this
famous rabbi pronounced as he struck upon the nail with his hammer.

We have frequently called attention to the close connection supposed to
exist between name and thing. The name is a genuine part of the nature
of the thing. {52} It was this assumption which lay at the root of the
more involved magic of spells and incantations. "This is why every
ancient Egyptian had two names," writes F. C. Conybeare, "one by which
his fellows in this world knew him, and the other, his true or great
name, by which he was known to the supernal powers and in the other
world." He who possessed knowledge of the name of another had him to
that extent in his power. Fear of such an eventuality led many nations
to conceal the true name of their god. That is why the real name of
the god of the Hebrews is a matter of conjecture to us, and why the
Romans had an important deity whose name is completely lost. In an old
Egyptian legend, the goddess Isis asks herself this question, "Cannot
I, by virtue of the great name of Ra, make myself a goddess and reign
like him in heaven and earth?" This conception reminds us of the
passage in Matthew, "Many will say to me in that day, Lord, Lord, did
we not prophesy by thy name, and by thy name cast out devils, and by
thy name do mighty works? And then will I profess unto them, I never
knew you: depart from me, ye that work iniquity." Again, in Mark, we
have this corresponding passage, "John said unto him, Teacher, we saw
one casting out devils in thy name; and we forbade him, because he
followed us not." Thus names were things to conjure with in a literal
sense. How few of those who read these verses understand their real
meaning, that they involved a belief in the magic of names! In the
Acts of the Apostles, Peter performs a miracle simply by the name of
Jesus Christ of Nazareth. Is it necessary to remark that such cures as
were possibly performed were due to {53} suggestion of the sort for
which ecstatic religious faith prepares the way?

In pre-scientific times, diseases were regarded as the effect of
spirits or demons. Death, itself, is considered the work of a
malignant agent. It is unnatural and magical. Savages often address
diseases respectfully as Grandfather Smallpox. Jesus heals a woman and
speaks of her as "a daughter of Abraham whom Satan has bound these
eighteen years past." This address is in accord with the beliefs of
that day everywhere. That the early Christians h