The most striking tendency of the post-Talmudic period is the general choice of local names by the Jews for their civic relations. This led to the adoption of two names, one for civic purposes, known as the "kinnuy" (probably from the Arabic "kunyah"), the other ("shem ha-ḳodesh") for use in the synagogue and in all Hebrew documents. The latter, the "sacred" name, was as far as possible associated with the former, and was often a translation of a civic one, e.g., "Asael" for "Diofatto", "Manoah" for "Tranquillo", "Ḥayyim" for "Vita"; at times the civic name was merely a contraction of the sacred one, e.g., "Leser" for "Eliezer", "Sender" for "Alexander". In other cases mere similarity in sound was sufficient to determine the sacred name, as "Mann" for "Menahem", "Kalman" for "Kalonymus", and the like. Especially noteworthy was the use made of Jacob's blessing to transfer a personal name from the civic to the sacred sphere. Judah being compared to a lion's whelp in Jacob's blessing, "Judah" became "Leo", or "Löwe", in lay relationship, and "Ephraim" became "Fischlin". Later on these name-equations became so usual that they formed doublets, which were almost invariably found together, as "Dov Bär", "Naphtali Hirsch", "Solomon Zalman", "Judah" or "Aryeh Löb", "Binyamin Wolf", and these again gave currency to similar correlative names, as "Uri Phoebus".