-D. M., for Dis Manibus—is obliterated, and the sacred monogram gives the slab a Christian character. Оссаsionally, however, these letters appear in manifestly Christian inscriptions, in which case Fabretti and others have maintained that they were capable of the interpretation Deo Magno or Deo Maximo-"To the Supreme God." With still less probability M. Rochette renders them Divis Martyribus-" To the divine martyrs," for which expression no countenance is to be found in the entire range of the Catacombs. Both interpretations are enentirely gratuitous suppositions, for which Christian epigraphy furnishes absolutely no warrant. It is more probable that they were careless or conventional imitations of a common heathen formula, which was occasionally adopted by the Christians without thought, or perhaps in ignorance of its meaning, just as they also imitated the winged genii and other classic accessories of pagan art in the ornamentation of the Catacombs. Dr. McCaul has suggested that the Roman mortuary sculptors probably kept sepulchral slabs on sale, as is often done now, with the common formulæ already engraved, which were purchased without regard to their appropriateness, and that in filling up the inscription the Christians sometimes neglected to obliterate the letters of pagan significance. Possibly, also, some lingering remnants of heathen superstition may sometimes be indicated by their use.

The letters BM., which frequently occur in these inscriptions, have been erroneously interpreted as standing for Beatus or Beata Martyr, for which there is no authority whatever. They unquestionably indicate the ever-recurring phrase, both in pagan and Christian epigraphy, Bene Merenti-" To the well-deserving," or Bona Memoria-" Of happy memory."

CHAPTER II.

THE DOCTRINAL TEACHINGS OF THE CATACOMBS.

'WHAT insight into the familiar feelings and thoughts of the primitive ages of the church," remarks the learned and eloquent Dean Stanley,* "can be compared with that afforded by the Roman Catacombs! Hardly noticed by Gibbon or Mosheim, they yet give us a likeness of those early times beyond that derived from any of the written authorities on which Gibbon and Mosheim repose. . . . The subjects of the painting and sculpture place before us the exact ideas with which the first Christians were familiar; they remind us, by what they do not contain, of the ideas with which the first Christians were not familiar. . . . He who is thoroughly steeped in the imagery of the Catacombs will be nearer to the thought of the early church than he who has learned by heart the most elaborate treatise even of Tertullian or of Origen."

By the study of the inscriptions, paintings, and sculpture of this subterranean city of the dead, we may follow the development of Christian thought from century to century; we may trace the successive changes of doctrine and discipline; we may read the irrefragable testimony, written with a pen of iron in the rock forever, of the purity of the primitive faith, and of the gradual corruption which it has undergone.

In this era of critical investigation of the very foundations of the faith it will be well to examine this vast body

*Eastern Churches.

of Christian evidences as to the doctrinal teachings of the primitive times, which has been handed down from the believers living in or near the apostolic age, and thus providentially preserved in these subterranean excavations, as a perpetual memorial of the faith and practice of the golden prime of Christianity.

While we should not expect to find in these inscriptions a complete system of theology, we would certainly look for some definite expression regarding the religious belief of those who wrote these memorials of the dead. We would expect some reference to the lives of the departed, to the virtues of their character, and to the hopes of the survivors as to their future condition in the spirit-world. In this expectation we are not disappointed. We find in these epitaphs a body of evidence on the doctrines and discipline of the primitive church, whose value it is scarcely possible to overestimate. We are struck with the infinite contrast of their sentiment to that of the pagan sepulchral monuments, and also by the conspicuous absence, in those of the early centuries and purer period of Christianity, of the doctrines by which the church of Rome is characterized. We shall also find references to some of the heresies, which, like plague spots, alas! so soon began to infect the church,* and some of which even found distinguished ecclesiastical patronage.†

The Church of Rome lays especial claim to the traditions of the early ages and the antiquities of the Catacombs as proofs of the apostolic character of her

* Tertullian says they destroy the soul as fevers do the body.—De Præscrip. Hæreticorum, c. 2.

The Gnostic Marcion sought admission to the Roman presbytery, and Valentine even aspired to the episcopal chair. "Speraverat episcopatum Valentinus."-Tertull., Adv. Valent., c. iv.

peculiar dogmas and usages. But these ancient records. are a palimpsest which she has written all over with her own glosses and interpretations; and when the ord: al of modern criticism revives the real documents and removes the accumulation of error, the testimony of the past is strikingly opposed to the pretensions of the Roman See and the teachings of Romish doctrine. The distinguished scholarship, laborious research, and archæological skill of such eminent authorities as De Rossi, Pitra, Garrucci, and other Roman savants, only furnish the weapons for the refutation of many of Rome's most cherished beliefs. There are those, indeed, who carry to these investigations the faculty of seeing what they wish to see, and what no others can perceive. It not unfrequently happens, also, that extreme credulity and superstition are found united with great learning and high scientific attainments. The effect, however, of the honest examination of this testimony by a candid mind is seen in the case of Mr. Hemans, the learned author of "Ancient Christianity and Sacred Art in Italy." This gentleman, although a pervert from the Anglican communion to that of Rome, and in strong sympathy with many of its institutions, as is apparent from his interesting volume, felt compelled by the historical and monumental testimony of the Catacombs, and of early Christian art and literature, to retrace his steps, and, however reluctantly to condemn and abandon the faith he had espoused.

Protestantism, therefore, has nothing to fear from the closest investigation of these evidences of primitive Christianity. They offer no warrant whatever for the characteristic doctrines and practice of the modern Church of Rome. There is not a single inscription, nor painting, nor sculpture, before the middle of the fourth century, that lends the least countenance to her arrogant

assumptions and erroneous dogmas. All previous to this date are remarkable for their evangelical character; and it is only after that period that the distinctive peculiarities of Romanism begin to appear. The wholesome breath of persecution and the "sweet uses of adversity" in the early ages tended to preserve the moral purity of the church; but the enervating influence of imperial favour and the influx of wealth and luxury, led to corruptions of practice and errors of doctrine. Her trappings of worldly pomp and power were a Nessus garment which empoisoned her spiritual life. Hence the Catacombs, the rude cradle of the early faith, became also the grave of much of its simplicity and purity.

In the investigation of early Christian epigraphy, therefore, the determination of dates is of the utmost importance, as it is only inscriptions of the earlier and acknowledged purer period of the church which can bear authoritative testimony as to primitive doctrine. We shall, therefore, first examine in chronological order all those bearing dates earlier than the fourth century which have any doctrinal significance, and then glean the evidence of later examples as to the antiquity of Romanist teachings. We will take the inscriptions as given in his great work,* by De Rossi, the most eminent authority on this subject; but while accepting his facts, and acknowledging his candour and honesty of rescarch, which qualities we will seek to imitate, we cannot in all cases accept his conclusions.

The first dated inscription possessing any doctrinal character occurs in the year 217. It is taken from a large sarcophagus found in the Via Labicana, and is of

*Inscriptiones Christianæ Urbis Roma Septimo Sæculo Antiquiores. + The earlier inscriptions express merely the consular dates, and in one instance only, the name and age of the deceased.