long gallery of the Vatican called _Delle Lapidi_. On the right-hand wall
are encased the sepulcral and other monuments of emperors, consuls and
commanders of legions, with their numerous and pompous titles;
inscriptions to the gods and their priests. The elaborate and tasteful
ornaments, the finely-cut letters, the classical Latinity--all indicate
the rank and station of those by whom or in whose honour they were raised.
On the left are the Christian monuments, chiefly supplied by the
Catacombs, which, during the ages of the obscurity and persecution of the
Church, served the Christians for sanctuary and cemetery, and even for a
temporary dwelling-place. The slabs from their tombs are of coarse
material--not Parian, or Carrara marble, or Egyptian porphyry; the letters
are rudely made, the spelling and the syntax betray the humble rank and
imperfect literary attainments of those who supplied them. No mention is
made of ample space allotted to the tomb, no anxious care is expressed to
perpetuate the inheritance or provide for a long succession of occupants.
The Christian perhaps fell asleep in the expectation that the second
coming of his Lord, to call the tenants of the tomb to judgment, would not
be delayed beyond a few years. The Roman of family had three names; the
Christian had no _gens_ with which to claim affinity; he was a
proletarian, a mere unit amidst the millions. One simple name served to
identify him; his sepulcre might even be nameless--a circumstance of most
rare occurrence in regard to Pagan tombs.[129] How strikingly does the
contrast confirm the declaration of the Apostle, that "not many wise men
after the flesh, not many mighty, not many noble were called."[130] But to
this contrast there is another side. The heathen monuments represent a
decayed and dying superstition; the Christian, a living and triumphant
faith--"the weak things of the world chosen to confound the strong." Their
inscriptions speak of resignation, peace, and confidence; their emblems,
the Good Shepherd, the Dove, the Anchor, the Ark of Noah, all breathe the
same peaceful, humble, and yet hopeful spirit.
* * * * *
The literature of what the Germans call _Epigraphik_, that branch of
archaeology which treats of inscriptions, is uncommonly rich--so rich,
indeed, as to be embarrassing. The scholars of Italy, with Muratori and
Maffei at their head, have been pre-eminent in their labours, which alone
would form a library. The inscriptions of Gaul and Helvetia, and of the
Roman settlements on the Rhine and Danube, have been illustrated in
special works. Those of our country may be found in Horsley's "Britannia
Illustrata," in the later work of Lysons, in Dr. Bruce's "Roman Wall,"
and Stuart's "Caledonia Illustrata." The great repository, in which all
that was known at the commencement of the eighteenth century has been
collected, is the "Inscriptiones Antiquae totius orbis Romani," four
volumes, folio, begun by Joseph Scaliger, and enlarged by the successive
labours of Gruter and Graevius. These, with the folios of Fabretti and
Reinesius, are indispensable in the library of an archaeologist, who
devotes himself to the study of inscriptions. The general scholar will
find an admirable selection in the work of Orelli, to which a supplemental
volume has been lately added by Henzen.[131] The monuments are carefully
classified; they are illustrated, without being overwhelmed with notes,
and more care is taken than in any previous collection, to separate the
spurious from the genuine inscriptions. Nowhere has mischievous ingenuity
been more actively at work than in the forgery of Latin inscriptions,
especially in the sixteenth century, when the revival of classical studies
gave value to every relic of antiquity, and the infancy of archaeological
science rendered imposture easy. Among those who have deserved the
reprobation of scholars by their forgeries, Pyrrhus Ligorius stands
pre-eminent. Ligorio was a Neapolitan by birth, a skilful artist and
architect, who, with considerable taste for antiquities, but little
knowledge, employed himself in making collections of drawings of ancient
buildings, and copies of inscriptions and medals, which, when bound in
volumes, he sold at high prices to the munificent patrons of learning who
then abounded in Italy. Thirty-five of these volumes, in imperial folio,
