Persecutions), 28, 30-4, 35, 36, 51, 77, 137, 142-3, 158-9,
164-5, 194, 196-7
Attitude to death, 134, 313-4
Ideas on Christian misery, 158-9
Neglect to bury the dead, 132
Neglect of the poor, 128
Writings, witnessing to Persecutions (_see_ Pliny’s letter to
Trajan), 36;
and to spread of Christianity, 107
Paganism (_passim_), at core of Roman Empire, De Broglie on, 142-3;
displaced by Christianity, when, and why, 150, 151
Pain, unfelt by Martyrs, testimony to, 200
Palaces, Christians in, 110-11, 147, 149
Palatine Hill, palace on, of the Emperors, 86, 89;
graffito of crucifix on, deduction from, 147 _& n._ 1
Palestine (_see also_ Gemara _and_ Talmud), Rabbinic Schools of,
326, 344, 362-3, 373;
the chief, 353, 356 _& n._ 4, 358 _n._ 1;
mode of teaching at, 357-60
Roman occupations of, and Rabbinism, 340
Traces of the last “War” still seen in, 338-9
Palestinian Talmud, the, 345
Pallanteum, rebuilt by Antoninus, 87
Palm, as Christian Emblem, 310
Pantheon, portico of, robbed for Pope Urban’s baldachino, 280
Papal burial-places, 243, 245, 246, 250, 266 _& n._ 1, 272-4,
283-5, 286-7, 291
Crypt, named after Pope Callistus (_see also_ Papal
burial-places), 234, 236-7, 242, 244 _et seq._, 273, 287,
296, 297
Papias of Hierapolis, _cited_ in support of Petrine tradition, 9,
10, 13, 14
Paschal I, Pope, 227, 273, 276, body of S. Cecilia found by, 292-4;
and translated, 294, 297;
Church of S. Cecilia built by, 292;
translation by, of Martyrs’ remains, 235, 262, 263, 295
Vision of, 293
on Forgotten Martyrs, 215 _n._ 1
_Passions of the Martyrs_, oft-repeated answer given in, 199
_of S, Perpetua_, on Insensibility of Martyrs to Pain, 200
Pastor (not _The Shepherd_, _q.v._), 264
Patristic views of _The Shepherd_ of Hermas, 179
Paul, the Deacon, 49
Paul I, Pope, 227, 273;
translation by, of Martyrs’ ashes, 235;
especially of S. Hippolytus, 254
Paul V, Pope, 257, discoveries made by, in Vatican cemetery, 280-1
_et seq._, 287;
work of, on S. Peter’s at Rome, 279-80
“Pax Romana,” the, 58
Peace of the Church, the, 29-30, 203, 215, 228, 259, 263, 266, 272,
276, 302, 309
Pilgrimages to Rome after, 209, 216, 228, 251
Pentateuch (_see also_ Halachah), as canon of Jewish Scripture,
post-exilian days, 361;
reverence felt for, 342, 343, 361;
Talmudic view of its inspiration, 364-5
People, the, faith of, shown by Catacombs, 315, 319 _n._ 1;
how voiced by poets and Popes, 152 _& n._ 1
Pepin, King, translation by, of S. Petronilla, 279
Pergamos, Church of, message of Apocalypse to, 168, 169-70
_Peri-Stephanôn_, by Prudentius, poems, subjects of, 151-2 _& n._
1, _cited_ on forgotten Martyrs, 287;
on S. Hippolytus, 252-4
Persecutions of Christians, _see also_ Tacitus on
Active or latent, period of, 163 _& n._ 2
Evidence on, 163 _& nn._ 1 & 2, 164 _et seq._
Beginning, 27-9, 103, 104
Continuity, 29 _et seq._, 80, 207;
and increasing intensity, 80, 81-3
End, 29
Reasons for, 28, 30, 31, 32, 39 _et seq._
Reference to, in _The Shepherd_ of Hermas, 180 _et seq._
Silence of writers as to, reasons for, 35 _& n._ 1, 36-7
Under the Antonines, 80, 81, 94
Decius Aurelius, 97
Diocletian, 97;
severity of, 151
Flavian emperors, 39 _et seq._
Hadrian and his successors, 79, 80,
severity of, 81, 82 _& n._ 1, 83;
reasons, 91-7
Nero, 10, 28, 30, 46 _n._ 1, 62, 104, 164, 167, 172, 190, 197,
285-6
of Jews, 346
Petro or Petros, as basis of name Petronilla, 277
Petro, T. Flavius, founder of Flavian family, 277
Pharisees, 329-30;
after the Dispersion, 341
Philemon, S. Paul’s Epistle to, 71, 134
Philip, Emperor, lenient to Christians, 97
Philip of Side, on Athenagoras’s conversion, 188 _& n._ 1
Philip, son of S. Felicitas, tomb of, 259
Philippians, Epistle to, _see_ Epistles
Phœbe of Cenchrea, 110
Physical preparation for Martyrdom (_see also_ Schools of
Martyrdom), 198, 201-3
Pilgrim Guides (_see also_ Itineraries), witness of, to
numerousness of Martyrs, 210
Pilgrims, visits of, to Rome, 209, 216, 226, 228, 251;
favourite tombs of, 244, 260, 275, 294, 296, 297;
traces of, in Catacombs, 248, 251
Pirke Aboth (Sayings of the Fathers), 339, 340, 362, 365 _n._ 1
“Pittacia,” the, references in, to S. Felicitas and her sons, 303,
304
Pius I, Bishop of Rome, or Pope, 264, 265 _n._ 1;
burial-place of, 287;
slave origin of, 136 _n._ 1
Pius IX, Pope, and the rediscovery of the Callistus Catacomb, 246
Placidia, and the Basilica of S. Paul, 238
Plato, works of, 146
Platonia Chamber or Crypt, Cemetery of S. Sebastian, temporary tomb
of SS. Peter and Paul, 237, 243;
tomb of S. Sebastian near, 244
Plautius, 245
Pliny the Elder, 57
Pliny the Younger, family career and character of, 57-9
Letters of, in general, described and discussed, 59-62;
features of, 71;
value of, 57
to Tacitus, 62
to Trajan, and information in, on Christianity, 27, 32, 33,
35 _n._ 1, 36, 45 _et seq._, 50, 53-5, 56-7, 60 _n._ 1,
62, 75-8, 103 _& n._ 2, 106, 107, 110, 177
Publication of, 60 _n._ 1
Summary of, 67
Trajan’s Rescript in reply, 53-4
Literary followers of, 64-8
Style of, 60, Renan on, 46 _& n._ 1, 60
Roman appreciation of, as writer, 63, 65
Rules of, for letter-writers, 67
Villa of, 60
on joys of simple living, 88-9;
on social status of Asiatic Christians, 110
Plotina, Empress, and Hadrian, 75
Plumbatæ, torture of, 295, 300 _n._ 1
Poems, by Early Christian writers, topics of, 151, 152 _& n._ 1
Pagan, referring to Christianity, 158 _n._ 1
Political reasons for Roman attitude to Christianity (_see also_
Paganism), 28, 30, 31-4, 39 _et seq._
Polycarp, Bishop of Smyrna, 251;
scholar of S. John Evangelist, 73;
letters of, _see_ Epistles;
letters to, of Ignatius, 108, 172;
Martyrdom of, letters on, genuine, 81 _n._ 1;
on Christian charity, 125
Pompey, Consul, 56;
first Roman ruler of Judea, 329;
Jerusalem taken by, 3
Pomponia Græcina, identified with Lucina of the Crypt, 245
Pontianus, catacomb of, 211, 235
Baptistery in, 236
Pontianus, Bishop of Rome, or Pope, martyr, tomb of, 252
Pontius, on Christian Charity at Carthage, 127
Pontus, Christians in (_see also_ Bithynia), 45, 50
Pope,----, his ode on S. Cecilia, 294 _n._ 1
Popes (or Bishops) of Rome (_see under individual_ Names,
_see also_ Papal burial-places), martyred, tombs of, with
other Martyrs, 243
Poppæa, Empress, friendly to Jews, 27
Porsenna, 87
Portraits in the Catacombs, 296, 302
Portus, Bishop of, _see_ S. Hippolytus Port of Rome, 235
Prayers of the Dead, besought by Early Christians, 309-10, 311-2
S. Augustine on, 311, 312 _n._ 1, 321-2
S. Cyprian on, 312
Prætextatus, catacomb of, 242, 246-8, 259, 262, 295;
grave (alleged) of S. Cecilia in, 293 _n._ 1;
tomb of S. Januarius in, discovery of, 301-2;
S. Zeno buried in, 276
Priests as converts, 110
Priscilla (and Aquila), 110, 265-6
Catacomb of, 213;
discovery of, 230
Prisoners, Christian aid to, 130
Prophets, the, 339;
books of, 361;
inspiration of, Talmud on, 365;
Schools of, 343, 349
Prudentius, poems of, 151, 152 _& n._ 1
Publius, Prefect of Rome, and the martyrdom of S. Felicitas, 299
Pudens, burial-place of, 264, 265, 266;
house, &c., of, on the Aventine, legends connecting with S. Peter,
12, 15, 263;
and with S. Paul, 265, 269;
question of his family, 270;
tradition, on him and his daughter, 263-5, 270
Pumbeditha, Rabbinic School at, 326, 354, 357, 358 _n._ 1, 359, 373
“Quatuor Coronati,” Saints, burial-places of, 249;
church of, _ib._,
relics in, of S. Hippolytus, 255
Quintilian, the earliest Ciceronian, 58
_Quo vadis_ legend, locality associated with, 273, 274
“Rab,” Rabbinic School founded by, 357 _n._ 1
“Rabbi” (Judah Ha-Nasi), famous pupil of, 357 _n._ 1;
Talmud codification by, 356-7;
work of, on Halachah, 358 _n._ 1, 372 _n._ 1
Rabbinic Dicta, on Inspiration, 364-5 _& n._ 1
Literature (extra-Talmudic), 360
Schools (_see also_ Babylonian, _and_ Palestinian), 326, 353,
354-5, 362-3, 368, 372, 373;
chief study of, 358 _n._ 1;
foundation of, 326, 340, 341;
influence of, on Christian belief, 327;
and on Christian love of Old Testament, 327;
method of teaching, 357-60;
work of, on the Gemara, 344-5
Rabbinism, famous scholars of (_see_ Akiba, Gamaliel, Hillel, Meir,
“Rab,” Rabbi, Shammai, &c.), nature of, and influence of, on
Christianity, 326-7;
and on the Jews of the Dispersion, 339;
new school of, aims of, 353, 355;
spirit of, adverse to Christianity, 366 _et seq._;
traditional history of, 339-40
Rabbis, authority of, as successors to the Sanhedrim, 357;
supporting Bar-cochab, 78, 336, 354, 355
Rabbis of the Dispersion, and the Law, 341, 342-3;
