BOOK NOTICES.

AUTOBIOGRAPHY OF THE REV. Samuel Huber, Elder in the Church of the United Brethren in Christ. Edited by John Denig, Author of the "Mourner's Bench," &c., Chambersburg, Pa. Printed by M. Kieffer & Co., 1858, pp. 254. Mr. Huber was born in 1782, grew up to be rather a wild young man, was at length brought to change his course of life, and began to preach about 1815. He was without a regular education. "Our scholarship then, was in German. Dilworth and the Bible were our school books. When we could read them, it was considered that we had passed the ordeal of erudition. What English I learned, was gathered from the people in conversation." Yet he was a man of strong native talent, as the book before us evinces. It contains much solid sense, often graphically expressed. The book has been interesting as giving a natural and living glimpse of the times just gone beyond the knowledge of the present generation, and fast fading from remembrance. There is about it a savor of the olden time in the country life of Maryland and Pennsylvania, which is not without its charm. It gives a picture of the life of an earnest man, who sought to do good in his way. In regard to the peculiar religious views and measures presented, we can best express our sentiments in Mr. Huber's own charitable words: "I am aware that such religious exercises do not meet with the approbation of all kinds of people. There are some honest, good-meaning persons, who do not see into such things as many others do. We therefore pass them by with our best wishes." p. 64.

The book is well gotten up, written in a fresh style, and accompanied with a fine portrait of Mr. Huber. For sale by John Denig, Chambersburg, at 682 cents per single copy.

LIFE IN A RISEN SAVIOUR. By Robert S. Chandish, D. D. Philadelphia: Lindsay & Blakiston, 1858, pp. 410.

This is an interesting book on 'an interesting subject. Its main thought is well indicated by the title of the book. It is founded on the fifteenth chapter of First Corinthians, and is designed to show the connection between the resurrection and the spiritual and eternal life of the believer. It does not enter into particular exegesis, but unfolds the leading ideas of that rich chapter on the resurrection with great beauty and power. The matter which it contains was first used in the pulpit, and it has all the freshness and point of faithful practical pulpit discussion. The reader will be disappointed should he expect a prosy style, and a slow length of ideas, from the fact that the book is made up of what was once sermons. The discussion is regular, compact, and strangely vigorous. To all persons who are interested in the solemn mysteries which connect the Saint's present life of grace with his future life of glory, the book may be recommended. It is gotten up in the usual excellent style of the substantial and enterprising publishers. It will no doubt have a large sale.

WE give due notice to our readers that this is to be a philosophical and scientific article. More than this, anxious as we always are to gouge our way back to the roots and beginnings of things, our present inquiry will lead us in among the darkest kind of antiquarian researches. Besides this it may even lead us into theology, theoretical and practical; in which case it may turn out a more serious matter than one would guess from our title The reader being thus pre-advised, and properly set on his guard, will please do after the example of him who intendeth to build a tower and first counteth the cost, lest having begun to read he may faint by the way when he findeth himself entangled in the strange words and curious lore which we shall certainly fish up in our present recondite investigation.

That the reader may not be at once dismayed by immediate troubles, but that both we and he may glide into the coming mysteries of our subject, by a somewhat pleasant avenue, we will first pleasure a little by way of prologue.

We will have him with us, then, when we call to mind some reminiscences connected with nick-names. The very mention of the word carries us immediately back to boyhood, or girlhood. It is a chance if the reader himself has escaped having some queer appendage placed along side of his true name whilst he still sojourned in his father's house. For well we know that boys-and girls too-have an instinctive propensity to dub one another in this way. We do not now pass any opinion as to the propriety or impropriety of this common habit of youth, as that belongs to a future part of our subject; we merely here call up the fact, which may serve to show that the habit of nick-naming begins early and spreads widely.