are in the Royal Library of Turin, and others are, or were, in the Library
of the Vatican, and of the princely families of Rome. The temptation of
gain was too strong for his honesty, and finding invention easier than
research and discovery, he began to forge inscriptions in order to make up
his volumes. He is said to have been ignorant of the Latin language, but
either this must be a mistake, or he was aided by some one of superior
attainments to his own: for many of his forgeries prove the skill with
which they were made, by the currency which they have obtained. He has
frequently combined fragments of different inscriptions; or taken names
from the "Consular Fasti," and inserted them so as to give his patchwork
an air of genuineness. There can be no doubt that he really copied many
inscriptions; but his bad faith has cast a shade over everything which
rests on his sole authority. He is by no means the only one who has
brought on himself the malison of antiquaries and historians, by thus
corrupting the sources of historical evidence. The greatest caution is
necessary in citing an inscription, of which the alleged original no
longer exists, if it be not vouched by unexceptionable authority. On the
other hand, some reputations which had been tarnished by the suspicion of
the forgery of ancient inscriptions, have been vindicated by Time. The
name of Cyriac of Ancona was once a bye-word among scholars for a
shameless impostor, who had passed his own inventions on the world as
genuine remains of antiquity. Yet he is now admitted to have acted with
good faith,[132] although through haste and ignorance he may have copied
inaccurately and been imposed upon by others. It is ascertained that the
collection of Spanish inscriptions which has passed under his name, and
which has given rise to the heaviest imputations against him, was
fraudulently put forth and attributed to him.
Inscriptions have also been rejected on grounds of taste by critics, who
did not sufficiently reflect, that in an age when all other style had been
corrupted by affectation and bombast, the lapidary style could hardly have
retained its original character of modesty, conciseness, and simplicity.
Many sepulcral inscriptions, some of which have been quoted in the
preceding pages, are preserved in MS. collections, and have been
introduced into the "Anthologia Latina," which was begun by Scaliger, and
continued by Pithoeus; and attained its most complete form in the hands of
Peter Burmann.[133] About 400 sepulcral inscriptions are included in it,
extending from the time of the Scipios, even down to the twelfth century
after the birth of Christ, and including of course many which are the
production of Christian authors. Some of more recent composition have
found their way into these collections; but the majority attest their own
genuineness by their unrefined phraseology, and their violation of the
laws of prosody--faults which no modern scholar would have allowed himself
to commit.
ADDENDUM TO PAGE 7, NOTE 2.
As I have not seen the existence of burial clubs among the Romans noticed
in any work on Roman antiquities, I will give some extracts from the
monument referred to. It was found at Lanuvium, a town of ancient fame for
the worship of Juno Sospita, about nineteen miles from Rome on the Via
Appia. The inhabitants of this town appear, out of flattery towards the
Emperor Hadrian, in whose reign the marble was erected, to have formed
themselves into a college for paying divine honours to Diana and Antinous;
a singular combination, which shows at once the degraded condition of the
people, and the heartless formality of the established religion, which
could be prostituted to such a purpose. The privilege of forming a
college--or as we should say a body corporate--was most sparingly
conceded, and most jealously restricted under the Emperors, who dreaded
all secret associations as nurseries of treason. With this primary object
of forming a college of the "Cultores Dianae et Antinoi" they combined
that of a burial club, not forgetting the festivities which formed so
important a part of all acts of religion among the Romans. To prevent
disputes, the laws of the association were inscribed on marble, and
probably set up in the temple of the two deities.
