This is one of the earliest of the catacombs; it is mentioned at a very early period as a burying-place, then in use, not as being then just made. Michele de Rossi, in the course of his investigations in this catacomb, found a brick staircase and some brick _loculi_, evidently an alteration of and addition to the original catacombs, and the stamps on these bricks were those of Marcus Aurelius, A.D.

161-180. This staircase is in the lower part of the catacomb, made for the purpose of enlarging it, and seems to show that the ground had been used as a cemetery in the first century. The original part was probably made before there were any Christians to be buried. Although the staircase is later, and the bricks used again, they were probably found on the spot.

Calixtus is said to have been entrusted with the government of the clergy, and set over _the cemetery_ by Zephyrinus his predecessor, before he became bishop or pope. This expression, _over the cemetery_, seems to prove that the whole of the catacombs were considered as one cemetery, and that he had the general superintendence of the burial of the Christians.

This is the catacomb usually exhibited to strangers and now used for pilgrimages; its present state is very uninteresting to the archaeologist. The upper part of it nearest to the entrance has been so much _restored_ that it has lost all archaeological importance. This portion of the catacomb is illuminated on certain occasions, and is employed to excite the devotion of the faithful. A low ma.s.s is said at an altar fitted up in the cemetery chapel of S. Caecilia, on the anniversary of her martyrdom, and this part of the catacomb on that occasion is illuminated with candles.

The other parts are in the usual state, stripped of nearly every inscription, and the graves empty. The earliest inscription from this catacomb, of ascertained date, is of A.D. 268 or 279; it is dated by the names of the consuls, which would apply to either of these two dates. One important inscription of Bishop Damasus is preserved, and is valuable in many ways; it shows that the cemetery chapel, in which it was found, was made in his time, and the slab of marble on which it is engraved has a Pagan inscription on the back of it, evidently proving that it was used merely as a slab of marble, without reference to that inscription. It shows for what purpose _some_ of the Pagan inscriptions found in the catacombs may have been brought there. Two small and very curious tombstones, consisting of mosaic pictures said to have been taken from this catacomb, are now preserved in the sacristy of the church of S. Maria in Trastevere. They were for some centuries in the nave, built into one of the piers; but during the _restorations_ made in 1868-76, they were removed and built into the wall of the sacristy. One represents a landscape, with building in the style of the third century, and a harbor or a lake with a vessel, and fishermen dragging in a great net, evidently intended for the miraculous draught of fishes. This is an extremely curious mosaic picture, the probable date of which is the beginning of the fourth century. The other small mosaic represents birds of various kinds, and is much earlier than the view of the harbor, perhaps as early as the first century. Possibly the birds were intended to be symbolical of the souls of the faithful. These are engraved by Ciampini in his work on Mosaics. Some of the original paintings [Bosio gives, on eight plates, engravings of a number of vases and lamps found in this catacomb, several views of _cubicula_, and upwards of seventy paintings. The same subjects have been repeated by Perret and Signor de Rossi.] remain in the lower part of this catacomb that have not been restored, and these are of the usual subjects: Daniel and the two lions, Moses striking the rock, the raising of Lazarus, etc.

[Ill.u.s.tration: PAINTED CEILING.]

THE LAST SUPPER.

S. CALIXTUS.

This painting has more the appearance of being really intended for the Last Supper than most of the paintings of this cla.s.s. The central figure has a certain dignity about it. Upon the round plates on the table are fishes, and the eight baskets are full of bread. It may be a Christian painting of a bad period, and intended to commemorate some of our Lord's miracles. The princ.i.p.al lines on the edges of the dresses have been renewed. This painting is under an _arco-solium_ in the chapel of the Sacraments, the burial-place of the Bishops of Rome in the third century. All the paintings in that part of this great catacomb that is usually open to the public, and in which ma.s.ses are said on certain occasions, have long been said by well-informed persons to have been _restored_ within the last twenty years, but this is now denied by the Roman Catholic authorities.

An engraving of this painting is given by Bosio in the sixth _arco-solium_ of this catacomb, p. 523; he calls it Christ and the Apostles. It is also given by Perret in the modern French style, vol.

i. p. 28; and by Dr. Northcote in plate xiii., much embellished by color and improved by the skill of modern artists.

