1. ^Blanchard, Raoul. "The Exchange of Populations Between Greece and Turkey." Geographical Review, 15.3 (1925): 449-56.
2. ^{{cite book |author= Özkan, Akdoğan |title=Kardeş bayramlar ve özel günler |publisher=İnkılâp |year=2009 |page= |isbn=978-975-10-2928-7|quote= Evlerin bolluk ve bereketi şu veya bu sebeple kaçmışsa, özellikle Rumların yoğun olarak yaşadığı Orta ve Kuzey Anadolu'da bunun sebebinin karakoncolos isimli iblis olduğu düşünülürmüş. Kapadokyalı Rumlar yeni yılın başında sırf ... }}
3. ^{{cite book |author= Balta, Evangelia |title= Ottoman studies and archives in Greece |publisher= The Isis Press |year= 2003 |page=48 |isbn= 978-975-428-223-8 |quote= 'The so called "Asia Minor Folklore Studies" initially focused on Ottoman Cappadocia and its ethnic Greek inhabitants. }}
4. ^¹ {{cite book|author= Bichakjian, Bernard H. |title= Language in a Darwinian perspective |publisher= Peter Lang |year= 2002 |page=206 |isbn= 978-0-8204-5458-0 |quote= 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.}}
5. ^^1 2 3 {{cite book|last1=Swain|first1=Simon|last2=Adams|first2=J. Maxwell|last3=Janse|first3=Mark|title=Bilingualism in Ancient Society: Language Contact and the Written Word|publisher=Oxford University Press|location=Oxford [Oxfordshire]|year=2002 |pages=246–266|isbn=0-19-924506-1}}
6. ^{{cite book|author= Bevan, Edwyn Robert |title= The house of Seleucus, Volume 1 |publisher= Barnes & Noble |year= 1966 |page=76 |oclc= 313659202 |quote= 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). }}
7. ^{{cite book|author= Avi-Yonah, Michael |title=Hellenism and the East: contacts and interrelations from Alexander to the Roman conquest |publisher=University Microfilms International |year=1978 |page=119 |isbn=978-0-8357-0301-7 |quote= 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.}}
8. ^¹ {{cite book|author= Cohen, Getzel M. |title=The Hellenistic Settlements in Europe, the Islands, and Asia Minor |publisher=University of California Press |year=1995 |pages= 43–44|isbn=978-0-520-08329-5 |quote= Turning to the interior regions of Asia Minor, where incidentally his rule was remembered with great nostalgia, we are faced with a lack of unequivocal evidence for any kind of colony founding activity by him. This contrasts sharply with the extensive evidence for Seleucid activity in the region. How many of these Seleucid settlements originated as foundations of Antigonos (or of Lysimachos) is unknown. There is also evidence for colonies of Macedonians in Lydia and Phrygia. … He could, of course, recruit Greek soldiers from Asia Minor and the regions of Greece under his control. But the only Macedonians he could recruit were those already in Asia Minor and Asia. … In short the available evidence makes clear that the Seleucids were very active founding settlements in the interior of Asia Minor. It says nothing about a similar Antigonid effort. There were, of course, other means available to control area, According to Plutarch, when Eumenes was appointed satrap over Cappadocia he distributed cities to his friends, left behind judges (dikastai). And administrators (dioiketai), and appointed garrison commanders.}}
9. ^{{cite book|author= Dueck, Daniela |title= Strabo of Amasia: A Greek Man of Letters in Augustan Rome |publisher= Psychology Press |year= 2000 |pages=4–5 |isbn= 978-0-415-21672-2 |quote=The region is topographically divided into two large sections, the coastline and the mountainous inland region. Most of its cities were originally early Greek settlements founded along the seacoast, such as Sinope, Amisus and Pharnacia, whose economy and character were determined by maritime commerce. Amasia was the largest inland urban centre. Most of the other settlements in the interior were villages, generally more affected by earlier Iranian–Anatolian culture…The constant border movements are reflected in the name of the region, called also ‘Cappadocia near the Pontus’ or ‘Cappadocia on the Euxine’. }}
10. ^¹ {{cite book|author= Ashmore, Harry S. |title=Encyclopædia Britannica: a new survey of universal knowledge, Volume 11 |publisher=Encyclopædia Britannica |year=1961 |page=406 |quote= Asia Minor … But under the dynasties of his successors a great work of colonization went on as each rival dynasty of Greek or Macedonian kings endeavoured to secure its hold on the country by founding fresh Greek settlements. While new Greek cities were rising in the interior, the older Hellenism of the western coast grew in material splendour under the munificence of Hellenistic kings. }}
11. ^{{cite book|author= Newell, Edward Theodore |title= Royal Greek portrait coins |publisher= Whitman Pub. Co |year=1968 |page=52 |oclc=697579 |quote= ... Ariarathes V was probably the greatest of the Cappadocian kings. }}
12. ^¹ {{cite book|author1=Boyce, Mary |author2=Grenet, Frantz |title= A History of Zoroastrianism: Zoroastrianism Under Macedonian and Roman Rule |publisher= BRILL|year= 1991 |pages=267–8 |isbn= 978-90-04-09271-6 |quote= The coins of Ariaramnes and Ariarathes III, with their mint-names and Greek lettering, have been taken to indicate a scattering of Greeks in the towns of south Cappadocia. […] His son Ariarathes IV (220–c.162), thus half-Macedonian by blood, set the title “king” on his coins, and attached to his name the cognomen Philopator. He also introduced the device of Athena holding Nike, which became the standard reverse type of the Ariarathid coinage. […] His son Ariarathes V (c.162–130), with the cognomen Eusebes, was an ardent philhellene, and no longer wears the tiara on any of his coins. In his youth he studied in Athens, where he became friends with the future Attalus III, the last king of Pergamum. He in his turn married a Seleucid princess, his cousin Nysa, daughter of Antiochus III; and he refounded Mazaka and Tyana as Greek poleis… }}
13. ^{{cite book|author= Gera, Dov |title=Judaea and Mediterranean Politics, 219 to 161 B.C.E. |publisher=BRILL |year=1998 |page=259 |isbn=978-90-04-09441-3 |quote= Antiochis, a daughter of Antiochus III, and aunt to both Antiochus V and Demetrius. Antiochis had been married to Ariarathes IV, the king of Cappadocia. At the time in question, her son Ariarathes V, the reigning king of Cappadocia asked Lysias’ permission to rebury his mother’s and sister’s bodies in the family plot of the Cappadocian royal house.}}
14. ^{{cite book |author1=Zion, Noam |author2=Spectre, Barbara |title=A Different Light: The Big Book of Hanukkah |publisher=Devora Publishing |year=2000 |page=57 |isbn=978-1-930143-37-1 |quote= Antiochus III, the Greek Seleucid Dynasty of Greater Syria captures Judea. 172 or 171–163}}
15. ^{{cite book | author= Glubb, John Bagot |title=Syria, Lebanon, Jordan |publisher=Thames & Hudson |year=1967 |page=34 |oclc=585939 |quote= 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. }}
16. ^{{cite book|author=Plutarch |title=Plutarch's Lives, Volume 2 |publisher=Harper |year=1871 |page=71 |quote= There he had orders to wait for Tigranes, who was then employed in reducing some cities of Phoenicia; and he found means to bring over to the Roman interest many princes who submitted to the Armenian out of pure necessity… He had colonized Mesopotamia with Greeks, whom he draughted in great numbers out of Cilicia and Cappadocia. }}
