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the clannish feeling of North Britain as this does. At this moment Scotland has scarcely any Bible names.

      In Yorkshire, however, Puritanism made early stand, though its effects on nomenclature were not immediately visible. It was like the fire that smoulders among the underwood before it catches flame; it spreads the more rapidly afterwards. The Genevan Bible crept into the dales and farmsteads, and their own primitive life seemed to be but reflected in its pages. The patriarchs lived as graziers, and so did they. There was a good deal about sheep and kine in its chapters, and their own lives were spent among the milk-pails and wool shears. The women of the Old Testament baked cakes, and knew what good butter was. So did the dales’ folk. By slow degrees Cecilia, Isabella, and Emma lapsed from their pedestal, and the little babes were turned into Sarahs, Rebeccas, and Deborahs. As the seventeenth century progressed the state of things became still more changed. There had been villages in Sussex and Kent previous to Elizabeth’s death, where the Presbyterian rector, by his personal influence at the time of baptism, had turned the new generation into a Hebrew colony. The same thing occurred in Yorkshire only half a century later. As nonconformity gained ground, Guy, and Miles, and Peter, and Philip became forgotten. The lads were no sooner ushered into existence than they were transformed into duplicates of Joel, and Amos, and Obediah. The measles still ran through the family, but it was Phineas and Caleb, not Robert and Roger, that underwent the infliction. Chosen leaders of Israel passed through the critical stages of teething. As for the twelve sons of Jacob, they could all have answered to their names in the dames’ schools, through their little apple-cheeked representatives, who lined the rude benches. On the village green, every prophet from Isaiah to Malachi might be seen of an evening playing leap-frog: unless, indeed, Zephaniah was stealing apples in the garth.

      From Yorkshire, about the close of the seventeenth century, the rage for Scripture names passed into Lancashire. Nonconformity was making progress; the new industries were already turning villages into small centres of population, and the Church of England not providing for the increase, chapels were built. If we look over the pages of the directories of West Yorkshire and East Lancashire, and strike out the surnames, we could imagine we were consulting anciently inscribed registers of Joppa or Jericho. It would seem as if Canaan and the West Riding had got inextricably mixed.

      What a spectacle meets our eye! Within the limits of ten leaves we have three Pharoahs, while as many Hephzibahs are to be found on one single page. Adah and Zillah Pickles, sisters, are milliners. Jehoiada Rhodes makes saws – not Solomon’s sort – and Hariph Crawshaw keeps a farm. Vashni, from somewhere in the Chronicles, is rescued from oblivion by Vashni Wilkinson, coal merchant, who very likely goes to Barzillai Williamson, on the same page, for his joints, Barzillai being a butcher. Jachin, known to but a few as situated in the Book of Kings, is in the person of Jachin Firth, a beer retailer, familiar to all his neighbours. Heber Holdsworth on one page is faced by Er Illingworth on the other. Asa and Joab are extremely popular, while Abner, Adna, Ashael, Erastus, Eunice, Benaiah, Aquila, Elihu, and Philemon enjoy a fair amount of patronage. Shadrach, Meshach, and Abednego, having been rescued from Chaldæan fire, have been deluged with baptismal water. How curious it is to contemplate such entries as Lemuel Wilson, Kelita Wilkinson, Shelah Haggas, Shadrach Newbold, Neriah Pearce, Jeduthan Jempson, Azariah Griffiths, Naphtali Matson, Philemon Jakes, Hameth Fell, Eleph Bisat, Malachi Ford, or Shallum Richardson. As to other parts of the Scriptures, I have lighted upon name after name that I did not know existed in the Bible at all till I looked into the Lancashire and Yorkshire directories.

      The Bible has decided the nomenclature of the north of England. In towns like Oldham, Bolton, Ashton, and Blackburn, the clergyman’s baptismal register is but a record of Bible names. A clerical friend of mine christened twins Cain and Abel, only the other day, much against his own wishes. Another parson on the Derbyshire border was gravely informed, at the proper moment, that the name of baptism was Ramoth-Gilead. “Boy or girl, eh?” he asked in a somewhat agitated voice. The parents had opened the Bible hap-hazard, according to the village tradition, and selected the first name the eye fell on. It was but a year ago a little child was christened Tellno in a town within six miles of Manchester, at the suggestion of a cotton-spinner, the father, a workman of the name of Lees, having asked his advice. “I suppose it must be a Scripture name,” said his master. “Oh yes! that’s of course.” “Suppose you choose Tellno,” said his employer. “That’ll do,” replied the other, who had never heard it before, and liked it the better on that account. The child is now Tell-no Lees, the father, too late, finding that he had been hoaxed.15 “Sirs,” was the answer given to a bewildered curate, after the usual demand to name the child. He objected, but was informed that it was a Scripture name, and the verse “Sirs, what must I do to be saved?” was triumphantly appealed to. This reminds one of the Puritan who styled his dog “Moreover” after the dog in the Gospel: “Moreover the dog came and licked his sores.”

