Μαλακοπή Καππαδοκίας

Μαλακοπή Καππαδοκίας
	Μαλακοπή Καππαδοκίας 38°22′27″N 34°44′1″E
Χώρα	Τουρκία
Διοικητική υπαγωγή	Επαρχία Νεβσεχίρ
Υψόμετρο	1.300 μέτρα
Πληθυσμός	20.786 (2018)
Ζώνη ώρας	UTC+03:00
Ιστότοπος	Επίσημος ιστότοπος
	Σχετικά πολυμέσα
	δεδομένα (π • σ • ε )

Η Μαλακοπή Καππαδοκίας («βαθύ πηγάδι», σημερινό όνομα Ντερίνκογιου) είναι πόλη και επαρχία της επαρχίας Νεβσεχίρ της περιοχής της Κεντρικής Ανατολίας της Τουρκίας. Σύμφωνα με την απογραφή του 2010, ο πληθυσμός της επαρχίας είναι 22.114 άτομα από τους οποίους οι 10.679 ζουν στην πόλη του Ντερίνκογιου.^[1]^[2] Η περιοχή καλύπτει έκταση 445 τ.χλμ.,^[3] και το μέσο υψόμετρο είναι 1.300 μέτρα με το υψηλότερο σημείο να είναι το όρος Ερτάς στα 1.988 μέτρα.

Ευρισκόμενη στην Καππαδοκία, η Μαλακοπή είναι γνωστή για τη μεγάλη πολυεπίπεδη υπόγεια πόλη της Μαλακοπής, σημαντικό τουριστικό αξιοθέατο. Η περιοχή της Καππαδοκίας, όπου βρίσκεται η Μαλακοπή, περιέχει πολλές ιστορικές υπόγειες πόλεις, σκαλισμένες σε ένα μοναδικό γεωλογικό σχηματισμό. Στην περιοχή ανάμεσα στη Καισάρεια και το Νεβσεχίρ έχουν βρεθεί πάνω από 200 υπόγειες πόλεις με τουλάχιστον δύο επίπεδα, με περίπου 40 από αυτές να έχουν τουλάχιστον τρία επίπεδα. Οι τρωγλοδυτικές πόλεις στη Μαλακοπή και το Καϊμακλί περιέχουν δύο από τα καλύτερα παραδείγματα υπόγειων κατοικιών.

Ιστορία

Η αρχαιότερη γραπτή πηγή για υπόγειες κατασκευές είναι τα γραπτά του Ξενοφώντα. Στο Ανάβασις αναφέρει ότι οι άνθρωποι που ζουν στην Ανατολία είχαν ανασκάψει τα σπίτια τους υπόγεια, ζώντας σε καταλύματα αρκετά μεγάλα για να χωρέσουν την οικογένεια, τα κατοικίδια ζώα και τις προμήθειες αποθηκευμένων τροφίμων.^[4] Οι δύο πρώτοι όροφοι της υπόγειας πόλης της Μαλακοπής χρονολογούνται από αυτή την πρώιμη περίοδο.

Από τη Βυζαντινή εποχή (4ο αιώνα μ.Χ.) έως το 1923 η Μαλακοπή ήταν γνωστή από τους Καππαδόκες κατοίκους ως Μαλακοπέα.^[5] Η υπόγεια πόλη επεκτάθηκε σε μεγάλο βαθμό κατά τη μέση Βυζαντινή περίοδο για να χρησιμεύσει ως καταφύγιο από τις επιδρομές των Ουμαγιαδικών Αραβικών και Αβασιδικών στρατευμάτων κατά τη διάρκεια των Αραβοβυζαντινών πολέμων (780-1180). Η πόλη περιείχε καταστήματα τροφίμων, κουζίνες, πάγκους, εκκλησίες, πρέσες λαδιού και κρασιού, φρεάτια, πηγάδια, και ένα θρησκευτικό σχολείο. Η υπόγεια πόλη της Μαλακοπής έχει τουλάχιστον οκτώ επίπεδα και βάθος 85 μ. και θα μπορούσε να φιλοξενήσει χιλιάδες ανθρώπους. Η πόλη συνέχισε να χρησιμοποιείται ως προστασία από τις μογγολικές επιδρομές του Ταμερλάνου τον 14ο αιώνα.^[6]^[7] Μετά την κατάληψη της περιοχής από τους Οθωμανούς οι πόλεις χρησιμοποιήθηκαν ως καταφύγια. Ακόμη και τον 20ό αιώνα οι κάτοικοι της πόλης, οι Έλληνες της Καππαδοκίας, εξακολουθούσαν να χρησιμοποιούν τις υπόγειες αίθουσες για να ξεφύγουν από περιοδικά κύματα Οθωμανικών διώξεων.^[8] Τελικά όταν υποχρεώθηκαν να φύγουν το 1923 με την ανταλλαγή πληθυσμών μεταξύ Ελλάδας και Τουρκίας οι σήραγγες εγκαταλείφθηκαν.^[9]^[10]