books evolved by, 343-5
Raffaelle, painting by, of S. Cecilia, 294 _n._ 1
Ramsay, Professor, on the date of the 1st Epistle of S. Peter,
8 _n._ 1, 166 _n._ 1;
on the date of S. Peter’s death, 166 _n._ 1;
on Epistles of Ignatius as showing contemporary conditions of
Christianity, 173, 174;
on Persecution of Christians as a police measure, by Rome, 31, 32;
on Pliny’s letter, 46;
on Roman Emperor as “beast” of Apocalypse, 169 _& n._ 2;
on Roman references in the Apocalypse, 169 _n._ 2
Raschi, famous Rabbinist, 369
Ravenna, 303;
church of S. Vitale at, 136 _n._ 1
Regulus, tortures of, 187
Relic-hunting in the Catacombs, results of, 224
Religious faith of Jews in Rome, first century, 4-6
Renan, E., on the destruction of the Temple, 331 _n._ 1;
on large numbers of Christian martyrs, 82 _n._ 1;
on _Octavius_ by Minucius Felix, 145, 146;
on persecutions between A.D. 134 and 180, 82 _n._ 1;
on Pliny’s letter, 46 _& n._ 1;
and on his literary style, _ib._, 60;
on _The Shepherd_, of Hermas, 180;
on Talmudic influence on Christianity, 370 _n._ 1;
on Trajan as persecutor, 49
Reservoirs or wells, in Catacombs and Chapels (_see also_
Baptisteries), 256, 263, 264, 267, 270, 271-2
Reuchlin,--, advocate of the Talmud, 366
Rhea Sylvia, 87
Rigourist School of Christian teaching, 101, 144-5, 150-2, 153-4
Rimmon-worship, Naaman’s dispensation concerning, 149
“Rock, the spiritual, that followed them,” origin of reference, 379
Roman attitude to Christianity, 39 _et seq._
Roman attitude to Slaves, and to Freedmen, 134, 137;
craving for posthumous remembrance, 59 _n._ 1, 65
Christians, saluted in S. Paul’s Epistle to Romans, 17, 21
Church, the, in early days, classes composing, 182, 269-70
Early importance of, 16, 17, 21
Founders of (_see also_ S. Paul _and_ S. Peter), 7 _et seq._,
16-19, 22, 23, 24, 70
Generosity of, to other Churches, 131
Heresies menacing, first century, 23 _& n._ 1
Inner life of, information on, from the Catacombs, 219 _et seq._
Letter to, of Ignatius, 9
S. Paul’s praise of, 21
Emperors, divine honours paid to, 42 _& n._ 1, 169, 170
Empire, numbers of Early Christians in great centres of, 106
of Slaves in, first and second centuries, 135 _n._ 2
Paganism (_q.v._), interwoven in, 142-3
Literature, dearth of, second to fourth century, 63, 67
Epistolary forms, nature of, after Cicero, 56-7
Letters in, question of influence on N.T. writers, 69-72
Renaissance, in fourth and fifth centuries, 64 _et seq._
Myths depicted on coins of Antoninus Pius, 87, 90
Society, Dill’s book on, _cited_, 59 _n._ 1;
first and second century, Pliny on, 58-60;
fourth century, Symmachus on, 65;
fifth century, Sidonius on, 67
Tribute to Christian fortitude, 193
Rome, _see also_ Popes _under_ Names
Archæological investigators of, _see_ De Rossi, Marchi, Marucchi,
_&c._
Basilicas in, third century, 112
Chief arena of Martyrdom, 175
Christians in, 16;
Assemblies of, 113 _et seq._
Behaviour of, in trial, 180-1
Estimate of, in third century, 105
Life of, 101 _et seq._
Some of high social status, 110-12, 147, 149
Church of, _see_ Roman Church
Churches in, the most ancient, 263
Those holding relics of S. Hippolytus, 255
Dead, Roman and Christian treatment of (_see also_ Catacombs),
131-3
Devotion to, of the Antonines, 89-90
Earliest founder of, 87
Fire of, under Nero, 25-6;
consequences to Jews and Christians, 27-30
Gospel first brought to, tradition on, and literary support of
the same, 7, 8, 9 _et seq._
Hadrian’s works in, 76
Jewish agreements with, under Maccabees, 3
Colonists in, and the Rabbinic School, 353
Sabbath observed in, 3
Jews in, 3-6, 346;
expulsion of, 8, 18, 25;
Roman attitude to beliefs of, 3, 39;
rulers favourable to, 3
Literary support from, of Petrine tradition, 9, 13
Memoriæ of the Apostles in, 11
Pagan, Apocalyptic reference to, Ramsay on, 169 _& n._ 1, 170
Attitude of, to Christianity, 39 _et seq._;
reasons for, 89, 91-7
Religion of, support to, of best emperors, 87 _et seq._
Rule of, over Judæa, 329, 340;
revolts against (_see_ Wars), 329 _et seq._, 342, 345, 353
S. Paul’s stay in, 17, 21-24;
and Martyrdom at, 9
S. Peter’s visits to, probable dates of, and events during, 16,
18, 19 _& n._ 1, 24;
and Martyrdom at, 8;
burial-place in, _see_ Vatican Hill
Slavery in, 134
Temple treasures from Jerusalem at, 333 _& n._ 2
Rome proper, burial-place in, of S. Paul, 236;
Catacombs in, Itineraries on, 211-4
_Rome Souteraine_, by Allard, _cited_ on numerousness of martyrs,
215 _n._ 1
Romulus and Remus, 87
Ruinart,--, on the Martyrdom of the Theban legion, 148 _n._ 1
Rusticus, Roman prefect, 94, 104
Rutilius Namatianus, poem of, on Christian misery, 158 _& n._ 1
Sabbath, the, non-Jewish observance of, Rome, 3
Sabinilla, burial of S. Valentinus by, 276
_Sacramentum_, of Pliny, 52
Sadducees, 329;
last heard of, 341
S. Abdon, burial-place of, 235, 236
S. Achilles, martyr, burial-place and tomb of, 211, 240, 241, 278;
story confirmed by excavations, 230
S. Adauctus, burial-place of, 239;
shrine of, 211
S. Agapetus, deacon and martyr, 301 _& n._ 1, 302;
History of, 247;
tomb of, 243, 247
S. Agatha, 294 _n._ 1
S. Agatopus or Agapetus (_q.v._), martyr named in tomb of S.
Januarius, 301 _& n._ 1, 302
S. Agnes, 136, 294 _n._ 1;
basilica of, Catacombs around, 212-3, 255;
burial-place of, identified, 231;
martyrdom and story of, 256;
other martyrs buried with, 214-5;
urn of, 258;
recently seen, 257
S. Alexander, burial-place of, 303
S. Anastasia, 294 _n._ 1
S. Athanasius, veneration of, for Hermas’s _Shepherd_, 179
S. Augustine, on asking the prayers of the Saints, 311, 312 _n._ 1,
322;
on Burial near the Saints, 322;
on S. Laurence, 254
S. Balbinus, Catacomb of, 239
S. Barnabas, Apostle, 110
S. Basilissa, _see_ (_infra_) S. Hermes and
S. Blandina, slave and martyr, 136;
pain unfelt by, 200
S. Calepodius, catacomb of, 234
S. Callistus, later, Pope, custodian of cemeteries, 245, 291
Catacomb of, 242, 244-6;
Crypt of S. Cecilia in, 290-1, 293 _n._ 1;
discovery of, 246;
Lucina area of, antiquity of, 266;
Papal burial-place or Crypt in (_q.v._), 287, 291;
why chosen, 273
S. Castulus, martyr, catacomb of, 249
S. Cecilia, church of, Rome, 292 _et seq._;
her body in, 294, 297
Crypt or burial-place of, 211, 246 _& n._ 1, 290 _et seq._;
discovery of, 231;
other martyrs buried in, 214, 243;
rediscovery of, 289 _et seq._
Martyr relatives of, 247
Story of, 290 _et seq._
Translation of, 294, 297
S. Chrysanthus and S. Daria, Basilica of, sons of S. Felicitas laid
near, 303;
site of their martyrdom, 260;
tragedy at, 261
S. Chrysostom, on Almsgiving, 122
S. Clement of Rome, Pope, 104, 179 _& n._ 1, 315
Book on, by Bishop Lightfoot, 19 _n._ 1, 121 _n._ 1;
_cited_ on Petrine tradition, 10
Epistles of, _see under_ Epistles
Ordination of, by S. Peter, tradition on, 11
Tradition on his Apostolic teachers, 73
on Almsgiving, 121 _& n._ 1, 124, 126;
on Assemblies, 108;
on care for widows and orphans, 126;
on Christians accused of firing Rome, 27;
on Christ’s Atonement, 115;
on the deaths of S. Peter and of S. Paul, 171;
on early persecutions, 37, 165, 170-2;
on hospitality, 128;
on numbers of Christians, 104 _& n._ 1, at Rome, 106;
on progress of Christianity, 107;
on S. Peter’s martyrdom, 9
S. Constantia, church of, origin of, 263
S. Cornelius, other martyrs buried with, 214-5
S. Cyprian, Bishop of Carthage, and martyr, 149, 193, 315, 319
_n._ 1;
and his congregation, charity of, 123, 127
Death of, 146
Flight of, 147
Letter of, _ad Thibaritanos_, a martyrs’ manual, 199
Teaching of, 139
Writers on, _cited, see_ Benson, _and_ Pontius
on Almsgiving, 121-2;
on Carthaginian generosity to other Churches, 131;
on the Dead as concerned for the Living, 312;
on Death, 155;
on Hospitality, 128;
on insensibility of Martyrs to pain, 200;
on Martyrs’ training, 198;
on Persecutions (third century), 37
S. Cyriaca, burial-place of, 212, 250
S. Daria, once a Vestal, site of her martyrdom, 260, 303
S. Denis, Abbey of, ashes of S. Hippolytus at, 255
S. Domitilla, Basilica of, 257
S. Emerentiana, slave and martyr, 136;
burial-place of, 255, 257;
identified, 231
Catacomb of, 255
Urn of, 258;
recently seen, 257
S. Epimachus, catacomb of, 249
S. Felicissimus, martyr, 301, 302;
history of, 247;
tomb of, 243, 247
S. Felicitas, slave and martyr, 136, 206, 272, 294 _n._ 1
Catacomb of, her tomb in a basilica over, 213, 259;
discovered, 260, 302
Martyr sons of, and their tombs, 213, 248;
discovered by De Rossi, 231 _& n._ 1
Story of, 258;
