CHAPTER III.

CHRISTIAN LIFE AND CHARACTER AS READ IN THE CATACOMBS.

The inscriptions of the Catacombs give us many interesting indications of the social position, domestic relations, and general character of the primitive Christians, as well as of their religious belief. They lift the veil of ages from the buried past and cause it to live again, lit up with a thousand natural touches which we seek in vain from books. They bridge the gulf of time, and make us in a sense contemporaries of the early church. They give us an insight into the daily life and occupations of the ancient believers, of which no mention is made in the crowded page of history. The winding Catacombs are the whispering gallery of the bygone ages. Their humble epitaphs are echoes thrilling with a deep and tender meaning, too low and gentle to be heard across the strife of intervening years. In their touching pathos we seem to hear the sob of natural sorrow for the loved and lost, “the fall of kisses on unanswering clay,” the throbbings of the human heart in the hour of its deepest emotion, when the parting pang unseals the founts of feeling in the soul. We read of the yearnings of an affection that reaches beyond the grave, and hungers for reunion with the dear departed above the skies; the expression of an inextinguishable love that death itself cannot destroy. We see the emblematic palm and crown rudely scratched upon the grave wherein the Christian athlete, having fought the fight and kept the faith, has entered into dreamless rest. We read, too, the records of the worldly rank of the deceased—sometimes exalted, more often lowly and obscure—frequently accompanied by the emblems of their humble toil.

The very names written on these marble slabs are often beautifully and designedly expressive of Christian sentiment or character. Sometimes the correspondence of name and character is indicated, as in the following: ΣΙΜΠΛΙΚΙΑ Η ΚΑΙ ΚΑΛΩΝΥΜΟΣ—“Simplicia who was also rightly so-called;” HIC VERVS QVI SEMPER VERA LOCVTVS—“Here lies Verus, who ever spoke verity.” These names were frequently assumed in adult age, when the convert from paganism laid aside his former designation, often of an idolatrous meaning, in order to adopt one more consistent with the Christian profession. Thus we have such beautifully significant names as INNOCENTIA, “Innocence;” CONSTANTIA, “Constancy;” PRVDENTIA, “Prudence;” DIGNITAS, “Dignity;” DECENTIA, “Comeliness;” PEREGRINVS, “A pilgrim;” SABBATA, “Rest;” ANASTASIA, “The resurrection;” ΠΙΣΤΙΣ, “Faith;” ΕΛΠΙΣ and SPES, “Hope;” ΑΓΑΠΗ, “Love;” ΕΙΡΗΝΗ, “Peace;” ΑΓΑΘΗ, “Good;” ΕΥΣΕΒΙΟΣ, “Pious;” ΕΥΚΑΡΠΙΑ, “Good fruit;” PROBVS, “Just;” FELIX, “Happy;” FIDELIS, “Faithful;” FORTVNATA, “Fortunate;” VERVS, “True;” DIGNVS, “Worthy;” CASTA, “Pure;” BENIGNVS, “Kind;” NOBILIS, “Noble;” AMABILIS, “Amiable;” INGENVA, “Sincere;” VENEROSA, “Venerable;” GAVDIOSA, “Rejoicing,” GRATA, “Pleasing;” CANDIDVS, “Frank;” DVLCIS and ΓΛΥΚΥΣ, “Sweet;” SEVERA, “grave;” with the comparatives, FELICIOR, NOBILIOR, etc., and the superlatives, FELICISSIMA, “most happy;” NOBILISSIMA, “most noble;” FIDELISSIMA, “most faithful;” DIGNISSIMA, “Most worthy;” DVLCISSIMA, “Most sweet;” and the like.[740]

