[34] In 1853 a Jewish Catacomb was discovered at Venosa, in Southern Italy, containing one gallery seven feet high and four hundred feet long. In 1854 another was discovered at Oria, with many Hebrew symbols and inscriptions. There were many Jews in Apulia and Calabria.
[35] In eo quippe haud ulla, ut in reliquis, Christianæ religionis indicia et signa apparebant—Bosio, Rom. Sott., 142.
[36] Cimitero degli Antichi Ebrei Scoperto recentemente in Vigna Randanini, illustrato da Raffaele Garrucci. 8vo. Roma, 1862.
Nunc sacri fontis nimus, et delubra locantur
Judæis.—Sat., iii, 13.
[39] It is incredible that the Apostle Peter had any share in planting the Roman Church. If he had, Paul would not, as he does, utterly ignore his labours. “Only Luke is with me,” writes St. Paul, just before his death; yet he and Peter are feigned to have suffered on the same day. The story of St. Peter’s twenty-five years’ episcopate at Rome is too absurd to require disproof. The very minuteness of detail in the legends of St. Peter is their own refutation. In vain are we shown the chair in which tradition asserts that he sat, the font at which he baptized, the cell in which he was confined, the fountain which sprang up in its floor, the pillar to which he was bound, the chains which he wore, the impression made by his head in the wall and by his knees in the stony pavement, the scene of his crucifixion, the very hole in which the foot of the cross was placed, and the tomb in which his body is said to lie; they all fail to carry conviction to any mind in which superstition has not destroyed the critical faculty. The mighty fane which rises sublimely in the heart of Rome in honour of the Galilean fisherman, like the religious system of which it is the visible exponent, is founded on a shadowy tradition, opposed alike to the testimony of Scripture, the evidence of history, and the deductions of reason. The question whether Peter ever was in Rome has recently been publicly discussed under the very shadow of the Vatican. Verily, Tempora mutantur.
[40] Nos quoque ut Judaicæ religionis propinquos, sub umbraculum insignissimæ religionis certé licitæ.—Ad Nat., i, 11.
[41] Execrantur rogos, et damnant ignium sepulturas.—Minuc. Felix, Octav., ii, 451. Tertullian declared it to be a symbol of the fires of hell. Possibly, also, the expense and publicity inseparable from the practice of cremation made it a matter of necessity for the early Christians to adopt the less costly and more private mode of subterranean interment. Merivale, indeed, asserts that the early Roman Christians burned their dead, (vi, 444,) and adduces in support of this strange theory only the pagan dedication D. M., found on some Christian tombs. As will be shown, ([Book III, i,]) these letters were part of a common epigraphic formula, and give no warrant for this startling statement.
[42] Bishop Hall.