- 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
Martyria served as spatial focal points for numerous practices associated with the early Christian cult of the saints. However, the archaeological study of these martyr shrines is limited by the lack of evidence prior to the fourth century, forcing scholars in many cases to rely on textual evidence for their reconstructions of spaces. This chapter studies the earliest evidence for martyr shrines in Smyrna and Rome, which is textual, in order to establish primitive Christian practices surrounding martyria. It then examines the archaeological evidence from martyria in Rome and Philippi of the fourth century or later. These sites demonstrate the continuing expansion of martyria as cultic centers. The chapter concludes with a caveat concerning the popularity of small, even private, shrines that are invisible to the archaeological record.
David L. Eastman, Associate Professor of Religion, Ohio Wesleyan University, Delaware, Ohio, USA.
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