S. PONTIa.n.u.s.

The Baptistery, with the Baptism of Christ painted on the wall, over the arch. He is represented standing in the River Jordan up to His waist in water, in which fishes are swimming, and at which a hart is drinking; the Holy Dove is over His head. S. John Baptist is standing on the bank, and pouring water on His head, or perhaps only holding out his hand to touch it. On the opposite side is another figure in a white dress, hiding his face. All the three figures have the nimbus.

AN AGAPE.

An Agape, or love-feast, is a common subject of the paintings in the catacombs, and sometimes seems to be evidently a representation of the family gatherings that were held on the anniversaries in these tombs, in the same manner as they were in the painted tombs in the Via Latina or the Via Appia. These paintings are often supposed to be the LAST SUPPER, and sometimes may be so, but the one before us can hardly be intended for Christ and his Apostles.

CHRIST AND THE CHURCH.

These two figures, one on either side of a small table, on which are two dishes, one with a fish upon it and the other with bread, are supposed to represent our Lord after the Resurrection, and the Christian Church in the form of a woman, with the hands uplifted in the Oriental att.i.tude of prayer, such as is usually called in the catacombs an Orante. This explanation is of course conjectural only, but seems not improbable. The painting is so much damaged that it is difficult to tell to what period it belongs. A part of this great catacomb is as early as the second century. In this pa.s.sage _stravit_ may mean covering the walls with slabs of porphyry also, as well as the floor. It is evident that in several instances the word _platonia_ is applied by Anastasius to a chapel lined with marble plates for inscriptions, as at S. Sebastian's.

HEAD OF CHRIST IN AN AUREOLE.--MARY, MOTHER OF CHRIST, AND MARY MAGDALENE.--ST. MARK, ST. PAUL AND ST. PETER.

This cemetery or catacomb is on the western side of the Tiber, about half a mile beyond the Porta Portuensis, on the road to Porto, but on the hill above, and on a higher level than the road in what is now a vineyard. The soil in which this catacomb is made is quite different from the others; instead of the granular tufa, or volcanic sand, which is the soil generally used for them near the Via Appia and the Via Ardeatina, this is an alluvial soil formed by the action of water on the bank of the Tiber. Whether from this cause, or from some others that have not been explained, the paintings in this catacomb are far more perfect than those in any other; they are the most celebrated and the most popular, and those that have been more often engraved and published than any others.

[Ill.u.s.tration: CHAMBER OF A CATACOMB. (_With head of Christ, etc., of the first century._)]

The picture of the head of Christ is a very fine one, in an aureole or circular nimbus, with the cross on it, called also a cruciform nimbus.

This head has been many times engraved and published, and it is amusing to compare those commonly sold in the shops of Rome with the original as shown in the photograph. These will ill.u.s.trate the manner in which the clever modern artists have _improved upon_ the originals; it is difficult to understand that they are intended for the same picture.

The figures of the three saints, St. Paul, St. Peter, and St. Mark, are painted on the ceiling, while Mary, the Mother of Christ, and Mary Magdalene are over and on the left side of the head of Christ.

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TRUTH OF THE BIBLE.

It may seem presumptuous for us to undertake to write upon this subject. "It is to paint the sun with charcoal," for the most scholastic divine to give his reflections on the Word of G.o.d. With the most devout feeling of the infinite value of such an article or the great evil which might result from the complexity of its appearance, we have concluded that nothing but the most reverential feeling of the sacredness of the subject can secure us from falling into dangers not to be lightly regarded, not merely in regard to facts, but in respect also to comments and reflections; but with this caution such an article may be rendered eminently edifying and interesting.

Why should we conclude this work, in this age of infidelity, without at least stating what was known of the Bible? Why should we not bring the "cloud of witnesses" of the ruins we have already described? The discovery of the a.s.syrian and Babylonian historic records running contemporaneously with Scripture narratives have afforded innumerable points of proof. From the ruins of Nineveh and the Valley of the Nile; from the slabs and bas-reliefs of Sennacherib and the tombs, the catacombs with their 1,100 Christian inscriptions, and the monuments of Pharaoh; from the rolls of Chaldee paraphrasts and Syrian versionists; from the cells and libraries of monastic scribes and the dry and dusty labors of scholars and antiquarians, the skepticism of history has almost been silenced by the vivid reproductions of the ancient and eastern world.

