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1
Lemaigre, Demesnil Nicole. "L'architecture religieuse rupestre en Cappadoce jusqu'au milieu du IXème siècle". Paris 1, 2000. http://www.theses.fr/2000PA010622.
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Située au centre de l'actuelle Turquie, la Cappadoce est particulièrement riche en vestiges archéologiques de l'époque byzantine (Vème-XIIIème siècles). Alors que les monuments étudiés restent encore aujourd'hui les églises médiévales, notre travail a porté sur l'exploration des formes architecturales et des décors architectoniques et sculptés des établissements rupestres antérieurs au Xème siècle. Nos recherches sur le terrain nous ont permis de constituer un corpus de 50 monuments - églises et leurs salles annexes, ensembles funéraires et monastères - échelonnés entre le Vème et le IXème siècle. Nous avons opté pour une présentation géographique autour de sept sites ou sont regroupées les installations rupestres, de la région d'Avanos au nord jusqu'à la vallée de Soganli au sud, excluant volontairement la Cappadoce occidentale (région du Hasan Dagi). L'analyse de cette documentation, en partie inédite, nous a permis de dégager les principales caractéristiques d'une architecture rupestre riche en références au vocabulaire de l'architecture construite, que ce soit celle de la région même ou celle d'un espace géographique plus large, celui des provinces orientales de l'empire. À travers la question de la circulation des modèles et des artisans a été abordée l'étude des moyens techniques et économiques des commanditaires. Notre analyse a apporté aussi des éléments nouveaux pour l'établissement d'une chronologie des églises et pour l'identification de la fonction des monuments traces de communautés rurales qui vécurent au haut moyen-âge dans l'aire rupestre de la Cappadoce, ces ensembles religieux éclairent ainsi certains aspects de la culture matérielle et de la vie spirituelle d'une province byzantine.
2
Cho, Soo-Jeong. "Les saintes femmes dans les églises byzantines de Cappadoce". Paris 1, 2003. http://www.theses.fr/2003PA010554.
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Les églises byzantines en Cappadoce (VIIe -XIIIe siècles), dont les représentations de saintes femmes font l'objet de ce mémoire, se trouvent sur le haut plateau anatolien; au centre de l'actuelle turquie. Ce travail a pour but essentiel de répertorier et de décrire les images isolées de saintes femmes, en éclairant leur choix, l'emplacement, leur association avec d'autres images. L'étude a porté aussi sur une analyse iconologique, c'est-à-dire un examen plus approfondi qui pourra nous éclairer de façon plus complète sur la représentation des saintes femmes, sur la signification des caractéristiques iconographiques, sur leur origine, leur évolution, et sur leur fonction. Nous avons essayé de dégager la spécificité du choix des saintes femmes, qui reflète les intentions particulières des commanditaires ou des préférences cultuelles locales, surtout la piété féminine cappadocienne.
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Uyar, Tolga Besim. "Art et sociéte en pays de Rüm : les peintures "byzantines" du XIIIe siècle en Cappadoce". Paris 1, 2011. http://www.theses.fr/2011PA010601.
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L'objectif du présent travail est d'étudier les peintures « byzantines » du XIIIe siècle conservées en Cappadoce (Turquie), région alors englobée dans le territoire du Sultanat seldjoukide de Rüm. Ces décors sont presque les seuls témoins matériels de l'expression artistique et de la piété populaire d'une communauté grecque, héritière de la tradition byzantine, vivant en terre turque tout en faisant partie d'une aire culturelle chrétienne plus vaste, étendue sur l'ensemble de la Méditerranée orientale. Notre problématique s'articule autour de quatre axes interdépendants. Dans la première partie, est analysée la structure de l'image, c'est-à-dire les composantes iconographiques de celle-ci. La deuxième partie a pour objectif d'envisager l'image dans l'espace fonctionnel et symbolique de l'église. La troisième partie porte sur les grands groupes chronologiques et leur distribution dans l'espace artistique cappadocien, en s'appuyant sur des datations fournies par des inscriptions dédicatoires. Enfin, la quatrième partie tente de révéler les liens entre les peintures et les circonstances qui mènent à leur création tout en essayant d'intégrer les monuments étudiés dans leur contexte historique. Le propos de cette analyse conclusive est d'interpréter la peinture monumentale du XIIIe siècle en Cappadoce et son évolution comme un reflet plus ou moins fidèle de la conjoncture sociale, économique et politique de son époque.
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Lamesa, Anaïs. "D’une Cappadoce à l’autre (Ve av. – Xe ap.) : problèmes historiques, géographiques et archéologiques". Thesis, Paris 4, 2016. http://www.theses.fr/2016PA040031.
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S’interrogeant sur l’existence d’une culture matérielle propre à la Cappadoce, X. de Planhol soulevait déjà, dans les années 1980, la contradiction entre les résultats des études cappadociennes et les sources. De fait, archéologiquement et historiquement, la Cappadoce rupestre s’inscrit dans la continuité des autres provinces anatoliennes. Dépendant d’empires plus puissants, elle ne semble pas développer des traditions architecturales et culturelles propres, si ce n’est de posséder des monuments creusés dans la roche. A contrario à l’époque médiévale, certains auteurs arabes et byzantins reconnaissent aux Cappadociens un mode de vie troglodytique qui les individualise, de facto, de leurs voisins anatoliens. Ces assertions sont d’ailleurs confirmées par le développement de la pratique rupestre à l’époque byzantine dans la zone. Afin de comprendre ce décalage, deux approches ont été menées parallèlement. La première, historique, a pour objet d’étudier les représentations littéraires de la Cappadoce et des Cappadociens entre le Ve av. J.-C. et le Xe ap. J-C. La seconde approche, archéologique, a pour but de comprendre les processus de réalisation des monuments rupestres entre le IIIe siècle av. J.-C. et le Xe siècle ap. J.-C. À elles deux, elles mettent en lumière la lente construction culturelle qui, tant dans les sources que dans la praxis, aboutit à la fin du Xe siècle à l’existence d’un fait rupestreIn the 1980s, questioning the existence of an own material cultures in Cappadocia, X. de Planhol already raised the contradictions between results of Cappadocian studies and sources. In fact, the current region of Cappadocia seems to be “provincial”. Dependent on more powerful Empires, this region doesn’t seem to develop its own architectural traditions and its own material cultures. It has just carved monuments. But in some medieval sources, Cappadocians are described like Troglodyte and de facto are distinguished from their Anatolian neighbors. To understand this shift, two methodological approaches were conducted. The first one is historical and has the purpose to study literary representations of Cappadocia and Cappadocians between the Vth century BC and the Xth century AD. The second approach is archaeological and should allow understanding process of making a carved monument between the IIIrd century BC and the Xth century AD. Both highlight the slow cultural construction that results in recognition of a “carving fact” in the Xth century AD
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Xenakis, Maria. "Recherches sur les églises byzantines de Cappadoce et leur décor peint (VIe-IXe siècles)". Paris 1, 2011. http://www.theses.fr/2011PA010586.
