Do You Know the Way to Sacromonte?
by Taline Voskeritchian, guest contributor, with photos by Tamar Salibian
The road may be — and almost always is — made of our footsteps, as Antonio Machado said, but there are places in the world, sacred sites, where arrival is at least equal to the effort of getting there, where our beginnings and our ends do actually know each other. The Camino du Sacromonte, which we recently climbed all the way to the Abbaye du Sacromonte at the very top of the trail is such a place.
We had begun rather unambitiously, meandering up and down through the alleyways of Albaicin, until we suddenly found ourselves on the Sacromonte trail. On one side was the lush landscape atop which sat the Alhambra; on the other side, and at a sharp elevation, we could make out the Abbey. It was a grey afternoon. We walked slowly and quietly, for there was not much sound around us save for a few tourists and locals, and the dogs of which there are an unusually large number in Albaicin. We stopped here and there, the landscape taking our breath away — literally. And then on a little bit more, and then another stop.
Then, it began to rain — first softly for a while, the droplets of whispers. The rain stayed with us all the way to the top, sometimes a mere hint, at other times a downpour. We continued walking for a long, long time, and then the rain became more ferocious as we made our way up the arch of the abbey. The path became more treacherous, but we persisted, stopping to catch our breath and then start again. For more than ten minutes, we ascended, our feet muddied, our hearts beating fast, our ears alert to the tiniest movement. But most of all, we were sustained by the smell of the absorbent landscape — the earth saturated with that moist fragrance, the vegetation holding the water in its roots but also on its surface.
It was not fear that seized me for that instant, though I may have expressed it in those terms. We’re alone, there’s no one around, just these two little women from Boston, speaking a foreign language, huddling against each other. It was awe, and awe is always mixed with an undercurrent of terror as though at any moment invisible figures — the ghosts of the gypsies for whose “education” the abbey was originally constructed in the seventeenth century — would suddenly jump out in an ambush. But it passed, that terror, leaving in its trail an unfamiliar but sweet sense of being gathered together, of being held, by the invisible hands and secret thread of the gods and their shadows, propelled by something transcendent.
We made it to the top and into the abbey, which was completely devoid of sound and sight. We sat in the foyer, looking out at the landscape ahead of us through the small iron gate. In the distance the Alhambra of the Muslims extended across the entire top of the mountains, and here, in this spot, the Christian abbey built on the grottos of the gypsies: a quintessential moment of faiths in violent embrace.
We sat for quite a while, looking ahead and inward, waiting for the rain to subside, which it did not. No sense of triumph, no sense of victory, but something else, pure and of this place, at this moment. Perhaps this is what faith feels like, we said. This sense of being on top of the world, held — contained is a better description — by something invisible, something beyond this religious edifice. But ask the question and you’ve subverted the sentiment, you’ve sullied the faith. But if not faith, then what?
There are places in the world where you can go down on your knees — even if you are a card-carrying secularist — and rail and curse and bless and thank your gods. Such places are removed from the push and pull of everyday life, from the noise and verbiage of human chatter. You can go down on your knees and when you come up again, you are less vulnerable, more resilient, at least for a little while — and a bit less wet. Camino du Sacromonte is such a place.
After some time, we decided to go down to the main road and find a way to get home. We did not have the foggiest idea, except that we had heard that bus #35 passed from the main trail.
We made it back to the main trail, and within five minutes, bus #35 came speeding through the narrow street. It was going in the opposite direction, up to the Abbey, but the driver motioned to us to jump in. Inside the bus was a rowdy, laughing bunch of passengers whose noise turned wilder with each jolt and turn of the bus. They all seemed to know each other, or acted that way, which is more likely. Before we made it to the top, the self-appointed “leader” of the gang asked if anyone was going to the abbey. No one was, and so with a rather wild turn of the steering wheel our driver took a right downhill turn, which I thought would land the little bus at the base of the ravine on its side and throw us into an accident from which we would be delivered to the community of ghosts that inhabit these mountains. But nothing of the sort happened though the swerve was pretty precipitous.
We made it back to the main trail and to the Albaicin. No doubt the gods and the ghosts were on our side, all of them that roam these lands — Christians, Muslims, Jews, the gypsies, the heathens, the believers, the kings, the commoners. Those who were burned at the stake, those who were occupied, those who were expelled, and those who built their monuments on top of the destruction, the mayhem.
The ashes. All in the name of faith. But if not faith, then what?
Taline Voskeritchian is a translator and teaches writing at Boston University. Her work has appeared in many publications, including The Nation, BookForum, London Review of Books, Agni Review, and in Alik (Iran), Warwick Review(UK), Daily Star/International Herald Tribune (Beirut). She also blogs at Passages Home.
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SoundSeen: Prepping (Smelling) Manuscripts with Columba
Trent Gilliss, Online Editor
Yesterday, a few producers (Colleen, Mitch, and I) drove about an hour northwest of Minneapolis to the town of Collegeville to scout locations for Krista’s interview with Father Columba Stewart. This small Minnesota town is home to the Benedictine monks of St. John’s Abbey and University, and the Hill Museum & Manuscript Library (HMML, or “himmel” as I’ve heard it pronounced).
If you’ve heard of their work, it’s most probably for the St. John’s Bible, a project commissioning the first handwritten, illuminated Bible since the printing press made its appearance in the 15th century. But, these archivists also preserve and digitize an incredibly large number of manuscripts from places all over the globe, including the world’s largest collection of Ethiopian manuscripts and continuing projects in Syria, Lebanon, Malta, Ukraine, India, and many countries in Europe.
For this morning’s interview, Mitch asked Columba to bring a few examples. So, he and Wayne Torborg pulled out a few and gave us a preview. If only you could smell them. Ooh la la!