      There is, again, a story of a clergyman making the customary demand as to name from a knot of women round the font. “Ax her,” said one. Turning to the woman who appeared to be indicated, he again asked, “What name?” “Ax her,” she replied. The third woman, being questioned, gave the same reply. At last he discovered the name to be the Scriptural Achsah, Caleb’s daughter – a name, by the way, which was somewhat popular with our forefathers. No wonder this mistake arose, when Achsah used to be entered in some such manner as this:

      “1743-4, Jan. 3. Baptized Axar Starrs (a woman of ripe years), of Stockport.

      “1743-4, Jan. 3. Married Warren Davenport, of Stockport, Esq., and Axar Starrs, aforesaid, spinster.” – Marple, Cheshire.

      Axar’s father was Caleb Starrs. The scriptural relationship was thus preserved. Achsah crossed the Atlantic with the Pilgrim Fathers, and has prospered there ever since. It is still popular in Devonshire and the south-west of England. All these stories serve to show the quarry whence modern names are hewn.

      I have mentioned the north because I have studied its Post-Office Directories carefully. But if any one will visit the shires of Dorset, and Devon, and Hampshire, he will find the same result. The Hebrew has won the day. Just as in England, north of Trent, we can still measure off the ravages of the Dane by striking a line through all local names lying westward ending in “by,” so we have but to count up the baptismal names of the peasantry of these southern counties to see that they have become the bondsmen of an Eastern despot. In fact, go where and when we will from the reign of Elizabeth, we find the same influence at work. Take a few places and people at random.

      Looking at our testamentary records, we find the will of Kerenhappuch Benett proved in 1762, while Kerenhappuch Horrocks figures in the Manchester Directory for 1877. Onesiphorus Luffe appears on a halfpenny token of 1666; Habakkuk Leyman, 1650; Euodias Inman, 1650; Melchisedek Fritter, 1650; Elnathan Brock, 1654; and Abdiah Martin, 1664 (“Tokens of Seventeenth Century”). Shallum Stent was married in 1681 (Racton, Sussex); Gershom Baylie was constable of Lewes in 1619, Araunah Verrall fulfilling the same office in 1784. Captain Epenetus Crosse presented a petition to Privy Council in 1660 (C. S. P. Colonial); Erastus Johnson was defendant in 1724, and Cressens Boote twenty years earlier. Barjonah Dove was Vicar of Croxton in 1694. Tryphena Monger was buried in Putney Churchyard in 1702, and Tryphosa Saunders at St. Peter’s, Worcester, in 1770. Mahaliel Payne, Azarias Phesant, and Pelatiah Barnard are recorded in State Papers, 1650-1663 (C. S. P.), and Aminadab Henley was dwelling in Kent in 1640 (“Proceedings in Kent.” Camden Society). Shadrack Pride is a collector of hearth-money in 1699, and Gamaliel Chase is communicated with in 1635 (C. S. P.). Onesiphorus Albin proposes a better plan of collecting the alien duty in 1692 (C. S. P.), while Mordecai Abbott is appointed deputy-paymaster of the forces in 1697 (C. S. P.). Eliakim Palmer is married at Somerset House Chapel in 1740; Dalilah White is buried at Cowley in 1791, and Keziah Simmons is christened there in 1850. Selah Collins is baptized at Dyrham, Gloucestershire, in 1752, and Keturah Jones is interred at Clifton in 1778. Eli-lama-Sabachthani Pressnail was existing in 1862 (Notes and Queries), and the Times recorded a Talitha-Cumi People about the same time. The will of Mahershalalhashbaz Christmas was proved not very long ago. Mrs. Mahershalalhashbaz Bradford was dwelling in Ringwood, Hampshire, in 1863; and on January 31, 1802, the register of Beccles Church received the entry, “Mahershalalhashbaz, son of Henry and Sarah Clarke, baptized,”

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