
use
private
transport
since
no
regular
government
buses
plying
his
route.
Although
he
carries
a
permit,
he
still
has to endure the daily hassle at the Israeli security checkpoints along the way.
"It's part of our daily existence," he said philosophically.
"We
live
for
the
day.
Tomorrow
is
too
far
away,"
Saliba
said,
adding,
"We
are
steadfast
in our faith and the faith of our ancestors. We are here to stay."
During
the
Jordanian
administration
of
Jerusalem,
members
of
Bethlehem's
Syriac
community
would
commute
to
St
Mark
aboard
one
of
three
Arab
village
buses,
taking
the
indirect,
tortured,
and
often
perilous,
route
that
skirted
the
hills
around
the
western
approach
to
Jerusalem.
(What
was
then
an
hour
long
journey
was
summarily
truncated
to
a few minutes following the Six Day War and Israel's conquest of the West Bank).
The
guests
would
spend
most
of
the
day
in
and
around
the
Syriac
compound
-
the
highlight of their stay a pilgrimage to a little known cavern underneath the church.
For
deep
within
the
bowels
of
the
convent,
lies
a
rare
treasure
gathering
dust.
It
perches
forlorn in a dark, dank corner, in the dimly lit enclosure.
A lidless earthen jar, its sides unvarnished and unadorned.
A nondescript, crude amphora, a modest clone of its more glamorous Greek cousins.
I
had
lived
for
years
within
a
stone's
throw
of
the
church
and
had
never
known
of
the
cave's or vessel's existence.
Until my recent return visit to Jerusalem and my encounter with Father Boulos.
As I rose to shake his hand and take my leave of him, he gave me a quizzical smile.
"How well do you know the Old City?" he asked.
A strange question. I wondered what it was all about.
"I was born here and spent my childhood in the Armenian compound."
"Have you ever been to the cave under the church?" he asked.
I did not know there ever was a cave there.
"Come along, I'll show you something that will make your day."
We
trudged
down
the
stone
stairs
into
the
dimly
lit
cavern.
At
first,
all
I
could
see
was
a
simple
chapel,
apparently
newly
renovated,
an
altar,
and
a
couple
of
lanterns
hanging
down from the ceiling.
"Look
in
the
corner,"
the
young
priest
said,
a
playful
smile
bathing
his
youthful
features.
There
was
nothing
there
except
this
unpretentious
lidless
jar,
with
two
handles
either
side.
"A sacred vessel?"
"More
than
that,"
he
replied.
"This
is
one
of
the
jars
that
contained
the
wine
that
Jesus had converted at the wedding in Cana."
Time
stood
still.
I
could
not
bring
myself
to
kneel
down
and
examine
the
jar
-
I
would
not
touch
it.
Somehow,
I
sensed
it
would
feel
like
sacrilege.
I
am
no
archaeologist
or
antiquarian,
but
there
was
no
doubt
I
was
standing
before
an
ancient
artifact.
Whether
it
bears
the
seal
of
authenticity
or
not
is
immaterial.
What
is
important
is
the
provenance
-
the
inspiration,
the
invitation
not
only
to
believe
in
the
possibility
of
touching
the
verge
of
an
aura
of
the
miraculous
and
sacred,
but
of
also
bearing
witness
and
participating
in
a transcendental experience.
Because
if
you
take
all
this
away,
if
you
start
doubting,
then
Jerusalem
is
lost,
its
mystique, and its golden hope crumbled, its message ground into dust.
"How did it get here?" I wondered.
"No one knows," the priest told me. "It's been there forever."
The
encounter
highlighted
a
marked
resurgence
in
faith
both
among
the
dwindling
Syriac
community
of
the
Holy
Land
and
their
diaspora
cousins,
mostly
in
Europe.
Archbishop
Melki
Murad's
advent
has
signaled
an
unparalleled
rejuvenation,
breathing
new
life
into
the
somnolent,
minuscule
presence:
the
convent's
outlying
sadly
dilapidated
properties
have
been
spruced
up,
providing
accommodation
for
hundreds
of
eager
tourists and pilgrims who have been descending on Jerusalem in growing numbers.