An amphora of good wine was to be presented to the club by a new member;
the sum of one hundred sesterces to be paid as entrance-money, and five
_asses_ per month as subscription. Their meetings were not to take place
oftener than once a month. If any one omitted payment for ... months (the
marble is here mutilated) no claim could be made, even though he had
directed it by will. In case of the death of one who had paid his
subscription regularly, three hundred sesterces were allotted for his
funeral expenses, out of which, however, fifty were to be set apart for
distribution at the cremation of the body. The funeral was to be a walking
one. If any one died more than twenty miles from Lanuvium, and his death
was announced, three delegates from the college were to repair to the
place where he had died to perform his funeral, and render an account to
the people. Fraud was to be punished by a fourfold fine. Twenty sesterces
each were to be allowed the delegates for travelling expenses, going and
returning. If the death had taken place more than twenty miles from
Lanuvium, and no notice had been sent, the person who had performed the
funeral was to send a sealed certificate, attested by seven Roman
citizens, on the production of which the usual sum for the expenses was to
be granted. If a member of the college had left a will, only the heir
named in it could claim anything. If he died intestate, the
_quinquennales_, or magistrates of the municipium, and the people
generally, were to direct how the funeral should take place. If any member
of the college in the condition of a slave should die, and his body,
through the unjust conduct of his master or mistress, should not be given
up for burial, his funeral should be celebrated by his bust being carried
in procession. No funeral of a suicide was to take place. There are many
other rules tending to preserve order and promote good fellowship, but
these are all which relate to the burial club. I subjoin extracts from the
original. The purpose of the incorporation of the college is thus
declared:--
COLLEGIUM SALUTARE DIANAE ET ANTINOI CONSTITUTUM EX SENATUS POPULIQUE
ROMANI DECRETO QUIBUS COIRE CONVENIRE COLLEGIUMQUE HABERE LICEAT. QUI
STIPEM MENSTRUAM CONFERRE VOLEAT IN FUNERA, IN ID COLLEGIUM COEANT,
NEQUE SUB SPECIE EJUS COLLEGII NISI SEMEL IN MENSE COEANT, CONFERENDI
CAUSA UNDE DEFUNCTI SEPELIANTUR.
TU QUI NOVOS (_NOVUS_) IN HOC COLLEGIO INTRARE VOLES, PRIUS LEGEM
PERLEGE ET SIC INTRA, NE POSTMODUM QUERARIS, AUT HEREDI TUO
CONTROVERSIAM RELINQUAS.
LEX COLLEGI PLACUIT UNIVERSIS, UT QUISQUIS IN HOC COLLEGIUM INTRARE
VOLUERIT, DABIT KAPITULARI NOMINE H.S. (_SESTERTIOS_) C. NUMMOS, ET
VINI BONI AMPHORAM, ITEM IN MENSES SING. ASSES V.
ITEM PLACUIT UT QUISQUIS MENSIBUS CONTINUIS ________ NON PARIAVERIT,
ET EI HUMANITUS ACCIDERIT, EJUS RATIO FUNERIS NON HABEBITUR, ETIAM SI
TESTAMENTUM FACTUM HABUERIT.
ITEM PLACUIT UT QUISQUIS EX HOC CORPORE NUMMOS PARIATUS DECESSERIT EUM
SEQUENTUR EX ARCA H.S. CCC NUMMI, EX QUA SUMMA DECEDENT EXEQUIARI
NOMINE H.S. L. NUMMI, QUI AD ROGUS (_ROGOS_) DIVIDENTUR, EXEQUIAE AUTEM
PEDIBUS FUNGENTUR.
ITEM PLACUIT QUISQUIS A MUNICIPIO ULTRA MILLIARIA XX DECESSERIT, ET
NUNTIATUM FUERIT, EO EXIRE DEBEBUNT ELECTI EX CORPORE NOSTRO HOMINES
TRES, QUI FUNERIS EJUS CURAM AGANT ET RATIONEM POPULO REDDERE DEBEBUNT
SINE DOLO MALO, ET SI QUIT (_QUID_) IN EIS FRAUDIS CAUSA INVENTUM
FUERIT EIS MULTA ESTO QUADRUPLUM QUIBUS (_FUNERATICIUM_) EJUS
DABITUR. HOC AMPLIUS VIATICI NOMINE, ULTRO CITRO, SINGULIS H.S. XX
NUMMI.
