TRUTH OF THE BIBLE.ToC

VG. VESPASIANO III COSIANA.D. 71.This fragment has been received as a part of a Christian epitaph by Reggi, Marini and de Rossi. It is the most ancient of all such as bear dates.

VG. VESPASIANO III COSIANA.D. 71.

This fragment has been received as a part of a Christian epitaph by Reggi, Marini and de Rossi. It is the most ancient of all such as bear dates.

SERVILIA. ANNORVM. XIIIPIS. ET BOL. COSS.Servilia, aged thirteen, died in the consulate of Piso and Bolanus. A.D. 111.

SERVILIA. ANNORVM. XIIIPIS. ET BOL. COSS.

Servilia, aged thirteen, died in the consulate of Piso and Bolanus. A.D. 111.

TEMPORE. ADRIANI. IMPERATORIS. MARVIS. ADOLESCENS DVX.MILITVM QVI SATIS. VIXIT DVM VITAM PRO CHO CVM. SANGVINECONSVNSIT. IN. PACE. TANDEM QUIEVIT. BENE MERENTES CVM.LACRIMIS. ET. METV. POSVERVNT. I.D. VI."In the time of the Emperor Adrian, Marius, a young military officer who had lived long enough, when with blood he gave up his life for Christ. At length he rested in peace. The well-deserving set up this with tears and in fear, on the 6th before the ides." A.D. 130.

"In the time of the Emperor Adrian, Marius, a young military officer who had lived long enough, when with blood he gave up his life for Christ. At length he rested in peace. The well-deserving set up this with tears and in fear, on the 6th before the ides." A.D. 130.

ALEXANDER MORTVVS NON EST SED VIVIT SVPER ASTRA ET CORPVSIN HOC TVMVLO QVIESCIT VITAM EXPLEVIT SVS ANTONINO IMPoQVIVBI MVLTVM BENE FITII ANTEVENIRE PRAEVIDERET PROGRATIAODIVM REDDIDIT GENVA ENIM FLECTENS VERO DEO SACRIFICATVRVSAD SVPPLICIA DVCITVRO TEMPORA INFAVSTA QVIBVS INTER SACRAET VOTA NE IN CAVERNIS QVIDEM SALVARI POSSIMVS QVID MISERIVSVITA SED QVID MISERIVS IN MORTE CVM AB AMICIS ET PARENTIBVSSEPELIRI NEQVEANT TANDEM IN COELO CORVSCANT PARVM VIXITQVIVIXIT IV. X. TEM."In Christ. Alexander is not dead, but lives beyond the stars, and his body rests in this tomb. He lived under the Emperor Antoninus, who, foreseeing that great benefit would result from his services, returned evil for good. For, while on his knees, and about to sacrifice to the true God, he was led away to execution. O, sad times! in which sacred rites and prayers, even in caverns, afford no protection to us. What can be more wretched than such a life? and what than such a death? when they could not be buried by their friends and relations. Atlength they sparkle in heaven. He has scarcely lived who has lived in Christian times." A.D. 160.From the Cemetery of St. Callisto.

"In Christ. Alexander is not dead, but lives beyond the stars, and his body rests in this tomb. He lived under the Emperor Antoninus, who, foreseeing that great benefit would result from his services, returned evil for good. For, while on his knees, and about to sacrifice to the true God, he was led away to execution. O, sad times! in which sacred rites and prayers, even in caverns, afford no protection to us. What can be more wretched than such a life? and what than such a death? when they could not be buried by their friends and relations. Atlength they sparkle in heaven. He has scarcely lived who has lived in Christian times." A.D. 160.

From the Cemetery of St. Callisto.

AVRELIA DULCISSIMA FILIA QVAEDE. SAECVLO RECESSIT VIXIT ANN. XV. M. IIII.SEVERO ET QVINTIN COSS."Aurelia; our sweetest daughter, who departed from the world. She lived fifteen years and four months. Severus and Quintinus being consuls." A.D. 325.

AVRELIA DULCISSIMA FILIA QVAEDE. SAECVLO RECESSIT VIXIT ANN. XV. M. IIII.SEVERO ET QVINTIN COSS.

"Aurelia; our sweetest daughter, who departed from the world. She lived fifteen years and four months. Severus and Quintinus being consuls." A.D. 325.

Consule Claudio et Paterno, nonis Novembribus, die Veneris, luna XXIV, Leuces filiæ Severæ carissimæ posuit et spiritui sancto tuo. Mortua annorum LV et mensium XI dierum X."In the consulship of Claudius and Paternus, on the nones of November, on Friday, the 24th day of the moon, Leuce erected (this memorial) to her very dear daughter, and to thy holy spirit. She (died at the age) of fifty-five years, and eleven months, (and) ten days." A.D. 269.

Consule Claudio et Paterno, nonis Novembribus, die Veneris, luna XXIV, Leuces filiæ Severæ carissimæ posuit et spiritui sancto tuo. Mortua annorum LV et mensium XI dierum X.

"In the consulship of Claudius and Paternus, on the nones of November, on Friday, the 24th day of the moon, Leuce erected (this memorial) to her very dear daughter, and to thy holy spirit. She (died at the age) of fifty-five years, and eleven months, (and) ten days." A.D. 269.

D. M.P. LIBERIO VICXITANN N. V MENSES N. IIIDIES N. VIII R. ANICIOFAVSTO ET VIRIO GALLOCOSS"Publius Liberio lived five years, three months, and eight days. He retired (from this world) in the consulship of Anicius Faustus and Virius Gallus." A.D. 298.

D. M.P. LIBERIO VICXITANN N. V MENSES N. IIIDIES N. VIII R. ANICIOFAVSTO ET VIRIO GALLOCOSS

"Publius Liberio lived five years, three months, and eight days. He retired (from this world) in the consulship of Anicius Faustus and Virius Gallus." A.D. 298.

B.M.CVBICVLVM. AVRELIAE. MARTINAE. CASTISSIMAE ADQVE. PVDI.CISSIMAE FEMINAE QVE FECIT. IN. COIVGIO. ANN. XXIII. D. XIIII.BENE MERENTI. QVE VIXIT. ANN. XL. M. XI. D. XIII. DEPOSITIO EISDIE. III. NONAS. OCT. NEPOTIANO. ET FACVNDO. CONNS. IN PACE"To the well-deserving.The chamber of Aurelia Martina, my wife, most chaste and modest, who lived in wedlock twenty-three years and fourteen days. To the well-deserving one, who lived forty years, eleven months, and thirteen days. Her burial was on the third nones of October. Nepotianus and Facundus being consuls." In peace. A.D. 336.Galleria Lapidaria. Vatican.