17. ^{{cite book|author1=Eder, Walter |author2=Renger, Johannes |author3=Henkelman, Wouter |author4=Chenault, Robert |title= Brill's chronologies of the ancient world New Pauly names, dates and dynasties|publisher= Brill |year= 2007 |page=111 |isbn= 978-90-04-15320-2 |quote= Of greater historical importance are the Archelai, the descendants of an officer of Greek origin (Archelaus). […] The grandson, Archelaus, was the first to have some success in Cappadocia }}
18. ^{{cite book |author=Plutarch |title=Plutarch's Lives, Volume 2 (of 4) |publisher=Echo Library |year=2007 |page=312 |isbn=978-1-4068-2330-1 |quote= This Archelaus was a native of Cappadocia, and probably of Greek stock. }}
19. ^¹ {{cite book|author1=Boyce, Mary |author2=Grenet, Frantz |title= A History of Zoroastrianism: Zoroastrianism Under Macedonian and Roman Rule |publisher= BRILL|year= 1991 |page=269 |isbn= 978-90-04-09271-6 |quote= …36 B.C., when Mark Antony put Archelaus, a great-grandson of one of Mithradates’ generals, on the throne – perhaps Cappadocia’s first king of wholly non-Iranian blood. He appears to have been an able and energetic ruler, who enjoyed a long reign before being deposed in 17 A.C., when senile, by Tiberius, who annexed Cappadocia for Rome. }}
20. ^¹ {{cite book|author= Haughton, Brian |title= Hidden History: Lost Civilizations, Secret Knowledge, and Ancient Mysteries |publisher= ReadHowYouWant|year= 2009 |page=448 |isbn= 978-1-4429-5332-1 |quote= Apollonius was born around AD2 in Tyana (modern day Bor in southern Turkey), in the Roman province of Cappadocia. He was born into a wealthy and respected Cappadocian Greek family, and received the best education, studying grammar and rhetoric in Tarsus, learning medicine at the temple of Aesculapius at Aegae, and philosophy at the school of Pythagoras.}}
21. ^¹ {{cite book|author= Toledo-Pereyra, Luis H. |title= Origins of the knife: early encounters with the history of surgery|publisher=Landes Bioscience |year=2006 |page=100 |isbn=978-1-57059-694-0 |quote= Aretaeus the Cappadocian (81-138 AD) was the fourth surgeon of distinction considered during the times between Celsus and Galen. He was a Greek, born in Cappadocia, a Roman province in Asia Minor.}}
22. ^¹ {{cite book|author= Talbott, John Harold |title= A biographical history of medicine: excerpts and essays on the men and their work |publisher= Grune & Stratton |year= 1970 |page=15 |isbn= 978-0-8089-0657-5 |quote= Aretaeus, a Greek, was born in Cappadocia, a Roman province in Asia Minor, several centuries after Hippocrates.}}
23. ^¹ {{cite book|author= Poretsky, Leonid |title= Principles of Diabetes Mellitus |publisher= Springer |year= 2002 |page=20 |isbn= 978-1-4020-7114-0 |quote= 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. }}
24. ^{{cite book|author= Cantani, Arnaldo |title= Pediatric Allergy, Asthma And Immunology |publisher= Springer |year= 2008 |page=724 |isbn= 978-3-540-20768-9 |quote= 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. }}
25. ^¹ {{cite book|author1=Robert C. Ostergren |author2=Mathias Le Bossé |title=The Europeans: A Geography of People, Culture, and Environment |publisher=Guilford Press |year=2011 |page=184 |isbn= 978-1-59385-384-6 |quote= The spread of Christianity. During a visit from St. Paul in the first century CE, the inhabitants of Cappadocia in central Anatolia were so thoroughly converted that Cappadocia became the great stronghold of Christian monasticism.. The monasteries and churches, dug deeply into the easily worked volcanic tufa cliffs, continued to fulfill their functions until the exchange of populations between Greece and Turkey in 1923. Here we have the Girl’s Monastery, which accommodated some 300 nuns and is called by the Turks the “Virgins Castle.” }}
26. ^{{cite book|author= Bury, John Bagnell |title=The Cambridge medieval history, Volume 9, Part 2 |publisher=University Press |year= 1967|page=213 |oclc=25352555 |quote= 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. }}
27. ^{{cite book|author= Prokhorov, Aleksandr Mikhaĭlovich |title= Great Soviet encyclopedia, Volume 7 |publisher= Macmillan |year= 1982 |page=412 |oclc=417318059 |quote= 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. }}
28. ^{{cite book|author= Clendenin Daniel B. |title = Eastern Orthodox Christianity: A Western Perspective |publisher=Baker Academic |year=2003 |page=95 |isbn=978-0-8010-2652-2 |quote= 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 ... }}
29. ^{{cite book|author= Woodill, Joseph |title=The Fellowship of Life: Virtue Ethics and Orthodox Christianity |publisher=Georgetown University Press |year=2002 |page=19 |isbn=978-0-87840-368-4 |quote= THE CAPPADOCIANS It was not before the middle of the fourth century "that the province of Cappadocia produced three great theologians, Basil of Caesarea, his friend Gregory Nazianzus and his brother Gregory of Nyssa… It is difficult to find a passage in the Cappadocians that does not make reference to the life of virtue in classical terms and language. This is because the Cappadocian Fathers “stood squarely in the tradition of Greek culture.”…The Cappadocian Fathers both revered the Greek cultural pursuit of virtue found for example in Homer and Hesiod and, yet, despised the myths presented in the same works. }}
30. ^¹ {{cite book|author= Stark, Freya |title= Rome on the Euphrates: The Story of a Frontier |publisher= Tauris Parke Paperbacks |year= 2012 |page=390 |isbn= 978-1-84885-314-0 |quote= 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.}}
31. ^¹ {{cite book|author= Corradini, Richard |title= Texts and identities in the early Middle Ages |publisher= Verl. der Österr. Akad. der Wiss |year= 2006 |page=57 |isbn= 978-3-7001-3747-4 |quote= Emperor Maurice who is said to be the first emperor "from the race of the Greeks," ex Graecorum genere. }}
32. ^{{cite book|author= Kinross, Baron Patrick Balfour |title= Within the Taurus: a journey in Asiatic Turkey |publisher= J. Murray |year= 1970 |page=168 |isbn= 978-0-7195-2038-9 |quote= Its inhabitants were Cappadocian Greeks, who may have found a refuge here, perhaps from Roman, from Iconoclast, or later from Turkish and Mongol threats. Urgup itself was the Byzantine Prokopion; the Emperor Nicephoros Phocas is said to have passed this way, after his Cilician campaign; and the neighborhood was populous enough to support, at different times, a number of bishoprics. }}
33. ^^1 2 {{cite book|last=Dawkins|first=R.M.|title=Modern Greek in Asia Minor. A study of dialect of Silly, Cappadocia and Pharasa.|year=1916|publisher=Cambridge University Press|url=https://archive.org/details/moderngreekinas00hallgoog|accessdate=25 October 2014|page=16|quote="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."}}