QUOD SI LONGIUS A MUNICIPIO SUPRA MILLIARIA XX DECESSERIT ET NUNTIARI
NON POTUERIT, TUM IS QUI EUM FUNERAVERIT TESTATOR REM TABULIS SIGNATIS
SIGILLIS CIVIUM ROMANORUM VII ET PROBATA CAUSA FUNERATICIUM EJUS
SATISDATO.
NEQUE PATRONO NEQUE PATRONAE NEQUE DOMINO NEQUE DOMINAE NEQUE CREDITORI
EX HOC COLLEGIO ULLA PETITIO ESTO NISI SI QUIS TESTAMENTO HERES
NOMINATUS ERIT. SI QUIS INTESTATUS DECESSERIT IS ARBITRIO
QUINQUENNALIUM ET POPULI FUNERABITUR.
ITEM PLACUIT QUISQUIS EX HOC COLLEGIO SERVUS DEFUNCTUS FUERIT, ET
CORPUS EJUS A DOMINO DOMINAVE INIQUITATE SEPULTURAE DATUM NON FUERIT,
NEQUE TABELLAS FECERIT, EI FUNUS IMAGINARIUM FIET.
ITEM PLACUIT QUISQUIS EX QUACUMQUE CAUSA MORTEM SIBI ADSCIVERIT EJUS
RATIO FUNERIS NON HABEBITUR.
ITEM PLACUIT UT QUISQUIS SERVUS EX HOC COLLEGIO LIBER FACTUS FUERIT,
IS DARE DEBEBIT VINI BONI AMPHORAM.
This curious document affords an additional proof how much ancient life is
found to resemble the modern, when we gain an insight into its interior
through the medium of its monuments. By this means institutions and
customs which have been thought peculiar to recent or mediaeval times may
be traced upwards, through Rome and Greece, even to the fountains of
civilization in Egypt and the East.
THE END.
Woodfall and Kinder, Printers, Angel Court, Skinner Street, London.
The ground on which the Museum, Library, and Lecture-Theatre, with the
Botanic Garden and Observatory, of the Yorkshire Philosophical Society
stand, was originally covered by the monastic buildings of the abbey of
St. Mary. In a portion of the same buildings was established the court and
palace of the Lord President of the Council of the North. The tyrannical
proceedings of this Council, especially under the presidency of the Earl
of Strafford, had a great share in bringing about the fate both of the
Earl himself and his royal master. This remarkable succession of occupancy
suggested the following inscription, in which it may be observed that it
is to monkery, not to the religion of the Middle Ages universally, that
the epithet in the ninth line is applied.
QUO. PRIMUM. LOCO
COENOBIUM. BEATAE. VIRGINIS. MARIAE
DEINDE. PROCURATORIS. REGII. PALATIUM. STETIT
COMITATUS EBORACENSIS
HAS. AEDES. COLLATA. PECUNIA. EXSTRUCTAS
OMNIUM. DISCIPLINARUM. STUDIIS. DICAVIT.
TU. QUI. LEGIS. AGNOSCE
NOSTRI. SAECULI. FELICITATEM
QUO. ANIMIS. HOMINUM. SUPERSTITIONE. LIBERATIS
TYRANNORUM. VIOLENTIA. LEGIBUS. FRAENATA
HARUM. IPSIS. IN. SEDIBUS. LICUIT. PHILOSOPHIAE
DOMICILIUM. SUUM. COLLOCARE.
PUBLICATIONS BY THE REV. JOHN KENRICK.
AN ESSAY ON PRIMAEVAL HISTORY.
_Price 5s._
Ambagibus aevi
Obtegitur densa caligine mersa vetustas.
SILIUS ITALICUS.
ANCIENT EGYPT UNDER THE PHARAOHS.
_2 Vols. 8vo. Price 30s._
[Greek: Ariprepeon genos andron,
Hoi protoi biotoio diestesanto keleuthous,
Protoi d' himeroentos epeiresanto arotrou,
Protoi de grammesi polon diemetenresanto,
Thymo phrassamenoi loxon dromon eelioio.]
