fore the re-opening of the catacombs. Soon after the revival of learning, arose a school of scientific martyrologists, who, had they confined their researches to authentic records, might have arrived at important and valuable results; but assuming as the groundwork of their speculations the truth of the most extravagant acts, they did but encumber the subject with fresh refinements of horror and cruelty. A fair specimen of this class is Gallonius, author of the work entitled, "De Cruciatibus Martyrum." This writer greatly exaggerates the power of the human frame to support mutilation: he represents one sufferer with a row of large nails driven into his back, another sitting up, alive, with the four limbs amputated and left to bleed. This idea of driving nails into the body, excepting for the purpose of crucifixion, is founded on mistake. Metaphrastes tells us, that a certain virgin martyr was fastened to nails: Ribadeneira, in a new version of the narrative, assures us that the nails were driven into her. The tortures represented by Gallonius are sometimes multiplied: a martyr is painfully suspended by the feet; a slow fire is placed under him, to produce suffocation; and he is, meanwhile, beaten on the head with clubs or mallets. The work would be nothing without the plates; as if to state simply that the martyrs were suspended in various painful attitudes would be insufficient, sixteen varieties of hanging have been specified; and, to the dismay of the reader, the whole sixteen appear in engravings. Lest we should think lightly of the pains of being burned alive, if conveyed by mere verbal description, not less than nineteen modifications of this torture are figured, and explained in the margin. All that lies between a slight historical mention of the details of martyrdom, and the drawings of these martyrologists, is mere invention. We are told by ancient writers, that the plumbata were scourges loaded with lead; beyond that, we know nothing of them: also, that the scorpion was a knotted stick, as opposed to the virga læves. When, therefore, we are shown an engraving, fixing the size and shape of these instruments, we are imposed upon by the invention of the artist. To justify these engravings, there should be in existence authentic relics of the objects, or descriptions by contemporary writers: no such relics or descriptions can be found. The martyr's surrender of his body to the executioner was esteemed an act of faith: the believer entered into a fresh covenant, giving up his life for Christ, and claiming eternal life with Him. "Martyrdom," observes Tertullian, "is a baptism: ‘I have a baptism to be baptised with.'" Thus martyrdom came to be regarded as a sacrament, and one of certain efficacy, seeing that no subsequent fall could annul its power. "Be thou faithful unto death," was evermore whispered in the ear of the confessor," and I will give thee a crown of life." Was the promise claimed too absolutely, and without sufficient regard to the motives which led to martyrdom? Or was too exclusive importance attached to the declaration, that "with the mouth confession is made unto salvation?" In an age so beset with terrors, was it presumptuous to take as the motto of the confessor, "He that loseth his life for my sake, the same shall find it?" Be this as it may, primitive martyrdom appears to have contributed largely to the conversion of the world; for the rapid extension of Christianity almost ceased within a few years after the last persecution. The history of the ancient bishops of Rome is intimately connected with that of the catacombs, in which not a few were martyred, and all, till the middle of the fifth century, were buried. From the time of Leo I., who in 462 was interred in the vestibule of the sacristy of St Peter's, we may date the decline of the subterranean cemeteries. During the troubles which followed, the knowledge of their entrances was lost, and only a few short passages of easy access remained open, which were still embellished with the ornaments suggested by a debased taste. The earliest accusations brought against the Christians were levelled principally at their obstinate adherence to their religion, and refusal to sacrifice to idols. Pliny described them as meeting together to worship Christ, to sing hymns, and to partake of a social meal: their morals were represented as pure; their opinions as simply opposed to the religion of the state. |