카이마클리 지하도시(튀르키예어: Kaymaklı; 언어 오류(cpg): Ανακού)는 튀르키예중앙아나톨리아 지역의 네브셰히르주 카이마클리 요새 안에 있다.[1] 1964년 관광객에게 처음 개방된 이 마을은 네브셰히르에서 니데로 가는 길에 있는 네브셰히르에서 약 19km 떨어져 있다.
역사
고대 이름은 에네구프였다. 튀르키예 문화부에 따르면, 동굴은 기원전 8세기에서 7세기에 프리기아인이라는 인도-유럽계 민족에 의해 부드러운 화산암에 처음 건설되었을 수 있다.[2]그리스인이 이 지역을 식민지화한 후[3]프리기아어는 고대 로마 시대에 점차 사라지고 그리스어로 대체되었으며[4] 이와 관련이 있었다.[5]
이 도시는 동로마 제국 시대에 크게 확장되고 깊어졌는데, 4세기에 걸친 아랍-동로마 전쟁(780~1180) 동안 무슬림아랍의 습격으로부터 보호하기 위해 사용되었다.[6][7] 이 도시는 8–9 km (5.0–5.6 mi) 길이의 터널을 통해 데린쿠유 지하도시와 연결되어 있었다.[8] 이 지하 정착지에서 발견된 일부 유물은 서기 5세기에서 10세기 사이의 중기 동로마 시대에 속한다. 이 도시는 14세기에 티무르의 몽골인 침략으로부터 보호하기 위해 기독교 주민들에 의해 계속 사용되었다.[9][10]
이 지역이 페르시아의 셀주크 튀르크에 함락된 후, 이 도시는 튀르키예 무슬림 통치자들로부터 피난처(그리스어: καταφύγια kataphúgia[*])로 사용되었으며, 20세기 후반까지도 오스만 튀르키예 통치자들에 의해 이제 룸('동로마인')이라고 불리는 주민들은 주기적인 오스만 박해의 물결을 피하기 위해 지하 도시를 계속 사용했다.[11] 1909년부터 1911년까지 카파도키아 그리스인에 대한 연구를 수행한 케임브리지 언어학자 리처드 맥길리브레이 도킨스는 1909년에 다음과 같이 기록했다.
최근 아다나 학살 소식이 전해졌을 때, 악소 주민들의 대부분은 이 지하 방공호로 피신했고, 며칠 밤 동안은 지상에서 잠을 자려 하지 않았다.[12]
마을의 집들은 지하 도시의 약 100여 개 터널을 중심으로 지어졌다. 이 터널은 오늘날에도 저장 공간, 마구간, 그리고 지하실로 사용되고 있다. 카이마클리 지하 도시는 구조와 배치가 데린쿠유 지하도시와 다르다. 터널은 더 낮고 좁으며 경사가 더 가파르다. 관광객에게 개방된 4개의 층은 각각 환기구를 중심으로 공간이 구성되어 있다. 이는 각 방이나 개방된 공간의 설계가 환기 가능성에 따라 달라진다는 것을 의미한다.
여러 층을 한 번에 보여주는 모습.
1층에는 마구간이 있다. 마구간의 작은 크기는 아직 개방되지 않은 구역에 다른 마구간이 존재할 수 있음을 나타낸다. 마구간 왼쪽에는 맷돌 문이 있는 통로가 있다. 이 문은 교회로 이어진다. 마구간 오른쪽에는 방들이 있는데, 아마도 생활 공간이었을 것이다.
2층에는 신랑 (건축)과 두 개의 후진 (건축)이 있는 교회가 있다. 후진 앞에는 세례대가 있고, 벽을 따라 양 옆에는 좌석 플랫폼이 있다. 이곳 무덤에 안치된 사람들의 이름이 교회 옆에 위치한 무덤의 이름과 일치하는데, 이는 이 무덤들이 종교인들의 것이었음을 뒷받침한다. 교회 층에는 일부 생활 공간도 있다.
카이마클리에서 냉동 구리 가공에 사용된, 여러 구멍이 있는 안산암(화산암)의 놀라운 블록 형태.
3층에는 지하 단지에서 가장 중요한 구역인 저장 공간, 포도주 또는 기름 압착기, 주방이 있다. 이 층에는 또한 양각 무늬가 있는 놀라운 안산암 블록이 있다. 최근에 이 돌이 냉간 구리 가공에 사용되었다는 것이 밝혀졌다.[14] 이 돌은 단지 내의 안산암 층에서 채석되었다. 금속공학에 사용하기 위해 돌에 57개의 구멍이 새겨졌다.
그 기술은 각 구멍(지름 약 10 센티미터 (3.9 in))에 구리를 넣은 다음 광석을 망치로 박아 넣는 것이었다. 구리는 아마 악사라이와 네브셰히르 사이에서 채굴되었을 것이다. 이 광산은 카파도키아 지역에서 가장 오래된 정착지인 아시클리 회윅(Aşıklı Höyük)에서도 사용되었다.
