ferent; and the genealogy by Moses must be understood to refer to very ancient tribes of the same race with the Lybians, Philistines, Capthorites, and others, who first roamed around the marshes of the Delta, but were expelled by the inhabitants of the Thebaid.

The Pharaohs were called by the names of the Gods, and many of the most antient on record bear evidence of the high antiquity of the national superstition. In the catalogue of the kings of Thebes by Eratosthenes, we find, Menes, the first king, whose name from Amoein, signifies, the son of Amoun; Athothes (Ha-thoth) the son of Thoth; Mares (Moi-re) given by the sun; Nitochris (Neit-nge-sro) Neith the victorious. These are translated by Eratosthenes, A, Ερμογένης, Ηλιοδώρα, and Αθηνα νικηφορα

Names, compounded with the syllable re, or phre, occur very frequently in the books that treat of Egypt. This is the name of the sun, and on that account the following antient words are so translated. Tyris, Ti-re, given by the sun; Mephres, the same; Uebphres, in Greek, Open, in Hebrew, Hophra, the priest of the sun; Mephra-muthosis, given of the sun, and bringing death. Of a similar descent are Acenchres, Myncherinus, Cephren, Moeris, Sephuris, and innumerable others*.

Some of the kings were called after other gods, as Siphoas, Sempthas, the servant of Phtash; Ennoub-n-ennoub, the son of Anubis; Psammis, the son of Djom, or Hercules; Psammeneit, the might of Minerva; Amosis, or Amounsi, related to Ammoun. Ramses Mi-amoun, the name of the 16th king of the Diospolitan dynasty, in the list of Manetho signifies likewise Ramses, given of Amoun; but the meaning of Ramses, the name of many kings, is unfortunately obscure. The word first occurs in Exod. cap. v. 11. as the name of a city built by the Israelites along with Pithom, "the fortification." It is only the latter part of the name which is doubtful, and even this appears to be derived from Shesh, or Shesht, which signifies to make an attack upon, to insult, to hinder, or stand on violent defence against. Shesht, or Shosht, from the same verb, means a key; and rem, or ram, is the common word used to signify a possessor, or

* Vide Marshami. Cdn. Chron. passim.

inhabitant of. Ram-Shesh is therefore, "possessing defence," a name sufficiently applicable to a frontier garrison. Examples of the power of rem are abundant in La Croze's Dictionary; for instance, Rem-n-chemi, an Egyptian, rem-baki, a citizen, rem-Rakot, an Alexandrian, rem-n-kati, an intelligent man, rem-raush, a merciful man, &c. from rem, "indigena, incola."

The priests were named after the gods, thus: Pentephres, or P-hont-mphre, the high priest of the sun; Penteathyr, the high priest of Athor, or Venus; Potamoun, the priest of Amoun; Pemphos, corrupted from Pe-hont-m-pthas, or Pent-phthas, the priest of Vulcan; Petosiris, of Osiris; Pateinit, of Minerva. Solon studied at Heliopolis, under a priest, called P-se-nouphi, " a servant of the good being." Pythagoras attended Oinouphi, and Eudoxus Sah-n-nouphi, or Sechnouphis, the scribe of the Agathodæmon. From these, probably, came the laws of Athens, the wisdom of the schools of Tarentum, and the Greek astronomy.

Common people took the names of the Gods, the men prefixing pi to the word, and the women ta. These were continued long after Christianity, and martyrs occur of the names, Pi-or, Pi-anoub, Pi-amoun, Pi-mendes, or Pammenes. The name of Ta-or, a female confessor, appears in ecclesiastical history.

When Egypt became low in esteem, and the natives so depressed that every person was obliged, for the sake of his character, to pretend to a Greek or Roman origin, they converted their harsh names into Ammonius, Heliodorus, Agathodœemon, Photinus, Isidorus, and the like, and so concealed their native extraction.

The Egyptian cities derived their names either from the gods, who were principally worshipped in them; from some circumstances of situation, or rather accidental causes, which are now forgotten. No accounts are, however, less to be depended upon than those of the Greeks, who were accustomed to name any place in Egypt from whatever peculiarity first struck their eye, not by its native appellation. Of such origin are Gynaecopolis, the city of women; Leontopolis, of lions; Cynopolis, of dogs; Crocodilopolis, of crocodiles, and the like. The true names of these places have perished.

