Transliterated Name | Source | Name |
---|---|---|
Ar-Rasafeh | Arabic | |
Resafa | Arabic | الرصافة |
Reṣafa | Arabic | الرصافة |
Rusafat Hisham | Arabic | |
Sergiopolis | Greek | Σεργιούπολις |
Sergiopolis | Greek | Σεργιόπολις |
Anastasiopolis | Greek | Αναστασιόπολις, |
Raṣappa | Akkadian | |
Rezeph | Biblical Hebrew | |
Rezeph | Septuagint | Ράφες |
Rasaappa | cuneiform sources | |
Rasappa | cuneiform sources | |
Rasapi | cuneiform sources | |
Rhesapha | Koine Greek - Ptolemy | Ρεσαφα |
Risapa | Latin in Tabula Peutingeriana | |
Rosafa | Latin in Notitia dignitatum |
Ar-Rasafeh had a long history of occupation until its abandonment in the 13th century in the aftermath of the Mongol invasions (Sack and Gussone, 2016). At various times, it was a fortification of the Limes Arabicus, a Christian pilgrimage site for the veneration of Saint Sergius, and a residence for Umayyad Caliph Hisham bin Abd al-Malik.
The begin of the building of Basilica B is known to have taken place in spring 518 and thus the last months of the reign of Kaiser Anastasius (491-518)(10). The date of its completion is not certain, but was probable in the reign of Justin I (518-527). It can be assumed that Basilica B was soon so severely damaged by an earthquake that it was not rebuilt and thus abandoned. From the chronological relations to other buildings in Resafa, in which spolia from Basilica B were used, it can be deduced that the destruction probably took place before the middle of the seventh century and certainly before the building of the Great Mosque was begun in the second quarter of the eighth century. Several parts of Basilica B were further used for some time. After the abandoned parts of the basilica were removed, some houses were erected in their place. The ceramic finds and the typological comparison with other ground plans suggest that some of these buildings were inhabited up to the abandonment of the city in the 13th century.Intagliata (2018:112) also reports on seismic damage in Resafa
Al-Rusafa was greatly refurbished after Hisham b. `Abd al-Malik took the caliphate in 724. A transept-type mosque, 56 x 40m in size, was constructed occupying part of the courtyard of Basilica A, therefore linking the new Muslim place of worship to the existing Christian sacred topography. The building makes extensive use of spolia from the ruined Basilica A, which had experienced destructions by an earthquake not long after its construction. Material from the same building was also reused for the construction of a nearby suq, likely contemporary with the mosque, in the western courtyard of Basilica A (Sack 1996; Ulbert 1986; 1992).Kázmér et al. (2024:35-36) constrained the date of this earthquake more tightly - to between 559 and ~579 CE. They noted that the sweeping arches of Basilica A (aka St. Sergius or Holy Cross Basilica)
had to be underpinned and subdivided by a second set of arches within about 20 years of [initial] construction. Initial construction ended when the church was consecrated in 559 CE. The second set of arches thus appear to be reconstruction after lateral shaking
deformed the original arches. Kázmér et al. (2024:36) also noted that
the nave was surrounded by huge buttresses, similar to those of Hagia Sophia in Istanbul. This shoring up of the nave may have been due to the same event (between 559 and ~579 CE according to Kázmér et al., 2024:36) that led to the
second set of arches. Kázmér et al. (2024:36) suggest that another earthquake may have struck after the 1st earthquake but before the sack of the city by the Persians (Sasanians) in 616 CE during the Byzantine–Sasanian War. Although they noted that
dropped keystones and voussoirs, in-plane extension, and out-of-plane extrusion of individual ashlars and whole walls (Karnapp 1976; Ulbert 2016)indicate an intensity of IX (9), it is not entirely clear that all of these effects were due to the first earthquake(s) and not also due to the
severeearthquake which they state struck
at the end of the eighth centuryand
left lasting evidence of destruction.. It should be noted that some of the mentioned
seismic effectsmay be due to differential subsidence.
Resafa (Byzantine Sergiopolis, Syria) is already mentioned in Assyrian texts and the Bible. Diocletian, the Roman Emperor (ruled 284–305) established here a frontier fortress to counter the Sasanian threat. Emperor Anastasius I (ruled 491–518) considerably expanded the city, built its ramparts and the construction of the new basilica of St. Sergius proceeded during his reign. Emperor Justinian (ruled 527 565) replaced the mud-brick city walls with stone and added galleries to the walls. Following Persian incursions and the Muslim conquest, it was restored and a Friday mosque was addded to the basilica of St. Sergius. A severe earthquake at the end of the eighth century left lasting evidence of destruction. Inhabitants stayed until the thirteenth century, when they were resettled to Hama. The Mongol invasions of the thirteenth–fourteenth century did not find much to be sacked (Burns 1999).
from the building of the church [Basilica A first built in the 5th century CE] up to the abandonment of the city in the 13th century, earthquakes and the building ground weakened by underground dolines [aka sinkholes] have caused considerable damage.
was maintained in the second quarter of the 8th century [CE] and from then on appears to have fallen into disrepair.Catharine Hof (personal communication, 2022) provided the following observations regarding archaeoseismicity at Resafa.
