Numerous inscriptions inform us that many persons secured this privilege during their lives, as the following examples: IN CRYPTA NOBA RETRO SANCTOS EMERVM SE VIVAS BALERA ET SABINA (_sic_)--“In the new crypt behind the saints: Valeria and Sabina bought it for themselves while living.” ΕΝΘΑΔΕ ΠΑΥΛΕΙΝΑ ΚΕΙΤΑΙ ΜΑΚΑΡΩ ΕΝ ΧΩΡΩ--“Here lies Paulina in the place of the blessed.” Another inscription of the period of Damasus tells of one who was buried “within the thresholds of the saints, a thing which many desire and few obtain.”[218] Sometimes the name of the saint or martyr is mentioned, as in one which records the purchase of a grave, “at the tomb of Hippolytus, above the _arcosolium_,”[219] and another at that of Cornelius.[220] So also the tomb of Cecilia was separated from that of one of the primitive bishops by scarcely an inch of rock. Great injury was thus done to the Catacombs by the indiscreet devotion of those who observed this practice. Many pilgrims to the graves of the martyrs, deriving, they thought, a spiritual benefit from proximity to their sacred dust, took up their abode in little cells beside their graves while alive, and shared their sepulchres in death. In answer to the inquiry of his friend Paulinus of Nola, whether it was a profit to the soul that the body should be buried near the shrine of some 130 saint,[221] Augustine wrote a special treatise[222] in justification of the practice; although _how_ the martyrs help men, he confesses, is a question beyond his understanding. We have already seen the very strong opinion entertained on this subject by Jerome, the contemporary of Augustine. More in accordance with reason and scripture is the sentiment contained in the epitaph of the archdeacon Sabinus, lately found at San Lorenzo: NIL IVVAT IMMO GRAVAT TVMVLIS HAERERE PIORVM SANCTORVM MERITIS OPTIMA VITA PROPE EST CORPORE NON OPVS EST ANIMA TENDAMVS AD ILLOS QVAE BENE SALVA POTEST CORPORE ESSE SALVS.[223] It nothing helps, but rather hinders, to stick close to the tombs of the saints; a good life is the best approach to their merits. Not with the body but with the soul must we draw nigh to them; when that is well saved it may prove the salvation of the body also. Even Damasus, who, if any ought, might claim sepulture with the sainted dead, shrank from disturbing their remains, and was buried in a tomb _above_ the Catacomb of Callixtus. Of the subterranean crypt he says: HIC FATEOR DAMASVS VOLVI MEA CONDERE MEMBRA SED TIMVI SANCTOS CINERES VEXARE PIORVM. Here I, Damasus, confess I wished to lay my limbs, but I feared to vex the holy ashes of the saints.