gravestone was the figure of a dove.
Another inscription, which preserves the name of one of those who suffered in the most severe persecution to which the ancient Church was exposed, and which, if genuine, is, so far as known, the only monument of the kind, is marked by the same simplicity of style:—
LANNVS XPI MA
RTIR HC*[Hic?] REQVIESC
IT SVR [E-P-S] DIOCLITI ANO PASSVS
Lannus Martyr of Christ here rests. He suffered under Diocletian.
The three letters EPS have been interpreted as standing for the words et posteris suis, and as meaning that the grave was also for his successors. Not yet, then, had future saints begun to sanctify their graves, and to claim the exclusive possession of them.
But there is another point of contrast between the inscriptions of the un- Christianized and the Christian Romans, which illustrates forcibly the difference in the regard which they paid to the dead. To the one the dead were still of this world, and the greatness of life, the distinctions of class, the titles of honor still clung to them; to the other the past life was as nothing to that which had now begun. The heathen epitaphs are loaded with titles of honor, and with the names of the offices which the dead had borne, and, like the modern Christian (?) epitaphs whose style has been borrowed from them, the vanity of this world holds its place above the grave. But among the early Christian inscriptions of Rome nothing of this kind is known. Scarcely a title of rank or a name of office is to be found among them. A military title, or the name of priest or deacon, or of some other officer in the Church, now and then is met with; but even these, for the most part, would seem to belong to the fourth century, and never contain any expression of boastfulness or flattery.
FL. OLIVS PATERNVS CENTVRIO CHOR. X VRB. QVI VIXIT AH XXVII IN PACE
Flavius Olius Paternus, Centurion of the Tenth Urban Cohort, who lived twenty-seven years. In peace.
It is true, no doubt, that among the first Christians there were very few of the rich and great. The words of St. Paul to the Corinthians were as true of the Romans as of those to whom they were specially addressed: "For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble are called." Still there is evidence enough that even in the first two centuries some of the mighty and some of the noble at Rome were among those called, but that evidence is not to be gathered from the gravestones of the catacombs. We have seen, in a former article, that even the grave of one of the early bishops,—the highest officer of the Church,—and one who had borne witness to the truth in his death, was marked by the words,
CORNELIVS MARTYR EP.
The Martyr Cornelius, Bishop.
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:—
This inscription is not of earlier date than the fourth century, as is shown by the words,
