the power of the eternal God, the whole world shall be in peace, from the rising to the setting of the Sun, then it shall appear what we will do: but, if ye shall hear the command of the eternal God, and will not hearken to it, nor believe it, saying Our country is afar off, our hills are strong, our sea is great; and if, in this confidence, you shall lead an army against us to know what we are able to do, (let him know that) the eternal God, he, who made that which was hard, easy, and that, which far off, near, (this God) alone knows what we are able to do!"

Trin. Coll. Camb. Nov. 16, 1811.

E. H. BARKER.

Remarks on Sir W. Drummond's Version of some Egyptian Names in the Old Testament.

NO. III.

WOIDE quotes from Kircher, that the Egyptian name for Temanutha in Egypt is Chem-noute, (164.) Here the very word noute appears annexed, which, if it here means God, it may equally do the same in other names, which the Greeks ended in nuth, as o-nuphis, and possibly Seben-nytis, a-nytis. Diodorus certainly says, that Chemmis in Upper Egypt is called Pano-polis, lib. 1. Pan was a principal god in Egypt; and Marsham observes, that Herodotus alone mentions the nome, called Anytis, in Lower Egypt; but that Ptolemy mentions a nome in Lower Egypt, called neout, which he supposes to be the same as Anytis, and his neout has a similar situation in the Delta, its chief city being Panephysis, near Mendes, both sacred to Pan, and probably near to, or the same with Diospolis, in Lower Egypt, a different city from those in Upper Egypt." Here then we have again the very same Egyptian word noute, as it was written by the Greeks, voÙT; and this, in denoting a city, or nome, sacred to the god Pan again, or to Ammon likewise. Accordingly D'Anville, in his map, places this nomos Neut close to Mendes, and a great lake near it, and calls it also Diospolis, as if the Greeks had translated neut, by Dios, God. If then chem-noo-te means Pan the God,

I "Inter Busiriticum et Bubasticum amnes Neout (Nor) nomos et metropolis Pan-ephysis." "Equois seems to be a mere Greek word, to express the sense of the Egyptian word, whatever it was, (lib. 4, 5.) "Anytius Herodoti videtur esse Ncout Ptolemæi." Marsh. Sæc. 15. under Ægyptus inferior.

2

It is mentioned by Strabo, Prope Mendetem est Diospolis et lacus ei proximi, lib. 17. It was possibly these lakes, which the Egyptians meant to express by the Egyptian word, which Ptolemy translates by pusis, an overflowing of water" Mendes ubi Pan colitur, lib. 17.

why should not Ammon-noo mean Ammon the god.' That Ptolemy was under no mistake in testifying, that there was actually such a nome, called neut, although neither mentioned by Pliny nor Herodotus, unless it was the same as his A-nutis, is proved by the Chaldee paraphrase ascribed to Jonathan, who, whether he really lived before Ptolemy, or after him, yet has preserved the same name neut; for Bochart observes, that in that paraphrase the Ludæos in Scripture are rendered Neutœos; this shows neut to have been a name well known in Syria by its being almost contiguous to it.

2

Hitherto we have considered Ammon-no as being the Diospolis, or Thebes, near the head of Upper Egypt, but from what has been just now mentioned of another Diospolis in Lower Egypt, and nearly on the border of Syria, a doubt arises, whether it was not rather this latter, which was referred to by the prophets, especially since we have found the nome in which it was situated to be called neut, which may be the very same word as n'ho, or n'oo-te, God. This opinion is strengthened by our finding from Jonathan the paraphrast, that it was well known to the Jews of his own age, whatever that age was in reality. Beside this, it seems inconceivable, that Esarchaddon could have ever advanced so far as to Thebes, which is quite at the head of Upper Egypt, and yet that not the least mention of such a vast expedition, which included the conquest of all Egypt, should be made either by any profane historian, or even alluded to any where in the Jewish Scriptures, except in the prediction of Nahum against Niniveh. Isaiah went no farther than only to predict some calamities to Egypt after the capture of Azotus, and even this is not certain; for by Egypt he might mean no more than the inhabitants of Azotus itself, as this city had before Esarchaddon been a frontier town, and apparently a part of Egypt itself, at least never before subject to Assyria, and the Egyptians appear to have been always studious to keep the borders of Syria subject to themselves. Moreover, when Ezechiel predicts desolation to No-Ammon, he mentions along with it only such cities as bordered upon Syria, Tanis, Pathros, On or Hdiopolis, Zoan, Sin or Pelusium, Bubastum, and Daphnæ; for as to Noph it is quite unknown, unless it was Onuphis, near the rest, (xxx. 14.) but when in verse 4. he denounces calamity to Upper Egypt, he then enumerates such cities and provinces as

