Compare this with the epitaphs of the later popes, as they are found on their monuments in St. Peter's,—"flattering, false insculptions on a tomb, and in men's hearts reproach,"—epitaphs overweighted with superlatives, ridiculous, were it not for their impiety, and full of the lies and vanities of man in the very house of God.

With this absence of boastfulness and of titles of rank on the early Christian graves two other characteristics of the inscriptions are closely connected, which bear even yet more intimate and expressive relation to the change wrought by Christianity in the very centre of the heathen world.

"One cannot study a dozen monuments of pagan Rome," says Mr. Northcote, in his little volume on the catacombs, "without reading something of servus or libertus, libertis libertabusque posterisque eorum; and I believe the proportion in which they are found is about three out of every four. Yet, in a number of Christian inscriptions exceeding eleven thousand, and all belonging to the first six centuries of our era, scarcely six have been found containing any allusion whatever—and even two or three of these are doubtful—to this fundamental division of ancient Roman society.

"No one, we think, will be rash enough to maintain, either that this omission is the result of mere accident, or that no individual slave or freedman was ever buried in the catacombs. Rather, these two cognate facts, the absence from ancient Christian epitaphs of all titles of rank and honor on the one hand, or of disgrace and servitude on the other, can only be adequately explained by an appeal to the religion of those who made them. The children of the primitive Church did not record upon their monuments titles of earthly dignity, because they knew that with the God whom they served 'there was no respect of persons'; neither did they care to mention the fact of their bondage, or of their deliverance from bondage, to some earthly master, because they thought only of that higher and more perfect liberty wherewith Christ had set them free; remembering that 'he that was called, being a bondman, was yet the freeman of the Lord, and likewise he that was called, being free, was still the bondman of Christ.'

"And this conclusion is still further confirmed by another remarkable fact which should be mentioned, namely, that there are not wanting in the catacombs numerous examples of another class of persons, sometimes ranked among slaves, but the mention of whose servitude, such as it was, served rather to record an act of Christian charity than any social degradation; I allude to the alumni, or foundlings, as they may be called. The laws of pagan Rome assigned these victims of their parents' crimes or poverty to be the absolute property of any one who would take charge of them. As nothing, however, but compassion could move a man to do this, children thus acquired were not called servi, as though they were slaves who had been bought with money, nor vernae, as though they had been the children of slaves born in the house, but alumni, a name simply implying that they had been brought up (ab alendo) by their owners. Now it is a very singular fact, that there are actually more instances of alumni among the sepulchral inscriptions of Christians than among the infinitely more numerous inscriptions of pagans, showing clearly that this was an act of charity to which the early Christians were much addicted; and the alumni, when their foster-parents died, very properly and naturally recorded upon their tombs this act of charity, to which they were themselves so deeply indebted."

So far Mr. Northcote. It is still further to be noted, as an expression of the Christian temper, as displayed in this kind of charity, that it never appears in the inscriptions as furnishing a claim for praise, or as being regarded as a peculiar merit. There is no departure from the usual simplicity of the gravestones in those of this class.

[Greek:

PETROS

THREPTOS

RAUKUTA

TOS EN THEO]

Peter, sweetest foster-child, in God.

And a dove is engraved at either side of this short epitaph.

VITALIANO ALVMNO KARO EVTROPIVS FECIT.

Eutropius made this for the dear foster-child

Vitalian.

ANTONIVS DISCOLIVS FILIVS ET BIBIVS FELLICISSIMVS ALVMNVS VALERIE CRESTENI MATRI BIDVE ANORVM XVIII INTET SANCTOS

Antonius Discolius her son, and Bibius Felicissimus her foster-child, to Valeria Crestina their mother, a widow for eighteen years. [Her grave is] among the holy.²

These inscriptions lead us by a natural transition to such as contain some reference to the habits of life or to the domestic occupations and feelings of the early Christians. Unfortunately for the gratification of the desire to learn of these things, this class of inscriptions is far from numerous,—and the common conciseness is rarely, in the first centuries, amplified by details. But here is one that tells a little story in itself:—

DOMNINAE INNOCENTISSINAE ET DVLCISSIMAE COIVGI QVAE VIXIT ANN XVI M. IIII ET FVIT IMARITATA ANN. DVOBVS M. IIII D. VIIII CVM QVA SON LICVIT FVISSE PROPTER CAVSAS PEREGRINATIONIS NISI MENEIE VI QVO TEMPORE VT EGO SENSI ET EXHBVI AMOREM MEVM NVLLI SV ALII SIC DILEXERVNT DEPOSIT XV KAL. IVN.