confirmed by archæology, 259-60, 298 _et seq._
Translation of, 259, 302
on Insensibility to pain, 200
S. Felix (and S. Adauctus), burial-place of, 239
S. Felix, cemetery of, 211, 235-6
S. Felix, son of S. Felicitas, tomb of, 259, 266, 272, 274, 302-3
S. Felix, other martyrs buried with, 214-5
S. Felix of Nola, martyr, church of, at Nola, 321;
poems on, 152 _n._ 1
S. Flavian, Vision of, _cited_, on Martyrs’ insensibility to pain,
200
S. Gall, “sylloge” in library of, 230
S. Genesius, martyr, once an actor, tomb of, 251
S. Gordianus, catacomb of, 249
S. Gregory Nazianzen, on unity of martyrs, 285
S. Gregory of Tours, on the group-martyrdom at tomb of SS.
Chrysanthus and Daria, 261
S. Helena, Empress, cross of, laid on S. Peter’s sarcophagus, 282;
tomb of, 249
S. Hermes, translation of, 275
and S. Basilissa, catacomb of, 274-5
S. Hippolytus (of Portus), 11, 151;
catacomb and basilica of, 250-5, 262;
discovery of, by De Rossi, 251, 254
Churches dedicated to, or connected with, 254-5
Lightfoot _cited_ on, 251-2
Pupil of Irenæus, 251
Relics of, 255
Statue of, 252
Tomb of, 251;
Prudentius on, 252-4
Translation of, 254
S. Hyacinthus, martyr, tomb of, 275
S. Ignatius of Antioch, Bishop and martyr, 315;
Epistle of, _see_ Epistles;
Martyrdom desired by, 37, 110, 154, 204-5;
date of, 73
_cited_ in support of Petrine tradition, 9, 13;
on Assemblies, 108;
on Christ’s Atonement, 115;
on his yearning for Martyrdom, 204-5;
on influential Christians at Rome, 110;
on persecutions, 37, 165, 172-6;
on progress of Christianity, 107;
on Roman generosity, 131
S. James, Epistle of, _see under_ Epistles
S. Januarius, 298 _n._ 1, 304;
martyrdom of, 300 _n._ 1;
burial-place and tomb of, 243, 248 _& n._ 1, 301-2;
discovery of, 231;
veneration of, 259
S. Jerome, Catalogue of Roman Bishops by, 14, 15
on S. Agnes, 256;
on S. Peter’s date of arrival in Rome, 14;
on _The Shepherd_, of Hermas, 179
S. John, Evangelist, 62, 251
Apocalypse of, 37, 156-7, 165, 167-70
Death of, 103, 114, 118, 165
Epistles of, _see under_ Epistles
Martyrdom of, 11
Polycarp’s anecdotes of, 73
Prominence of, in Asia Minor, 9
S. Justus, martyr, tomb of, 250
S. Laurence, 254;
basilica and tomb of, 250, 257;
martyrs buried under, 212
Churches dedicated to, 250, 254
S. Lucia, 294 _n._ 1
S. Marcellinus, _see_ S. Peter and, _infra_
S. Marcus, catacomb of, 239
S. Mark, Gospel of, source and place of origin, 10, 14
Relations of, with S. Peter, 9, 10, 14, 22
S. Martialis, son of S. Felicitas, tomb of, 259, 303
S. Martin of Tours, 136
S. Martinianus, _see_ (_infra_) S. Processus and
S. Matthew, Gospel of, 10, as Martyrs’ Manual, 200 _& n._ 1, 201
S. Maurice and the Theban Legion, legend of martyrdom of, 148 _n._ 1
S. Maximus, Roman officer and martyr, 290;
basilica of, and history of, 247;
catacomb of, 259;
tomb of, 242, 293 _n._ 1, 295
S. Nereus, martyr, burial-place of, 211, 240, 241, 278;
story confirmed by excavations, 230
S. Nicomedes, catacomb of, special features of, 255-6
S. Oswald and S. Wulfstan, 321
S. Pamphilus, martyr, catacomb of, 274
S. Pancratius or Pancras, catacomb of, 234, 235
Churches of, Rome, &c., 235
S. Parnel, Petronell, or Petronilla (_q.v._), British churches
dedicated to, 278-9
S. Paul, 239, 269, 273;
association with, of Pudens, 265, _and see_ 270
Basilica of, 11, 17, 18, 238
Christology of, 23-4
Cultural status of, 110
Epistles of, _see under_ Epistles
Haggadic influences in writings of, 379
Hermas named by, the Hermas of _The Shepherd_?, 178
at Rome as prisoner, 21-2;
secondary place accorded by tradition and literature, 9, 11,
13-14, 17;
share in founding Roman Church, 17, 22, 23, 24, 70, 104;
trial of, 25;
and martyrdom, 9, 10, 11, 151, 152, 170, 171;
burial-places of, 211, 236, 237, 242, 243, 283;
sarcophagus of, slabs of, inscription on, and other features,
237-8;
sepulchre of, 242, 243
Teaching of, keynote of, where found, 23-4;
locale of, 107
Tomb of freedman friend of, among royal graves, 241-2
Translation of, 237
on Almsgiving to Christian Churches, 120 _n._ 1, 130;
on Assemblies, 107;
on Athletic training, 198;
on Charity, 122, 130;
on Death, 154;
on Enduring hardness, 202-3;
on Hospitality, 129;
on the Roman Church, 17, 21;
on Slavery, 134-5;
on Spread of Christianity, 107
S. Paulinus of Nola, 158;
letter of, to Sulpicius Severus, on his slave, 136-7;
poems of, 152 _n._ 1;
question of, to S. Augustine, 312 _n._ 1, 321-2
S. Perpetua and her companions, 294 _n._ 1;
martyrdoms of, 200, 208;
genuine accounts of, 81 _n._ 1;
pain unfelt by, 200
S. Peter, Apostle and Martyr, First Bishop of Rome (_see also_
S. Petronilla), 226, 269
Associations of, with Catacomb of S. Priscilla, 257, 263, 267,
271-4
with S. Mark, 9, 10, 14, 22
with Pudens, 12, 15, 263, 265, _and see_ 269-70
Baptistery of, site of, 12, 257, 267, 273
Book on by Barnes, _cited_, 281 _n._ 1 _et seq._
Catacomb of, and of S. Marcellinus, 249
Founder of Church in Bithynia, 51
Founder of Church at Rome, tradition, archæological, and literary
support to the belief, 7 _et seq._, 16, 19, 22, 70, 104
in Rome, 18, 24;
date of arrival discussed, 8, 11, 13 _et seq._, 16;
martyrdom of, 8, 10, 16, 18, 19, 151, 153, 170, 171, 233, 234;
date and site of, 166 _n._ 1, 267;
burial-places, and tomb of, 49, 273;
Bishops of Rome buried around, 16, 23, 233 _& n._ 1, 279-88;
sarcophagus of, adorned by Constantine, 237, 282-3;
traditional notices of, legendary with historical basis and
other, 15, 16;
translation of, 237
_Quo vadis_ legend on, 239, 273, 274
Teaching of, catholicity of, 367
on hospitality, 129;
on locale of Asiatic converts, 107;
on persecution, 165, 166-7;
on slavery, 135;
on spread of the faith, 107
S. Peter and S. Marcellinus, catacomb of, 249
S. Peter Chrysologus, laudation by, of S. Felicitas, 305
S. Peter’s (Basilica), Rome, 8, 233, 238;
martyrs buried beneath, 210, 285;
origin of, and former representatives of, 233, 238
Reason of its position, 11;
site of, associations of, 28;
veneration shown to, 17, 18
S. Petronilla (_see also_ S. Parnel), daughter of S. Peter, 240,
241;
hypotheses on, discussed, 277-8
Basilica of, 241, 278
Burial-place of, 211, 240-1, 277
Translation of, 279
S. Philip, burial-place of, 266, 272, 274, 302-3
S. Philippus (S. Philip), other martyrs buried with, 214-5
S. Prassedis (_see also_ S. Pudentiana), burial-place of, 263,
264-5, 266, 268
Catacomb founded by, 270
Church of, 262;
Zeno chapel in, mosaics of, 276;
relics in, 262-3;
well in, 263
S. Priscilla, mother of Pudens, Catacomb of, 8, 258, 261 _et seq._,
266;
antiquity, size, and importance of, 236, 240, 257, 261;
associations of, with S. Peter, 12, 257, 263, 267, 271-3;
baptistery in, 236;
Basilica of S. Sylvester over, 257, 273;
called “ad Nymphas,” and why, 272;
chief glory of, 257;
De Rossi on, 262;
evidence of discoveries in, on tradition of S. Peter as founder
of Roman Church, 8, 15, 16, 42, 267, 268, 271;
founders of, 270;
galleries and other features of, 267 _et seq._;
inscriptions in, 267, 268, 271;
notable interments in, 266, 302
Church of, 262
Original tomb of, 268
S. Processus and S. Martinianus, catacomb of, 234;
story of, 234
S. Protus, martyr, tomb of, 275
S. Pudentiana (_see also supra_, S. Prassedis), burial-place of,
263, 264, 266, 268;
sarcophagus of, 263
Church of, 262;
antiquity and interest of, 263 _et seq._
Part founder of S. Priscilla’s catacomb, 270
S. Quirinus, Crypt of, 247;
history of, _ib._
S. Riquier, “syllogæ” in library of, 230
S. Sebastian (ad Catacombas), catacomb of, 237, 242, 243-4;
memories of SS. Peter and Paul connected with, 273;
story of, 244;
translation of, 244
S. Sennen, burial-place of, 235, 236
S. Silanus, burial-places of, 259, 302;
body once stolen, 304;
translation of, 302
S. Silvester in Capite, Church, body of S. Hippolytus translated
to, 254
S. Simferosa, tomb of, 250
S. Soteris, virgin, martyr, catacomb of, 239, 242, 243, 246
S. Stephen, protomartyr, 110;
and S. Laurence, parallel positions of, 234
S. Suzanna, church of, 302;
final resting-place of S. Felicitas, 259 _& n._ 1
S. Sylvester, Pope, Basilica erected by, 266 _& n._ 1;
notoriety of, 272;
Popes buried in, 272-4;
saintly remains in, 213, 266 _& n._ 1, 272, 302-3;
site of, 257, 266 _& n._ 1, 270, 272, 273
Burial-place of, 272
S. Symphorosa, burial-place of, 212
S. Tertullinus, catacomb of, 249
S. Thekla, catacomb of, 236, 239
S. Thomas Aquinas, 319 _n._ 1
S. Tiburtius, martyr, Basilica of, 247;
relation of, to S. Cecilia, 290;
tomb of, 293 _n._ 1, 295
S. Urban, martyr, tomb of, 242-3
S. Urbanus, Bishop (not of Rome), and S. Cecilia, 290, 296
S. Valentinus, martyr, 262;
catacomb of, 214, 275-6;
basilica in, 276
S. Valerianus, husband of S. Cecilia, martyr, 290, 292, 294 _n._ 1;
tomb of, 242, 247, 293 _n._ 1, 295
S. Vitale, a slave-martyr, Church of, Ravenna, 136 _n._ 1
S. Vitalis, son of S. Felicitas, tomb of, 259, 303
S. Zeno, Basilica of, 247;
burial-place of, 262, 276;
Chapel of, 276;
treasures in, 262-3
Saintly persons, power of, over wild creatures, 176 _& n._ 1
Saints, Communion of, Early Christian view on, 307, 309-10
Dead, invocation of, and prayers of, besought, Early Christian
attitude as to, 309-10, 311, 312 _& n._ 1, 321-2
Desire for burial near, S. Augustine on, 312 _n._ 1, 321-2
Salii, College of, M. Aurelius, a member, 95
Salzburg Itinerary _cited_, 211, 212, 214, 242-3, 302, 303;
date of, 227
Samuel, prophet, and the Schools of the Prophets, 349
Sanhedrim, the Great, authority of, successors in, after Dispersion,
357, 360
Sanhedrim treatise, in Talmud, 343 _n._ 1
Sarcophagi, Christian, Lateran Museum, and S. Peter’s escape from
Prison, 19 _n._ 1
Sardinia, exiles and martyrs in, 252
Sardis, 187
Saturninus, catacomb of, 258, 260
Schools of Martyrdom, 145;
methods of, 197, 198 _& n._ 1 _et seq._;
writers on, 198 _et seq._
of the Prophets, 349
of Teaching, Early Christian
Practical, and Gentle, 101, 145-50
Rigourist, 101, 144-5, 150-2
Scillitan martyrdoms, 94, 208;
_Acts_ of martyrs genuine, 81 _n._ 1
_Scorpiace_, by Tertullian, 121 _n._ 1, a martyrs’ manual, 199;
S. Paul cited in, on Martyrdom, 202, 203 _& n._ 1
Scribes, the, and their duties, 341, 343 _& n._ 3, 350, 351, 361
Second Century, congregations of Christians in, locales of, 36
Seligenstadt, SS. Peter and Marcellinus’ bodies at, 249
Selinus, death at, of Trajan, 87
Senate, the, decadence of, 64-5
Seneca, letters by, _see under_ Epistles
Possible reference by, to Nero’s burning of Christians, 29
Sentius Augurinus, a lengthy recital by, 61
Sepphoris, Rabbinic school at, 358 _n._ 1
Serenus Granianus, Rescript to, of Hadrian, on Christians, 77
Sergius Paulus, 110
Severus,--, Emperor, persecution under, reason for, 194
Severus, Alexander, Emperor, 234, 252;
and the Jews, 333 _n._ 1;
leniency of, to Christians, 97;
and supposed Christianity of, 147
Septimius (historian), on Nero’s anti-Christian Edict, 32
Sextus Julius (General), operations of, in Judea, 337
Sulpicius, letter to, of Paulinus of Nola, on his slave, 136-7
on destruction of the Temple, 331 _& n._ 1, 332;
on Titus’s speech against Jewish and Christian religions,
39-40
Sfondrati, Cardinal, finder of the bodies of S. Cecilia, 294 _& n._
1, 297;
and of her husband, &c., 295
Shammai, a Rabbi, 366
Shema invocation, 355 _n._ 1
Shemoth Rabba, treatise, _cited_, 365
_Shepherd (Pastor), The_, of Hermas, 136 _n._ 1;
discussed, 178-9 _& n._ 1, 180;
reasons of its popularity, 183 _n._ 1;
theology of, 138, 179, 182-3;
on care of widows, &c., 126;
on Christ’s Atonement, 116;