"To the well-deserving.

The chamber of Aurelia Martina, my wife, most chaste and modest, who lived in wedlock twenty-three years and fourteen days. To the well-deserving one, who lived forty years, eleven months, and thirteen days. Her burial was on the third nones of October. Nepotianus and Facundus being consuls." In peace. A.D. 336.

Galleria Lapidaria. Vatican.

Another in Greek characters:"Here lies Euterpe, the companion of the Muses, having lived simply and piously, and irreproachably for fifteen years, twenty-two days, and three months. She died on the fifth day before the calends of December, in consulship of our lords, for the tenth time, and for the third time (i.e., in the Consulship of Constantine, for the tenth time, and Julian for the third time)." A.D. 360.

Another in Greek characters:

"Here lies Euterpe, the companion of the Muses, having lived simply and piously, and irreproachably for fifteen years, twenty-two days, and three months. She died on the fifth day before the calends of December, in consulship of our lords, for the tenth time, and for the third time (i.e., in the Consulship of Constantine, for the tenth time, and Julian for the third time)." A.D. 360.

ROMANO. NEOFITOBENEMERENTI QVI VIXIT. ANNOS. VIII. DXV.REQVIESCIT IN PACE DNFL. GRATIANO. AVG. II. ET.PETRONIO PROBO. CS."To Romanus, the neophyte, the well-deserving, who lived eight years, fifteen days. He rests in the peace of the Lord. Flavius and Gratianus and Petronius Probus being consuls."

ROMANO. NEOFITOBENEMERENTI QVI VIXIT. ANNOS. VIII. DXV.REQVIESCIT IN PACE DNFL. GRATIANO. AVG. II. ET.PETRONIO PROBO. CS.

"To Romanus, the neophyte, the well-deserving, who lived eight years, fifteen days. He rests in the peace of the Lord. Flavius and Gratianus and Petronius Probus being consuls."

HIC QVIESCIT ANCILLA DEI QVE DESVA OMNIO POSSIDIT DOMVM ISTAQVEM AMICE DEFLEN SOLACIVMQ REQVIRVNT.PRO HVNC VNVM ORA SVBOLEM QVEM SVPERIS.TITEM REQVISTI ETERNA REQVIEM FELICITA.S. CAVSA MANBIS IIIIX. KALENDAS OTOBRISCVCVRBITINVS ET ABVMDANTIVS HIC SIMVL QVIESCITDD. NN. GRATIANO V. ET TEODOSIO. AAGG.Hic quiescit ancilla Dei, quæ de suis omnibus possidet domum istam, quam amicæ deflent solaciumque requirunt. Pro hac una ora subole, quam superstitem reliquisti. Æterna in requie felicitatis causa manebis, XIV. kalendis Octobris, Cucurbitinus et Abumdantius hic simul quiescunti. DDNN Gratiano v et Theodosio Augustis (Consulibus)."Here rests a handmaid of God, who out of all her riches now possesses but this one house, whom her friends bewail, and seek in vain for consolation. Oh pray for this one remaining daughter, whom thou hast left behind! Thou wilt remain in the eternal repose of happiness. On the 14 of the Calends of October. Curcurbitinus and Abumdantius rest here together. In the consulship of our Lords Gratian (V.) and Theodosius Emperors." A.D. 380.

Hic quiescit ancilla Dei, quæ de suis omnibus possidet domum istam, quam amicæ deflent solaciumque requirunt. Pro hac una ora subole, quam superstitem reliquisti. Æterna in requie felicitatis causa manebis, XIV. kalendis Octobris, Cucurbitinus et Abumdantius hic simul quiescunti. DDNN Gratiano v et Theodosio Augustis (Consulibus).

"Here rests a handmaid of God, who out of all her riches now possesses but this one house, whom her friends bewail, and seek in vain for consolation. Oh pray for this one remaining daughter, whom thou hast left behind! Thou wilt remain in the eternal repose of happiness. On the 14 of the Calends of October. Curcurbitinus and Abumdantius rest here together. In the consulship of our Lords Gratian (V.) and Theodosius Emperors." A.D. 380.

HIC POSITA EST ANIMA DVLCESINNOCA SAPIENS ET PVLCHRA NOMINEQUIRIACE QVE VIXIT. ANNOS. III. M III. DVIII.DP IN PACE IIII. ID IAN. CONSS. DN. TEVDOSIO.AVG. II ET MEROBAVDE. VC. IIIHic posita est anima dulces (dulcis) innoca (innocua), sapiens et pulchra, nomine Quiriace, quæ vixit annos III., menses III., dies VIII. Deposita in pace, IV. Idus Januarias, Consulibus Domino nostro Teudosio (Theodoric) Augusto II. et Merobaude Vire Clarissimo III."Here has been laid a sweet spirit, guileless, wise and beautiful, by name Quiriace, who lived three years, three months, and eight days. Buried in peace, in the fourth day before the Ides of January, in the consulship of our Lord Theodorius Augustus, for the second time, and Merobaudes, a most distinguished man, for the third time." A.D. 388.

HIC POSITA EST ANIMA DVLCESINNOCA SAPIENS ET PVLCHRA NOMINEQUIRIACE QVE VIXIT. ANNOS. III. M III. DVIII.DP IN PACE IIII. ID IAN. CONSS. DN. TEVDOSIO.AVG. II ET MEROBAVDE. VC. III

Hic posita est anima dulces (dulcis) innoca (innocua), sapiens et pulchra, nomine Quiriace, quæ vixit annos III., menses III., dies VIII. Deposita in pace, IV. Idus Januarias, Consulibus Domino nostro Teudosio (Theodoric) Augusto II. et Merobaude Vire Clarissimo III.

"Here has been laid a sweet spirit, guileless, wise and beautiful, by name Quiriace, who lived three years, three months, and eight days. Buried in peace, in the fourth day before the Ides of January, in the consulship of our Lord Theodorius Augustus, for the second time, and Merobaudes, a most distinguished man, for the third time." A.D. 388.

