Literature. — In addition to the works mentioned in the art., see H. Hering, Die Mii&tik Litthers un Zrtsatmnenhanffe seiner Tkeotogie, Leipzig. 1879 ; M. Reischle, Kin Wort zur Contro- verse iiber die Mystik, Freiburg i. B., 1886 ; G. Klepl. Zur Umbildung desretiqiosen Denkens, Leipzig, 1908: P. Menlhorn, 'Christliche Mystik,' in RGG iv. [Tubingen, 1912-13) 600 ff.; G. Lasch, 'Mvetik und Protestantismus,* in Relitjum und Geisleskultur, v. [Gottingen, 1911] 34 ff.; N. Soderblom, Re- HrtionsprobteTnet inom Katolicism och Protestantism, Stonkholm, 1910 ; W. Herrmann, The Cominunion of the Christian with God, Eng. tr.2, London, 1906; W. Major Scott, Aspects oj Christian Mysticism, do., 1907 ; J. M. Campbell, Paul the Mystic, do., 1007; E. C. Gregory, An Introdxictlon to Christian Mysticism^, do., 1908; H. B. Workman, CArisdVin TImuiht to the Reformation, do., 1911 ; W. T. Davison, The IndtveUing Spirit, do., 1911 ; F. von Hiigel, Eternal Life, Edinburgh, 1912 ; A. Seth Pringle-Pattison, 'Mysticism,' in EBr'i xix. 123 ff.; O. C. Quiclc, 'The Value of Mysticism in Religious Faith and Pracflce,' in JThSt xiii. [1911-12] 161 ff., and ' Mysti- cism : its Meaning and Danger,' in ib. xiv. [1912-13] 1 ff. ; H. Kelly, The Meaning qf Mj/sticism, in ib. xiiL 481.
J. G. Tasker.
N
NAME (6yo/ui). — ' Naming,' says De Quincy,* ' is not a pre-historic, but a pre-mythical, not only a pre-mythical, but even a pre-fabulous and a pre- traditional thesis.' Indeed man must, at a very early period of his history, have been forced to give ' names to the things and beings around him, and even to those which existed only in his imagination. We may suppose, either that sensations and actions first received appellations, and then the objects which caused these were named after them ; or, what is far more likely, that first of all objects and actions essential to life gradually acquired names. Such designations would not be given unthinkingly, but rather, as onomatopoetic terms indicate, on account of some peculiarity in that to which the name was given.
The derivations given as those of certain names in the OT, even if incorrect, indicate that names, like nicknames, were given for some reason, t
• A. H. Japp, Life of Thomas De Quincy, 1890, p. 363. t A. Lang, 'The Origin of Totem Names and Beliefs,' in FL vlii. [1902] 382 ff.
1. Names of persons.* — Ethnologists picture the earliest men as living together in little herds, ' co- operative groups,' as Bagehot calls them.t Such a group would acquire a name from some object or animal with which it was closely associated. This would, most probably, be bestowed on it by a neighbouring group and then be used by the group to indicate itself to others. The animal or other thing by which it was thus designated became its totem. Worshippers of a totem marked them- selves with it, and by the mark ' men of the same stock recognised one another' ;J hence the totem mark, which was connected with the habit of tatu- ing, became the tribal mark. The name of an individual seems originally to have been his stock- name. DB" is primarily a stock-name rather than that of an individual.§ Hence arose such totem-
* Names of countries, places, nations, natural objects, and animals, civic names, and those of persons mentioned in the OT and in the Gospels, do not fall within the scope of thisarticle.
t W. Bagehot, Physics and Politics, new ed., n.d., p. 213.
j W. R. Smith, Kinship and Marriage in Early Arabia, 1008, p. 251.
§ lb. p. 248.
KAME
NAME
6S
istic names as those of animals, etc.* In course of time these and all other names tended to lose their iirimitive si;;nilicance and hoeame mere hereditaiy designations. iSiu-h are'AKi''.\ar{Aquila),t the Gra-cized form of the Latin mpula, 'eagle'; 'Aya^os (Agabus),i very probably a Or. form of 3jn, 'locust'; Adjuapis (Damaris),§ probably a cor- ruption of Adfia\is, ' heifer,' ' Uamalis,' indeed, being the reading of one Latin MS. The Ueb. •^s has in Aram, the form n;3» (Tabitha). In the LXX this is translated Aop».ds,|| 'gazelle'; while 'P6S7] (Rhoda)ir is simply the word for a rose.
As the toteniistic tribes amalgamated, the wider life demanded more e.xact, more personal, designa- tions. Hence some peculiarity, bodily, intellectual, or moral, which was, or which it was hoped would be, exhibited by the individual, was assigned to liim as a name. Thus from dMKu, 'defend,' and avrip we have 'AX^favopos (Alexander),** ' a defender of men ' ; from the Latin ainplius, ' great or noble,' we have the Gr. name 'A/xirXias {Amplias),tl' or in a longer forra'A/iTrXiSrus (Ampliatus). Something striking in the appearance is indicated by the name Eira0p(5oiTos (Epaphroditus),tJ the Gr. word for ' handsome ' ; from avSpelos, ' manly,' comes' Ai-Sp^as (Andrew), §§ as 'PoC^vs is just the Greek form of Rafus,|||| 'red.' Some peculiar circumstance attend- ing a child's birth may suggest a name, as 'Aypiinra (Agrippa),1I1I 'one born feet first.' AVhat names could be more appropriate for a trusted slave than OvTJo-iMos (Onesimus),*** the Greek adjective for 'helpful.' or 'Oj-ijiriijiopos (Onesiphorus),t'tt 'the profit-bringer ? ' A Hebrew king bore the name Dnm, 'comforter,' which in the LXX is Mara^i- (Manaen).tJt
In the development of religion man, having come to believe in spirits and raised some of these, partly by giving them names, into divinities, began to in- corporate in a personal name that of a deity ; and thus we have theomorphous names. Such a practice was almost inevitable when men began to give names to the lower divinities as angels, whose n.araesMixa')X(Michael),§§§ and ra/3pii)X(Gabriel),lllll| like Raphael and Uriel, are both compounds of Sn. As it was believed that a divinity was of necessity closely connected with a person if the name of the former was introduced into that of the latter, the custom was extended to human beings.