To Domnina, my most innocent and sweetest wife; who lived sixteen years and four months, and was married two years, four months, and nine days; with whom, on account of my journeys, I was permitted to be only six months; in which time, as I felt, so I showed my love. No others have so loved one another. Placed in the grave the 15th of the Kalends of June.

Who was this husband whose far-off journeys had so separated him from his lately married wife? Who were they who so loved as no others had loved? The tombstone gives only the name of Domnina. But in naming her, and in the expression of her husband's love, it gives evidence, which is confirmed by many other tokens in the catacombs, of the change introduced by Christianity in the position of women, and in the regard paid to them. Marriage was invested with a sanctity which redeemed it from sensuality, and Christianity became the means of uniting man and woman in the bonds of an immortal love.

Here is an inscription which, spite of the rudeness of its style, preserves the pleasant memory of a Roman child:—

ISPIRITO SANTO BONO FLORENTIO QVI VIXIT ANIS XIII QVAM SI FILIVM SVVM ET COTDEVS MATER FILIO BENEMERETI FECERVNT.

To the good and holy spirit Florentius, who lived thirteen years, Coritus, his master, who loved him more than if he were his own son, and Cotdeus, his mother, have made this for her well-deserving son.³

ATROX O FORTVNA TRVCI QVAE FVNERR GAVDES QVID MIHI TAM SVBITO MAXIMVS ERIPITVR QVI MODO JVCVNDVS GREMIO SVPERESSE SOLEBAT HIC LAPIS TN TVMVLO NVNC JACET ECCE MATER

C. Julius Maximus, Two years, five months old.

 
Harsh Fortune, that in cruel death finds't joy,
Why is my Maximus thus sudden reft,
So late the pleasant burden of my breast?
Now in the grave this stone lies: lo, his mother!]
 

And Coritus, his master, and Cotdeus, his mother, might have rejoiced in knowing that their poor, rough tablet would keep the memory of her boy alive for so many centuries; and that long after they had gone to the grave, the good spirit of Florentius should still, through these few words, remain to work good upon the earth.—Note in this inscription (as in many others) the Italianizing of the old Latin,—the ispirito, and the santo; note also the mother's strange name, reminding one of Puritan appellations,—Cotdeus being the abbreviation of Quod vult Deus, "What God wills."⁴

Here is an inscription set up by a husband to his wife, Dignitas, who was a woman of great goodness and entire purity of life:—

QUE SINE LESIONE ANIMI MEI VIXI MECVM ANNOS XV FILIOS AVTEM PROCREAVIT VII EX QVIBVS SECV ABET AD DOMINVM IIII

Who, without ever wounding my soul, lived with me for fifteen years, and bore seven children, four of whom she has with her in the Lord.

We have already referred to the inscriptions which bear the name of some officer of the early Church; but there is still another class, which exhibits in clear letters others of the designations and customs familiar to the first Christians. Thus, those who had not yet been baptized and received into the fold, but were being instructed in Christian doctrine for that end, were called catechumens; those who were recently baptized were called neophytes; and baptism itself appears sometimes to have been designated by the word illuminatio. Of the use of these names the inscriptions give not infrequent examples. It was the custom also among the Christians to afford support to the poor and to the widows of their body. Thus we read such inscriptions as the following:—

RIGINE VENEMEREMTI FILIA SVA FECIT VENERIGINE MATRI VIDVAE QVE SE DIT VIDVA ANNOS LX ET ECLESA VIXIT ANNOS LXXX MESIS V DIES XXVI

Her daughter Reneregina made this for her well-deserving mother Regina, a widow, who sat a widow sixty years, and never burdened the church, the wife of one husband, who lived eighty years, five months, twenty-six days.