34. ^^1 2 {{cite book |author= Ousterhout, Robert G. |title=A Byzantine Settlement in Cappadocia |publisher=Dumbarton Oaks |year=2005 |page=1 |isbn=978-0-88402-310-4 |quote= The Mysteries of Cappadocia – During the Middle Ages, when Cappadocia was an important province of the Byzantine Empire, It became a vibrant area of habitation, with hundreds of settlements, churches, and monasteries carved into the rocky landscape. More than seven hundred churches alone have been counted in the region, many of them preserving impressive ensembles of fresco decoration. Bringing together the best of the Tertiary and the Byzantine periods, the combination of scenic geological wonder and arcane art history has made Cappadocia a tourist destination of ever increasing popularity.}}
35. ^¹ {{cite book|author= Rodley, Lyn |title=Cave Monasteries of Byzantine Cappadocia |publisher=Cambridge University Press |year=2010 |page=1 |isbn=978-0-521-15477-2 |quote= The tenth-century historian Leo the Deacon records a journey to Cappadocia made by Nikephoros Phokas shortly before he became emperor. Perhaps to recapture the attention of readers beginning to tire of troop movements he also offers a scrap of information about a curiosity of the region to which the emperor was heading: its inhabitants were once called troglodytes, because ‘they went underground in holes, clefts and labyrinths, as it were in dens and burrows’. This brief note was probably not based on first-hand knowledge but it might have been prompted by an awareness of the vast number of rock-cut cavities in an area to the west and southwest of Kaisareia (Kayseri of modern Turkey). Had Leo been more inclined to garrulous digression (or perhaps just better informed), he might have supplied more details of the troglodyte region and the task of bringing scholarly order to the hundreds of rock-cut monuments and other cavities in the area might have been much similar. … At this time the region was still inhabited by a mixed population of Turkish-speaking Moslems and Greek-speaking Christians. The latter group left for Greece in the early 1920s, during an exchange of population of minorities that was part of the radical social re-ordering initiated by Kemal Ataturk; they were replaced by Turks from Greece, mostly from Thrace. In the two decades before this upheaval, however, members of the local Greek population acted as guides to Guillaume de Jerphanion, who made several visits to the volcanic valleys and wrote his meticulous descriptions of many painted Byzantine rock-cut churches. }}
36. ^{{cite book |author= Bainbridge, James |title=Turkey |publisher=Lonely Planet |year=2009 |page=527 |isbn=978-1-74104-927-5 |quote= Several mummies are exhibited too, including the 11th-century mummy of a blonde nun discovered in the 1960s in the Ihlara Valley. }}
37. ^{{cite book |author= Önder, Mehmet |title= The museums of Turkey and examples of the masterpieces in the museums |publisher= Türkiye İş Bankasi |year= 1983 |page=162 |oclc=19230376 |quote= In this museum there is also a mummy which is believed to date from Byzantine times. }}
38. ^{{cite book |author= Shwartz, Susan |title= Shards of Empire |publisher= E-reads/E-rights |year= 2001 |page=380 |isbn= 978-0-7592-1298-5 |quote= He also mentions the graves in the underground cities. He also mentions the discovery of a mummified body of a young girl in Ihlara Valley (Peristrema), one of the most remote of the Cappadocian monastic communities and cut by the Melendiz River to the depth of 150 meters, which is where I placed Father Meletios and his friends. }}
39. ^¹ {{cite book|author= Hovannisian, Richard G. |title=The Armenian People From Ancient to Modern Times, Volume I: The Dynastic Periods: From Antiquity to the Fourteenth Century |publisher=Palgrave Macmillan |year=2004 |page=243 |isbn=978-1-4039-6421-2 |quote= From the late tenth century on the Byzantine Empire had followed a policy of removing prominent nakharars from their native lands, absorbing those lands in the structure of the empire, and giving the nakharars in exchange lands and titles elsewhere. The decision of many lords to leave was frequently the result of coercion, though throughout the tenth to eleventh centuries there were also pro-Byzantine factions within the Armenian kingdoms, supporting Byzantium’s aims. Already in 968 the southwestern district of Taron was annexed. In 1000, a large area embracing Tayk, Karin, and Manzikert (to the north of Lake Van) was annexed to the Byzantine Empire. In 1021 King Senekerim Artsruni of Vaspurakan ceded his kingdom to the empire and moved to Cappadocia. He was followed in 1045 by King Gagik II of Ani and King Gagik-Abas of Kars (1064). The Byzantine policy of removing important lords from their Armenian lands and settling them elsewhere (principally on imperial territory, in Cappadocia and northern Mesopotamia) proved shortsighted in two respects. First, it left eastern Asia Minor devoid of its native defenders. Second, it exacerbated Armeno-Greek ethnic tensions by the introduction of thousands of Armenian newcomers into Cappadocia. The empire compounded its error by disbanding a 50,000-man local Armenian army, ostensibly to save money. As a result, the land was left defenseless as well as leaderless. }}
40. ^^1 2 {{cite book|author= Zlatar, Zdenko |title= The Poetics of Slavdom: The Mythopoeic Foundations of Yugoslavia, Volume 2 |publisher= Peter Lang |year= 2007 |page=540 |isbn=978-0-8204-8135-7 |quote= It was after the defeat of the Byzantine Emperor Romanos IV Diogenes (reigned 1068-1071) and his capture by the Seljuk sultan, Alp Aslan (reigned 1063-1072) at Manzikert in Armenia that the real Michael VII Dukas arose. The defeat at Manzikert led to the loss of most of Anatolia, from which the Byzantine Empire never truly recovered, and it inaugurated the process of islamization of the Greek population of Asia Minor.}}
41. ^¹ {{cite book|author=Richard C. Frucht|title=Eastern Europe: An Intruduction to the People, Lands, and Culture|url=https://books.google.com/books?id=hn0rAQAAMAAJ&q=This+strategic+turn+began+the+steady+multi+century+transformation+of+Asia+Minor+from+an+entirely+Christian+and+Greek-populated+centre+to+a+predominantly+Muslim+and+Turkish+region&dq=This+strategic+turn+began+the+steady+multi+century+transformation+of+Asia+Minor+from+an+entirely+Christian+and+Greek-populated+centre+to+a+predominantly+Muslim+and+Turkish+region&hl=en&sa=X&ved=0CB4Q6AEwAGoVChMIpf_V4dqwyAIVASA-Ch0HAwc1|year=2005|publisher=ABC-CLIO|isbn=978-1-57607-800-6|page=886|quote=The Byzantine Empire suffers a major defeat at the Battle of Manzikert in Eastern Anatolia, opening the interior of Asia Minor to invasion by Sekjuk Turks. This strategic turn began the steady multicentury transformation of Asia Minor from an entirely Christian and Greek-populated centre to a predominantly Muslim and Turkish region}}
42. ^^1 2 {{cite book |author= Suzek, Senem |title= The decoration of cave churches in Cappadocia under Selçuk rule |publisher= Thesis (M.A.)--University of Notre Dame |year= 2008 |pages=9–11 |oclc=747992800 |quote=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. }}
43. ^{{cite book|author= Barve, Shashikant V. |title= Introduction to classical Arabic: a contribution to Islamic and oriental studies |publisher= S.V. Barve |year= 1995 |pages=1–89 |oclc= 33161571 |quote= 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.}}