If this propensity begins to manifest itself among little boys and girls it is by no means left behind with that interesting period of life. It goes with young men to college, and with young ladies to boarding schools Do we not at this moment remember, by the dozen, the curious appellatives which designated our fellow students, and which, after years of earnest and manly life, they have scarcely lost. Yea, the loftier

the position which is afterwards gained, the more surely will tradition have remembered and transmitted the haunting cognomen. The strange name will be about as the ghost of a murdered man follows him who did the deed, and it will be nearest him when he least wants it, like the harlequin or buffoon who, being without modesty, will always be nearest the President in a public procession.

Speaking of the President reminds us further how this propensity to nick-name enters the political arena. Who ever heard of a candidate for the presidency, or indeed for any important office, being called by his right name by the shouting multitude. He is no longer himself, or his own; he belongs to "the people" and they will name him to distinguish the former private man from the present public man. Who shall count the examples from "Old Hickory" down to " Buck and Berry." Having now opened our subject we must enter it. This we do first

of all philologically, which word, upon inquiry, the reader will find designates "that branch of literature which comprehends a knowledge of the etymology or origin and combination of words." Words are the nuts in which kernels are found; and as one who should eat nuts without cracking them would find them hard fare and derive little nourishment from them, so he who inquires into the nature of things without digesting words will not find the sweet wisdom which they at once hide and reveal. We will not act so strange and foolish a part. We must first of all dissect the word, and find how it is, and how it came to be.

Unfortunately "Trench on the study of Words," contrary to his usual sagacity, has entirely overlooked our word, so that we have no help from that source. At this we have felt tempted to be displeased; but on a second thought we are inclined to forgive him, as it gives us a better chance to be original, which rare fortune if peradventure it can be attained, is very pleasing to a writer, and is not even despised by the reader himself. Therefore, excusing Trench, and relying upon our own genius, and inspired by the hope of discovery, we launch forth toward worlds unexplored as yet.

Nick-name is a compound word. The second part of it needs no learned investigation, being derived from the Anglo Saxon Naman, or the Latin Nomen, it means that word by which a thing is known. This part of our word will not aid us in getting at the philosophy of nick-names.

We must rely on the other part of the word. Nick-means the devil. It seems to come from the Anglo Saxon Naecan to slay, or kill; the devil was a murderer or manslayer from the beginning. From Naecan comes the Dutch word Nicker, the devil. "Nicka," says Warton, as quot d by Richardson, "was the Gothic demon, who inhabited the element of the water, and who strangled persons that were drowning; and from him the name has been transferred, with the epithet 'old' to the devil of christian theology." This brings us to this conclusion, namely: A Nick-name is a devil-name!

But still we are not at the end of our inquiry. How did the word nick or devil, come to be attached to the word name? Why is a nickname, a devil-name? What really and ultimately underlies the custom of giving nick-names? What relation does the devil, or evil, sustain to these names?

1858.]

Nick-Names.

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To answer these questions we must first inquire, how do persons get their right names? This inquiry will lead us to the true origin and nature of nick-names.

All nations, even heathen, have had a deep, though often only a dark sense of the truth that by birth and nature all men are not in their proper state, but are in evil, from which in some way they must be delivered, by being in a solemn way dedicated to the gods, and thus initiated into a better life. Not at their birth, but when this ceremony of dedication took place, they received their names. The Romans named their children on the day of their lustration, a ceremony by which they were supposed to be washed and cleansed from their natural pollution, which was therefore called Dies nominalis-the day of naming. The Greeks carried their infants, soon after their birth, around the fire, by which ceremony they dedicated them to their gods, and on that occasion gave them their names.

Jewish writers tell us that a similar custom connected with giving names prevailed among that people. It was connected with circumcision, which was the rite of initiation into the Kingdom of God. That naming children was associated with their consecration by circumcision, is confirmed in the case of Abraham naming Isaac, Gen. xxi: 3, 4, in the circumcision of John the Baptist, Luke 1: 59, 60; and in the circumcision of Christ, Luke 2: 21. This custom was continued in the christian church; and from the very earliest ages infants were named at their baptism. St. Ambrose says, Saul of Tarsus, at his baptism, changed his name to Paul. This change of name especially took place if previously the person had a name connected in any way with heathenism or idolatry. No doubt with a deep sense of the force of this venerable custom, the great Church Historian, when he was converted from Judaism to christianity, and baptized, changed his name to Neander-the new man.

