Hirschon, Renée (2003). Crossing the Aegean: An Appraisal of the 1923 Compulsory Population Exchange Between Greece and Turkey. Berghahn Books. pp. 180–191. ISBN978-1-57181-562-0. «Under the terms of Lausanne Convention, signed on 30 January 1923, an approximate total of over 1.2 million Los ciudadanos turcos de la religión ortodoxa griega fueron intercambiados por 354.647 ciudadanos griegos de la religión musulmana. Como parte de la fase final de este acuerdo, 44,432 refugiados capadocios ortodoxos griegos fueron expulsados de Turquía y llegaron a Grecia como personas intercambiadas. Como no habían huido en condiciones de conflicto militar, la experiencia para ellos fue diferente a la de las oleadas de refugiados que llegaron a Grecia en 1922. En este capítulo, describo dos asentamientos de Capadocia: Nueva Karvali en el este de Macedonia, norte de Grecia. , y New Prokopi en Grecia central, en la isla de Evia. Al elegir estudiar estos asentamientos particulares, dos factores resultaron decisivos: su nombre y su significado cultural. Ambos asentamientos fueron nombrados por los lugares que quedaron en Capadocia, con la adición de la palabra "Nueva". […]Aside from the religious dimension, the other main factor that helped the Cappadocian refugees transform their settlements from ‘space’ into a meaningful ‘place’ was that many of them were settled as communities and were not broken up and dispersed. This allowed the transplanted people to name their settlements in Greece after their villages in Cappadocia. […] In the case of the Cappadocians, the notion of keeping a discrete refugee community together as one unit in the settlement process played a significant role in the refugees’ process of adaptation. By settling near relatives and their fellow villagers from Cappadocia, these refugees were encouraged to re-create their neighborhoods.»
Bichakjian, Bernard H. (2002). Language in a Darwinian perspective. Peter Lang. p. 206. ISBN978-0-8204-5458-0. «Cappadocia is an ancient district in east central Anatolia, west of the Euphrates River, where there had been a Greek presence from the Hellenistic period to the beginning of this century, when the minority group was submitted to a “population exchange”. As the Cappadocians returned to Greece, they became absorbed by the local population and their dialect died out.»
Avi-Yonah, Michael (1978). Hellenism and the East: contacts and interrelations from Alexander to the Roman conquest. University Microfilms International. p. 119. 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.»
Poretsky, Leonid (2002). Principles of Diabetes Mellitus. Springer. p. 20. ISBN978-1-4020-7114-0. «Aretaeus of Cappadocia, a Greek physician who practiced in Rome and Alexandria in the second century AD, was the first to distinguish between what we now call diabetes mellitus and diabetes insipidus.»
Cantani, Arnaldo (2008). Pediatric Allergy, Asthma And Immunology. Springer. p. 724. ISBN978-3-540-20768-9. «Aretaeus of Cappadocia, a well-known Greek physician (second century AD), is credited with providing the first detailed description of an asthma attack, and to Celsus it was a disease with wheezing and noisy, violent breathing.»
Horrocks, Geoffrey C. (2010). Greek: A History of the Language and Its Speakers. John Wiley & Sons. p. 403. 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 100 km (62 mi) south of Kayeri, 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.»
Robert C. Ostergren; Mathias Le Bossé (2011). The Europeans: A Geography of People, Culture, and Environment. Guilford Press. p. 184. ISBN978-1-59385-384-6. «La difusión del cristianismo. Durante una visita de San Pablo en el primer siglo EC, los habitantes de Capadocia en el centro de Anatolia se convirtieron tan completamente que Capadocia se convirtió en la gran fortaleza del monaquismo cristiano. Los monasterios y las iglesias, cavados profundamente en los acantilados de toba volcánica, continuaron cumpliendo sus funciones hasta el intercambio de poblaciones entre Grecia y Turquía en 1923. Aquí tenemos el Monasterio de las Chicas, que acogió a unas 300 monjas y es llamado por los turcos el "Castillo de las Vírgenes.”».