44. ^¹ {{cite book|author= Lapidus, Ira Marvin |title=A History of Islamic Societies |publisher=Cambridge University Press |year=2002 |pages=250–252 |isbn=978-0-521-77933-3 |quote= 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. }}
45. ^{{cite book | last= Pentzopoulos|first= Dimitri | title= The Balkan exchange of minorities and its impact on Greece | publisher=C. Hurst & Co. Publishers | year=2002|url= https://books.google.gr/books?id=PDc-WW6YhqEC&pg=PA28&dq=%22northern+epirus%22%2Bflorence&hl=el&ei=EJcnTZu-L8eF5Abl7uzXCQ&sa=X&oi=book_result&ct=result&resnum=10&ved=0CEsQ6AEwCQ#v=onepage&q=%22northern%20epirus%22%2Bflorence&f=false | isbn=978-1-85065-702-6 |pages=29–30}}
46. ^{{cite book|author1=Çiğdem Balım-Harding |author2=Meral Güçlü |title= Turkey |publisher= Clio Press |year= 1999 |page=xxvi |isbn= 978-1-85109-295-6 |quote= During these centuries, other peoples of Anatolia (Greeks, Kurds, Armenians and others) lived with the Turks and shared the land; many adopted the Turkish language, converted to Islam, and came to be known as Turks. The Mongol invasion changed the demography of the Middle East and even central Asia. Turkic tribesmen migrated in large numbers into the Middle East, turkicizing Anatolia, northern Iran and central Eurasia. }}
47. ^¹ {{cite book |author1=Herrin, Judith |author2=Saint-Guillain, Guillaume |title= Identities and Allegiances in the Eastern Mediterranean After 1204 |publisher= Ashgate Publishing, Ltd |year= 2011 |page=181 |isbn= 978-1-4094-1098-0 |quote= 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. }}
48. ^¹ {{cite book |author1=Thierry, Nicole |author2=Thierry, Jean Michel |title= Nouvelles églises rupestres de Cappadoce|publisher=C. Klincksieck |year=1963 |page=viii |oclc=22265623 |quote= 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. }}
49. ^{{cite book|last1= Peacock |first1= A.C.S. |last2= De Nicola |first2= Bruno |last3= |first3= |title= Islam and Christianity in Medieval Anatolia |publisher= Routledge |location= [Routledge]|year= 2016 |pages=216–221, 229, 231|isbn= 9781317112693 |quote= The Greek communities of Cappadocia under the Seljuqs had a profound spiritual attachment to Byzantium, which formed a significant part of their communal identity. … On the other hand, the story gives tangible information on the situation of indigenous Greek painters in Anatolia, even if not taken literally. Above all, the author states that the two Greek artists in question are considered among the best in the land of Rūm, while stressing that they were excellent in the field of human figures, which probably distinguished them from their Muslim counterparts. Second, the story of the painter Kaloioannes or, Kālūyāni Naqqāsh, his journey to Constantinople, and his one-year stay a monastery in the Byzantine capital during the lifetime of Mawlana should correspond to the second half of the thirteenth century. This suggests that Greek painters of Rūm were well acquainted with Byzantine art through direct contact with Constantinople from 1261 onwards. }}
50. ^^1 2 3 4 {{cite book |author= Darke, Diana |title=Eastern Turkey |publisher=Bradt Travel Guides |year=2011 |pages= 139–140 |isbn=978-1-84162-339-9 |quote= 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.}}
51. ^¹ {{cite book | author= Hanioğlu, M. Şükrü |title= A Brief History of the Late Ottoman Empire |publisher= Princeton University Press |year= 2010 |page=36 |isbn=978-0-691-14617-1 |quote= The Ottoman state never sought to impose Turkish on subject peoples…Some ethno-religious groups, when outnumbered by Turks, did accept Turkish vernacular through a gradual process of acculturation. While the Greeks of the Peloponnese, Thessaly, Epirus, Macedonia, Thrace, and west Anatolian littoral continued to speak and write in Greek, The Greeks of Cappadocia (Karaman) spoke Turkish and wrote Turkish in Greek script. Similarly, a large majority of Armenians in the empire adopted Turkish as their vernacular and wrote Turkish in Armenian characters, all efforts to the contrary by the Mkhitarist order notwithstanding. The first novels published in the Ottoman Empire in the mid-nineteenth century were by Armenians and Cappadocian Greeks; they wrote them in Turkish, using the Armenian and Greek alphabets. }}
52. ^{{cite book |author1=Day Otis Kellogg |author2=Thomas Spencer Baynes |author3=William Robertson Smith |title=The Encyclopædia Britannica: A-ZYM |publisher=Werner |year=1903 |page=82 |oclc=4704101 |quote= 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. }}
53. ^{{cite book |author1=Guppy, Henry |author2=John Rylands Library |title=Bulletin of the John Rylands Library, Volume 38 |publisher=Manchester University Press |year=1956 |page=27 |quote=Third, the rapid conversion of the country to Islam and Turkish speech — except in the case of some remote villages of Cappadocia which remained Greek-speaking and Christian – can be explained if the former inhabitants had to return as suppliants to the new foundations }}
54. ^{{cite book|author= Rodley, Lyn |title=Cave Monasteries of Byzantine Cappadocia |publisher=Cambridge University Press |year=2010 |page=5 |isbn=978-0-521-15477-2 |quote=..medieval place names in the region that can be established are known only from scant references: one Elpidios, Memorophylax of Prokopios, who attended the Council of Chalcedon (451), may have come from Hagios Prokopios (now Urgup, but still called ‘Prokopion’ by the local Greek population in the early years of this century); }}
55. ^^{1 2 3 4 5} {{cite book |author1=Daly, Michael |author2=Bodleian Library |title=The Turkish legacy: an exhibition of books and manuscripts to mark the fiftieth anniversary of the death of the founder of the Turkish Republic, Mustafa Kemal Atatürk |publisher=Bodleian Library |year=1988 |page=40 |isbn=978-1-85124-016-6 |quote= …a large number of works were printed in Turkish using the Greek and Armenian alphabets. These were intended for those ethnic Greeks and Armenians who, while retaining their religious allegiance to their respective churches, had lost all knowledge of their own languages and had been assimilated linguistically by their Muslim Turkish neighbours. Turcophone Greeks were known as Karamanlides, after the province of Karaman where many of them lived, although there were also large communities in Istanbul and in the Black Sea region, and printed or manuscript works in Turkish using the Greek alphabet are known as Karamanlidika.}}
