During the intervals of peace the Roman pontiffs endeavoured to restore the Catacombs and re-adorn the martyr shrines, which were still the objects of pious veneration. They were also used during the barbarian invasions, as during the pagan persecutions, as places of refuge. Boniface I., having been for some time concealed in the Catacomb of Felicitas, afterwards elaborately ornamented it. Symmachus and Vigilius were also especially diligent in their care for the Catacombs. The latter restored many of the Damasine epitaphs which had been destroyed.[232] We read also of popes of
the sixth and two following centuries restoring the cemeteries and making provision for the celebration of the martyrs’ festivals at their subterranean shrines. The sculpture and frescoes of the period of course exhibited the depraved taste and debased execution of the times.
A new element of destruction came now into play. This was the wholesale translation of the bodies of the saints from the Catacombs to the churches of the city, in order to save them from profanation by Astolphus and his sacrilegious Lombards. These pious robbers ransacked and systematically despoiled the ancient cemeteries, and carried off the relics of the martyrs. Pope Stephen III. thereupon published a letter from St. Peter himself menacing with eternal damnation the violators of these hallowed tombs. These spiritual terrors, however, were found insufficient to protect the sacred relics. The work of translation was resumed, and Pope Paul I. records the removal in A. D. 761 of the bodies of over a hundred “martyrs, confessors, and virgins of Christ, with hymns and spiritual songs, into the city of Rome.” He complains also of the neglect into which the Catacombs had fallen. Their deeper recesses were given up to owls and bats, and nearer the entrance the prowling fox or jackal found a covert. There, too, the Campagnian shepherds frequently folded their flocks, and “converted the sacred places into stables and dunghills.” They became, also, the lurking places of thieves and debtors, outlaws and bandits, who took refuge in their tangled labyrinths.
We have observed the practice in the fourth century of building churches over the martyrs’ tombs. The natural reverence for their remains soon passed into a superstitious veneration and belief in their miraculous efficacy. Even such acute minds as those of Origen,
Chrysostom, and Ambrose seem infected with this superstition.[233] It soon became considered essential to the consecration of a church that it should be hallowed by some holy relics. These were placed not only on the altar, but in the sides of portals, to be kissed by the devout on entering.[234] The furnishing of these relics became a gainful trade. St. Augustine complains of certain vagabond monks who went about selling relics of the martyrs, if indeed martyrs they were.[235] In consequence of this practice a Theodosian law of the year A. D. 386 forbids the removal of any body that was buried, or the tearing asunder or sale of the remains of a martyr.[236] In consequence of the number of spurious relics, the fourth Council of Carthage, in A. D. 401, prohibited the use of any whose genuineness could not be authenticated.[237] Martin of Tours narrates how he discovered, by summoning the ghost of a so-called martyr, that the revered relics were only those of a common thief.[238] The Empress Constantina wrote to Gregory
the Great, at the end of the sixth century, for the head of St. Paul, in order to consecrate a new church. He replied that he could not divide the bodies of the saints, and declared that the danger of invading their tombs was sometimes even fatal.[239] But this pious reverence gave place to a more mercenary spirit, and the trade in relics became a traffic of infamy and disgrace. Not only were the bodies of the so-called martyrs torn asunder and their limbs sold to diverse and distant places, but with sacrilegious fraud the relics of favourite saints were multiplied till as many different cities claimed to have their only true and genuine heads, arms, or bodies, as contended for the honour of being the birth-place of Homer.[240]
These relics were endowed in popular apprehension with most miraculous powers. They emitted a delightful fragrance that ravished the senses. A fleshless skull declared the name and martyrdom of its owner. The bones of St. Lawrence moved in their grave to make room for those of another saint. The liquefaction of a martyr’s blood may still be witnessed by the faithful on the anniversary of St. Januarius at Naples.[241] If we may credit numerous traditions, these wonder-working
human remains healed the sick,[242] raised the dead, and, more difficult still, converted heretics to the true faith. Nay, the mere contact with the brandea or handkerchief from the martyr’s tomb, the filings of his chains, or the oil from the lamp before his shrine, communicated spiritual as well as physical benefit. These sacred relics possessed a talismanic power to protect from evil. They were borne into battle to avert the hurtling death and to blunt the edge of the sword. They were affixed to towers as a safeguard against the thunderbolt.[243] They were inlaid in the crowns and regalia of kings,[244] and worn in rings and amulets as prophylactics against poison or disease, and they lent an awful sanctity to the oath taken upon the altar.[245]
The slender historical evidence on which idolatrous homage is paid to these relics is seen in the case of the
so-called “Saint Theodosia of Amiens.” Her epitaph, found in a Catacomb near the Salarian Way, reads as follows: