THE GREAT NUMBER OF MARTYRS IN THE FIRST TWO HUNDRED AND FIFTY YEARS
Considerable stress has been laid in the preceding pages on the question of the duration of the periods of persecution and the consequent number of martyrs who suffered in these periods. It has commonly been assumed that after the death of Nero a lengthened period of quiet was enjoyed by the Church of Rome as in the provinces, and that the sect of Christians was generally left unmolested during the reigns of Vespasian and Titus, and indeed of Domitian, until quite the last years of his life.
It has been shown that this was by no means the case, and that the Christians were harassed more or less all through this period of supposed quiet.
And after, through the reigns of Trajan and Hadrian, the rapidly growing Christian community was perpetually persecuted by an unfriendly and suspicious government, often at the instigation of a jealous and hostile populace. Again and again these attacks, probably at first mostly local and partial, flamed out into a general and bitter persecution.
In the days of Antoninus Pius the harrying of Christians even grew more and more general and cruel, and when Marcus Antoninus became Emperor, the sufferings of the disciples of Jesus of Nazareth became decidedly more acute and pronounced, and a terrible period of persecution set in and became the lot of the Christian subjects of Rome.
We have awful examples of this bitter “Antonine” persecution in the sad records, undoubtedly genuine, of the martyrs of Vienne and Lyons, of the Scillitan martyrs in North Africa, of the heroic Mauritanian victims, in the striking and pathetic acts of Perpetua and her companions.[114]
Again it has been not unfrequently urged, and very largely believed, that the Christian traditions exaggerated the number of martyrs who suffered during the long though occasionally interrupted periods of persecution. As regards this early period, the first two centuries, the age we are now especially dwelling on, this supposition, very generally more or less accepted, is absolutely baseless. Indeed, the exact contrary is the case.
So far from exaggerating the numbers of confessors of “the Name,” or painting in too vivid colours the story of their martyrdom, the earlier Christian writers dwell very little either on the number of the confessors or on their sufferings. It does not appear that any mention of martyrs or confessors of the second century appears in the oldest extant Church calendars; no allusion in these lists is recorded of martyrs until after the middle of the third century. Only in the case of some celebrated martyrs and confessors is an exception made. As a rule, save in very special cases, no anniversary of second-century martyrs appears to have been kept. It is only from the general tone of the earliest Christian writings[115] that we gather that the community was exposed to an ever-present danger, and that the shadow of persecution was ever brooding over the heads of the followers of “the Name.”
By far the most definite account of the great numbers of Christians, the way in which they were looked upon by the imperial government, and the severe measures taken against them, are to be found in the notices of great pagan historians such as Tacitus and Suetonius, and more accurately and precisely in the Letter of Pliny to Trajan and in the Emperor’s reply, on which we have already dwelt with some detail.
On the important and interesting question respecting the “number” of martyrs generally, one very weighty piece of evidence has been curiously neglected and ignored.
This evidence comes from the Catacombs, which have been in later years the subject of so much careful and painstaking research, a research that is still proceeding. In these investigations perhaps nothing has assisted the great scholars who have devoted themselves to the work, so much as the so-called “Itineraries” or “Pilgrim Guides” to this great network of subterranean cemeteries beneath the suburbs of Rome. In the fifth, sixth, and two following centuries we know that vast numbers of Pilgrims, not only from Italy but from distant countries, visited Rome, especially with the view of reverently visiting and praying at the shrines of the brave confessors of the Faith who suffered in the days of persecution, from the time of Nero to the accession of Constantine the Great to power.
To assist these pilgrim crowds, a certain number of “Itineraries” were composed. Some few of them have come down to us; these curious and interesting Pilgrim “Hand-Books” have been usually unearthed (in comparatively speaking modern times) in certain of the greater monastic libraries.[116]
They date from the last years of the fifth century onwards, and were written—the copies we possess—mostly in the sixth, seventh, and eighth centuries. No doubt these “Itineraries” were copied from still older documents, and it is likely that more will be discovered. But these that we possess have been of incalculable service to the researches of men like Marchi, De Rossi, Marucchi, and their companions.
The information contained in these Pilgrim Guide-Books has been found to be in most cases singularly accurate, and the details set forth have been found most strikingly to correspond with what has been discovered. Not only have the more famous shrines alluded to been identified, but even the general details have been proved to have been largely correct. One detail, however, in these ancient “Pilgrim Itineraries” has not received the attention it deserved, and which in a most striking way confirms the point urged above, that the numbers of martyrs in Rome (for we are dwelling here especially on Rome) has been greatly underrated by most historians.
We will briefly glance through the testimony of the “Itineraries” on this point, touching upon each of the principal Catacombs in order. As a rule the “Pilgrim Itineraries” class the different groups of cemeteries (Catacombs) under the different heading of the Roman road in the immediate vicinity of which they were excavated. Thus cemeteries are classed together which are situated on the “Via Aurelia,” the “Via Portuensis,” the “Via Appia,” the “Via Salaria Nova,” etc. This topographical arrangement was drawn up evidently for the convenience of these pilgrim travellers, who were thus guided in turn round the principal shrines.
ON THE RIGHT BANK OF THE TIBER IN THE TRASTEVERE QUARTER
THE VIA VATICANA. (The Vatican Cemetery.)
The allusion referred to here is to the crypts existing beneath the great basilica of S. Peter.—“No man knows what the number is of the holy martyrs who rest in this Church” (Etenim nullus hominum scit numerum sanctorum Martyrum qui in eadem ecclesia pausant).—Itinerary of William of Malmesbury.
This “Guide” was probably published for the use of the Crusaders. It was evidently made from a much older document, for many of the shrines alluded to in it belonged to Catacombs which in William of Malmesbury’s time had been long forgotten.
THE VIA AURELIA. (The road leading to Civita Vecchia.)
After speaking of the shrines of certain celebrated confessors buried in a cemetery hard by this road, we read how “these lie buried with many (other martyrs)” (cum multis sepulti jacent).—De Locis SS. Martyrum.
Of this “Itinerary,” the full title of which is “De Locis SS. Martyrum quæ sunt foris civitatem Romæ,”—the MS. was found in the Salzburg Library.
THE VIA PORTUENSIS. (The road leading to Portus, the ancient port of Rome, constructed by Claudius.)
Certain famous shrines are particularised, after which follow the words: “Then you go down into a cave (or crypt), and you will find there an innumerable multitude of martyrs” (invenies ibi innumerabilem multitudinem martyrum); and again, alluding to another spot, “that cave (or crypt) is filled with the bones of martyrs.”
The cemeteries on the Via Portuensis include the cemeteries of Pontianus and S. Felix.—Salzburg Itinerary.
CEMETERIES (CATACOMBS) ON LEFT BANK OF THE TIBER (ROME PROPER)
THE VIA OSTIENSIS. (The road leading to Ostia.)
After alluding to the sepulchre of S. Paul and other shrines, such as S. Adauctus, mention is made of a martyr Nomeseus, with many others (cum plurimis aliis).
THE VIA ARDEATINA. (A road on the right or west of the Via Appia.)
The “Guide” speaks of various shrines and proceeds to say: “Not far off lie S. Petronilla and Nereus and Achilles and many other martyrs.”—Itinerary of William of Malmesbury.
THE VIA APPIA. (The “Queen of Roads” leads through Albano on to Capua.)
(1) After enumerating various notable shrines, such as that of S. Cecilia, we read: “There we come upon a countless multitude of martyrs” (Ibi innumerabilis multitudo martyrum).
(2) Further on, mention is made of “80 nameless martyrs who rest here.”—Salzburg Itinerary.
(1) In another “Itinerary” describing the cemeteries of the Appian Way we read of “800 martyrs who are stated to rest in the great Callistus group of Catacombs.”
(2) And here again the expression is used, “with many martyrs.”—De Locis SS. Martyrum.
THE VIA LATINA (leads out of the ancient Porta Capena to the left of the Appian Way).