Ihribi, Rakoti, Schoou, Busiri, P-ashmoun, Djem-n-nouti,

On, and Manouf, are the antient names of Athribis, Alexandria, Sais, Busiris, Pachnamounis, Sebennytus, Heliopolis, and Memphis. The meaning of Thribi and Shoou are uncertain; Rakoti signifies a descent; Busiris, the tomb of Osiris, a name common in Egypt; Djem-n-nouti is "the strength of the god" (Hercules). P-ashmoun is the city of Mendes, or Pan; On signifies the sun, and Ma-nouf the place or city of good. It may be called after Amenophis, or Mo-nouphi, "the gift of the good spirit," there being many kings of that name; but as there are two places in the Delta, Pa-nouf-res, and Pa-nouph-het the higher and lower Nouf, to-day actually called Menoufie, they seem all of the same derivation. The Greeks heard the capital of Egypt named quickly Měnŭf, and from this formed MuQ15.

Tamiati, Damietta, means the landing, or place of the beacon. P-timen hof, Demenhur, the region of the serpent, or asp. Tikoi, Dagué, the field. Terenouti, Terane, the gate or mouth of the god. Djané, Zoan, or Tanis, the soft ground, or the city of the low lands. Thmoui, Thmuis, the lioness. Ta-nosher, Tentyra, the she-vulture; Ma-n-Amoun, in Hebrew, No ammoun, Thebes; Erment, Hermonthis, the western city; Neout, a district on the coast, the borders; Pi-lac, Bulac, the angle or corner of the river Oah-si, the Oasis, inhabited land (in the desert); Bok-n-or, Bocchoris, the name of a man, signifying the slave of Orus, and of a city called after him.

Other names of cities, of which the meaning is less certain, have been greatly corrupted by the Arabs. Such are Sanemsatf, Sausaghaf; Taube, Thueh; Ikou, Dagoue; Djapasen, Sabash; Parallou, Burlos (the sands); Thoni, Tunes, a rock, the name of an island in the lake of Matareah; Thenesi, Tennis, in the same lake; Sun-hori, Shanhur; Phaiat, Abydus, in Greek, Marriout, in Arabic; Pharbait, Belbeis; Kaliope, Keliub; Petpeh, Atphie; Hnes, or Pi-hnes, Beh-ne-esa, or Behensa; Sioout (the glorious), Asiut; Phiom, the sea, or lake, applied to the province near the Birket el Keroun. In ali Coptic words, the Arabs generally change the hard Coptic t into d, and p into b.

Tel, in Coptic, means a hill, or heap. Hence the ruins of the antient Egyptian cities, raised on mounds of burnt bricks, are, at present, called by this name.

The Egyptians called a temple Pi-erphei, a word preserved in the Arabic name, Berbi; the river was by the priests mystically termed Oik-maau, by Diodorus Siculus, written, Oxt and accurately translated en unrng, the motheraliment, because water was reckoned the first principle of all things. The Greeks applied this name to the sea. The place of departed spirits was called in Egypt, Amenti, the receiver and giver; because it received them from the dying, and gave them to the infant; for the natives believed that the human soul was immortal, a ray of Osiris, which, on its entrance into flesh, became polluted by natural and moral infection. On this belief they founded the whole doctrine of fasting, washing, chastity, and other ascetic practices. They tried the dead by a kind of inquest, to know if they deserved to lie in the sepulchre of their fathers. The body was embalmed, in hopes that the spirit might again re-enter it, after a series of transmigrations, at the end of 3000 years. The Egyptian tenets of the Amenti, or infernal regions, are beautifully and faithfully given by Virgil, Aeneid. lib. vi. v. 724, --771; 426-443; 608-624, et passim.

Additional Proofs that Egypt was Peopled from the South, and the confines of Ethiopia.

I. THE reader will easily perceive, that a great part of the theory, in Mr Bruce's work, is founded on the position, that Egypt was peopled from Ethiopia. The opinion was taken. from Diodorus Siculus, and merits the more attention, as it has been often contradicted by the learned, who at this day are inclined to consider the Egyptians a colony from Arabia. Accordingly, it has been taken for granted, that the ancient Egyptian was a cognate dialect of the Hebrew or Arabic; and Bochart, a celebrated restorer of ancient geography, has proceeded in his work on that supposition. Af ter examining, with some attention, the remains of the Egyptian language, and comparing it candidly with all the dialects of the Arabic tongue which are preserved, the conclusions I have obtained have been very different from those of Bochart.

To illustrate these, it will first be necessary to define what I mean by the Egyptian and Arabic languages; then to state their comparative antiquity, and their points of resemblance and difference.

It has been long known and allowed, that the same language was formerly spoken from the banks of the Tigris to the border of Egypt, and as far north as Niniveh, and south as the straits of Babelmandeb. Castel's Lexicon is sufficient to establish the fact; the writings of the Jews determine its antiquity. The Babylonians, Assyrians, and inhabitants of Aram (the Syria of the Greeks), the Phoenians, Canaanites, all the Arabs from the Red Sea to Hamyar near the straits of the Indian Ocean, spoke dialects of the same original tongue, which, from accent, and various acceptation of the words, became as unintelligible amongst themselves, as if they had been radically different. But, to il