Rah, “Sun,” “The Material and Visible Orb.” (See App. pp. 2 and 3.)
Ph-Rah, “Ph,” “The,” and Rah, “Sun.” Hence the name “Pharaoh,” applied to the Kings of Egypt.
Amun-Ra, “The splendour and beneficent property of the Sun,” “Jupiter-Ammon” of the classical nations.
The word A.m.n, in Hebrew, implies “nurturing or fostering care, to support, to sustain,” In Egypt there is a verb Amoni “To hold,” and Āmoni “To feed.” Amoun in Hebrew, and Mone in Egypt, mean “A Nurse,” and in Egypt “A Shepherd.”
Amoni, “Patience,” (Egypt.) Amyn-edd “Patience,” Amoun “To defend,” M-ou yn, “Kind,” (Welsh.)
Neith or Maut, “Minerva, called the Mother of the Gods.” Mata (Sanscrit.) Mat-er (Latin.) Maau (Egypt.) A.m.a (Heb.) “A Mother.”
The names of Osiris and Serapis have been explained at p. [20]; that of Hor (“Horus,”) in Appendix A, p. [2]; that of Io, “The Visible Body of the Moon,”[111] in Appendix A, pp. [24-25].
It will be observed that the Egyptian mythology, like that of the Indo-European nations, as noticed in the last section, distinctly combines with Personifications of the powers of nature, views of the attributes and agencies of the Supreme Being which occur in the Hebrew Scriptures, as in the instance of “Neph.” It is remarkable that the same allusion as this name presents, occurs in the Hindoo mythology in Náráyana, one of the names given to Vishnu, the Deity viewed as a preserver or Saviour. Sir William Jones thus explains this term in a quotation from a passage in which Menu, the son of Brahma, begins his address to the Sages who consulted him on the formation of the Universe. “The waters are called nárà, since they are the offspring of Nera, (or I'swara;) and thence was Náráyana named, because his first ayana or moving, was on them!”[112]
N-Eerooue means “Waters” in Egyptian, from Eiero, “Water,” the plural being formed by N prefix.
Thus it is evident that a comparison of languages in those very instances which are connected with the subject, so far from impugning the conclusion that the mythology of the Hindoos and Egyptians had a common origin, affords irresistible corroborative proofs of the correctness of that opinion. Further, it is apparent in the instance of the Egyptian as of the Indo-European race, that their religious system embodied, in combination with an idolatrous superstructure, the same views of the Supreme Being as are developed in the Pentateuch.