PERPETVAM SEDEM NVTRITOR POSSIDES IPSEHIC MERITVS FINEM MAGNIS DEFVNCTE PERICLISHIC REQVIEM FELIX SVMIS COGENTIBVS ANNISHIC POSITVS PAPAS ANTIMIOO VIXIT ANNIS LXXDEPOSITVS DOMINO NOSTRO ARCADIO II ET FL. RVFINO VVCCSS NONASNOBEMB."You, our nursing father, occupy a perpetual seat, being dead, and deserving an end of your great dangers. Here happy, you find rest, bowed down with years. Here lies the tutor, Antimio, who lived seventy years. Buried on the nones of November; our Lords Arcadius for the second time, and Flavius Rufinus being consuls." A.D. 392.Galleria Lapidaria.

"You, our nursing father, occupy a perpetual seat, being dead, and deserving an end of your great dangers. Here happy, you find rest, bowed down with years. Here lies the tutor, Antimio, who lived seventy years. Buried on the nones of November; our Lords Arcadius for the second time, and Flavius Rufinus being consuls." A.D. 392.

Galleria Lapidaria.

HIC REQVIESCET IN SOMNO PACISMALA QVI VIXIT ANNOS XXXVIII. M. V. DV.ACCEPTA APVT DE IV. IDVS IVNIAS AETIO CONL.Hic requiescet (requiescit) in somno pacis, Mala qui (quæ) vixit annos XXXVIII. menses V. dies V. Accepta aput (apud) De(um) IV idus Junias. Aetio Consule."Here rests in the sleep of peace Mala, who lived thirty-eight years, five months, five days. Received before God, on the fourth day before the Ides of June, in the consulship of Aetius." A.D. 432.

HIC REQVIESCET IN SOMNO PACISMALA QVI VIXIT ANNOS XXXVIII. M. V. DV.ACCEPTA APVT DE IV. IDVS IVNIAS AETIO CONL.

Hic requiescet (requiescit) in somno pacis, Mala qui (quæ) vixit annos XXXVIII. menses V. dies V. Accepta aput (apud) De(um) IV idus Junias. Aetio Consule.

"Here rests in the sleep of peace Mala, who lived thirty-eight years, five months, five days. Received before God, on the fourth day before the Ides of June, in the consulship of Aetius." A.D. 432.

LEVIVAE CONIVNX PETRONIA FORMA PVDORISHIS MEA DEPONENS SEDISVS OSSA LOCOPARCITE VOS LACRIMIS DVLCES CVM CONIVGE NATAEVIVENTEMQVE DEO CREDITE FLERE NEFASDP IN PACE III NON OCTOBRIS FESTO VC. CONSS."Petronia, a priest's wife, the type of modesty. In this place I lay my bones; spare your tears, dear husband and daughters, and believe that it is forbidden to weep for one who lives in God. Buried in peace on the 3d nones of October, in the consulate of Festus." A.D. 472.

LEVIVAE CONIVNX PETRONIA FORMA PVDORISHIS MEA DEPONENS SEDISVS OSSA LOCOPARCITE VOS LACRIMIS DVLCES CVM CONIVGE NATAEVIVENTEMQVE DEO CREDITE FLERE NEFASDP IN PACE III NON OCTOBRIS FESTO VC. CONSS.

"Petronia, a priest's wife, the type of modesty. In this place I lay my bones; spare your tears, dear husband and daughters, and believe that it is forbidden to weep for one who lives in God. Buried in peace on the 3d nones of October, in the consulate of Festus." A.D. 472.

IN PACEAVRELIO. FELICI QVI BIXIT CVM COIVCEANNOS X. VIII DVLCIS. IN COIVGIOBONE MEMORIE BIXIT. ANNOS. L. VRAPTVS ETERNE DOMVS. XII KAL. IENVARIAS."In peaceTo Aurelius Felix, who lived with his wife eighteen years in sweetest wedlock. Of good memory. He lived fifty-five years. Snatched away eternally on the twelfth kalend of January."

IN PACEAVRELIO. FELICI QVI BIXIT CVM COIVCEANNOS X. VIII DVLCIS. IN COIVGIOBONE MEMORIE BIXIT. ANNOS. L. VRAPTVS ETERNE DOMVS. XII KAL. IENVARIAS.

"In peaceTo Aurelius Felix, who lived with his wife eighteen years in sweetest wedlock. Of good memory. He lived fifty-five years. Snatched away eternally on the twelfth kalend of January."

IRENE IN PACE. ARETVSA IN DEO"Irene sleeps in peace." "Aretusa sleeps in God."

IRENE IN PACE. ARETVSA IN DEO

"Irene sleeps in peace." "Aretusa sleeps in God."

"Valeria sleeps in peace.""Valeria sleeps in peace."ToList

"Valeria sleeps in peace."ToList

ZOTICVS HIC AD DORMIEN DVM."Zoticus laid here to sleep."

ZOTICVS HIC AD DORMIEN DVM.

"Zoticus laid here to sleep."

DOMITIANUS ANIMA SIMPLEXDORMIT IN PACE."Domitianus, a simple soul, sleeps in peace."

DOMITIANUS ANIMA SIMPLEXDORMIT IN PACE.

"Domitianus, a simple soul, sleeps in peace."

NICEFORVS ANIMADVLCIS IN REFRIGERIO."Nicephorus, a sweet soul, in a place of refreshment."

NICEFORVS ANIMADVLCIS IN REFRIGERIO.

"Nicephorus, a sweet soul, in a place of refreshment."

PRIMITIVS IN PACE QVI POSTMVLTAS. ANGVSTIAS FORTISSIMVS MARTYRET. VIXIT. ANNOS P.M. XXXVIII CONIVG. SVOPERDVLCISSIMO BENEMERENTI FECIT."Primitius in peace: a most valiant martyr after many torments. Aged 38. His wife raised this to her dearest well-deserving husband."

PRIMITIVS IN PACE QVI POSTMVLTAS. ANGVSTIAS FORTISSIMVS MARTYRET. VIXIT. ANNOS P.M. XXXVIII CONIVG. SVOPERDVLCISSIMO BENEMERENTI FECIT.

"Primitius in peace: a most valiant martyr after many torments. Aged 38. His wife raised this to her dearest well-deserving husband."