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L'objet de cette étude est le décor peint d'une série d'églises byzantines localisées en Cappadoce (Anatolie centrale) dont la datation est controversée, oscillant entre les VIe-VIIe et les IXe-Xe siècles. Afin d'éclaircir les circonstances qui ont permis la réalisation de ces ensembles décoratifs, nous avons organisé notre travail en quatre parties distinctes, mais interdépendantes. La première partie porte sur le décor figuratif, à savoir sur les formules iconographiques utilisées pour les scènes et les figures. La deuxième est consacrée au décor non figuratif qui correspond à un vaste corpus englobant croix et compositions géométriques et végétales. La troisième est dédiée aux programmes décoratifs, autrement dit à l’articulation du décor dans l'espace cultuel, prenant en considération plusieurs facteurs dont le type de décor (figuratif, non figuratif ou les deux) et, le cas échéant, la dédicace de l'édifice. La quatrième partie est une étude stylistique des peintures qui permet la définition des groupes homogènes, oeuvres de peintres anonymes. Notre recherche sur le décor peint des églises cappadociennes articulée autour de ces quatre axes nous a permis d'une part de mettre en évidence leur cohérence et leur proximité dans le temps et de l'autre de préciser le contexte historique de leur réalisation, à savoir le IXe siècle et plus précisément la période qui suit la fin de la crise iconoclaste (843).
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Sarafidou, Triantafyllia. "Le discours poétique dans les chants populaires grecs de Cappadoce". Lyon 3, 1986. http://www.theses.fr/1986LYO31002.
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Ce travail vise la poetique des oeuvres orales dans la mesure ou celles-ci sont extremement ouvertes a un processus de modelisation. Partant de la notion du discours tel qu'il fut elabore par e. Benveniste, on a d'abord ete amene a percevoir deux cycles de chants populaires a l'interieur du corpus de chants populaires de cappadoce qui nous a servi de materiel de travail : le cycle des chansons narratives et le cycle des chansons lyriques etant respectivement definies par la nonprise et la prise en charge de l'enonce poetique par le chanteur. La notion de narrativite constitue un facteur de structuration globale du discours poetique et on la considere a deux niveaux d'analyse : d'abord a celui de la structure ou le terme indicateur est la narration-histoire et l'unite analytique adequate l'evenement, et ensuite a celui de la forme ou le terme dominant est la narration-discours avec comme unite analytique le vers poetique qui est construit sur le modele d'une organisation autonome, la phrase. Mais alors que le discours narratif est essentiellement "representatif" tantot de realites verbales tantot de realites non-verbales, dans les chansons lyriques il n'y a aucune representation, seulement la parole du poete qui s'investit directement dans le discours poetique. Cette parole met par necessite en place la structure du dialogue lyrique et celle du monologue lyrique, qui n'est qu'un dialogue interiorise, structures etant principalement relatives a l'acte de locution, l'enonciation. Quant a la maniere dont est construite la chanson lyrique, on considere qu'a defaut d'une structure logique, elle sera toujours calquee sur le schema qui represente le trajet psychologique par rapport auquel s'etablit l'expression du poete. Car la thematique de ces chansons, c'est le pur sentiment qu'elles exposent ou expriment. Ce qui ressort donc, dans cette analyse du discours poetique oral, c'est la mise en place d'une typologie de structures a laquelle pourrait etre ramene le discours de chaque chanson populaire du corpusThis dissertation treats the poetic discourse of oral literature so so far as this literature is extremely opened to a perspective of modelisation. Starting form the notion of discourse as it has been elaborated by e. Benveniste, we have firstly been led to discern two cycles of folk songs in the corpus of songs from cappadoce, corpus which has served us as a material of work : the cycle of lyric songs and the cycle of narrative ones, being respectively defined by the undertaking or not the poetic instance from the folk singer him self. The notion of narrativity constitutes a factor of global structure organizing the poetic discourse and we condier it on two levels of analysis : firstly on the level of structure where the indicative term is the narration as a story construction and the suitable analytic term the event. Then, we consider it as a form where the dominant term is the narration as discourse and the suitable analytic unit the poetic verse constructed on the model of an autonomous organization, the phrase. But, while the narrative discourse is essentialy "representative" of verbal or not-verbal realities, in the lyric folk songs there is no representation but only the poet's speech qhich is directly investid in the poetic discours. This speech puts the conditions for the structure of the lyric dialogue and the lyric monologue - which is an inward dialogue - both of them being mainly relative to the speech act, the enonciation. If we consider the way the lyric song is constru- cted, we remark that because of lacking of a logical structure, this kind of folk song will always follow the pattern representing the psy- chological mouvement of the pot's expression. What is seeked then in this analysis of oral poetic discourse is to be suggested a type index of structures to which the discourse of every folk song of the corpus could be reported
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Sarafidou, Triantafyllia. "Le Discours poétique dans les chants populaires grecs de Cappadoce". Lille 3 : ANRT, 1987. http://catalogue.bnf.fr/ark:/12148/cb376010447.
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Métivier, Sophie. "La Cappadoce, IVe-VIe siècle : une histoire provinciale de l'Empire romain d'Orient /". Paris : Publications de la Sorbonne, 2005. http://catalogue.bnf.fr/ark:/12148/cb39991311r.
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GROUT, DE BEAUFORT GILLES. "La representation de la croix dans les eglises rupestres de cappadoce". Paris 1, 1997. http://www.theses.fr/1997PA010577.