on Christian charity, 124 _& n._ 1, 125;
on hospitality, 128;
on the martyrs and the recusants, 36, 37;
on numbers of Christians, 104;
on persecutions, 180-4;
on progress of Christianity, 107;
on rich Christians, 111
Sicarii, the, 330
Sick, the, care of, by Early Church, 126-7
Side, 188 _& n._ 1
Sidonius, Apollinaris, family, career, and writings of, 64, 65-7, 68
Simon the Just, 339
Simon Magus in Rome, 11
Sinai, 365
Siricius, Pope, Basilicas built and adorned by, &c., 235, 241, 263,
278;
burial-place of, 272
Sixtus I, Pope and martyr, 247;
burial-place of, 243, 287
Sixtus II, Pope, deacons of, martyred, 302;
and S. Laurence, 250, 254
Sixtus III, Basilica built by, to S. Laurence, 250;
work of, at S. Cecilia’s crypt, 292
Sixtus V, Pope, Church of S. Suzanna built for, 259 _n._ 1
Slavery, England’s crusade against, Lecky on, 135 _n._ 1
Slaves, Christian, freed by advice of Pope Pius I, 264;
position and condition of, 134 _et seq._
Slaves, numbers of, Roman Empire, first two centuries, Ozanam on,
135 _n._ 2
Smyrna, 173
Social life and pleasures, difficulties in, of Early Christians, 141
Status of Early Christians, literary testimony to its range,
110-12
Solomon, King, 352
Soter, Bishop or Pope of Rome, 10, 131;
on numbers of Christians at Rome, 104 _& n._ 2, 106, 107
Spartianus, historian, 75
Stanley, Dean, on a child’s Epitaph in the Abbey, 309;
on early Christianity, 318 _n._ 2, 319 _& n._ 1;
on the witness of the Catacombs to the life of the Early Church,
219-20
Statius, 59 _n._ 1
Stephen, Bishop or Pope of Rome, 131
Suetonius, history by, 60, 62, 63, 269;
on Christians accused of firing Rome, 27;
on Domitian’s persecutions, 41;
on Jewish expulsion from Rome, and its cause, 18;
on Neronic persecution, 62;
on Vespasian’s attitude to Christians, 40
Sura, Rabbinic School at, 326, 327, 344, 346, 358 _n._ 1, 359, 373;
founder of, 357 _& n._ 1
“Syllogæ” of Early Christian Inscriptions, where found, 230
_Sylloge Palestina_, the, 215
Symmachus, Memmius, and his father’s Letters, 65
Symmachus, Pope, 60 _n._ 1;
Council held by, 262
Symmachus, Q. Aurelius, career of, and writings (Letters) of, 64-5,
66
Syria, Vespasian’s legions in, 331
Tacitus, History of, 60, 61, 62
Lost Book of, on Titus’s destruction of the Temple, 39, 331
_& n._ 1, 332
Period of, 63
Pliny’s letter to, 92
on Christianity, progress of, 107;
on Christians accused of firing Rome, 27;
on Christians of high station, 110;
on conversion of Pomponia Græcina, 245;
on numbers of Christians, 103, 107
on Jewish fecundity, 5 _n._ 1;
on the persecutions, 36, 46 _n._ 1, 62, 103, 177, 208;
on Roman simplicity, 88
Talmud, the, _see also_ Mishnah _and_ Gemara
Akiba’s work on, 354-6
and the Jew (Book V.), 325 _et seq._
Authority of, 368-9
Codification of, workers on, 356-7
Divine inspiration claimed for, 365
History of, traditional, 339-40
Influence of, on Christianity, 326, 327, 348, 370 _& n._ 1
on the Jews of the Dispersion, 339, 340, 346-7, 353, 368, 372-3
Jewish devotion to, 326, 327, 347, 350, 368-9
Materials, origin and founders of, 348 _et seq._, 358 _n._ 1, 360
Meaning of term, 358 _n._ 1
Object of, 345
Popularity of, cause of, 371
Power of, 346-7
Recensions of, 344, 345, 359, 373
Story of, 365-6
Teaching of, differences in, from that of Christ, 366-8
Method of, 357-60
Spirituality of, 345, 352
on Inspiration of Pentateuch and of the Prophets, 364-5
on Miracles, 365
on Bar-cochab, 336-7;
and on Rabbi Akiba, 355;
on the last war of the Jews, 98, 338 _& n._ 1;
and on destruction of the Temple, 332
Tannaim, the, 344, 358 _n._ 1
Targumim, the, 360;
Haggadic pieces in, 373;
excerpts from, 373-5
Tarquinius Priscus, 87
Taylor, Dr., on Rabbinic dicta, 365 _n._ 1
Teaching and doctrine, Early Christian Assemblies, 113-4;
groundwork of, 115-9;
as met with in the Catacombs, 220, 309 _et seq._, 312 _& n._ 1,
315, 316 _et seq._
Telesphorus, Pope, burial-place of, 287
Temple, the, of Jerusalem, destruction of, 22, 331-4, 340 _et seq._,
355, 362, 368;
the end of Mosaism, 341
Stones of Wailing all that is left of, 338
Treasures from, in Rome, 333 _& n._ 2, 351
Women’s Court in, 380
of Peace, Rome, 333 _n._ 2
Tenth Legion, at Jerusalem, 332
Tertullian, 151, 204, 315
Rigourism of, 146, 151, 153-4, 179, 182
Silent as to Vespasian, 40 _n._ 3
Teaching of, 138
Writings of:--
_ad Uxor_, on Hospitality, 128
_Apology of_, resemblances between, and _Octavius_ of Minucius
Felix, 186
Martyrs’ Manuals, 199
_Scorpiace_, 121 _n._ 1;
S. Paul _cited_ in, 202, 203 _& n._ 1
Treatise on Idolatry, 144 _n._ 1;
on training for Martyrdom, 203
cited in support of Petrine tradition, 10-11, 13, 14;
on aid to prisoners, 130;
on almsgiving, 120;
on burying the poor, 132, 133;
on Christ with the Kid, 319, 320;
on Christian love, 119;
on highly-placed Christians, 111, 147, 149;
on idol-worship, 144 _n._ 1;
on insensibility of martyrs to pain, 200;
on numbers of Christians in the second century, 104, 105;
on penalty of being a Christian, 197 _& n._ 1;
and on enduring hardness, 153-4;
on persecutions, 32, 36, 37, 190-1;
on physical training for martyrdom, 198, 202-3;
on Pliny’s correspondence with Trajan, 45, 46;
and on inconsistencies in Trajan’s Rescript, 55
_Testaments of the XII Patriarchs_, on Almsgiving, 121
Theban Legion, martyrdom of, legend of, 148 _n._ 1
Theodelinda, and the Monza Catalogue (_q.v._), 214-5, 228, 304
Theodosius, Emperor, 253;
and the Basilica of S. Paul, 238;
Latin writers of his period, 64
Theophitus, Bishop of Antioch, on assemblies, 108-9;
on persecution, 189-90
_Thibaritanos, Ad_, letter by S. Cyprian, 198 _n._ 2, 199
Thirty-nine Articles, the, 319 _n._ 1
Thrason, Catacombs of, 258, 260
Tiber, the, Catacombs beside, Itineraries on, 210-14;
S. Peter’s baptisms in, 11, 14
Tiberias, Rabbinic School at, 326, 327;
method, study, and work at, 344, 346, 357, 358 _n._ 1
Tibur, Hadrian’s Villa near, 82
Tiburtius, martyr, tomb of, 242
Tigellinus, evil counsel of, to Nero, 27
Tillemont,--, 289;
on the _Acts_ of S. Felicitas, 300;
on the martyrdom of the Theban Legion, 148 _n._ 1
Titus, Bishop of Crete, Epistle of S. Paul to, on slavery, 135
Titus, Emperor, 85, 325;
persecution under, 172, 173, 174, _and see_ 207
Siege by, of Jerusalem and triumph after, 331-4, 351, 352
Views of, on Jewish and Christian religions, 39
Toleration, advocated by some Early Christians, De Broglie on, 142-3
Torah, the, 330, 341, 351, 352, 370;
additions, directions, explanations made to (_see also under_
Names), 343 _& nn._ 1 _&_ 2 _et seq._
Haggadic notices on, from Palestinian Targum, 373-5
Halachic developments of, 376-7
History of, 339
Inspiration claimed for, 343, 364
Mishnah and Gemara built up on, 361
Post-exilic reverence for, 342 _et seq._
Schools devoted to study of (_see also_ Rabbinic Schools), 326
Temple copy of, in Rome, 333 _& n._ 2
Torre Pignatara, tomb of S. Helena at, 249
Trade, difficulties in, of Early Christians, 141
Tradition, rehabilitated by Archæology, 105, 225-6, 230-1, 239-40,
241, 289, 293, 298, 304
on S. Peter as founder of Roman Christianity, 7, 8;
literary and archaeological support to, 8, 9 _et seq._
Trajan, Emperor, 110, 164, 171, 172, 182;
attitude to, of Christian historians, 48-9
Characteristics of, 49-50, 55, 85
Death of, and successor, 75
Pliny’s letter to, 27, 32, 35 _n._ 1, 43, 45 _et seq._, 56, 103
_& n._ 2, 177
Pope Gregory the Great’s prayer for, 49
Principles of, as to Christians, 78, 97
Rescript of, in reply to Pliny, 45 _et seq._, 56, 57, 177;
effect of, 180;
provisions of, 49-50;
publication of, 60 _n._ 1;
Tertullian’s criticisms on, 55;
views of scholars _cited_ on, 49
Social life of his time, 89
Zealot revolt under, 334
Translation of remains of Martyrs and Saints, 235, 236, 262, 263,
266 _& n._ 1, 267, 272, 273-4, 292, 298
Trastevere Quarter, Catacombs in, Itineraries on, 210-11
Tridentine Catechism, the, 319 _n._ 1
Trinity, Blessed, references to, in Catacombs, 316
Triumvirate, proscription of, 56
“Tropæum,” the, probable identification of, 282
Ubaldi, Canon of S. Peter’s, on discoveries during erection of
Bernini’s baldachino, 281 _& n._ 1 _et seq._
Uhlhorn,--, views of, on Trajan’s Rescript, 49
Urban VIII, Pope, and the discovery of S. Peter’s sarcophagus, 233
_n._ 1, 280 _et seq._;
epigram on, 280
Urbanus, Bishop (not of Rome), and S. Cecilia, 290
Urbanus, Bishop of Rome, 290
_Uxor, Ad_, by Tertullian, 128
Valentinian II, Emperor, and the Basilica of S. Paul, 238
Valentinus, the Gnostic, 112 _n._ 1
Valerian, Emperor, favour shown by, to Christians, 147;
persecution under, 243, 247, 256, 275
Vatican Basilica, the, 293
Hill, Cemetery on, 243, 272-3;
beginning of, 280, 285, 286;
“Itinerary” on, 210;
rediscovery of, 280
Papal tombs and Crypt of, 234, 236-7, 242, 244, 245 _et seq._;
Popes buried in, 16, 233, 273, 283, 284, 286-7
S. Peter’s tomb in, 16, 232, 233, 237
Gardens on, martyrdoms in, 28, 29, 30, 32;
site of S. Peter’s death, 267
Vatican Hill, “Memoriæ” of Apostles on, 11, 233
Vergil, poems by, 87, 88, 91;
teaching of, 88, 95
Verus, son of Ælius Verus, adopted by Antoninus Pius, 83
Vespasian, Emperor, 33;
attitude of, to Christianity, 39-40 _& nn._, 207;
difficulties with the Jews, 92
Persecution under, 172, 173, 174
Roman characteristics of, 85
Siege by, of Jerusalem, 330-1
Temple of Peace built by, 333 _n._ 2
Triumph of, 333
Vestibule of Domitilla Cemetery, 240
Via Appia, catacombs of, 211-12, 234, 237, 242 _et seq._, 301
Ardeatina, catacombs of, 211, 239-42;
excavations in, value of, to history, 239-40
Aurelia or Aurelia Vetus, catacombs along, 210-11, 233-5
Flaminia, catacomb of, 214, 275-6
Labicana, catacombs of, 212, 249
Latina, catacombs of, 212, 248-9
Nomentana, catacombs of, 212-3, 255-8
Ostiensis, catacombs on, 211, 236-9, 243
Portuensis, catacombs on, 211, 235-6
Salaria, catacombs of, rediscovery of, 223 _& n._ 1
Cemetery of S. Priscilla on, 12
Salaria Nova, catacombs of, 213, 258 _et seq._, 302, 303
Salaria Vetus, catacombs of, 213, 274-5
Tiburtina, catacombs of, 212, 250-5
Vaticana, catacombs of, 210
Victor, Pope, burial-place of, 287
Vienne, martyrdoms at, 201, 208;
persecution at, by M. Aurelius, 94
Vigilius, Pope, burial-place of, 272
Viminal Hill, church on, 262
Vision of S. Flavian, on Insensibility of Martyrs to Pain, 200
_Vision, The, of Perpetua_, 199
Vitellius, Emperor, 39, 331
“War of Extermination,” the, 338
Wars of the Jews, the three last, 77, 78-9, 80, 325, 329 _et seq._,
338, 354
Westcott, Bishop, on date of letter to “Diognetus,” 178 _n._ 1
Westminster Abbey, epitaph of Jane Lister in, 309
Westminster Confession, 319 _n._ 1
Whepstead, church of S. Parnel at, 278
Widows and orphans, care of Early Church for, 124, 126
William of Malmesbury, Itinerary of, on Roman Catacombs, 210, 211,
213
Authority of, 210, 213, 227
Date of, 227
on S. Cecilia’s tomb, 293;
on S. Felicitas and her sons and their tombs, 303
Wiseman, Cardinal, 263
Women, Christ’s teaching on, and the Talmudic contrasted, 367
_& n._ 1;
Court of, in the Temple, 380
Worcester, two Saints of, 321
Wordsworth, W., poem of, on S. Cecilia, 294 _n._ 1
Worship (_see also_ Assemblies, Idol-worship, Incense), in Christian
Assemblies, Justin Martyr on, 113-4
Wulphere, King of the Mercians, 279
Xiphilin or Xiphilinus, on Domitian, 41;
on Hadrian, 75
Zealots, Rabbinic masters unsympathetic to, 342, 353, 354;
revolts of, and results, 330-1, 332, 334-5
Zephyrinus, Pope, martyr, 11;
tomb of, 243, 245, 273, 291
_Printed by_
MORRISON & GIBB LIMITED
_Edinburgh_
FOOTNOTES:
[1] These are quoted on pp. 13-20 of Book I.
