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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