Remains of the house of Pudens were found in 1870. They occupy a considerable area under the neighboring houses.[65]
Plan of Pompeian House.
The theory accepted by some modern writers as regards the transformation of these halls of prayer into regular churches is this. The prayer-meetings were held in the tablinum (A) or reception room of the house, which, as shown in the accompanying plan, opened on the atrium or court (B), and this was surrounded by a portico or peristyle (C). In the early days of the gospel the tablinum could easily accommodate the small congregation of converts; but, as this increased in numbers and the space became inadequate, the faithful were compelled to occupy that section of the portico which was in front of the meeting hall. When the congregation became still larger, there was no other way of accommodating it, and sheltering it from rain or sun, than by covering the court either with an awning or a roof. There is very little difference between this arrangement and the plan of a Christian basilica. The tablinum becomes an apse; the court, roofed over, becomes the nave; the side wings of the peristyle become the aisles.
Among the Roman churches whose origin can be traced to the hall of meeting, besides those of Pudens and Prisca already mentioned, the best preserved seems to be that built by Demetrias at the third milestone of the Via Latina, near the "painted tombs." Demetrias, daughter of Anicius Hermogenianus, prefect of the city, 368-370, and of Tyrrania Juliana, a friend of Augustine and Jerome, enlarged the oratory already existing in the tablinum of the Anician villa, and transformed it into a beautiful church, afterwards dedicated to S. Lorenzo. Church and villa were discovered in 1857, and, together with the painted tombs of the Via Latina, are now the property of the nation. The stranger could not find a pleasanter afternoon drive. The church is well preserved, and still contains the metric inscription in praise of Demetrias which was composed by Leo III. (795-816).[66]
Remains of the House of Pudens. Front Waal, pierced by modern windows.
II. Scholæ. The laws of Rome were very strict in regard to associations, which, formed on the pretence of amusement, charity, or athletic sports, were apt to degenerate into political sects. Exception was made in favor of the collegia funeraticia, which were societies formed to provide a decent funeral and place of burial for their members. An inscription discovered at Civita Lavinia quotes the very words of a decree of the Senate on this subject: "It is permitted to those who desire to make a monthly contribution for funeral expenses to form an association." "These clubs or colleges collected their subscriptions in a treasure-chest, and out of it provided for the obsequies of deceased members. Funeral ceremonies did not cease when the body or the ashes was laid in the sepulchre. It was the custom to celebrate on the occasion a feast, and to repeat that feast year by year on the birthday of the dead, and on other stated days. For the holding of these feasts, as well as for other meetings, special buildings were erected, named scholæ; and when the societies received gifts from rich members or patrons, the benefaction frequently took the shape of a new lodge-room, or of a ground for a new cemetery, with a building for meetings."[67] The Christians took advantage of the freedom accorded to funeral colleges, and associated themselves for the same purpose, following as closely as possible their rules concerning contributions, the erection of lodges, the meetings, and the αγαπαι or love feasts; and it was largely through the adoption of these well-understood and respected customs that they were enabled to hold their meetings and keep together as a corporate body through the stormy times of the second and third centuries.