155:
28:
498:
424:
1364:
53:
947:
1256:
are devoid of monumental character, writings scratched or scrawled on walls or other surfaces can be of great historical importance. Many are preserved in the catacombs and on various early
Christian monuments. Especially notable are the ruins of the fine edifices of the town of Menas in the Egyptian
967:
epoch, and adorned these burial places with metrical epitaphs in a peculiarly beautiful lettering. Nearly all the larger cemeteries of Rome owe to this pope large stone tablets of this character, several of which have been preserved in their original form or in fragments. Besides verses on his mother
898:
speaks of the fish (Christ) caught by a holy virgin, which serves as food under the species of bread and wine; it speaks, further, of Rome, where
Abercius visited the chosen people, the Church par excellence. This important inscription was at first controversial among scholars, and some non-Catholic
477:, "to the protecting Deities of the Lower World." The phrase presumably lost its original religious meaning and became a conventional formula as used by the early Christians. Most of the time, dates of Christian inscriptions must be judged from context, but when dates are given, they appear in
656:
The epitaph repeats the doxology at the close, and adds the petition of the scribe: "O Savior, give peace also to the scribe." When the secure position of the Church assured greater freedom of expression, the non-religious part of the sepulchral inscriptions was also enlarged. In
1181:; such inscriptions were also frequent in Rome, where, it is well known, the art of mosaic reached very high perfection in Christian edifices. An excellent and well-known example is the still extant original inscription of the 5th century on the wall of the interior of the Roman
1095:. These inscriptions as a rule are public and official in character. Other inscriptions served as official records of the erection of Christian edifices such as churches and baptisteries. Ancient Roman examples of this kind include the inscribed tablet dedicated by
1083:, some of them originals and others written copies. More than one half are probably correctly ascribed to him, even though after his death Damasine inscriptions continued to be set up in the beautiful lettering invented by Damasus or rather by his calligrapher
963:, are occasionally found. The most famous composer of poetical epitaphs in Christian antiquity was Pope Damasus I (366–384), mentioned above. He repaired the neglected tombs of the martyrs and the graves of distinguished persons who had lived before the
954:
The purely literary side of these monuments is not insignificant. Many inscriptions have the character of public documents; others are in verse, either taken from well-known poets, or at times the work of the person erecting the memorial. Fragments of
520:
are characterized by their brevity, only the name of the dead being given. Later a short acclamation was added, such as "in God" or "in Peace." From the end of the 2nd century, the formulae were enlarged by the addition of family names and the date of
525:. In the third and fourth centuries, the text of the epitaphs was expanded with the age of the deceased, the year (reckoned according to the consuls in office), and laudatory epithets. For these particulars each of the regions comprising the
259:. For sepulchral inscriptions and epigraphic records, the substance commonly employed was stone of different kinds, native or imported. The use of metal was less common. When the inscription is properly cut into the stone, it is called a
903:, that is, an accommodation of Christianity with earlier and other religions practiced within the Roman Empire. Now, however, its purely Christian character is almost universally acknowledged. The original was presented by Sultan
644:, in the place of light and of refreshment, where affliction, pain, and grief are no more. O gracious God, the lover of men, forgive him all the errors which he has committed by word, act, or thought. There is indeed no earthly
1243:
Many dedicatory inscriptions belong to the eighth and ninth centuries, especially in Rome, where in the eighth century numerous bodies of saints were transferred from the catacombs to the churches of the city.
462:
inscriptions. The text is very often shortened by means of signs and abbreviations. At any early date, Christian abbreviations were found side by side with those traditionally used in connection with the
306:
The form of the
Christian inscriptions does not differ from that of the non-Christian inscriptions that were contemporary with them, except when sepulchral in character, and then only in the case of the
934:
in Rome. It would be difficult to overestimate the importance of these evidences, for they are always entirely incidental elements of the sepulchral inscriptions, all of which were pre-eminently
1220:
Other parts of the early
Christian churches such as roofs and walls were also occasionally decorated with inscriptions. It was also customary to decorate with inscriptions the lengthy cycles of
1087:. Some of the inscriptions, which imitate the lettering of Filocalus, make special and laudatory mention of the pope who had done so much for the catacombs. Among these are the inscriptions of
1408:
1115:
there were found fragments of a metrical inscription once set up over a door, and in almost exact verbal agreement with the text of an inscription in a Roman church. Both the
299:
to make use of slabs already inscribed, that is, to take the reverse of a slab already used for an inscription for the inscribing of a
Christian one; such a slab is called an
1374:
661:
and in the East it was not unusual to note, both in the catacombs and in the cemeteries above ground, the purchase or gift of the grave and its dimensions. Traditional
184:
70:
785:. The Greek inscriptions of Western Europe and the East yield especially interesting material; in them is found, in addition to other information, mention of
567:
over the Empire, the language of the epitaphs became more frank and open. Emphasis was laid upon a life according to the dictates of
Christian faith, and
42:
was consul (June 23, 525). She lived with her husband (for) seven years and six months. (She was) most friendly, loyal in everything, good and prudent.
