Inscriptions in the Catacombs. Rome, Catacomb Epitaphs

A commentary on the ideas of those who constructed and decorated the catacombs is provided by the frequent inscriptions found within them. These inscriptions are carved or painted on tiles, stone slabs or walls, and range from a few simple, illiterate words to elaborate versifying in the later period. The language used may be Latin, Greek—which was current as a common tongue all round the Mediterranean—or a combination of both.

More than twenty thousand of these inscriptions are known, and many of the early ones may be distinguished from contemporary pagan epitaphs only by some reference to 'peace'. By contrast with the wistful farewells of third-century paganism, Christian burial-places displayed mottoes indicating the hope of happiness in a sphere where the painful irregularities of earthly life might be exchanged for peace and justice. Typical inscriptions therefore run: 'Zosimus, peace be with you',' 'Dear Faustina, mayest thou live in God', 'Mayest thou sleep in the peace of the Lord.' The dove, the palm and the anchor are emblems traditionally linked with inscriptions of this nature.

Thus, in the Catacomb of Priscilla, two anchors and a palm emphasize the message 'Peace be with thee, Filumena', while the tomb of Felicissima in the Praetextatus Catacomb bears the name alone, written in bold Greek characters and surmounted by an Orans Figure, two doves and two palm trees (fig. 21a, b). The same kind of hopeful prayer is sometimes put rather differently: 'Mayest thou live in the Holy Spirit' or 'Live to eternity'. A memorial in the Domitilla Catacomb to the ‘dear and well-loved Siricia' concludes with the entreaty 'Lord Jesus, remember our daughter'. This epitaph, too, receives the addition of anchor and dove together with the monogram for Christ.

21. Rome, catacomb epitaphs: a. Filumena, b. Felicissima

The chi-rho monogram, along with the letters alpha and omega, served to suggest, or perhaps to ensure, that the departed was living, as other inscriptions declare, 'In Christ' or 'Among the Saints'. But the close connection between living and dead was not thought of as a purely one-sided matter. The living might indeed be required to pray for the dead, as in a verse inscription from the Priscilla Catacomb which commemorates a certain Agape: 'I beg you to pray when you come here and to entreat Father and Son in all your prayers. Do not fail to remember dear Agape so that God Almighty may keep Agape safe forever.'

But the dead were also asked to pray for the living: 'Atticus, sleep in peace, carefree in your security, and pray earnestly for our sinful selves.' Moreover the intercession of the saints is valued. Peter and Paul are frequently asked to concern themselves with particular individuals. 'Paul and Peter, pray for Victor' is one of a number of such inscriptions found in the 'Memoria Apostolorum' of the Sebastian Catacomb, just as, at a point near the Crypt of the Popes in the Callistus Catacomb, the plea was inscribed: 'Holy Xystus, have Aurelius Repentinus in mind during your prayers.’ By the fourth century, the inscriptions were tending to become longer, and compact symbols, such as the fish, gave place to statements of belief in Christ, in the Holy Spirit and even in so fully developed a doctrine as the Trinity. Other inscriptions were concerned with the tomb itself, as a valued possession purchased and prepared during the owner's lifetime. A stone now in the Vatican Museum records: 'Fortunatus made this (tomb) for himself while he was still alive so that he might have a place in Christ all ready for the time when he should rest in peace.'

Those who had no claim to a suitable property might, through legal process, acquire a tomb in a public burial-ground, and this led to homely declarations concerning the vendor and even the purchase price handed over in the presence of witnesses: 'This double tomb was bought by Artemisius, at the price of 1500 folks paid to the grave-digger Hilarus in the presence of the grave-diggers Severus and Laurentius.'