Sometimes, too, a pious word or phrase was used as a proper name, as among the ancient Hebrews and the English Puritans. Thus we have such examples as, QVOD VVLT DEVS, “What God wills;” DEVS DEDIT, “God gave;” ADEODATVS[741] and ADEODATA, “Given by God;” ΘΕΟΤΟΚΟΣ, “God-born;” ΘΕΟΔΩΡΑ, “God-given;” DEO GRATIA, “Thanks to God;” ΘΕΟΦΙΛΟΣ, “God-beloved;”[742] RENATVS, “Born again;” REDEMPTVS, “Redeemed;” ACCEPTISSIMA, “Very well pleasing;” BONIFACIVS, “Well-doer;” ΕΥΠΡΟΣΔΕΚΤΟΣ, “Accepted” or “Acceptable;” and ΣΩΖΟΜΕΝΗ, “Saved.”[743] De Rossi thinks that the expressions, ANCILLA DEI, “Handmaid of God;” and SERVVS DEI, “Servant of God,” are sometimes proper names.

Some of the names in these inscriptions were probably given by the heathen in reproach and contempt, and were afterward adopted by the Christians in humility and self-abasement. It is difficult to account otherwise for such names as, CONTVMELIOSVS, “Injurious;” CALAMITOSA, “Destructive;” PROIECTVS, “Cast out;” SERVILIS, “Servile;” and especially such opprobrious epithets as FIMUS and STERCORIA, “Dung” and “Filth.” In the last there may be an allusion to the words of St. Paul, (1 Cor. iv, 13,) “We are made as the filth of the world, and are the offscouring of all things unto this day.” Thus the primitive believers bound persecution as a wreath about their brows, exulted in the glorious infamy, and made the brand of shame the badge of honour.

The names of animals were often applied to both Christians and pagans, as Aper, Leo, Leopardus, Porcella, Muscula, Tigris, Ursus, and Ursa; and some of these we have seen pictorially represented on the tombs.[744] Other names were derived from the months, as Januarius, Aprilis, December, etc.; and even from the appellations of the pagan deities, as Mercurius, Apollinaris, etc. Sometimes the pet name by which the deceased was familiarly known in life is recorded, as Agnella, “Little Lamb;” Lepusculus and Leporilla, “Little Hare;” Rosula, “Little Rose;” Jocundilla, “Merry Little Thing,” etc.[745]

Most of the names, as might be expected, were of classic origin, sometimes indicating alliance with families of senatorial, consular, or even imperial rank. We find also indications of the custom of adopting the names of the reigning dynasty. The modern Victorias and Alberts find their analogues in the Aurelias and Constantias of the Aurelian and Constantinian periods. The lofty prænomen, nomen, and cognomen of the pagan epitaphs rarely appear in this Christian series. Only two or three examples of these triple names occur. Even two names become uncommon, and persons undoubtedly entitled to these distinctions of rank were recorded only by a single name. Having renounced the pride of birth, and place, and power, they laid aside their worldly titles for the new name given in Christian baptism. Sometimes the names of the deceased are not recorded in the epitaphs at all, perhaps, as Fabretti suggests, because they wish them to be written only in the Book of Life.[746] For the same reason probably, or from poverty or ignorance, most of the funeral tiles and slabs bear no inscription whatever.

These inscriptions frequently give intimations of the social rank and occupations of the deceased. Sometimes the enumeration of titles indicates exalted position and the holding of important offices of trust. Especially was this the case after the public establishment of Christianity. Many of the later inscriptions recount in pompous and inflated terms, strongly contrasting with the brevity and simplicity of the earlier examples, the civil dignities and distinctions of the departed. We have already seen the epitaph of an Imperial Procurator.[747] The following are examples of later date.