The words of this inscription recall to mind those of St. Paul, in his First Epistle to Timothy, (v. 3-16,) and especially the verse, "If any man or woman that believeth have widows, let them relieve them, and let not the church be charged."

Some of the inscriptions preserve a record of the occupation or trade of the dead, sometimes in words, more often by the representation of the implements of labor. Here, for instance, is one which seems like the advertisement of a surviving partner:—

DE BIANOBA POLLECLA QVE ORDEV BENDET DE BIANOBA

From New Street. Pollecla, who sold barley on New Street.

Others often bear a figure which refers to the name of the deceased, an armoirie parlante as it were, which might be read by those too ignorant to read the letters on the stone. Thus, a lion is scratched on the grave of a man named Leo; a little pig on the grave of the little child Porcella, who had lived not quite four years; on the tomb of Dracontius is a dragon; and by the side of the following charming inscription is found the figure of a ship:—

NABIRA IN PACE ANIMA DULCIS QVI BIXIT ANOS XVI M V ANIMA MELEIEA TITVLV FACTV APARENTES SIGNVM NABE

Navira in peace. Sweet soul, who lived sixteen years, five months. Soul honey-sweet. This inscription made by her parents. The sign a ship.

The figures that are most frequent upon the sepulchral slabs are, however, not such as bear relation to a name or profession, but the commonly adopted symbols of the faith, similar in design and character to those exhibited in the paintings of the catacombs. The Good Shepherd is thus often rudely represented; the figure of Jonah is naturally, from its reference to the Resurrection, also frequently found; and the figure of a man or woman with arms outstretched, in the attitude of prayer, occurs on many of the sepulchral slabs. The anchor, the palm, the crown, and the dove, as being simpler in character and more easily represented, are still more frequently found. The varying use of symbols at different periods has been one of the means which have assisted in determining approximate dates for the inscriptions upon which they are met with. It is a matter of importance, in many instances, to fix a date to an inscription. Historical and theological controversies hang on such trifles. Most of the early gravestones bear no date; and it was not till the fourth century, that, with many other changes, the custom of carving a date upon them became general. The century to which an inscription belongs may generally be determined with some confidence, either by the style of expression and the nature of the language, or by the engraved character, or some other external indications. Among these latter are the symbols. It has, for instance, been recently satisfactorily proved by the Cavaliere de Rossi that the use of the emblem of the fish in the catacombs extended only to the fourth century, so that the monuments upon which it is found may, with scarcely an exception, be referred to the preceding period. As this emblem went out of use, owing perhaps to the fact that the Christians were no longer forced to seek concealment for their name and profession, the famous monogram of Christ, [Symbol] the hieroglyphic, not only of his name, but of his cross, succeeded to it, and came, indeed, into far more general use than that which the fish had ever attained. The monogram is hardly to be found before the time of Constantine, and, as it is very frequently met with in the inscriptions from the catacombs, it affords an easy means, in the absence of a more specific date, for determining a period earlier than which any special inscription bearing it cannot have originated. Its use spread rapidly during the fourth century. It "became," says Gibbon, with one of his amusing sneers, "extremely fashionable in the Christian world." The story of the vision of Constantine was connected with it, and the Labarum displayed its form in the front of the imperial army. It was thus not merely the emblem of Christ, but that also of the conversion of the Emperor and of the fatal victory of the Church.

It is a remarkable fact, and one which none of the recent Romanist authorities attempt to controvert, that the undoubted earlier inscriptions afford no evidence of any of the peculiar doctrines of the Roman Church. There is no reference to the doctrine of the Trinity to be found among them; nothing is to be derived from them in support of the worship of the Virgin; her name even is not met with on any monument of the first three centuries; and none of the inscriptions of this period give any sign of the prevalence of the worship of saints. There is no support of the claim of the Roman Church to supremacy, and no reference to the claim of the Popes to be the Vicars of Christ. As the third century advances to its close, we find the simple and crude beginning of that change in Christian faith which developed afterward into the broad idea of the intercessory power of the saints. Among the earlier inscriptions prayers to God or to Christ are sometimes met with, generally in short exclamatory expressions concerning the dead. Thus we find at first such words as these:—

AMERIMNVS RVFINAE COIV GI CARISSIME BENEMEREN TI SPIRITVM TVVM DEVS REFRIGERET

Amerimnus to his dearest wife Rufina well-deserving. May God refresh thy spirit!