1412:
544:
in its various forms appears as a regular part of the epitaphs. The cryptic emblems of primitive
Christianity are also used in the epitaphs: the
383:
of the catacombs, which are, as a rule, less finely executed than the non-Christian work of the same time. A striking exception is formed by the
1467:
1049:
829:
mentioning the martyrs are not found as frequently as one would expect, especially in the Roman catacombs. It may be that during periods of
117:
89:
1206:
206:
136:
96:
1358:
Aste
Antonio, Gli epigrammi di papa Damaso I. Traduzione e commento, Libellula edizioni, collana Università (Tricase, Lecce 2014).
976:
from the dead and give back the brother on the third day to the sister Martha; Thou wilt, so I believe, awake
Damasus from death."
1477:
1432:
Although the period of Early
Christianity is most often dated up to the early 4th century — that is, before the era of Christian
862:
are well expressed even in the early inscriptions. Very ancient inscriptions emphasize the most profound of Catholic dogmas, the
571:
were added to the inscription. The prayers inscribed thus early on the sepulchral slabs reproduce in large measure the primitive
337:
or a projecting curved moulding; in the West a slab for the closing of the grave was often used. Thus the majority of the graves
103:
1472:
439:
74:
1294:
980:
Eulogies in honor of the Roman martyrs form the most important division of the Damasine inscriptions. They are written in
1075:, and set up others in connexion with various restorations, for instance an inscription on a stairway of the cemetery of
85:
972:"Thou Who stillest the waves of the deep, Whose power giveth life to the seed slumbering in the earth, who didst awaken
665:
formulae against desecration of the grave or its illegal use as a place of further burial also came into Christian use.
628:
under foot, and has graciously bestowed life on the world, permit this soul of Father Schenute to attain to rest in the
255:
The materials on which early Christian inscriptions were written were the same as those used for other inscriptions in
167:
399:. The other forms of letters did not vary essentially from those employed by the ancients. The most important was the
177:
171:
163:
34:
Here rests in peace, Maxima a servant of Christ who lived about 25 years and (was) laid (to rest) 9 days before the
1282:
1084:
825:, one of the last-named being the mother of Pope Damasus I, the restorer of the catacombs. Epitaphs of martyrs and
734:
673:
Many of the early Christian sepulchral inscriptions provide information concerning the original development of the
556:(victory), and the representation of the soul in the other world as a female figure with arms extended in prayer (
388:
1169:("of the Lord") was found in the basilica of the Holy Baths, one of the basilicas of the ancient Egyptian town of
63:
830:
726:
318:
1099:
at the beginning of the 5th century to St. Felicitas, to whom the pope ascribed the settlement of the schism of
188:
844:
inscriptions in which all important dogmas of the Church meet (incidentally) with monumental confirmation. The
540:
is found in the epitaphs of the catacombs as early as the 2nd century, and from the 3rd to the 6th century the
464:
883:
485:
who held office that year. The method of chronological computation varied in different countries. The present
1325:
1112:
1045:
895:
871:
447:
340:
334:
268:
110:
27:
1329:
1001:
1379:
1177:
frequently occur in Christian inscriptions. The preference in the East was for inscriptions executed in
1033:
674:
594:
443:
427:
This funerary stele from the 3rd century is among the earliest Christian inscriptions; the abbreviation
400:
260:
1261:. The graffiti, in turn, help to illustrate the literary sources of the life of the early Christians.
1091:(537-55), a restorer animated by the spirit of Damasus. Some of his inscriptions are preserved in the
1009:
989:
1053:
849:
568:
384:
1436:
in the Roman Empire — the term "early Christian" can also be applied through the 6th or 7th century.
854:
1387:
1339:
997:
927:
613:
541:
533:
497:
423:
256:
39:
1148:("Peace be to thee whoever enterest with pure and gentle heart into the sanctuary of Christ God.")
