Various - The Atlantic Monthly, Volume 02, No. 09, July, 1858

Dis Manibus , and ending with the words in pace . But there is no need of finding a difficulty in this fact, or of seeking far for an explanation of it. As we have before remarked, in speaking of works of Art, the presence of some heathen imagery and ideas in the multitude of the paintings and inscriptions in the catacombs is not so strange as the comparatively entire absence of them. Many professing Christians must have had during the early ages but an imperfect conception of the truth, and can have separated themselves only partially from their previous opinions, and from the conceptions that prevailed around them in the world. To some the letters of the heathen gravestones, and the words which they stood for, probably appeared little more than a form expressive of the fact of death, and, with the imperfect understanding natural to uneducated minds, they used them with little thought of their absolute significance. 1 1 It is probable that most of the gravestones upon which this heathen formula is found are not of an earlier date than the middle of the fourth century. At this time Christianity became the formal religion of many who were still heathen in character and thought, and cared little about the expression of a faith which they had adopted more from the influence of external motives than from principle or conviction.

Another difference in words which is very noticeable, running through the inscriptions, is that of depositus , used by the Christians to signify the laying away in the grave, in place of the heathen words situs, positus, sepultus, conditus . The very name of coemeterium , adopted by the Christians for their burial-places, a name unknown to the ancient Romans, bore a reference to the great doctrine of the Resurrection. Their burial-ground was a cemetery , that is, a sleeping-place ; they regarded the dead as put there to await the awakening; the body was depositus , that is, intrusted to the grave, while the heathen was situs or sepultus, interred or buried ,—the words implying a final and definitive position. And as the Christian dormit or quiescit, sleeps or rests in death, so the heathen is described as abreptus , or defunctus, snatched away or departed from life.

Again, the contrast between the inscriptions is marked, and in a sadder way, by the difference of the expressions of mourning and grief. No one who has read many of the ancient gravestones but remembers the bitter words that are often found on them,—words of indignation against the gods, of weariness of life, of despair and unconsoled melancholy. Here is one out of many:—

PROCOPE MANVS LEBO CONTRA DEVM QVI ME INNOCENTEM SVS TVLIT QVAE VIXI ANNOS XX. POS. PROCLVS.

I, Procope, who lived twenty years, lift up my hands against God, who took me away innocent. Proclus set up this.

But among the Christian inscriptions of the first centuries there is not one of this sort. Most of them contain no reference to grief; they are the very short and simple words of love, remembrance, and faith,—as in the following from the Lateran:—

ADEODATE DIGNAE ET MERITAE VIRGINI ETQVIESCE HIC IN PACE IVBENTE XPO EJUS

To Adeodata, a worthy and deserving Virgin, and rests here in peace, her Christ commanding.

On a few the word dolens is found, simply telling of grief. On one to the memory of a sweetest daughter the word irreparable is used, Filiae dulcissimae inreparabili . Another is, "To Dalmatius, sweetest son, whom his unhappy father was not permitted to enjoy for even seven years." Another inscription, in which something of the feeling that was unchecked among the heathens finds expression in Christian words, is this: "Sweet soul. To the incomparable child, who lived seventeen years, and undeserving [of death] gave up life in the peace of the Lord." Neither the name of the child nor of the parents is on the stone, and the word immeritus , which is used here, and which is common in heathen use, is found, we believe, on only one other Christian grave. One inscription, which has been interpreted as being an expression of unresigned sorrow, is open to a very different signification. It is this:—

INNOCENTISSISSIMĆ ETATIS DVLCISSIMO FILIO JOVIANO QVI VIXIT ANNˇ VII ET MENSES VI NON MERENTES THEOCTISTVS ET THALLVSA PARENTES

To their sweetest boy Jovian, of the most innocent age, who lived seven years and six months, his undeserving [or unlamenting] parents Theoctistus and Thallusa.

Here, without forcing the meaning, non merentes might be supposed to refer to the parents' not esteeming themselves worthy to be left in possession of such a treasure; but the probability is that merentes is only a misspelling of maerentes for otherwise immerentes would have been the natural word.

But it is thus that the Christian inscriptions must be sifted, to find expressions at variance with their usual tenor, their general composure and trust. The simplicity and brevity of the greater number of them are, indeed, striking evidence of the condition of feeling among those who set them upon the graves. Their recollections of the dead feared no fading, and Christ, whose coming was so near at hand, would know and reunite his own. Continually we read only a name with in pace , without date, age, or title, but often with some symbol of love or faith hastily carved or painted on the stone or tiles. Such inscriptions as the following are common:—

FELICISSIMVS DVLCIS,—GAVDENTIA IN PACE, —SEVERA IN DEO VIVAS,—

or, with a little more fulness of expression,—

DVLCISSIMO FILIO ENDELECIO BENEMERENTI QVI VIXIT ANNOS II MENSE VNV DIES XX IN PACE

To the sweetest son Endelechius, the welldeserving, who lived two years, one month, twenty days. In peace.

The word benemerenti is of constant recurrence. It is used both of the young and the old; and it seems to have been employed, with comprehensive meaning, as an expression of affectionate and grateful remembrance.

Here is another short and beautiful epitaph. The two words with which it begins are often found.

ANIMA DVLCIS AVFENIA VIRGO BENEDICTA QVE VIXIT ANN: XXX DORMIT IN PACE

Sweet Soul. The Blessed Virgin Aufenia, who lived thirty years. She sleeps in peace.

But the force and tenderness of such epitaphs as these is hardly to be recognized in single examples. There is a cumulative pathos in them, as one reads, one after another, such as these that follow:—

ANGELICE BENE IN PACE

To Angelica well in peace.

CVRRENTIO SERVO DEI DEP. D. XVI. KAL NOVEM.

To Currentius, the servant of God, laid in the grave on the sixteenth of the Kalends of November.

MAXIMINVS QVI VIXIT ANNOS XXIII AMICVS OMNIVM

Maximin, who lived twenty-three years, the friend of all.

SEPTIMVS MARCIANE IN PACE QUE BICSIT MECV ANNOS XVII. DORMIT IN PACE

Septimus to Marciana in peace. Who lived with me seventeen years. She sleeps in peace.

GAVDENTIA PAVSAT DVLCIS SPIRITVS ANNORVM II MENSORVM TRES.

Gaudentia rests. Sweet spirit of two years and three months.

Here is a gravestone with the single word VIATOR; here one that tells only that Mary placed it for her daughter; here one that tells of the light of the house,—[Greek: To phos thaes Oikias].

Nor is it only in these domestic and intimate inscriptions that the habitual temper and feeling of the Christians is shown, but even still more in those that were placed over the graves of such members of the household of faith as had made public profession of their belief, and shared in the sufferings of their Lord. There is no parade of words on the gravestones of the martyrs. Their death needed no other record than the little jar of blood placed in the mortar, and the fewest words were enough where this was present. Here is an inscription in the rudest letters from a martyr's grave:—

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