to-day. Its very name was an abomination to Roman ears,[426] and it was denounced by the prince of Roman orators as a most foul and brutal punishment, an infamous and unhappy tree.[427] Hence this Christian emblem became the object of scoffing and derision by the persecuting heathen. An illustration of this is seen in the blasphemous caricature of the Crucifixion, found upon the walls of the palace of the Cæsars and attributed to the time of Septimius Severus.[428] It represents a figure with an ass’s head attached to a cross, which another figure, standing near, salutes by kissing the hand, or adores in the classical sense of the word. Beneath is a rude scrawl which has been interpreted thus: Ἀλεξόμενος σέβετε (sic) Θεὸν—“Alexomenos worships his god,” probably the sneer of some Roman legionary at a Christian soldier of Cæsar’s household. Lucian also contemptuously speaks of Our Lord as a “crucified impostor.”[429]
The Christians, therefore, reverently veiled this sacred sign from the multitude; but they cherished it in their hearts, and in times of persecution gladly bore its reproach. The early Fathers, both Greek and Latin,
recognize the occurrence of this symbol everywhere throughout the universe, and expatiate with fervent eloquence on its mystical meaning. The points of the compass, says Jerome, and the fourfold dimensions of space as mentioned by the apostle,[430] set it forth. Its form was assumed by birds in their flight, by men in the act of swimming and in the attitude of prayer, and is seen in the masts and yards of vessels.[431] “The cross,” says Justin Martyr,[432] “is impressed on all nature; there is scarcely a craftsman but employs the figure of it among the implements of his industry.” It was seen in the beam and share of the plough, and in the forms of flowers and leaves. It was typified in countless analogies of Scripture, in the measurement of the ark, the number of Abraham’s servants, the shape of Jacob’s staff, and the roasting of the paschal lamb; in the rod of Moses, the seven-branched candlestick, and the wave-offerings of the temple service; and it was the hallowed sign marked in blood on the lintels of the Hebrews’ houses. It healed the envenomed wounds of the serpent-bitten Israelites in the desert, routed the Amalekites in battle, and restored to life the son of the widow who gave bread to the prophet. It was the mark of God on the saints of Jerusalem, and was to be the sign of the Son of man in the heavens. The Christians wore the sacred token like a banner on their foreheads,[433] and the form at which men once shuddered, says Chrysostom, became
the badge of highest honour, so that even emperors laid aside the diadem to assume the cross. “Let him bear the cross,” says Paulinus, “who would wear the crown.”[434] Christians were known as “devotees of the cross,”[435] and this sign of Christ[436] was employed to hallow every act of their lives, their down-sitting and up-rising, their going out and coming in.[437] It was especially adopted, as several of the Fathers remark,[438] as the attitude of prayer, and Chrysostom quotes in explanation the words of the Psalmist, “Let the lifting up of my hands be as the evening sacrifice.”[439] Tertullian and Asterius Amasenus[440] expressly declare that thus is set forth the passion of Our Lord.
This symbol acquired at length in popular apprehension the power of a sacred talisman to banish demons, vanquish
Satan, avert evil, protect in time of danger or temptation, and to shut the mouths of lions about to devour the intrepid confessors of the faith.[441] The sign of the cross on the forehead and heart, says Prudentius, banishes all evil.[442] Another poet of the fifth century recommends the mystical charm as an antidote to diseases of cattle. Into such superstition had Christianity already degenerated.[443]
More common than any other Christian symbol in the Catacombs is the so-called Constantinian monogram, ☧.
The first certain example of this is the following, which bears the date A. D. 331:[444]
ASELLVS ET LEA PRISCO PATRI BENEMERENTI IN PACEQVI BIXIT ANNIS LXIIII MENSIBVS III DIES N XII. | |||
| IN SIGNO |
| |
| Asellus and Lea to Priscus, their well-deserving father, in peace, who lived sixty-four years, three months, twelve days. In the sign of Christ. | |||
| Fig. 55.—Earliest dated Constantinian Monogram. | |||
A somewhat similar form occurs with the date A. D. 291, but De Rossi thinks it is only an ornamental point.[445] The following fragment may possibly belong to the year 298, when one of the consuls was named Gallus; but it cannot be proved that he is the one mentioned in the inscription: [VI]XIT ... ☧ ... GAL . CONSS.—“He lived in Christ ... and Gallus being consuls.”[446]