[2] A singular and interesting passage of Allard here deserves to be
quoted verbatim: “Dans Rome où le celibat est devenu une plaie sociale,
où la population diminue, où la stérilité regne au foyer domestique,
où l’avortement l’infanticide sont fréquents et à peine reprimés, les
Juifs seuls ont beaucoup d’enfants--Tacite a défini d’un mot ce trait
de leur race; ‘generandi amor,’ dit-il en énumerant les principaux
charactères du peuple Juif. Tous les témoignages anciens parlent de
leur grand nombre; ‘augmenter était une de leurs préoccupations,’
_‘augendæ multitudini consulitur_’ dit encore Tacite.” See Tacitus,
_Hist._ v. 5; Allard, i. p. 12.
[3] Professor Ramsay in his book, _The Church in the Roman Empire_,
prefers a later date for the composition of the First Epistle of
St. Peter than that usually given, A.D. 64-5. He believes it was
impregnated with Roman thought and was certainly written from Rome,
but not before A.D. 80. This would give a long period of Roman work
to the apostle; still--able as are Professor Ramsay’s arguments--the
later date and all that it involves are absolutely at variance with the
universal tradition.
[4] See the detailed account of this catacomb, Book IV. 261 and
following pages.
[5] On these memories which belong to the house of Pudens and his
family see pp. 262-270.
[6] _Histoire ancienne de l’Église_, vol. i. p. 61 (4th edition, 1908).
[7] It will be noticed that an interesting hypothesis dwelt on by
Allard (_Histoire des Persécutions_, vol. i.) and by other writers has
not been quoted among the foregoing testimonies. It is curious and
deserving of notice, but it is at best only an ingenious supposition.
These scholars suggest that when S. Peter, after his deliverance
through the interference of an angel guide, escaped from the prison of
Herod Antipas and went to another place (Acts xii. 17), that the “other
place” so mysteriously and strangely alluded to by the writer of the
“Acts” signified Rome.
A Roman tradition handed down to us through the medium of early
Christian art, curiously seems to connect the angelic deliverance of
the Apostle S. Peter with _Rome_. On some twenty of the early Christian
sarcophagi preserved in the Lateran Museum, the arrest and imprisonment
of S. Peter by the soldiers of Herod Antipas form the subject of the
sculpture. Why, pertinently ask these writers, was this special scene
in the life of S. Peter selected as the subject graved on so many of
these ancient coffins of the Roman Christian dead? They reply--The
connexion which traditionally existed between this imprisonment and the
angelic deliverance with the first coming of the apostle to Rome.
* * * * *
Bishop Lightfoot somewhat strangely remarks (_Clement of Rome_, vol.
ii. p. 491): “S. Paul could not have written as he writes to the Romans
(i. 11, xv. 20-24) if they had received even a short visit from an
apostle, more especially if that apostle were S. Peter.”
It is difficult to see how he makes this deduction from S. Paul’s
words in the passages in question. In the first passage (Rom. i. 11),
S. Paul, after addressing the Roman Christians, and thanking God that
their faith is spoken of throughout the whole world, adds that he longs
to see these Christians, that he may impart to them some spiritual gift
to the end that they may be established. Then he explains or, as it
were, recalls what he has said, that he might not seem to think them
insufficiently instructed or established in the faith, and therefore
in the words which follow closely, “that I may be comforted together
with you by the mutual faith both of you and me,” turns the end of his
coming to them to their mutual rejoicing in one another’s faith, when
he and they shall come to know one another.
In the second passage (Rom. xv. 20-24), S. Paul plainly states that his
work had been to preach the gospel “not where Christ was named, lest he
should build upon another man’s foundation”--that is, not where Christ
was preached by another before me.
Then he adds, that he considered the preaching of Christ where he had
not been named the most needful work; he therefore declined going to
Rome, where was a Church already planted; but now, having no more
Churches to plant in the regions where he was sojourning, he signifies
his resolution of visiting the Roman Church.
Any deduction that could be drawn from these two passages in S. Paul’s
Epistle to the Romans, would seem to be exactly the contrary to that
suggested by Lightfoot.
[8] See above, pp. 7-12, where the question of the foundation of the
Church in Rome is fully discussed.
[9] Such as the heresies of the Nicolaitans and Cerinthians, and
certain of the false Docetic teachings.
[10] _The Church in the Roman Empire_, xi. 6.
[11] This comment cannot be pressed too strongly.
[12] It is this which makes the vivid picture which the younger Pliny,
in his Letter to Trajan, paints of Christian life and influence in a
great province so valuable.
[13] See Ramsay, _The Church in the Roman Empire_, xii. 2.
[14] See Hilary (Poitiers), _Contra Arianos_, 3.
[15] Bishop Lightfoot discusses at some length the great probability
of the accuracy of this definite statement of S. Hilary of Poitiers,
and decides that the absence of any mention of Vespasian among the
persecutors in Melito and Tertullian by no means invalidates Hilary’s
mention; no systematic record was kept of the persecutions; the
knowledge possessed by each individual writer was accidental and
fragmentary. Lightfoot, _Ignatius and Polycarp_, vol. i. pp. 15, 16.
[16] “Domitian loved to be identified with Jupiter, and to be
idolized as the Divine Providence in human form; and it is recorded
that Caligula, Domitian, and Diocletian were the three Emperors who
delighted to be styled _dominus et deus_.”
[17] He struck (says the Roman poet), without exciting popular
indignation, at the illustrious citizen:
“Tempora sævitiæ, claras quibus abstulit Urbi Illustresque animas
impune, et vindice nullo.”
But when his rage touched the people--he fell:
“Sed periit, postquam cerdonibus esse timendus cœperat” ... (Juvenal,
iv. 151-4).
The word _cerdones_ included the poorest and humblest artisans. The
word is commonly translated “cobblers”--French _savetiers_; it is
usually applied to the slave class, or to those engaged in the poorest
industries.
Allard (_Histoire des Persécutions_, i. 11, chap. iv.) considers
that the disgust and pity of the populace when they saw the horrible
cruelties practised in the celebrated games of Nero in A.D. 64, were
partly owing to the indignation of the people when they perceived that
so many of their own class were among the tormented Christians in that
horrible massacre.
Aubé, too, in his _Histoire des Persécutions_, calls special attention
to these lines of Juvenal. He connects the murder of Domitian
closely with the indignation aroused among the people by this bitter
persecution, and suggests that the plot which resulted in the
assassination of the tyrant originated in a Christian centre. This is,
however, in the highest degree improbable.
[18] The full official title of Pliny the Younger in this governorship
was “Legatus proprætore provinciæ Ponti et Bithyniæ consulari
potestate.” That eminent statesman was entrusted with this province
mainly on account of its needing special attention at that time.
[19] Tertullian, _Apologeticum_, 2; Eusebius, _H. E._ III.[xxxii. 33.]
[20] Lightfoot well observes (_Apostolic Fathers_, part ii. vol. i., S.
Ignatius, pp. 54-6) that these two famous letters cannot be separated
from the collection of Pliny’s Letters in which they appear. Renan in
_Les Évangiles_ writes: “On ne croira jamais qu’un faussaire Chrétien
eut pu si admirablement imiter la langue précieuse et raffinée de
Pline.”
Lightfoot further asks, what Christian writer, if bent on forgery,
would have confessed that crowds of his fellow-believers had denied
their faith ... that the persecution was already refilling the heathen
temples which before were nearly empty, and that there was good hope,
if the same policy of persecution was pursued, of a general apostasy
from Christianity ensuing? Several, too, of the statements concerning
the practices of Christians betray only a very imperfect knowledge of
the practices referred to.
The passage which, however, has excited the greatest suspicion
and animosity is that which relates to the great _numbers_ of the
Christians; but it must be remembered that Tacitus had already spoken
of “a vast multitude” as suffering at Rome in the persecution of the
Emperor Nero.
[21] “Sed nihil aliud inveni, quam superstitionem pravam et immodicam.”
Pliny, _Ep._ x. 96.
[22] There is a striking passage, based on Pliny’s reflexions, in
Professor Dill’s _Roman Society from Nero to Marcus Aurelius_, on this
longing to be remembered after death, so common to the Roman (pagan)
mind.
“The secret of immortality, the one chance of escaping oblivion, is
to have your thought embalmed in choice and distinguished literary
form, which coming ages will not willingly let die (Plin. _Ep._ ii.
10. 4, iii. 7. 14).... This longing to be remembered was the most
ardent passion of the Roman mind in all ages and in all ranks ... of
that immense literary ambition which Pliny represented, and which he
considered it his duty to foster, only a small part has reached its
goal.... The great mass of these eager littérateurs have altogether
vanished, or remain to us as mere shadowy names in Martial, or Statius,
or Pliny.” Book ii. chap. i.
[23] It seems most probable that the first nine Books of Pliny’s
Letters were put out in “book form” for public use at different
periods--and subsequently collected in one volume. The “official”
correspondence between Pliny and Trajan was apparently “published”
somewhat later. But it is evident that in the days of Symmachus (end of
fourth century) the whole had been placed together, and thus made up
the ten Books we now possess.
[24] Dr. Mackail, _Latin Literature_, iii. v.
[25] The purely Christian writings, mainly theological, are not
included in this brief summary--able and brilliant as some of these
undoubtedly were; other causes, apart from their literary merits, have
largely contributed to their preservation.