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L'importance de la representation de la croix, peinte ou sculptee, n'est pas a demontrer : plus de trois cent soixante croix dans les soixante et onze eglises retenues en sont la confirmation et donnent aussi la mesure de la place qu'elle tient dans la decoration des eglises rupestres soit a titre individuel, induite alors d'un symbolisme plus ou moins precis, soit dans le cadre d'une scene particuliere ou elle recoit un role parfois determinant. 1) dans un classement geographique en cinq regions nous etablirons le corpus des eglises avec une description succincte de chacune d'entre elles portant sur la localisation, l'architecture, la ou les datations, le decor et la place de la croix dans celui-ci. 2) cette base de donnees nous amenera a etablir les elements d'une typologie generale. 3) nous recherchons ensuite les significations et symbolismes attaches a la croix, certains clairement exprimes grace au contexte, d'autres determines a l'aide d'hypotheses parfois discutables. 4) les croix accostees d'une inscription 5) trois situations particulieres feront l'objet d'une analyse specifique : la croix et ses abords "habites" ou "animes", la croix de constantin et helene, la croix de la vision de saint eustathe. 6) nous nous interesserons dans le chapitre suivant aux rapports de la croix avec la liturgie, la theologie, le culte de la croix, l'iconoclasme, l'histoire. 7) le dernier chapitre traitera des sources de l'iconographie de la croix, de sa decoration, de son environnement immediat. Nous tenterons de decouvrir la part de creation et d'inspiration propres aux artistes cappadociens et celles d'origine exterieure ou etrangere. Comment les idees pouvaient circuler? dans quelles mesures les modeles fixes (peintures, mosaiques) ou circulants (monnaies, ampoules, orfevrerie) ont-ils ete copies? la comparaison de deux catalogues nous aidera a donner un debut de reponse. Conclusion annexesThe importance of the cross painting or sculpting representation is not to demonstrate : more than three hundred and sixty crosses inside of sixty one noted churches give confirmation and place in the decoration rock-cut churches, either private from particular symbolism or as part special production with sometimes a deciding part. 1) with a geographic classification in five areas, we will set up the churches corpus with a brief description of each of them, localization, architecture, datations, cross setting and position. 2) this document source will give us to set up the parts of rule typologie. 3) after that, we will inquire the meaning and the symbolism devoted to cross some plainly expressing by context other definited with doubtful assumption. 4) crosses with inscriptions. 5) three special positions will be dealt with in specific analysis : the cross with inhabited or animated access, the cross of constantin and helene, the cross of the vision of holy eustathe. 6) in the following matter we will interest to cross connection with liturgy, theology, cult, iconoclasm and history. 7) the last chapter will study cross iconography sources, decoration and proximate surroundings. We will try to find the creation and inspiration part from cappadocia artists and also from outside or foreign origin. What can spread ideas? in some degree fixed models (paints, mosaics) or circulated ones (moneys, ampullas, jewellery) are they recopied? the comparaison of two lists will help us to give a beginning answer. Conclusion. Annex
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Métivier, Sophie. "La Cappadoce aux premiers siècles de l'Empire byzantin : recherche d'histoire provinciale". Paris 1, 2001. http://www.theses.fr/2001PA010620.
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Avec la constitution d'une monographie régionale consacrée à la Cappadoce aux trois premiers siècles de l'Empire byzantin, nous avons tenté d'examiner et d'analyser la réussite provinciale de la réforme de l'Empire commencée avec Dioclétien et continuée par Constantin et ses successeurs. La mise en place de nouvelles institutions, la fondation et la genèse de Constantinople comme capitale de l'Empire romain d'Orient, la christianisation de ce dernier ont modifié la place de la Cappadoce dans l'Empire en lui accordant une nouvelle manière de participation à l'histoire de celui-ci, au IVe siècle du moins. En étudiant les institutions, et civiles et ecclésiastiques, et locales et centrales, qui font l'histoire de la Cappadoce aux IVe, Ve et VIe siècles, en évaluant leur réussite ou leur échec, nous avons cherché à analyser les relations, d'intégration ou d'exclusion, qui ont alors été définies entre la Cappadoce et le "Nouvel Empire". L'histoire des provinces de Cappadoce, de leur administration, assurée par les curiales, les gouverneurs et les fonctionnaires impériaux qui ont géré les propriétés impériales, celle des évêques et de leurs communautés ecclésiastiques, celle enfin des Cappadociens qui ont choisi de s'expatrier témoignent des modalités, des raisons et des conséquences de l'acceptation par la Cappadoce de la genèse et de l'affermissement du "Nouvel Empire". En même temps que la région atteste son intégration politique et institutionnelle à l'Empire, elle cesse de constituer tout enjeu dans l'histoire de celui-ci : sa pleine acceptation du projet politique des empereurs, qui fait primer l'unité de l'Empire, aboutit à son déclassement, voire à sa marginalisation.
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Demanuelli, Matthieu. "La montagne, la vigne et la justice : images et langages des pouvoirs en Cappadoce à l’âge du fer (début du XIIème – fin du VIIème siècle avant Jésus Christ) : entre permanences et mutations, entre Orient et Occident". Thesis, Paris, EPHE, 2015. http://www.theses.fr/2015EPHE5077/document.
