HADRIANOPOLIS KUZEYBATI NEKROPOL KİLİSESİ’NDEN SÜTUN KAİDELERİ VE BAŞLIKLARI (original) (raw)
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HADRIANOPOLİS KİLİSE MEZARLARI VE BİR GRUP BULUNTUSU
26. Orta Çağ ve Türk Dönemi Kazıları ve Sanat Tarihi Sempozyumu, 2022
Hadrianopolis Ancient City is located 3 kilometer west of the Eskipazar district of Karabük. The city’s first name was the Kaisareis Proseilemmeneitai in ancient era which was border of the Galatia and Paphlagonia and later the city was called Kaisareis Hadrianopoleitai. The city called as Hadrianopolis in the Roman and Byzantine period. Hadrianopolis, which is known that the first settlement was in the Late Chalcolithic period, gained the status of a city during Roman period and lived its brightest period in the Early Byzantine period. The city was part of the Paphlagonia in beginning of the Late Antiquity and later made part of new province called as Honorias during the reign of Emperor Theodosius I (379-395 AD). Hadrianopolis was reintroduced to the borders of Paphlagonia during the reign of Emperor Iustinianus (527-565 AD) with the new arrangements made in 535, but the Bishop of Hadrianopolis remained under the rule of the Honorias Church. Many churches were built on the borders of Hadrianopolis during the Byzantine period, but only three of them were reach to the present day at basic level. These churches dated to the Early Byzantine Period are called Chora Church of Hadrianopolis, Four Rivers Church of Hadrianopolis and Northwest Necropolis Church of Hadrianopolis. In addition, as a result of the archeo-georadar studies carried out in the city, a basilical form church were detected. One of the features that add value to the churches is construction of many graves in and around it. Excavations were carried out between 2003-2020 in the Hadrianopolis from the Paphlagonia Region six buildings dated to the Late Antiquity and many grave remains were found that reflect the period’s architectural characteristics. Only two of Hadrianopolis churches; The Four River Church and The Western Necropolis Church were used as burial areas during the Byzantine period. In addition to the findings from excavations, it was concluded that graves of Hadrianopolis Church was built in 5.-8. centuries based on its architectural characteristics. The graves, which were strengthened under the supervision of restorators and conservators, were preserved in accordance with appropriate techniques. Within the scope of this study, especially the graves of Hadrianopolis churches will be examined, the finds of church graves will be evaluated and the importance of graves of Hadrianopolis churches within Byzantine history will be adressed.
SİKKE BULUNTULARI IŞIĞINDA HADRİANOUPOLİS KİLİSE C YAPISI
Uluslararası Geçmişten Günümüze Karabük Sempozyum Bildiri Kitabı, 2019
The ancient city called Paphlagonia Hadrianoupolis is located within the borders of Eskipazar district of present-day Karabük province. The first excavations were carried out in 2007 in the structure called Church C, which is one of the 3 churches of Hadrianoupolis, which is the subject of the study. Initially, only the apsis part of the structure was exposed, and it was called Yapı Structure with Apsis nedeniyle because of its inability to determine its function. In 2017 and 2018, the east and northeast sides of the building were excavated and it was discovered that the building was dated to the Early Byzantine Period. Based on the remains and finds obtained as a result of the excavations in Church C, the church was originally built in the 5th-6th centuries AD. thought to have been built between the centuries. Based on archaeological data, archaeological data suggesting that the building was damaged and rebuilt due to an earthquake or invasion in the region or nearby geography has been obtained. An important group of these archaeological data is the coins recovered during the excavations. The earliest coin finds dating to the earliest Constantius II Period (332-335 AD) during the Heraclius Period (610-641 AD) suggest that the building probably suffered a major destruction at the end of the first hâlf of the 7th century AD. Within the scope of the study, information on the coins finds of the Church C structure of Hadrianoupolis will be presented and new suggestions and opinions will be put forward by making use of other archaeological remains and finds about the destruction phases of the structure. Keywords: Paphlagonia, Hadrianoupolis, Early Byzantine, Church, Coin.
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Amisos, 2022
yerleşmelerinden bir tanesi de Akçukur Kalesi'dir. Akçukur Kalesi konumu itibariyle etrafında bulunan tarım yapılabilir alanlara ve su kaynaklarına hâkim olduğu gibi, İpek Yolu ile Tendürek Geçidi'ne de kontrol sağlayabilecek bir konumdadır. Kale yerleşmesinin bulunduğu alçak tepe aynı zamanda eski Suluçem Yolu'na hâkim bir konumdadır.