LANNVS XPI. MARTIR HIC REQVIESCIT.SVB DIOCLIZIANO PASSVS."Lannus, a martyr of Christ, rests here. He suffered under Diocletian."

LANNVS XPI. MARTIR HIC REQVIESCIT.SVB DIOCLIZIANO PASSVS.

"Lannus, a martyr of Christ, rests here. He suffered under Diocletian."

NABIRA IN PACE ANIMA DVLCISQVI BIXIT ANNOS XVI. M. VANIMA MELEIEATITVLV FACTVA PARENTES"Navira in peace; a sweet soul who lived sixteen years and five months; a soul sweet as honey: this epitaph was made by her parents."

NABIRA IN PACE ANIMA DVLCISQVI BIXIT ANNOS XVI. M. VANIMA MELEIEATITVLV FACTVA PARENTES

"Navira in peace; a sweet soul who lived sixteen years and five months; a soul sweet as honey: this epitaph was made by her parents."

SEVERO FILIO DVLCISSIMO LAVRENTIVSPATER BENEMERENTI QVI BIXIT ANN. IIII. ME. VIII. DIES V.ACCERSITVS AB ANGELIS VII. IDVS. IANVA."Laurence to his sweetest son Severus, borne away by angels on the 7th ides of January."

SEVERO FILIO DVLCISSIMO LAVRENTIVSPATER BENEMERENTI QVI BIXIT ANN. IIII. ME. VIII. DIES V.ACCERSITVS AB ANGELIS VII. IDVS. IANVA.

"Laurence to his sweetest son Severus, borne away by angels on the 7th ides of January."

MACVS PVER INNOCENSESSE IAMINTER INNOCENTIS COEPISTI.QVAM STAVILES TIVI HAEC VITA ESTQVAM TELETVM EXCIP ET MATER ECLESIAE DEOCMVNDO REVERTENTEM COMPREMATVR PECTORVMGEMITVS STRVATVR FLETVS OCVLORVM."Macus (or Marcus) an innocent boy. You have already begun to be among the innocent ones. How enduring is such alife to you! How gladly will your mother, the church of God, receive you, returning to this world! Let us restrain our sighs and cease from weeping."Galleria Lapidaria.

MACVS PVER INNOCENSESSE IAMINTER INNOCENTIS COEPISTI.QVAM STAVILES TIVI HAEC VITA ESTQVAM TELETVM EXCIP ET MATER ECLESIAE DEOCMVNDO REVERTENTEM COMPREMATVR PECTORVMGEMITVS STRVATVR FLETVS OCVLORVM.

"Macus (or Marcus) an innocent boy. You have already begun to be among the innocent ones. How enduring is such alife to you! How gladly will your mother, the church of God, receive you, returning to this world! Let us restrain our sighs and cease from weeping."

Galleria Lapidaria.

PAXHIC MIHI SEMPER DOLOR ERIT IN AEVOET TVVM BENERABILEM BVLTVM LICEAT VIDERE SOPORECONIVNX ALBANAQVE MIHI SEMPER CASTA PVDICARELICTVM ME TVO GREMIO QVEROR.QYOD MIHI SANCTVM TE DEDERAT DIVINITVS AVTORRELICTIS TVIS IACES IN PACE SOPOREMERITA RESVRGIS TEMPORALIS TIBI DATA REQVETIOQVE VIXIT ANNIS XLV. MENV. DIES XIIIDEPOSITA IN PACE FECIT PLACVS MARITVSPeace."This grief will always weigh upon me: may it be granted me to behold in sleep your revered countenance. My wife, Albana, always chaste and modest, I grieve, deprived of your support, for our Divine Author gave you to me as a sacred (boon). You, well-deserving one, having left your (relations), lie in peace—in sleep—you will arise—a temporary rest is granted you. She lived forty-five years, five months, and thirteen days. Buried in peace. Placus, her husband, made this."Galleria Lapidaria.

Peace."This grief will always weigh upon me: may it be granted me to behold in sleep your revered countenance. My wife, Albana, always chaste and modest, I grieve, deprived of your support, for our Divine Author gave you to me as a sacred (boon). You, well-deserving one, having left your (relations), lie in peace—in sleep—you will arise—a temporary rest is granted you. She lived forty-five years, five months, and thirteen days. Buried in peace. Placus, her husband, made this."

Galleria Lapidaria.

CHURCH OF S. SEBASTIAN "IN CATACUMBIS."

I.Inscription of Pope Damasus in Honor of S. Eutychius, the Martyr, in twelve verses(on the left hand on entering the church). These inscriptions are very numerous in the catacombs, and all of this beautiful calligraphy, and usually in Latin verse, not without elegance of style, though the construction of the sentences is sometimes not clear. Damasus restored all the catacombs, after they had been damaged during the persecution under Julian the Apostate.

EVTYCHIVS. MARTYR. CRVDELIA. IVSSA. TYRANNICARNIFICVMQ. VIAS. PARITER. TVNC. MILLE. NOCENDIVINCERE. QVOD. POTVIT. MONSTRAVIT. GLORIA. CHRISTVCARCERIS. INLVVIEM. SEQVITVR. NOVA. POENA. PER. ARTVSTESTARVM. FRAGMENTA. PARANT. NE. SOMNVS. ADIRETBISSENI. TRANSIERE. DIES. ALIMENTA. NEGANTVRMITTITVR. IN. BARATHRUM. SANCTVS. LAVAT. OMNIA. SANGVISVVLNERA. QVAE. INTVLERAT. MORTIS. METVENDA. TOTESTASNOCTE. SOPORIFERA. TVRBANT. INSOMNIA. MENTEMOSTENDIT. LATEBRA. INSONTIS. QVAE. MEMBRA. TENERETQVAERITVR. INVENTVS. COLITVR. FOVET. OMNIA. PRESTANSEXPRESSIT. DAMASVS. MERITVM. VENERARE. SEPVLCHQVM F"That Eutychius, the Martyr, was able to overcome the cruel orders of the tyrant, and equally at that time the executioners' thousand ways of torment, the glory of Christ shewed. A new punishment follows the filth of the prison. They provide breaking of tiles on his limbs, to prevent sleep approaching. Twice six days passed, food is refused. The saint is thrown into a pit, blood bedews all the wounds which the dread power of death had caused. In night, which usually brings sleep, sleeplessness troubles his mind. The place of concealment which held the limbs of the innocent, manifested them(?). He is sought for, being found he is reverenced, he benefits all things. Damasus shewed forth his exceeding merit; venerate his tomb."

