AI Summary & Key Takeaways
AI InsightFurthermore, the aim was to examine data regarding the place of the local Christian community in Parsa within the religious structure during the Laskarid Period and before, as well as the existence of a church in the settlement, based on historiographical, epigraphic, and archaeological findings.
📌 3 Key Takeaways
Abstract
Situated on the northern slopes of Mount Tmolos in the Nymphaion Plain, Parsa is one of the most notable rural settlements of the Eastern Roman period. Although data on the ancient history of the settlement is extremely limited, epigraphic materials obtained from studies conducted in the surrounding area demonstrate that the region was inhabited. The settlement’s name does not appear in any written sources until the 9th century. It is first referred to as a bishopric in the 9th century. It is often associated with the Parsakoutēnos family, who had military origins and close imperial ties in the 10th century. In particular, monastery records provide significant details regarding the patronage activities Parsa undertook within the family’s sphere of influence. In the 11th century, when the Parsakoutēnos family was active, there are any known examples in Western Anatolia of the “domed octagonal” church plan type, which is notable for reflecting the architectural traditions and needs of the period. During the same period, the existence of a church with an “domed octagonal” plan, which records indicate was built in an area associated with the Parsakoutēnos family, is of great significance. The family is known for its extensive patronage activities. Intensive field research conducted in the Western Anatolia region in the 19th century yielded significant discoveries in Parsa and its surroundings. The Greek philologist A. Papadopoulos-Kérameus was the first to undertake research in Parsa in the second half of the 19th century. During his research, he discovered an inscribed tomb stele in an old Ottoman cemetery which indicated the existence of a church in the area and provided the first evidence of a Christian community in Parsa. The inscription on the stele was later dated to the 5th century by H. Grégoire, establishing the Christian presence in the region from early times. Throughout the 20th century, researchers continued to study the region, sparking debates about the nature of the Christian settlement at Parsa and its position in the religious hierarchy. The settlement was referred to by various names, such as Parsa, Parsada, Parsadōn, Parsakouta and Parsatou, in written sources until the Laskarid period. In written sources from the Laskaris period, information regarding the religious structure and church hierarchy in Parsa, while drawing attention to the region’s religious and political significance, sheds light on the policies the state implemented to maintain control over the region. Even after the region was officially Turkified in the 14th century, the name Parsa continued to be used. The settlement maintained its importance during the Ottoman period, with various religious and civil construction activities taking place. Archival records indicate that a Greek population continued to reside in Parsa until at least the early years of the Republic. Within the scope of this study, an attempt was made to evaluate the cultural and historical geography of the ancient settlement of Parsa and its location in the Eastern Roman countryside. Furthermore, the aim was to examine data regarding the place of the local Christian community in Parsa within the religious structure during the Laskarid Period and before, as well as the existence of a church in the settlement, based on historiographical, epigraphic, and archaeological findings.
Özet
Nymphaion (Nif) Ovası’nın Tmolos Dağı’nın (Bozdağlar) kuzey yamaçlarına bakan kesiminde konumlanan Parsa, Doğu Roma Dönemi’nde taşra yerleşimleri içinde önemli lokasyonlardan biridir. Yazılı kaynaklarda ilk kez 9. yüzyılda adından bir piskoposluk şeklinde bahsedilen Parsa, sıklıkla 10. yüzyılın asker kökenli Parsakoutēnos ailesiyle ilişkilendirilmektedir. Bölgeye ilk kez 19. yüzyılda gerçekleştirilen saha çalışmaları sırasında eski bir Osmanlı mezarlığında keşfedilerek bölgedeki kilisenin varlığını ortaya koyan yazıtlı mezar steli, Parsa’daki Hristiyan cemaatinin varlığına ilişkin ilk verileri temsil etmektedir. 11. yüzyıla ait manastır kayıtları, bu dönemin mimari geleneğini yansıtmasıyla öne çıkan sekiz destekli plan tipindeki bir kilisenin Parsakoutēnos ailesinin kontrol ettiği topraklardaki varlığına işaret etmesiyle son derece önemlidir. 20. yüzyıl boyunca araştırmacılar tarafından bölgedeki çalışmalar devam etmiş, Parsa’nın Hristiyan dinî hiyerarşisindeki statüsü hakkında çeşitli tartışmalar gündeme gelmiştir. 13. yüzyıla kadar yazılı kaynaklarda Parsa, Parsada, Parsadōn, Parsakouta, Parsatou gibi isimlerle adından söz edilmeye devam eden yerleşim, bu isimleri bölgenin 14. yüzyılda resmî anlamda Türkleşmesinden sonra da korumaya devam etmiştir. Laskarisler Dönemi’ne ait metinler, Parsa'daki dinî yapılanmaya ve kilise hiyerarşisine yönelik bilgiler ortaya koyarken imparatorların dinî ve siyasi anlamda yerleşime verdikleri öneme de dikkat çekmektedir. Ayrıca arşiv kayıtlarından hareketle bölgedeki Rum nüfusun Cumhuriyetin ilk yıllarına kadar yerleşimdeki varlıklarını sürdürdüğü anlaşılmaktadır. Bu çalışma kapsamında, öncelikle Antik Parsa yerleşiminin, kültürel ve tarihî coğrafyası ile Doğu Roma kırsalındaki konumu değerlendirilmeye çalışılmıştır. Ayrıca; historiografik, epigrafik ve arkeolojik bulgular doğrultusunda Laskarisler Devri’nde ve öncesinde Nymphaion ile ilişki halinde olduğu düşünülen Parsa’daki yerel Hristiyan cemaatinin dinî yapılanmadaki yeri ile yerleşimdeki kiliselerin varlığına ilişkin verilerin incelenmesi amaçlanmıştır.