56. ^¹ {{cite book|author1=Paul J J Sinclair |author2=Gullög Nordquist |author3=Frands Herschend |author4=Christian Isendahl |author5=Laura Wrang |title= The Urban mind : cultural and environmental dynamics |publisher= Uppsala, Sweden : African and Comparative Archaeology, Department of Archaeology and Ancient History, Uppsala University |year= 2010 |page=425 |isbn= 978-91-506-2175-4 |quote= The roles of various minorities will be dealt with below. The largest minorities developed their own written traditions, creating Graeco-Turkish, Armeno- Turkish, and Judeo-Turkish literatures. In the 16th century, Jewish poets wrote hymns in Hebrew after the model of Ottoman songs and wrote Turkish in Hebrew script. The first literary works in a modern European sense were based on a spoken variety of Turkish and written with Armenian characters. The Karamanlid literature, produced by orthodox Christians, was written in Greek characters. The Judeo-Spanish (Ladino) group cultivated a Romance variety brought to Istanbul and the Balkans by Jews expelled from Spain in 1492. The first descriptions and grammars of Ottoman were written by minority members and foreigners. Ottoman scholars were less interested in the cultivation of Turkish as such, but paid more attention to the Arabic and Persian components of written Ottoman. As described below, the so-called transcription texts produced by various mediators are of high value for reconstructing the development of Turkish spoken varieties.}}
57. ^¹ {{cite book|author= Gökalp, Ziya |title= Turkish nationalism and Western civilization: selected essays |publisher= Columbia University Press |year= 1959 |page=131 |oclc= 407546 |quote= In Turkey the Karaman Greeks and many Armenians revived their languages after they had been Turkified. }}
58. ^¹ {{cite book|author= Panzac, Daniel |title= Histoire économique et sociale de l'Empire ottoman et de la Turquie (1326-1960): actes du sixième congrès international tenu à Aix-en-Provence du 1er au 4 juillet 1992 |publisher= Peeters Publishers |year= 1995 |pages=345–6 |isbn= 978-90-6831-799-2 |quote= They were known as Karaman Greeks (Karamanlilar or Karamaniyari) and had latterly been turcificated during in culture and language during the reign of Murad III. A good number of them had been converted to Islam.}}
59. ^^1 2 {{cite book|author1=Klaus Roth |author2=Robert Hayden |title=Migration In, From, and to Southeastern Europe |publisher=LIT Verlag Münster |year=2011 |page= 65|isbn=978-3-643-10895-1 |quote= Journalists describing conversion to Islam usually considered the renegade as someone who, by losing his or her religion, was also stepping out of the Greek national community. The act would be usually described as an “eksomosia” (Metarrythmisis 3/15.6.1892; Omonia 16/29.2.1904), an apostasy from the religious oath. It might also be characterized as an “aponenoimeno diavima” (Omonia 10/23.2.1903), a desperate, out of mind action, an expression usually reserved for people who commit suicide. In this understanding, choosing to adopt the Muslim religion was not just an individual choice concerning spiritual matters, but additionally signified giving away “tin thriskeian kai ton ethnismon”, both religion and “national essence” (Metarrythmisis 3/15.6.1892). People who took such a decision were the people who “tourkeuoun”, who “become Turks”, an expression applied even when referring to people shifting to Islam in Egypt (Metarrythmisis 30/12.5.1891; Alitheia 3/15.11.1895). The use of this expression is an example of what has been called “Ottoman thinking”, according to which Muslims and Turks are conflated, and was even popular many years after the dissolution of the Ottoman Empire (Hirschon 2001: 171). }}
60. ^{{cite book|author= Masters, Bruce Alan |title=Christians And Jews In The Ottoman Arab World: The Roots Of Sectarianism |publisher=Cambridge University Press |year=2004 |page= 11 |isbn=978-0-521-00582-1 |quote= Throughout most of the Ottoman period, European visitors to the sultans' realms used the label "Turk" indiscriminately to mean any Muslim, regardless of his or her mother tongue. To become Muslim was to "turn Turk.}}
61. ^{{cite book|author= Rodley, Lyn |title=Cave Monasteries of Byzantine Cappadocia |publisher=Cambridge University Press |year=2010 |page=160 |isbn=978-0-521-15477-2 |quote= Many shifts of population in central Anatolia took place before the removal of the Cappadocian Greeks in the 1920s and it is quite possible that the Archangel Monastery was abandoned, perhaps for centuries, and then restored to parochial, rather than monastic, use. }}
62. ^{{cite book|author= Petersen, Andrew |title= Dictionary of Islamic Architecture |publisher= Routledge |year= 2002 |page=58 |isbn= 978-0-203-20387-3 |quote= 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. }}
63. ^¹ {{cite book|author= Goodwin, Godfrey |title= A history of Ottoman architecture |publisher= Johns Hopkins Press |year= 1971 |page=199 |isbn= 978-0-8018-1202-6 |quote= 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… }}
64. ^¹ {{cite book|author= Rogers, J. M. |title= Sinan |publisher= I.B.Tauris |year= 2006 |page=backcover |isbn= 978-1-84511-096-3 |quote=(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. }}
65. ^¹ {{cite book |url=http://www.hurriyetdailynews.com/guzelyurt-becomes-a-touristic-hub.aspx?pageID=238&nID=25632&NewsCatID=379 |title= Güzelyurt becomes a touristic hub|publisher= AKSARAY - Anatolia News Agency |date=July 17, 2012 |quote= 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." }}
66. ^{{cite book|author= Saffron, Inga |title=Caviar: the strange history and uncertain future of the world's most coveted delicacy |publisher=Broadway Books |year=2002 |page=66 |isbn=978-0-7679-0623-4 |quote= Middlemen from Greece, Italy, and the Levant haggled over barrels of the newly popular delicacy. Young, ethnic Greek boys came down from hills of Cappadocia to work in the Istanbul caviar trade.}}
67. ^{{cite book |author= C[harles] W[illiam] Wilson (1887). The Greeks in Asia. |title=The Asiatic Quarterly Review, Volume III, January–April, pp. 32-56 |publisher=Swan Sonnenshein & Company |pages=50–51 |oclc=457113541 |quote= 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.}}
68. ^¹ {{cite book|author= Hirschon, Renée |title= Heirs of the Greek Catastrophe: The Social Life of Asia Minor Refugees in Piraeus |publisher= Berghahn Books |year= 1998 |page=18 |isbn= 978-1-57181-730-3 |quote= Before the expulsion, Greek settlements were both numerous and widespread throughout Asia Minor, indeed throughout most of today’s Turkey. The greatest concentration was in the province of Pontus, on the Black Sea, where the Greek presence goes back for millennia. The western coastal regions and north-western area of Asia Minor were also densly settled with numerous Greek communities in coastal and inland cities and in the countryside. Generally, fewer Greek communities existed in central and southern Asia Minor, but the provinces of Kappadokia and Lykaonia had large numbers of Greek settlements and substantial populations in urban centers such as Kaisaria, Nigde, and Ikonion. }}
69. ^{{cite book |author= Vermeule, C. C. |title= ART AND ARCHAEOLOGY OF ANTIQUITY, Volumes 2-3 |publisher= Pindar Press |year= 2001 |page=243 |isbn= 978-1-899828-11-1 |quote= The Cappadocian Greeks of the twentieth century were known not only for their preservation of the ancient tongue but also for the richness of their folktales, legends of saints, kings, heroes, and common folk that often went back through the Byzantine era to Graeco-Roman times. R. M. Dawkins observed that the children whom he met in the villages of Cappadocia preserved among themselves the last traces and broken fragments of the art, each child telling his own special story to the others. }}