"That Eutychius, the Martyr, was able to overcome the cruel orders of the tyrant, and equally at that time the executioners' thousand ways of torment, the glory of Christ shewed. A new punishment follows the filth of the prison. They provide breaking of tiles on his limbs, to prevent sleep approaching. Twice six days passed, food is refused. The saint is thrown into a pit, blood bedews all the wounds which the dread power of death had caused. In night, which usually brings sleep, sleeplessness troubles his mind. The place of concealment which held the limbs of the innocent, manifested them(?). He is sought for, being found he is reverenced, he benefits all things. Damasus shewed forth his exceeding merit; venerate his tomb."

2.Another Inscription in the same Catacomb Church(over a door on the right-hand side, looking towards the altar).

VISITET. HIC. PIA. MENS. SCTORVM. BVSTA. FREQVENTERIN. CRISTO. QVORVM. GLORIA. PERPES. ERITHIC. EST. CEMETERIV̄. BEATI. CHALIXTI. PAPE. ET. MARTIRIS INCLITI.QVICV̄QVE. ILLVD. CŌTRICTVS. ET. CŌFESSVS. INGRESSVS FVERIT.PLENAM. REMISSION̄E. OMNIV̄. PEC̄TORV̄. SVORV̄. OBTINEBITPER. MERITA. GLORIOSA. CENTV̄. SEPTVAGINTA. QVATVOR. MILIV̄SC̄TORV̄. MARTIRV̄. QVORV̄. IBI. CORPORA. IN. PACE. SEPVLTA.SV̄T̄ VNA. CV̄. QVADRAGINTA. SEX. PONTIFICIBVS. BEATIS. QVI.OMNES EX MAGNA. TRIBVLATIONE. VENERV̄T. ET. VT. HEREDES. IN. DOMODOMINI. FIERĒT. MORTIS. SVPPLICIVM. PRO. CRISTI. NOMINE PERTVLERVNT"Here let the pious mind often visit the tombs of the saints,Whose glory will be everlasting in Christ.""Here is the cemetery of the blessed Calixtus, renowned Pope and Martyr. Whoever shall have entered it contrite and after confession, shall obtain full remission of all his sins, through the glorious merits of 174,000 martyr saints, whose bodies are buried here in peace, together with forty-six blessed pontiffs, who all came out of great tribulation, and suffered the punishment of death for Christ's name, that they might become heirs in the Lord's house."

VISITET. HIC. PIA. MENS. SCTORVM. BVSTA. FREQVENTERIN. CRISTO. QVORVM. GLORIA. PERPES. ERIT

HIC. EST. CEMETERIV̄. BEATI. CHALIXTI. PAPE. ET. MARTIRIS INCLITI.QVICV̄QVE. ILLVD. CŌTRICTVS. ET. CŌFESSVS. INGRESSVS FVERIT.PLENAM. REMISSION̄E. OMNIV̄. PEC̄TORV̄. SVORV̄. OBTINEBITPER. MERITA. GLORIOSA. CENTV̄. SEPTVAGINTA. QVATVOR. MILIV̄SC̄TORV̄. MARTIRV̄. QVORV̄. IBI. CORPORA. IN. PACE. SEPVLTA.SV̄T̄ VNA. CV̄. QVADRAGINTA. SEX. PONTIFICIBVS. BEATIS. QVI.OMNES EX MAGNA. TRIBVLATIONE. VENERV̄T. ET. VT. HEREDES. IN. DOMODOMINI. FIERĒT. MORTIS. SVPPLICIVM. PRO. CRISTI. NOMINE PERTVLERVNT

"Here let the pious mind often visit the tombs of the saints,Whose glory will be everlasting in Christ."

"Here is the cemetery of the blessed Calixtus, renowned Pope and Martyr. Whoever shall have entered it contrite and after confession, shall obtain full remission of all his sins, through the glorious merits of 174,000 martyr saints, whose bodies are buried here in peace, together with forty-six blessed pontiffs, who all came out of great tribulation, and suffered the punishment of death for Christ's name, that they might become heirs in the Lord's house."

If the tombs of the early martyrs, before "the peace of the church," were commonly decorated with paintings at all, which is not probable, it is almost certain that some of those paintings have been renewed at various subsequent periods. The best monuments of the first three centuries are the tomb stones with inscriptions and small simple emblems incised upon them.

It is difficult to decide by the art of drawing only between the end of the third and the beginning of the fourth century. But this art was in the height of perfection in the first century, in the second it was still very good, in the third it had begun to decline, but not so rapidly as to justify the assumption that the very bad drawings in the catacombs belong to that period, with the exception of those already mentioned as not Christian. The drawing of the figures in the mosaic pictures in the vault of S. Constantia, which are of the first half of the fourth century, are decidedly better than any of the Scriptural subjects in the catacombs. The mosaic pictures of the fifth century on the sides ofthe nave of S. Maria Maggiore, published by Ciampini, are much more like them.

S. Paulinus, bishop of Nola, writing in the fifth century, says that he had painted a catacomb,for the pilgrims, and gives his reasons for doing so. He thought good to enliven the wholetempleof S. Felix, in order that these colored representations might arrest the attention of the rustics, and prevent their drinking too much at the feasts. Thetemplehere evidently means the tomb or crypt in which the commemorative feasts were held, and were represented by paintings. His expressions imply that such paintings were not then a received custom.

That the painted vaults in the catacombs were used for feasts on various occasions in the same manner as the painted chambers in the Pagan tombs, is evident from the manner in which several writers of the fourth and fifth centuries mention them; in addition to the letters of Paulinus of Nola and S. Augustine, and the hymns of Prudentius, there is also a remarkable passage in a sermon of Theodoret on the Martyrs (written about A.D. 450):

"Our Lord God leads His own even after death into the temples for your Gods, and renders them vain and empty; but to these [Martyrs] He renders the honors previously paid to them. For your daily food and your sacred and other feasts of Peter, Paul, and Thomas, and Sergius and Marcellinus, and Leontius, and Antoninus, and Mauricius, and other martyrs, the solemnities are performed; and in place of the old base pomp and obscene words and acts, their modest festivities are celebrated, not with drunkenness and obscene and ludicrous exhibitions, but with hearing divine songs and holy sermons, and prayers and praises adorned with tears. When, therefore, you would dilate on the honor of the martyrs, what use is there in sifting them? Fly, my friends, the error of demons, and under their guidance seize upon the road that leads to God, andwelcome their presence with holy songs, as the way is to eternal life."

