RELIGIOUS ENCYCLOPEDIA
Names Nana
customs bespeak an inner community with Christ of which baptism is but the external expression.
(C. von Orelli.)
Bibliography: For the use of the name among primitive peoples consult: J. G. Frazer, Golden Bough, vol. i., London, 1900; R. H. Codrington, Melanesian Studies, pp. 43 sqq., ib. 1891; F. F. von Andrian, Ueber Wortabcrglauben, Munich, 1896; A. Wiedemann, Religion of the Ancient Egyptians, pp. 155-158, 241, 294-295, New York, 1897; E. A. W. Budge, Egyptian Magic, pp. 157 sqq., London, 1899; J. Batchelor, The Ainu, pp. 142, ib. 1901; W. H. Furness, Borneo Headhunters, pp. 16-17, ib. 1902;
E. Crawley, Mystic Rose, passim, ib. 1902 (very full i ; idem, Tree of Life, pp. 50-57, 75, 162, 177, 213, 221, ib. 1905; and the journal Folk-Lore is particularly rich in material.
For the Biblical facts two excellent and, in the latter case, elaborate articles are to be noted in DB, iii. 478-485, and EB, iii. 3291-3331. Consult further: L. Low, Beitrage zur judischen Alterihumskunde, iii. 92-110, Leipsic, 1871; E. Nestle, Die israelilischen Eigennamen nach ihrer religionsgeschichtlichen Bedeutung, Haarlem, 1876; E. Renan, in REJ, 1882, pp. 161-177; J. Jacobs, Studies in Biblical Archeology, London, 1894; M. Jastrow, in JBL, 1894, pp. 19 sqq., 101-127; M. Grundwald, Die Eigennamen des A. T.s in ihrer Bedeutung fur die Kenntnis des hebrixischen Volksglaubens, Breslau, 1895; G. B. Gray, Studies in Hebrew Proper Names, London, 1896; idem, in Expositor, 1897, pp. 173-190; idem, in Expository Times, Sept., 1897, pp. 555-558, 1899, pp. 232-234; G. Kerber, Die religionsgeschichtliche Bedeutung der hebraischen Eigennamen, Tubingen, 1897; J. Bohmer, Das biblische " Im Namen," Giessen, 1898; A. Deissmann, Bibelstudien, pp. 181-186, Marburg, 1895, Eng. transl., Edinburgh, 1901;
F. Giesebrecht, Die alttestamentliche Schiitzung des Gottcsnames, Konigsberg, 1891; F. Ulmer, Die semitischen Eigennamen im A. T., Leipsic, 1901; R. P. Lagrange, Etudes sur les religions semitiques, passim, Paris, 1905; A. R. Habershon, The New Testament Names and Titles of the Lord of Glory, London, 1910; F. C. Conybeare, in JQR, viii. 576-608, ix. 59-114, 447^70, 481-603; Vigouroux, Dictionnaire, fasc. xxviii. 1669-77; and works on O. T. theology, e.g., Schultz, chap, xxviii.
NAMING : A means of discipline formerly in use in the German Lutheran churches. It took place publicly before the congregation, at the close of the sermon, and consisted in a personal address to the offending member. Several Lutheran directories contain a provision for its application, as a stage of discipline intermediate between the ordinary private pastoral admonition and entire excommunication. It was ordered to be applied only in case of open and notorious sin, and after the fact of notoriety had been established in the consistory. Apart from this process, the preacher was directed to abstain from any naming or identification of individual sinners. With the rest of the provisions for public penance it gradually disappeared, and is now nowhere used. See Church Discipline,
III., § 1. (O. MEJERf.)
NANA, NANJEA.
Documentary Basis (§1). Nana of Erech (§ 2). Elam, Armenia, and India (§ 3). Syria, Phrygia, and Greece (§ 4).
Nanffia is the name of a goddess mentioned in II Mace. i. 13, 15. The mention occurs in what purports to be a letter dated 125-124 b.c. from Jews of Palestine to Jews in Egypt commending to the lat^ r the feast of dedication of the Temple. According to the context Antiochus (by whom Antiochus Epiphanes is almost certainly meant) when in Persia entered the temple of Nana^a with the purpose of marrying the goddess and taking a great
part of the treasures of the temple as dowry, this being a device sometimes employed by conquerors, thus to obtain control of the wealth i. Docu- in the temples and yet avoid the charge mentary of sacrilege. The priests of the temple, Basis. however, trapped him and his company in the temple, stoned them and cut them to pieces. The parallel passage, I Mace. vi. 1-4, does not name the goddess, but locates the temple in a city in Elymais in Persia (Elymais was a province in Susiana, north of the Zagros, therefore " in Persia "); nor does it place his death there but simply records his repulse. II Mace. ix. records that Antiochus essayed to rob a temple in Persepolis (whose is not reported), and was beaten back and died after his return from Persia. According to Appian (Ilistoria, xi. 66) there was a temple of Aphrodite in Elymais, while Polybius (Historia, xxxi. 11) tells of a temple of Artemis in the same region. Greek and Roman writers were in the habit of identifying foreign deities with their own, and not in all cases is it possible to make out the exact god to which reference is made by them. In the present case the reference to Aphrodite and Artemis may shed light. On the other hand, II Mace. i. and ix. are irreconcilable, since Persepolis was not in Elymais.
The identification of the deity mentioned in I Mace. i. 13, 15, leads back with considerable assurance to the very early Sumerian war goddess Nana, patroness of Erech, enshrined in the temple E-ana (see Babylonia, IV., § 5, VII., 2, § 7; and cf. Schrader, KAT, p. 422), named in the Babylonian litanies and elsewhere in the inscriptions. Her image was carried away to Elam 2. Nana c. 2280 b.c. by Kudur-nan-hundi, of Erech. where it remained till Asshurbanipal recovered it about sixteen hundred years later (see Babylonia, VI., 1, § 1); meanwhile the deity's place in the city seems to have been assumed by Ishtar in her own temple in Erech known as E-ulmash. Coalescing at times with Ishtar (an illustration of the confusion that resulted from this is furnished by the fact that Ashtar in Manda?an and Nani in modern Syriac denote the planet Venus), at other times recognized as an independent deity, she remained in one form or the other one of the great deities of Babylonia, and Tiglath-Pileser III. sacrificed to her as " Lady of Babylonia," and at one time she appears in connection with Nebo. She seems to have been adopted in various regions, and her history is instructive as an illustration of the very common process in the history of religion of coalescence of the form of one deity with those of others (see Comparative Religion, VI., 2, d). In that way she seems to have borne many names and to have been known as Nani, Nanai, Nanaya, Anaja, Anitis, Anaitis, Tanata, Tanath, Tanais, and Anta.
The existence of the cult of Nana-Nana>a in Elam is not proved. Apart from the passages cited above (§ 1), the evidence is somewhat elusive, the most weighty being the inference that her cult is likely to have developed there owing to the long residence of her image in the region. Moreover, that the deity referred to by Appian and Polybius as Aphrodite
Nana Nantes