الرئيسيةعريقبحث

مدينة ديرنكويو تحت الأرض

تُعتبر مدينة ديرنكويو تحت الأرض بأنها مدينة من عدة طوابق تحت سطح الأرض في منطقة ديرنكويو ضمن محافظة نوشهر في تركيا، وتصل إلى عمق 60 متر (200 قدم). تعد كبيرة بما يكفي لاستيعاب 20 ألف شخص مع مواشيهم ومخازن طعامهم. تُصنف هذه المدينة بأنها أكبر مدينة تحت الأرض تم التنقيب عنها في تركيا، وهي واحدة من عدة مجمعات تحت سطح الأرض في كبادوكيا.

الميزات

يمكن إغلاق مدينة ديرنكويو تحت سطح الأرض من الداخل وذلك باستخدام أبواب حجر كبيرة. بالإمكان إغلاق كل باب على حدى. يمكن أن تحوي المدينة ما يصل إلى غاية 20 ألف نسمة، وفيها وسائل راحة موجودة في مجمعات أخرى تحت الأرض في أرجاء كبادوكيا مثل معاصر النبيذ والزيت والأقبية والإسطبلات وغرف التخزين وغرف الطعام ومصالٍ كنسية. توجد غرفة فسيحة بسقف معقود في الطابق الثاني في ديرنكويو حصريًا.[1]

لقد قيل أن هذه الغرفة كانت تُستخدم كمدرسة دينية بينما كانت الغرف الموجودة في الشمال مخصصة للدراسة. تبدأ سلاسل السلالم العمودية من الطابق الثالث والرابع وتؤدي إلى كنيسة صليبية في الطابق الأدنى (الخامس). يبدو أن عمود التهوية الضخم بطول 55 متر (180 قدم) قد استُخدم أيضًا. أمّن هذا العمود المياه للقرويين في الأعلى ولأولئك المختبئين عندما لا يكون العالم الخارجي متاحًا.

تاريخها

تقول وزارة الثقافة التركية أنه لابد أن الفريجيين قد بنوا الكهوف في بادئ الأمر في الصخور البركانية بمنطقة كبادوكيا في القرن السابع والثامن قبل الميلاد،[2] وكان الفريجيون من الشعوب الهندية الأوروبية. تُوفيت اللغة الفريجية في العصور الرومانية وحلت مكانها نسيبتها المقربة وهي اللغة اليونانية،[3] وفي هذا الوقت، وسع السكان المسيحيون الكهوف إلى بنى عميقة مؤلفة من طوابق عديدة وأضافوا المصالي المسيحية والنقوش اليونانية.[4]

تشكلت مدينة ديرنكويو في الكامل ضمن الحقبة البيزنطية عندما استُخدمت بشكل كبير كوسيلة حماية من العرب المسلمين خلال الحروب الإسلامية البيزنطية (780 – 1180). ارتبطت المدينة بمدن أخرى تحت سطح الأرض وذلك من خلال أنفاق بطول عدة كيلومترات (أميال). اكتٌشفت بعض القطع الأثرية في هذه المستوطنات تحت سطح الأرض وتبين أنها تعود إلى الفن البيزنطي بين القرن الخامس والعاشر. تابع المسيحيون الأصليون استخدام هذه المدن كوسيلة حماية من اعتداءات المغول على تيمور في القرن الرابع عشر. بعد سقوط المنطقة على يد العثمانيين، استُخدمت المدن ملاجئ للسكان الأصليين من الحكام المسلمين الأتراك.[5]

بحلول القرن العشرين، كان السكان المحليون اليونانيون الكبادوكيون مستمرين باستخدام المدن تحت الأرض للفرار من أمواج الحروب الدورية. وعلى سبيل المثال، كان ريتشارد ماجيلفراي دوكينز لغويًا من جامعة كامبرديج وأجرى بحثًا منذ عام 1909 إلى عام 1911 على اليونان الكبادوكيين الناطقين باللغة الأصلية في تلك المنطقة وسجل حصول حدث من هذا النوع في عام 1909: «عندما جاءت الأخبار عن المذابح الحديثة في أضنة لجأ كم كبير من الناس في آكسو إلى هذه الغرف تحت الأرض، وفي بعض الليالي لم يغامروا بالنوم فوق سطح الأرض».[6][7]

