The Genesis Plague - Michael Byrnes [35]
Could this really be Ishtar? he thought
Nineveh faded in the distance and the chopper began tracing a white pipeline that ran north towards the Tawke oil fields. Crude was once again flowing out from Iraq, and making Hazo think that it wasn’t only Ishtar who’d been a prostitute.
Back to the pictures, he flipped to an image that showed a warrior presenting the female’s disembodied head to an elder. He couldn’t recall anything about Ishtar being executed so cruelly. Too many inconsistencies. Though if this wasn’t Ishtar, then who could she be?
The fact that these images came from inside a cave raised even more questions. It was assumed that beneath every earthen mound in Iraq lay remnants of a civilization come and gone. To find such evidence tucked away beneath a mountain, however, seemed highly unusual. Ancient cults were known to practise secret rituals in caves, so maybe the cave was linked to those who worshipped Ishtar.
The chopper dipped and began its descent.
Ahead Hazo spotted Mount Maqloub jutting skywards along the fringe of the Nineveh plain. Only as the chopper closed in over the craggy sandstone mountain did the angular lines of the multi-storey Mar Mattai monastery seem to materialize from the cliff face. Its only architecturally significant features were an Arabian-style loggia running along its top level and an onion dome marking the main entrance. Nestled behind the modern facade, however, was one of the world’s oldest Christian chapels, founded in AD 363.
The Chaldean monks who resided within the monastery’s walls proclaimed to be direct descendants of the Babylonians. They were the earliest Arab Christian converts; the preservers of Aramaic, ‘Christ’s language’. Here they safeguarded the world’s most impressive collection of Syriac Christian manuscripts and ancient codices chronicling Mesopotamia’s lesser-known past.
None knew ancient Iraq better.
And like the Kurds, the Chaldeans had suffered their share of persecution in northern Iraq. The Chaldean community was still reeling from the execution of Archbishop Paulos Faraj Rahho, who’d vehemently dissented against the proposed inclusion of Islamic law into the Iraqi constitution. On February 29, 2008, he’d been kidnapped at gunpoint by Islamic militants. The body turned up two weeks later in a shallow grave outside Mosul.
The pilot manoeuvred over the empty visitors’ parking lot and expertly set the Blackhawk down.
Hazo removed his flight helmet, unbuckled his harness, and hopped out from the fuselage. The copilot, already outside, motioned for him to stay low while scrambling under the slowing rotor blades.
Climbing the monastery’s precipitous front steps, Hazo pulled the olive wood crucifix out from beneath his galabiya to display it prominently on his chest. Beneath the onion dome he tried opening the main door, but it was locked.
Before he could knock on the door, a bespectacled young monk with a long black beard and opaline eyes appeared on the other side of the glass and turned the deadbolt. The monk was wearing a traditional black robe with white priest collar, an elaborate Inuit hood and msone ceremonial sandals.
‘Shlama illakh,’ the monk said, peering over at the unorthodox sight of the Blackhawk plunked down in the parking lot. He turned and glanced at Hazo’s crucifix. Switching to English, he said, ‘How may I help you, brother?’
Hazo introduced himself, apologized for his late arrival. Then he explained, ‘I was hoping that one of your brothers might help me. You see, I have these pictures …’ He held out the photos.
The monk kept his hands folded behind his back as he examined only the top photo.
‘And I’ve been asked to determine what these images mean … who this female might be, here,’ he said, pointing.
‘And this is of interest to them?’ He motioned to the Blackhawk.
‘That’s right.’
The monk hesitated, weighing the facts. His lips drew tight. ‘You must talk to Monsignor Ibrahim about these things. I will bring you to him. Please, come,’ he said, and set off