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Ce travail se propose d’analyser les images et les langages des pouvoirs en Cappadoce à l’âge du fer. Il vise à démontrer que l’idéologie, les pratiques et les propagandes des pouvoirs peuvent s’analyser et se comprendre entre de fortes permanences par rapport au passé hittite impérial d’une part, et d’autre part d’importantes mutations. L’étude procède selon six parties. La première étudie les sources externes (bibliques, urartéennes et assyriennes) et fait le point sur la géographie historique et la géopolitique. La deuxième présente les sources épigraphiques et iconographiques internes, proposant quelques nouvelles datations. La troisième section dresse un panorama qui se veut exhaustif de la société, de l’urbanisation, de la religion et des différents dirigeants de notre espace. La quatrième montre que les images (iconographie politique et religieuse, figures de styles) et les langages (topiques, anthroponymie « royale », formules annalistiques) des pouvoirs reposent sur un triptyque constitué de la montagne et du rocher d’abord, de la vigne et des céréales ensuite, et enfin de la justice et du « bon gouvernement ». Enfin et après une cinquième partie étudiant sur un temps long l’iconographie, les sanctuaires rupestres et l’archéologie des paysages en Cappadoce, la sixième et dernière section replace l’espace d’étude dans différentes koiné, en tant qu’espace-carrefour entre Orient et Occident qui produit, intègre ou diffuse divers éléments (produits commerciaux, symboles, titres et anthroponymes politiques, figures religieuses) entre l’Est (Assyrie, mondes néo-hittite, araméen, urartéen et phénicien) et l’Ouest (Phrygie, Lycie mondes grec et lydien surtout)The aim of this study is to analyse the images, the representations and idiom of those in power in Cappadocia at the time of the iron age. We hope to demonstrate that the ideology, practices and propaganda of these rulers can be examined and fully understood in a context characterized by both strong permanences from the hittite imperial past and important changes. The study is divided into six parts. The first one deals with the external sources (biblical, Urartian and Assyrian) and reviews the situation in terms of historical geography and geopolitics. The second presents the internal epigraphic and iconographic sources while proposing several new datations. The third section is devoted to a panorama, which we hope to be complete, of the society, the urbanization, the religion and the various rulers of our area. The fourth shows that the images (political and religious iconography) and the phraseology (topical, « royal» anthroponymy, annalistic formulas) used by those in power revolve around three elements : mountain and rock, vine and cereals, fair justice and « good government ». After a fifth part that centers on an examination over a long period of the iconography, the open air rock sanctuaries and the archeology of the cappadocian landscapes, the last section contextualizes our research in different koiné, seen as a meeting point between east and west, producing and absorbing various elements (commercial products, symbols, politcal titles and anthroponyms) and spreading them over the East (Assyria and the neo-hittite, Aramaic, Urartians and Phoenicians) and the West (Phrygia, Lycia, and the Greek and Lydian worlds)
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Mattei, Dominique. "La Cappadoce de 303 à 558, naissance d'une société chrétienne : approches prosopographiques". Paris 4, 2005. http://www.theses.fr/2005PA040051.
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La Cappadoce au IVème siècle est célèbre par ses Pères de l'Eglise, Basile de Césarée, Grégoire de Nysse. Depuis le 17e siècle, les érudits se sont attachés, à étudier la pensée de ces auteurs et à mieux les situer dans leur temps et d'abord à établir la chronologie de leurs écrits. C'est une tâche difficile et inachevée, come le prouvent les divergences, encore aujourd'hui, entre historiens. De plus, la plupart des travaux parus jusqu'ici ont porté sur un seul auteur à la fois. Le présent travail se propose d'inverser les perspectives en se centrant sur une région, dans le droit fil des livres déjà parus ou à paraître sur la prosopographie de l'Afrique, de l'Italie et de la Gaule, et en croisant les différentes sources (conciliaires, épigraphiques et littéraires - les plus nombreuses), de recenser les personnages laïcs et ecclésiastiques ayant vécu dans cette région d'Anatolie romaine entre 303 et 558.
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Tsakalos, Antonios. "Le monastère rupestre de Karanlik kilise : monachisme, art et patronage en Cappadoce byzantine". Paris 1, 2006. http://www.theses.fr/2006PA010715.
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Le monastère rupestre de Karanhk kilise est un des monuments les plus importants de la Cappadoce byzantine. Le témoignage archéologique permet de formuler diverses hypothèses sur l'identification des salles du monastère et sur les types de monachisme pratiqués en Cappadoce. Karanhk kilise, une des trois églises « à colonnes », suit un plan en croix grecque inscrite, avec un narthex prolongé par une annexe funéraire. L'iconographie et le style des peintures, le répertoire ornemental exubérant et la paléographie des inscriptions confirment la datation de ce décor vers le troisième quart du XIe siècle. Cette étude privilégie la valeur fonctionnelle de cet art et ses liens avec la liturgie, et propose une lecture dynamique qui révèle les thèmes principaux du programme iconographique. Les nombreuses particularités et l'organisation savante du programme sont l'indice de l'intervention des sept donateurs, mais aussi de la collaboration entre architecte, peintre et concepteur(s) du décor.
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Aylin, de Tapia Aude. "Turkish - and Greek - Speaking Orthodox Christians and Muslims of Cappadocia : Intercommunal Relations in an Ottoman Rural Context (1839-1923)". Paris, EHESS, 2016. http://www.theses.fr/2016EHES0112.
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A la croisée entre les approches historique et anthropologique, cette étude explore les relations entre chrétiens orthodoxes (Rums) et musulmans du début des Tanzimat (1839) à l'échange de population gréco-turc (1923). Se concentrant sur les communautés rums turcophones et hellénophones des villes et villages de Cappadoce (régions de Kayseri, Nigde, Nevsehir et Aksaray) et sur leurs interactions avec les populations musulmanes, la présente étude interroge la manière dont, dans un contexte rural, les formes d'identification individuelle, communautaire et collective sont négociées au quotidien. Mettant en évidence les oscillations voire la superposition entre appartenance à la communauté religieuse et appartenance à la collectivité locale, elle propose l'hypothèse selon laquelle les relations intercommunautaires produisent une identité locale qui transcende - mais ne dissout pas - les frontières entre les groupes religieux à une époque où les nationalismes transforment et renforcent les critères d'identité comme la religion et la langue. La première partie s'intéresse à la géographie et à la démographie, localise, cartes à l'appui, les communautés selon leur appartenance religieuse et linguistique, et analyse les modes d'identification utilisés dans différents fonds d'archives. La seconde partie adopte une perspective socio-économique : commençant par l'étude des conséquences des mouvements migratoires sur la société locale, elle analyse ensuite sur les réseaux économiques, commerciaux et socioprofessionnels. Enfin la dernière partie questionne le domaine de religieux en étudiant le thème des conversions et celui des lieux de culte, des croyances et des rites partagésThis study explores the relations between Orthodox Christians (Rums) and Muslims from the beginning of the Tanzimat (1839) to the Exchange of populations between Greece and Turkey (1923). Focusing on the Turkish- and Greek-speaking Christian communities living in the villages and towns of the région of Cappadocia in the heart of Anatolia (i. E. , the countryside surrounding the towns of Kayseri, Nigde, Nevsehir, and Aksaray) as well as on their interactions with Muslim populations that share the same settlements or live in neighboring villages. It asks how, in a rural context, forms of individual, communal, and collective identification were locally negotiated by ordinary people, at a time when nationalisms transformed and apparently strengthened identities based primarily on religious affiliation. The ways to share space, to organize économie networks, or to negotiate matrimonial stratégies, religious conversions, worship places, and ritual practices are explored to ask if interactions may belong to a collective identity that transcends boundaries between religious groups
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Teteriatnikov, Natalia. "The liturgical planning of Byzantine churches in Cappadocia". Roma : Pontificio Istituto Orientale, 1996. http://books.google.com/books?id=W1xhAAAAMAAJ.