When we are baptized, therefore, we get our name-our proper name. Being baptized unto Jesus Christ we not only receive his name— being christened, christians from Christ; but also a name, which in dicates our relation to Christ through and by that ordinance; as though before that event we were nothing-not truly born-not born in the highest sense and consequently not truly named.

The name we receive in baptism is our christian name. Before that the child had only one name-the name of its parents-the name in nature the name that comes by natural generation-the name in flesh and blood. Now it has an additional name-a new name-a name in grace—a christian name-the name of Christ—the name which designates that union with Him which has been effected by a baptism into His name.

This christian name is the one which the child constantly hears-especially as long as it is a child-to remind it of its new relation to Christ. So it ought to be-alas! how has familiarity or something worse! destroyed the true meaning, and the sacred power of the christian name in our associations! Would not Abraham, at first called Abram, when ever he heard his new name think of the glorious promise by which his name was changed? Would not Jacob, when he heard his new name "Israel," think of that God who suffered himself to be conquered by his

prayer? Would not Peter, at first called Simon, be reminded of the Saviour's promise to the church in the giving of his new name? Would Paul ever hear his name, without calling vividly and gratefully to mind, the wonderful transaction which changed his name from Saul, “a destroyer," to Paul "a worker." No, no, never. In like manner ought the christian name ever call to mind that glorious birth by water and the Spirit, in which that name was received!

In this view, the giving of a name in baptism is not an empty form; or, a superstitious custom. It is a solemn pronouncing of the gracious fact, to be repeated by every one who afterwards applies that name to it-that the child is initiated into the kingdom of Grace, and bears the christian name.

In this view, too, there is a christian propriety in the beautifully simple and touching custom of using the christian name in familiar christian circles. To show a preference for titles and complimentary appendagesexcept when they are insignia of office-is something worse than vanity. Inasmuch as it shows an undue prominence given to the spirit and element of the world over the spirit of child-like piety. Even when our christian names are nobly and honorably covered by the badges of office, they ought still to fall upon our ears with a pleasant, holy charm-reminding us of "the water and the blood." Such is the power, and such the associations of the christian name!

This being the nature and power of the christian name, which is the true name of every baptized person, the reader will easily see what is the nature and import of a nick-name, or devil-name. It is a contempt and a denial of the person's baptism! It is virtually to say he is unbaptized that he is not a christian-to deny him that which is the highest style of man. No wonder that nique in French and niquo in Italian, are terms of the utmost contempt. No wonder that a nickname is felt to be the keenest insult that can well be given. Is it not contemptuous, when a man has been elevated to a position in which an honorable title-name has been made his, steadfastly to deny him that title, and apply to him some other name. A greater contempt is it, when one has received a christian name, to displace that by another.

If a nick-name be a devil-name there must be some way in which the evil one causes such names to be given. True they are often thoughtlessly given without any evil intention; but it is one of the ways of the evil spirit to lead persons thoughtlessly into evil habits, and then gradually make those habits seem natural and easy. When the evil work has been accomplished, and those who have been taught by him are doing the work alone, unconscious of where they learned it, satan disappears. As when he had effected the fall of our first parents,

Back to the thicket slunk the guilty serpent.

We often hear a man given to profanity say, in excuse of his sin, I did not know I swore. The habit is so confirmed, and works with such ease, that the evil is no more consciously felt. So has the custom of nick-naming become so common, that the true origin, and fearful nature of the habit is no more held in view. If satan would say to us: Go and call that person an unbaptized wretch, or make light of his baptism, and even ridicule it, our eyes would at once open to the wicked