A change of name accompanied the rite which the patriarch performed. The Babylonian Abram became the Palestinian Abraham. To the native of the old Oriental world the name was not merely the representation of a thing; it was, in a measure, the thing itself. Even Greek philosophy failed at first to distinguish between an object and its expression in speech. A thing was known only through its name, and in the name were to be found its qualities and its essence. A name which brought with it unlucky associations was itself the bringer of ill-luck, but the ill-luck would turn to good if once the name were changed. The belief has lingered on into our own times, and the change of the Cape of Storms into the Cape of Good Hope is an illustration of its influence. The name meant personality as well as a thing. The man himself was changed when his name was changed. Hence it was that the Canaanites or Karians, who settled in Egypt, and there became Egyptian citizens, at once assumed Egyptian names. They had left Canaan and Karia behind them, with the gods and the habits of their ancestors, and had adopted the religion and manners of another country. They had, as it were, stripped themselves of their old personality, and had clothed themselves with a new one. It was thus a new personality that was assumed by the Babylonian Abram when he became the Abraham of Western Asia. It cut him off, as it were, from the land of his birth, and gave him a new birth in the country of his adoption. The merchant-prince of Babylonia, who had overthrown the rearguard of the host of Chedor-laomer, and whose maid had borne to him the ancestor of the Ishmaelites, thus passed into the forefather and founder of the Israelitish race. The etymology and meaning of the new name are unknown. It would seem that they had been forgotten even at the time when the book of Genesis was written. At all events, the explanation of the name given there (xvii. 5) is one of those plays upon words of which the Biblical writers, like Orientals generally, are so fond. ‘Ab-(ra)ham,’ it is said, is Ab-ham(ôn), ‘the father of a multitude,’ in total disregard of the second syllable of the name. It may be, however, that there was still a tradition that in _raham_ we have a word which had a similar signification to that of _hamôn_, ‘a multitude,’ though the attempts that have been made to discover any word of the kind in the Semitic languages have hitherto been unsuccessful. We must be content with the fact that Ab-ram, ‘the exalted father,’ was transformed into the Israelitish Ab-raham.[43]