Tag Archives: Nemrut Dag

Magnificent

Qesra Îshaq Paşa or Ishak Pasha Palace, Ağrı Province, Turkey, Ottoman Empire, 17th c.

For a recent poem draft, I looked up the etymology of the word “magnificent” even though I was fairly sure I knew it. Like many words, its meaning has altered a bit over the centuries, but in this case less so than most: from the old French, from Latin, the root words for “great” and “make,” it formerly referred to great-mindedness, courage, nobility [per the Online Etymology Dictionary] and later gained the additional meaning of splendor or costliness; “Meaning ‘greatness of appearance or character, grandeur, glory’ in English is from late 14c.,” whereas later uses of the word carry connotations of architecture, expensive taste, grand works of a more human variety.

The draft I was working on was about Melville and whales, but of course thanks to stopping to look something up, I went down a research rabbit hole and ended up deciding that the magnificence whales possess would be more of the greatness of appearance sort and perhaps was not quite the way I want to describe whales. But the word did put me in mind of some of the monumental temples, mosaics, palaces, castles, and sculptures I saw in Turkey last month. Many of those are “magnificent,” but they act as reminders of how fleeting human magnificence is, in comparison to whales. Whales evolved into their modern form about 4 million years ago, long before humans were modern humans, let alone building palaces or temples to please the gods, intimidate their enemies or their subjects, or glorify and deify their kings.

The photo below is of the temple and perhaps the tomb of Antiochus I of Commagene (because archaeologists have so far discovered no actual tomb, the existence of said tomb is speculative, though the site is considered to be a hierothesion). The top of the hill is not natural but is a gravel tumulus. Human-made. Gravel hauled up the mountain to increase the size of the mountain and deter potential grave-robbers. Who else would do that work but slaves?

https://annemichael.blog/2025/10/20/back-in-time/

I know the theme’s been written into poetry before, but in these times it seems to bear repeating. Here’s an early draft I’ve been working on, in loose blank verse, in which I invoke a famous poet whose poem on the theme has lasted a mere two centuries. But that’s longer than many an empire has endured.

~

Hierothesion (Nemrut Dağ)

Tomb or temple, likely both, one king’s
angling for a pantheon he’d crafted
on his own, as kings will do when empire
hardens in their veins. They turn to stone.
Minions, memorize my name! (like
Ozymandias, as Shelley can attest).

Tourists scale the tumulus and find,
at sunrise, eagles, lions, and Apollo,
gods of brokenness, unhumbled despite
centuries of disregard. Extinct.

We know him not. And what has made us pause
speaks not of his glory but of our dismay:
how much purely human work, slaves’ toil and toll,
it took, interring him this way, high up
and rubble-laid, to raise him above all.

Where are those workers’ bones? We walk on them.
This we know without a temple or a tomb.




Walking

Numerous so-called health and fitness articles continually pop up on my screen, and many of them not only tout the benefits of walking but claim to know how many minutes or miles of walking (or rate of speed and such) are necessary to ward off dementia, keep your heart healthy, your bones in shape, your muscles well-conditioned, your circulatory system moving, your lungs going, or to extend your life. Oh, and relieve stress. And while you are at it you can get a device for your wrist or an app on your cellphone to monitor your pace, steps, heartbeat, etc.

But not everyone can walk. Too many of us forget that, take it for granted–especially “content” developers online angling for clicks. And, while I do like walking, I don’t particularly relish being told how I should go about it. I agree that it would probably be good for me to walk at a brisk pace for an hour every day, and some days I am inclined to do just that. There are other days I want to hike up a hill, or take a pokey amble around my meadow, or wander through a nearby park, or climb Nemrut Dağ just as dawn breaks. Or curl up on the sofa and read a book. I appreciate routine, but not invariable routine.

Autumn happens to be a time of year I like a slow stroll or hike; save the brisk walks for cooler, lousier weather. Now that most of the leaves have fallen, I can spy bird nests and paper-wasp nests (there’s one of those in our tamarack tree; last year, there was one in the Japanese maple). Milkweed puffs are swirling in somewhat chilly air, red berries decorate shrubs and trees. Red-tailed hawks and black buzzards wheel overhead. No reason to churn through the scenery at a rapid pace.

A. R. Ammons wrote an essay titled “A Poem Is a Walk,” in which he describes the physical act of taking a stroll “with” a poem, rhythm, breathing, the stride; he says both a walk and a poem are useless–though you might want to read the essay before agreeing or disagreeing on the uselessness, since his essay is almost a phenomenological argument (and we have to decide what is meant by “useless”). [Note: The essay is paywalled behind University of Arizona’s site, and–oddly–the one legible free version I found is here, from the Università degli Studi di Milano! Well worth reading, though, and in English.]

I think better when I walk slowly and steadily, with pauses to look around. That’s when images come to mind, metaphors, descriptions, sensations, ideas. Sometimes, it is a kind of haiku-walking, generally undirected. I don’t plan to reflect on anything or come up with prompts for poems. And I don’t do it to improve my life expectancy.

I just like to walk. And maybe, a walk is a poem.

Back in time

At Şanlıurfa in the Urfa region, a Kurdish area in eastern Turkey, we stayed two nights after our visit to two amazing, ancient monuments that are really out in the middle of nowhere: Mt Nemrut Dağ (the tomb of Antiochus I) and Göbekli Tepe, a Neolithic site of the Stone Mound Culture, both Unesco World Heritage sites. I remember reading about the discovery of Göbekli Tepe in the early 1990s, when German archaeologist Klaus Schmidt began excavations there; the “buzz” at the time was that these megaliths mark the earliest temple or place of community worship ever recorded [ca. 9000 BC]. Since then, new discoveries unearthed at Göbekli Tepe, as well as discoveries of similar sites (such as Karahan Tepe, which we later visited) in the region, have somewhat altered Schmidt’s original speculations.

It appears now that people lived here at least part of the time, though until these discoveries, historians assumed humans in the pre-pottery Neolithic Era were hunter-gatherer nomads who did not build permanent structures. Our guide told us the current thinking is that the buildings here played some sort of role in preparing young men for adulthood–almost all of the reliefs and statuary portray male figures and male animals. But it is early yet to guess, and besides, we can never know for certain.

But there are cisterns, a system that distributed water through tunnels, containers that have traces of grains and, yes, beer. Back to the argument of which came first to humans: Bread or beer. My money is on beer. *

But to back up a few hours–first, we rose at 5 am so that we could take the circuitous drive up the mountainside to Nemrut Dağ, a relatively youthful site built around 60 BC, presumably by Antiochus I, who was connecting a slew of peoples and cultures together in a kind of Iranian-Hellenic-Armenian-etc. aggregation in a move toward empire at a time of Roman ascendancy. Commagene is the Romanized name used for this ancient region, which was a merger of Persian and Hellenic areas once Alexander the Great’s empire had disintegrated. Antiochus married a Cappadocian princess and had big plans, but his empire did not last long after his death; by 29 BC, his sons had died or been executed.

The path we walked up to get to the tumulus, 6:45am; my photo

And then over time, this huge tomb monument was forgotten until its rediscovery in the 1880s. The region feels deserted and surreal, and the climb up to the tumulus–though there is now a partially paved path–is long, the wind swirling around, full of dust. My sunhat blew off my head even though I had a neck strap. I guess that was my offering to the ancient king.

What an astonishing place it is, especially at dawn, and despite a fair but not overwhelming number of tourists.

~

Monuments are a step toward writing: they tell stories, written in stone with picture images, because the stories we tell or sing with our human voices don’t leave much of a record for cultures other than our own. I found myself wondering what the poets of these ancient places said or sang, and how their language sounded, and whether I would feel exhilarated or moved by those lays had I been there.

And at Göbekli Tepe, when I learned about the cisterns that contained beer, I thought of a poem I’d written some years ago after visiting a Mesopotamian exhibit at the Penn Museum in Philadelphia. So with a bit of awe and a bit of tongue in cheek, I’ll post it here. [It initially appeared in Mezzo Cammin.]

~

*Porter, Stout, & Mesopotamian Deity

Sisters, let us raise a glass
to agriculture, to dark brew
made possible by wooden hoes,
by seed-gatherers: me and you,
our aunts, foremothers, those
who stayed, patient, and grew
grains, diverted rain, winnowed,
boiled, fermented mash, who
certainly invented ale. For we
descend from goddess Ninkasi
who nourished babies through
breast milk fortified by beer
and whose forgotten virtue
we revive, consuming her.

~~

Thanks to copyright-free photos from Pexels since my own photos are snapshots taken with an out of date cell phone.