By Chris Lightfoot
Even though much less renowned than a few Anatolian websites, it truly is Amorium's value as a big payment after the Roman interval that makes it so very important. The excavation programme's major goal has been to make clear the Byzantine cost that flourished the following till the eleventh century advert. This guidebook is an try and fill in a few of the gaps within the archaeology, and to deliver the town and its historical past again to lifestyles.
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Additional resources for Amorium: A Byzantine City in Anatolia - An Archaeological Guide (Homer Archaeological Guides)
So, for example, the Life mentions the city walls and confirms that its population was by then largely Christian. It also describes how the wealthy inhabitants apparently lived in large suburban villas, complete with private chapels. Roughly contemporary with St. Theodore’s visit is an attractive early Christian marble sarcophagus that has an inscribed lid bearing the date AD 591/2. This was found on the southern slopes of the Upper 48 Amorium An early Byzantine sarcophagus, dated AD 591/2, found at Amorium in the 1930s (courtesy of the Afyonkarahisar Archaeological Museum).
Hence it is The local population had to contend with the arrival of Norman and Frankish crusaders. 63 History and Archaeology A Roman doorstone recently uncovered in the northern cemetery, looking south towards the Upper City mound. usually assumed that the First Crusade did not pass through Amorium. It is, however, inherently more likely that the Crusaders followed the main Byzantine highway that must have led to Amorium. Likewise, the German emperor, Conrad III, used the old Byzantine highway between Dorylaeum, Amorium, and Philomelium (Aksaray) in AD 1147.
Certainly, the archaeological evidence suggests that parts of the site were reoccupied by the Seljuks, but this may not have occurred in any substantial form until the 13th century AD. Likewise, dated Seljuk buildings in the Afyon region are known only from ca. AD 1210 onwards, and the fact that there is little evidence for the conversion of existing Byzantine buildings into mosques, medreses, or hans after the Turkish occupation suggests a prolonged period of instability and dislocation. At Amorium a break in occupation may also be indicated by the fact that its ancient name disappears, even though it had long been familiar to Arab historians and geographers.