An attentive perusal of the present volume will afford many ill.u.s.trations of these remarks. Knowing that the substance of the narrative is drawn from sources of indisputable authority, the reader can have no anxiety respecting the truth of the facts recorded. He will, therefore, be able to resign himself altogether to the gracious influence which such a history is calculated to exercise on the mind.

The a.s.sistance which the reader will derive from a well-arranged narrative of these sublime events will be found of importance, not only as exciting attention to facts, otherwise less noticed, but as habituating him, in perusing the divine originals, to arrange and cla.s.sify the several portions of the history for himself. When this ability is acquired, the mind will have a readier command over the materials of reflection, and the several arguments on which the proof of heavenly truth is founded will be seen with greater distinctness, and appreciated with a more practical feeling of their strength and value.

With the a.s.sistance of the many scholarly productions on this matter, why should we not at least set the Bible side by side with Homer, Herodotus, Virgil, Horace, and others, which have already taken quite a s.p.a.ce in the present work. The Scripture surely contains, independently of a divine origin, more true _sublimity_, more exquisite _beauty_, purer _morality_, more important _history_, and finer strains both of _poetry_ and _eloquence_, than could be collected within the same compa.s.s from all other books that were ever composed in any age or in any idiom.

The Bible accords in a wonderful manner with universal history. There is nothing more common in history than the recognition of a G.o.d.

Sacred and profane history alike involve this principle. The fictions of the poets respecting the different ages of the world coincide with Scripture facts. The first, or Golden Age, is described as a paradisiacal state, feebly representing the bliss of the first pair in Eden, Gen. ii. And the second, or Iron Age, described in the fiction of Pandora and her fatal box of evils, which overspread the earth, is in accordance with the history of the introduction of evil into the world, Gen. iii. The celebrated Vossius shows, with great ingenuity, the similitude there is between the history of Moses and the fable of Bacchus. The cosmogony of the ancient Phnicians is evidently similar to the account of creation given by Moses, and a like a.s.sertion may be made respecting the ancient Greek philosophy. Travel north, south, east and west, and you find the period employed in creation used as a measure of time, though no natural changes point it out as a measure, as is the case with the month and year. Consult the heathen cla.s.sics, the records of our Scythian ancestors, the superst.i.tions of Egypt, of the Indies, both East and West, and, indeed, of all the varied forms in which superst.i.tion has presented herself, and in one or in all you meet with evidences of a universal flood, of man's fall, of the serpent having been the instrument in it, of propitiatory sacrifices, of the expectation of a great deliverer. The long lives of men in the early ages of the world are mentioned by Berosus, Manetho, Hiromus and Helanicus, as also by Hesoid and many other writers quoted by Josephus, and afterwards by Servius, in his notes on Virgil.

