Here is the well, the drinking-fountain, the washing-trough, and the wardrobe. On the opposite side is the _schola_, or banqueting-room, with benches on three sides. There is no doubt that the builders and owners of these crypts were Christians; because the graves within were arranged for the interment of bodies, not for cremation; that is, for sarcophagi and coffins, not for cinerary urns; and, as I stated at the beginning of the previous chapter, the pagans of the first century, and of the first half of the second, were never interred. The Domitilla after whom the catacombs were named was a niece of Vespasian, _Divi Vespasiani neptis_. The reader will remember that in chapter i. I quoted Xiphilinus as saying that in the year 95 some members of the imperial family were condemned by Domitian on the charge of atheism, together with other leading personages, who had adopted "the customs and persuasion of the Jews,"--an expression which means the Christian faith. Among those condemned he mentions Clemens and Domitilla, whose genealogy is still subject to some uncertainty. A tombstone discovered in 1741, by Marangoni, in these very catacombs, mentions two names, Flavius Sabinus and Flavia Titiana. They are descendants, perhaps grandchildren, of Flavius Sabinus, the brother of Vespasian. Sabinus was prefect of Rome during the persecution of Nero; but Tacitus[159] describes him as a gentle man, who hated violence (_mitem virum abhorrentem a sanguine et cædibus_). His second son, Titus Flavius Clemens, consul A. D. 82, was executed in 95 on account of his Christian faith; and Flavia Domitilla, his daughter-in-law, was banished for the same cause to the island Pandataria. There is a record of the banishment of another Flavia Domitilla to the island of Pontia; but her genealogy and relationship with the former have not been yet clearly established. Some writers, however, have identified her with the niece of Vespasian, mentioned in the inscription referred to above, as owner of the villa of Torre Marancia and founder of the catacombs. The small island, where she spent many years in solitary confinement, is described by S. Jerome as one of the leading places of pilgrimage in the fourth century of our era.