IVN BASSVS · V · C · QVI VIXIT ANNIS · XLII MEN · II IN IPSA PRAEFECTVRA VRBI NEOFITVS IIT AD DEVM—“Junius Bassus, a most distinguished man, who lived forty-two years, two months. Whilst holding the office of Præfect of the City, he, a neophyte, went to God.” (A. D. 359.) ADVENIT HOSPES ROMANVS PRINCEPS IN VRBEM CVI FVIT HIC PRIMVM IVRISCONSVLTOR AMICVS—“The Roman Emperor (Constantine) came a stranger to the City, whose first friend was this lawyer.” HIC REQVIESCINT (sic) IN PACE PRAETEXTATVS VI · EX QVESTOR SCP ET FILIA EIVS PRAETEXTATA CF—“Here rest in peace Prætextatus, an illustrious man, ex-quaestor of the Sacred Palace, and his daughter Prætextata, a most distinguished woman.” (A. D. 486.) IVLIVS FELIX VALENTINIANVS · VC · ET (SP ·) EX SILENTIARIO SACRI PALATII EX COM · CONSISTORII · COM · DOM—“Julius Felix Valentinianus, a man of the highest distinction and consideration,[748] ex-Silentiary of the Sacred Palace, ex-Count of the Consistory, Count of the Household Troops.” (A. D. 519.)

A Senator, coming from a long line of ancestors, thou didst dignify thy family by nobility of mind, preserving the authority of the judge by the power of goodness. Thou wast also a soldier with those subject to thee, and Rome rejoicing, was preparing for thee the fasces of the city.

We have also such examples as SCRINARIVS PATRICIAE SEDIS, “Secretary of the Patrician order;” PRIMICERIVS MONETARIORVM, “Chief of the bankers;” ARGENTARIVS, “A money dealer;” VIATOR AD AERARIVM, “Sergeant to the Exchequer;” PRAEFECTVS ANNONAE, “Prefect of the market;” VESTITOR IMPERATORIS, “Master of the imperial wardrobe;” MAGISTER SCOLAE TERTIAE, “Master of the Third School;” MEDICVS, “A physician,” etc.

The great body of the Christians, however, were of lowly rank, many of them probably slaves, as most of the arts of life were carried on by that oppressed class. It was the sneer of Celsus that “wool-workers, leather-dressers, cobblers, the most illiterate of mankind, were zealous preachers of the Gospel;” but Tertullian retorts that every Christian craftsman can teach truths loftier than Plato ever knew.[749] The inscriptions of the Catacombs indicate that not many wise, not many mighty, joined that phalanx of heroic souls; but they teach, too, that the lowliest toil may be dignified and ennobled by being done to the glory of God. We have seen represented on the tombs emblems of the occupation of the carpenter, mason, currier, wool-comber, shoemaker, vine-dresser, and fossor. We find also such records of trade as PISTOR REGIONIS XII, “A baker of the Twelfth District;” ORTVLANVS, for hortulanus, “A gardener;” PATRONVS CORPORIS PASTILLARIORVM, “Patron of the Corporation of Confectioners;” PRIMICERIVS CENARIORVM, “Chief of the cooks;” HORREARIVS, “A granary-keeper;” CARBONARIVS, “A charcoal seller;” POPINARIVS, “A victualler;” BVBVLARIVS DE MACELLO, “A flesher from the shambles;” CAPSARARIVS (sic) DE ANTONINIA, “A keeper of clothes at the Antonine Baths;” QVADRATARIVS, “A stone-dresser;” POLLICLA QVI (H)ORDEVM BENDIT (sic) DE BIA NOBA (sic,) “Pollicla, who sells barley in the New Street;” IOHANNES VH. OLOGRAFVS (sic) PROPINE ISIDORI, “John, a respectable man, a book-keeper in the tavern of Isidorus;” also, less reputable still, VRBANVS VH. TABERNARIVS, “Urban, a respectable man, a tavern keeper.” This, however, was in the year A. D. 584, when purity of faith and practice had greatly degenerated. These lowly records are preserved and studied with interest, when many of Rome’s proudest monuments have crumbled away.[750]

Very often some phrase expressive of the Christian character or distinguished virtues of the deceased is recorded in loving remembrance by his sorrowing friends. These testimonies are calculated to inspire a very high opinion of the purity, blamelessness, and nobility of life of the primitive believers; all the more striking from its contrast with the abominable corruptions of the pagan society by which they were surrounded. With many points of external resemblance to heathen inscriptions there is in these Christian epitaphs a world-wide difference of informing spirit. Instead of the pomp and pride of pagan panegyric, we have the celebration of the modest virtues, of lowliness, gentleness, and truth. The Christian ideal of excellence, as indicated by the nature of the praises bestowed on the departed, is shown to be utterly foreign to that of heathen sentiment. The following are characteristic examples:

Felix of sacred honour, when called away went in peace, whose love and affection are so warmly cherished by his friends; who, when he was in life was known to all for sympathy with the afflicted and compassion toward the distressed.