1 "Urbem in Thebaide, quam Chemmin appellant incolæ, Panos urbem interpretantur. Diod. lib. 1. Bochart erroneously confounds Chemmis with Cham. lib. i. 1. Stephanus writes the name Xéμμis.

2 "Pro Ludæos Jonathan habet Neutæos, i. e. insularium ut ex Ptolemæo constat," lib. iv. 27. not Ptolemy's, voiwras; so that he placed Neut least, if not near the Lakes adjacent to the Sea.

incolas nomi Neut, qui sunt pars Insularium is Jonathan's word, like Ptolemy in the Delta at

were situated in or near Upper Egypt only, Ethiopia, Libya, Phut, and Chub, near the Cataracts; and then he says nothing of No, although Thebes was very near those others: so that it seems most probable, that Ammon-No was the Diospolis in the Delta, and in the nome Neut; but whether the same, or only near to Pan-ephysis, we are ignorant; or whether Diospolis was the Greek name for the nome Neut, without its denoting any city in particular; for neut, God, might be translated by the Greeks into Dios; yet Ammon, indeed, seems rather to denote Jupiter in particular. But Diodorus informs us, that Pan also was by the Egyptians ranked among their chief Deities, so that there were images of him in every temple ;' and it is observable, that Jeremiah, in chap. xlvi. 25. writes the name Ammon-min-No, the Ammon of No: the Jews, therefore, knowing that Ammon was the name of a chief God in Egypt, may have used Ammon merely in the sense of a great God, in general, without intending to denote any particular God, whether Jupiter or Pan, or any other; so that by Ammon-min-No, Jeremiah might only mean the God of the province No, or Neout, in the Delta, called by the Greeks for the same reason Diospolites nomos. Upon the whole then, when the initial and final particles ni and te are dropped in the word n'oo-te, God, the Coptic vocabularies seem to decide, that the original radical word itself was nothing more than oo to mean God, either in ancient Egyptian, or even modern Coptic; or else at most aspirated into Hoo in pronunciation, yet without the aspirate, possibly, when written, as Akerblad actually finds it to be on the Rosetta stone, although expressed by Dios in the same Greek inscription. Now why should not formerly oo as well be employed in Egypt to mean God, or the Sun, as ioh is still to mean the moon, in Saidic writ ooh, which is still the common word for moon? But although re is now the name of the Sun, yet we know, that oon was so formerly, and there are still several words in use, which, from their near connexion in sense, seem to have been originally derived from oo, as meaning either the Sun, or the moon, before it denoted God. Thus ouo-ein is the word for light; ou-nou, hora, ou-ei, tempus, soua, the new moon: sou, a moment. Plutarch also says, that Osiris was said by some to be the Sun, and Isis the Moon; now as both these Deities were worshipped at Thebes as well as Ammon, we may hence

"Pan in præcipuâ veneratione apud Egyptios est; huic enim non modò simulacra in omni passim fano, sed etiam urbem ejus nomine in Thebaide Chemmin appellant incolæ." lib. 1.

2

Cyrillus, in a note on Hosea, says, "The Egyptian mythology makes Apis to be son of the Moon, and ŵv, i. e. oon, is, according to them, the Sun. So in modern Coptic, a single letter often distinguishes between words connected in sense: thus, re is now the Sun, and res means the South.

