that they were not infrequently prepared during the lifetime of persons who had paid beforehand for their graves. It is not improbable that the expenses of some one or more of the cemeteries may have been borne by the richer members of the Christian community, for the sake of their poorer brothers in the faith. The example of Nicodemus was one that would be readily followed.
But beside the different forms of the graves, by which their general character was varied, there were often personal marks of affection and remembrance affixed to the narrow excavations, which give to the catacombs their most peculiar and touching interest. The marble facing of the tomb is engraved with a simple name or date; or where tiles take the place of marble, the few words needed are scratched upon their hard surface. It is not too much to say that we know more of the common faith and feeling, of the sufferings and rejoicings of the Christians of the first two centuries from these inscriptions than from all other sources put together. In another paper we propose to treat more fully of them. As we walk along the dark passage, the eye is caught by the gleam of a little flake of glass fastened in the cement which once held the closing slab before the long since rifled grave. We stop to look at it. It is a broken bit from the bottom of a little jar (ampulla); but that little glass jar once held the drops of a martyr's blood, which had been carefully gathered up by those who learned from him how to die, and placed here as a precious memorial of his faith. The name of the martyr was perhaps never written on his grave; if it were ever there, it has been lost for centuries; but the little dulled bit of glass, as it catches the rays of the taper borne through the silent files of graves, sparkles and gleams with a light and glory not of this world. There are other graves in which martyrs have lain, where no such sign as this appears, but in its place the rude scratching of a palm-branch upon the rock or the plaster. It was the sign of victory, and he who lay within had conquered. The great rudeness in the drawing of the palm, often as if, while the mortar was still wet, the mason had made the lines upon it with his trowel, is a striking indication of the state of feeling at the time when the grave was made. There was no pomp or parade; possibly the burial of him or of her who had died for the faith was in secret; those who carried the corpse of their beloved to the tomb were, perhaps, in this very act, preparing to follow his steps,—were, perhaps, preparing themselves for his fate. Their thoughts were with their Lord, and with his disciple who had just suffered for his sake,—with their Saviour who was coming so soon. What matter to put a name on the tomb? They could not forget where they had laid the torn and wearied limbs away. In pace, they would write upon the stone; a palm branch should be marked in the mortar, the sign of suffering and triumph. Their Lord would remember his servant. Was not his blood crying to God from the ground? And could they doubt that the Lord would also protect and avenge? In those first days there was little thought of relics to be carried away,—little thought of material suggestions to the dull imagination, and pricks to the failing memory. The eternal truths of their religion were too real to them; their faith was too sincere; their belief in the actual union of heaven and earth, and of the presence of God with them in the world, too absolute to allow them to feel the need of that lower order of incitements which are the resort of superstition, ignorance, and conventionalism in religion. In the earlier burials, no differences, save the ampulla and the palm, or some equally slight sign, distinguished the graves of the martyrs from those of other Christians.
It is not to be supposed that the normal state of the Christian community in Rome, during the first three centuries, was that of suffering and alarm. A period of persecution was the exception to long courses of calm years. Undoubtedly, during most of the time, the faith was professed under restraint, and possibly with a sense of insecurity which rendered it attractive to ardent souls, and preserved something of its first sincerity. It must be remembered that the first Christian converts were mostly from among the poorer classes, and that, however we might have admired their virtues, we might yet have been offended by much that was coarse and unrefined in the external exhibitions of their religion. The same features which accompany the religious manifestations of the uncultivated in our own days, undoubtedly, with somewhat different aspect, presented themselves at Rome. The enthusiasms, the visions, the loud preaching and praying, the dull iteration and reiteration of inspired truth till all the inspiration is driven out, were all probably to be heard and witnessed in the early Christian days at Rome. Not all the converts were saints,—and none of them were such saints as the Catholic painters of the last three centuries have prostituted Art and debased Religion in producing. The real St. Cecilia stood in the beauty of holiness before the disciples at Rome far purer and lovelier than Raphael has painted her. Domenichino has outraged every feeling of devotion, every sense of truth, every sympathy for the true suffering of the women who were cruelly murdered for their faith, in his picture of the Martyrdom of St. Agnes. It is difficult to destroy the effect that has been produced upon one's own heart by these and innumerable other pictures of declining Art,—pictures honored by the Roman Church of to-day,—and to bring up before one's imagination, in vivid, natural, and probable outline, the life and form of the converts, saints, and martyrs of the first centuries. If we could banish all remembrance of all the churches and all the pictures contained in them, built and painted, since the fourteenth century, we might hope to gain some better view of the Christians who lived above the catacombs, and were buried in them. It is from the catacombs that we must seek all that is left to enable us to construct the image that we desire.
On other graves beside those of the martyrs there are often found some little signs by which they could be easily recognized by the friends who might wish to visit them again. Sometimes there is the impression of a seal upon the mortar; sometimes a ring or coin is left fastened into it; often a terra-cotta lamp is set in the cement at the head of the grave. Touching, tender memorials of love and piety! Few are left now in the opened catacombs, but here and there one may be seen in its original place,—the visible sign of the sorrow and the faith of those who seventeen or eighteen centuries ago rested upon that support on which we rest to-day, and found it, in hardest trial, unfailing.
But the galleries of the catacombs are not wholly occupied with graves. Now and then they open on either side into chambers (cubicula) of small dimension and of various form, scooped out of the rock, and furnished with graves around their sides,—the burial-place arranged beforehand for some large family, or for certain persons buried with special honor. Other openings in the rock are designed for chapels, in which the burial and other services of the Church were performed. These, too, are of various sizes and forms; the largest of them would hold but a small number of persons;6 but not unfrequently two stand opposite each other on the passage-way, as if one were for the men and the other for the women who should be present at the services. Entering the chapel through a narrow door whose threshold is on a level with the path, we see at the opposite side a recess sunk in the rock, often semicircular, like the apsis of a church, and in this recess an arcosolium,—which served at the same time as the grave of a martyr and as the altar of the little chapel. It seems, indeed, as if in many cases the chapel had been formed not so much for the general purpose of holding religious service within the catacombs, as for that of celebrating worship over the remains of the martyr whose body had been transferred from its original grave to this new tomb. It was thus that the custom, still prevalent in the Roman Church, of requiring that some relics shall be contained within an altar before it is held to be consecrated, probably began. Perhaps it was with some reference to that portion of the Apocalypse in which St. John says, "I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held. And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellow-servants also and their brethren that should be killed as they were should be fulfilled."7 At any rate, these words must have dwelt in the memories of the Christians who came to worship God in the presence of the dead by whom they were surrounded in the catacombs. But they knelt before the altar-tombs, not as before altars consecrated with relics of saints, but as before altars dedicated to God and connected with the memory of their own honored and beloved dead, whom he had called from them into his holy presence.
It is impossible to ascertain the date at which these chapels were first made; probably some time about the middle of the second century