Company, Houghton Mifflin (2003). The Houghton Mifflin Dictionary of Biography. Houghton Mifflin Harcourt. p. 643. ISBN978-0-618-25210-7. «Gregory of Nazian or Nazianzen, St c.330-c.389 d. C.* Greek prelate and theologian Born of Greek parents in Cappadocia, he was educated in Caesarea, Alexandria and Athens.»
Clendenin Daniel B. (2003). Eastern Orthodox Christianity: A Western Perspective. Baker Academic. p. 95. ISBN978-0-8010-2652-2. «Only that which is false and sinful must be rejected. Thus the Cappadocian Greek fathers of the fourth century admired Origen; Maximus the Confessor was inspired by Evagrios in his spirituality; Nicodemos of Athos (eighteenth ...»
Stark, Freya (2012). Rome on the Euphrates: The Story of a Frontier. Tauris Parke Paperbacks. p. 390. ISBN978-1-84885-314-0. «Byzantium reverted to Greek (Maurice, born in Cappadocia, was its first Greek emperor); and trade and diplomacy were honored from the very founding of the Imperial city as never in Rome before.»
Darke, Diana (2011). Eastern Turkey. Bradt Travel Guides. pp. 139–140. 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.»
Dawkins, R.M. (1916). Modern Greek in Asia Minor. A study of dialect of Silly, Cappadocia and Pharasa.. Cambridge University Press. p. 16. Consultado el 25 de octubre de 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 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.»
Herrin, Judith; Saint-Guillain, Guillaume (2011). Identities and Allegiances in the Eastern Mediterranean After 1204. Ashgate Publishing, Ltd. p. 181. ISBN978-1-4094-1098-0. «The geographical distribution of the Greek population in Muslim Asia Minor in the first half of the thirteenth century is not clear. It is not impossible that the Greeks might have constituted and ethnic majority in some large urban centres throughout the Seljuk sultanate of Rum…Probably by the beginning of the thirteenth century most of northern Galatia, Phrygia, southern Paphlagonia, and some inland areas adjacent to the Byzantine Pontos, had been cleared of Greeks. Under the pressure of the Turkmen nomads they had emigrated to Western Anatolia, the Balkans, the Pontos, as well as to the central Anatolian plateau and coastal regions of Lycia and Pamphylia in all likelihood. The Greeks were rather numerous in city centers and rural areas in ancient Lycaonia, Cappadocia and Pamphylia. In north-eastern Anatolia the major cities of Sivas, Erzincan, Erzerum were mostly populated by Armenians and Greeks.»
Lapidus, Ira Marvin (2002). A History of Islamic Societies. Cambridge University Press. pp. 250–252. ISBN978-0-521-77933-3. «The absorption of the former Byzantine empire by Turkish-Muslim conquerors led to the eventual conversion of Anatolia and thus added new territories to the domain of Islam. Before the Turkish migrations, the vast majority of the Greek, Armenian, Georgian, and Syrian populations of Anatolia had been Christian. By the fifteenth century more than 90 percent of the population was Muslim. Some of this change was due to the immigration of a large Muslim population, but in great part it was caused by the conversion of Christians to Islam. These conversions were basically due to the breakdown of Anatolian Christianity through the weakening of the Byzantine state and the Greek Orthodox Church, and the collapse of Anatolian society in the face of Turkish migrations. In the late thirteenth and fourteenth centuries the Turks excluded bishops and metropolitans from their sees. Church revenues and properties were confiscated. Hospitals, schools, orphanages, and monasteries were destroyed or abandoned, and the Anatolian Christian population was left without leadership and social services. The remaining Christian clerics had to turn to Turkish authorities to handle internal disputes on terms that only further weakened Christian institutions. …Byzantine princes, lords, and administrators were tempted to convert to Islam in order to join the Ottoman aristocracy. By the end of the fifteenth century Anatolia was largely Muslim. The Ottoman conquests in the Balkans also established Muslim hegemony over large Christian populations, but did not lead, as in Anatolia, to the substantial assimilation of the regional population to Islam.»