[26] We might also cite here the well-known “poetic” epistles of Ovid
and Horace.
[27] The Epistles of Paul to the Romans and to the Galatians are not
quoted, but they are conspicuous examples of great doctrinal teaching
embodied in the letter form. In a lesser degree the same remark is
applicable to the two Letters to the Thessalonians and the First
Epistle to the Corinthians.
[28] The words which occur in “the address” of the Letters of Ignatius
to the Christian congregation in the city of Tralles are remarkable.
“The holy Church which is in Tralles of Asia I salute ... after the
manner of the apostle (ἐν ἀποστολικῷ χαρακτῆρι).” This Bishop Lightfoot
explains as a reference of Ignatius to the _Epistolary_ form of his
communication, that being a _usual form_ adopted by the apostles.
[29] Hermas, whose writings are usually classed with the works of the
“Apostolic Fathers,” does not fall into this category.
(_a_) There is some doubt as to whether Hermas can be rightly
considered an “Apostolic Father.”
(_b_) His writings are not cast in the Epistolary form, but are purely
theological treatises or pamphlets.
They are partially examined below (see pp. 178-84) with reference to
their date, authorship, and contents generally.
[30] Seventeen of these cities so named are commemorated on extant
coins and medals; and this number is largely increased by some writers.
These cities of Hadrian bearing his name were situated in various
districts of the Roman world, notably in Asia Minor, North Africa,
Spain, Syria, Pannonia.
[31] De Champagny, _Les Antonins_, iii. 1, tersely and well sums up his
character: “Il a tous les dons, et toutes les faiblesses, toutes les
grandeurs, et toutes les puérilitées, toutes les ambitions.”
[32] Cf. Jerome, _Ep._ 58, _Ad Paulin._, 3; Euseb. _De vitâ Constant._
iii. 26; Sozomen, i. 1; St. Paulin, _Ep._ 31 (ii.) _ad Severum_; Rufin.
_H. E._ i. 8; Sulp. Severus, ii. 25, 45; Ambrose, _Psalm_ 43; and in
modern historians, cf. De Vogüé’s _Églises de la terre sainte_, iii.;
De Champagny, _Les Antonins_, livre iii. c. iii.
[33] A certain number of them, however, are by all responsible critics
received as absolutely genuine, such as: The Letters relating the
Martyrdom of Polycarp; the recital of the sufferings and death of the
martyrs of Lyons; the Acts of the Scillitan Martyrs; and a few years
later the passion of S. Perpetua and of her companions in suffering.
[34] Extracts from them are given on pp. 177-191.
[35] No scholar is more definite here than Renan, who certainly cannot
be regarded as one who would be likely to dwell with emphasis on
testimony which makes for the ardent faith of the Christians of the
first days. And yet this great scholar brushes aside all the theories
which maintain that the Christian martyrs of this period were few and
insignificant in number; no modern writer is more positive on the awful
character of the persecutions between A.D. 135 and A.D. 180.
[36] _Æneid_, Book viii.
[37] See pp. 189-90 and 200.
[38] Bishop Lightfoot has been referred to in this brief summary of the
position of Christians during these two great reigns. This careful and
exact scholar is most definite in his conclusions here, and his views
exactly correspond with the views taken in this chapter.
[39] This especially refers to the ancient song of the Arval
Brotherhood, of which college Marcus was also a member.
[40] Tacitus, _Annals_, xv. 44.
[41] Further details of Pliny’s report to the Emperor Trajan upon the
numbers of Christians in his province will be found above, Book I.
pp. 49-62.
[42] Pliny, _Epist. ad Trajan_, 96.
[43] Clement of Rome, _Epist. ad Cor._ vi.
[44] The quotation referred to is from the so-called _2nd Epistle_ of
Clement of Rome (section 2), which Harnack attributes to Soter, bishop
of Rome. Lightfoot, however, places the Epistle even earlier (_circa_
A.D. 140), and considers it the work of an anonymous writer.
[45] Irenæus, _adv. Hær._, book iii. 2.
[46] Tertullian, _Apologeticus_, 1.
[47] _Ibid._ 42.
[48] Quoted in Eusebius, _H. E._, book vi. chap. 43.
[49] See below, p. 120.
[50] Professor Harnack, _Mission and Expansion of Christianity_, book
iv. chap. iii. sec. 14.
[51] _Didaché_, iv. 2.
[52] Clement of Rome, _Ep. ad Cor._ 34.
[53] Ignatius, _ad Eph._ 13.
[54] _Ad Polyc._ 4.
[55] Barnabas, _Ep._ 4.
[56] See for detailed account of Justin Martyr’s description, p. 113.
[57] _Theophilus to Autolycus_, xiv.
[58] Harnack well observes that among Clement of Alexandria’s writings,
the _Pædagogus_ evidently assumes that the Church for which its
teaching was designed embraced a large number of cultured people.
The same conclusion must be arrived at in respect of many of Irenæus’
writings. Irenæus wrote in the last quarter of the second century.
[59] The more eminent of the Gnostic teachers who in the first instance
separated themselves from the Christian congregations, as far as we can
judge from the comparatively rare fragments which we possess of their
writings, evidently had in view highly cultured readers and listeners.
We allude especially to Valentinus and his famous pupil Heracleon.
These Gnostic writers taught and wrote in the second half of the second
century. The period of activity of the second of these, Heracleon, is
generally given as _circa_ A.D. 170-80. Valentinus was somewhat earlier.
[60] This is strikingly put by F. W. Myers in his poem “S. Paul”:
“This hath he done and shall we not adore Him? This shall He do and can
we still despair? Come let us quickly fling ourselves before Him, Cast
at His feet the burden of our care.”
[61] The more notable of the _Atonement_ prophecy passages in Isaiah
were:
“Surely He hath borne our griefs, and carried our sorrows.... He was
wounded for our transgressions, He was bruised for our iniquities:
the chastening of our peace was upon Him; and with His stripes we are
healed.... He shall see of the travail of His soul, and be satisfied:
by His knowledge shall my righteous Servant justify many; for He shall
bear their iniquities” (Isa. liii.).
[62] See above, pp. 113, 114.
[63] If the experiment of “communism” in the early Christian Church
was ever tried, it was in the congregation of Jerusalem, and there
it is clear that the results were simply disastrous; very soon the
Church of Jerusalem was reduced to the direst straits. There are
very many allusions to this state of things in S. Paul’s Epistles,
where collections for the “poor saints in Jerusalem” are constantly
mentioned; yet even in that Church, where apparently some attempt
at a community of goods was evidently made, entire renunciation was
evidently, as we see in the case of Ananias and Sapphira, never
obligatory, but was ever purely voluntary.
[64] The writer here evidently means “atones for a multitude of our own
sins”; so Tertullian, _Scorpiace_, 6 (see Bishop Lightfoot, _Clement of
Rome_, part i. vol. ii. p. 232).
[65] See note (p. 104) on authorship and date of _2nd Epistle_ of
Clement of Rome.
[66] See Archbishop Benson, _Cyprian_, vi. 1.
[67] The Emperor Julian’s well-known Letter to Arsacius is a good
example. It is clear that charity did not restrict itself to the
“Household of Faith.” Cyprian and his congregation’s action in the
Great Plague of Carthage is a good example of this. See below, p. 127.
[68] The last clause is a very important one. It tells us that to the
collections made in the assembly for the poor and needy, even the
poorest artisan and slave contributed, and positively fasted for two or
three days that they might save the necessary few coins to help those
poorer and more sorrowful than themselves.
On this beautiful act of Christian charity, see, too, such passages as
Hermas _Shepherd_, Simil. iii.
[69] Archbishop Benson happily paraphrases Cyprian’s words thus:
_Noblesse oblige_. _S. Cyprian_, vi. 1, 2.
[70] Lecky, _European Morals_, chap. ii., “The Pagan Empire.”
[71] Slavery was not authoritatively condemned until the year of
grace 1807. Lecky characterizes the action of Christian England here
in the following eloquent words: “The unwearied, unostentatious, and
inglorious crusade of England against slavery may probably be regarded
as among the three or four perfectly virtuous acts recorded in the
history of nations” (_History of Morals_, chap. i.). And even after
1807 it lived on an acknowledged and recognized institute of several
countries. The terrible war which led to the slave abolition in the
United States is still unforgotten even by this generation.
[72] Ozanam estimates the numbers of slaves in the first and second
centuries of our era as amounting to half the population of the Empire.
The estimate is no doubt exaggerated, but the numbers of the slave
population in that period were undoubtedly very great.
[73] Lecky, _History of European Morals_, vol. ii. chap. iv.
[74] Hermas, the author of the famous _Shepherd_, belonged to the slave
class. The Roman Bishop Pius, A.D. 142-157, was the brother of Hermas.
The celebrated Bishop of Rome, Callistus, A.D. 218-222, had been a
slave.
“The first and grandest edifice of Byzantine architecture in Italy--the
Church of S. Vitale at Ravenna--was dedicated by Justinian to the
memory of a martyred slave.”--Lecky, _History of European Morals_, vol.
ii. chap. iv.
[75] S. Paulinus of Nola to Sulpicius Severus, _Ep._ xxiii.
[76] De Broglie, _Revue des deux mondes_, 1st Nov. 1852, reproduced in
his _L’Église et l’Empire Romain_, vol. i., Avertissement, ii-iii.
[77] See, for instance, Tert. _De Idolat._ viii., where the various
trades connected with idols and temples are enumerated.
[78] On these “Schools of Martyrdom,” see below, p. 198 foll.
[79] See Renan, _Marc-Aurèle_, chap. xxii.
[80] Some put this graffito a little later, perhaps in the days of
Alexander Severus, A.D. 222-35.
[81] The well-known recital of the martyrdom of S. Maurice and of the
Theban Legion, whether it be accepted as absolutely genuine or not,
is an admirable instance of the ever-present dangers and difficulties
of a Christian soldier of the Empire. The scene of the terrible and
wholesale martyrdom was Agaunum (S. Maurice), some nine miles distant
from Octodurus (Martigny) in the Canton of Valais, and the date
was _circa_ A.D. 292-6. Maximian was then reigning as colleague of
Diocletian. The authenticity of the story is maintained by Ruinart, who
includes it in his _Acta Sincera_; by Tillemont, and in our days by
Allard, who, however, cuts down the Legion to a cohort. Harnack, on the
other hand, and others doubt its authenticity.
[82] The edicts favourable to Christianity were quietly received, even
approved, in many places warmly welcomed; and vast and ever increasing
numbers of the population, hitherto pagans, joined the Christian
communities.
The enormous and seemingly sudden increase in the number of Christians
in the Roman Empire in the latter years of the third and in the fourth
centuries, is a problem which even now is something of a mystery to
some historians.
[83] See Lecky, _Hist. of Morals_, chap. iii.
[84] Prudentius does not stand alone as voicing the opinions of the
people. A contemporary of his--Paulinus of Nola--although far behind
Prudentius in genius, was a poet of considerable power. This Paulinus,
a person of high dignity and of great wealth, when still comparatively
young, withdrew from the world and devoted himself to religion; he
has left behind him a collection of poems, which he wrote annually on
the occasion of the Festival of S. Felix, a martyr in whose honour
he erected a basilica. His poems, of which some 5000 lines have been
preserved, contain many vivid pictures illustrative of the popular
aspect of Christianity in the latter years of the fourth century. He
loves to dwell on the intense devotion of the people to the memory of
the martyr whom he loved, S. Felix of Nola, and tells us of the crowds
of pilgrims visiting his shrine.
Damasus, bishop of Rome, A.D. 366-84, whose many and elaborate works
of restoration of the Roman catacombs are dwelt on in the section of
this work treating of the great City of the Dead, beneath the suburbs
of Rome, bears a similar testimony to the widespread devotion of the
people to the memory of the martyrs of the days of persecution. His
elaborate works in the catacombs were all designed for the convenience
of the vast crowds of pilgrims, in the second half of the fourth
century, from many lands to the shrines where the remains of the more
famous martyrs had been deposited.
