the dead spoken of alike in Greek and in Latin simply as 'the
majority'; of the dying, in Greek liturgies remembered as 'those about
to set forward upon a journey'[Footnote: [Greek: oi exodeuontes]]; of
the slain in battle designated in German as 'those who remain,' that is,
on the field of battle; of [Greek: eulogia], or 'the blessing,' as a
name given in modern Greek to the smallpox! We may compare as an
example of this same euphemism the famous 'Vixerunt' with which Cicero
announced that the conspirators against the Roman State had paid the
full penalty of their treason.

Let me observe, before leaving this subject, that not in one passage
only, but in passages innumerable, Scripture sets its seal to this
significance of names, to the fact that the seeking and the finding of
this significance is not a mere play upon the surface of things: it
everywhere recognizes the inner band, which ought to connect, and in a
world of truth would connect, together the name and the person or thing
bearing the name. Scripture sets its seal to this by the weight and
solemnity which it everywhere attaches to the imposing of names; this
in many instances not being left to hazard, but assumed by God as his
own peculiar care. 'Thou shalt call his name Jesus' (Matt. i. 21; Luke
i. 31) is of course the most illustrious instance of all; but there is
a multitude of other cases in point; names given by God, as that of
John to the Baptist; or changed by Him, as Abram's to Abraham (Gen.
xvii. 3), Sarai's to Sarah, Hoshea's to Joshua; or new names added by
Him to the old, when by some mighty act of faith the man had been
lifted out of his old life into a new; as Israel added to Jacob, and
Peter to Simon, and Boanerges or Sons of thunder to the two sons of
Zebedee (Mark iii. 17). The same feeling is at work elsewhere. A Pope
on his election always takes a new name. Or when it is intended to make,
for good or for ill, an entire breach with the past, this is one of the