Bosio enumerates sixcubiculaor family burial-chapels in the cemetery or catacomb of Priscilla, and thirteen arched tombs with paintings. These pictures, of which he gives engravings, were far more perfect in his time than they are now. His engravings are good for the period when they were executed; but it was a time when all drawing was bad, slovenly, and incorrect, so that the general idea only of the picture is all we can expect. The costume and ornaments do not indicate any very early period of art, but rather a time when it had declined considerably. Costume in Rome, as in the East generally, was far more stationary and less subject to changes than in the West, and thesemaybe as early as the fourth or fifth century, but can hardly be earlier. Several of the martyrs buried in the Via Salaria suffered in the tenth persecution under Diocletian, called the great persecution, about the year 300: the decorations of their tombs, therefore, can not be earlier than the fourth century, and many of them have been restored or renewed at subsequent times. John I., A.D. 523, is recorded to have renewed the cemetery of Priscilla, and this probably means that he renewed the paintings in the style of his own time, as the greater part of the paintings now remaining are of the character of that period.

On comparing the costumes of the figures in this catacomb with those in the illuminations of the celebrated manuscript of Terence, usually attributed to the seventh or eighth century, and which can hardly be earlier than the fifth, we see at once that the long flowing robe was the ordinary costume of the period, and that the narrow scarf of black ribbon hanging over the shoulders, with the ends reaching nearly to the ground, was the usual badge of a servant. This seems to have been adopted as part of the costume of a Christian going to pray to God, whether in a church or chapel or any other place, emblematicalof the yoke of Christ, as Durandus says. The surplice and stole of the priest of the Anglican Church is a more close copy of this ancient costume than any now worn in the Roman church. The rich cope, cape, or cloak was the dress of the Roman senator and of the Pagan priests; it was probably adopted by the Bishop of Rome when he assumed the title and office of Pontifex Maximus, and after a time the custom was followed by other bishops and priests of his communion.

A valuable work on the ancient glass vases found in the catacombs was published by F. Buonarotti in Florence, nearly simultaneously with the work of Boldetti on the catacombs, and of Fabretti on the inscriptions found in them. This is the foundation of all the subsequent works on the subject; the figures are badly drawn and engraved, according to the fashion of the period, but many of the later works are not much better. The subjects are generally the same as in the paintings on the walls: the Good Shepherd, more numerous than any other; Adam and Eve, Moses striking the Rock, Noah and the Ark, the raising of Lazarus, Peter and Paul, generally busts—these are very numerous. Both the style of drawing and the character of the inscriptions indicate late dates and frequent copying from the same type. In one are three figures, S. Peter, S. Paul, with S. Laurence seated between them. S. Agnes occurs frequently, always drawn as in the usual type of the eighth century. Other busts are evidently portraits of persons interred. In some are the father, mother and child;—one has the name of Cerontius; another of two busts, Cericia and Sottacus;—another is a family group, father, mother and four children; the name is partlybroken off....N ... BVSVISTRIS. P. Z.remains.—Abraham with a drawn sword in his hand, and Isaac with his eyes bound, kneeling at his feet, with the ram. A tall female figure with the hands uplifted in prayer; the inscription isPETRVS PAVLVS ANEpossibly forAgnes. Another similar subject consists of two figures seated facing each other; over the left hand figure the nameCristvs, over the right hand oneISTEFANVS. Several of the subjects are distinctly Pagan; others are evidently from the Jews' catacomb, as two lions guarding the ark, and under them two of the seven-branched candlesticks, with leaves and vases and palm-branch.

This is one of the earliest of the catacombs; it is mentioned at a very early period as a burying-place, then in use, not as being then just made. Michele de Rossi, in the course of his investigations in this catacomb, found a brick staircase and some brickloculi, evidently an alteration of and addition to the original catacombs, and the stamps on these bricks were those of Marcus Aurelius, A.D. 161-180. This staircase is in the lower part of the catacomb, made for the purpose of enlarging it, and seems to show that the ground had been used as a cemetery in the first century. The original part was probably made before there were any Christians to be buried. Although the staircase is later, and the bricks used again, they were probably found on the spot.

Calixtus is said to have been entrusted with the government of the clergy, and set overthe cemeteryby Zephyrinus his predecessor, before he became bishop or pope. This expression,over the cemetery, seems to prove that the whole of the catacombswere considered as one cemetery, and that he had the general superintendence of the burial of the Christians.

This is the catacomb usually exhibited to strangers and now used for pilgrimages; its present state is very uninteresting to the archæologist. The upper part of it nearest to the entrance has been so muchrestoredthat it has lost all archæological importance. This portion of the catacomb is illuminated on certain occasions, and is employed to excite the devotion of the faithful. A low mass is said at an altar fitted up in the cemetery chapel of S. Cæcilia, on the anniversary of her martyrdom, and this part of the catacomb on that occasion is illuminated with candles.

The other parts are in the usual state, stripped of nearly every inscription, and the graves empty. The earliest inscription from this catacomb, of ascertained date, is of A.D. 268 or 279; it is dated by the names of the consuls, which would apply to either of these two dates. One important inscription of Bishop Damasus is preserved, and is valuable in many ways; it shows that the cemetery chapel, in which it was found, was made in his time, and the slab of marble on which it is engraved has a Pagan inscription on the back of it, evidently proving that it was used merely as a slab of marble, without reference to that inscription. It shows for what purposesomeof the Pagan inscriptions found in the catacombs may have been brought there. Two small and very curious tombstones, consisting of mosaic pictures said to have been taken from this catacomb, are now preserved in the sacristy of the church of S. Maria in Trastevere. They were for some centuries in the nave, built into one of the piers; but during therestorationsmade in 1868-76, they were removed and built into the wall of the sacristy. One represents a landscape, with building in the style of the third century, and a harbor or a lake with a vessel, and fishermen dragging in a great net, evidently intended for the miraculous draught of fishes. This is anextremely curious mosaic picture, the probable date of which is the beginning of the fourth century. The other small mosaic represents birds of various kinds, and is much earlier than the view of the harbor, perhaps as early as the first century. Possibly the birds were intended to be symbolical of the souls of the faithful. These are engraved by Ciampini in his work on Mosaics. Some of the original paintings [Bosio gives, on eight plates, engravings of a number of vases and lamps found in this catacomb, several views ofcubicula, and upwards of seventy paintings. The same subjects have been repeated by Perret and Signor de Rossi.] remain in the lower part of this catacomb that have not been restored, and these are of the usual subjects: Daniel and the two lions, Moses striking the rock, the raising of Lazarus, etc.

