 Towers of the monastery's churches | |
  Location within Turkey | |
| Monastery information | |
|---|---|
| Other names | Dayro d-Mor Gabriel Deyrulumur |
| Order | Syriac Orthodox Church |
| Established | 397 |
| Dedicated to | SaintGabriel of Beth Qustan |
| Diocese | Diocese of Tur Abdin |
| Controlled churches | Saint Gabriel Church, Church of the Virgin Mary, Church of the Forty Martyrs of Sebaste |
| People | |
| Founders | Mor Samuel and Mor Simon |
| Abbot | Mor Timotheos Aktas |
| Site | |
| Coordinates | 37°19′18.4″N41°32′18.6″E / 37.321778°N 41.538500°E /37.321778; 41.538500 |
TheMonastery of Saint Gabriel (Syriac:ܕܝܪܐ ܕܡܪܝ ܓܒܪܐܝܠ;Dayro d-Mor Gabriel),[1] also known asMonastery of Qartmin,Deir el-ʿUmr,[2]Deyrulumur, and inTurkish,Mor Gabriel Manastırı, is aSyriac Orthodox monastery located nearMidyat in theTur Abdin region of southeasternTurkey. Founded in 397 AD by the ascetics Mor Shmuel of Qartmin and Mor Shemʿun of Qartmin, it is one of the oldest surviving Assyrian monasteries in the world and one of the oldest continuously active Christian monasteries in existence.[3]
The monastery has elaborate decorations that have been added over the centuries, starting when the location served as aZoroastrian temple and continuing to this day. It comprises several structures, including the main church, the Dome of Theodora, a mausoleum, and other buildings; it also houses the relics of its namesake,Gabriel of Beth Qustan. The monastery remains a popular pilgrimage site and functions as a religious and social centre for the remainingChristian Assyrians.
Throughout its history, it has served for centuries as a major centre ofSyriac monasticism, theology and cultural preservation for theSyriac‑speaking Christian community. FromTurco‑Mongol raids, toByzantine imperial persecution, to contemporary land and legal disputes with theTurkish state, it has endured many periods of conflict and persecution, yet survives today as a monastic centre; legal disputes brought by the Turkish state and localKurdish authorities against the indigenous community, however, are ongoing. The monastery currently serves as the seat of the metropolitan ofTur Abdin.
The Monastery of Mor Gabriel is situated in the heart ofTur Abdin, on acaldera formed by an ancientmeteorite impact, evidenced by the presence of brokenquartz fragments. Like many other monasteries in the region, it was constructed using stone blocks from a pre-Christian temple, with its eastern wall preserved from the originalZoroastrian sanctuary. Architectural slits in the one-metre-thick walls are aligned with thesummer solstice, reflecting thesolar cult practices of that earlier tradition.[4]
According to theLife of Shmuel, the origins of the monastery date back to the late 4th century. Shmuel (Samuel), a disciple of the martyred Bishop Karpos who had been killed byPersian raiders, fled into the hills and came to the village of Qartmin. There he acquired a disciple, Shem‘un (Simon), and together they lived in a temple that is now identified with the "Arches of Mor Gabriel". Simon experienced a vision of an angel commanding him to build aBeth Slutho (open-air enclosure for prayer) further west, marked by three large stone blocks. When they located the spot, they began the foundation of what became the Monastery of Mor Gabriel. Around forty years later, in 397, theRoman emperor formally recognised and endowed the institution.[5]
By the 6th century the monastery's reputation had grown considerably, and its community swelled to over 1,000 monks, including both localAssyrians andCopts. Its fame was such that it attracted donations and benefactions fromEastern Roman emperorsArcadius,Honorius,Theodosius II andAnastasius.[6] Toward the end of the century,Simeon of the Olives, a former monk of Mor Gabriel who later became bishop ofHarran, renovated the monastery with funds discovered in a buried treasure.[7]
Following theCouncil of Chalcedon in 451, the staunchlyMiaphysite stronghold of Tur Abdin, including Mor Gabriel, rejected the council's decrees and forfeited the benefactions of EmperorMarcian, a determined supporter of Chalcedon. Later, EmperorAnastasius, who opposed the council, restored imperial patronage. He financed the construction of a new church with a large prayer hall that still functions as the monastery's main church today, and added the "Dome of Theodora", an octagonal structure originally built as a baptistery and later repurposed as a kitchen. EmpressTheodora, revered as a saint in theSyriac Orthodox Church, maintained a close friendship with the monks and visited Qartmin, after which the dome was named in her honour following her visit.[5]