Pausanius, Philostratus, Pliny and several other writers give us accounts of the remains of gigantic bodies which have been found in the earth, serving in some degree to confirm Moses' account of the antediluvian giants. Berosus, the Chaldean historian, quoted by Josephus, and Abidenus by Eusebius, Plutarch, Lucian, Molo, Nicholas Damascenus, as well as many of the heathen poets, mention the deluge; and some traditions respecting it are to be found among the Americans and Chinese; not to mention what some modern travelers have fabulously related concerning some ruins of the ark, said to remain on Mount Ararat, and to have been seen there a few centuries ago. Alexander Polyphistor quotes Artapa.n.u.s and Eupolemus, as mentioning the Tower of Babel; and the former speaks of it as built by Belus. Strabo, Tacitus, Pliny, etc., give us an account of the destruction of Sodom and Gomorrah and the neighboring cities, in the main agreeable to that of Moses. Herodotus, Diodorus, Strabo, etc., mention circ.u.mcision as a rite used by several of those nations into which, according to Moses, Abraham traveled, or which were descended from him. Berosus, and several others, make express and honorable mention of Abraham and some of his family. Eupolemus and Dius, as quoted by Eusebius and Grotius, mention many remarkable circ.u.mstances of David and Solomon, agreeing with the Old Testament story. As for the mention of Nebuchadnezzar, and some of the succeeding kings of Babylon, as well as of Cyrus and his successors, it is so common in ancient writers, as not to need a more particular notice of it. And very many pa.s.sages of the Old Testament are mentioned by Celsus, and objections to Christianity formed upon them. Is not all this in favor of the credibility of the Old Testament? And with respect to the New Testament, we have the testimony of Tacitus and Suetonius to the existence of Jesus Christ, the Founder of the Christian religion, and to His crucifixion in the reign of Tiberius, and during the procuratorship of Pontius Pilate, the time in which the evangelists place that event. Porphyry, also, though an inveterate enemy to Christianity, not only allowed that there was such a person as Christ, but honored Him as a most wise and pious man, translated into heaven as being approved by the G.o.ds; and accordingly quotes some oracles, referring both to His sufferings and virtues, with their subsequent rewards. Celsus, likewise, an Epicurean philosopher, full of enmity to the Christian religion, mentions numberless circ.u.mstances in the history of Christ, indeed so many, that an abstract of the Christian history might almost be taken from the very fragments of his book preserved by Origen, and never pretends to dispute His real existence, or the truth of the facts recorded of Him. Hierocles, a man of learning and a magistrate, who wrote against the Christians, speaks of Jesus as extolled by the Christians as a G.o.d; mentions Peter and Paul by name; and refers both to the Gospels and to the Epistles. The Emperor Julian, in the fourth century, called "Apostate," writes of the birth of Jesus in the reign of Augustus; bears witness to the genuineness and authenticity of the Gospels, and the Acts of the Apostles; and allows that Jesus Christ wrought miracles. He aimed to overthrow the Christian religion, but has confirmed it. The slaughter of the infants at Bethlehem is attested by Macrobius; the darkness at the crucifixion is recorded by Phlegon, and quoted by Origen. The manners and worship of the primitive Christians are distinctly named by Pliny. The great dearth throughout the Roman world, foretold by Agabus, in the reign of Claudius (Acts xi. 28), is attested by Suetonius Dion, Josephus, and others. The expulsion of the Jews from Rome by Claudius (Acts xviii. 2) was occasioned, says Suetonius, by the insurrection they had made about Chrestus, which is his way of spelling Christ. It has been repeatedly proved, with laborious research, and profuse erudition, that vestiges of all the princ.i.p.al doctrines of the Christian religion are to be found in the monuments, writings, or mythologies of all nations and ages. And the princ.i.p.al facts contained in the Gospels are confirmed by monuments of great fame subsisting in every Christian country at this very day. For instance, baptism in the name of the Father, Son and Holy Ghost, the rite by which from the beginning men have been initiated into the Church of Christ, and the profession of Christianity. The Lord's Supper, celebrated in memory of the dying love of Christ. And the stated observation of the first day of the week, in honor of Christ's resurrection from the dead. Who can say, and prove, that this is not evidential of the truth and credibility of the New Testament? What but inspiration could have produced such internal harmony, and such external accordance?

[Ill.u.s.tration: FRIEZE FROM THE ARCH OF t.i.tUS.]

Of the monuments, none is more striking than the Arch of t.i.tus. This celebrated structure was erected by the Senate and the people of Rome in estimation of the services of t.i.tus in conquering the Jews. It is probable that the monument was completed after the death of t.i.tus. It consists of a single arch of Grecian marble, of exquisite proportions, with fluted columns on each side. The frieze, which gives it special interest and value, is on the right-hand side pa.s.sing under the arch going towards the Coliseum. It represents the triumphal procession of captive Jews, the silver trumpets, the tables of shew-bread, and the golden candlestick, with its seven branches. The candlestick itself is said to have been thrown into the Tiber from the Milvina Bridge, on the occasion of the battle between Maxentius and Constantine. Should the proposal to turn the course of the Tiber be carried into effect it is not impossible that this precious relic may yet be recovered.