70. ^{{cite book|author= Schiffer, Reinhold |title=Oriental Panorama: British Travellers in 19th Century Turkey |publisher=Rodopi |year=1999 |page=269 |isbn=978-90-420-0796-3 |quote=…in 1838 Ainsworth spoke of the regained ease, freedom and prosperity of Cappadocian Greek settlements such as Nevsehir and Incesu and arrived as a verdict which is possibly less remote from the truth than that of British castigators: "The Cappadocian Greeks are, generally speaking, pleasing and unreserved in their manners, and their conversation indicated a very high degree of intelligence and civilization, where there are so few books, and so little education, and consequently, little learning." }}
71. ^{{cite book |author= C[harles] W[illiam] Wilson (1887). The Greeks in Asia. |title=The Asiatic Quarterly Review, Volume III, January–April, pages 50,51 |quote= 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.}}
72. ^¹ {{cite book|author= Taylor, Frederick |title=Exorcising Hitler: The Occupation and Denazification of Germany |publisher=Bloomsbury Publishing |year=2012 |pages=59–60 |isbn=978-1-4088-2212-8 |quote= 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 }}
73. ^^1 2 {{cite book| author= Jones, Adam |title=Genocide: A Comprehensive Introduction |publisher=Taylor & Francis |year=2010 |pages=150–151 |isbn=978-0-415-48618-7 |quote= By the beginning of the First World War, a majority of the region’s ethnic Greeks still lived in present-day Turkey, mostly in Thrace (the only remaining Ottoman territory in Europe, abutting the Greek border), and along the Aegean and Black Sea coasts. They would be targeted both prior to and alongside the Armenians of Anatolia and Assyrians of Anatolia and Mesopotamia…The major populations of “Anatolian Greeks” include those along the Aegean coast and in Cappadocia (central Anatolia), but not the Greeks of the Thrace region west of the Bosphorus…A “Christian genocide” framing acknowledges the historic claims of Assyrian and Greek peoples, and the movements now stirring for recognition and restitution among Greek and Assyrian diasporas. It also brings to light the quite staggering cumulative death toll among the various Christian groups targeted…of the 1.5 million Greeks of Asia minor – Ionians, Pontians, and Cappadocians – approximately 750,000 were massacred and 750,000 exiled. Pontian deaths alone totaled 353,000. }}
74. ^^1 2 {{cite book |author= Midlarsky, Manus I. |title= The Killing Trap: Genocide in the Twentieth Century |publisher= Cambridge University Press |year= 2005 |pages=342–343 |isbn=978-0-521-81545-1 |quote= 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. }}
75. ^¹ {{cite book|author= Baum, Wilhelm |title=The Christian minorities in Turkey |publisher=Kitab |year=2006 |page=162 |isbn=978-3-902005-62-5 |quote= On October 11, 1922, Turkey concluded an armistice with the allied forces, but not with the Greeks. The Greeks in the other settlement areas of Asia Minor were also expelled at that time, like e.g. the Kappadocian Greeks in the Goreme area and the other Greeks in Pontus, in the Trabzon area and on the west coast.}}
76. ^{{cite book |author= Magnarella, Paul J. |title=Anatolia's loom: studies in Turkish culture, society, politics and law |publisher=Isis Press |year=1998 |page=199 |isbn=978-975-428-113-2 |quote= …Greece and Turkey agreed to exchange their “Turkish” and Greek populations. As a consequence, most Christian Greeks living in rural Turkey were exported to Greece. However, the descendants of Anatolian Greeks who had converted to Islam remained, and the cult of Christian saints remained with them. }}
77. ^^1 2 {{cite book |author= Oberheu, Susanne. Wadenpohl, Michael |title=Cappadocia |publisher=BoD |year=2010 |pages=270–1 |isbn=978-3-8391-5661-2 |quote= 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…. }}
78. ^{{cite book |author= Darke, Diana |title=Eastern Turkey |publisher=Bradt Travel Guides |year=2011 |pages= 164–5 |isbn=978-1-84162-339-9 |quote= 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 {{convert|4.5|km|1|abbr=on}} with fine scenery and panoramas and yet more rock-cut churches, some with interesting architectural features.}}
79. ^¹ {{cite book |author= Augustinos, Gerasimos |title=The Greeks of Asia Minor: confession, community, and ethnicity in the nineteenth century |publisher=Kent State University Press |year=1992 |page=18 |isbn=978-0-87338-459-9 |quote= Most of all, the imperial capital drew Greeks from communities deep in the interior. Greek and Turkish-speaking men from the regions of Cappadocia and Karaman settled in the capital, forming enclaves of their native communities.}}
80. ^¹ {{cite book |author= Hirschon, Renée |title=Crossing the Aegean: An Appraisal of the 1923 Compulsory Population Exchange Between Greece and Turkey |publisher=Berghahn Books |year=2003 |pages=180–191 |isbn=978-1-57181-562-0 |quote= Under the terms of Lausanne Convention, signed on 30 January 1923, an approximate total of over 1.2 million Turkish nationals of Greek Orthodox religion were exchanged for 354,647 Greek nationals of Muslim religion. As part of the final phase of this agreement, 44,432 Greek Orthodox Cappadocian refugees were expelled from Turkey and came to Greece as exchanged persons. Since they had not fled under conditions of military conflict, the experience for them was different from that of the earlier waves of refugees who arrived in Greece in 1922. In this chapter, I describe two Cappadocian settlements: New Karvali in eastern Macedonia, northern Greece, and New Prokopi in central Greece, on the island of Evia. In choosing to study these particular settlements two factors proved decisive: their name and their culture significance. Both settlements were named after places left behind in Cappadocia, with the addition of the word ‘New’. […]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. }}
81. ^¹ {{cite book|author= Ammon, Ulrich |title=Morphologies in Contact |publisher= Akademie Verlag|year= 2012|page=180 |isbn=978-3-05-005701-9 |quote= Even among men, very few people were fully bilingual, as opposed to speakers of Cappadocian, another Asia Minor dialect of Greek origin, where bilingualism was spread among men and women. Cappadocian was spoken in about 32 Greek-speaking settlements in central Asia Minor before 1923, when the exchange of populations between Greece and Turkey took place. Today, there are few remaining native speakers, in certain parts of Northern Greece (in the areas of Karditsa, Volos, Kilkis, Larisa, Thessaloniki, Chalkidiki, Kavala, and Alexadroupoli), all of them descendants from Cappadocian refugees. }}
82. ^{{cite book |author= Oberheu, Susanne. Wadenpohl, Michael |title=Cappadocia |publisher=BoD |year=2010 |page=8 |isbn=978-3-8391-5661-2 |quote= 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. }}
83. ^Dawkins, R.M. 1916. Modern Greek in Asia Minor. [https://archive.org/details/moderngreekinas00hallgoog A study of dialect of Silly, Cappadocia and Pharasa.] Cambridge: Cambridge University Press.
