The plethora of symbols and attributes used by the Romans contrasted sharply to the few, simple images used by the early Christians, who had to be circumspect in the face of religious persecution.五花八門的符號和屬性所使用入鄉隨俗鮮明對比，以少數，簡單的圖像所使用的早期基督徒，他們都必須小心謹慎，在面對宗教迫害。 On sacramental cups, seals, and lamps the Holy Spirit was symbolized by a dove and Christ by a fish (perhaps because at the time fish was one of the elements of the sacred meal) or by a shepherd carrying a sheep on his shoulders (from Luke 15:3-7).關於聖杯，公章，並燈具聖靈，是象徵著一個鴿派和基督的一條魚（或許是因為在當時的魚類的要素之一是神聖餐） ，或由一個牧羊人攜帶綿羊對他的肩膀上（從盧克15:3-7 ） 。 The Savior was also represented by a monogram formed by combining the Greek letters chi and rho (XP), the first two letters of the Greek word for Christ.救世主，也都代表了一個會標，形成有機結合希臘字母池和rho （ XP ）的，前兩個字母的希臘字為基督。
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Editor's Note: I heard an interesting speculation regarding this subject, but one which has no confirmation and probably no possible confirmation.編者按：最近，我聽到一個很有趣的猜測就這個問題，但其中並沒有確認，並可能沒有可能確認。 The claim starts with the observation that when two strangers would meet, neither really knew if the other was a Christian or someone who might turn them in to the Roman soldiers to be immediately killed.索賠開始與觀察時，被兩名陌生滿足，也真正知道如果對方是一個基督徒或某人有可能使他們在到羅馬帝國士兵立即死亡。 And so either one might rather casually use their toe to fidget around, not drawing any special attention from any Romans who might be nearby.等，其中一項可能，而不是隨便使用自己的腳趾，以fidget左右，並沒有作出任何特別注意從任何入鄉隨俗的人，可能在附近。 A person might then easily draw out the simple outline of a fish in the dust or dirt.一個人可以那麼容易地繪製出簡單的輪廓是一條魚在灰塵或污物。 If the other person was NOT a Christian, they would not know what that meant and would simply attribute it to doodling.如果其他人是不是基督徒，他們也不會知道是什麼意思，並會簡單地歸結於它doodling 。 However, if the other person WAS a Christian, then the message would be passed.但是，如果其他人是一個基督徒，那麼訊息都會獲得通過。 This seems credible because it seems one of the few possible reasonably safe ways to find out if others were Christians or not, in an environment where all Christians were expected to be killed as enemies.這似乎是可信的，因為它似乎是其中的幾個可能的合理的安全的方式找到了，如果其他人都是基督徒與否，在一個環境，使所有基督信徒被預期可殺死敵人。
Among the symbols employed by the primitive Christians, that of the fish ranks probably first in importance.其中符號所僱用的原始基督徒，也就是魚類的行列，可能首先在重要的。 While the use of the fish in pagan art as a purely decorative sign is ancient and constant, the earliest literary reference to the symbolic fish is made by Clement of Alexandria, born about 150, who recommends his readers (Paedagogus, III, xi) to have their seals engraved with a dove or a fish.而使用該魚在異教的藝術品作為純粹的裝飾性標誌，是古代和不斷的，現存的最早的文學參考，以象徵性的魚類是由克萊門特的亞歷山德里亞，出生約150人，世衛組織建議他的讀者（ paedagogus ，三，喜）有自己的印章，刻有鴿子或一條魚。 Clement did not consider it necessary to give any reason for this recommendation, from which it may be safely be inferred that the meaning of both symbols was unnecessary.克萊門特認為沒有必要給予任何理由為這一建議，由它可以安全地推斷，兩者的意義象徵，是不必要的。 Indeed, from monumental sources we know that the symbolic fish was familiar to Christians long before the famous Alexandrian was born; in such Roman monuments as the Capella Greca and the Sacrament Chapels of the catacomb of St. Callistus, the fish was depicted as a symbol in the first decades of the second century.的確，從不朽的來源，我們知道，象徵性魚類熟悉的基督徒早在著名的亞歷山大出生，在這種羅馬古蹟作為capella greca和聖餐教堂的catacomb聖callistus ，魚被描繪成為一個象徵在第一個十年的第二個世紀。