Emperor Anastasius also supported the growth of the monastic community after hearing of its renown, which at the time numbered some 300 monks. He provided extensive resources for its expansion and renovation, including blacksmiths and building materials. Throughout its history, the monastery has been home to numerous high-ranking clerics and scholars, including fourpatriarchs, amaphrian, and 84 bishops. Among those who later studied at Mor Gabriel are four patriarchs of the Syriac Orthodox Church:Theodosius Roman,Dionysius III, Basilius V, andIgnatius Behnam of Hidl.[8]
During theIslamic conquests, BishopGabriel of Beth Qustan, then overseeing two dioceses, negotiated a peace treaty with Arab forces that protected the rights of Christians in Tur Abdin. His reputation endured for generations, especially after a devastating plague in 774 killed 94 monks at Qartmin. The body of Gabriel was placed upright in the church as an intercessor, and his right arm was carried toHah to end the outbreak there. From this point onward, it began to be called the Monastery of St. Gabriel.[5]
Despite its prominence, the monastery endured repeated devastations. In 580 it was attacked and burned byPersian forces. In 1100 both the monastery and its neighboring village were pillaged byTurkish raiders, who massacred locals, destroyed manuscripts, and looted precious metals and furniture. Further destruction followed in 1296 at the hands of theTatars. In the 14th century,Mongol forces invaded, killing 440 monks.[7] In 1394, the armies ofTamerlane besieged the monastery. Many clergy sought refuge in theCave of Ibn Siqi, but Tamerlane set it aflame, killing over 500 people by suffocation. The monastery was later rebuilt in 1502 with assistance from the local community of Basibrina.[8]
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By the 13th century, Eli of Qartmin had become the monastery's patron saint. Though little is known of his life, he is remembered as a monastic author who composed a metrical biography ofPhiloxenus of Mabbug.[5]
The monastery also became an important site of scholarship and manuscript preservation. Nearly 450 ancient manuscripts had been digitised from its collection at the beginning of the 21st century.[5] During recent renovations, relics were uncovered, including the remains of the martyred Bishop Karpos and a piece of theTrue Cross embedded in thealtar.[9] The monastery was the heart of Syriac religion, culture, and education in seminaries.[10]
During theAssyrian genocide of 1915, the monastery of Mor Gabriel suffered severe losses whenKurdish tribes killed all the monks who lived there and occupied the monastery for four years. In 1919 the monastery was returned to the Syriac Orthodox Church, though the trauma of the events persisted in communal memory. A Kurdish family from a nearby village, whose members were directly involved in the massacres of the monastery inhabitants, had settled inside the monastery during this period. They were expelled in 1922 after a siege by the Assyrians, and in 1925 a new bishop was appointed. In 1936, under the new Republic of Turkey, the monastery was officially registered as a religious foundation.[4][11]
The monastery continued to face ongoing persecution long after theestablishment of the Turkish Republic. In the late 1960s, a new wave of attacks and harassment by localKurds began. TheAssyrians filed numerous lawsuits in an attempt to mitigate the violence but later withdrew them when they realised that the attacks had behind-the-scenes support from the government. In 1978, the Turkish government attempted to close the monastery on accusations of sheltering members ofASALA, anArmenian militant group. Only protests fromdiaspora Assyrians prevented its closure. In the 1980s, similar accusations arose, this time alleging shelter forPKK militants. In 1997, the local governor ordered the closure of the monastery's school, claiming that religious education for Assyrians was illegal because theSyriac Orthodox were not recognised as a protected minority under theTreaty of Lausanne, unlikeArmenians,Greeks, andJews.[11]
Legal pressures have continued into the 21st century. In 2010, the monastery faced five separate lawsuits contesting its right to retain land it had occupied for over a millennium. Church leaders attributed these disputes to bureaucratic stonewalling, while some of the claims came from neighboring Kurdish villages dominated by the Celebi tribe, which had participated in thegenocides of 1915. Members of the tribe later provided recruits for the state-run "village guard" militia, which fought againstPKK rebels.[12]