DIONYSII _Periegesis_, 232.
PHOENICIA.
_1 Vol. With Maps and Illustrative Plates. Price 16s._
Phoenices, solers hominum genus et ad belli pacisque munia eximium;
literas et literarum opera aliasque etiam artes, maria navibus adire,
classe confligere, imperitare gentibus commenti.--POMP. MELA, I. 12.
LONDON:
T. FELLOWES, LUDGATE STREET.
FOOTNOTES:
[1] The tomb of the Scipios on the Appian Way was discovered in the year
1780, and its inscriptions have been illustrated by the two Viscontis.
They are now in the Vatican. The oldest of them, that of L. C. Scipio
Barbatus, is of the beginning of the third century B.C.
[2] See Proceedings of Yorkshire Philos. Society, vol. i. p. 53.
[3] Hieronym. ad Es. 7, 14. Augustin Tract. 15 in Evang. Joann.
[4] Kirchmann de Funer. Rom. c. 20, 21. Dodwell, 1, 428.
[5] Sylv. 2, 2, 13.
[6] C. Nep. Att. 22. Vict. Epit. 60.
[7] H. E. Smith, Reliquiae Isurianae.
[8] Morcelli de Stylo Inscr. Lat. p. 363. Orelli, Inscr. 3998, 9. The
Romans had also their Burial Clubs. See the regulations of one, Henzen,
6086.
[9] Plin. N. H. 1241. Periti rerum asseverant non ferre Arabiam tantum
annuo foetu, quantum Nero novissimo Poppaeae suae die concremaverit. Juv.
Sat. 4, 108. "Matutino sudans Crispinus amomo, Quantum vix redolent duo
funera."
[10] Fabretti, p. 230.
[11] Archaeologia, vol. 26, p. 270.
[12] Gruter, p. 898. Orelli, 6237.
[13] Anthol. 4, 271.
[14] Mommsen, Inscr. Neap. 4135.
[15] Henzen, Suppl. ad Orell. 6976, 7.
[16] Fabretti, p. 612.
[17] Orelli, 4859.
[18] Reines, p. 1000.
[19] The various and unsatisfactory conjectures of the learned respecting
this phrase may be seen in Facciolati s. v. _Ascia._ It occurs especially
on monuments in Lyons and Southern Gaul.
[20] Reines, p. 763.
[21] Gruter, pp. 844, 862. Augustus forbade his daughter Julia to be
interred in his monument.--Sueton. Octavianus, c. 101.
[22] Orelli, 4397. Fabretti p. 91.
[23] Gruter, p. 762, 5.
[24] Orelli, 4390.
[25] Orelli, 4360.
[26] Morcelli, de Stilo Inscr. p. 103.
[27] Meyer, Anthol. Lat. 1178. Singular is the inscription, "Semiramiae
Licinianae, quam loco filiae diligo, ob merita ejus _vivus vivae
feci_."--Orelli, 4676.
[28] Gruter, p. 607, 1.
[29] Reines, p. 388, 53. We find (Gruter, p. 399, 1) ten jugera of land
bequeathed "tutelae nomine."
[30] Orelli, 4070.
[31] Fabretti, p. 232.
[32] Medicus jumentarius. Orelli, 4229, 4231. Valeria Verecunda is called
on her monument "Iatromeia (physician-midwife) regionis suae prima."--Grut.
p. 1110.
[33] Gruter, p. 1148, Petron. Arb. p. 388. I have printed these lines as
hexameter and pentameter, for which they appear to have been intended,
though the author was "ill at these numbers." Faults of prosody are very
common in the poetical inscriptions, and prose and verse are sometimes
singularly intermixed.
[34] Fabretti, p. 715.
[35] Anthol. Lat. 4, 155.
[36] Meyer Anthol. 1438.
[37] Orelli, 2990.
[38] Anthol. 4, 101.