PAINTED CEILING.PAINTED CEILING.ToList

PAINTED CEILING.ToList

S. CALIXTUS.

This painting has more the appearance of being really intended for the Last Supper than most of the paintings of this class. The central figure has a certain dignity about it. Upon the round plates on the table are fishes, and the eight baskets are full of bread. It may be a Christian painting of a bad period, and intended to commemorate some of our Lord's miracles. The principal lines on the edges of the dresses have been renewed. This painting is under anarco-soliumin the chapel of the Sacraments, the burial-place of the Bishops of Rome in the third century. All the paintings in that part of this great catacomb that is usually open to the public, and in which masses are said on certain occasions, have long been said by well-informed persons to have beenrestoredwithin the last twenty years, but this is now denied by the Roman Catholic authorities.

An engraving of this painting is given by Bosio in the sixtharco-soliumof this catacomb, p. 523; he calls it Christ and the Apostles. It is also given by Perret in the modern French style, vol. i. p. 28; and by Dr. Northcote in plate xiii., much embellished by color and improved by the skill of modern artists.

The Baptistery, with the Baptism of Christ painted on the wall, over the arch. He is represented standing in the River Jordan up to His waist in water, in which fishes are swimming, and at which a hart is drinking; the Holy Dove is over His head. S. John Baptist is standing on the bank, and pouring water on His head, or perhaps only holding out his hand totouch it. On the opposite side is another figure in a white dress, hiding his face. All the three figures have the nimbus.

AN AGAPE.

An Agape, or love-feast, is a common subject of the paintings in the catacombs, and sometimes seems to be evidently a representation of the family gatherings that were held on the anniversaries in these tombs, in the same manner as they were in the painted tombs in the Via Latina or the Via Appia. These paintings are often supposed to be theLast Supper, and sometimes may be so, but the one before us can hardly be intended for Christ and his Apostles.

CHRIST AND THE CHURCH.

These two figures, one on either side of a small table, on which are two dishes, one with a fish upon it and the other with bread, are supposed to represent our Lord after the Resurrection, and the Christian Church in the form of a woman, with the hands uplifted in the Oriental attitude of prayer, such as is usually called in the catacombs an Orante. This explanation is of course conjectural only, but seems not improbable. The painting is so much damaged that it is difficult to tell to what period it belongs. A part of this great catacomb is as early as the second century. In this passagestravitmay mean covering the walls with slabs of porphyry also, as well as the floor. It is evident that in several instances the wordplatoniais applied by Anastasius to a chapel lined with marble plates for inscriptions, as at S. Sebastian's.

CHAMBER OF A CATACOMB.CHAMBER OF A CATACOMB. (With head of Christ, etc., of the first century.)ToList

CHAMBER OF A CATACOMB. (With head of Christ, etc., of the first century.)ToList

HEAD OF CHRIST IN AN AUREOLE.—MARY, MOTHER OFCHRIST, AND MARY MAGDALENE.—ST. MARK,ST. PAUL AND ST. PETER.

This cemetery or catacomb is on the western side of the Tiber, about half a mile beyond the Porta Portuensis, on the road to Porto, but on the hill above, and on a higherlevel than the road in what is now a vineyard. The soil in which this catacomb is made is quite different from the others; instead of the granular tufa, or volcanic sand, which is the soil generally used for them near the Via Appia and the Via Ardeatina, this is an alluvial soil formed by the action of water on the bank of the Tiber. Whether from this cause, or from some others that have not been explained, the paintings in this catacomb are far more perfect than those in any other; they are the most celebrated and the most popular, and those that have been more often engraved and published than any others.

The picture of the head of Christ is a very fine one, in an aureole or circular nimbus, with the cross on it, called also a cruciform nimbus. This head has been many times engraved and published, and it is amusing to compare those commonly sold in the shops of Rome with the original as shown in the photograph. These will illustrate the manner in which the clever modern artists haveimproved uponthe originals; it is difficult to understand that they are intended for the same picture.

The figures of the three saints, St. Paul, St. Peter, and St. Mark, are painted on the ceiling, while Mary, the Mother of Christ, and Mary Magdalene are over and on the left side of the head of Christ.

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It may seem presumptuous for us to undertake to write upon this subject. "It is to paint the sun with charcoal," for the most scholastic divine to give his reflections on the Word of God. With the most devout feeling of the infinite value of such an article or the great evil which might result from the complexity of its appearance, we have concluded that nothing but the most reverential feeling of the sacredness of the subject can secure us from falling into dangers not to be lightly regarded, not merely in regard to facts, but in respect also to comments and reflections; but with this caution such an article may be rendered eminently edifying and interesting.

Why should we conclude this work, in this age of infidelity, without at least stating what was known of the Bible? Why should we not bring the "cloud of witnesses" of the ruins we have already described? The discovery of the Assyrian and Babylonian historic records running contemporaneously with Scripture narratives have afforded innumerable points of proof. From the ruins of Nineveh and the Valley of the Nile; from the slabs and bas-reliefs of Sennacherib and the tombs, the catacombs with their 1,100 Christian inscriptions, and the monuments of Pharaoh; from the rolls of Chaldee paraphrasts and Syrian versionists; from the cells and libraries of monastic scribes and the dry and dusty labors of scholars and antiquarians, theskepticism of history has almost been silenced by the vivid reproductions of the ancient and eastern world.

An attentive perusal of the present volume will afford many illustrations of these remarks. Knowing that the substance of the narrative is drawn from sources of indisputable authority, the reader can have no anxiety respecting the truth of the facts recorded. He will, therefore, be able to resign himself altogether to the gracious influence which such a history is calculated to exercise on the mind.