The symbol itself may have been suggested by the miraculous multiplication of the loaves and fishes or the repast of the seven Disciples, after the Resurrection, on the shore of the Sea of Galilee (John 21:9), but its popularity among Christians was due principally, it would seem, to the famous acrostic consisting of the initial letters of five Greek words forming the word for fish (Ichthys), which words briefly but clearly described the character of Christ and His claim to the worship of believers: Iesous Christos Theou Yios Soter, ie Jesus Christ, Son of God, Saviour.符號本身可能已經提議由神奇的乘法的麵包和魚或repast的七個弟子，復活之後，對海岸的加利利（約翰21時09分） ，但其廣受歡迎的基督徒，是因為主要是，它似乎是，以著名的acrostic構成的首字母的五個希臘字組成詞魚（ ichthys ） ，其中字簡略，但很明顯，描述了性格的基督和他自稱崇拜的信徒： iesous克里斯托theou yios SOTER的，即耶穌基督，上帝的兒子，救世主。 (See the discourse of Emperor Constantine, "Ad coetum Sanctorum" c. xviii.) It is not improbable that this Christian formula originated in Alexandria, and was intended as a protest against the pagan apotheosis of the emperors; on a coin from Alexandria of the reign of Domitian (81-96) this emperor is styled Theou Yios (Son of God). （見話語皇帝君士坦丁， "專案coetum sanctorum "長十八）它不是琢磨這個公式基督教起源於亞歷山大，並打算作為抗議，對異教的典範皇帝;一枚硬幣，從亞歷山德里亞的腥風血雨的domitian （ 81-96 ） ，這是皇帝施展theou yios （上帝的兒子） 。
The word Ichthys, then, as well as the representation of a fish, held for Christians a meaning of the highest significance; it was a brief profession of faith in the divinity of Christ, the Redeemer of mankind.字ichthys ，那麼，以及作為代表性的是一條魚，舉行基督徒意思的最高意義，它是一個簡短界的信仰基督的神，救贖人類。 Believers in this mystic Ichthys were themselves "little fishes", according to the well-known passage of Tertullian (De baptismo, c. 1): "we, little fishes, after the image of our Ichthys, Jesus Christ, are born in the water".信徒們在這神秘ichthys人自稱"小魚" ，根據著名的通過戴爾都良（德baptismo ，長1 ）說： "我們少，魚類，以後的形象，我們ichthys ，耶穌基督，是出生在水" 。
The association of the Ichthys with the Eucharist is strongly emphasized in the epitaph of Abercius, the second century Bishop of Hierapolis in Phrygia, and in the somewhat later epitaph of Pectorius of Autun.該協會的ichthys與聖體聖事是極力強調在墓誌銘abercius ，在公元二世紀的主教hierapolis在phrygia ，並在晚些時候墓誌銘pectorius的歐坦。 Abercius tells us on the aforesaid monument that in his journey from his Asiatic home to Rome, everywhere on the way he received as food "the Fish from the spring, the great, the pure", as well as "wine mixed with water, together with bread". abercius告訴我們，就上述豐碑，在他的征途上，從他的亞洲主頁，以羅馬，到處是路，他所收到的食品"的魚從春天，偉大，純粹的" ，以及"酒與水混合，加上與麵包" 。 Pectorius also speaks of the Fish as a delicious spiritual nurture supplied by the "Saviour of the Saints". pectorius中還談到了魚類作為一種美味的精神培育，由"救世主的聖人" 。 In the Eucharistic monuments this idea is expressed repeatedly in the pictorial form; the food before the banqueters is invariably bread and fish on two separate dishes.在聖體聖事的紀念碑，這一主張是反复表達的，在圖案的形式;食物前banqueters總是麵包和魚兩個不同的菜餚。 The peculiar significance attached to the fish in this relation is well brought out in such early frescoes as the Fractio Panis scene in the cemetery of St. Priscilla, and the fishes on the grass, in closest proximity to the baskets containing bread and wine, in the crypt of Lucina.特殊意義附著在魚的這種關係是好帶出，在這種早期的壁畫作為fractio潘尼斯現場，在墓地的聖priscilla ，和魚放在基層，在最接近籃子載有麵包和酒，在地下室lucina 。 (See SYMBOLISM OF THE EUCHARIST.) （見象徵的聖體聖事） 。