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Aleksandr. "Le recours à l'autorité de Grégoire de Nazyanze dans les controverses christologiques : de Léon de Rome à Maxime le Confesseur". Paris, EPHE, 2010. http://www.theses.fr/2010EPHE5019.
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Ce travail étudie l’apport de la christologie de Grégoire de Nazianze à l’évolution de la doctrine de l’incarnation du Verbe. Les conciles christologiques et les principaux théologiens impliqués dans les débats sur la personne du Christ se réfèrent à l’autorité de Grégoire de Nazianze. Son enseignement sur la dualité des natures du Christ est un des principaux appuis du concile de Chalcédoine (451). Sa conception de l’unité du Christ « à partir des deux natures » inspire l’empereur Justinien et les théologiens « néochalcédoniens » dans leurs recherches d’un consensus entre Léon de Rome et Cyrille d’Alexandrie. Enfin, la doctrine de la divinisation de l’homme proportionnelle à l’incarnation de Dieu, centrale dans la christologie du Nazianzène, a exercé une profonde influence sur Maxime le Confesseur. Pour exprimer le mystère de la Trinité et celui de l’incarnation du Fils de Dieu, Grégoire a su trouver des formules qui sont reprises par la majorité des Pères postérieurs et se retrouveront dans la liturgie de l’ÉgliseThe purpose of this research is to examine the contribution of Gregory of Nazianzus Christology to the developpement of the doctrine on the incarnation of God. The author’s intention is to concur to a more exact appreciation of the authority of the Theologian in the writings of the main actors during the Christological controversies, which seems to be undervalued in modern pastristics. Gregory’s teaching about two perfect natures of the unique Christ is one of the main supports of the concile of Chalcedon (451). His conception of the unity of the Lord “from” two natures inspired the emperor Justinian and the neo-chalcedonic theologians in their quest of a consensus between Leo the Great and Cyrillus of Alexandria. Gregory’s vision of the deification of man proportional to the incarnation of God deeply influenced Maximus the Confessor. To express the mystery of the Trinity and that of the incarnation of the Son of God, the Theologian imagined formulations which had a wide posterity in the byzantine literature and liturgy
17
Skoulas, Basile. "La disposition des saints guerriers dans les programmes décoratifs à partir de l'iconoclasme et jusqu'à la chute de Constantinople". Paris 1, 2003. http://www.theses.fr/2003PA010604.
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La présente recherche est concentrée sur les représentations des saints guerriers, c'est-à-dire des soldats qui, selon la tradition de l'église orthodoxe, se sont rendus au service de Dieu. L'objectif est de mener une enquête sur les principes régissant l'hiérarchie des saints guerriers dans l'univers iconographique byzantin. J'ai examiné la disposition de leurs effigies isolés, en dehors de scènes bibliques, puisque c'est l'effet surnaturel de leurs portraits individuels dispersés dans l'espace sublime du naos byzantin qui m'a surtout fasciné. Les exploits des saints cavaliers renommés tels que Georges, Théodore et Démétrios et leur disposition dans l'église trouvent également leur place dans mon analyse. J'ai essayé de réunir autant que faire se peut un nombre suffisant de monuments, pour arriver à des conclusions objectives. Des analyses statistiques, effectuées à partir des monuments examinés, mettent également en relief l'évolution du statut des saints guerriers dans le naos, par rapport à leur emplacement dans le sanctuaire, la nef et le narthex pendant une période de cinq siècles (de la fin de l'Iconoclasme jusqu'à la Chute de Constantinople).
18
Bezmen, Cemil. "Tourism and Islam in Cappadocia". Thesis, University of Cambridge, 1997. https://www.repository.cam.ac.uk/handle/1810/273438.
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Sevindi, Gokhan. "Joint Analysis In The Rock Settlements Of Cappadocia". Master's thesis, METU, 2003. http://etd.lib.metu.edu.tr/upload/1054840/index.pdf.
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This thesis attempts to seek a relationship between the joints developed in the ignimbrites and the rock settlements carved in the same units. Orientation of rooms, directions of walls and joints (both in the rooms and in the field) are input data used in the study. Two sites in Cappadocia (Eskigümü
Sler and Ç
anlikilise) are selected to investigate the relationship. Both sites are carved within the same ignimbrite (Kizilkaya) and are located on the south-southeastern slopes of the ignimbrite scarp. Measurements taken from 61 rooms of the former and 27 rooms of the latter are analyzed for the room and joint directions, joint locations in the room and joint densities both in the rooms and in the field. Conclusions derived from the analyses are: 1) The rooms are oriented oblique to joint strike to get the maximum sunlight, 2) Joint directions in the rooms strike in one single direction and greatly differ from the field joint directions, 3) Density of the room joints is less than the field joints indicating that joint spacing is an important factor in the selection of sites, 4) Joints in the Eskigü
mü
Sler sites are concentrated towards the margins of the room while an opposite observation is made for the Ç
anlikilise site, 5) Total length of joints in the largest rooms are relatively shorter.
20
Ayhan, Arda. "Geological And Morphological Investigations Of The Underground Cities Of Cappadocia Using Gis". Master's thesis, METU, 2004. http://etd.lib.metu.edu.tr/upload/12605665/index.pdf.
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The purpose of this study is to investigate the effect of rock types and morphologic classes on the locations of underground cities existing in Cappadocia. To achieve this purpose four databases are created that contain related information of underground cities, present settlements, rock types and morphologic classes.
