denotes a word whereby men have agreed to express some idea; or which serves to denote or signify a thing or subject spoken of. See Word.

This the grammarians usually call a noun, nomen, though their noun is not of quite so much extent as our name. See Noun.

Seneca, Lib. II. de Beneficiis, observes, that there are a great number of things which have no name; and which, therefore, we are forced to call by other borrowed names. Ingeni est, says he, rerum copia sine nomine, quas cum propriis appellatibibus signare non possumus, alienis accommodatis utimur: which may show why, in the course of this dictionary, we frequently give divers senses to the same word.

Names are distinguished into proper and appellative.

Proper Names, are those which represent some individual thing or person, so as to distinguish it from all other things of the same species; as, Socrates, which represents a certain philosopher.

Appellative or General Names, are those which signify common ideas; or which are common to several individuals of the same species; as, horse, animal, man, oak, &c.

Proper names are either called Christian, as being given at baptism; or surnames: The first imposed for distinction of persons, answering to the Roman praenomen: The second, for the distinction of families, answering to the nomen of the Romans, and the patronymicum of the Greeks.

Originally every person had but one name; as among the Jews, Adam, &c. among the Egyptians, Buphris; among the Chaldees, Ninus; the Medes, Abyges; the Greeks, Diomedes; the Romans, Romulus; the Gauls, Divitiacus; the Germans, Ariovitus; the Britains, Cassibelan; the English, Hengist, &c. And thus of other nations, except the savages of Mount Atlas, whom Pliny and Marcellinus represent as anonyme, "nameless."

The Jews gave the name at the circumcision, viz. eight days after the birth; the Romans, to females the same day, to males the ninth; at which time they held a feast, called nominalia.

Since Christianity has obtained, most nations have followed the Jews, baptizing and giving the name on the eighth day after the birth; except our English ancestors, who, till of late, baptized and gave the name on the birth-day.

The first imposition of names was founded on different views, among different people; the most common was to mark the good wishes of the parents, or to entitle the children to the good fortune a happy name seemed to promise. Hence, Victor, Caecus, Faustus, Statius, Probus, &c.

Accordingly, we find such names, by Cicero called bona nomina, and by Tacitus fausta nomina, were first enrolled and ranged in the Roman muster; first called to serve at the sacrifices, in the foundation of colonies, &c.—And, on the contrary, Livy calls Atrius Umbert, abominandi omnis nomen; and Plautus, on occasion of a person named Lyco, i.e. "greedy wolf," says:

Vosmet nunc facite confebrorum catervum Quid id sit hominis, cui Lyco nomen sit.

Hence, Plato recommends it to men to be careful in giving happy names; and the Pythagoreans taught expressly, that the minds, actions, and successes of men, were according to their names, genius, and fate. Thus Panormitan, ex bono nomine oritur bona praesumptio; and the common proverb, Bonum nomen bonum omen; and hence the foundation of the onomantia. See ONOMANTIA.

Hence Camden takes it for granted, that the names, in all nations and languages, are significative, and not simple sounds for mere distinction sake. This holds not only among the Jews, Greeks, Latins, &c. but even the Turks; among whom, Abdalla signifies God's servant; Soliman, peaceable; Mahomet, glorified, &c. And the savages of Hispaniola, and throughout America, who, in their languages, name their children, Glittering Light, Sun Bright, Fine Gold, &c.; and they of Congo, by the names of precious stones, flowers, &c.

To suppose names given without any meaning, however by the alteration of languages their signification may be lost, that learned author thinks is to reproach our ancestors; and that contrary to the sense of all ancient writers. Porphyry notes, that the barbarous names, as he calls them, were very emphatical, and very concise: and accordingly, it was esteemed a duty to be ἐπιστήμην, or sui nominis homines: as Severus, Probus, It was the usual way of giving names, to wish the children might discharge their names.—Thus when Gunthram king of France named Clotharius at the font, he said, *Crefcat puer, &c.* bujus fit homines executor.

The ancient Britons, Camden says, generally took their names from colours, because they painted themselves; which names are now lost, or remain hid among the Welsh. When they were subdued by the Romans, they took Roman names, some of which still remain, corrupted; though the greatest part became extinct upon the admission of the English Saxons, who introduced the German names, as *Cridia*, *Penda*, *Oswald*, *Edward*, &c.—The Danes, too, brought with them their names; as *Swyn*, *Harold*, *Knute*, &c. The Normans, at the Conquest, brought in other German names, as originally using the German tongue; such as *Robert*, *William*, *Richard*, *Henry*, *Hugh*, &c. after the same manner as the Greek names: *Alphius*, *Boethius*, *Symmachus*, &c. were introduced into Italy upon the division of the empire. After the Conquest, our nation, which had ever been averse to foreign names, as deeming them unlucky, began to take Hebrew names; as *Matthew*, *David*, *Samson*, &c. The various names anciently or at present obtaining among us, from what language or people forever borrowed, are explained by Camden in his Remains. As to the period when names began to be multiplied, and surnames introduced, &c. see Surname.

Of late years it has obtained among us to give surnames for Christian names; which some dislike, on account of the confusion it may introduce. Camden relates it as an opinion, that the practice first began in the reign of Edward VI. by such as would be godfathers, when they were more than half fathers. Upon which some were prevailed to change their names at confirmation; which, it seems, is usual in other countries.—Thus, two sons of Henry II. of France, christened Alexander and Hercules, changed them at confirmation into Henry and Francis. In monasteries, the religious assume new names at their admittance, to show they are about to lead a new life, and have renounced the world, their family, and even their name: *e.g.* sister Mary of the Incarnation, brother Henry of the holy Sacrament, &c. The popes also changed their name at their exaltation to the pontificate; a custom first introduced by Pope Sergius, whose name till then, as Platina informs us, was *Swinefnout*. But Onuphrius refers it to John XII or XIII.; and at the same time adds a different reason for it from that of Platina, viz. that it was done in imitation of St Peter and St Paul, who were first called *Simon* and *Saul*.

Among the ancients, those deified by the Heathen consecrations, had new names given them; as Romulus was called *Quirinus*; Melicertes, *Portunus* or *Portumnus*, &c.

New names were also given in adoptions, and sometimes by testament: thus L. *Emilius*, adopted by Scipio, took the name of *Scipio Africanus*; and thus Augustus, who at first was called *C. Octavius Thurinus*, being adopted by the testament of Julius Caesar into his name and family, took the name of *Caius Julius Caesar Octavianus*.

Names were also changed at enfranchisements into new cities. Thus Lucumo, at his first being made free of Rome, took the name *Lucius Tarquinius Priscus*, &c.; and slaves, when made free, usually assumed their masters' names. Those called to the equestrian order, if they had base names, were always new named, *nomine ingenuorum veterumque Romanorum*. And among the primitive Christians, it was the practice to change the names of the catechumens: Thus the renegade Lucianus, till his baptism, was called *Lucius*.