My feet slid and splashed through unseen puddles. I steadied myself with a hand on the damp wall. I could feel the tunnel narrow and I began to stoop. Then one foot slipped on a mud bank and the torch spun out of my hand; it clanged against a rock and went out.
For several minutes I squatted there, quite still. I passed a hand in front of my face, and saw nothing. I turned my head one way and then the other, and soon did not know from which way I had come. I tried to imagine the smell of smoke seeping down the tunnel, and the noise – would there have been hysteria, or simply quiet resignation? Mothers murmuring for their children in the void, the few men too broken to care, the tangled bodies, the slow suffocation …
For an instant I felt the cave spin around me. Submerged by the horror it had witnessed, I was suddenly disoriented.
It passed almost at once. I crouched and ran my hands around my feet, probing for the torch, wrist-deep in the slimy clay, pushing through the cave’s damp and formless floor. My fingers struck something hard. I clutched it and with the other hand found the torch, several yards away. I thought it must be another bone but when I switched on the torch it turned out to be a large crystal – five inches of transparent calcite in the shape of an arrowhead.
Outside again, the Armenian technician clapped a hand on my shoulder and smiled for the first time. He was worried I’d got lost. He lit another cigarette and started up the jeep. I wrapped the crystal in a scarf and buried it away in my bag. It seemed an appropriate relic from the cave: Armenia may have died here, but something survived. A year or so later, in Israel, I took it with my unanswered questions to Jerusalem.
The old city of Jerusalem, the holiest square mile on earth, is divided into four distinct quarters. Three of the quarters – the Jewish, Christian and Muslim quarters – represent the great monotheistic faiths that have sanctified and fought over the city for hundreds of years. The fourth quarter is the Armenian quarter.
That the Armenians have survived in this, the most intense of all cities, is proof of their extraordinary resilience. The Armenian quarter is in fact the longest established of them all – and it remains the most secretive. Much of it lies within its own high walls, where the laity live cheek-by-jowl with the monastic order of St James. It is closed to visitors and only for half an hour each day are non-Armenians allowed inside to visit the cathedral.
Peering into the side chapel of St James, which contains those of the saint’s limbs which did not reach Compostela, I heard a voice behind me.
‘Can I be of any help?’
A man with black-rimmed glasses introduced himself as George Hintlian, the community’s historian. I told him I had seen Ani and Digor and that I had brought something from the cave at Shadaddie.
‘I could tell you were not interested just in the cathedral.’
‘How could you tell?’
‘I could just tell.’
He took me up to his office and I laid the calcite crystal on his desk. He smiled and shook his head in disbelief. ‘Let me show you around the quarter.’
For several hours we wandered through a labyrinth of crypts and alleys and sunny courtyards. He took me up over the roofs and in amongst the cloisters to meet the monks, and when I left he said, ‘If ever you want to find out more about the Armenians, why not come and spend some time here with us?’
I left the crystal with George and within eighteen months I was back. My Armenian questions would not go away. I told George I wanted to get to Armenia and he said he could help. I stayed in Jerusalem for a few months, in a small, vaulted room on the border of the Jewish and Armenian quarters. The city was tense; Kuwait had just been invaded and all talk that autumn revolved around the likelihood of war. Jerusalem waited. The Israelis waited and the Palestinians waited; the Armenians waited between them. I waited – all the time planning a roundabout journey to Armenia, to seek out the Armenian communities that appeared to be scattered throughout the Middle East and Eastern Europe.
I took daily lessons in Armenian with a polyglot monk, took long walks with George, talked to everyone I could, and spent the rest of the time among the books of the Gulbenkian Library. I visited the Armenian community in Jaffa and a fifth-century Armenian monastery in the Judean desert; I spent a week with the Armenians of Cairo. And I realized more and more that the Armenian story was not so much one of massacre and persecution, as survival.
The first princes of Armenia had emerged in central and eastern Anatolia about six centuries before Christ. Five hundred years later, Armenia stretched fleetingly all the way from the Mediterranean to the Caspian Sea. At other times during these centuries the Armenian rulers paid tribute to the Persians, to Byzantium, to the Baghdad caliph, or some combination of the three. Even in these years Armenia’s survival seemed improbable. Lying always on the fringes not only of opposing powers but opposing beliefs, the Armenians would adhere to no one’s ideas but their own. In AD301 the Armenian King Trdat III became the first ruler to adopt Christianity – while in Rome the worst persecutions of Christians were yet to come.
When some years later Constantine chose the outlawed cult to be the cornerstone of Byzantine theocracy and the world’s greatest empire, the Armenians still stuck to their own interpretation. In 451, at the Council of Chalcedon, the Byzantine bishops agreed some sort of Christian orthodoxy; the Armenians didn’t even turn up – they were too busy fighting off the Sassanid Persians.
Even the earth itself seemed to conspire against them. Within a few hundred miles of Ani are the borders of half of the world’s twelve major tectonic plates. In a single earthquake in the ninth century, seventy thousand were recorded as having been killed in one Armenian town alone.
Yet during this first Christian millennium, between the earthquakes and invasions, between the Mazdaeans, Manichaeans, Muslims, dyophysites and dualists, the Armenians emerged briefly to stage brilliant half centuries of their own, writing and building with passionate skill, before being stifled again by some rampant horde. In the ninth century Armenia emerged again as an independent state, centred on the city of Ani. I had caught a scent of that city’s genius, sitting in its ruined cathedral a few years before. At one time Ani was bigger than most European cities. But in 1064 the Seljuk Turks swept up out of Asia and sacked it.
What should have happened then to this small people, occupying as it does the perennial buffer between empires, the most routed, trampled-over region on earth, was a gradual assimilation into its bigger and more powerful neighbours. Its scattered families should have struggled on for a couple of generations in exile, clinging proudly to traditions before intermarriage consigned them to history’s roll of honour: a set of dusty ruins on the Anatolian plateau and some glass cases in the British Museum.
Instead the Armenian princes travelled five hundred miles to the south-west. There in the lee of the Taurus mountains, in Cilicia, they established a new Armenian kingdom. Many of those who didn’t flee and who weren’t killed by earthquakes nor slaughtered during the Seljuk invasion, but who remained on the land, were driven in 1604 by the Safavid Shah Abbas down into Persia. And those who survived both the Seljuks and Shah Abbas, and who didn’t drift away beyond the Ottoman empire, who weren’t killed in the pogroms of the 1890s, nor those of 1909, but who stayed in the villages, were rounded up in 1915, pushed down one of history’s dark side-alleys and murdered.
More than a million Armenians died in the last years of the Ottoman empire, a half of Anatolia’s total. The Turks had managed to do what numerous powers had tried before them: they managed to finish Armenia, though not the Armenians.