The fish symbol was not, however, represented exclusively with symbols of the Eucharist; quite frequently it is found associated with such other symbols as the dove, the anchor, and the monogram of Christ.魚象徵，是沒有，不過，專為代表的符號的聖體聖事;相當頻繁，它是發現了與此類其他符號作為鴿派，錨，並會標的的喊聲。 The monuments, too, on which it appears, from the first to the fourth century, include frescoes, sculptured representations, rings, seals, gilded glasses, as well as enkolpia of various materials.古蹟，也對其中出現的，從第一到第四個世紀，包括壁畫，雕塑交涉，戒指，印章，鍍金眼鏡，以及enkolpia的各種材料。 The type of fish depicted calls for no special observation, save that, from the second century, the form of the dolphin was frequently employed.該類型的魚描繪的呼籲並沒有特別的觀察，挽救說，從公元二世紀，形式海豚經常被聘用。 The reason for this particular selection is presumed to be the fact that, in popular esteem, the dolphin was regarded as friendly to man.這一現象的原因，特別是選擇的是被推定為事實，即在流行的自尊心，海豚被視為友善的人。
Besides the Eucharistic frescoes of the catacombs a considerable number of objects containing the fish-symbol are preserved in various European museums, one of the most interesting, because of the grouping of the fish with several other symbols, being a carved gem in the Kircherian Museum in Rome.除了聖體聖事的壁畫的窟裡相當數量的物體，載魚的象徵，保存在歐洲各博物館，其中最有趣的，因為該集團的魚類和其他幾個符號，作為一個創業板刻在kircherian博物館在羅馬。 On the left is a T-form anchor, with two fishes beneath the crossbar, while next in order are a T-form cross with a dove on the crossbar and a sheep at the foot, another T-cross as the mast of a ship, and the good shepherd carrying on His shoulders the strayed sheep.在左邊是一個T形錨，有兩個魚下方橫梁，而未來在治安，是一個T形交叉與鴿派對橫梁和羊腳，另一個的T交叉作為桅杆的船，並善牧繼承他的肩膀上的strayed羊。 In addition to these symbols the five letters of the word Ichthys are distributed round the border.除了這些象徵了五封字ichthys分佈一輪邊界。 Another ancient carved gem represents a ship supported by a fish, with doves perched on the mast and stern, and Christ on the waters rescuing St. Peter.另一種古代刻在創業板上市，代表船，輔以魚，鴿子perched對桅杆和斯特恩，和基督對水域挽救聖彼得。
After the fourth century the symbolism of the fish gradually disappeared; representations of fishes on baptismal fonts and on bronze baptismal cups like those found at Rome and Trier, now in the Kircherian Museum, are merely of an ornamental character, suggested, probably by the water used in baptism.後四世紀的象徵意義魚逐漸消失;交涉，對魚類的洗禮字體和對青銅聖洗杯子像那些發現在羅馬和特里爾，現在在kircherian博物館，都只是一種裝飾性的性格，建議，可能是由水所用的洗禮。
Publication information Written by Maurice M. Hassett.出版信息寫莫里斯米哈塞特。 Transcribed by Mary and Joseph P. Thomas.轉錄由瑪利亞和約瑟夫體育托馬斯。 In memory of Elizabeth Kunneth The Catholic Encyclopedia, Volume VI.在記憶的伊麗莎白kunneth天主教百科全書，第六卷。 Published 1909. 1909年出版。 New York: Robert Appleton Company.紐約：羅伯特Appleton還公司。 Nihil Obstat, September 1, 1909. nihil obstat ， 1909年9月1日。 Remy Lafort, Censor.人頭馬lafort ，檢查員。 Imprimatur. imprimatur 。 +John M. Farley, Archbishop of New York +約翰米farley ，大主教紐約
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