The Latin epigram finally became in those days an affair of serious importance, since a few clever lines, engraved on a monument or quoted with laughter in society, could lay the foundation of a scholar’s celebrity. This tendency showed itself early in Italy. When it was known that Guido della Polenta wished to erect a monument at Dante’s grave, epitaphs poured in from all directions,[625] ‘written by such as wished to _show themselves_, or to honour the dead poet, or to win the favour of Polenta.’ On the tomb of the Archbishop Giovanni Visconti (d. 1354), in the Cathedral at Milan, we read at the foot of 36 hexameters: ‘Master Gabrius de Zamoreis of Parma, Doctor of Laws, wrote these verses.’ In course of time, chiefly under the influence of Martial, and partly of Catullus, an extensive literature of this sort was formed. It was held the greatest of all triumphs, when an epigram was mistaken for a genuine copy from some old marble,[626] or when it was so good that all Italy learned it by heart, as happened in the case of some of Bembo’s. When the Venetian government paid Sannazaro 600 ducats for a eulogy in three distichs,[627] no one thought it an act of generous prodigality. The epigram was prized for what it was, in truth, to all the educated classes of that age--the concentrated essence of fame. Nor, on the other hand, was any man then so powerful as to be above the reach of a satirical epigram, and even the most powerful needed, for every inscription which they set before the public eye, the aid of careful and learned scholars, lest some blunder or other should qualify it for a place in the collections of ludicrous epitaphs.[628] The epigraph and the epigram were branches of the same pursuit; the reproduction of the former was based on a diligent study of ancient monuments.