[39] From a monument recently discovered at Lambaesa, in Northern Africa.
The ellipsis of _magis_ before _quam_ is found in Latin authors,
especially Tacitus.--See Germ. 7. Cedere loco consilii quam formidinis
arbitrantur. A similar complaint of death by magic occurs on the grave of
a boy of four years old at Verona.--Maffei, Mus. Veron. 170.
[40] Mommsen, Inscr. Neap. 4870.
[41] Gruter, p. 831, 6.
[42] Orelli, 4600.
[43] Gruter, p. 340.
[44] Nat. Hist. 29, 1.
[45] Orelli, 4944.
[46] See Priscian, vi. 1, who quotes from old Latin authors, monetas for
monetae; escas for escae; and vias for viae.
[47] Orelli, 2778. He observes, "_jacit_ est etiam in aliis Britannicis."
[48] Orelli, 4544. Dua obrendaria.
[49] Prisc. vi. 1.
[50] Anthol. Meyer, 1424.
[51] Gruter, p. 572.
[52] Fabretti, pp. 113, 575.
[53] Quinct. 1, 5, 20.
[54] B nec penitus caret aspiratione, nec eam plene possidet. Prisc. 1, 5,
26.
[55] Ab scala Mediana. Orelli, 3093. The grammarians condemn the use of
scala in the singular as a solecism. (Quinct. 1, 5, 16). M. Abudius
Luminaris, who raises this monument, had married his own freedwoman;
"Patronus idemque conjux." There are inscriptions by freedmen to patronae,
who were also their wives. Such marriages were forbidden by Severus,
unless under the sanction of a judge; and when the patrona was of such
humble rank, "ut ei honestae sint vel liberti sui nuptiae." Fabretti, p.
290. Anicia Glycera (Orell. 4649) records her gratitude to her husband,
"qui ex imo ordine ad summum me perduxit honorem," as from a slave he had
made her his wife. The Greek slave would often be, in manners and culture,
superior to the Roman master.
[56] Spon. Misc. p. 143. There has been a great controversy respecting the
medical men of Rome--whether they were slaves; the monuments show them to
have been commonly Greek freedmen.
[57] Orelli, 2645.
[58] P. 239. Juv. 5, 170. An imitation of the _caput rasum_ appears to be
still the professional costume of the clown.
[59] Grut. p. 312, 7. Juv. 2, 112. Quinct. 11, 3.
[60] See in Smith's Dictionary, s. v. Bathyllus, an account of the
_furore_ of the Romans for the pantomimic representations and their
vicissitudes of imperial favour or prohibition.
[61] L. Marius Austus Enuntiator ab scaena Graeca. Orelli, 2614.
[62] Grut. p. 637, 1.
[63] Hist. 8, 10.
[64] Grut. p. 332. The contest took place A.D. 110.
[65] Mai Auct. Class 5, p. 414.
[66] Anthol. iv. 357. Lucian, [Greek: peri orcheseos--Kathesai
katauloumenos theludrian anthropon oron, esthesi malakais kai asmasin
akolastois enabrunomenon, kai mimoumenon erotika gynaia ton palai tas
machlotatas Phaidras kai Parthenopas kai 'Podopas tinas.] A truer
representation, it is to be feared, of what pantomime actually was, than
the semi-serious defence of Lucian, who makes the theatre a school of
self-knowledge and self-control, and the education of the dancer a course
of mythological and poetical learning.
[67] Bulletino dell Istit. Arch. 1838, p. 165. The inscription is, "Fuit
Atistia uxor mihei, femina opituma, quoius corporis reliquiae quod superant
sunt in hoc panario."--Henzen, 7268.
[68] Maitland on the Catacombs, p. 138.
[69] Archaeol. Journal, 4, 55.
[70] P. 6.
[71] Gruter, p. 926-8.
[72] Gruter, p. 904.
[73] Fabretti, p. 560, who observes, "In tanto inscriptionum sepulcralium
numero rari admodum reperiuntur qui longam senectutem expleverint."
