[743] Compare the Puritan names: Accepted, Redeemed, Called, More Fruit, Kill Sin, Fly Debate, and even lengthy texts of Scripture. See Neal’s Puritans, ii, 133, third foot note. In New England graveyards may still be found such names as Assurance, Faith, Hope, Charity, Patience, Perseverance, and all the cardinal virtues, together with Tribulation, and others still more ominous. Mr. Wellbeloved is the name of a living person. See also the French Bien Aimé, etc.
[744] Compare the funeral totems, the beaver, the bear, or eagle, of the American Indians. The Greeks also had similar names: Lycos, a wolf; Moschos, a calf; Corax, a raven; Sauros, a lizard, etc.
[745] Sometimes a sort of pun or play upon words occurs, as the following: HIC IACET GLYCONIS DVLCIS NOMINE ERAT ANIMA QVOQVE DVLCIOR VSQVE—“Here lies Glyconis. She was sweet by name, her disposition also was even sweeter.” HEIC EST SEPVLCHRVM PVLCRVM PVLCRAE FEMINAE—“Here is the beautiful tomb of a beautiful woman.” Much of the paronomasia is lost in translation. Another conceit is giving the name of the deceased acrostically in the initial letters of the lines, an invariable symbol of degraded taste. See De Rossi, No. 677, A. D. 432.
A few examples of Gothic names occur, as Bringa, Uviliaric, Erida, (is it Freda?) Ildebrand. In Gaul these are more striking, as Ingomir, Hagen, and the like.
[746] Quia solum in libro vitæ describi avebant.—Inscrip. Antiq., p. 545.
[748] Various titles of honour occur in these epitaphs, generally applied to the Consuls, occasionally to the deceased, and indicated by initial letters as above, and as follows: VI., Vir Illustris, “An Illustrious Man;” VD., Vir Devotus, or Devotissimus, “A Devout, or Very Devout Man;” VC., Vir Clarissimus, FC., Femina Clarissima, “A Most Distinguished Man or Woman;” VH., Vir Honestus, FH. Femina Honesta, “An Honourable Man or Woman;” VSP., Vir Spectabilis, “A Very Notable Man;” VP., Vir Perfectissimus, “A Most Eminent Man;” VD., Vir Doctissimus, “A Most Learned Man.”
[749] Apol., 46.
[750] It may not be uninteresting to notice some of the trades and occupations mentioned in pagan epitaphs. They are of a much wider range than those of the Christians, indicating that the latter were a “peculiar people,” excluded from many pursuits on account of their immoral or idolatrous character. Besides occupations like those above mentioned, we find such examples as QVADRIGARIVS, “A charioteer;” CVRSOR, “The runner;” MAGISTER LVDI, “Master of the Games;” MINISTER POCVLI, “Toast master;” DOCTOR MYRMILON, “Teacher of the gladiators,” DERISOR, or SCVRRA CONVIVIORVM, “Buffoon, or clown of the revels;” STVPIDVS GREGIS VRBANAE, “Clown of the city company of mountebanks.” We have also official titles, as NABICVLARIVS CVR. CORPORIS MARIS HADRIATICI, “Commissioner of the Hadriatic Company;” CVRATOR ALVEI ET RIPARVM MARIS, “Curator of the river channel and sea banks;” MENSOR PVBLICVS, “Public measurer;” VILICVS SVPRA HORTOS, “Steward over gardens;” CAESARIS PRAESIGNATOR, “Imperial Notary;” INVITATOR, “Agent.” We notice, too, others, as NVMVLARIVS, “A banker;” MEDICVS IVMENTARIVS, “Mule doctor;” MEDICVS OCVLARIS, “Oculist;” EXONERATOR CALCARIVS, “Lime dealer;” LANARIVS, “Wool-worker;” PECTINARIVS, “Comb-seller;” NEGOTIANS SALSAMENTARIVS ET VINEARIVS “Salt and wine merchant;” CVBICVLARIVS, “Keeper of the Couch;” GRAMMATICVS LECTORQVE, “Grammarian and reader;” COMPARATOR MERCIS SVTORIAE, “Shoemaker’s furnisher;” FVNARIVS, “Rope maker;” NEGOTIATOR LENTIC · ET CASTRENIAR · “A Camp Grocer and Sutler;” REDEMPTOR AB AERE, “Contractor in Brass;” FABER FERRARIVS, “Iron Worker;” NEGOTIATOR LVGDVNENSIS ARTIS, “A Dealer in Lyons wares,” not silks, as the phrase would now mean, but pottery; EXACTOR TRIBVTORVM, “Tax gatherer;” and the FANATICVS in the temple of Isis, i. e., one hired to stimulate the zeal of the votaries by wild and frantic gestures, attributed to the inspiration of the deity. We find also epitaphs of actors, dancers, pantomimists, of one of whom, a young girl, it is said, CVIVS IN OCTAVA LASCIVIA SVRGERE MESSE COEPERAT—a horrible circumstance to mention on her tomb.
[751] Tertullian bases his apology for the Christians on the blamelessness of their character, refutes the accusations against them, and challenges proof. The unworthy members of the community, he says, are only as moles or freckles on the body, or as a fleecy cloud on a sunny sky, affecting not its general character.—Ad Nationes, 5.