THE NEW SCHAFF-HERZOG
1873; F. E. Warren, Liturgy and Ritual, U.S.; F. Loofs, Antiques Britonum Scotorumque ecclesice quales fuerunt mores, Leipsic and London, 1882; W. Cathcart, The Ancient British and Irish Churches, Philadelphia, 1894 (adverse to Roman Catholic claims); H. Zimmer, The Celtic Church in Britainarid Ireland, London, 1902. For the British branch noteworthy works are: R. Rees, An Essay on the Welsh Saints, London, 1836; J. H. Overton, The Church in England, i., The National Churches, 2 vols., London, 1891; H. Williams, Some Aspects of the Christian Church in Wales during the Fifth and Sixth Centuries (London, 1895, reprinted from the Transactions of the Society of Cymmrodorion, 1893-94, pp. 55-132); E. J. Newell, A History of the Welsh Church to the Dissolution of the Monasteries, London, 1895; J. W W. Bund, The Celtic Church of Wales, ib. 1897; W. Bright, Chapters of Early English Church History, Oxford, 1897; J. W. W. Bund, The Celtic Church of Wales, London, 1897; W. E. Collins, The Beginnings of English Christianity, with special Reference to the Coming of St. Augustine, London, 1S98; W. Hunt, The English Church from Its Foundation to the Norman Conquest, London, 1899. For Ireland: J. Lanigan, An Ecclesiastical History of Ireland to the Thirteenth Century, 4 vols., Dublin, 1829; R. King, A Primer of the History of the Holy Catholic Church in Ireland to the Formation 'of the Modern Branch of the Church of Rome, 2 vols, and supplement, Dublin, 1851; idem, A Memoir Introductory to the Early History of the Primacy of Armagh,
Armagh, 1854; C. J. Greith, Geschichte der altirischen Kirche. Freiburg, 1867; W. D. Killen, The Ecclesiastical History of Ireland, 2 vols., London, 1875; G. T. Stokes, Ireland and the Celtic Church, 6th ed., London, 1907; idem. Some Worthies of the Irish Church, ib. 1900; J. Healy, Insula sanctorum et doctorum or Ireland's Ancient Schools and Scholars, Dublin, 1890; A. Bellesheim, Geschichte der katholischen Kirche in Irland, 3 vols., Mainz, 1890-91; T. Olden, The Church of Ireland, in The National Churches, London, 1892; J. Heron, The Celtic Church in Ireland, London, 1898; Eleanor Hall, Early Christian Ireland, Dublin, 1905. For Scotland: W. F. Skene, Celtic Scotland, ii., Church and Culture, 3 vols., Edinburgh, 1887; A. Bellesheim, Geschichte der katholischen Kirche in Schottla'nd, 2 vols., Mainz, 1883, Eng. transl., with additions and notes, by D. O. H. Blair, 4 vols., Edinburgh, 1887- 1890; H.M. Luckock, The Church in Scotland, in The National Churches, London, 1893; J. Dowden, The Celtic Church in Scotland, London, 1894; W Stephen, History of the Scottish Church, 2 vols., Edinburgh, 1894-96; Dom Columba Evans, The Early Scottish Church, London, 1906 (claims original Roman supremacy). For the Culdees: W. Reeves, The Culdees of the British Islands as They Appear in History, Dublin, 1864; Skene, u.s., pp. 226-277; J. von Pflugk-Hartung, Die Kuldeer, in ZKG, xiv. (1894) 169-192. Fuller bibliographies may be found in Warren, U.S., pp. xiii.-xix.; Bellesheim, Irland, pp. xix.-xxii.; Schottland, pp. vii.-xv.; and Olden, pp. 430-432.
CEMETERIES./
I. Names Used in Early Times. II. Christian Burial and IBurial-Places in General.
1. Fundamental Ideas. Ill
2. Predecessors of the Cemeteries.
3. Development of Cemeteries and
Their Types. Origin of the General Cemetery
(§1). Period of the Catacombs (§ 2). Burial in Mausoleums and Churches
(§ 3).
4. Establishment and Administration
of Cemeteries. Fossores (§ 1). Administrative Officials (§ 2).
5. Acquisition, Use, and Protection
of Graves. Purchase of Graves (§ 1). The Same Grave Used for Several
Bodies (§ 2). Violation of Graves (§ 3).
6. Commemoration of the Dead in
the Cemeteries.
Cemeteries is a term used to designate the burialplaces of the early Christians, including the subterranean burying-grounds commonly known as catacombs.
I. Names Used in Early Times : Among the various titles by which the Christians of the first few centuries designated the burial-places of their dead, the most frequent and probably the oldest is the Greek koimiterion or the equivalent Latin emmeterium. It is not found in the Septuagint or in the New Testament, but the verb koimasthai, " to lie down to rest," " to sleep," occurs in both the literal and the metaphorical sense, usually the latter in the New Testament (metaphorical: Matt, xxvii. 52; Acts vii. 60, xiii. 36; I Cor. vii. 39, xv. 6, 18, 20, 51; I Thess. iv. 13; II Peter iii. 4; literal: Matt, xxviii. 13; Luke xxii. 45; Acts xii. 6). While the word koimrterion is ot rare occurrence in classical Greek (it was applied by the Cretans, according to Athenaeus, to a room for the entertainment of guests), it was constantly used by both Christians and Jews for single and family graves and for larger burying-grounds, whether
Various Commemorations (§ 1).
Ceremonies of Commemoration (§ 2).
Arrangement, Structure, and Grave-Formation of the Cemeteries.
1. Subterranean Burial-Places.
a. The Oriental Group. Palestine (§ 1). Syria (§2). Mesopotamia (§ 3). Asia Minor (§ 4). Egypt (§ 5). Cyrenaica (§ 6).
b. The Western Group. North Africa (§1). Sicily (§ 2). Malta (§ 3). Melos (§4). Apulia (§ 5). Naples (§ 6). Castellamare Rome (§ 8).
2. Cemeteries Above Ground.
7).
a. Plan and Construction. In the Open Air (§ 1). Memorial Buildings (§ 2). Ground-Plan and Form (§ 3). Cemeteries Connected with Churches
(§4).
b. Types of Graves. The Ordinary Grave (§ 1). The Covering of the Grave (§ 2). Sarcophagi (§ 3). Other Receptacles (§ 4).
IV. Equipment and Decoration of Tombs.
1. The Grave Itself.
a. The Interior. Objects Pertaining to the Corpse
(ID. Disposition of the Corpse (§ 2). Gifts to the Dead (§ 3).
b. The Exterior. Vessels for Light and Incense (§1). Marks of Identification (§ 2). Inscriptions and Paintings (§ 3).
2. The Chambers and Passages.
above ground or under ground. On the other hand, there is only one doubtful case of its use in a heathen inscription for a burial-place (CIL, viii. 7543), against thousands in which other terms are used. That the expression was recognized as a distinctly Christian and Jewish term is evident from the way in which it is used as an unfamiliar term in the edicts of the Roman emperors (Eusebius, Hist, eccl., VII. xi. 13). Latin-speaking Christians also occasionally employed the term accubitorium, which originally meant (from the Roman habit of reclining at table) a dining-room. These words show their connection with the Christian hope, which saw in death only a sleep. Besides these specifically Christian expressions, the inscriptions give a number of others, of a more general nature. Besides some of minor importance, there is, for example, hypogaum (or in one place Gk. katagaion) to designate small underground burial-places among both Christians and pagans. Modern scholars frequently employ this term to designate underground burial-places, no matter what their size or arrangements. The word area is also found