as the “house appointed for all living.” (Fig. 19.[61])
Fig. 19.—Epitaph from Lapidarian Gallery.[61]
But there was another and still more remarkable resemblance between the funeral usages of the pagans and Christians than any yet mentioned, and one which greatly contributed to the freedom of action and security of the latter. There is abundant monumental and other evidence of the existence in Rome, in the time of the later Republic and of the Empire, of certain funeral confraternities—collegia, as they were called—much like the modern burial clubs. A remarkable inscription of the time of Hadrian, A. D. 103, found at Lavigna, nineteen miles from Rome, on the Appian Way, gives an insight into their constitution and objects. With much legal tautology it sets forth the privilege of this collegium of the worshippers of Diana and the new divinity Antinous appointed by a decree of the Roman Senate and people, to assemble, convene, and have an association for the burial of the dead.[62] The members
of this confraternity were to pay for that purpose a hundred sesterces at entrance, besides an amphora of good wine, and five ases a month thereafter,[63] all of which was forfeited by the non-payment of the monthly dues. Three hundred sesterces were expended on the funeral, fifty of which were to be distributed at the cremation of the body. If a member died at a distance from Rome three of the confraternity were sent to fetch the body. Even if they failed to obtain it the funeral rites were duly paid to an effigy of the deceased. There was also provision made for the members dining together on anniversary and other occasions according to rules duly prescribed by the collegium.
The names of very many of these collegia have been preserved, each of which consisted of the members of a similar profession or handicraft. Thus we have the Collegium Medicorum, the association of the physicians; Aurificum, of the gold-workers; Tignariorum, of the carpenters; Dendrophororum, of the wood-fellers; Pellionariorum, of the furriers; Nautarum, of the sailors; Pabulariorum, of the forage merchants; Aurigariorum, of the charioteers; and Utriculariorum, of the bargemen.[64]
They were frequently also connected by the bond of nationality or of common religious observance, as Collegium Germanorum, the association of the Germans; Pastophororum, of the priests of Isis; Serapidis et Isidis, of Serapis and Isis; Æsculapii et Hygeiæ, of Æsculapius and Hygeia.[65] Sometimes they were Cultores Veneris, Jovis, Herculis, worshippers of Venus, Jupiter, Hercules, or, as we have seen, of Diana and Antinous.
These associations were often favoured with especial privileges, immunities, and rights, like those of incorporation, such as the holding of territorial property. De Rossi has shown, by ample citations, that the emperors, who were always opposed to associations among the citizens, made a special exemption in favour of these funeral clubs.[66]
By conformity to the constitution of these corporations the Christian church had peculiar facilities for the burial of its dead, and even for the celebration of religious worship. Indeed, it has been suggested, and is highly probable, that it was under the cover of these funeral associations that toleration was conceded, first to the sepulchres, then to the churches. Tertullian describes the practice of the Christian community in the second century as follows: “Every one offers a small contribution on a certain day of the month, or when he chooses, and as he is able, for no one is compelled; it is a voluntary offering. This is our common fund for piety; for it is not expended in feasting and drinking and in wanton excesses, but in feeding and burying the poor, in supporting orphans, aged persons, and such as are shipwrecked, or such as languish in mines, in exile, or in prison.”[67] Thus the Ecclesia Fratrum, the “Congregation of the Brethren,” who restored the funeral monument described on page [fifty-six],[68] suggests the pagan college of the Fratres