[85] Tertullian, _On Fasting_, 12.
[86] Tertullian, _To his Wife_, 5.
[87] Tertullian, _On Female Dress_, xi. 13.
[88] Examples of these are given below; see p. 313 of this work.
[89] Some of the more remarkable of these are quoted in Book IV. pt.
iii. (pp. 309-312).
[90] On “the Mortality,” _i.e._ the plague of Alexandria, 20-24.
[91] This Rutilius was a Gallic gentleman of high position who had
filled important offices at Rome, and had become a Senator. His
undisguised opinion of the Christian sect appears in a graceful poem
descriptive of a sea-trip from Rome (Ostia probably) to South Gaul.
The work in question was composed _circa_ A.D. 416.
[92] The testimony of the Roman catacombs here is also very weighty.
See Book III. part iii., where the numbers of martyrs and confessors
buried in the catacombs are especially dwelt on.
[93] In this Third Book, where the question of the persecutions to
which the early Christian Church was subjected is discussed, the
period especially alluded to stretches from _circa_ A.D. 64 to A.D.
180, including the reigns of the Flavian Emperors, of Hadrian and the
Antonines.
But the conditions under which the Christians in the Roman Empire
lived during the century and a quarter which followed the period above
referred to, in very many respects differed but little from those that
prevailed in the earlier years--only in the later period there were
more years of comparative immunity from active persecution, while, on
the ether hand, when the comparatively “still” years came to an end,
the cruelties inflicted upon the Christians were more marked, and the
severity of the punishments meted out by the dominant pagan party
in the State were greater and more far-reaching than in the earlier
days--notably in the reigns of Maximin, Decius and Diocletian.
[94] This early and usually accepted date, _circa_ 65-7, seems the
more probably correct. It is the traditional date, and generally
fits in with the life and work of S. Peter as given in the ancient
authorities. Prof. Ramsay, however, _The Church in the Empire_, puts it
some fourteen or fifteen years later, and concludes that the Apostle’s
martyrdom took place after A.D. 80. If, however, this later date be
adopted, the references to the continual persecution would be even
_more_ striking than if the earlier and traditional date be accepted.
[95] The reference here is to pagan Rome, as “the woman drunken with
blood”; so Mommsen quoted by Ramsay, who dwells on the fact that the
death of the saints springs directly from their acknowledgment of their
religion, and _not_ for conviction for specific crimes.
[96] “The mind of the writer is practically restricted to the Roman
world.... He thinks like a Roman that ‘genus humanum’ is the Roman
world. The nations which did not worship the Roman Emperor were never
present to his mind” (Ramsay, _The Church in the Empire_).
[97] So called from the position it holds between the _longer_
recension of the “ten Letters,” three of which are put aside as later
compilations, and the _shorter_ recension of three Letters which Canon
Cureton found in the Syrian MS. and published, believing that these
“three” were the only genuine Epistles of the martyr-bishop.
[98] Prof. Ramsay, _The Church in the Roman Empire_, chap. xiii.
[99] See Part I. section 1, chap. iii. in the author’s work, _The
Golden Age of the Church_, entitled, “The Monks and the Animal World,”
where this interesting question has been discussed at some length, and
various examples are given.
[100] The history, contents, and authenticity of this most weighty
reference has been already discussed in all its bearings (see above,
pp. 45-62).
[101] The well-known reference of Tacitus to the persecution of Nero
has been referred to (see p. 103).
[102] The date _circa_ A.D. 117 is suggested by Bishop Westcott, and
Bishop Lightfoot generally agrees in placing the writing about this
time. Some would even place its composition in the very early years of
the second century. The last two chapters, xi.-xii., are fragmentary,
and apparently were written a little--but very little--later.
[103] So Harnack; Duchesne, in his _Histoire ancienne de l’Église_,
vol. i. p. 225 (published 1908), generally adopts Harnack’s conclusions
respecting the early date. Lightfoot (vol. i. p. 360, _Clement of
Rome_) also leans to the conclusion that the Clement of the _Shepherd_
is the illustrious Bishop of Rome. This would postulate the earlier
date for parts of the work.
[104] What Hermas wrote specially of Rome, no doubt in a very large
degree was the state of things in the provinces of the Empire. This is
clear from the great and _general_ popularity enjoyed by the _Shepherd_
in the first two centuries. The picture of Christian life in Rome was
recognized as an accurate picture of their own life, by the citizens of
Corinth and Alexandria, by the dwellers in Ephesus and Antioch.
[105] A more detailed description of the famous _Dialogue_ of Minucius
Felix will be found on pp. 145-6.
[106] Side was a maritime town of Pamphylia. Philip wrote in the early
part of the fifth century.
[107] Lecky, _History of European Morals_, chap, iii., “The
Persecutions,” pp. 497-8.
[108] “It is not lawful to be you,” but it is impossible to render in
English the full force of this epigrammatic saying of Tertullian.
[109] De Boissier, the Academician, specially calls attention to it
as a somewhat novel piece of very early ecclesiastical history, and
he refers his readers to a comparatively little known study on this
subject by M. Le Blant, a well-known scholar in early Christian lore;
of this “Study” of Le Blant, De Boissier speaks with the highest praise.
[110] S. Cyprian, Epist. lxvi. _ad Thibaritanos_.
[111] A very ancient and probably an authoritative reading. When in
the text the language of didactic calmness passes suddenly into the
language of emotion: “How strait is the gate,” etc.--S. Matt. vii. 13,
14.
[112] Tertullian, _Ad Martyres_, 3.
[113] Quoted in the _Scorpiace_ of Tertullian, and much more from S.
Paul to the same point.
[114] Although the usual date given for this last attack on
Christianity is a few months after the death of the Emperor Marcus.
There is no doubt that they belong to the policy of persecution
carried out by Marcus, and that the reaction in favour of Christianity
noticeable in the reign of Commodus, his successor, had not had time to
make itself felt.
[115] Compare the quotations taken from these writings given above.
[116] A short account of the principal of these Itineraries is given on
pp. 227-8.
[117] See pp. 227-8.
[118] Allard translates these lines: “Si vous voulez savoir, ici
reposent amoncelés les ossements d’un grand nombre des saints; ces
vénérables tombeaux gardent les corps des élus dont le royaume des
cieux a tiré à lui les âmes sublimes.” “Des polyandres, ou tombes
consacrées à des centaines, peut-être à des milliers de corps,
s’ouvraient en plusieurs parties des catacombes. Ces tombes étaient
toujours anonymes, remplies de martyrs--‘quorum nomina scit Omnipotens’
selon l’expression du Pope Pascal.” ... “M. De Rossi croit reconnaître
dans une fosse profonde qui s’ouvre sous la niche profonde à gauche
de l’autel dans la chapelle Papale ... le polyandre célèbre où
reposaient, selon d’anciens documents, une multitude innombrable de
martyrs enterrés ‘ad sanctam Cæciliam.’” (See Allard, _Rome Souteraine_
(Northcote & Brownlow), _Cimetière de Calliste_, 216-18; and see too
note on p. 218.)
[119] Dean Stanley of Westminster.
[120] It was in the year of grace 1578 that some workmen digging out
sand in a vineyard about a mile from Rome on the Via Salaria came upon
the gallery of a subterranean cemetery, with dim paintings and many
ancient inscriptions upon the walls.
This striking discovery excited much curiosity at the time, and the
world of Rome, recalling to mind the long-forgotten story of the
Catacombs, became suddenly conscious that beneath its suburbs lay a
vast unexplored City of the Dead.
[121] Refer here to pp. 289-297, “Crypt of S. Cecilia.”
[122] Several additional discoveries of historic crypts have been made
since this computation was made.
[123] Other tombs of the famous martyr-sons of Felicitas have since
been identified, and much knowledge of this incident in early Christian
history has been brought to light.
[124] The tomb of S. Peter and its surroundings will be described
at length in Appendix II., which follows the section treating of
the “Catacombs,” where is related the thrilling story of what was
discovered when the excavations required for the support of the great
bronze canopy of Bernini over the tomb of S. Peter were made in A.D.
1626, in the pontificate of Urban VIII. (Appendix II., S. Peter, pp.
279-88.)
[125] Marucchi, _Itinéraire des Catacombes_, A.D. 1903.
[126] The story of the tomb of S. Cecilia and her crypt is told in
detail in the section immediately succeeding this general sketch of the
catacombs, pp. 289-97.
[127] Further details respecting S. Zeno will be found below, p. 276.
[128] Further details respecting the identification of this once famous
shrine will be found below on pp. 301-2.
[129] The Church of S. Suzanna has a striking history. It was rebuilt
by Maderno for Sixtus V, on the site of an ancient church or oratory
erected by Pope Caius, A.D. 283, in the house of his brother, who
suffered martyrdom with his daughter, Suzanna, because she refused to
break her vow of perpetual virginity by a marriage with the adopted son
of the Emperor Diocletian. The bodies of these two martyrs still rest
beneath the high altar.
[130] In two of the MSS. of the second edition or Recension of the
_Liber Pontificalis_ under the account of Pope Pius I (A.D. 142-57),
we find the following note, which contains much of the substance of
the above extract from the “Acts” of SS. Pudentianæ et Praxedis above
quoted: “Hic (Pius) ex rogatu beate Praxedis dedicavit ecclesiam
thermas Novati, in vico Patricii, in honore sororis sue sanctæ
Potentianæ (Pudentianæ), ubi et multa dona obtulit; ubi sepius
sacrificium Domino offerens ministrabat. Immo et fontem baptismi
construi fecit, manus suas benedixit et consecravit, et multos
venientes ad fidem baptizavit in nomine Trinitatis.”
[131] See on p. 272, where details are given of the translation of
these confessors and of certain of the bishops of Rome originally
interred in the Cemetery of S. Priscilla, into the basilica of S.
Sylvester, erected over the Priscilla Catacomb by Pope Sylvester, and
named after both. The basilica in question was discovered by De Rossi
in A.D. 1889, in the course of his investigations at S. Priscilla.
[132] The important and interesting details which follow here have been
largely taken from the chapter which treats of Ubaldi’s _Memoir_ by Mr.
Barnes in his admirable and massive work entitled _S. Peter at Rome_
(1st edit. 1900). The writer of this book can hardly find terms to
express his deep admiration for the learning and information contained
in Mr. Barnes’ work on the subject. It is by far the most exhaustive
and scholarly work on the subject in our language.
[133] The text of the _Liber Pontificalis_ mentions the Cemetery of
Prætextatus as the site of the lost tomb. It was there where her
husband Valerian and his brother and the officer Maximus had been
buried. Duchesne, the learned editor of the _Liber Pontificalis_,
suggests that the body of S. Cecilia had been removed from its original
resting-place in the Crypt of S. Callistus, and had been secretly
placed for safety’s sake in the Cemetery of Prætextatus. De Rossi,
however, and later Marucchi, believe that the Cemetery of Prætextatus,
through an error in the _Liber Pontificalis_, had been written for
“Cemetery of Callistus.”
[134] The writer of this book simply tells the story as it has been
handed down and often repeated. From the clear testimony of the
responsible and eminent witnesses above referred to--such men as
Baronius, Bosio, and Maderno--there seems little doubt but that they
had looked upon the hallowed remains resting as Maderno in his marble
portrait has depicted her. De Rossi and others seem to represent the
state of the body as though it had been miraculously preserved; the
truth probably is that the body of Cecilia had been carefully and
skilfully embalmed owing to the loving care of her friends, and laid in
the peculiar position in which she breathed her last. The high rank and
great wealth of her family, and the usual gentle and humane practice of
the Roman Government in the case of those who had been judicially put
to death, would bear out this explanation. No expense would have been
deemed too great by the powerful family of Cecilia to do honour to her
precious remains.
Of the enduring “popularity”--to use a commonplace expression--of S.
Cecilia, the fact of Cecilia being one of the few chosen female saints
daily commemorated in the canon of the Mass, may be fairly adduced.