4층에 많은 저장실과 토기 항아리 공간이 있는 것은 어느 정도의 경제적 안정성을 나타낸다. 카이마클리는 이 지역에서 가장 큰 지하 정착지 중 하나이다. 이렇게 제한된 공간에 넓은 저장 공간이 할당된 것은 지하에서 많은 인구를 부양해야 할 필요성을 나타내는 것으로 보인다.
↑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."
↑Avi-Yonah, Michael (1978). 《Hellenism and the East: Contacts and Interrelations from Alexander to the Roman Conquest》. University Microfilms International. 119쪽. ISBN978-0-8357-0301-7. The Ptolemies also kept close control of the cities on their domain, but as - apart from Naucratis - their cities were new foundations, the relations between them and their cities belong properly to the next subject to be dealt with, the foundation of new cities … Between these two areas cities were set up along the old Persian 'royal road' from Sardis to Cilicia. This strip of Greek colonies was located between the mountainous regions of Pisidia, Cilicia and Cappadocia, which remained largely unconquered or were ruled by native vassals. Another row of cities lined the seacoast from Rhodes eastwards.
↑Woodard, Roger D. The Ancient Languages of Asia Minor. Cambridge University Press, 2008, ISBN0-521-68496-X, p. 72. "Unquestionably, however, Phrygian is most closely linked with Greek."
↑Horrocks, Geoffrey C. (2010). 《Greek: A History of the Language and Its Speakers》. John Wiley & Sons. 403쪽. ISBN978-1-4051-3415-6. None the less, at the beginning of the 20th century, Greek still had a strong presence in Silli north-west of Konya (ancient Ikonion), in Pharasa and other villages in the region drained by the Yenice river (some 100km south of Kayeri, ancient Caesarea), and in Cappadocia proper, at Arabison (Arapsu/Gulsehir) northwest of Nevşehir (ancient Nyssa), and in the large region south of Nevşehir as far down as Nigde and Bor (close to ancient Tyana). This whole area, as the home of St Basil the Great (329–379), his brother St Gregory of Nyssa (335–394) and his friend St Gregory of Nazianzos (330–389), was of great importance in the early history of Christianity, but is perhaps most famous today for the extraordinary landscape of eroded volcanic tufa in the valleys of Goreme, Ihlara and Soganh, and for the churches and houses carved into the 'fairy chimneys' to serve the Christian population in the middle ages. Many of the rock-cut churches, which range in date from the 6th to the 13th centuries, contain magnificent frescos. Away from the valleys, some of the villages have vast underground complexes containing houses, cellars, stables, refectories, cemeteries and churches, affording protection from marauding Arabs in the days when the Byzantine empire extended to the Euphrates, and serving later as places of refuge from hostile Turkish raiders. The most famous of these are at Kaymakli and Derinkuyu, formerly the Greek villages of Anaku (Inegi) and Malakopi (Melagob), where the chambers extended down over several levels of depths of up to 85 metres.
↑ 가나Darke, Diana (2011). 《Eastern Turkey》. Bradt Travel Guides. 139–140쪽. ISBN978-1-84162-339-9. 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.
↑Martin, Anthony J. (2017년 2월 7일). 《The Evolution Underground》. Simon and Schuster. ISBN978-1-68177-375-9. Nevertheless, probably the greatest enemy in day-to-day underground living in Cappadocia was boredom. For instance, did these people feel isolated from other communities by living underground? Maybe, but this potential problem was solved by the people of Derinkuyu building an 8–9-kilometer (5-mile) long tunnel that joined with another underground city, Kaymakli. Kaymakli was wider than Derinkuyu but also shallower; still, it had eight levels below ground. Its ventilation shaft was deeper than the one at Derinkuyu, at about 80 meters (260 feet) long, but Kaymakli otherwise resembled Derinkuyu by having many small and large chambers, a food-storage room, and an all-important winery.
↑Kinross, Baron Patrick Balfour (1970). 《Within the Taurus: a journey in Asiatic Turkey》. J. Murray. 168쪽. ISBN978-0-7195-2038-9. 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. 17쪽. 2014년 10월 25일에 확인함. ... these excavations are referred to as long ago as the campaigns of Timour Beg, one of whose captains was sent to hunt out the inhabitants of Kaisariyeh, who had taken refuge in their underground dwellings, and was killed by an arrow shot through the hole in one of the doors.
↑Dawkins, R. M. (1916). 《Modern Greek in Asia Minor: A study of dialect of Silly, Cappadocia and Pharasa》. Cambridge University Press. 16쪽. 2014년 10월 25일에 확인함. ... their use as places of refuge in time of danger is indicated by their name καταφύγια, and when the news came of the recent massacres at Adana [in 1909], a great part of the population at Axo took refuge in these underground chambers, and for some nights did not venture to sleep above ground.
↑Rodley, Lyn (2010). 《Cave Monasteries of Byzantine Cappadocia》. Cambridge University Press. 1쪽. ISBN978-0-521-15477-2. 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 Atatürk; 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.
