- Copyright Page
- List of Contributors
- The Archaeology of Early Christianity: The History, Methods, and State of a Field
- Archaeology of the Gospels
- New Testament Archaeology Beyond the Gospels
- The Catacombs
- Burials and Human Remains of the Eastern Mediterranean in Early Christian Context
- The Archaeology of Early Monastic Communities
- Baptisteries in Ancient Sites and Rites
- Baths, Christianity, and Bathing Culture in Late Antiquity
- The Art of the Catacombs
- Visual Rhetoric of Early Christian Reliquaries
- An <i>Anarchéologie</i> of Icons
- Spolia and the “Victory of Christianity”
- Early Christian Mosaics in Context
- Amulets and the Ritual Efficacy of Christian Symbols
- Christian Archaeology in Palestine: The Roman and Byzantine Periods
- The Church of the East Until the Eighth Century
- The Holy Island: An Archaeology of Early Christian Cyprus
- Asia Minor
- Community, Church, and Conversion in the Prefecture of Illyricum and the Cyclades
- The Early Christian Archaeology of the Balkans
- The Archaeology of Early Italian Churches in Context, 313–569 CE
- The Christianization of Gaul: Buildings and Territories
- Britain and Ireland, 100–700 CE
- Christian Landscapes in the Iberian Peninsula: The Archaeological Evidence (Fourth–Sixth Centuries)
- Incorporating Christian Communities in North Africa: Churches as Bodies of Communal History
- Archaeology of Early Christianity in Egypt
Abstract and Keywords
The Roman catacombs, dated to the early third century, are characterized by regular plans that made the best use of available space. In the late third and fourth centuries, the catacombs grew in number and extent through the establishment of new areas. Beginning in the fifth century, the Roman catacombs ceased to be the usual places of burial and become instead spaces dedicated to the cult of the martyrs. The catacombs of the Italian peninsula and the larger islands of the Mediterranean, Greece, and Roman Africa, dated usually between the fourth and fifth centuries, are fewer and smaller than those in Rome, but are distinct in their plans and adaptation to different environments.
Vincenzo Fiocchi Nicolai, Professor of Christian and Medieval Archaeology, University of Rome Tor Vergata, Rome, Italy.
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