Four main analyses are carried out using the data created fort the study. These analyses are: 1) Distance analysis to determine the distances between underground cities and present settlements, 2) Density analysis to inspect the areas where the underground cities are concentrated, 3) Distribution analysis to explore the spatial distribution of underground cities within the rock types and morphologic classes, and 4) Neighbourhood analysis to examine whether the underground cities within rock types and morphologic classes are located along or far inside the marginsof the polygons.
The conclusions reached after the analyses are as follows: 1) The mean distance between two underground cities is about 4 km. 2) The mean distance between an underground city and the nearest present settlement is about 700 m. 3) Underground cities are concentrated in Derinkuyu-NevSehir-Özkonak belt. Present settlements, on the other hand, are concentrated along Aksaray-Ortakö
y-HacibektaS. 4) For the underground cities, pyroclastic dominant Neogene sequences are preferred whereas all other units are avoided. 5) In terms of morphology, the class defined as &ldquo
mesa&rdquo
is strongly preferred for underground cities. 6) Neither lithology nor morphology played a role in the site selection for present settlements. 7) Both for rock types and morphologic classes the underground cities are located along margins of the polygons.
21
Elm, Susanna. "The organization and institutions of female asceticism in fourth century Cappadocia and Egypt". Thesis, University of Oxford, 1987. http://ora.ox.ac.uk/objects/uuid:ab8fce98-50da-4e26-b215-ba6f3d849377.
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In discussing the organization and institutions of fourth century female asceticism I attempt to apply methods used in the study of history to a topic generally regarded as theological, and therefore almost neglected by scholars of Ancient History. I concentrate on monasticism neither as generic phenomenon, nor on its spiritual aspects. Rather, I try to identify the social, economic and legal basis of a specific form (female asceticism) in a specific environment (fourth century Cappadocia and Egypt). By reconstructing the process of organization and the developing institutions of female asceticism one discerns a great variety of models, starting with those most akin to the model of the family, and ending with models which call for a complete rupture with society, while based on scrupulous observance of the Scripture. Out of a constant interaction of these two extreme forms models of integration eventually developed, which were specifically created to suit ascetic needs. The survival of these synthesized organizational models depended on their practicality, and on the personality and doctrinal affiliation of charismatic leaders associated with them. The process of the organization of female asceticism is not isolated; it is important to the general development of early Christianity. It illustrates a problem central to Church History: the conflict between institutions and sectarian enthusiasm. The study of this process highlights the methods employed by the hierarchy in solving the paradoxical task of restraining extremes which grow from the teachings of the very Gospel the hierarchy propagates.
22
Field, John Graham. "Worshiping with angels : towards a deeper understanding of daily prayer in fourth-century Cappadocia". Thesis, University of Exeter, 2017. http://hdl.handle.net/10871/30303.
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Fourth-century Cappadocia was a pivotal time and place for the Christian church. The purpose of this thesis is to examine the development of the daily office of prayer within that context. The comparative methodology of Anton Baumstark is examined in some detail, as is the proposal by Paul Bradshaw that liturgical scholars should adopt the hermeneutics of suspicion. Based on the latter, a methodology for the analysis of texts is derived from the socio-rhetorical exegesis of Vernon K. Robbins. The idea, formerly current, that the daily office derived from synagogue wor-ship, is examined in the light of modern scholarship and shown to be falla-cious. Other influences from Judaism and paganism are, however, found but these are seen to be at a fundamental level. A major movement in fourth-century Christianity was the development of mo-nasticism in which the Cappadocian Fathers, particularly Basil of Caesarea, played an important part. The out-dated belief that monasticism originated in the Egyptian desert, from where Basil adopted it, is examined in the light of re-cent scholarship and rejected. Instead, existing Anatolian monastic practice, and the influence of Basil’s sister Macrina must be acknowledged, with the consequence that the daily office of Cappadocian monastics is seen to have developed from domestic prayer. Two major texts from Basil are examined. His so called ‘Longer Rule’ provides a scheme of daily prayer times which has had major influence. His letter num-ber 207 has been seen as a description of an all-night vigil for a Cathedral congregation, but in-depth analysis shows that this is a monastic dawn service. Evening prayer, and in particular the lamp-lighting hymn known as Phōs Hilaron, is considered. Two distinct Christian lamp-lighting ceremonies are identified. Various proposed origins are examined with the conclusion that in the case of the Phōs Hilaron, a domestic origin is most likely. Finally, particular aspects of the Cappadocian Fathers’ theology of worship are examined, demonstrating a strong eschatological theme.
23
Mutlu, Mehmet Ozgur. "Geology And Joint Analysis Of The Derinkuyu And Kaymakli Underground Cities Of Cappadocia, Turkey". Master's thesis, METU, 2008. http://etd.lib.metu.edu.tr/upload/12609499/index.pdf.
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This thesis attempts to detect the ignimbrite units in which the underground cities
were carved and the relationship between the joints in these ignimbrites and the walls
of underground cities. Orientation of rooms, directions of walls and joints are input
data used in the study. Two sites in Cappadocia (Derinkuyu and Kaymakli) are
selected to investigate the relationship. Measurements taken from 46 rooms of
Derinkuyu and 64 rooms of Kaymakli are analyzed for the room and joint directions,
joint locations in the room and joint densities. The density analyses are also
performed in the field for Kizilkaya and Gördeles ignimbrites. Conclusions derived from the analysis are: 1) Derinkuyu is carved within Kizilkaya and Kaymakli is carved within Gö
rdeles ignimbrite, 2) The thickness of Kizilkaya and Gö
rdeles ignimbrites observed 13.5 and 34 m, respectively, in the field. The probable thickness of Derinkuyu and Kaymakli underground cities are 40 and 25 m, respectively, 3) The rooms and the joints are oriented arbitrarily, 4) Forming the room walls that are perpendicular to joints were not preferred, 5) The joint densities in Derinkuyu show ascending tendency, while the joint densities in Kaymakli have descending tendency from top to ground floors, 6) The joint density of Kizilkaya in the field is higher than the joint density in Derinkuyu underground city. Similarly, the joint density of Gö
rdeles in the field is higher than the density of Kaymakli underground city, 7) The joint density of Kizilkaya ignimbrite is higher than Gö
rdeles ignimbrite in both field and underground measurements.