K. Levent Zoroğlu’na Armağan Studies in Honour of K. Levent Zoroğlu, 2013
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APOLLONIA NEKROPLÜ KURTARMA KAZILARI 2016-2017: MEZAR TİPLERİ ÜZERİNE BİR İNCELEME
TEKE. Uluslararası Türkçe Edebiyat Kültür Eğitim Dergisi, 2018
SALVAGE EXCAVATIONS AT THE NECROPOLIS OF APOLLONIA IN 2016-2017 AN ANALYSIS ON GRAVE TYPES Abstract Salvage excavations at the Necropolis of ancient city of Apollonia, which is located in Gölyazı neighbourhood at district of Nilüfer in the city of Bursa today, and on the southern border of Bithynia and Mysia regions according to ancient geography, took place in 2016 and 2017 because of the increased illicit excavations. 9 different types of graves are identified from 27 graves which were unearthed through the excavations. In this article, the terminology we suggested for the types of graves detected in Apollonia will be discussed with new updates. Another point we would like to draw attention to be the name of the city of Apollonia. Apollonia is known as Apollonia ad Rhyndacum in the literature. “ad Rhyndacum” means near the Rhyndacum, and this stream(known as Kocasu/Orhaneli Stream today) feeds Lake Apolyont/Uluabat. However, the Rhyndacum/Kocasu Stream flows into the lake about 15 km southwest of the city. In other words, Apollonia, which is located in modern Gölyazı, has no direct relationship with Rhyndacum / Kocasu.
ASAF HÂLET ÇELEBİ ve NECİP FAZIL KISAKÜREK’İN MANSÛR BAŞLIKLI ŞİİRLERİ
Özet Bu çalışmada, Asaf Hâlet Çelebi ve Necip Fazıl Kısakürek’in Mansur başlıklı şiirleri, metin merkezli bir yakın okumayla karşılaştırılmıştır. Çelebi’nin Mevlevîlikle ilgisi, Mevlânâ ve Mevlevîlik adlı kitabı ile birlikte değerlendirildiğinde şiirde Mevlevilikteki semâ’ ayinindeki ritüellere gönderme yapıldığını düşündürmektedir. Şiirde sesi duyulan diyalojik öznenin, söylemlerinden hareketle “ölmeden evvel ölen bir Mevlevî dervişi”ni imlediği ve bu dervişin Mevlevî sema’ındaki dervişlerin ney/ sûr sesiyle dirilmeleri gibi “[bütün sesleri bir araya toplayan] büyük kös”ün [=sûrun] sesiyle yeniden dirildiği sonucuna ulaşılmıştır. Kısakürek’in şiiri ise metnin sunduğu imkânlar ışığında üç farklı anlam düzeyinde yorumlanmıştır: Birinci anlam düzeyinde Mansûr’un, Şeyh Şibli’yi galeyana gelen halktan korumaya çalıştığı; ikinci anlam düzeyinde Mansûr’un “gül” ve “çiçek” nesneleri vasıtasıyla bile olsa “atmak” eylemine iştirak eden Şeyh Şibli’ye incindiği; üçüncü anlam düzeyinde ise Mansûr için Allah yolunda kurban olmanın, Şeyh Şibli’nin merhameti ile idamdan kurtarılmaktan daha aziz kabul edildiği sonucuna ulaşılmıştır. Metinlerin çözümlenmesi sürecinde yer yer metinlerarası gönderimlere de işaret edilmiştir. Anahtar Kelimeler: Asaf Hâlet Çelebi, Necip Fazıl Kısakürek, Mansûr, Şeyh Şiblî, Metin Merkezli Yakın Okuma. ASAF HÂLET ÇELEBI’S and NECIP FAZIL KISAKUREK’S MANSUR ENTITLED POEMS Abstract In this study, poems titled “Mansur” written by Asaf Halet Çelebi and Necip Fazıl Kısakürek were compared with text-based close reading. When the Mevleviyeh interest of Çelebi is considered together with his book named “Mevlana and Mevleviyeh”, it is thought that in his poem he refers to rituals in whirling ceremonies of Mevleviyeh. From the discourse of dialogical subject, it is concluded that he implies “a Mevlevi dervish who dies before actual death” and this dervish resurges with the sound of big kettledrum [=sûr] (which gathers all the sounds at one place) as the dervishes in Mevlevi whirling resurge with the sound of reed/sûr. The poem of Kısakürek was interpreted at three different content level in the light of opportunities provided by the text. It was concluded that in the first content level Mansur tries to protect Şeyh Şibli from agitated people, in the second content level Mansur is offended towards Şeyh Şibli who participates in the action of “throwing” even through “rose” and “flower” objects; in the third content level it is admitted by Mansur that being sacrificed for God is more sacred than being saved from execution with the mercy of Şeyh Şibli. Intertextual references were also pointed in specific parts in the process of analysis of text. Keywords: Asaf Halet Çelebi, Necip Fazıl Kısakürek, Mansûr, Şeyh Şibli, Text Based Close Reading.