300:
292:
238:
thought and life in the first six centuries of the religion's existence. The three main types are
1124:
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227:
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272:
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629:
576:
264:
17:
1224:
depicted on the walls of churches. Fine examples of such inscriptions are preserved in the
1107:
in the Lateran baptistery. The Roman custom was soon copied in all parts of the empire. At
1104:
1029:
912:
459:
1092:
1064:
968:
Laurentia and his sister Irene, he wrote an autobiographical poem addressed to Christ:
904:
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326:
231:
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993:
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863:
458:
that were deciphered in the 19th century. Special mention should also be made of the
455:
392:
1079:. Altogether there have been preserved as the work of Damasus more than one hundred
918:
Early Christian inscriptions also provide evidence for the Catholic doctrine of the
1182:
1076:
919:
774:
698:
526:
482:
280:
235:
988:. The best known celebrate the temporary burial of the two chief Apostles in the
870:. Two early inscriptions are particularly notable in this regard, the epitaph of
1315:
1210:
1013:
935:
678:
580:
486:
376:
356:
52:
624:
May the God of the spirit and of all flesh, Who has overcome death and trodden
230:. They are a valuable source of information in addition to the writings of the
1229:
1096:
1068:
985:
900:
875:
845:
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722:
375:
The majority of the early Christian inscriptions, viewed from a technical and
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346:
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1041:
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923:
867:
806:
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standpoint, give evidence of artistic decay: this applies especially to the
242:
inscriptions, epigraphic records, and inscriptions concerning private life.
239:
223:
946:
858:, as the early Christians liked to style themselves — and their belief in
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1270:
1258:
1253:
1170:
1116:
1072:
1037:
908:
782:
762:
706:
609:
608:; it is taken verbally from an ancient Greek liturgy. It begins with the
605:
590:
564:
404:
314:
833:, Christians had to give secret burial to the remains of their martyrs.
1345:
Handbuch der christlichen Archäologie, pt. III, Epigraphische Denkmäler
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A perfect example of this kind of epitaph is that of the Egyptian monk
545:
517:
506:
412:
35:
579:. They implore for the dead eternal peace and a place of refreshment (
1221:
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1174:
1152:
In such inscriptions the church building is generally referred to as
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1367: This article incorporates text from a publication now in the
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had its own distinct expressions, contractions, and acclamations.
496:
473:
451:
432:
322:
284:
1288:
Inscriptiones Christianae urbis Romae septimo saeculo antiquiores
1197:. On each side of the inscription is a mosaic figure: one is the
415:
characters being more or less confined to graffito inscriptions.
1190:
1120:
891:
798:
694:
617:
450:
being occasionally found, as in the Christian inscriptions from
288:
648:
who has not sinned, for Thou alone, O God, art free from every
814:
649:
614:
In the name of the Father and of the Son and of the Holy Ghost
589:), and wish the departed the speedy enjoyment of the light of
367:
was frequently reserved on the front wall for an inscription.
148:
46:
345:
in the catacombs were closed with thin, rectangular slabs of
1353:
Notiones archæologiæ Christian, vol. III, pt. I, Epigraphia
1193:. This monumental record in mosaic contains seven lines in
407:; from the 4th century on it was gradually replaced by the
317:. The forms of stone sepulchral inscriptions differ in the
333:, a block or slab of stone), frequently ornamented with a
31:
Sepulchral inscription of a Christian woman (6th century):
753:
are frequently mentioned, and reference is often made to
563:
Beginning with the 4th century, after the Church gained
489:
does not appear in the early Christian inscriptions.
1309:
De compositione titulorum christianorum sepulcralium
1173:. In Northern Africa, especially, passages from the
321:. The most common form in the East was the upright "
725:) were found in the so-called "Papal Crypt" in the
77:. Unsourced material may be challenged and removed.
1446:Proceedings of the Society for Biblical Archæology
1163:("the house of prayer"). The customary Greek term
355:were covered with heavy, flat slabs, while on the
899:archeologists sought to find in it a tendency to
263:or marble; if merely scratched on the stone, the
176:but its sources remain unclear because it lacks
1136:Pax tibi sit quicunque Dei penetralia Christi,
1320:Christian Epitaphs of the First Six Centuries
677:. Starting quite early, all the hierarchical
8:
1343:
1298:
1307:
1286:
697:. A number of epitaphs of the early popes (
279:inscription—such as those found largely in
1209:"). The text refers to the pontificate of
1201:("Church of the Nations"), the other the
1103:, and the inscription (still visible) of
271:is used; a painted inscription is called
207:Learn how and when to remove this message
137:Learn how and when to remove this message
422:
26:
1400:
1217:priest named Peter founded the church.
