Small caskets of gold or other metal for containing a
portion of the gospels, generally part of the first chapter of John, which were worn on the neck, have also been found. They seem to have been introduced in the decline of primitive piety in imitation of the Jewish phylactery or pagan amulet, and were probably worn for the same superstitious purpose, to avert danger or to cure disease. They were condemned by Irenæus, Augustine, Chrysostom, and by the Council of Laodicea, as a relic of heathenism.[655] On a carved figure of a fish, with a hole drilled through it for suspending it from the neck, and probably intended for an amulet, is engraved the word, ϹΩϹΑΙϹ—“Mayest thou save us.” Medals, coins, and what are described as tessaræ of hospitality, by which the early Christians recognized travelling members of distant churches as sharers of the same faith, and admitted them to their assemblies and their homes, have likewise been found. So also have articles of domestic economy, as spoons, knives, keys, drinking-cups and shells used as such, and even a metallic kettle for cooking. Certain articles employed in religious service, as a baptismal font, altars, chairs, etc., will be hereafter described.
This practice of burying with the dead the objects which they had employed in life was common to the pagans from the earliest Etruscan times to the most recent heathen sepulture. They interred in the tombs of the departed every kind of utensil and implement of trade, and even articles of food. M. Rochette perceives herein a notion, confused and gross though it may be, of the immortality of the soul, and a proof of that instinct of man which recoils from the thought of
annihilation.[656] In like manner, the Christians, although animated by a loftier hope, and inspired with an assurance of eternal deathlessness, long followed this ancient custom, even to the extent sometimes of putting the piece of money in the mouth of the deceased, intended by the heathen for the payment of Charon.[657] This was most probably, in many instances a mere unthinking conformity to ancient use and wont. Milman asserts that the practice of burying money, often large sums, with the dead, was the cause of the very severe Roman laws against the violations of the tombs, inasmuch as the government wished to reserve to itself that source of revenue.[658]
Fig. 121.—Statue of the Good Shepherd.
In the Christian Museum of the Vatican is a marble statue of the Good Shepherd, figured in the accompanying engraving, which is believed to be from the Catacombs. Although the execution is coarse, yet from the general style Rumohr thinks it probably the oldest
extant specimen of Christian statuary.[659] Sculpture seems to have bowed less willingly than painting to the new religion, and was much more tardy in laying its offerings on the altar of Christianity. It retained also much of the spirit of paganism, and never became thoroughly imbued with Christian sentiment. The colossal figure of the Galilean fisherman beneath the mighty dome of his proud mausoleum—that stateliest fane in Christendom—if not indeed the identical statue of the Capitoline Jove, is copied from a heathen model. The majestic Moses of Michael Angelo seems rather the embodied conception of the cloud-compelling Phidian Zeus than of the Hebrew patriarch, described as the meekest of men. Even Thorwaldsen’s sublime figures of Christ and the apostles exhibit more of the majesty of antique pagan art than of the meek and tender grace of Christianity. Sculpture, as M. Rochette well remarks, struck its roots deeply into the soil of heathenism, and was with the utmost difficulty transplanted therefrom. It is essentially pagan in its character, and is especially adapted for the expression of the severer virtues. Painting is more instinct with Christian spirit, and is the better fitted for the representation of the softer graces.
Moreover, the profession of the sculptor was held in abhorrence on account of its connexion with idolatry. Tertullian stigmatizes the makers of images as the