Εικόνες

Σκάλα στην υπόγεια πόλη της Μαλακοπής, Καππαδοκία, Τουρκία
Πέτρινη πόρτα στην υπόγεια πόλη της Μαλακοπής, Καππαδοκία, Τουρκία
Αίθουσα στην υπόγεια πόλη της Μαλακοπής, Καππαδοκία, Τουρκία

Δείτε επίσης

Σημειώσεις

↑ Statistical Institute^{[νεκρός σύνδεσμος]}
↑ GeoHive. «Statistical information on Turkey's administrative units». Ανακτήθηκε στις 14 Απριλίου 2008.
↑ Statoids. «Statistical information on districts of Turkey». Ανακτήθηκε στις 14 Απριλίου 2008.
↑ Xen. An. 4.5.24-7.
↑ Peter Mackridge, "Some Pamphlets on Dead Greek Dialects': R.M. Dawkins and Modern Greek Dialectology", 1990. p. 205. "Anyone who attempts to find the Greek villages of Cappadocia today, either on the map or on the ground, is first faced by the problem that their names have been obliterated, a chauvinistic practice not only prevalent in modern Turkey, but practiced in Greece as well. Visitors to the so-called 'underground cities' at Kaymakli and Derinkuyu have difficulty in ascertaining that until 1923 they were called Anaku and Malakopi respectively (the latter being the Μαλακοπαία of Theophanes. Once located, however, these villages bear obvious traces of their Greek Christian past in the shape of sizable churches (some of which have been converted into mosques and are therefore well preserved, but with their frescoes covered with whitewash), and a number of rather elegant houses, whose Greekness is betrayed only by the initials and dates (usually about ten years before the 1923 exchange of populations."
↑ Kinross, Baron Patrick Balfour (1970). Within the Taurus: a journey in Asiatic Turkey. J. Murray. σελ. 168. ISBN 978-0-7195-2038-9. Its inhabitants were Cappadocian Greeks, who may have found a refuge here, perhaps from Roman, from Iconoclast, or later from Turkish and Mongol threats. Urgup itself was the Byzantine Prokopion; the Emperor Nicephoros Phocas is said to have passed this way, after his Cilician campaign; and the neighborhood was populous enough to support, at different times, a number of bishoprics.
↑ Dawkins, R.M. (1916). Modern Greek in Asia Minor. A study of dialect of Silly, Cappadocia and Pharasa. Cambridge University Press. σελ. 17. Ανακτήθηκε στις 25 Οκτωβρίου 2014.
↑ Dawkins, R.M. (1916). Modern Greek in Asia Minor. A study of dialect of Silly, Cappadocia and Pharasa. Cambridge University Press. σελ. 16. Ανακτήθηκε στις 25 Οκτωβρίου 2014.
↑ Darke, Diana (2011). Eastern Turkey. Bradt Travel Guides. σελίδες 139–140. ISBN 978-1-84162-339-9. The area became an important frontier province during the 7th century when Arab raids on the Byzantine Empire began. By now the soft tufa had been tunneled and chambered to provide underground cities where a settled if cautious life could continue during difficult times. When the Byzantines re-established secure control between the 7th and 11th centuries, the troglodyte population surfaced, now carving their churches into rock faces and cliffs in the Goreme and Sogamli areas, giving Cappadocia its fame today. […] At any rate here they flourished, their churches remarkable for being cut into the rock, but interesting especially for their paintings, relatively well preserved, rich in coloring, and with an emotional intensity lacking in the formalism of Constantinople; this is one of the few places where paintings from the pre-iconoclastic period have survived. Icons continued to be painted after the Seljuk conquest of the area in the 11th century, and the Ottoman conquest did not interfere with the Christian practices in Cappadocia, where the countryside remained largely Greek, with some Armenians. But decline set in and Goreme, Ihlara and Soganli lost their early importance. The Greeks finally ending their long history here with the mass exchange of populations between Turkey and Greece in 1923.
↑ Rodley, Lyn (2010). Cave Monasteries of Byzantine Cappadocia. Cambridge University Press. σελ. 1. ISBN 978-0-521-15477-2. The tenth-century historian Leo the Deacon records a journey to Cappadocia made by Nikephoros Phokas shortly before he became emperor. Perhaps to recapture the attention of readers beginning to tire of troop movements he also offers a scrap of information about a curiosity of the region to which the emperor was heading: its inhabitants were once called troglodytes, because ‘they went underground in holes, clefts and labyrinths, as it were in dens and burrows’. This brief note was probably not based on first-hand knowledge but it might have been prompted by an awareness of the vast number of rock-cut cavities in an area to the west and southwest of Kaisareia (Kayseri of modern Turkey). Had Leo been more inclined to garrulous digression (or perhaps just better informed), he might have supplied more details of the troglodyte region and the task of bringing scholarly order to the hundreds of rock-cut monuments and other cavities in the area might have been much similar. … At this time the region was still inhabited by a mixed population of Turkish-speaking Moslems and Greek-speaking Christians. The latter group left for Greece in the early 1920s, during an exchange of population of minorities that was part of the radical social re-ordering initiated by Kemal Ataturk; they were replaced by Turks from Greece, mostly from Thrace. In the two decades before this upheaval, however, members of the local Greek population acted as guides to Guillaume de Jerphanion, who made several visits to the volcanic valleys and wrote his meticulous descriptions of many painted Byzantine rock-cut churches.

