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privatising the practice of martyr worship.52 On more than one occasion, women were instrumental in recovering martyrs' remains. According to an epigram by Pope Damasus, a woman named Lucilla, who was of course a member of the nobility, interred the mortal remains of Sts Peter and Marcelli-nus.53 The sarcophagi of Asclepia and her husband, as well as the martyr's tomb, were placed in the vaulted first floor of Asclepia's hypogeum, which could only be accessed via a steep staircase. The two sarcophagi were separated from the martyr's tomb by a wall with a fenestella (small window) in it whose raison d'etre was probably that during her lifetime Asclepia had been able to descend into this lower level to view the martyr's tomb. Or did Asclepia perhaps intend to maintain post-mortem visual and auditory contact with the martyr? The funeral repast to honour the deceased, as well as the mass on the martyr's anniversary, was held in the upper level of the mausoleum, which was fitted with an apse and stone benches. Following the collapse or destruction of the mausoleum, in the early fifth century the church perpetuated the cult of the martyr Anastasius by constructing two three-nave basilicas east of the site of the mausoleum. The martyr's remains were transferred to the east apse of the south basilica, where they could be available to all Christians. Only privileged citizens (i.e., the wealthy) received permission to be interred near the martyr's burial place, in the north basilica.

Manastirine,54 an extra muros necropolis located on a road north of Salona, is one of the few Roman necropolises where it is possible to trace the paradigms of burial practices in antiquity from the first to the sixth centuries, as well as the advent and evolution of a martyr's tomb from the time it belonged to the private sphere until it was monumentalised by the church. Noteworthy here are the pagan and Christian burials side by side and the diversity of tomb types and burial paraphernalia, which, as at other burying grounds, bear witness to the gradual transition from cremation to interment. The elements that substantiate this evolution are first- and second-century stone urns, amphora tombs from the second to sixth centuries, tombs made of tegulae (flat, rectangular tiles), and masonry burial chambers, many of which feature massive barrel vaults and painting, or elaborately sculpted sarcophagi.

The martyr Domnio was buried in the predominantly pagan necropolis of Manastirine in the early fourth century. From approximately 320 to 420, upper-class citizens (i.e., bishops) were interred north of Domnio's tomb, above

52 For the following, see Brenk, Die Christianisierung der spatromischen Welt, 103-4.

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