More frequent than any other expression was the phrase, common also to pagan epitaphs, BENE MERENTI,—“To the well-deserving,” generally indicated by the letters B. M. But many others of a more distinctively Christian character occur, as, SERVVS DEI, FAMVLVS DEI, “Servant of God;” ΔΟΥΛΟϹ ΠΙϹΤΟϹ ΘΕΟΥ, “Faithful Servant of God;” ΑΓΙΟϹ · ΘΕΟϹΕΒΕϹ, “A holy worshipper of God;” ΓΛΥΚΕΡΑΝ ΑΓΙΑΝ, “An amiable and holy person;” SANCTISSIMVS, “A most holy person;” ANIMA DVLCIS ET INNOCENS, “Sweet and innocent soul;” AMICVS OMNIVM, “Friend of all men;” ΠΑϹΙΦΙΛΟϹ ΚΑΙ ΟΥΔΕΝΙ ΕΧΘΡΟϹ, “Friend of all and enemy of none;” SEMPER SINE CVLPA, “Ever without fault;” AMATOR PAVPERVM, “A lover of the poor;” HOMO BONVS, “A good man;” STVDIOSVS, “Zealous;” SPIRITO SANCTO, “To a holy soul;” INNOCENTISSIMVS, “A most innocent person;” and the like. Others are of a more general character, as HONESTES RECORDATIONES (sic) VIR, “A man worthy to be remembered with honour;” ΑΕΙΜΝΗϹΤΟϹ, “Ever to be remembered;” ΘΕΟΦΙΛΕϹΤΑΤΟϹ, “The most devout or God-loving;” MIRE (sic) SAPIENTIAE, “Of wonderful wisdom;” LAVDABILIS FEMINA, “A praiseworthy woman;” CONIVX DIGNISSIMA, “A most worthy wife;” CASTISSIMAE ADQVE PVDICISSIMAE FEMINAE, “To a most chaste and modest woman;” MIRAE PVLCHRITVDINIS ATQVE IDONEITATIS, “Of wonderful beauty and ability;” MIRAE INTEGRITATIS ET FIDEI ATQVE CONSTANTIAE, “Of wonderful integrity, faith, and steadfastness;” SAPIENS PIVS ATQVE BENIGNVS, “Wise, pious, and kind;” HOMO FIDEI ET INTEGRITATIS OPINIONIS BONAE MENTIS INTEGRAE AMICVS AMICORVM, “A man of sound faith and integrity, of good judgment, of a sound mind, a friend of his friends;” SVABIS (sic) SEMPERQVE PVDICA VERA LOQVENS, “Agreeable and ever modest, speaking the truth;” BONITATIS EXIMIAE ET MIRAE VERECVNDIAE ET VLTRA AETATEM SAPIENTIAE, “Of remarkable goodness and wonderful modesty, and wise beyond her years;” ANIMA DVLCIS, INNOCVA (sic) SAPIENS ET PVLCHRA, “A sweet spirit, guileless, wise, beautiful;” AMATRIX PAVPERORVM (sic) ET OPERARIA, “A lover of the poor, and attentive to her work;” FIDELIS IN XPO EIVS MANDATA SERVANS MARTYRVM OBSEQVIIS DEVOTA, “Faithful in Christ, keeping his commands, devoted in attention to the martyrs;” PVRVS AMICITIAE CVLTOR SERVATOR HONESTI ELOQVIO MISEROS PIETATE IVVANS, “A guileless preserver of friendship and observer of honour, helping the wretched by words and by affectionate care;” TE CARVM SVVOLES TE FIXVM SENSIT AMICVS TE LEVITAS TORVVM DVLCEM COGNOVIT HONESTVS, “Thee thy son felt beloved, thy friend attached, thee the frivolous found stern, but the upright knew to be gentle;” ΕΥΤΕΡΠΕ Η ΤΩΝ ΜΟΥϹΩΝ ϹΥΝΤΡΟΦΟϹ ΒΙΩϹΑϹΑ ΑΠΛΟϹ ΟϹΙΩϹ ΚΑΙ ΑΜΕΜΠΤΩϹ, “Euterpe, a companion of the Muses, having lived simply, piously, and irreproachably.” The last is from Sicily, the others are from Rome. Other examples will be given in treating the domestic and ecclesiastical relations of the primitive Christians.

