high terraces or mountaintops and defended by ditches and walls. These complexes have been studied extensively (for example, in Moldavia: Poiana, Răcătău, Bradu, and Piatra Neamţ; in Muntenia: Tinosul, Zimnicea, Popeşti, Cârlomăneşti, and Piscu Crăsani; in Oltenia: Polovragi, Ocniţa, and others; in Transylvania: Covasna, Jigodin, Simleul Silvaniei, and Pecica). The most important site is that of Sarmisegetusa, the capital of Dacia near Grădiştea Muncelului in southwestern Transylvania (Daicoviciu, C. and Daicoviciu, H. 1963). This site was surrounded by a series of fortresses with stone walls and other edifices, including quadrilateral sanctuaries (composed of three to six rows of stone or wooden columns) as well as circular ones (with stone columns or wooden pillars) in which to worship the deity Zamolxis. The complex contained various types of dwellings made respectively of earth, wooden pillars, and stone bricks. Ceramics were found in great quantities in all Geto-Dacian settlements. Common ware (jars, lamps, storage pots) was made of rough paste and decorated with outlined belts of round indentations or notches. Fine pottery was usually thrown on a wheel, with carefully polished surfaces fired gray or black. Vessels primarily consisted of dishes with various kinds of rims, single-handled tall pots, or pots with feet, decorated with polished strips (horizontal or waved) or notched motifs. The Geto-Dacians also used Greek pottery (amphorae, cups) obtained in trade, some of which was imitated by local artisans (for example, the megorian cups).

Dacia was conquered by the Romans and became their province (Macrea and Tudor 1960, 345–467), which included Banat, Oltenia, western Muntenia, and Transylvania. The Romans built camps along the border. The Romans also occupied southern Moldavia and Muntenia, where they built several camps, which they deserted during the reign of Emperor Hadrian. Within Dacia the Romans established numerous towns and fortresses containing many buildings and temples (Daicoviciu, C. 1945). The following complexes have been studied by archaeologists: Apulum, Napoca, Porolissum, Sarmizegetusa Ulpia Traiana, and Cumidava in Transylvania; Drobeta, Sucidava, and Buridava in Oltenia; and Tropaeum Trajani, Capidava, Dinogetia, Noviodunum, and others in Dobroudja. Many colonists came to Dacia from different provinces of the Roman Empire. The Romans tried to seize as many of Dacia’s riches as possible, especially the gold and other metal deposits as well as the salt. Battles with the Romans took a heavy toll on the Dacian population, but not all of them were exterminated. The Romans needed the native labor for agriculture and cattle breeding. The continuity of the local population has been corroborated by archaeological research. At Roman sites, pottery specifically identified with the Dacians has been continuously present, and cremation was maintained as the funeral custom during the entire Roman occupation.

Roman colonists mixed with local Dacians and the Romanian culture began to form, with its language’s origin in Latin. This process lasted for several centuries because some indigenous people remained isolated in the foothills and mountains, which Roman immigrants avoided, keeping to the roads along the plains. In the year 271 a.d., during the reign of the Roman Emperor Aurelian, the Roman legions and some of the colonists retreated from Dacia because of the many Barbarian attacks. Some Romans remained, as certified by the archaeological evidence. Life continued, for better or worse, within the small and large Roman centers, as demonstrated by archaeological evidence of continuing Roman farming and mining techniques.

After the retreat of Roman authorities and legions from Dacia, free Dacians and Carps began to immigrate from the east. At the same time, remaining Romans and Romanized populations spread into neighboring regions. Consequently, the invasion of the Gots (after 320 a.d.) began the gradual integration of the Carps, Geto-Dacians, and Sarmathians into the Sântana-Cerneahov culture under the rule of the Gots (Mitrea 1972, 81–94), which spread into Transylvania. Archaeologists include the indigenous material culture outside the Carpathian region in the Santana-Cerneahov culture, whereas in Transylvania the Sântana-Cerneahov elements appear to have been assimilated by Roman provincial culture. During the reign of