From 1962 to 1971, the monastery underwent extensive renovation. A new road allowed vehicles access, a generator was installed to provide electricity, and aseminary for the formation of clergy was opened. Since 1971, theabbot has been Mor Timotheos Samuel Aktas, who has overseen major building projects. Today, the monastery has electricity, running water, and telephone connections, serving as a living centre of monasticism in Tur Abdin.[4]
Despite the relocation of theSyriac Orthodox Patriarchate toDamascus, the monastery remains the centre ofSyriac religious education and is regarded by the community as the cultural and linguistic heart ofSyriac heritage. It is sometimes described as the "second Jerusalem" of the Syriac Orthodox. The monastery continues its centuries-old role in preserving the Syriaclanguage,culture, andliturgy. Currently, it is inhabited by Mor Timotheos Samuel Aktash, three monks, eleven nuns, and thirty-five boys receiving education in the monastery's teachings, including the Syriac language.[13]
The Monastery of Mor Gabriel is composed of two main parts, the lower historic section and the upper annexes constructed in the last century. Within the complex are several significant structures, including the House of Saints (Beth Qadishe), a burial chamber; the Church of theMother of God; the House of Martyrs in the lowest part of the burial chamber; the House of the Apostles, a prayer hall; the Temple of theForty Martyrs, a small chapel; the main church, completed under Emperor Anastasius I; and the Dome ofTheodora.[14]
The main church of the monastery, also known as the Anastasius Church, was begun in 397 by the founders, Mor Samuel and Mor Simon, as a modest house of prayer, and completed in 512 with the patronage of the Byzantine Emperor Anastasius I.[15] Architecturally, the church is a barrel-vaulted structure oriented along a north–south axis. It is notable for its transverse style of construction, a departure from the more typical longitudinal basilica design, as well as for itsmosaics. These mosaics are aniconic, containing no human or animal figures.[16] Where the mosaics have been lost, the missing areas are covered with white mortar.[17]
Also known as the Anasthasian church was begun in 397 by the founders of the monastery of Mor Samuel and Mor Simon(Mor Gabriel monastery) as a simple house of prayer and completed with the support of the Byzantine Emperor Anasthasius I in 512.[15] The main[15] church is a barrel-vaulted church with a north–south accent, also the church is well known for itstransverse style of architecture and the mosaics in the sanctuary of the main church. the Mosaics are aniconic which means that there is no human or animal in the mosaics.[16] The missing parts of the mosaic are covered with white mortar.[17] The mosaics inSaint Catherine's Monastery onMount Sinai and those in Mor Gabriel are the only surviving 6th-centuryByzantine mosaics located to the east ofConstantinople.
The Dome of Theodora, constructed in the early 6th century, rises to 17 metres and is composed of radially layered bricks supported by ashlar masonry and a mortar core. The dome is traditionally associated with EmpressTheodora (497–548), wife of EmperorJustinian I, who was aMiaphysite and a supporter of thenon-Chalcedonians. Records indicate that she visited the monastery of Qartmin and donated funds for the construction of the dome, despite Justinian's imperial policy favoringChalcedon. The building, located at the northwestern corner of the main church, is thought originally to have functioned as abaptistery.[18]
Its structure contains eight arches, a feature laden with symbolic meaning in Christian architecture.Ambrose of Milan wrote "the number eight contains the integrity of rebirth", as the number eight was a symbol of eternity and of theResurrection.[19]
The Church of theVirgin Mary was originally built in the 5th century, though it was destroyed and looted several times throughout its history. The church is reached by passing through a long abbara (vaulted passage) in front of the Dome of Theodora. Its design consists of three arches and three barrel-vaultednaves. The present altar was rebuilt in 1991. An inscription over the entrance records the visit of PatriarchIgnatius Yaqub III in 1965. At times when the greater church was closed, services were conducted in this smaller church.
Beth Qadisheh (Syriac:ܒܝܬ ܩܕܝܫܗ,lit. 'House of Saints') serves as the monastery's burial chamber. Originally known as the House of Martyrs, it was first used for the interment ofChristians martyred in the early centuries of the faith in the region, when Assyrians were adoptingChristianity. Over time, it became the burial place of metropolitans, abbots, and priests. The tomb of St. Gabriel himself is located here.