In these memorials of the departed we have a striking portraiture of the Christian graces and domestic virtues of the early believers. The existence of such a pure and blameless community in a base and sensual age is one of the noblest chapters in the history of the race. It was also an eloquent protest, a living testimony against the abominations of pagan society and the manifold corruptions which were in the world through lust. From these the Christian community recoiled with utter abhorrence, and, in the early centuries, lived unspotted amid surrounding pollution.[751]

Although some of the pagan epitaphs betray a light and sportive epicurean vein even in the solemn presence of death, yet others indicate an appreciation of the domestic and civic virtues, as in the following example: MIRAE BONITATIS ADQVE INIMITABILIS SANCTITATIS TOTIVS CASTITATIS RARI EXEMPLI FEMINA CASTE BONE BITE ET PIETOSE (sic) IN OMNIBVS ... VIXIT SINE LESIONE ANIMI MEI MECVM ANNOS XV. FILIOS AVTEM PROCREAVIT VII—“Of wonderful goodness and inimitable piety, of entire modesty, a woman of rare example, of a chaste, virtuous, and pious life in all things. She lived with me without any annoyance of my mind fifteen years, and bore me seven children.”

Often they are expressed with admirable brevity, as, TANTIS VIRTVTIBVS NVLLVM PAR ELOGIVM, “Of so great virtue there is no equal praise;” MORIBVS PARITER ET DISCIPLINA CAETERIS FEMINIS EXEMPLVM, “She was equally in manners and education an example to other women;” DE CVIVS PVDORE NEMO DICERE POTVIT, “Against whose modesty no one could say aught;”[752] and this noble testimony to a magistrate, QVID ESSET MALEDICERE NESCHT NON TANQVAM, “What it was to speak evil he did not even know.”

But it is especially in the domestic relations that the tender and pure affections of the Christians are most beautifully exhibited. His heart must be callous indeed, who can read without emotion these humble records of love and sorrow, which have survived so many of the proudest monuments of antiquity. In the hour of tearful parting from the dearly loved, the richest affections of the soul are breathed forth, as the flower when crushed exhales its sweetest fragrance. These rude inscriptions speak to our hearts with a power and pathos all their own. Their mute eloquence sweeps down the centuries, and touches chords in every soul that thrill with keenest sympathy. The far severed ages are linked together by the tale of death and sorrow—old as humanity yet ever new. The bleaching skeletons in their stony beds seem clothed again with human flesh and warm with living love. The beauty and tenderness of Christian family life is vividly exhibited—the hallowing influence of religion making earthly love the type of love eternal in the skies. The tie that knits fond hearts together becomes the stronger as death smites at it in vain. The language of affection becomes more fervent as the barrier of the grave is interposed.