24
Cooper, James Eric. "Medieval Cappadocia (9th to mid 11th centuary)and the Byzantine Elite : the Archaeological Evidence". Thesis, University of Oxford, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.517061.
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Sayin, M. Naci. "Fairy Chimney Development In Cappadocian Ignimbrites (central Anatolia, Turkey)". Phd thesis, METU, 2008. http://etd.lib.metu.edu.tr/upload/12609451/index.pdf.
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The purpose of this study is to evaluate systematic fairy chimney development within Cappadocian ignimbrites. The first step in the sudy is to identify fairy chimney producing ignimbrites. Accordingly the fairy chimneys are formed within Kavak ignimbrite, at Kavak-Zelve transition, and within Zelve and Cemilköy ignimbrites. Field measurements are taken from the fairy chimneys to quantify the shape and the size. Slope of the selected areas are identified to investigate the most suitable topography. Analysis have shown that fairy chimneys have basal diameters ranging from 9.7 to 13.7 m, with heights in the range from 8.41 to 21.73 m. The slopes of fairy chimneys are 60 to 70 degrees with a slight asymmetry towards the upslope. The chimneys are sligthy rounded due to the erosion in the slope direction. Distances between the fairy chimneys change from a minimum of 5.45 m for Zelve and 42.72 m for Kavak chimneys. Fairy chimneys are developed in two stages. The first stage is the generation of topography suitable for the formation of fairy chimneys. Three main factors in this stage are degree of welding, thickness of ignimbrite and topographic slope. In the second stage, several local features contribute for the final shaping of the chimneys.
26
Ghita, Cristian Emilian. "Achaemenid and Greco-Macedonian inheritances in the semi-Hellenised kingdoms of eastern Asia Minor". Thesis, University of Exeter, 2010. http://hdl.handle.net/10036/109841.
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The present thesis aims to analyse the manner in which the ethnically and culturally diverse environment of Eastern Anatolia during the Hellenistic era has influenced the royal houses of the Mithradatids, Ariarathids, Ariobarzanids and Commagenian Orontids. The focus of analysis will be represented by the contact and osmosis between two of the major cultural influences present in the area, namely the Iranian (more often than not Achaemenid Persian) and Greco-Macedonian, and the way in which they were engaged by the ruling houses, in their attempt to establish, preserve and legitimise their rule. This will be followed in a number of fields: dynastic policies and legitimacy conceptions, religion, army and administration. In each of these fields, discrete elements betraying the direct influence of one or the other cultural traditions will be followed and examined, both in isolation and in interaction with other elements, together with which they form a diverse, but nevertheless coherent whole. The eventual result of this analysis will be to demonstrate how the intersection of cultures and the willing appropriation by the ruling houses of what we might call, using a modern term, ‘multiculturalism’ has created a new, interesting and robust tradition, whose influence would endure well into the Roman era.
27
England, Ann. "Late holocene palaeoecology of Cappadocia (Central Turkey) : an investigation of annually laminated sediments from Nar Golu crater lake". Thesis, University of Birmingham, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.479121.
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Ozturk, Fatma Gul. "A Comparative Architectural Investigation Of The Middle Byzantine Courtyard Complexes In Aciksaray - Cappadocia: Questions Of Monastic And Secular Settlement". Phd thesis, METU, 2010. http://etd.lib.metu.edu.tr/upload/3/12611990/index.pdf.
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This dissertation investigates a middle Byzantine (10th-11th c.) typology, the rock-cut Courtyard Complexes, spread throughout Cappadocia in central Turkey, with a special focus on the Açiksaray Group. Usually organized around three sided courtyards, these complexes stand either within an ensemble or in isolation. Nevertheless, the concentration of complexes is remarkable on strategic points near fortresses or military roads. Courtyard Complexes have large receptional suites as well as utilitarian spaces such as kitchens, stables and apparently multi-functional rooms all carved around a courtyard. The majority of the complexes have their own churches also carved in the rock mass. High decorated faç
ades adorn the Courtyard Complexes and make them visible from a considerable distance. Because of the distinctive elaborate design, and the large number of still standing examples, as well as the communal life style that they indicate, these Cappadocian complexes have attracted scholarly attention in both monastic and secular Byzantine studies. Consequently, it was necessary for the dissertation to reconsider both religious and secular communities and their physical expressions in the form of monasteries and various dwelling types of the era. On the other hand, the idiosyncratic volcanic landscape and carved architecture required an extensive comparative architectural investigation of all Courtyard Complexes known so far in Cappadocia. Based on the results coming out from the contextual studies and architectural analysis this dissertation proposes aristocratic families with a military function on this border land of Byzantine as the initial inhabitants of the Courtyard Complexes. The Aç
iksaray Group in particular, with the paucity of its churches contrasting its elaborate stables, bears the traces of a secular medieval community of some importance.
29
Henzel, Judy H. "A comparison and contrast of the history of Christianity as it developed in Cappadocia and Armenia during the first five centuries AD". Connect to this title online, 2007. http://etd.lib.clemson.edu/documents/1202499466/.
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Sinclair, Susan. "The relationship between art and liturgy on the periphery of the Byzantine Empire : the cases of 10th century Cappadocia and Langobardia (Apulia)". Thesis, Courtauld Institute of Art (University of London), 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.406731.
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Solmaz, Funda. "Construction Techniques Of Traditional Houses In Nevsehir, Case Study On Urgup, Mustafapasa And Ibrahimpasa". Master's thesis, METU, 2013. http://etd.lib.metu.edu.tr/upload/12615460/index.pdf.
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The aim of this study is to survey the construction techniques of the traditional houses in Nevsehir and to make a comprehensive study which will guide for the further conservation works. In this manner, the terms of construction techniques were understood and defined basically before they altered. To achieve this goal, firstly literature reviews were done about traditional houses in Turkey. General characteristics and history of the region as well as Cappadocia traditional houses were studied. The settlements which will be studied were chosen with the comprehensive field surveys. Meanwhile, the base drawings and maps of the settlements were gathered from municipalities and other public organizations of Nevsehir. In detailed field surveys, 20 houses were selected for surveying. After that, general architectural properties of the houses were investigated and measured drawings and sketches were drawn in detail. A code system which is special to this thesis was developed and applied to the drawings. Building parts were analyzed and defined from foundation to roof. Moreover, architectural elements were also described and classified according to their construction technique. In this survey, it is considered not only the construction technique but also the material and usage areas of building units. Frequency of the building units and their classifications can easily be seen on the drawings and tables. Thus, Nevsehir traditional houses were studied in detail and a general evaluation was done about the construction techniques and architectural features of Nevsehir.