Παραπομπές

Falling Rain Genomics, Inc. «Geographical information on Derinkuyu, Turkey». Ανακτήθηκε στις 14 Απριλίου 2008.
Governorship of Derinkuyu, Turkey. «General information on Derinkuyu, Nevşehir» (στα Turkish). Αρχειοθετήθηκε από το πρωτότυπο στις 30 Ιουνίου 2008. Ανακτήθηκε στις 14 Απριλίου 2008. CS1 maint: Μη αναγνωρίσιμη γλώσσα (link)

Εξωτερικοί σύνδεσμοι

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Μαλακοπή Καππαδοκίας

Επίσημη ιστοσελίδα του επαρχιακού κυβερνήτη (Τουρκικά)
Επίσημη ιστοσελίδα του επαρχιακού δήμου (Τουρκικά)

[die-1] Statistical Institute^{[νεκρός σύνδεσμος]}

[2] GeoHive. «Statistical information on Turkey's administrative units». Ανακτήθηκε στις 14 Απριλίου 2008.

[3] Statoids. «Statistical information on districts of Turkey». Ανακτήθηκε στις 14 Απριλίου 2008.

[4] Xen. An. 4.5.24-7.

[5] Peter Mackridge, "Some Pamphlets on Dead Greek Dialects': R.M. Dawkins and Modern Greek Dialectology", 1990. p. 205. "Anyone who attempts to find the Greek villages of Cappadocia today, either on the map or on the ground, is first faced by the problem that their names have been obliterated, a chauvinistic practice not only prevalent in modern Turkey, but practiced in Greece as well. Visitors to the so-called 'underground cities' at Kaymakli and Derinkuyu have difficulty in ascertaining that until 1923 they were called Anaku and Malakopi respectively (the latter being the Μαλακοπαία of Theophanes. Once located, however, these villages bear obvious traces of their Greek Christian past in the shape of sizable churches (some of which have been converted into mosques and are therefore well preserved, but with their frescoes covered with whitewash), and a number of rather elegant houses, whose Greekness is betrayed only by the initials and dates (usually about ten years before the 1923 exchange of populations."

