Page:Catholic Encyclopedia, volume 3.djvu/564

 CEMETERY

504

CEMETERY

"conservat animam tuam in vitam aeternam". The Mulling has "Corpus cum sanguine D. N. J. C. sanitas sit tibi in vitam aeternam". The Deer has the same, except that it ends "in vitam perpetuam et salutem". Then follow Communion anthems similar to those in the Mass. These differ in order and selection in the Stowe Mass, the Stowe, Dimma, Mulling, and Deer Communions of the Sick, and in the Bangor Antiphoner, though several are common to them all.

9. — The Thanksgiving, "Deus tibi gratias agimus". This is found in the Dimma, Mulling, and Deer forms, where it ends the service. In the Dimma it is preceded by the Blessing.

10. — The Blessing, "Benedicat tibi Dominus et custodiat te", followed by the signing of the Cross and "Pax tibi in vitam arternam".

VII. The Consecration of Churches. — In the Leabhar Breac there is a tract describing the con- secration of a church. The ceremony is divided into five parts, the consecration of the floor, and of the altar with its furniture, the consecration out of doors, the aspersion inside, and the aspersion outside. The consecration of the floor includes the writing of two alphabets thereon. There are directed to be seven crosses cut on the altar, and nothing is said about relics. On the whole the service appears to be of the same type as the Roman, though differing in details, and if the order of the component parts as given in the tract may be taken as correct, in order also. The tract, edited with a translation by the Rev. T. Olden, D.D., has been printed by the St. Paul's Ecclesiolog- ical Society (Vol. IV., 1900).

VIII. Hymns. — There are many native Irish hymns both in Latin and Irish. Of these, most, no doubt, were not intended for liturgical use, but rather for private reading, but a certain number were undoubt- edly used in the services of the Celtic Church. In the "Liber Hymnorum" there are hymns by Patrick, Columba, Gildas, Sechnall, Ultan, Cummaim of Clon- fi-rt. Mvigint, Colman mac UiCluasaigh, Colman Mac Murchan, Cuchuimne, Oengus, Fiach, Broccan, Sanctam, Scandlan Mor, Mael-Isu ua Brolchain, and Ninine. besides a few by non-Irish poets. The Bangor Antiphoner adds the names of Comgall and Camelac to the list. Of the twelve hymns given in the latter, eight are not found elsewhere, and ten are certainly intended for liturgical use.

Martexe, De Antiquis Ecclesia- rilibus (Bassano, 178S); Muratori, Liturgia Romana vetus (Venice, 1T4S); Mabillon, 7! Italicum (Paris, 1637); In., De Liturgia GaUicand (Paris, 1685); Gerbert, Monumenla veteris Liturgia? Alle- manniea- (St. Blaise, 1777); Neale and Forbes, Ancient Liturgies of the Galilean Church (Burntisland, 1855-67);

Feltoe (ed.), Sacramentarium I Cam] ridge, 1896 ;

Wilson- ied.'. 77,, < IvM ; I

Classified Index to the 1

mentarics (Cambridge, lsoj ; p, iTancieni

sacramentaires (Paris, 1886 : M ■> * Stubbs, Councils

and Ecclesiastical Documents rela ■ ' '■ G eat Britain and Inland (Oxford. ISO!) 7N ; Pri.ii- h ,■<, ■ Hand ,-/,, 1/, ,-, , .,,, i .!,"■■.!,■■■ \lun-m, lsijiv;

Duchesne. Let origines du cult < i (Paris, 1902; tr.

London, 1904); Wordsworth, VI " i tryofGraa 'London, 1901); Frebe, New History of tl Boot of Common (London, 1902'; Wuiniv, I., I ;, md Ritual of the Celtic Church (Oxford, L-M . I'l ,. The Ancient British Church

(London, 1878); G Stokes nd and IAi Celtic Church

(London, 1907); Wabbei ■ Intiphona (1893-95);

Bernard ind to Uber Hymnorum (1898);

Stokes (ed ), Mart 1 1 i 'uldee;

ner (ed. >. Slain Missal, |,t I (he last four works

Sued by Hcnrv Bradshaw Soi-n-lv: M \i<" MtTIIY, On the

K.„,al Inh Acad (Dublin. I.S77 Ml'; KcYPERS.