And, in still further development,—

[Greek: AUR. AIANOS PAPHLAGON THEOU

DOULOS PISTOS

EKOIMNON EN EIPNIN MINSON

AUTOU

O THEOS EIS TOUS AIONAS]

Aurelius Aelianus, a Paphlagonian, faithful servant of God. He sleeps in peace. Remember him, O God, forever!

Again, two sons ask for their mother,—

DOMINE NE QVANDO ADVMBRETVR SPIRITVS VENERES

O Lord, let not the spirit of Venus be shadowed at any time!

From such petitions as these we come by a natural transition to such as are addressed to the dead themselves, as being members of the same communion with the living, and uniting in prayers with those they had left on earth and for their sake.

VIBAS IN PACE ET PETE PRO NOBIS

 
Mayst thou live in peace and ask for us!
Or, as in another instance,—
 

PETE PRO PARENTES TVOS MATRONATA MATRONA QVE VIXIT AN. I. DI. LII.

 
Pray for thy parents, Matronata Matrona!
Who lived one year, fifty-two days.
 

And as we have seen how in the fourth century the desire arose of being buried near the graves of those reputed holy, so by a similar process we find this simple and affectionate petition to the dead passing into a prayer for the dead to those under whose protection it was hoped that they might be. In the multitude of epitaphs, however, these form but a small number. Here is one that begins with a heathen formula:—

SOMNO HETERNALI AVRELIVS GEMELLVS QVI BIXIT AN— ET MESES VIII DIES XVIII MATER FILIO CARISSIMO BENAEMERENTI FECIT IN PA— [C]ONMANDO BASSILA INNOCENTIA GEMELLI

In Eternal Sleep. Aurelius Gemellus, who lived – years, and eight months, eighteen days. His mother made this for her dearest well-deserving son in peace. I commend to Basilla the innocence of Gemellus.

Basilla was one of the famous martyrs of the time of Valerian and Gallienus.

Here again is another inscription of a curious character, as interposing a saint between the dead and his Saviour. The monogram marks its date.

RVTA OMNIBVS SVBDITA ET ATFABI LIS BIBET IN NOMINE PETRI IN PACE

Ruta, subject and affable to all, shall live in the name of Peter, in the peace of Christ.

But it would seem from other inscriptions as if the new practice of calling upon the saints were not adopted without protest. Thus we read, in contrast to the last epitaph, this simple one:—

ZOSIME VIVAS IN NOMINE XTI

O Zosimus, mayst thou live in the name of Christ!

And again, in the strongest and most direct words:—

SOLVS DEVS ANIMAM TVAM DEFENDAD ALEXANDRE

May God alone protect thy spirit, Alexander!

One more inscription and we have done; it well closes the long list:—

QVI LEGERIT VIVAT IN CHRISTO

Whoever shall read this, may he live in Christ!

As the fourth century advanced, the character of the inscriptions underwent great change. They become less simple; they exhibit less faith, and more worldliness; superlatives abound in them; and the want of feeling displays itself in the abundance of words.

We end here our examinations of the testimony of the catacombs regarding the doctrine, the faith, and the lives of the Christians of Rome in the first three centuries. The evidence is harmonious and complete. It leaves no room for skepticism or doubt. There are no contradictions in it. From every point of view, theologic, historic, artistic, the results coincide and afford mutual support. The construction of the catacombs, the works of painting found within them, the inscriptions on the graves, all unite in bearing witness to the simplicity of the faith, the purity of the doctrine, the strength of the feeling, the change in the lives of the vast mass of the members of the early church of Christ. A light had come into the world, and the dark passages of the underground cemeteries were illuminated by it, and manifest its brightness. Wherever it reached, the world was humanized and purified. To the merely outward eye it might at first have seemed faint and dim, but "the kingdom of God cometh not with observation."