[Kinross,_Baron_Patrick_Balfour_1970_168-6] Kinross, Baron Patrick Balfour (1970). Within the Taurus: a journey in Asiatic Turkey. J. Murray. σελ. 168. ISBN 978-0-7195-2038-9. Its inhabitants were Cappadocian Greeks, who may have found a refuge here, perhaps from Roman, from Iconoclast, or later from Turkish and Mongol threats. Urgup itself was the Byzantine Prokopion; the Emperor Nicephoros Phocas is said to have passed this way, after his Cilician campaign; and the neighborhood was populous enough to support, at different times, a number of bishoprics.

[7] Dawkins, R.M. (1916). Modern Greek in Asia Minor. A study of dialect of Silly, Cappadocia and Pharasa. Cambridge University Press. σελ. 17. Ανακτήθηκε στις 25 Οκτωβρίου 2014.

[8] Dawkins, R.M. (1916). Modern Greek in Asia Minor. A study of dialect of Silly, Cappadocia and Pharasa. Cambridge University Press. σελ. 16. Ανακτήθηκε στις 25 Οκτωβρίου 2014.

[Darke,_Diana_2011_139-140-9] Darke, Diana (2011). Eastern Turkey. Bradt Travel Guides. σελίδες 139–140. ISBN 978-1-84162-339-9. The area became an important frontier province during the 7th century when Arab raids on the Byzantine Empire began. By now the soft tufa had been tunneled and chambered to provide underground cities where a settled if cautious life could continue during difficult times. When the Byzantines re-established secure control between the 7th and 11th centuries, the troglodyte population surfaced, now carving their churches into rock faces and cliffs in the Goreme and Sogamli areas, giving Cappadocia its fame today. […] At any rate here they flourished, their churches remarkable for being cut into the rock, but interesting especially for their paintings, relatively well preserved, rich in coloring, and with an emotional intensity lacking in the formalism of Constantinople; this is one of the few places where paintings from the pre-iconoclastic period have survived. Icons continued to be painted after the Seljuk conquest of the area in the 11th century, and the Ottoman conquest did not interfere with the Christian practices in Cappadocia, where the countryside remained largely Greek, with some Armenians. But decline set in and Goreme, Ihlara and Soganli lost their early importance. The Greeks finally ending their long history here with the mass exchange of populations between Turkey and Greece in 1923.

[Rodley,_Lyn_2010_1-10] Rodley, Lyn (2010). Cave Monasteries of Byzantine Cappadocia. Cambridge University Press. σελ. 1. ISBN 978-0-521-15477-2. The tenth-century historian Leo the Deacon records a journey to Cappadocia made by Nikephoros Phokas shortly before he became emperor. Perhaps to recapture the attention of readers beginning to tire of troop movements he also offers a scrap of information about a curiosity of the region to which the emperor was heading: its inhabitants were once called troglodytes, because ‘they went underground in holes, clefts and labyrinths, as it were in dens and burrows’. This brief note was probably not based on first-hand knowledge but it might have been prompted by an awareness of the vast number of rock-cut cavities in an area to the west and southwest of Kaisareia (Kayseri of modern Turkey). Had Leo been more inclined to garrulous digression (or perhaps just better informed), he might have supplied more details of the troglodyte region and the task of bringing scholarly order to the hundreds of rock-cut monuments and other cavities in the area might have been much similar. … At this time the region was still inhabited by a mixed population of Turkish-speaking Moslems and Greek-speaking Christians. The latter group left for Greece in the early 1920s, during an exchange of population of minorities that was part of the radical social re-ordering initiated by Kemal Ataturk; they were replaced by Turks from Greece, mostly from Thrace. In the two decades before this upheaval, however, members of the local Greek population acted as guides to Guillaume de Jerphanion, who made several visits to the volcanic valleys and wrote his meticulous descriptions of many painted Byzantine rock-cut churches.

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