I:„„k ,./ Cerne] Can bi : « 190 ; Lawxoi I hapU on Ihi Book of M I inl '!•■■■. 1 891 Metei Do T trim r Brucli

I ■. n V. ' '.'./( (...( ■ ' -llsehaft

,'.](- . ■ GoVii s (( lot! i . 1904 ; Bannisi i Ft,

I I icrww niarics, in

Jour, of Fheol S ; foi ( li • 190 ;. C»on D um of the


 * . :,i .. m ,,.■.,,,/■ ,., Sm|,. ,„, isiMji. V:

Hai-mer, Das St,,,,; W

(Innsbruck, 1892); Lucas, Th> Liturgy in Dub Rev

(July and Jan., 1893-94); Leabhar Breac, Tht Speckled Boot facsimile with introduction, etc., in R. I Acad. (Dublin. L876); Macgregor, .4n Ancient Gaelic treatise on the Symbolism of tht

Eucharist, in Transactions of Aberdeen Ectlesiological Soc, No. XI, 1S96 (Aberdeen, 1S9S); Warren, The Irish Missal belonging to Corpus Christi College, Oxford (London, 1879); Id., The Leofnc Missal (Oxford, 1SS3); Forbes. Missale Drum- memdiense (Burntisland, 1SS2); E. Bishop, Liturgical note in Kuypers' Prayerbook of .Elhelwald [Book of Cerne] (Cambridge, 1902); Id., The Earliest Roman Mass Book, in Dub. Rev. for Oct., 1894; Id., The Litany of Saints in the Stove Missal, in Journal of Theol. Studies for Oct., 1905; Id., Spanish Symptoms (in Gallican, Irish and Roman Service Books), in same Journal for Jan., 1907; Mercati, More Spanish Symptoms in same Journal for April. 1907; Lejay, Articles in Rev. d'hist. et de litt. rel. (1897), II, 91, 189; (1903), VIII, 556; (1904), IX, 556; Ferotin, Le Liber Ordinum en usage dans realise uisigothique et mozarabe, in Cabrol, Man. Eccl. Lit. (Paris, 1904), V; Legg, Ecclesiological Essays (London, 1905); Sti Columbnni Regula, in Flemingius, Collectanea Sacra (Louvain, 1667); Reeves, On the Celi-De, commonly called Culdees, in R. I. Acad. (Dublin. 1874), XXIV; Bury, Life of St. Patrick (Lon- don. 1905); Healy, Life and Writings of St. Patrick (Dublin, 11)051; Dottin, .Xot.s biblioijraphiques sur Vancienne liUerature d'lrlande, in Rev. d'hist. et de lit. rel. (Paris, 1900), V, 161.— It should be added that there is also a considerable mass of quasi-historical literature on both sides, Anglican and Roman, from which a certain amount of information may be gleaned, but it requires to be used with great discrimination, owing to its controversial character.

Henry Jenner.

Cemetery. — Name. — The word c(emeterium or rimiterium (in Gr. Koifinr-qpiov) may be said in early literature to be used exclusively of the burial places of Jews and Christians. A single doubtful example (Corp. Inscript. Lat., VIII, n. 7543), where it seems to be applied to a pagan sepulture, can safely be dis- regarded, and though the word, according to its ety- mology, means sleeping place (fromKoi^S(rf)ai, to sleep), its occurrence in this literal sense is rare. Moreover, the phrase "their so-called cemeteries" (to. KaXovfieva Koifivr-ripia), used in an imperial edict of 259, shows that it was even then recognized as a distinctive name. The word occurs in Tertullian (De anima, c. li) and is probably older. Let us add that though what we now understand by a cemetery is a separate, park- like enclosure not being the "yard" of any church, the word was originally of much more general appli- cation. It was applied either to any single tomb or to a whole graveyard, and was the usual term employed to designate those subterranean burial places now commonly known as the catacombs (q. v.).

Early History -. — There can be little doubt that in the beginning of the preaching of Christianity the converts to the Gospel were content to be interred without distinction in the graves of their Jewish brethren (Acts, v, 6. viii. 2, and ix, 37). But it is also plain from the nature of things that this arrange- ment could not have been of long duration. To the Jew the dead body and all connected with it was an uncleanness. To the Christian it involved no con- tamination, but was full of the hope of immortality (I Cor., xv, 43). The practice of separate interment must, therefore, have begun early both in Rome and in other places where there were large Christian colonies. It would seem .that the earliest Christian burial piaces were family vaults (to use a rather mis- leading word) erected upon private property. But the desire to rest near those of their own faith who had passed away before must have been especially strong in Rome, where even artisans practising the same trade sought to be buried side by side with their fellow- craftsmen and formed associations for the purpose. Wealthy Christians accordingly enlarged their family burial places and admitted their poorer brethren to share them. " For himself, for his freedmen, and for charity" (siW el li 1 " rtis et niifcricordia) is an inscrip- tion found in a construction of this class. Partly owing to the nature of the soil, partly, no doubt, to

the desire of imitating the burial places in the neigh- bourhood of Jerusalem, and in particular the sepul- chre of Christ, the practice was largely followed of excavating a subterranean chamber or series of cham- bers in the recesses of which bodies could be laid and walled in with bricks or marble slabs. The need of interring a disproportionately large number of persons