_No book was ever produced by chance._ Every volume in the world is indebted for its existence to some being or beings. And the Bible, we are a.s.sured, could not but have had an intelligent author. But within the range of intelligence there exist only bad beings, good beings, and G.o.d. Hence, among these must be found whatever originates in intelligence, for this cla.s.sification includes all beings that are intelligent. Now that bad beings--wicked men and infernal spirits--could not have originated a book so full of goodness, is a reasonable opinion; for it bears no resemblance to such an origin. It commands all duty, forbids all sin, and p.r.o.nounces the heaviest penalties against all unholy conduct; and as darkness can not originate light, so neither can evil originate good. Nor would it help the matter to suppose that good beings--pious men and holy angels--were the contrivers of these well-arranged records; for they neither could nor would write a book, ascribing their own inventions to divine inspiration; especially as such forgeries are most severely reprobated in every part of it. As therefore G.o.d is the only remaining being within the range of intelligence to whom the Scriptures can be reasonably ascribed, they must, of necessity, have been written by Him. And, indeed, the Bible is a work as much exceeding every effort of mere man as the sun surpa.s.ses those scanty illuminations by which his splendor is imitated, or his absence supplied.

We are now conducted, by fair and consecutive reasoning, to our last general proposition, which is this: _G.o.d was the author of the Bible._

By the Bible we mean, of course, both the Old and New Testaments. "The two Testaments," says one, "may be likened to the double-doors of the Temple--the Old is the New infolded--the New is the Old unfolded." The New Testament distinctly recognizes the Old as a revelation from G.o.d; and, referring to the Canon as received by the Jews, declares the books of which it consists genuine and credible. And by G.o.d being the author of the Bible we mean that it was "given by inspiration of Him."

It may be necessary here to define certain terms which either have been, or may be, hereafter, employed in this essay. And these are:--Scripture; Testament; Inspiration; Gospel; Christianity; and Religion. Scripture, from scriptura, signifies writing--applied by way of eminence to what is written in the Bible. Testament, from testamentum, a deed or will; but according to another rendering the appropriate name of the Bible is, the Old and New Covenants; namely, the Mosaic and the Christian. Inspiration, from spiro, signifies I breathe. "By the divine inspiration of the Holy Scriptures," says an able writer, "I mean, such an immediate and complete discovery, by the Holy Spirit to the minds of the sacred penmen, of these things which could not have been otherwise known, and such an effectual superintendency as to those matters of which they might be informed or by other means, as entirely to preserve them from all error, in every particular which could in the least affect any of the doctrines or commandments contained in their writings." Gospel, from G.o.d, good, and spell, a history, a narrative, or message; and which denotes good news, glad tidings, news from G.o.d--applied emphatically to the book which contains the recital of our Saviour's life, miracles, death, and so on. Christianity, from christianitas, signifies the religion of Christians. And Religion, from religare, signifies to tie or bind, because by true religion the soul is tied or bound, as it were, to G.o.d and His service. These things being premised, we shall be justified in proceeding to establish our proposition; namely, that G.o.d was the author of the Bible. And we hold this to be demonstrable.

_From its great antiquity._ It is acknowledged to be the oldest book in the world. Its records embrace the creation of the world, the origin of man, the introduction of evil, the fall and recovery of our race; and it contains the only rational account ever given of these momentous matters. We can trace the Bible to the time of the Caesars, beyond that to the translation of the Septuagint, and beyond that we can carry the proof up to the separation of the Jews and Samaritans; we can ascend up to the time when we discover that the law must have been given by a person called Moses to a people in the wilderness, at a time when idolatry was universal, and just as we have the facts recorded in the nineteenth and twentieth chapters of the book of Exodus. And if Moses did not get the law from G.o.d, the getting it at all--the having it then as it is--is just as great a miracle as its coming from G.o.d Himself; and you may take your choice of the miracles--for the one is as great a miracle as the other. Tatian, one of the Greek fathers, tells us, that "Though Homer was before all poets, philosophers, and historians, and was the most ancient of all profane writers, yet Moses was more ancient than Homer himself."

