Yet there is evidence that some of the galleries were accessible, and were used for dark and sinister purposes, in keeping with their gloomy and desolate character. During the lawless period from the eleventh to the fifteenth century, when faction and civil war and anarchy laid waste the country, and even the classic mausolea above ground were converted into armed fortresses, these gloomy vaults became the rendezvous of insurgents and conspirators, who feared no betrayal of their bloody secrets by the silent sleepers in their narrow cells. In their dark recesses were concocted those “treasons, stratagems, and spoils” that desolated the land. Frequently armed bands of the retainers of hostile houses—the Montagues and Capulets of the day—met in these subterranean battle-grounds, and the war-cry of Guelph and Ghibelline, of Colonna and Orsini, rang through the hollow corridors, disturbing the quiet of the graves. Bloodshed and cruelty often desecrated the spot sacred to religion and the ashes of the sainted dead. Petrarch thus describes these unhallowed uses of the Catacombs:
They are become like robbers’ caves,
So that only the good are denied entrance;
And among altars and saintly statues
Every cruel enterprise is planned.[249]
During the period of the “Babylonish Captivity,” when the Papal See was removed from the banks of the Tiber
to those of the Rhone—from the protection of the fortress of St. Angelo to the castled heights of Avignon—the decay of every thing pertaining to the church in Italy was precipitated. The city of Rome, which depended for its prosperity entirely upon its ecclesiastical pomps and pageants, became impoverished and almost deserted. The Campagna changed to a wilderness, and the entrances to the Catacombs were choked with rubbish or overgrown with tangled thickets and gigantic weeds. Many of these entrances were also walled up by the civic authorities to prevent their becoming the resort of robbers, and for the safety of the inhabitants.
During the short and tumultuous career of that strange reformer, Colonna di Rienzi, (1347-1354,) some of the hidden crypts are mentioned as the scene of the plots and counterplots of that troublous time; and, like the sewers and Catacombs of Paris during the Revolution, and the cloacæ of Rome in time of proscription and civil war, they became places of refuge and concealment. On the eve of his massacre Rienzi was urged to seek safety in those ancient sanctuaries of the persecuted church, but he replied, as Nero is said to have done thirteen centuries before, that he would not bury himself alive.[250]
With the exception of these rare allusions there is little mention of the Catacombs in the chronicles of the Middle Ages, and they became in course of time virtually unknown. They were not, however, entirely unvisited. The cemetery of Sebastian was never quite forgotten, but was always open to pilgrims; and even in the
darkest period there seem to have been some who, inspired by devotion or curiosity, penetrated the most accessible crypts, and left inscribed upon the walls the date of their visit. Thus, in one place we find a record of a bishop of Pisa and his companions who visited the Catacombs early in the fourteenth century. Another graffito, with the names of three persons and the date A. D. 1321, reads thus: “Gather together, O Christians, in these caverns, to read the holy books, to sing hymns in honour of the saints and martyrs who, having died in the Lord, lie buried here; to sing psalms for those who are now dying in the faith. There is light in this darkness. There is music in these tombs.”[251]
On one of the graves were found a small silver-gilt coronet, with the date A. D. 1340, and a palm leaf worked in silver. In another crypt are written six names—German, in Latinized form—with a cross after each, and beneath, the date A. D. 1397.[252] They were probably a company of German priests on a pilgrimage to the Eternal City and its sacred shrines. In two or three cubicula in the Catacomb of Callixtus are graffiti recording the visits of certain Franciscan friars in the fifteenth century. Brother Lawrence of Sicily, over date January 17, 1451, records that with twenty others he had come to visit the holy place.[253] In 1467 some Scottish pilgrims,[254] and two years after an abbot of St. Sebastian, with a large party,[255] left records of their visits to this Catacomb. The names of Pomponio Leto and other literati of the Roman Academy have also been found in several of the crypts. These men, however,
although the avowed lovers of antiquity,[256] were enthusiastic only in the pursuit of heathen learning, and justly merited the reproach of being more pagan than Christian. With the exception of such infrequent and transient visits, it would appear that this priceless treasury of Christian archæology and legacy of the primitive church to the present age was completely forgotten till it was revealed to the eyes of a wondering world by the explorations of the sixteenth and following century.
[195] Zosimus. His profession of Christianity provoked the scorn of the apostate Julian.—Ibid.