84. ^¹ Dawkins, R.M. 1916. Modern Greek in Asia Minor. A study of dialect of Silly, Cappadocia and Pharasa. Cambridge: Cambridge University Press.
85. ^{{cite book|author= Armenian General Benevolent Union |title= Ararat, Volume 29 |publisher= Armenian General Benevolent Union of America |year= 1988 |page=43 |oclc= 643827160|quote= 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. }}
86. ^¹ {{cite book |author= Nagel Publishers |title= Turkey |publisher= Nagel |year= 1968 |page=615 |oclc= 3060049 |quote= 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. }}
87. ^^{1 2 3 4 5 6 7} {{cite book|author= Horrocks, Geoffrey C. |title=Greek: A History of the Language and Its Speakers |publisher=John Wiley & Sons |year=2010 |page=403 |isbn=978-1-4051-3415-6 |quote= 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 {{convert|100|km|0|abbr=on}} 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. }}
88. ^¹ {{cite book |author= Moseley, Christopher |title=Encyclopedia Of The World's Endangered Languages |publisher=Psychology Press |year= 2007 |pages=239–40 |isbn=978-0-7007-1197-0 |quote= 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. }}
89. ^{{cite book|author= Sterrett, John Robert Sitlington ; American School of Classical Studies at Athens |title=Preliminary report of an archæological journey made in Asia Minor during the summer of 1884 |publisher= Cupples, Upham, and Co |year= 1885 |page=17 |oclc= 10889843 |quote= 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.}}
90. ^¹ {{cite book |author1=Stephen K. Batalden |author2=Kathleen Cann |author3=John Dean |title= Sowing the word: the cultural impact of the British and Foreign Bible Society, 1804-2004 |publisher= Sheffield Phoenix Press |year= 2004 |page=246 |isbn=978-1-905048-08-3 |quote= Pinkerton had been assured by a number of “worthy” Greeks that “the cruel persecutions of their Mahomedan masters have been the cause of their present state of ignorance, even in regard to their native tongue”. Pinkerton’s interlocutors claimed that there had been a time “when their Turkish masters strictly prohibited the Greeks in Asia Minor even from speaking the Greek language among themselves". Those who disobeyed "this their barbarous command" had had their tongues cut out or had been punished with death. The cutting out of tongues was a commonly held, popular explanation for the abandonment of Greek in favor of Turkish, although there is no evidence that such a practice had ever occurred. “It is”, Pinkerton wrote, “an indisputable fact, that the language of their oppressors has long since almost universally prevailed, and that in a great part of Anatolia even the public worship of the Greeks is now performed in the Turkish tongue”. He appended a list of publications in karamanlidika, five of which he had been able to purchase. He concluded that, in his “humble opinion,” }}
91. ^¹ {{cite book|author= Horrocks, Geoffrey C. |title=Greek: A History of the Language and Its Speakers |publisher=John Wiley & Sons |year=2010 |page=398 |isbn=978-1-4051-3415-6 |quote= 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. }}
92. ^Δέδες, Δ. 1993. Ποιήματα του Μαυλανά Ρουμή. Τα Ιστορικά 10.18–19: 3–22.
93. ^Meyer, G. 1895. Die griechischen Verse in Rabâbnâma. Byzantinische Zeitschrift 4: 401–411.
94. ^{{cite web|url=http://www.tlg.uci.edu/~opoudjis/Play/rumiwalad.html |title=Archived copy |accessdate=2014-10-24 |deadurl=yes |archiveurl=https://archive.is/20120805175317/http://www.tlg.uci.edu/~opoudjis/Play/rumiwalad.html |archivedate=2012-08-05 |df= }}
95. ^http://www.khamush.com/greek/gr.htm
96. ^Andrew Dalby, Siren Feasts, p. 109, 201
97. ^{{cite book|last=Ash|first=John|title=A Byzantine journey|year=2006|publisher=Tauris Parke Paperbacks|location=London|isbn=9781845113070|edition=2nd|quote=Having inherited pastirma from the Byzantines, the Turks took it with them when they conquered Hungary and Romania,}}
98. ^{{cite book|last=Davidson|first=Alan|title=The Oxford Companion to Food|year=2014|publisher=Oxford University Press|accessdate=21 October 2014|page=123|url=https://books.google.com/books?id=RL6LAwAAQBAJ&lpg=PA123&ots=AImAgVlzGS&dq=byzantine%20pastirma&pg=PA123#v=onepage&q&f=false|quote=This is certainly true of Byzantine cuisine. Dried meat, a forerunner of the pastirma of modern Turkey, became a delicacy.}}
99. ^{{cite book|last=Underwood|first=Irina Petrosian ; David|title=Armenian food : fact, fiction & folklore|year=2006|publisher=Yerkir Pub.|location=Bloomington, Ind.|isbn=9781411698659|edition=2nd|quote=In Byzantine times, the city was called Caesarea Mazaca. There and throughout Byzantium, the technique called paston was an accepted salt-curing tradition. Turks reintroduced paston as pastirma.}}
100. ^{{cite book|last=Smith|first=Bruce |last2=Kraig |first2=Andrew|title=The Oxford Encyclopedia of Food and Drink in America|year=2013|publisher=Oxford University Press. ed.|accessdate=21 October 2014|quote=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.|url=https://books.google.com/books?id=DOJMAgAAQBAJ&lpg=RA2-PA502&ots=eIpnIpu9KQ&dq=byzantine%20pastirma&pg=RA2-PA502#v=onepage&q&f=false}}
101. ^{{cite book|last=Anagnostakis|first=Ilias|title=Flavours and Delights. Tastes and Pleasures of Ancient and Byzantine Cuisine|year=2013|publisher=Armos |quote=paston or tarichon…Cured meats were either eaten raw or cooked in pasto-mageireia with bulgur and greens, mainly cabbage.|page=81}}
102. ^{{cite book |author= Hazel, John |title= Who's Who in the Roman World |publisher= Routledge |year= 2001 |page=19 |isbn= 978-0-415-22410-9 |quote= Archelaus 1. (Cl BC) was a Greek general from Cappadocia who served MITHRIDATES (3) VI, king of Pontus. }}
103. ^{{cite book |title= The Middle Ages |last= Fried |first= Johannes |year= 2015 |publisher= Harvard University Press |isbn=9780674055629 |quote= 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. |page= 10}}
104. ^{{cite book |title=Arianism: Roman Heresy and Barbarian Creed |last= Berndt |first= Dr Guido M |year= 2014 |publisher= Ashgate Publishing, Ltd. |isbn=9781409446590 |quote=Though ulfila may have spoken some Greek in his own family circle, since they were of Greek origin, he is likely to have been able to draw on formal education in both latin and Greek in creating Gothic as a literary language. |page= 57}}
105. ^{{cite web|url=http://www.gettyimages.com/detail/photo/details-of-gok-madrasah-high-res-stock-photography/164562332|title=Gök Medrese|quote="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."}}
106. ^{{cite book|author=Speros Vryonis|title=Studies on Byzantium, Seljuks, and Ottomans|year=1981|page=282|quote="Perhaps the best known of these architects was the Greek from Konya, Kaloyan, who worked on the Ilgin Han in 1267-8 and three years later built the Gök Medrese of Sivas."}}
107. ^¹ {{cite book|author1=Marvin Perry |author2=Myrna Chase |author3=James Jacob |author4=Margaret Jacob |author5=Theodore H. Von Laue |title=Western Civilization: Ideas, Politics, and Society |publisher=Cengage Learning |year= 2012|page=184 |isbn=978-1-111-83168-4 |quote= Saint Basil (c. 329 - 379), a Greek who was bishop of Caesarea in Cappadocia (eastern Asia Minor), established the rules that became the standard for the monasteries in the East. }}
108. ^¹ {{cite book |author= Company, Houghton Mifflin |title=The Houghton Mifflin Dictionary of Biography |publisher=Houghton Mifflin Harcourt |year=2003 |page=643 |isbn=978-0-618-25210-7 |quote= Gregory of Nazian or Nazianzen, St c.330-c.389 AD * Greek prelate and theologian Born of Greek parents in Cappadocia, he was educated in Caesarea, Alexandria and Athens. }}
109. ^{{cite web|url= http://www.kms.org.gr/Portals/0/kmsfiles/programs/Λημματολόγιο2016-1.pdf |title= Η ελληνική λογιοσύνη της Κωνσταντινούπολης |publisher= Κέντρο Μικρασιατικών Σπουδών |accessdate= |last= ΚΥΡΙΑΚΑΝΤΩΝΑΚΗΣ |first= ΙΩΑΝΝΗΣ |quote= 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) }}
110. ^{{cite book |title=Türk parlamento tarihi: Meşrutiyete geçiş süreci I. ve II. Meşrutiyet, Volume 2 |last= Güneş |first= İhsan |year= 1997 |publisher=Türkiye Büyük Millet Meclisi Vakfı |isbn= 9789757291152 |quote= YORGAKI EFENDI Yorgaki Efendi, 1856'da Niğde'de dünyaya gelmiştir. Kurtoğlu'nun oğludur. Rum mektebini bitirmiştir. Liva idare meclisi üyesi iken, 25 Kasım 1908'de 38 oy alarak Niğde'den mebus seçilmiştir |page=441 }}
111. ^{{cite web|url=http://www.enosismyrneon.gr/images/pdfs/Mecho_Jul_Sep_15_430.pdf |title= Καθαίρεσαν από τις οδοσημάνσεις το όνομα του εθνομάρτυρα Νικολάου Τσουρουκτσόγλου και δεν το αποκατέστησαν μέχρι σήμερα |publisher= The Organization of the Association of Smyrneans |accessdate= Sep 12, 2015 |last= Ένωσις Σμυρναίων |first= |quote= }}
112. ^{{cite book |title= Mikrasiatika chronika, Volumes 11-12 |last= Henōsis Smyrnaiōn. |first= Henōsis Smyrnaiōn |year= 1964 |publisher= Tmematos Mikrasiatikon Meleton tēs Henōseos Smyrnaiōn |OCLC= 6939449 |quote= Χουδαβερδόγλους - Θεόδοτος Σοφοκλής ( 1872 · 1956 ). Γεννήθηκε στή Χαλκηδόνα Κωνσταντινουπόλεως άπό γονείς καταγόμενους άπό τά Τύανα της Καππαδοκίας. " Εγραψε: Βιβλία και άρθρα και μελέτες αναφερόμενες σέ θέματα στενογραφίας, Ιστορικών ερευνών, εκδόσεως Βίων Αγίων κ.λ.π. |page=94 }}
113. ^{{cite book |title= De Coupure in Gent. Scheiding en verbinding |last= Werkgroep Coupure |first= Werkgroep Coupure |year= 2009 |publisher= Academia Press |isbn=9789038213231 |quote= Leonidas-Kestekidès (°1882 Nikede, met Griekse nationaliteit…(Translated: Leonidas Kestekides (° 1882 Nigde of Greek nationality |page= 304}}
114. ^{{cite book |title= Andros Odyssey: Liberation: (1900-1940) |last= Boinodiris |first= Stavros |year=2010 |publisher= iUniverse |isbn= 9781440193859 |quote= Prodromos Athanasiades-Bodosakis was born in Bohr, Cappadocia. After the exchange ofpopulations he became a Greek industrialist who in 1934 took over Pyrkal, an armament company and one of the oldest defense industries. |page=22 }}
115. ^{{cite book |title= Serbian and Greek Art Music: A Patch to Western Music History |last= Rōmanou |first= Kaitē |year= 2009 |publisher= Intellect Books |isbn=9781841502786 |quote= 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; |page=152 }}
116. ^{{cite book |author= Young, Jeff |title= Kazan: the master director discusses his films : interviews with Elia Kazan |publisher= Newmarket Press |year= 2001|page= 9 |isbn=978-1-55704-446-4 |quote= He was born on September 7, 1909 to Greek parents living in Istanbul. His father was Yiorgos Kazanjioglou, had fled Kayseri, a small village in Anatolia where for five hundred years the Turks had oppressed and brutalized the Armenian and Greek minorities who had lived there even longer.}}