في عام 1923، طُرد السكان المسيحيون في المنطقة من تركيا وانتقلوا إلى اليونان بموجب اتفاقية التبادل السكاني بين اليونان وتركيا وعندها هُجرت الأنفاق.[8]

في عام 1963، اكتُشفت الأنفاق مجددًا بعد أن وجد أحد سكان المنطقة غرفة غريبة وراء جدار في منزله. وكشف الحفر الإضافي وجود طريق إلى شبكة الأنفاق.[9][10]

وفي عام 1969، افتُتح الموقع للزوار وفي ذاك الوقت كان من السهل الوصول إلى نحو نصف المدينة الموجودة تحت سطح الأرض.

المراجع

  1. "Derinkuyu Underground City". Nevşehir Province. مؤرشف من الأصل في 09 يناير 2007.
  2. Turkish Department of Culture - تصفح: نسخة محفوظة 18 فبراير 2020 على موقع واي باك مشين.
  3. Swain, Simon; Adams, J. Maxwell; Janse, Mark (2002). Bilingualism in Ancient Society: Language Contact and the Written Word. Oxford: Oxford University Press. صفحات 246–266.  .
  4. Darke, Diana (2011). Eastern Turkey. Bradt Travel Guides. صفحات 139–140.  . 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 Soganli 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 الدولة السلجوقية 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.
  5. Horrocks, Geoffrey C. (2010). Greek: A History of the Language and Its Speakers. John Wiley & Sons. صفحة 403.  . 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 100 km south of Kayseri, ancient Caesarea), and in Cappadocia proper, at Arabison (Arapsu/Gulsehir) north-west of Nevsehir (ancient Nyssa), and in the large region south of Nevsehir as far down as Nigde and Bor (close to ancient Tyana). This whole area, as the home of St Basil the Great (329–79), his brother St Gregory of Nyssa (335–94) and his friend St Gregory of Nazianzos (330–89), 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.
  6. Kinross, Baron (1970). Within the Taurus: a Journey in Asiatic Turkey. J. Murray. صفحة 168.  . Its inhabitants were يونانيون كبادوكيون, 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. McG. (1916). Modern Greek in Asia Minor. A study of dialect of Silly, Cappadocia and Pharasa. Cambridge University Press. صفحة 17. مؤرشف من الأصل في 20 نوفمبر 201825 أكتوبر 2014. 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.
  8. Dawkins, R. McG. (1916). Modern Greek in Asia Minor. A study of dialect of Silly, Cappadocia and Pharasa. Cambridge University Press. صفحة 16. مؤرشف من الأصل في 20 نوفمبر 201825 أكتوبر 2014. their use as places of refuge in time of danger is indicated by their name καταφύγια, and when the news came of the recent مجزرة أضنة [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.
  9. Rodley, Lyn (2010). Cave Monasteries of Byzantine Cappadocia. Cambridge University Press. صفحة 1.  . The tenth-century historian Leo the Deacon records a journey to Cappadocia made by نقفور الثاني 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.
  10. Oberheu, Susanne; Wadenpohl, Michael (2010). Cappadocia. BoD. صفحات 270–1.  . On May 1st, 1923, the agreement on the exchange of the Turkish and Greek minorities in both countries was published. A shock went through the ranks of the people affected – on both sides. Within a few months they had to pack their belongings and ship them or even sell them. They were to leave their homes, which had also been their great-grandfathers’ homes, they were to give up their holy places and leave the graves of their ancestors to an uncertain fate. In Cappadocia, the villages of Mustafapasa, Urgup, Guzelyurt and Nevsehir were the ones affected most by this rule. Often more than half the population of a village had to leave the country, so that those places were hardly able to survive…The Greeks form Cappadocia were taken to Mersin on the coast in order to be shipped to Greece from there. But they had to leave the remaining part of their belongings behind in the harbor. They were actually promised that everything would be sent after them later, but corrupt officials and numberless thieves looted the crammed storehouses, so that after a few months only a fraction of the goods or even nothing at all arrived at their new home….Today the old houses of the Greek people are the only testimony that reminds us of them in Cappadocia. But these silent witnesses are in danger, too. Only a few families can afford the maintenance of those buildings….

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