conclude whence it was that it derived its Egyptian name of Hoo, of which ancient name of that city it has appeared, that there are still some relics remaining: and if from noute, the only word in Coptic at present for God, we take away the letters and small particles, which in that language are so profusely united both before and behind every noun, as if they were integral parts of it, we find it resolvable into the Neout of Ptolemy, the Noo of the Jewish prophets, the Hoo of the Coptic vocabularies, and the oo of the Rosetta stone. To this, Ammon may have been added by the Jews; since Herodotus expressly mentions, that Jupiter was in a particular manner reverenced in the city of Thebes; as might be also another chief god in the nome of Neout, to whom they, therefore, through ignorance of the Egyptian distinctions, gave the same name of Ammon, although it might in reality have been Pan. Strabo also may have fallen into the same error from negligence in calling Neout, Diospolis; for Ptolemy mentions no such city or nome as Diospolis in the Delta; while Stephanus profusely gives the name of Diospolis to several cities in the Delta, through a similar kind of error, because they were dignified by the worship of some Egyptian chief God or other; and he did not concern himself whether it was Jupiter or Pan, or some other; neither, in fact, was he able to find Greek names correspondent to each Egyptian god, if he had been inclined to make such distinctions between their deities, therefore as Neout and Noo denoted divinity in general, he translated them by Dios. If Ammon-No in Nahum was Diospolis in the Delta, Akerblad would have found the annexed circumstance there of having the waters round about, and the sea for its rampart, to have been quite suitable to its situation. I shall only add, that Count de Caylus, in his Egyptian antiquities, has engraven a human head, which he received from Egypt, and which he calls the Indian Bacchus, but gives no evidence for assigning that name. I think he is mistaken, and that it is the Egyptian Pan; for in Denon's views of temples in Egypt, heads of the very same figure are seen on many of them, which is agreeable to the account of Herodotus: they are in form of a rough haggard-faced old rustic, with a round face and flat nose, a short bristly beard, and short curled dishevelled hair, very characteristic of an old shepherd, employed to keep goats and sheep it must, however, be allowed, that Herodotus gives another form to Pan, as resembling a Satyr, but he is not always to be believed.

The name of Io, for the moon, seems to have been carried by Danaus into Greece, for according to Eustathius, in Dionysii Perieg. v. 92. 'Ιω γὰρ ἡ Σελήνη κατὰ τὴν ̓Αργείων διάλεκτον: and

1 Lib. 2. Herod.

that Diospolis might be used by the Greeks to denote a nome as well as a city, the same Dionysius confirms; for the seven nomes of Upper Egypt were usually called the heptanomi, but Dionysius calls them Trà Tóλes, in Perieges. v. 251. If the Argives obtained from the migrators out of Egypt the name Io for the Moon, the Greeks may have equally derived thence 'Hw for the rising Sun, Aurora, a name which the worshippers of Bacchus, in Phrygia, may have preserved also in case they derived the Bacchanalian rites from Egypt, as is reported. I apprehend also, that when the Greeks interpreted the Egyptian Ammon by Jupiter, they had no foundation for it, as Ammon does not appear to have possessed any of the attributes of Jupiter: but the practice of the Greeks would be, at least, no rule for the Syrians, who might annex no other idea to the name of Ammon, than that of some chief Egyptian God, without denoting any one in particular. Aupa seems to be a compound of cham and oon the Sun; but is not aspirated, and at p. 114. p and "pos ought to have been printed also without an aspirate.

기

I am

D'Anville, in his Mémoire sur l'Egypte, says, "J. Cassien, (Collat. 7. c. 26.) who had himself visited the very spot, relates, that a desert adjacent to Panephysis was inundated by the water of the adjacent lakes at the time of a great north wind. therefore inclined to believe, that Diospolis and Panephysis were one and the same city." p. 93. This situation of the place accounts for the Greek name "Equois, and Esarchaddon might have easily penetrated so far into Egypt.

Norwich, April 4.

ON A PHOENICIAN INSCRIPTION;

Found in the Island of Malta.

S.

TO THE EDITOR OF THE CLASSICAL JOURNAL. SIR, I Have already submitted to the judgment of the public my interpretation of the Punic Inscription, which was found at Malta, in the sepulcre of Hannibal, the son of Bar-Melek. It is my intention, at present, to offer to you some remarks on a Phoenician Inscription likewise found in that island, and repeated on two different marbles. This Phoenician Inscription is accompanied by one in Greek.

ΔΙΟΝΥΣΙΟΣ ΚΑΙΣΑΡΑΠΙΩΝΟΙ
ΣΑΡΑΠΙΩΝΟΣ ΤΥΡΙΟΙΗΡΑΚΛΕΙ

APXHIETEI.

Dionysius and Sarapion, sons of Sarapion, Tyrians, to Hercules Archegetes.