[74] Orelli, 4849.
[75] Such is that otherwise elegant epitaph on Fl. Merobaudes, of the year
435 A.D. "AEque forti et docto viro, tam facere laudanda quam aliorum facta
laudare praecipuo. Castrensi experientia claro, facundia vol otiosorum
studia supergresso, cui a crepundiis par virtutis et eloquentiae cura.
Ingenium ita fortitudini ut doctrinae natum, stilo et gladio pariter
exercuit, nec in umbra vel latebris mentis vigorem torpere passus. Inter
arma literis militabat et in Alpibus acuebat eloquium. Ideo illi cessit in
proemium non verbena vilis nec otiosa hedera, honor capitis Heliconius,
sed imago aere formata, quo rari exempli viros, seu in castris probatos,
seu optimos vatum, antiquitas honorabat." This inscription was engraved on
the base of a statue dug out of the Forum Ulpii at Rome, in the beginning
of the present century. Fragments of the poetry of Merobaudes, and his
Panegyric on the consulship of Aetius have been found by Niebuhr in a MS.
at St. Gal, and are published in the Corp. Script. Hist. Byzant. vol.
xxiv. The Christianity of Merobaudes, like that of Boethius, is ambiguous.
[76] Henzen, 7374.
[77] Gruter, p. 624.
[78] Gruter, p. 654.
[79] Anthol. Meyer, 1228.
[80] Eckhel, Doctr. Num. pl. II. vol. v. p. 90.
[81] Orelli, 4657.
[82] Anthol. iv. 231.
[83] Gruter, p. 718.
[84] Gruter, p. 1000. Anthol. iv. 222.
[85] Anthol. iv. 265.
[86] Anthol. ii. 466.
[87] Orelli, 4609.
[88] Orelli, 2813. Several examples may be seen in Gruter, p. 663. _Tata_,
for father, is still in use among the lower classes in Rome. See Bunsen,
Philosophy of Universal History, vol. i. p. 103.
[89] Orelli, 2815.
[90] Gruter, p. 733, 9. More correctly in Meyer, Anthol. 1403.
[91] Noctes Att. 1, 6.
[92] Gruter, p. 769, 9.
[93] Fabretti, p. 252.
[94] Orelli, 4658.
[95] Fabretti, p. 267.
[96] Gruter, p. 797.
[97] Orelli, 4623.
[98] Fabretti, p. 275, where many similar examples are collected.
[99] Gruter, p. 813, 3.
[100] Gruter, p. 1036, 2. Liberties are taken with prosody in this as in
other poetical epitaphs.
[101] Gruter, p. 758, 4.
[102] Gruter, p. 435, 2.
[103] See his exhortation in Gellius, Noct. Att. 12, 1.
[104] Fabretti, p. 187. That feeding by hand was also common among the
Romans is evident from the occurrence of earthen bottles used for this
purpose. The Museum of the Yorkshire Philosophical Society contains
several specimens of them. See also the Abbe Cochet's Normandie
Souterraine, p. 130.
[105] Orelli, 4604.
[106] Orelli, 2660.
[107] Gruter, p. 607. Meyer, Anthologia, 1274.
[108] Antholog. iv. 402.
[109] Gruter, p. 337. Comp. Gibbon, c. xl. 2.
[110] Gruter, p. 820. The hands uplifted in protest are sculptured on the
monument.
[111] Gruter, p. 908.
[112] Reines, p. 709.
[113] Orelli, 4796.
[114] [Greek: On hoi theoi philousin apothneskei neos.] Menander, [Greek:
Dis Exapatontos]. Gruter, p. 688.
[115] Orelli, 4829.
[116] Ibid., 4852.
[117] Ibid., 5070.
[118] Maitland on the Catacombs. Its date is A.D. 472.
[119] Gruter, p. 677, 12. Orelli, 4845.
[120] Gruter, p. 786, 5.