The clergy were buried in a seated position, facing east, in anticipation of theResurrection, which was believed to come from the east. The tombs are barrel-roofed, made of marble, with one side left open.[19] Tradition holds that as many as 12,000relics of saints and martyrs are preserved in this chamber.[14]
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In modern times, Mor Gabriel Monastery became the centre of a decades-long legal struggle over its very right to exist. The dispute, instigated largely by localKurdish villagers in the surrounding area, revolved around the monastery's land and property rights. In 2008, one villager filed a complaint to theMidyat prosecutor accusing the bishop of being 'engaged in illegal religious and reactionary missionary activities', invoking the words ofMehmed the Conqueror: "cut off the head of anybody who cuts down even a branch from my forest." The complaint targeted forested land near the monastery, which the villagers claimed did not belong to it. Soon after, state surveyors — using old maps and aerial photographs — were dispatched to redraw boundaries. They declared parts of the monastery's wall illegal and reassigned significant tracts of land to three nearby Muslim villages with whom the monastery had long-standing disputes:Yayvantepe,Çandarlı, andEğlence. The monastery was established hundreds of years before these villages were founded.[20] Surveyors also redrew village borders, expanding the territory of three Muslim villages with which the monastery had long feuded.[21]
As land registration was being implemented in southeastern Turkey, the monastery reached an agreement with neighboring villages regarding its borders, but it remained in conflict with another village on the northwest border. The Kurds frequently changed the terms of the agreement by increasing the so-called "charity" fee they were supposed to receive from theAssyrians in exchange for the disputed land, which amounted to bribery for being left alone, in addition to the ongoing economic and psychological abuse that local Assyrians had to endure. The monastery soon faced escalating accusations beyond land ownership. Backed by local representatives of the rulingJustice and Development Party (AKP), villagers submitted petitions alleging 'missionary activities', 'illegal education of children under the age of 12', 'sheltering unidentified people', and even 'attempts to destroy national unity by inciting revolt'. Another reason they gave was that the monastery has 'too much' land for prayer and that land is needed as a meadow for these villages.[20] These claims echoed older tropes ofanti-Christian hostility, but prosecutors chose to pursue only the charge relating to the monastery wall.[22][11]
Although official records had consistently confirmed the monastery's boundaries since 1938, and reaffirmed them in 1950, thecadastral officers succumbed to pressure from surrounding villages and moved the border. Villagers and Kurdish headmen disputed the monastery's ownership, even though the monks produced a signed 1937 agreement supporting their claim. Despite paying taxes on its property for 70 years, the monastery found its claims dismissed by local courts.[23][24]
In 2008, cadastral officers visited the land, and Kurdish men and children from nearby villages gathered with axes and knives to cut down trees on the disputed property. Witnesses from the villages arrived, with one side claiming that the monastery wall marked the border between their village and the monastery (Keferbe), while the Kurdish headman of Keferbe argued that the border was 5 kilometres away from the wall. Despite representatives from the monastery presenting a signed 1937 agreement from the villages supporting their claim, the cadastral officers registered the border 2 kilometres away from the wall. The Assyrians contested this decision in local courts, but their appeal was quickly rejected. The charges against the monastery spread panic in theAssyrian diaspora, prompting activists to launch the "Action Mor Gabriel" movement across European cities to highlight the plight ofAssyrians in Turkey.[22]
The ultimate goal of the "Action Mor Gabriel" movement was not only to challenge the feudal system of the Kurdish aghas that the Assyrians had to endure, but also to enhance their rights in Turkey by being recognised as equal citizens with full agency and as a minority with special rights under theLausanne Treaty. While the Lausanne Treaty would eventually come to include theSyriac/Assyrian people, they still do not enjoy full agency regarding their Turkish citizenship to this day.[11] Archbishop Samuel Aktas toured several local Assyrian villages urging residents to maintain peaceful relations with their Muslim neighbours to avoid further tensions.[25]
By 2009, the case had moved from local courts to municipal courts, and ultimately to theTurkish Supreme Court. At one point, the court ruled in favour of the villages, claiming the monastery land was state forest, and even claiming that the sanctuary was built over the ruins of a mosque — despite the fact that Mor Gabriel was founded in 397, nearly two centuries before the birth ofMuhammad.[26][22]
The dispute, however, took on broader significance as Assyrians began to rebuild their homes in Tur Abdin after decades of diaspora caused by the Assyrian genocide of 1915. Assyrians have been returning to theirhomeland in southeastern Turkey from the diaspora, particularly to the Tur Abdin region, which includes the Mor Gabriel monastery.Kafro, a village bordering the monastery, had no Assyrian residents in 1994, but by 2023 it housed around 50 families who left established lives in Europe to resettle in this underdeveloped area of Turkey.[27] Several hundred Assyrians returned from exile in Western Europe and resettled in Tur Abdin, primarily around the Mor Gabriel monastery. The return migration further inflamed the current conflict, as while returnees spent decades trying to reclaim their abandoned homes and land, neighbouring Kurdish villagers had been grazing their livestock on those properties in the meantime.[28]