The “Itinerary” here referred to speaks of some three groups of cemeteries, in two of which, it states, after particularising some famous shrines, that “many martyrs rest there.”—De Locis SS. Martyrum.
THE VIA LABICANA (leads out of the ancient Esquiline Gate).
The “Pilgrim Guide” here referred to mentions that, in the group of cemeteries situate on this road, “many martyrs rest.” In another place it alludes to “many other martyrs”; in another, “30 martyrs.”—Itinerary of Salzburg.
Another “Pilgrim Guide” tells us of “a countless multitude of martyrs” buried in this group of Catacombs.—De Locis SS. Martyrum.
Another “Itinerary,” after specifying some famous names, mentions that here were “other martyrs unnumbered.”—Itinerary of Einsiedeln.
THE VIA TIBURTINA. (The road which through the Tiburtina Gate, now the Porta S. Lorenzo, leads to Tivoli.)
The “Guide” speaks of the Church of S. Laurence and the two basilicas in the cemetery adjacent. It says: “Many martyrs rest there”; and again, in the cemetery hard by, mentions “a multitude of saints” buried there.—Itinerary of Salzburg.
Another “Itinerary,” describing these cemeteries, records that “with S. Cyriaca and S. Symphorosa are buried many martyrs.”—De Locis SS. Martyrum.
THE VIA NOMENTANA (leads out of the old Porta Collina to the town of Nomentum (Mentana). The modern Porta Pia is close to the old gate).
After describing the group of cemeteries lying round the Basilica of S. Agnes, and mentioning some of the better-known saints, the “Itinerary” says: “Many others sleep there.”—De Locis SS. Martyrum.
THE VIA SALARIA NOVA (leads in a northerly direction out of the old Porta Collina (Porta Pia now). The great Cemetery (Catacomb) of Priscilla is a little way out of the city on this road).
The “Itinerary” is speaking of the old Basilica of S. Sylvester; its ruins are in the Priscilla Catacomb. There, it says, “a multitude of saints rest”; and further on, still speaking of the same Basilica of S. Sylvester, says that “under the altar with certain famous confessors there are a multitude of saints.”—Itinerary of Salzburg.
Another “Guide,” writing of the great ones who rest in the “Priscilla” Cemetery, adds how they sleep there “with many saints.” Hard by, the same “Guide” tells us how one of the confessor-sons of S. Felicitas in the same spot rests “with many saints”; and again alludes to “the many martyrs buried there.” And once more, speaking of the shrine of S. Sylvester, relates that “very many more saints and martyrs lie hard by.” In one grave, the “Guide” adds, “373 are buried.”—De Locis SS. Martyrum.
William of Malmesbury, copying—as we said—from a much older “Pilgrim Guide,” after enumerating the names of the more prominent martyrs, adds, “and there are innumerable other saints buried there” (alii innumerabiles).—William of Malmesbury.
THE VIA SALARIA VETUS. (This road was in the immediate neighbourhood of the last mentioned, the “Via Salaria Nova.”)
The “Itinerary,” describing the group of cemeteries on this road, writes, after mentioning the better-known names of saints: “These are buried with many martyrs”; and further on relates how “230 martyrs are interred here.”—De Locis SS. Martyrum.
William of Malmesbury, writing of the same group, relates that “in the one grave 260 martyrs rest,” and “in another 30.”—William of Malmesbury, Itinerary.
THE VIA FLAMINIA. (This ancient road leads out of the modern Porta del Popolo, is a direct continuation of the modern Corso. It is the great road communicating with North Italy.)
There is only one Cemetery or Catacomb on this road, that of S. Valentinus. The “Guide” relates how the martyr S. Valentinus rests there together “with other martyrs unnamed.”—Itinerary of Salzburg.
Another “Guide” says: “Many saints are buried here.”—De Locis SS. Martyrum.
