act of Christian charity than any social degradation; I allude to the alumni, or foundlings, as they may be called. The laws of pagan Rome assigned these victims of their parents' crimes or poverty to be the absolute property of any one who would take charge of them. As nothing, however, but compassion could move a man to do this, children thus acquired were not called _servi_, as though they were slaves who had been bought with money, nor _vernae_, as though they had been the children of slaves born in the house, but _alumni_, a name simply implying that they had been brought up (_ab alendo_) by their owners. Now it is a very singular fact, that there are actually more instances of _alumni_ among the sepulchral inscriptions of Christians than among the infinitely more numerous inscriptions of pagans, showing clearly that this was an act of charity to which the early Christians were much addicted; and the _alumni_, when their foster-parents died, very properly and naturally recorded upon their tombs this act of charity, to which they were themselves so deeply indebted."
So far Mr. Northcote. It is still further to be noted, as an expression of the Christian temper, as displayed in this kind of charity, that it never appears in the inscriptions as furnishing a claim for praise, or as being regarded as a peculiar merit. There is no departure from the usual simplicity of the gravestones in those of this class.
[Greek:
PETROS
THREPTOS
RAUKUTA
TOS EN THEO]
Peter, sweetest foster-child, in God.
And a dove is engraved at either side of
this short epitaph.
VITALIANO ALVMNO KARO
EVTROPIVS FECIT.
Eutropius made this for the dear foster-child
Vitalian.
ANTONIVS DISCOLIVS FILIVS ET BIBIVS
FELLICISSIMVS ALVMNVS VALERIE CRESTENI
MATRI BIDVE ANORVM XVIII INTET SANCTOS
Antonius Discolius her son, and Bibius Felicissimus
her foster-child, to Valeria Crestina
their mother, a widow for eighteen years.
[Her grave is] among the holy.[2]
[Footnote 2: This inscription is not of earlier date than the fourth century, as is shown by the words, _Inter sancios_,--referring, as we heretofore stated, to the grave being made near that of some person esteemed a saint.]
These inscriptions lead us by a natural transition to such as contain some reference to the habits of life or to the domestic occupations and feelings of the early Christians. Unfortunately for the gratification of the desire to learn of these things, this class of inscriptions is far from numerous,--and the common conciseness is rarely, in the first centuries, amplified by details. But here is one that tells a little story in itself:--
DOMNINAE
INNOCENTISSINAE ET DVLCISSIMAE COIVGI
QVAE VIXIT ANN XVI M. IIII ET FVIT
IMARITATA ANN. DVOBVS M. IIII D. VIIII
CVM QVA SON LICVIT FVISSE PROPTER
CAVSAS PEREGRINATIONIS
NISI MENEIE VI
QVO TEMPORE VT EGO SENSI ET EXHBVI
AMOREM MEVM
NVLLI SV ALII SIC DILEXERVNT
DEPOSIT XV KAL. IVN.
To Domnina, my most innocent and sweetest wife; who lived sixteen years and four months, and was married two years, four months, and nine days; with whom, on account of my journeys, I was permitted to be only six months; in which time, as I felt, so I showed my love. No others have so loved one another. Placed in the grave the 15th of the Kalends of June.
Who was this husband whose far-off journeys had so separated him from his lately married wife? Who were they who so loved as no others had loved? The tombstone gives only the name of Domnina. But in naming her, and in the expression of her husband's love, it gives evidence, which is confirmed by many other tokens in the catacombs, of the change introduced by Christianity in the position of women, and in the regard paid to them. Marriage was invested with a sanctity which redeemed it from
