'Offspring of the heavenly Ichthys, see that a heart of holy reverence be thine, now that from Divine waters thou hast received, while yet among mortals, a fount of life that is to immortality. Quicken thy soul, beloved one, with ever-flowing waters of wealth-giving wisdom, and receive the honey-sweet food of the Saviour of the saints. Eat with a longing hunger, holding Ichthys in thine hands.'
'To Ichthys ... Come nigh unto me, my Lord [and] Saviour [be thou my Guide] I entreat Thee, Thou Light of them for whom the hour of death is past.'
'Aschandius, my Father, dear unto mine heart, and thou [sweet Mother, and all] that are mine ... remember Pectorius.'
[541] Under the care of Professor Piper (a pupil of Neander), who even before De Rossi introduced a scientific knowledge of the sepulchral monuments and inscriptions. Comp. his "Monumental Theology," and his essay "Ueber den kirchenhistorischen Gewinn aus Inschriften, in the Jahrbücher f. D. Theologie," 1875.
[542] De Rossi traces some up to the first century, but Renan (Marc-Auréle, p. 536) maintains: "Les inscriptions chrétiennes des catacombes ne remontent qu' au commencement du IIIesiècle."
[543] In pace; en eirene. Frequent also in the Jewish cemeteries (shalom).
[544] Dormit in pace; requiescit in pace; in pace Domini; koimatai en eirene.The pagan formula "depositus" also occurs, but with an altered meaning: a precious treasure intrusted to faithful keeping for a short time.
[545] Vivas, orvive in Deo; vivas in aeternum; vivas inter sanctos. Contrast with these the pagan declamations: Sit tibi terra levis; Ossa tua bene quiescant Ave; Vale.
[546] This inscription in the cemetery of Callistus dates from the time of persecution, probably in the third century, and alludes to it in these words: "For while on his knees, and about to sacrifice to the true God, he was led away to execution. O sad times! in which among sacred rites and prayers, even in caverns, we are not safe. What can be more wretched than such a life? and what than such a death? when they cannot be buried by their friends and relations-still at the end they shine like stars in heaven (tandem in caelo corruscant)." See Maitland, The Church in the Cat., second ed. p. 40.
[547] This inscription is in Latin words, but in Greek uncial letters. See Perret, II. 152, and Aringhi, p. 387.
[548] D. M. or D. M. S. =Dis Manibus sacrum (others explain: Deo Magno or Maximo);memoriae aeterrae, etc. See Schultze, p. 250 sq. Sometimes the monogram of Christ is inserted before S, and then the meaning may be Deo Magno Christo Sacrum, or Christo Salvatori. So Northcote, p. 99, who refers to Tit. 2:13.
[549] More frequent in those after the middle of the fourth century, as inconparabilis, mirae sapientiae or innocentiae, rarissimi exempli, eximiae bonitatis.
[550] Dulcis, dulcissimus, ordulcissima, carus, orcara, carissimus, optimus, incomparabilis, famulus Dei, puella Deo placita, agathos, hagios , theosebes, semnos, etc.
[551] Sine ulla querela, sine ulla contumelia, sine laesione animi, sine ulla offensa, sine jurgio, sine lite motesta, etc.
[552] "Pete, or roga, ora, pro nobis, pro parentibus, pro conjuge, pro filiis, pro sorore." These petitions are comparatively rare among the thousands of undated inscriptions before Constantine, and mostly confined to members of the family. The Autun inscription (probably from the fourth century) ends with the petition of Pectorius to his departed parents, to think of him as often as they look upon Christ. See Marriott, p. 185.
[553] Dr. McCaul, of Toronto (as quoted in Smith and Cheetham, 1. 856) says: I recollect but two examples in Christian epitaphs of the first six centuries of the address to the reader for his prayers, so common in mediaeval times."
[554] Luke 23:43; Phil. 1:23; 2 Cor. 5:8.
[555] Prima, vives in gloria Dei et in pace Domini nostri."Scratched in the mortar round a grave in the cemetery of Thraso, in Rome, quoted by Northcote, p. 89. He also quotes Paulinus of Nola, who represents a whole host of saints going forth from heaven to receive the soul of St. Felix as soon as it had left the body, and conducting it in triumph before the throne of God. A distinction, however was made by Tertullian and other fathers between Paradise or Abraham's bosom, whither the pious go, and heaven proper. Comp. Roller's discussion of the idea of refrigerium which often meets us in the epitaphs, Les Catacombes, I. 225 sqq.