Especially is this the case when sorrowing parents mingle their tears at the tiny loculus of their babe, consigned to earth’s cold keeping from their loving arms—their bud of promise blighted, and hope’s blossom withered to bloom only in the skies. The warmest expressions of endearment are lavished on the tombs of little children. Thus we have such tender epithets as DVLCIOR MELLE, “Sweeter than honey;” ΓΛΥΚΥΤΕΡΟϹ ΦΩΤΟϹ ΚΑΙ ΖΩΗϹ, “Sweeter than light and life;” AGNELLVS DEI, “God’s little lamb;” PALVMBVLVS SINE FELLE, “Little dove without gall;” PARVVLVS INNOCENS, “Little innocent;” MEAE DELICIAE, “My delight;” DVLCISSIMVS CARISSIMVS, “Most sweet, most dear;” ΕΙΡΗΝΗ ΣΟΙ ΦΟΡΤΟΥΝΑΤΗ ΘΥΓΑΤΡΙ ΓΛΥΚΥΤΑΤΗ, “Peace to thee, O Fortunata, our very sweet child;” INNOCENTISSIMO PAVLO QVI · VIX · M · X · D · XIIII, “To the most innocent Paul, who lived ten months, fourteen days;” ANIMA DVLCIS INNOCVA SAPIENS ET PVLCHRA, “A sweet spirit, guileless, wise, and beautiful,” (a child aged three years); MIRAE INNOCENTIAE AC SAPIENTIAE PVERO, “A boy of wonderful innocence and intelligence,” (aged four years.) Sometimes a reference is made to the brief sojourn of the little pilgrim to life’s shores, as PARVM STETIT APVD NOS, “He stayed but a short time with us.”

The following is from Sicily: ΕΝΘΑΔΕ ΚΙΤΕ (sic) ΕΝ ΕΙΡΗΝΗ ΜΑΡΙΑ ΕΖΗϹΕΝ ΕΤΗ ΜΙΚΡΟΝ ΠΡΟϹ Β (ΚΑΙ) ΕΤΕΛΕΙΩΘΗ, “Here lies Mary in peace: she lived a little more than two years (and) finished her course.” Of another it is said, that she died INTER MANVS PARENTVM, “In the arms of her parents.” In an epitaph at Naples is the exquisite utterance of a sorrowing heart: IN SOLIS TV MIHI TVRBA LOCIS, “In lonely places thou art crowds to me.” Generally, however, the grief of the parents is speechless, and we read merely, PARENTES FECERVNT FILIAE, “The parents made (this tomb) for their child,” or perhaps, MATER INCOMPARABILI FILIAE PECIT, “The mother made this for her incomparable daughter.”

Sometimes the praise of the deceased is more elaborate, as in the following, which is probably of late date; DALMATIO FILIO DVLCISSIMO TOTIVS INGENIOSITATIS AC SAPIENTIAE PVERO QVEM PLENIS SEPTEM ANNIS PERFRVI PATRI INFELICI NON LICVIT QVI STVDENS LITTERAS GRAECAS NON · MONSTRATAS SIBI LATINAS—“To Dalmatius, a very sweet son, of the utmost genius and wisdom, whose unhappy father was not permitted to enjoy him for seven full years, who, while studying the Greek language, acquired Latin without being taught.”[753]

Sometimes a natural expression of sorrow occurs, as PARENTES DOLENTES, “The parents grieving;” PATER INFELIX, “The unhappy father;” CONTRA VOTVM, “Regretfully;” PARENTES MISERI FVNEBRIS ACERVITATE (sic) PERCVSSI TITVLVM ERIGI IVSSERVNT, “The wretched parents, smitten by the bitterness of her death, commanded this tablet to be set up,” (A. D. 464;) EREPTA EX OCVLIS GENITORIS, “Snatched from the eyes of her parent;” QVIS NON DOLVIT AETATI TVAE PIASQVE LACRIMAS FVDIT IN TE SPES FVTVRA EXPECTABATVR PER TE PER TE GLORIA PERENNIS CELERINE FILI, FIDELIS QVIESCIS IN PACE QVI VIXIT ANN. I. M. VIII—“Who did not grieve for thy (immature) age and pour affectionate tears? In thee was future hope. Through thee, through thee, O son Celerinus, perennial glory was expected. Faithful one, thou restest in peace, who lived one year eight months,” (A. D. 381).