32
Allcock, Samantha Lee. "Living with a changing climate : Holocene climate variability and socio-evolutionary trajectories, central Turkey". Thesis, University of Plymouth, 2013. http://hdl.handle.net/10026.1/1591.
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Collaborative studies between Quaternary scientists and archaeologists increasingly provide new and informative discussions about the nature and timing of cultural change and links with variation in the natural world (particularly climate). In the Eastern Mediterranean region, connecting the human past with palaeoclimate is an important research theme but the complex interactions between them are still poorly understood and past climate records have often been collected from regions distant from the human record. The thesis aims to derive a record of past climatic and environmental changes from lake sediment cores and synthesise this with archaeological data in order to reconstruct human-climate interactions at the regional scale. Annually laminated sediment data collected from Nar Gölϋ crater-lake and archaeological archives from the same region, Cappadocia (Turkey) allow problems of chronological uncertainty between records of the human past and palaeoclimatic archives, and spatially variable datasets to be addressed. New sediment cores collected from Nar Lake in 2010 cover the last ~14000 years based on varve counting and climate-stratigraphic correlation. The changing chemical composition of these sediments has been obtained using high-resolution Itrax XRF core scanning, mainly at 200μm resolution over 21.6m. Temporal differences in Ca and Sr are interpreted as a record of regional moisture levels, while Ti and Fe are elemental proxies that detail changes in catchment in-wash. These and other sedimentary data (e.g. total carbon analysis) document lake evolution from a predominately stable and moist early Holocene climate dominated by high authigenic Ca precipitation to a drier and less stable IV late Holocene dominated by increased authigenic Sr and Mg (and higher lake salinity levels). The most arid climatic conditions occurred during Bronze and early Iron Age times, but frequent and intense centennial-scale climatic shifts between wet and dry are also evidenced during the last 2600 years from Ca/Sr data. Peaks in Fe and Ti, along with Si, K and Rb indicate two distinct phases of increased sediment influx into Nar Lake, namely ~9200 to ~8000 yr. BP (ceramic Neolithic) and again – more importantly – during the last 2600 years (Iron Age and later). These appear to be related primarily to increased human impact on vegetation and soils in the lake-catchment, but volcanic activity and intense rainfall events and/or water deficits may also have played a role. To determine the degree to which climatic variability and cultural change are interlinked, the geochemical record from Nar Lake is correlated against long-term settlement histories which have been derived from systematic archaeological site survey and excavation data from Cappadocia. One of the key outcomes of the project is an examination of periods of climatic stability and instability which are identified by amplitudinal changes from the mean state using correlation of coefficient statistics on the Nar Lake geochemical record. This information about the predictability of climate has been coupled to data in settlement density and location within the resiliency model framework of Holling and Gunderson (2002). Together these data suggest that a series of four long-term adaptive cycles (Neolithic, Chalcolithic-Bronze Age, Iron Age-Classical, Byzantine-Ottoman) characterise the dynamic inter-play between people, climate and their environment. In each adaptive cycle, environmental change contributed (both positively and negatively) to community resilience, although at no point during the Holocene is climatic variability seen as the sole driver of societal change. There were times such as the post-Roman Dark Age (1300 to 1100 yr. B.P.) when increased climatic variability and environmental degradation may have heightened social vulnerability.
33
Wallace, Sue-Anne. "Byzantine Cappadocia : the planning and function of its ecclesiastical structures". Phd thesis, 1991. http://hdl.handle.net/1885/110011.
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In this thesis the rock-cut monuments of Byzantine Cappadocia on the central Anatolian
plateau of modem-day Turkey are considered from a new perspective and within a new
structure. Studies which have investigated the churches of Cappadocia have not hitherto
been framed around theoretical considerations, largely because of the absence of written
sources which relate directly to the region. However, there is a body of documentary
evidence contemporary with the majority of the Cappadocian churches which can be
profitably analyzed to provide a framework within which the architectural disposition
and liturgical planning of churches are considered.
The documentary evidence of liturgical practices drawn from liturgical commentaries,
hagiographic texts, typika and episcopal lists, together with all available evidence of
patronage included in epigraphic sources in the churches is considered and analyzed.
Discussion proceeds from documentary to archaeological evidence, focussing on the
critical elements, the altar and the apse screen, the use of which is described in the
literary evidence. In this synthetic approach, particular architectural dispositions and
liturgical arrangements are shown to cluster in geographical patterns, the reason for
which is demonstrated through an examination of other structures including refectories
and funerary chambers.
Scholars have undertaken systematic exploration in Cappadocia from the beginning of
this century but the focus of their work has been primarily directed toward the
decoration of the churches. Much of the material concerning liturgical planning has not
been published and has been documented in this thesis for the first time based on
fieldwork surveys undertaken between 1986 and 1988. The data of this fieldwork are
collated in the appendix where one hundred and twenty-seven monuments are recorded
including thirty-five hitherto unpublished and forty previously incompletely-published
churches. A glossary in the appendix defines the relevant architectural terminology.
More than six hundred rock-cut structures are believed to be located in Cappadocia,
their highest concentration in Goreme. Although the total picture in Cappadocia cannot
be satisfactorily reconstructed as losses have been considerable and are continuing,
there is no reason to assume that the material which is extant is not representative of the
situation which once existed in the region. That so many monuments are located within
a confined area may suggest it was easier to carve a new church out of the tufaceous
rock than to adapt an existing one to recent liturgical requirements. However,
consideration of the liturgical furnishings and the question of how the architectural
disposition and liturgical planning relate to specific ecclesiastical practices provide
evidence that many of the churches had purposes other than normal liturgical use.v. 1. The text. -- v. 2. The Appendix (3 parts)