669:Historical and theological inscriptions
882:(2nd century), and the somewhat later
583:), invite to the heavenly love-feast (
509:, dated to the year 533 by the use of
1143:pectore pacifico candidus ingrederis.
681:appear in them, from the door-keeper
435:, the traditional spirits of the dead
38:of July of the year when the senator
7:
1386:The original article was written by
1383:. New York: Robert Appleton Company.
442:are the most numerous. In the East,
403:writing, customary from the time of
75:adding citations to reliable sources
1373:Herbermann, Charles, ed. (1913). "
942:Poetical and official inscriptions
295:. It was a common practice in the
25:
387:introduced in the 4th century by
1362:
153:
51:
1236:tituli, and in the writings of
737:. Numbers of early epitaphs of
62:needs additional citations for
1300:Manuel d'épigraphie chrétienne
996:on the Via Appia, the martyrs
836:Another valuable repertory of
505:'s tombstone from present-day
86:"Early Christian inscriptions"
1:
959:, especially quotations from
915:(ex Lateranense collection).
481:, that is, by naming the two
467:. One of the most common was
465:religions of the Roman Empire
349:or marble; the graves called
234:regarding the development of
1468:Early Christian inscriptions
1375:Early Christian Inscriptions
809:, reference is also made to
220:Early Christian inscriptions
18:Early Christian Inscriptions
501:Christian inscription on a
1494:
1283:Giovanni Battista de Rossi
1085:Furius Dionysius Filocalus
911:, and is preserved in the
389:Furius Dionysius Filocalus
40:Flavius Probus the younger
1334:Epitaphs of the Catacombs
1213:, during which period an
1203:Ecclesia ex circumcisione
1189:over the entrance to the
930:, and the primacy of the
727:Catacomb of St. Callistus
431:at the top refers to the
330:
319:Greek East and Latin West
1448:(1907), pp. 25, 51, 112.
1295:Edmond-Frédéric Le Blant
1183:basilica of Santa Sabina
1159:("the house of God") or
926:, the veneration of the
675:ecclesiastical hierarchy
162:This article includes a
1478:Ancient Christian texts
1326:James Spencer Northcote
896:inscription of Abercius
493:Sepulchral inscriptions
479:Roman consular notation
446:was commonly employed,
246:General characteristics
191:more precise citations.
1344:
1308:
1299:
1287:
1150:
1127:in Gaul bore the same
1063:Damasus also placed a
992:under the basilica of
978:
951:
848:of the worshippers of
654:
532:Large use was made of
516:The earliest of these
513:
436:
44:
1473:Archaeology in Europe
1380:Catholic Encyclopedia
1133:
1034:Marcellinus and Peter
970:
949:
741:have been found from
622:
500:
426:
30:
1199:Ecclesia ex gentibus
1054:Nereus and Achilleus
884:epitaph of Pectorius
813:consecrated to God,
569:prayers for the dead
487:Dionysian chronology
448:interesting dialects
71:improve this article
1388:Carl Maria Kaufmann
1340:Karl Maria Kaufmann
1330:William R. Brownlow
1067:inscription in the
1002:Via Salaria Antiqua
998:Hyacinth and Protus
938:in their purpose .
928:Blessed Virgin Mary
542:monogrammatic cross
1123:and the church at
1058:Felix and Adauctus
952:
733:, rediscovered by
620:", and continues:
514:
440:Latin inscriptions
437:
228:early Christianity
164:list of references
45:
1348:(Paderborn, 1905)
1271:Christian ostraca
866:of Christ in the
838:Catholic theology
595:fellowship of God
511:consular notation
401:classical capital
297:Greco-Roman world
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1238:Paulinus of Nola
1207:the Circumcision
1010:Via Salaria Nova
957:classical poetry
840:is found in the
783:adopted children
385:Damasine letters
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187:this article by
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1105:Pope Sixtus III
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1093:Lateran Museum
1020:, also Saints
1006:Pope Marcellus
950:Pope Damasus I
943:
940:
936:eschatological
855:Cultores Verbi
773:, fossores or
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548:(Christ), the
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397:Pope Damasus I
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372:
371:Artistic value
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1230:Prudentius
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315:catacombs
257:antiquity
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1434:hegemony
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1265:See also
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1248:Graffiti
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