The assistance which the reader will derive from a well-arranged narrative of these sublime events will be found of importance, not only as exciting attention to facts, otherwise less noticed, but as habituating him, in perusing the divine originals, to arrange and classify the several portions of the history for himself. When this ability is acquired, the mind will have a readier command over the materials of reflection, and the several arguments on which the proof of heavenly truth is founded will be seen with greater distinctness, and appreciated with a more practical feeling of their strength and value.

With the assistance of the many scholarly productions on this matter, why should we not at least set the Bible side by side with Homer, Herodotus, Virgil, Horace, and others, which have already taken quite a space in the present work. The Scripture surely contains, independently of a divine origin, more truesublimity, more exquisitebeauty, purermorality, more importanthistory, and finer strains both ofpoetryandeloquence, than could be collected within the same compass from all other books that were ever composed in any age or in any idiom.

The Bible accords in a wonderful manner with universal history. There is nothing more common in history than the recognition of a God. Sacred and profane history alike involve this principle. The fictions of the poets respecting the different ages of the world coincide with Scripture facts. The first,or Golden Age, is described as a paradisiacal state, feebly representing the bliss of the first pair in Eden, Gen. ii. And the second, or Iron Age, described in the fiction of Pandora and her fatal box of evils, which overspread the earth, is in accordance with the history of the introduction of evil into the world, Gen. iii. The celebrated Vossius shows, with great ingenuity, the similitude there is between the history of Moses and the fable of Bacchus. The cosmogony of the ancient Phœnicians is evidently similar to the account of creation given by Moses, and a like assertion may be made respecting the ancient Greek philosophy. Travel north, south, east and west, and you find the period employed in creation used as a measure of time, though no natural changes point it out as a measure, as is the case with the month and year. Consult the heathen classics, the records of our Scythian ancestors, the superstitions of Egypt, of the Indies, both East and West, and, indeed, of all the varied forms in which superstition has presented herself, and in one or in all you meet with evidences of a universal flood, of man's fall, of the serpent having been the instrument in it, of propitiatory sacrifices, of the expectation of a great deliverer. The long lives of men in the early ages of the world are mentioned by Berosus, Manetho, Hiromus and Helanicus, as also by Hesoid and many other writers quoted by Josephus, and afterwards by Servius, in his notes on Virgil. Pausanius, Philostratus, Pliny and several other writers give us accounts of the remains of gigantic bodies which have been found in the earth, serving in some degree to confirm Moses' account of the antediluvian giants. Berosus, the Chaldean historian, quoted by Josephus, and Abidenus by Eusebius, Plutarch, Lucian, Molo, Nicholas Damascenus, as well as many of the heathen poets, mention the deluge; and some traditions respecting it are to be found among the Americans and Chinese; not to mention what some modern travelers have fabulously related concerning some ruins of theark, said to remain on Mount Ararat, and to have been seen there a few centuries ago. Alexander Polyphistor quotes Artapanus and Eupolemus, as mentioning the Tower of Babel; and the former speaks of it as built by Belus. Strabo, Tacitus, Pliny, etc., give us an account of the destruction of Sodom and Gomorrah and the neighboring cities, in the main agreeable to that of Moses. Herodotus, Diodorus, Strabo, etc., mention circumcision as a rite used by several of those nations into which, according to Moses, Abraham traveled, or which were descended from him. Berosus, and several others, make express and honorable mention of Abraham and some of his family. Eupolemus and Dius, as quoted by Eusebius and Grotius, mention many remarkable circumstances of David and Solomon, agreeing with the Old Testament story. As for the mention of Nebuchadnezzar, and some of the succeeding kings of Babylon, as well as of Cyrus and his successors, it is so common in ancient writers, as not to need a more particular notice of it. And very many passages of the Old Testament are mentioned by Celsus, and objections to Christianity formed upon them. Is not all this in favor of the credibility of the Old Testament? And with respect to the New Testament, we have the testimony of Tacitus and Suetonius to the existence of Jesus Christ, the Founder of the Christian religion, and to His crucifixion in the reign of Tiberius, and during the procuratorship of Pontius Pilate, the time in which the evangelists place that event. Porphyry, also, though an inveterate enemy to Christianity, not only allowed that there was such a person as Christ, but honored Him as a most wise and pious man, translated into heaven as being approved by the gods; and accordingly quotes some oracles, referring both to His sufferings and virtues, with their subsequent rewards. Celsus, likewise, an Epicurean philosopher, full of enmity to the Christian religion, mentions numberless circumstances in the history of Christ, indeed so many, that anabstract of the Christian history might almost be taken from the very fragments of his book preserved by Origen, and never pretends to dispute His real existence, or the truth of the facts recorded of Him. Hierocles, a man of learning and a magistrate, who wrote against the Christians, speaks of Jesus as extolled by the Christians as a god; mentions Peter and Paul by name; and refers both to the Gospels and to the Epistles. The Emperor Julian, in the fourth century, called "Apostate," writes of the birth of Jesus in the reign of Augustus; bears witness to the genuineness and authenticity of the Gospels, and the Acts of the Apostles; and allows that Jesus Christ wrought miracles. He aimed to overthrow the Christian religion, but has confirmed it. The slaughter of the infants at Bethlehem is attested by Macrobius; the darkness at the crucifixion is recorded by Phlegon, and quoted by Origen. The manners and worship of the primitive Christians are distinctly named by Pliny. The great dearth throughout the Roman world, foretold by Agabus, in the reign of Claudius (Acts xi. 28), is attested by Suetonius Dion, Josephus, and others. The expulsion of the Jews from Rome by Claudius (Acts xviii. 2) was occasioned, says Suetonius, by the insurrection they had made about Chrestus, which is his way of spelling Christ. It has been repeatedly proved, with laborious research, and profuse erudition, that vestiges of all the principal doctrines of the Christian religion are to be found in the monuments, writings, or mythologies of all nations and ages. And the principal facts contained in the Gospels are confirmed by monuments of great fame subsisting in every Christian country at this very day. For instance, baptism in the name of the Father, Son and Holy Ghost, the rite by which from the beginning men have been initiated into the Church of Christ, and the profession of Christianity. The Lord's Supper, celebrated in memory of the dying love of Christ. And the stated observation of the first day of the week, in honor of Christ'sresurrection from the dead. Who can say, and prove, that this is not evidential of the truth and credibility of the New Testament? What but inspiration could have produced such internal harmony, and such external accordance?

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