Cambridge Ancient Hi.. - Index of

the cities 579
from the late fifth century, as does the great pilgrimage complex at Alahan.
These major centres received imperial patronage, and drew large numbers
of visitors. 17
The majority of cities continued to exist, but also changed internally.
Certain structures fell out of use, and spolia from such buildings were used
for new constructions. Most noticeably, of course, temples were abandoned;
thus at Sagalassos one temple was used to make a tower in the
fortifications, and the temple of Antoninus Pius, the most impressive
building at Sagalassos, had its gables and cornices carefully removed and
stored in rows, in order to re-use the frieze blocks in other buildings. Some
temples were used as quarries for building materials over a considerable
period, as at Ephesus and Sardis; but from the early fifth century onwards
some abandoned temples were converted into Christian basilicas, as at
Aphrodisias, Pergamum and Sagalassos. These were not just lazy adaptations
of existing structures, but careful feats of engineering; at Sagalassos,
the blocks of the temple of Dionysus, re-used in a fifth-century basilica,
were apparently numbered during dismantling for easy reassembly. At
other sites churches were built over temples, as at Side. Elsewhere,
churches were established in imposing positions which did not necessarily
have significant associations, but were carefully chosen and prepared: thus
the basilica at Soloi was placed in a dominating position, requiring substantial
terracing. 18 Such imposing building programmes were matched by the
accumulation of treasures by churches, exemplified by the rich sixthcentury
silver treasure found at Kumluca in Lycia. 19
Even more striking than the location of churches is the sheer quantity
of church buildings which can be dated to the fifth or sixth century: thus
at Anemurium four churches were built within the city, and at least five
more in the immediate vicinity; at Cremna a considerable number of basilicas
were inserted into the residential area of the city. Churches appear in
unexpected places, such as the small church constructed in part of the
theatre at Side, presumably to commemorate martyrs who had died there;
this may be paralleled by the painting of Christian frescoes, perhaps in the
first half of the sixth century, in the corridor behind the stage of the theatre
at Aphrodisias. All these developments, of course, reflect the growing presence
of Christianity, and are paralleled by the increasing status of the
bishops in civic society. The basilica at Curium, constructed in the first half
of the fifth century, was built with generous provision for catechumens and
a large baptistery, suggesting that mass conversions were under way at this
time. But building activity was not restricted to the Christian community;
the synagogue at Sardis was repaired and improved throughout the period,
17 For the fullest account of such a centre in Asia Minor see Gough (1985); on its function see Mango
(1986) and (1991). 18 On the impact of such changes see Cormack (1990a).
19 See Boyd and Mango (1992), especially 1–88 and plates.
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