She is classed with Felicitas, Perpetua, Agatha, Lucia, Anastasia, and
Agnes.
It is often asked why she is looked on as the patroness of music.
Nothing but pure tradition can be alleged here, but the tradition is a
very ancient one. Wordsworth writes of her as
“rapt Cecilia, seraph-haunted queen of harmony.”
Compare too references in Dryden, “Alexander’s Feast,” and Pope,
“Ode on S. Cecilia.” Raffaelle paints her as wrapped in ecstasy and
surrounded by instruments of music.
The tradition is that when Valerian, her husband, returned from
baptism, he found her singing hymns of thanksgiving for his conversion.
Angels, it is said, descended from heaven to listen to her sweet voice.
No allusion, however, to her musical power is made in the Antiphone
sung at her Festival. A verse of the appointed anthem runs thus:
“While the instruments of music were playing, Cecilia sang unto
the Lord and said, ‘Let my heart be undefiled, that I may never be
confounded.’”
In one of the chapels of the great Church of the Oratory in London
there is a beautiful replica of the dead Cecilia of Maderno.
There is another replica of Maderno’s figure now placed in the niche
of the recently-discovered crypt of S. Cecilia, where the sarcophagus
which contains the body of the saint originally was placed.
[135] A “luminare” (plural “luminaria”) was a shaft communicating with
the surface of the ground which admitted light and air. Many of these
were constructed by Pope Damasus in the fourth century for the sake of
pilgrims visiting the historic crypts.
[136] In support of this conclusion, above ground, over this area of
the great “Callistus” Cemetery, important Columbaria have been found
belonging to the “gens Cæcilia.” Thus long before S. Cecilia’s time the
spot had been evidently the burying-place of the illustrious house to
which she belonged.
[137] The eldest of the “seven” was the well-known S. Januarius.
[138] The manner of death of this illustrious family of Christian
martyrs was as follows, as far as we can gather from the concise
notices in the “Acts”:
Januarius, the eldest, was beaten to death by whips loaded with lead.
The second and third brothers apparently met with the same doom.
The fourth was thrown down from a height, and so died.
The three remaining brothers and their mother Felicitas were dealt with
more mercifully and were decapitated.
[139] Agapitus is so spelt in the rough graffite here referred to.
[140] S. Augustine in the first quarter of the fifth century, _circa_
A.D. 421, in reply to a question addressed to him by S. Paulinus of
Nola, discusses the question whether or not is it advantageous to be
buried close to the grave of a saint? The little work of Augustine,
however, broadens out into points connected with the doctrine of
“Invocation of Saints.” A résumé of some of S. Augustine’s thoughts and
arguments will be found in a short Appendix to this chapter.
[141] The initial letters of the Redeemer’s names and principal titles
(in Greek) made up the word ἰχθύς or fish. Thus:
=Ι=ΗϹΟΥϹ = Jesus.
=Χ=ΡΙϹΤΟϹ = Christ.
=Θ=ΕΟΥ = of God.
=Υ=ΙΟϹ = Son.
=Ϲ=ΩΤΗΡ = Saviour.
[142] See especially Heb. xiii. 20; 1 Pet. ii. 25-v. 4; S. Luke, xv. 4,
7, and above all S. John x. 11, 16.
[143] Dean Stanley of Westminster, _Christian Institutions_, chaps.
xiii., xiv.
[144] Dean Stanley (_Christian Institutions_) calls attention to the
curious fact that the popular religion of the first two centuries,
as shown in the catacomb witnesses, ran, in some particulars, in
different channels from the contemporary writers whose reliquiæ have
been preserved, and also from the paintings and writers of a later
period; for instance, the “Good Shepherd” is very little alluded to
even by the writers of the second and third and fourth centuries;
_e.g._ Irenæus and Justin, Athanasius and Cyprian. If we come down much
later, scarcely any notices of the “Shepherd” occur in the _Summa_ of
Thomas Aquinas; none in the Tridentine Catechism; none in the Anglican
Thirty-nine Articles; none in the Westminster Confession.
[145] Mommsen, Renan, and Ramsay without hesitation ascribe the
statement quoted here as taken by Sulpicius Severus (fourth century)
from the lost portion of the _Histories of Tacitus_.
[146] Talmud (Bab.), treatise “Gittin,” 56A.
[147] The arch was completed by Domitian after the death of Titus.
[148] The golden relics were deposited in the Temple of Peace, which
Vespasian built opposite the Palatine; it was dedicated A.D. 75. The
temple in question was destroyed completely by fire in the reign of
Commodus. The temple copy of the Torah was taken to the imperial
palace. The Emperor Severus, who built a synagogue for the Roman Jews,
handed over this precious MS. to the Jewish community in Rome. The MS.
has disappeared, but a list of some of the readings of this venerable
codex has been preserved in the Massorah, and is still available for
use.
[149] The authorities for the details of this terrible and protracted
war are Dion Cassius and the notices in the Talmud, especially in the
treatise “Gittin.”
[150] But these numbers, as we have stated, although derived from
contemporary authorities, are evidently very much exaggerated.
[151] What the Mishnah was will be explained below (p. 358), where a
general description of the Talmud is given.
[152] These singular assertions will be found in the Mishnah, in the
Talmudic treatises of the Sanhedrim and the Baba-Bathra.
[153] Halachah signifies literally custom, practice, rule. The term
is further explained and illustrated in the following chapter on
the “Contents of the Talmud.” Haggadah, which generally signifies
Tradition, is also explained and illustrated (see Appendix).
[154] These Scribes, their position and means of livelihood, are
discussed more fully below on p. 350.
[155] The Mishnah and the Gemara are explained in detail below on p.
358.
[156] Dr. Emanuel Deutsch.
[157] The period here referred to extended from the return from the
Captivity--the days of Ezra--roughly until the Christian era.
[158] At the close of this Fifth Book is a short general description
of “Haggadah.” See, too, in the Appendix for a further description of
Haggadah and Halachah.
[159] Of Akiba, the Mishnah tells us, as he was in his last agonies,
while his flesh was being torn with combs of iron, he kept repeating
the words of the “Shema” invocation, “Hear, O Israel, the Lord our God
is One.” He lingered over the word _One_, and expired as he uttered the
word “One.” The ministering angels then said before the Holy One, “Such
is Torah (the Law), and such is its reward.” Bath Qol (the heavenly
voice) went forth and said. “Happy art thou, Rabbi Akiba, that thou art
invited to the life of the world to come....”
Such was the end of Akiba, the most exalted, most romantic, and most
heroic character perhaps in that vast gallery of the learned of his
time. The most remarkable period of his career may be dated about A.D.
110-35.
[160] The preliminary work of Hillel in this direction of arranging and
codifying seems not to have been carried on.
[161] “Haggadah,” as the better-known word, is substituted for the more
accurate plural form “Haggadoth.”
[162] For a full definition of these two famous terms _Mishnah_
and _Gemara_, see below, p. 358, where the terms in question are
explained at some length.
[163] The Palestinian Gemara was closed nearly a century and a half
before the Babylonian Gemara was completed.
[164] The Rabbinic school of Sura was founded by Rab, one of the most
important pupils of R. Judah Ha-Nasi (Rabbi).
[165] _Mishnah._--A noun formed from the verb “shanah,” to repeat. In
post-Biblical Hebrew the verb “shanah” acquired the special meaning of
“to teach” and “to learn” that which was not transmitted in writing,
but only _orally_. Evidently the idea of _frequent recitation_
underlies the word.
Mishnah signifies “Instruction”--the teaching and learning the
tradition. It is the Law which is transmitted _orally_, in contrast to
the term Mikra, which signifies the Law which is written and read.
The Halachah, finally redacted by Judah Ha-Nasi the Holy (Rabbi),
_circa_ A.D. 200-19, were designated the Mishnah, and were adopted
by the Rabbis of the Gemara as the text upon which they worked. This
Mishnah of R. Judah the Holy was adopted simultaneously by the Rabbis
and Doctors of the Law in the academies of Palestine and Babylonia.
Although the Mishnah may be said to consist chiefly of Halachah,
it contains several entire treatises of an Haggadic nature--_e.g._
“Aboth,” “Middoth,” etc.--and numerous Haggadic pieces are scattered
here and there among the Halachah. In both the Talmudim (the
Palestinian and Babylonian) there are thousands of Haggadic notices
interspersed among the Halachah.
The Rabbis of the Mishnah were termed Tannaim; the earlier Rabbis of
the Gemara were termed Amoraim.
The Rabbinical headquarters of Palestine and Babylonia alike regarded
the study of the Mishnah as their chief task. In Palestine the
principal academies were Jamnia (Jabne), Lydda, and subsequently
Tiberias. In Babylonia the principal seats of the academies were
Sepphoris, Nehardea, Pumbeditha, and especially Sura.
_Gemara._--The word signifies “that which has been learned,” the
learning transmitted to scholars by tradition; and in a more restricted
sense it came to denote “the traditional exposition of the Mishnah.”
_Talmud_ primarily means “teaching,” though it denotes also “learning”;
practically it is a mere amplification of the Mishnah, the Talmud being
made up of the Mishnah and Gemara.
Like the Mishnah, the Talmud was not the work of one author, or of
several authors, but was the result of the collective labours of many
successive generations, whose task finally resulted in the great and
complex book known as the Talmud.
The Palestinian Talmud received its present form in the academy of
Tiberias; the Babylonian Talmud, largely in the academy of Sura.
[166] R. Akiba (early second century) in the Mishnah treatise “Pirke
Aboth” used to say, “Massorah is a fence to the Torah.” This has
been generally understood as a reference to the Massorah of which we
are speaking here. But many scholars now consider that R. Akiba was
referring in this saying to “tradition” generally, and they understand
the word Massorah as correlative to “Kabbala” (tradition in general),
such as is embodied in the Mishnah.
[167] “It is evident that some of the ‘dicta’ of the Rabbis, such as,
for instance, the above-quoted passages, are not intended to be taken
literally, but are the paradoxes of idealists, which leave us in some
doubt as to how much they supposed to have been revealed explicitly to
Moses.”--_Pirke Aboth_ (Sayings of the Fathers), note by Dr. Taylor,
Master of S. John’s, Cambridge, p. 122.
Dr. Taylor, however, adds that “such statements have to be taken into
account in estimating the ancient Rabbis’ views of revelation.”
[168] “For when they shall rise from the dead [men and women are both
alluded to] ... they are as the angels which are in heaven” (S. Mark
xii. 25). The prominent position of women in the early Church is
asserted in the “Gospels” and “Acts”; they never are alluded to as
occupying an inferior place. See below, p. 380, for a further note on
the position of women.
[169] Renan recognizes the service rendered by the Talmudical Rabbis to
Christianity, but while acknowledging this, curiously limits it to the
preservation of the Hebrew text of the Old Testament Scriptures, which
he thinks would probably have been lost but for the labours of the
Rabbis of the Talmud--he characterizes this as “un service du 1^{er}
ordre.” To him the Hebrew Old Testament is an incomparable monument of
history, archæology, and philology. The deeper signification of these
sacred records, which in the hearts of earnest Christians constitutes
their exceeding preciousness, finds little place, alas, in the
cheerless conception of the brilliant French scholar.
[170] While it is generally acknowledged that the decisions arrived at
in connection with the Law of Moses termed “Halachah” were transmitted
_orally_, certainly until the time of R. Judah the Holy, known as Rabbi
(end of second century), the “Haggadic” decisions here alluded to were
committed to writing at a much earlier date.
[171] See on page 367 for further details on the position held by women
in Israel.
Transcriber’s Notes:
1. Obvious printers’, spelling and punctuation errors have been
silently corrected.
2. Where appropriate, original spelling has been retained.
3. Superscripts are represented using the caret character, e.g. D^r.
and X^{xx}.
4. Both the spelling of Sulpitius (p.32) and Sulpicius (p. 73) are
correct.
5. In a few instances the page numbers in the index were incorrect.
these have been silently corrected.
6. Italics are shown as _xxx_, bold print is shown as =xxx=.