Thursday, November 10, 2005
To south-west of Homs, we went (with my friend) to Rableh area, where is a monastery. In the middle of it there is a small church, where lies a tomb.
The monastery is beautiful for its calm place, just nearby begins Qalamon mountains, the Lebanese border. You may take here a good rest.
Although it is calm, but in holidays it is not quite so, my suggestion is - go in an ordinary day.
Tuesday, November 08, 2005
Another aspect of visiting Der mar mousa (monastery) is enjoying the look to the Syrian desert. It is mountainous, rocky in some places, not so sandy as in Arabia. The silence and far yellow-brown views catch your attention here. Most of the highway between Homs and Damascus is just parallel to the desert. Much deeper inside it you may encounter camels, bedwins, and their caravans. I hope one day I could see them.
How simple these lodgings! The life is similar to scout-style campers, the walls are stone-over-stone built, and seen readily to visitors.
It is colder here, but plenty of blankets cover the chilly feelings.
One must live just simply here. If you are accustomed to luxurious food, bedroom, and other century comforts, here automatically will find yourself changed to a stronger man, harsher in life, forgotten your home.
At the time of breakfast, it is after morning mass and prayers, and the second picture is evening dinner.
Monday, November 07, 2005
This is not from plane :), just the opposite hill (maybe mountain), a rocky one, you may choose many points to take the picture, the one I got is this.
There were museum in the monastery, which you can see there, the same view many years before, comparing now, it was so poor view, with the missing roofs, and many walls of the church destroyed partly. Now reconstructed, is a magnetic place for hikers, believers, heretics, atheists, students, and tourists.
This is the day after, while on return home.
We have been sitting just under this wall, for hours, enjoying the silence, others call it "meditation", i.e. thinking with your full brain, and then talking various issues. Although the silence was broken only by the prayers, masses, or church servers, looking for something around.
The Church and Frescoes of Deir Mar Musa.
The church of the monastery was built in 1058 AD. The space is about 10x10 metres squared and is divided into two sections. The larger of these is a nave with two aisles and is illuminated by a high eastern window. The second section is the sanctuary, which contains the altar and the apse and is separated from the rest of the church by a stone and wooden chancel screen.
Thus far, three layers of frescoes have been revealed. The first layer is from the middle of the eleventh century AD, the second is from the end of the eleventh century, and the third is from the end of the twelfth or beginning of the thirteenth century.
The img of the most recent layer are fairly complete, and comprise two well integrated iconographic cycles. The first and larger cycle focuses on the dimension of sacred history. The second, in the sanctuary, represents the Mystery of the eternal and present Instant.
The first cycle begins with the image of the Annunciation. Gabriel stands on the north side and the Virgin Mary stands on the south side of the east window; the Emmanuel, the infant Jesus, the sun of justice, rises above. (This image was destroyed, together with other img, in 1983 and was later partially reconstructed out of pieces.)
Beneath the window, Jesus Christ with apostles and evangelists inaugurates the time of the Church, which receives sustenance from the Mystery of the Temple, the Holy of Holies. The nave of the church is decorated with saints, women in the arches and men on the pillars.
The four evangelists are painted above the four columns looking upwards to copy a heavenly page with Syriac letters in their Gospels. Six martyr saints, painted as knights on the highest part of the nave, ride towards the East fighting the good jihad of faith.
The second cycle, that of the actuality of the Mystery, is expressed beginning from the door of the Temple. On the external face of the stone part of the screen, at the door to the sacred space of the altar, the ten virgins of the gospel of Matthew 25 were painted. Very little remains of this painting but we have been able to partially reconstruct the img. Five had lights burning in their right hands. Five had extinguished lights in their left hands.
Behind the altar stands the Holy Virgin, her Child sitting on the throne of her womb. Around her stand the Fathers of the Church. In the semi-dome of the apse, above the altar, we can still see something of the representation of Christ as Son of Man, on his throne and surrounded by cherubim. Mary, the mother of the Saviour, and John the Baptist are painted in the large arc close to the throne, to act as intercessors.
The two cycles, one of history and one of sacrament, are linked together in the great representation of the final judgment on the west wall of the nave. The highest part of the fresco is lost and probably represented Christ in his glory giving Peter the keys to the Kingdom. Peter is still visible standing on the right side, with Paul to the left.
Beneath the west window, we see the cross with the symbols of the passion of Jesus: nails, ladders, and the crown of thorns. On the top of the throne, painted in the oriental fashion with cushions and carpets, we see the white shroud, symbol of his resurrection from the tomb. Sitting on the left and right, acting as judges, are ten apostles and evangelists. With Peter and Paul, they complete the number of twelve.
The rest of the representation is divided between the right (Paradise) and left (Hell). In Paradise, beneath the throne, Adam and Eve pray for all their children. Beside them the saved people are in the embrace of the Virgin Mary, Abraham, Isaac and Jacob. In the next level, two angels play the trumpets of judgment, and the prophets Moses with Elijah and David with Solomon stand together with the Fathers of the Church. In the next level lies the niche, which probably held the relic of St. Moses. Beside it, an angel of intercession pulls down the plate of good deeds of the scales of divine justice. Close to him, Saint Peter opens the little door of Paradise with a white key. The martyrs St. Stephen and St. James enter first, together with four ancient Syrian monks and three nuns.
On the left, beneath the thrones of the apostles, different groups of bishops suffer the pain of fire and cry bitter tears. Beneath them sinners belonging to different cultures and religions suffer the effects of a heavy rain of fire. Under them, beside a terrible Satan strangling an impious individual, monks and nuns burn in hell. Lower still a small devil, with a red tongue of scandals and lies, pulls the left plate of the balance, the one of bad deeds. Close to him are represented four sinners bound like mummies, with the symbols of their sins tied to their necks. The first worshipped money, the second was violent, and perhaps the third was a usurer. The last was a dishonest trader who cheated with his balance. In the end, a line of naked men and women tied with a chain, with snakes entering their bodies through the doors of senses, represent the condemnation of adultery and fornication. At the bottom, a painted base of coloured marble perhaps indicates the final crystallization of the material world.
On the second layer of frescoes, in the northern aisle near the baptistery, rests an image of the baptism of Jesus with an angel serving as a deacon, and with St. Simeon Stylites sitting atop his column.
On the southern wall of the nave, on top of the first pillar, we admire an Elijah from the first period, ascending in his chariot.
Many other frescoes, especially from the oldest levels, are likely to be discovered in future restorations. The Syrian General Direction of Monuments and Museums, together with the Central Institute of Restoration of Rome, will continue to collaborate in future restorations in the growing context of Syrian European cooperation programmes.