Of somewhat less weight than the testimony of the “Itineraries” or “Pilgrim Guide” books, but still of great importance as throwing a strong sidelight upon the evidence we have massed together on the subject of the large numbers of the martyrs and confessors of Rome interred in the Catacombs, are the Monza “Catalogue” and “Labels” once attached to the little phials of oil brought to Theodelinda from the sacred shrines of Rome.
We have elsewhere briefly described this curious and absolutely authentic relic.[117] Theodelinda asked for relics from the shrines of the Cemeteries (Catacombs) of Rome; Pope Gregory the Great in the last years of the sixth century sent to her a little of the oil from the lamps which in his days were ever kept burning before each of the shrines in question.
The original “Catalogue” (Notitia) of these oils, and the “Labels” (Pittacia) once attached to the phials which held the oils, are preserved in the Cathedral of Monza.
The “Catalogue” (or Notitia) is preceded by the following words:
“Nōt. de olea scōrum (sanctorum) martyrum qui Romæ in corpore requiescunt—id est,” etc. Here follows the List of Martyrs from whose shrines a little of the oil (contained in the lamps always burning before them) was taken.
In several instances, notably after such names as S. Agnes, S. Cecilia, SS. Felix and Philippus and S. Cornelius, occur the following expressions:—
“Et aliaram multarum Martyrum”—“et multa millia scorum”—(sanctorum) “et alii Sci (Sancti), id est CCLXII.” ... “in unum locum et alii CXXII. et alii Sci XLVI.”—“et aliorum multi scor” (sanctorum).
In other words, the “Catalogue” and the “Labels” on the phials relate how the sacred oil was taken from lamps burning before the graves (the shrines) of S. Agnes and of “many other martyrs buried close by”; of S. Cornelius and “of many thousands of saints” resting in the immediate neighbourhood of his tomb; of S. Philippus and of “many other saints sleeping near his shrine,” etc.
In three instances the exact numbers of the nameless martyrs are given, viz.: 262, 122, and 46. The expression “many thousands” which occurs in this venerable memorial of the reverent feeling of Christians of the sixth century towards the noble and devoted confessors of the Faith, is of course an exaggerated one; it may even be termed a rhetorical expression; but it bears its undoubted testimony to the deeply rooted belief of Christians who lived in the centuries which immediately followed the Peace of the Church, that in this sacred City of the Roman dead an enormous number of martyrs was buried, besides those whose names and stories were, as it were, household words in every land where Jesus Christ was adored.
There is a celebrated inscription of Pope Damasus (A.D. 366–84) preserved in one of the collections of the epitaphs he placed in the Catacombs (the Sylloge Palestina), an inscription originally placed in the Papal Crypt of the “Callistus” Cemetery, which speaks especially of “a number of martyrs buried together” near that sacred spot. The epitaph commences as follows:
“Hic congesta jacet quæris si turba piorum
Corpora sanctorum retinent veneranda sepulchra
Sublimes animas rapuit sibi Regia cœli.”[118]
Prudentius (Perist. i. 73) (end of fourth century) beautifully alludes to the veil of oblivion which has fallen over the hidden graves of these numberless nameless martyrs:
“O vetustatis silentis obsoleta oblivio
Invidentur ista nobis, fama et ipsa extinguitur.”
And again (Perist. ii.):
“Vix Fama nota est, abditis
Quam plena sanctis Roma sit,
Quam dives urbanum solum
Sacri sepulchris floreat.”
The martyrs traditionally interred in the various Catacombs of Rome, and whose graves were reverently and persistently visited by crowds of pilgrims to Rome from foreign lands after the Peace of the Church during the fourth, fifth, and following centuries, represent the victims of the various periods of persecution during the first three centuries.
It is by no means intended to press the traditional statements contained in the Pilgrim Itineraries quoted in this chapter respecting the vast number of martyrs interred in the Catacombs of Rome.
These statements are probably somewhat exaggerated, but the undisputed fact remains that a very great number of these victims of the various persecutions were certainly interred in this hallowed city of the dead; and the unvarying tradition of the number of martyrs so interred must be taken into account, and gravely reckoned with, wherever the question of the number of Christian victims is considered.