Resafa lies too far away from major earthquake ‘centres’ like the Jordan-fault or even the somewhat endangered Palmyrides. Nevertheless, the damages on the buildings seem to indicate shaking as a cause of damage. But all archaeological evidence has shown, that the different buildings suffered their specific damages at different times. The theory now is, that very slight intensities of remote earthquakes (e. g. maybe the legendary large event from 749?) do reach Resafa, more as slight shiverers rather than actual shakes and far too weak to destroy the entire city in one event. To a certain degree we can assume that intensities at Resafa would not exceed IV MMI. But the sum of those minor events sooner or later would show a locally destructive effect. These shakes must have occurred more or less constantly through history.Although Hof's scenario is possible, local intensities due to later seismic events may have exceeded IV. Kázmér et al. (2024:35-36) suggest that a
a severe earthquake at the end of the eighth centurystruck Resafa, leaving
lasting evidence of destruction. Such evidence may include
dropped keystones and voussoirs, in-plane extension, and out-of-plane extrusion of individual ashlars and whole walls (Karnapp 1976; Ulbert 2016)which, according to Kázmér et al. (2024:36), indicates an intensity of IX (9). It should be noted that these
seismic effectsmay be due to more than one earthquake and some of the
seismic effectsmay be due to differential subsidence.
In the older literature one can read of a large earthquake in the (mid or late) eighth century. This can be traced back to an early statement by the first excavation director Johannes Kollwitz (1959). This alleged earthquake has led to a typical case of circular reasoning, because it had made its way into more recent catalogues (Sbeinati – Darawcheh – Mouty 2005, 387: [053]). Sbeinati's source (Klengel 1985) is a ‘photobook’ of Syria, which gives no evidence. So, there is neither written source nor archaeological evidence for an (extraordinary or large) earthquake at Resafa in the 8th century.
Resafa (Byzantine Sergiopolis, Syria) is already mentioned in Assyrian texts and the Bible. Diocletian, the Roman Emperor (ruled 284–305) established here a frontier fortress to counter the Sasanian threat. Emperor Anastasius I (ruled 491–518) considerably expanded the city, built its ramparts and the construction of the new basilica of St. Sergius proceeded during his reign. Emperor Justinian (ruled 527 565) replaced the mud-brick city walls with stone and added galleries to the walls. Following Persian incursions and the Muslim conquest, it was restored and a Friday mosque was addded to the basilica of St. Sergius. A severe earthquake at the end of the eighth century left lasting evidence of destruction. Inhabitants stayed until the thirteenth century, when they were resettled to Hama. The Mongol invasions of the thirteenth–fourteenth century did not find much to be sacked (Burns 1999).
Although Redwan et. al. (2002) report the following:
8th Century ADthis appears to be an error. Redwan et. al. (2002)'s reference appears to be an earlier version of an earthquake catalog later published by Sbeinati et al (2005). Sbeinati et al (2005)'s final catalog does not contain a reference to Ar-Rasafeh.
A strong earthquake occurred in Ar-Rasafeh transferring its houses to ruins.
In the older literature one can read of a large earthquake in the (mid or late) eighth century. This can be traced back to an early statement by the first excavation director Johannes Kollwitz (1959). This alleged earthquake has led to a typical case of circular reasoning, because it had made its way into more recent catalogues (Sbeinati – Darawcheh – Mouty 2005, 387: [053]). Sbeinati's source (Klengel 1985) is a ‘photobook’ of Syria, which gives no evidence. So, there is neither written source nor archaeological evidence for an (extraordinary or large) earthquake at Resafa in the 8th century.
Hof (2018) characterized Resafa as a poor building ground with fissures in the bedrock and sink holes
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Although Redwan et. al. (2002) report the following:
8th Century ADthis appears to be an error. Redwan et. al. (2002)'s reference appears to be an earlier version of an earthquake catalog later published by Sbeinati et al (2005). Sbeinati et al (2005)'s final catalog does not contain a reference to Ar-Rasafeh.
A strong earthquake occurred in Ar-Rasafeh transferring its houses to ruins.
In the older literature one can read of a large earthquake in the (mid or late) eighth century. This can be traced back to an early statement by the first excavation director Johannes Kollwitz (1959). This alleged earthquake has led to a typical case of circular reasoning, because it had made its way into more recent catalogues (Sbeinati – Darawcheh – Mouty 2005, 387: [053]). Sbeinati's source (Klengel 1985) is a ‘photobook’ of Syria, which gives no evidence. So, there is neither written source nor archaeological evidence for an (extraordinary or large) earthquake at Resafa in the 8th century.