Conversely, the growing Assyrian presence in Europe gave the monastery's defenders international visibility, and politicians fromGermany andSweden publicly visited the site in solidarity. Assyrians aim to use the organisational capacity developed during decades in Europe, along with their educational and cultural experiences, to improve living conditions for Assyrians in their homeland and to strengthen prospects for future generations in the event of further return migration.[29] Kurdish villagers reacted with hostility, accusing the monks of 'secret gatherings' and 'illegal activities', and Ankara's leadership grew uneasy with the increased diaspora activism around the recognition of the 1915 massacres as genocide. Then-Prime MinisterRecep Tayyip Erdoğan and PresidentAbdullah Gül, after meeting with Syriac representatives, criticised the diaspora for about the issue and hinted at continued altercations ifgenocide-recognition efforts do not stop: "Your community abroad is talking," they complained to Mor Aktas.[22] TheBritish government, through itsembassy inAnkara, has been monitoring the issue after it was raised by Assyrian organisations.[30]
Erol Dora, the first Syriac Orthodox member of theTurkish parliament, was elected inMardin in 2011 for thePeace and Democracy Party (BDP). A former lawyer for minority foundations, he said: "As the BDP and as theAssyrian people we will do all we can to support the monastery at the international level, because we believe that in this trial we have justice on our side."[31] The monastery eventually took its case to theEuropean Court of Human Rights, transforming the issue from a local property dispute into an internationally discussed minority rights case. This compelled Erdoğan himself to intervene, lest the matter draw further international scrutiny. As part of his 2013 'democratization package', the government announced that the monastery's lands would be restored. In September 2013, the Assembly of Foundations, the top decision-making body of the General Directorate for Foundations, officially approved the return of the confiscated lands.[32][33] Although the government agreed to return 240,000 square metres of land to the Mor Gabriel monastery, approximately 270,000 square metres remain confiscated.[34]
The Mor Gabriel case has become a symbol of the difficult situation forAssyrians in southeastern Turkey, who are caught between conflicts withKurdish villages and the government's long history of not recognising Assyrians as a separate minority under the Treaty of Lausanne. While the return of land was a significant win, it also showed the ongoing challenges that the Syriac Orthodox Church and its communities face in their ancestral homeland. Assyrian organisations in Western Europe have raised the issue with relevant political bodies in several countries, including submitting appeals to members of theEuropean Parliament. Meanwhile, Turkey continues to receive more than €500 million for preparatory measures related toEU candidacy, while the Christian Assyrian minority continues to report harassment and distress.[20]
The issues extend beyond the monastery. Assyrians continue to face difficulties with property and land registration. Numerous court cases involving both individuals and religious institutions are ongoing. Similar tactics were used to expropriate other lands — often belonging to Assyrian owners living abroad and thus less able to contest the seizures — by Kurdish municipal authorities with backing from theAKP-controlled government.[35][36]
Mor Gabriel Monastery is the world's oldest continuously activeAssyrian monastery and remains the residence and administrative centre of theTur Abdin Metropolitan Bishop.[25] Long regarded byAssyrians as "the sun of eastern monasteries",[3] it helped giveTur Abdin the epithet "the secondJerusalem"[3] and "the heartbeat ofAssyrian Orthodoxy for the region".[25] It serves as a religious and social centre for the remainingChristian Assyrians.[20]
The monastery receives tens of thousands of visitors annually (81,897 in 2013), the vast majority non‑local given there were only about 4,000 Assyrians in Mardin that year.[3] It serves as both a religious and social hub for the remaining Christian Assyrians and has been described as a "talisman for Assyrian Christians worldwide".[34] Annual celebrations are held in honour ofSt. Gabriel. Pilgrims — manySyriac Orthodox — come tovenerate St. Gabriel's relics and visit saints' tombs; a miracle is traditionally attributed toSt. Gabriel in which three people were raised from the dead.Muslims andYazidis also visit seeking cures for illnesses or problems.[3]
Life at Mor Gabriel has preserved a remarkable continuity. The monastery is described as "where for over a millennium and a half life has barely changed except that the bishop's secretary now types on a laptop".[37] Visitors are often permitted to stay overnight; accommodation may consist of a simple camp bed on the terrace in summer, with a basic meal in the evening. The heavy steel gates of the fortress-like monastery are locked at sunset and only opened at dawn, except in life-or-death emergencies. At dawn, visitors are invited to attend the liturgy celebrated in the underground church beneath thebelfry.[4] The monastery welcomes visitors from 09:00 to 11:30 in the morning and from 13:00 to 16:30 in the afternoon, where it closes at 16:00 in winter.[19]
The Monastery of Mor Gabriel, historically known as the monastery of Qart-min and also as Deir el-ʿUmr (a shortened version of Dayro-d-Umro d-Mor Shemun Qartmoyo, the monastery of the abode of Mor Shamoun of Qartmin), is...
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