Parque arqueológico 2
Parte occidental: Palacio Quemado con dos alas, la Iglesia de los Mártires (al- Khadir) y restos de un patio pavimentado y de una calle romana.
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Datada en el siglo VI, la basílica de 32 x 16 m tenía tres puertas de entrada en la fachada. Las bases y columnas, así como los capiteles y los escalones del synthronon [banco semicircular en el ábside para el clero], se reutilizaron a partir de antiguas edificaciones romanas. Dos filas de diez columnas y dos pilastras separan la nave central, estrechándose hacia el este, de las naves laterales. El presbiterio, que es dos escalones más alto que la nave y está cerrado por una pantalla del coro, se extiende en la nave hasta el tercer par de columnas.
El mosaico ya había sido dañado en épocas anteriores y sufrió daños adicionales durante la excavación. A pesar de la mutilación iconoclasm del suelo de mosaico que se reparó rellenando los huecos con mortero de cal, la decoración sigue siendo legible en sus contornos generales y en muchos de sus motivos.
© Foto: Binder & Haupt
Parte occidental: Palacio Quemado con dos alas, la Iglesia de los Mártires (al- Khadir) y restos de un patio pavimentado y de una calle romana.
From Medieval Greek = icon / to break
Rejection or destruction of religious images or sacred objects.
During the Byzantine Empire the use of religious images or icons was opposed by religious and imperial authorities within the Eastern Church. A widespread destruction of images and persecution of image veneration supporters took place. The first phase lasted from 730-787.
In Jordan, human and animal images were deliberately destroyed in the mosaics of a considerable number of Byzantine churches. This occurred not because the images were venerated, but rather because of the objection to any depiction of living beings.
The area of modern Jordan, previously part of the Byzantine Empire, became integrated into the Umayyad Empire (the first Muslim dynasty) in the early 7th century. For this reason some attribute the iconoclastic activities to an edict issued by the Umayyad caliph Yazid II (720-724). But its authenticity is questioned, and it is not mentioned in any early Arabic sources.
Often destruction and repair were done simultaneously: the plucked out tesserae were carefully reinserted as pixelated blurs, which indicates a procedure done by the local Christian communities themselves. Therefore, it is likely that the defacement of living beings was a consequence of the socio-religious environment of those communities, and the continued polemics, and persistent criticism from different groups (incl. Muslims, Jews and Christian groups) during that time.