Horrocks, Geoffrey C. (2010). Greek: A History of the Language and Its Speakers. John Wiley & Sons. p. 398. ISBN978-1-4051-3415-6. «Cappadocia fell immediately under Seljuk control and, with the growth of bilingualism and conversion to Islam, its dialects began to show signs of Turkish influence and later of convergence with the dominant language. After the Greek military disaster of 1922-3 and the deportation of the Christian population to settlements in central and northern Greece, the central and eastern Anatolian varieties fell into what till recently was believed to be terminal decline. In 2005, however, it was discovered that there were descendants of the Cappadocian refugees in central and northern Greece who still spoke their traditional language fluently. The position of Cappadocia remains precarious, but it is certainly not yet extinct.»
Petersen, Andrew (2002). Dictionary of Islamic Architecture. Routledge. p. 58. ISBN978-0-203-20387-3. «Cyprus (Turkish: Kibris; Arabic: Qubrus)…However, in many ways the Ottoman conquest had simply replaced one group of rulers with another, leaving the Greek Orthodox population largely intact. This situation was understood by the Ottoman emperor, Selim I, who after the conquest tried to improve the prosperity of the island by populating it with Greek families from the Kayseri region. Ottoman rule ended with the First World War and from 1918 the island was under British rule until it became independent in the 1950s.»
Goodwin, Godfrey (1971). A history of Ottoman architecture. Johns Hopkins Press. p. 199. ISBN978-0-8018-1202-6. «He came from the district of Karaman and the Greek lands, but he does not, it is true, specifically call himself a Greek, which, in effect, he no longer was from the moment that he admitted that there was no other God but Allah. Yet after the conquest of Cyprus in 1571, when Selim decided to repopulate the island by transferring Greek families from the Karaman beylik, Sinan intervened on behalf of his family and obtained two orders from the Sultan in council exempting them from deportation. It was Selim I who ordered the first devsirme levy in Anatolia in 1512 and sent Yaya- basis to Karamania and this is probably the year in which Sinan came to Istanbul. Since he was born about 1491, or at the latest in 1492, he was old for a devsirme…».
Rogers, J. M. (2006). Sinan. I.B.Tauris. p. backcover. ISBN978-1-84511-096-3. «(Sinan) He was born in Cappadocia, probably into a Greek Christian family. Drafted into the Janissaries during his adolescence, he rapidly gained promotion and distinction as a military engineer.»
Oberheu, Susanne. Wadenpohl, Michael (2010). Cappadocia. BoD. pp. 270–1. ISBN978-3-8391-5661-2. «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….»
Taylor, Frederick (2012). Exorcising Hitler: The Occupation and Denazification of Germany. Bloomsbury Publishing. pp. 59–60. ISBN978-1-4088-2212-8. «The other large Christian minority in the Turkish sphere of rule was that of the Ottoman Greeks, again totaling around 1.5 million, mostly living near to the west coast of Anatolia, where they had been settled since a millennium before the birth of Christ. Numerous Greeks were to be found also in Istanbul (once, as Constantinople, the capital of the Greek Byzantine Empire), on the Black Sea coast and in the eastern province of Cappadocia, where the long-established but isolated Greek population now spoke a kind of Turkish dialect… The resulting war between the Greeks and Turks, the latter led by their great national hero, General Mustafa Kemal (later honored with the name Kemal Ataturk) ended in a definite and tragically bloody Turkish victory. Many thousands of Greeks were massacred or fled».
Moseley, Christopher (2007). Encyclopedia Of The World's Endangered Languages. Psychology Press. pp. 239–40. ISBN978-0-7007-1197-0. «Cappadocian Greek [100] an outlying dialect of Greek spoken in a few isolated communities in the interior of Cappadocia in central Turkey, notably in Sille (Silli) near Konya, villages near Kayseri, and Faras (Pharasa) and adjacent villages, before the genocide of 1915 and the subsequent population exchanges, after which most survivors settled in Greece.»