Tertullian, another celebrated writer of the second century, speaks to the same effect. "The Pagans themselves have not denied that the books of Moses were extant many ages before the states and cities of Greece; before their temples and G.o.ds; and also before the beginning of Greek letters." He moreover adds, "Moses lived five hundred years before Homer's time; and the other prophets who came a long time after Moses were yet more ancient than any of the wise men, lawgivers, and philosophers of Greece. And as the writings of Homer were a pattern to them, so in like manner he followed the writings of the prophets, as they were then known and spread abroad in the world." And the excellent and learned Sir W. Jones, adverting to the same point, remarked, "The antiquity of these writings no man doubts."

_From its uncorrupted preservation._ Though it has been hated and held in utter detestation by thousands, yet it has been preserved amidst all the revolutions of time, and handed down from generation to generation, even until now. And that it is in all essential points the same as it came originally from the hands of its authors, we have the most satisfactory evidence that can be required. "With regard to the Old Testament," says the late learned William Greenfield, "the original ma.n.u.scripts were long preserved among the Jews, who were always remarkable for being most faithful guardians of their sacred books, which they transcribed repeatedly, and compared most carefully with the originals, of which they even numbered the words and letters.

That the Jews have neither mutilated nor corrupted these writings is fully proved by the silence of the prophets as well as of Christ and His apostles, who, though they bring many heavy charges against them, never once accuse them of corrupting one of their sacred writings; and also by the agreement, in every essential point, of all the versions and ma.n.u.scripts, amounting to nearly 1,150, which are now extant, and which furnishes a clear proof of their uncorrupted preservation."

[Ill.u.s.tration: PENTATEUCH, WRITTEN 3200 YEARS AGO.]

One of the most wonderful and ancient of these is the Pentateuch, as represented in the cut below. Mr. Mills says of it: "The roll itself is of what we would call parchment, but of a material much older than that, written in columns twelve inches deep and seven and a half wide.

The writing is in a fair hand but not nearly so large or beautiful as the book copies which I had previously examined. The writing being rather small each column contains from seventy to seventy-two lines.

The name of the scribe is written in a kind of acrostic, and forms part of the text, running through three columns and is found in the book of Deuteronomy. It was the work of the great grandson of Aaron, as indicated in the writing. The roll has all the appearance of a very high antiquity, and is wonderfully well preserved, considering its venerable age.

"One of the halves of the metal cylinder is very curious and deserves more attention than it has received at the hands of Biblical archaeologists. It is of silver, about two feet and six inches long, by ten or twelve inches in diameter, and is covered with embossed work with a descriptive legend attached to each portion. It proves to be the Tabernacle of the Wilderness.

"In fact, the constant reading of the sacred books, which were at once the rule of their faith and of their political const.i.tution, in public and private; the numerous copies of the original as well as of the Septuagint version, which was widely spread over the world; the various sects and parties into which the Jews were divided after their canon was closed, as well as their dispersion into every part of the globe, concurred to render any attempt at fabrication impossible before the time of Christ, and after that period, the same books being in the hands of the Christians, they would instantly have detected the fraud of the Jews if they had endeavored to accomplish such a design, while the silence of the Jews, who would not have failed to notice the attempt if it had been made, is a clear proof that they were not corrupted by the Christians.

"Equally satisfactory is the evidence for the integrity and incorruptness of the New Testament. The multiplication of copies, both of the original and of translations into a variety of languages, which were read, not only in private, but publicly in the religious a.s.semblies of the early Christians; the reverence of the Christians for these writings; the variety of sects and heresies which soon arose in the Christian Church, each of whom appealed to the Scriptures for the truth of their doctrines, rendered any material alteration in the sacred books utterly impossible; while the silence of their acutest enemies, who would most a.s.suredly have charged them with the attempt if it had been made, and the agreement of all the ma.n.u.scripts and versions extant, are positive proofs of the integrity and incorruptness of the New Testament; which are further attested by the agreement with it of all the quotations which occur in the writings of the Christians from the earliest age to the present time. In fact, so far from there having been any gross adulteration in the Sacred Volumes, the best and most able critics have proved that, even in lesser matters, the Holy Scriptures of the New Testament have suffered less from the injuries of time and the errors of transcribers than any other ancient writings whatever; and that the very worst ma.n.u.script extant would not pervert one article of our faith, nor destroy one moral precept."