In the following, of later date, the expressions of grief are more elaborate and artificial, and indicate the influence of pagan thought and diction, especially in the last line:

Similar evidences of parental affection and grief occur in pagan inscriptions, though often overshadowed by a deep and dark despair. Thus we read such tender epithets of little children as FILIAE DVLCISSIMAE IAM GARRVLAE BIMVLAE NONDVM—“To a very sweet daughter now prattling, not yet two little years of age;” OBSEQVENTISSIMAE FILIAE—“To a most obedient daughter;” MATER MOERENS FILIO EX QVO NIHIL VNQVAM DOLVIT NISI CVM IS NON FVIT—“The grieving mother to her son, from whom she never received any pain but when he was not,”—that is, when he died; PARVAE BVSTA PVELLAE THREPTVS PATER FECIT QVIS NON VVLTVM RIGAT LACRIMIS MAERORE COACTVS QVIS NON TRISTITIAM PECTORE CONCIPIT—“Her foster-father made this tomb of a little girl. Who does not moisten his face with tears, compelled by grief? Who does not cherish sorrow in his bosom?” ADOLESCENTVLAE DVLCISSIMAE PATER PIISSIMVS ET INFELICISSIMVS FECIT—“To a most sweet young maiden, her most affectionate and unhappy father gave this tomb;” FLEVIT ET ASSIDVO MAESTVS VTERQVE PARENS—“Both the sorrowful parents wept incessantly.”

The cruel, impious mother, to her dear, most sweet children. The most unhappy mother, who saw (in theirs) her own most cruel death, who, if she had had a propitious deity, ought to have suffered this for them—(that is, have died in their stead.)

We find also the epitaphs of foster-parents and adopted children, showing the exercise, under the influence of Christian sentiment, of the beautiful charity of rescuing foundlings and orphans[754] from poverty, infamy, or death. The following example is of date A. D. 392:

“You yourself who reared (us) now occupy a lasting resting-place. Here you have reached the end that you deserved, of a course fraught with great perils. Here, in happiness, you take the repose that age compels. Here is laid foster-father Antimio, who lived seventy years.”[755]

The conjugal affections especially have their beautiful and tender commemoration. The mutual love of husband and wife finds in these inscriptions affecting record, which attests the happiness of the marriage relation among the primitive Christians. Frequently the bereaved husband recounts with grateful recollection the fact that his wedded life was one of perfect harmony, unmarred by a single jar or discord—SEMPER CONCORDES SINE VLLA QVERELA.

In the following a disconsolate husband mourns the wife of his youth with the pleasing illusion that such love as theirs the world had never known before: DOMNINAE INNOCENTISSIMAE ET DVLCISSIMAE CONIVGI QVAE VIXIT ANN · XVI · M · IIII · ET FVIT MARITATA · ANN DVOBVS · M · IIII · D · VIIII CVM QVA NON LICVIT FVISSE PROPTER CAVSAS PEREGRINATIONIS NISI · MENSIB · VI · QVO · TEMPORE · VT EGO SENSI ET EXHIBVI AMOREM MEVM MVLLIS VALII (sic) SIC DELIXERVNT—“To Domnina, my most guileless and sweet wife, who lived sixteen years and four months, and was married two years, four months, and nine days; with whom I was not able to live on account of my travelling more than six months: during this period as I felt and showed my affection no others ever loved.”[756]

Similar expressions of affection are applied by bereaved wives to their deceased husbands. In the following a widowed heart dwells with fond complacency on the thought that no rankling recollection of estranged regard embitters her remembrance of the lost: AGRIPPINA FECIT · DVLCISSIMO SVO MARITO CVM QVEM VIXIT SINE LESIONE ANIMI · ANNOS III ET M · X.—“Agrippina made this to her very sweet husband, with whom she lived, without jarring, three years and ten months.” Of similar import is this also: DIGNO MERITOQVE IVGALI MEO TETTIO FILICISSIMO DIACONO · MARCIA DECENTIA DVLCISSIMO MIHI DIEM DEPOSITIONIS LAPIDEMQVE DESCRIPSI · MERITO VIXIT ANNVS NON MINVS LXX—“To my husband, Tettius Felicissimus, worthy and deserving, a deacon. I, Marcia Decentia, inscribed this stone to him (who was) most sweet to me, on the day of his burial. He lived in honour not less than seventy years.”