Midlarsky, Manus I. (2005). The Killing Trap: Genocide in the Twentieth Century. Cambridge University Press. pp. 342–343. ISBN978-0-521-81545-1. «Many, (Greeks) however, were massacred by the Turks, especially at Smyrna (today’s İzmir) as the Greek army withdrew at the end of their headlong retreat from central Anatolia at the end of the Greco-Turkish War. Especially poorly treated were the Pontic Greeks in eastern Anatolia on the Black Sea. In 1920, as the Greek army advanced, many were deported to the Mesopotamian desert as had been the Armenians before them. Nevertheless, approximately 1,200,000 Ottoman Greek refugees arrived in Greece at the end of the war. When one adds to the total the Greeks of Constantinople who, by agreement, were not forced to flee, then the total number comes closer to the 1,500,000 Greeks in Anatolia and Thrace. Here, a strong distinction between intention and action is found. According to the Austrian consul at Amisos, Kwiatkowski, in his November 30, 1916, report to foreign minister Baron Burian: “on 26 November Rafet Bey told me: ‘we must finish off the Greeks as we did with the Armenians…’ on 28 November Rafet Bey told me : ‘today I sent squads to the interior to kill every Greek on sight.’ I fear for the elimination of the entire Greek population and a repeat of what occurred last year, Or according to a January 31, 1917, report by Chancellor Hollweg of Austria: The indications are that the Turks plan to eliminate the Greek element as enemies of the state, as they did earlier with the Armenians. The strategy implemented by the Turks is of displacing people to the interior without taking measures for their survival by exposing them to death, hunger, and illness. The abandoned homes are then looted and burnt or destroyed. Whatever was done to the Armenians is being repeated with the Greeks. Massacres most likely did take place at Amisos and other villages in Pontus. Yet given the large number of surviving Greeks, especially relative to the small number of Armenian survivors, the massacres apparently were restricted to Pontus, Smyrna, and selected other ‘sensitive’ regions.»
Darke, Diana (2011). Eastern Turkey. Bradt Travel Guides. pp. 164–5. ISBN978-1-84162-339-9. «Less visited than most parts of Cappadocia, Guzelyurt (‘Beautiful Place’ in Turkish)…The next thing to visit is the Byzantine Church of St Gregory, built in AD385, restored in 1835, and then converted into a mosque when the Greeks left in the exchange of populations in the 1920s. Known today as Buyuk Kilise Camii (Big Church Mosque), the whitewash on the walls is being removed to reveal the original frescoes. A little further into the valley look out for the Sivisli Kilise (Anargyros Church) with square pillars and a dome with fine frescoes, then the Koc (Ram) Church and the Cafarlar (Rivulets) Church. Monastery Valley, as it is known, continues for 4,5 km (2,8 mi) with fine scenery and panoramas and yet more rock-cut churches, some with interesting architectural features.»
Oberheu, Susanne. Wadenpohl, Michael (2010). Cappadocia. BoD. p. 8. ISBN978-3-8391-5661-2. «Right up until the last century, Greeks settled down in Cappadocia and helped shape many villages with their beautifully decorated houses… Cappadocia is not only a World Natural Heritage, but also a World Cultural Heritage, and an unusual openness to the world can be perceived here to the present day.»
Sterrett, John Robert Sitlington ; American School of Classical Studies at Athens (1885). Preliminary report of an archæological journey made in Asia Minor during the summer of 1884. Cupples, Upham, and Co. p. 17. OCLC10889843. «Melegobi is a large and flourishing village, inhabited almost exclusively by Greek-speaking Greeks. The Greeks are numerous all through the western part of Cappadocia, and generally cling to their language with great tenacity, a fact worthy of notice, inasmuch as the Greeks in other parts of Asia Minor speak only Turkish. Instances of Greek-speaking towns are Nigde, Gelvere, Melegobi (Μελοκοπια), and Ortakieui in Soghanli Deressi.»
Fried, Johannes (2015). The Middle Ages. Harvard University Press. p. 10. ISBN9780674055629. «One of their own number, Bishop Ulfilas, a Goth who originally came from a Greek-Cappadocian family, translated the Holy Gospel into the Gothic vernacular – an enormous undertaking and a work of true genius.»
Rōmanou, Kaitē (2009). Serbian and Greek Art Music: A Patch to Western Music History. Intellect Books. p. 152. ISBN9781841502786. «Petros Petrides was born in Nigde, Kappadokia, in 1892 and died in Kifissia (Attica) in 1977. A man of vast knowledge on various fields of science and art, who is rightfully placed among the most cultivated and educated Greek composers of the first half of the 20th century;».
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Richard C. Frucht (2005). Eastern Europe: An Intruduction to the People, Lands, and Culture. ABC-CLIO. p. 886. ISBN978-1-57607-800-6. «El Imperio Bizantino sufre una gran derrota en la Batalla de Manzikert en el este de Anatolia, abriendo el interior de Asia Menor a la invasión de los turcos Sekjuk. Este giro estratégico comenzó la constante transformación multicéntrica de Asia Menor de un centro completamente cristiano y poblado por griegos a una región predominantemente musulmana y turca».
Davidson, Alan (2014). The Oxford Companion to Food. Oxford University Press. p. 123. Consultado el 21 de octubre de 2014. «This is certainly true of Byzantine cuisine. Dried meat, a forerunner of the pastirma of modern Turkey, became a delicacy.»
Smith, Bruce; Kraig, Andrew (2013). The Oxford Encyclopedia of Food and Drink in America. Oxford University Press. ed. Consultado el 21 de octubre de 2014. «When the Ottomans settled in Istanbul they also adopted a number of Byzantine dishes, one of which was a form of cured beef called paston and which the Turks called pastirma…It became and remains a specialty of Kayseri in Cappadocia in west central Turkey.»
«Gök Medrese». «The Gok Medrese (Blue Koran school). The Seljuk building was designed for vizier Fahr ed-Din Ali ben Hussein around 1271 by the Greek architect Kalojan.»
Güzelyurt becomes a touristic hub. AKSARAY - Anatolia News Agency. 17 de julio de 2012. «In the town of Güzelyurt in Aksaray Province in the Central Anatolian region of Turkey, 250-year-old arched stone mansions have been transformed into boutique hotels to serve tourists coming to discover the area’s cultural and historical treasures. The town is an important part of the historical Cappadocia region…Much of the previously large Greek population in Güzelyurt vanished with the population exchange of the 1920s. "With the population exchange in 1924, Greeks and Turks exchanged places. Before the population exchange, rich Greeks dealing with trade in Istanbul had historical mansions in Güzelyurt," Özeş said. Some houses in the town date back 250 years and a few 100-year-old historical houses also exist, according to Özeş. "They have extremely thick walls. The height of the arches is nearly four to five meters. Each of the houses is a work of art creating an authentic environment."».
ΚΥΡΙΑΚΑΝΤΩΝΑΚΗΣ, ΙΩΑΝΝΗΣ. «Η ελληνική λογιοσύνη της Κωνσταντινούπολης». Κέντρο Μικρασιατικών Σπουδών. Archivado desde el original el 12 de julio de 2018. «ΒΑΠΟΡΙΔΗΣ, ΑΒΡΑΑΜ Νίγδη (Φερτέκι, Καππαδοκία), 1855-Κωνσταντινούπολη, 1911 Κρατικός αξιωματούχος, μέλος του Ελεγκτικού Συνεδρίου του Αυτοκρ. Υπουργείου Παιδείας: «επιθεωρητής των τυπογραφείων και ελεγκτής των ελληνικών βιβλίων». Συνέγραψε οθωμανική ιστορία: Επίτομος βιογραφική ιστορία των Σουλτάνων της Οθωμανικής αυτοκρατορίας προς χρήσιν των σχολών δύο τομίδια (πρώτη έκδ.: ΚΠ., Βουτυράς: 1885)».
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«Archived copy». Archivado desde el original el 5 de agosto de 2012. Consultado el 24 de octubre de 2014.
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ΚΥΡΙΑΚΑΝΤΩΝΑΚΗΣ, ΙΩΑΝΝΗΣ. «Η ελληνική λογιοσύνη της Κωνσταντινούπολης». Κέντρο Μικρασιατικών Σπουδών. Archivado desde el original el 12 de julio de 2018. «ΒΑΠΟΡΙΔΗΣ, ΑΒΡΑΑΜ Νίγδη (Φερτέκι, Καππαδοκία), 1855-Κωνσταντινούπολη, 1911 Κρατικός αξιωματούχος, μέλος του Ελεγκτικού Συνεδρίου του Αυτοκρ. Υπουργείου Παιδείας: «επιθεωρητής των τυπογραφείων και ελεγκτής των ελληνικών βιβλίων». Συνέγραψε οθωμανική ιστορία: Επίτομος βιογραφική ιστορία των Σουλτάνων της Οθωμανικής αυτοκρατορίας προς χρήσιν των σχολών δύο τομίδια (πρώτη έκδ.: ΚΠ., Βουτυράς: 1885)».
Bevan, Edwyn Robert (1966). The house of Seleucus, Volume 1. Barnes & Noble. p. 76. OCLC313659202. «The eastern and northern part of the country beyond the Taurus was known to the Persians as Katpatuka, a name which the Greeks transformed into Cappadocia (Kappadokia).»
Newell, Edward Theodore (1968). Royal Greek portrait coins. Whitman Pub. Co. p. 52. OCLC697579. «... Ariarathes V was probably the greatest of the Cappadocian kings.»
Glubb, John Bagot (1967). Syria, Lebanon, Jordan. Thames & Hudson. p. 34. OCLC585939. «Although the Ptolemies and the Seleucids were perpetual rivals, both dynasties were Greek and ruled by means of Greek officials and Greek soldiers. Both governments made great efforts to attract immigrants from Greece, thereby adding yet another racial element to the population.»
Bury, John Bagnell (1967). The Cambridge medieval history, Volume 9, Part 2. University Press. p. 213. OCLC25352555. «The three great Cappadocian Fathers, called by the Greeks 'the three hierarchs ', belong to the Alexandrian school of thought. They are Basil the Great, Bishop of Caesarea in Cappadocia (c. 330-79); Gregory of Nazianzus, a writer of great sensibility with a turn for poetry, the great ‘Theologian’ (as he is called by later writers), for a short time Patriarch of Constantinople (c. 379-c. 390); and Gregory of Nyssa (died c. 394), brother of Basil the Great and Bishop of the small town of Nyssa, a profound thinker and versatile writer.»
Prokhorov, Aleksandr Mikhaĭlovich (1982). Great Soviet encyclopedia, Volume 7. Macmillan. p. 412. OCLC417318059. «One of the most prominent Greek patristic figures. Gregory of Nyssa was the brother of Basil the Great and a friend of Gregory of Nazianzus, and with them he formed the so-called Cappadocian circle of church figures and thinkers.»
Önder, Mehmet (1983). The museums of Turkey and examples of the masterpieces in the museums. Türkiye İş Bankasi. p. 162. OCLC19230376. «In this museum there is also a mummy which is believed to date from Byzantine times.»
Suzek, Senem (2008). The decoration of cave churches in Cappadocia under Selçuk rule. Thesis (M.A.)--University of Notre Dame. pp. 9-11. OCLC747992800. «These events in themselves alienated the provinces, to such an extent that it has been claimed that the Armenian and Syrian Monophysite communities welcomed Turkish rule which was seen as relief from the oppression of Orthodox Christianity. Military losses in the tenth and eleventh centuries severely disrupted the population of Asia Minor. Two forced migrations of Armenians into Cappadocia have been documented. The first occurred in the tenth century following the Byzantine conquests of Melitene (934), Tarsus (965), and Antioch (969). The second followed the Battle of Malazgirt (Manzikert) in 1071, when many Armenians moved west. As documented by the chronicler Matthew of Edessa, after severe persecutions of the Armenian and Syrian Monophysite non-Calcedonian communities, the Armenian royal families, which included Adom and Abucahl of Vaspuracan and Gagik of Ani, used the opportunity provided by the Selçuk conquest to seek vengeance upon the local Greek Orthodox population. This included the pillage of wealthy estates and the torture and assassination of the Orthodox metropolitan of Kayseri. Kakig was eventually killed by the local Greek landowners.»
Barve, Shashikant V. (1995). Introduction to classical Arabic: a contribution to Islamic and oriental studies. S.V. Barve. pp. 1-89. OCLC33161571. «The Seljuk state of Anatolia was thus born under the great-grandson of Saljooq and it was duly recognized as an independent sultanate by the ‘Abbasid caliph. This facilitated massive Turkish migration and settlement in Anatolia and the process of its islamisation and turkification began in full swing. The Greek Christian population began to diminish owing to mass conversions to Islam or slaughter or exile to Greek territories in Europe.»
Thierry, Nicole; Thierry, Jean Michel (1963). Nouvelles églises rupestres de Cappadoce. C. Klincksieck. p. viii. OCLC22265623. «This is the latest of the painted churches, for an inscription states that the donor of the frescoes was Thamar, wife of Basil Giagupes, a Greek feudatory serving the Seljuk Sultan of Konia, Masut II. He was probably the lord of the surrounding district which must have still been strongly Greek.»
Day Otis Kellogg; Thomas Spencer Baynes; William Robertson Smith (1903). The Encyclopædia Britannica: A-ZYM. Werner. p. 82. OCLC4704101. «By the Greeks it is still called by its ancient name of Laranda. which was changed by the Turks for its present designation in honour of Karaman, the founder of the Karamanian kingdom.»
Nagel Publishers (1968). Turkey. Nagel. p. 615. OCLC3060049. «The Karaman region was for a long time inhabited by Turkish-speaking Orthodox Greeks who wrote Turkish in the Greek script. These Greeks are called Karamanians.»
C[harles] W[illiam] Wilson (1887). The Greeks in Asia. The Asiatic Quarterly Review, Volume III, January–April, pp. 32-56. Swan Sonnenshein & Company. pp. 50-51. OCLC457113541. «The Cappadocian Greeks have a reputation throughout Asia Minor for energy and commercial activity; there are few towns in which a merchant from Kaisariyeh is not to be found ; and the rocky nature of the country drives even the poorer classes to seek their living elsewhere. Perhaps the most interesting trait in the character of these Greeks is their intense love of their native country; the great ambition of every man is to earn sufficient money to enable him to build a house and settle down in his beloved Cappadocia. The young men go off to Constantinople for a few years, and then return to marry and build a house; a couple of years of married life sees the end of their savings, and they have to revisit the capital, sometimes remaining there ten or fifteen years, to earn sufficient to support themselves and their wives for the remainder of their lives. Each village is connected with some particular guild in Constantinople; one supplies bakals or small storekeepers, another sellers of wine and spirits, another dryers of fish, another makers of caviare, another porters, and so forth…The people have no marked political aspirations such as those which prevail amongst the Greeks of the west coast; they dream, it is true, of a new Byzantine Empire, but any sympathies they can spare from an all-absorbing love of money and gain are devoted to the Russian. The south Cappadocian district, in which St. Gregory of Nazianzus once ministered, shows many signs of growing prosperity ; building is going on, and the people are vacating, for houses above ground, the subterranean villages, to which they owe the preservation of their faith and language. These villages are known by Greek as well as by Turkish names ; in some Greek is spoken by Moslem and Christian, in others a Graeco-Turk jargon, and in others Turkish only; and this mixture is found even in the churches, where the descriptive remarks on the holy pictures are often in Turkish written in Greek characters.»
Armenian General Benevolent Union (1988). Ararat, Volume 29. Armenian General Benevolent Union of America. p. 43. OCLC643827160. «Unlike the Karamanlides – Elia Kazan’s people, the Greeks of Kaisaria in the Anatolian interior who, over the centuries became Turkish-speaking – the Kouvoukliotes were always Grecophones who spoke Turkish with a strong Greek accent. As was natural, their dialect included Turkish words like rahat, bahcheh, dondourmas…., and it differed greatly from the Greek spoken in other villages of the province.»
Sterrett, John Robert Sitlington ; American School of Classical Studies at Athens (1885). Preliminary report of an archæological journey made in Asia Minor during the summer of 1884. Cupples, Upham, and Co. p. 17. OCLC10889843. «Melegobi is a large and flourishing village, inhabited almost exclusively by Greek-speaking Greeks. The Greeks are numerous all through the western part of Cappadocia, and generally cling to their language with great tenacity, a fact worthy of notice, inasmuch as the Greeks in other parts of Asia Minor speak only Turkish. Instances of Greek-speaking towns are Nigde, Gelvere, Melegobi (Μελοκοπια), and Ortakieui in Soghanli Deressi.»