Similar language of mingled love and grief occurs in pagan inscriptions, but without the chastening influence of Christian resignation. The domestic life of the Romans, especially in the days of republican simplicity, seems to have been remarkably free from discord or strife. Thus we find frequent record of over half a century passed in marriage, SINE IVRGIO, SINE AEMVLATIONE, SINE DISSIDIO, SINE QVERELA—“Without contention, without emulation, without dissension, without strife.” With ceaseless iteration the virtues of the deceased are lovingly recorded, as in the examples which follow: CONIVGEM FIDELISSIMAM—“Most faithful wife;” OPTIMA DOMINA SANCTISSIMA—“Best and most revered lady;” MARITAE PIISSIMAE DVLCISSIMAE RARISSIMAE—“To a most pious and sweet wife of rarest excellence;” OPTIMA ET PVLCHERRIMA LANIFICA PIA PVDICA CASTA DOMESEDA—“Best and most beautiful, a spinner of wool, pious, modest, chaste, home-abiding;” VXORI OBSEQVENTISSIMAE—“To a most obedient (or obsequious) wife;” T. FL. CAPITO CONIVGI CASTISSIMAE PIISSIMAE ET DE SE OPTIME MERITAE DE QVA NVLLVM DOLOREM NISI ACERBISSIMAE MORTIS EIVS ACCEPERAT—“Titus Flavius Capito, to his most chaste and pious wife, deserving well of him, from whom he received no cause of grief, except that of her most bitter death;” TEMPIVS HERMEROS CONIVGI CARISSIMAE ... CVIVS DESIDERIO IVRATVS EST SE POST EAM VXOREM NON HABITVRVM—“Tempius Hermeros, to his most dear spouse, on account of his love for whom he swore that he would have no other wife.” Once we meet the strange remark by a husband of his wife, CVIVS IN DIE MORTIS GRATIAS MAXIMAS EGI APVD DEOS ET APVD HOMINES—“On the day of whose death I gave the greatest thanks to gods and men.” It was probably on account of her release from suffering.

In the accompanying epitaph a bereaved widow laments her irreparable loss: CONIVGI DESIDERATISSIMO ... NVNC NEQVE TE VIDEO NEC AMOR SATIATVR AMANTIS ET CONIVX MISERA FINEM DEPOSCO DOLORI—“To my most deeply regretted husband.... For neither do I now see thee, nor is the affection of thy loving spouse satisfied; and I, a miserable wife, implore an end of my sorrow.”

Such examples of conjugal affection recall to mind the immortal love of Alcestis in the Greek myth, dying for her bosom’s lord; and of Arria, in Roman story, refusing to survive her husband, and having plunged the dagger into her own breast, with dying smile exclaiming, Pæte, non dolet—“It hurts not, my Pætus.”[757]

Another interesting class of Christian inscriptions are those commemorating fraternal affection. The following are typical examples: IOVIANO KARISSIMO FECIT (sic) FRATRES PIENTISSIMAE (sic)—“To dearest Jovianus, his most affectionate brothers made this;” ΤΩ ΜΑΚΑΡΙΩ ΠΑΥΛΩ ΗΔΥΛΑΛΟϹ ΑΔΕΛΦΟΣ—“To the blessed Paul, his brother Hedulalos.”

In the accompanying poetical tribute to a sister the melancholy consolation of mourning the lost is beautifully referred to: