SECTION VI. EGYPTIAN NAMES OF PERSONAGES. IN Egyptian a double form may be traced for the title of KING, German KÖNIG, Sanskrit GANAKA, Chinese WANG or ANG, Greek ANAX. Ank, AnUK, or NAK (Eg.) mean the I, the King, the living one. The types of this living one can be seen in the hieroglyphics. The word Ank may be, as in Chinese, abraded from Kank or Ka-nak, the Sanskrit Ganaka, or we may take Ganaka, Kanak, King, as a compound of Ka and Ank. Ank has a variant in Nakh, the powerful, or Power personified One type of this power is the Bull. KA means the male image, and NAKH is power; the KA-NAKH, GANAKA, KA-ANK, KÖNIG, KING, is simply the type of Power, the first form being that of male potency, still extant by name in the English 'Kingo" (Mentula) used by nurses;1 then the male person, then the father, and lastly the monarch. The theory that the king never dies is obviously founded on the ANKH-title of the living, and the KA-Ankh is the type of life, the living one. ANKH, the living or the life, is, in the Maori, NGA the breath, and breathing one or the breather. In this character the King represented the Bull, the Solar Divinity as Lord of Life, the erector as Khepr-Ra or Khem-Horus on the horizon, or Mentu, standing like the rock, in his type of the King or NGEINGEI (Maori), that is stretching forth, with the primitive sceptre in his hand, as the unhu or unkhu. From the nature of the Allegory imported into the drama of "Punch and Judy," and its series of triumphs over all the ills of life, among which is one of Death being beaten to death, and another of the devil himself being outwitted, it looks as if Punch were a form of the ANK or NUK (Eg.) the Egyptian "I am," the Living One, the King. This, with the masculine article P is Punk, our Punch. In "Phrase and Fable" 2 it is stated that a statuette of Punch was discovered in 1727, with the long nose and goggle eyes, hunchback and paunch. This is said to be the portrait of a Roman Mime named MACCUS, who was the original of Punch. Now Maccus agrees with Hor-Machus, i.e. Har-Makhu, the Sun of the double horizon or the Equinox. 2 Brewer, p. 720. 1 Urquhart's Rabelais. This was the God Tum, whose especial title in the Temple of Pithom was that of the Ankh, the Living; he being the Sun of the Resurrection; written in Egyptian, his title is P-ANKH, PUNK, or Punch. We have him reduced to the status of Tom Thumb, and here there may be a link with the Italian Polichinello from Pollice, a thumb, the Tom-Thumb figure. The original type of the Nak or Ank will explain the humour of the Punch. Punch and Nuk have their correlatives in Hunch, Bunch, and Junk. Punch means the short, fat, pudgy, thick-set fellow, whence the puncheon. So in the Xosa and Zulu Kaffir dialects a short thickset pudge of a person is called isi-Tupana from Tupa, the Thumb. The "hunch" of bread is a thick lump; the Junk is also a short thick lump. Punch is typified by his HUNCH, and therefore he personates what the hunch signifies. Buncus is a Donkey in Lincolnshire, and the mystical Bull of Hu, called the BANGU, “Edewid Bangu," will enable us to recover the Solar Bull, the Neka or P-neka, as a form of Punch, of Makhu, of Hu, of Tum called P-ankh. This might not be worth following but for the fact that the name of the Ank or Punch as the I, the A, 1, is the commonest form of the personal pronoun in the world. It is ANK in Egyptian; ANOCH, Coptic; ANOKHI, Hebrew; ANAKU, Assyrian; ANAK, Kizh (Father); 7 Phoenician; NGS, Æthiopic; NGA, Kassia; NGI, Tumali, and NGA in a large number of African and especially the Negro dialects;2 NGA-NGA, West Australian; NGAI, Port Lincoln; NGA-toa, N. S. Wales; NGAITYO, near Adelaide; NGATOA, Hunter's River; NGATOA, Wiradurei; NGA-po, Murray; NGA-pe, Encounter Bay; NGAPE, Lower Murray; NGAI, Parnkalla; NAIKA, Watlala; NGWANG, Kawi; NGO, Chinese; INK, Palouse; INGA, Limbu; ANG, Rung-chenbung; ANKA, Kiranti; ANKA, Waling; UNG-gu, Chourasya; UNG, Khaling ; NGA, Bhramu; UNG, Dumi; ANG, Bodo; ANG, Garo; ANGKA, Dungmali; HANG, Thara; HANGA, the man of might, and INKOSI, Zulu-Kaffir; NGO, Abor Miri; NGA, Burman; NGAI, Tonga Naga; NGAI, Singpho; ONG, Laos; AING, Kol; ING, Ho-kol; ING, Bhumij; ING, Kuri; ING, Santali; ING, Mundala; INING, Cayus; NGAPPO, Aiawong; NGAI, Tarawan; AYUNG, Cherokee ; AHAN, Pima; NYAH, Dieguno; NAH, Teruque; INAU, Guadal canar; INAU, Mallicollo; UNNO, Choctaw; UNNEH, Creek; NE, Chepewyan; NI, Shoshone; No, Netela; EN, Tamul; EN, Tulu ; EN, Rajmahli. To these may be added the Peruvian INCA; Maori HEINGA, the typical ancestor; Eskimo UINGA, the husband; Irish AONACH, the prince; Arabic AUNK; Malayan INCHI, the master; Gaelic INICH, the strong; American HUNKEY, the lusty, and Ako ONNUKU, the lively, active, equivalent to the Egyptian Ank. The root is expressed by the sound of NK or NG. This is extant 1 Gwynvardd Brecheiniog, 12th century. 2 Lottner, Phil. Trans. 1859. VOL. I. P in some of the African dialects as a nasal sound followed by a k-click, "UN-KA;" a nasal click still living in the Maori "NGA," which means to breathe, whilst NGETENGETE is to click with the tongue. This "NG" apparently formulates the earliest endeavour to utter by means of the nose and throat with breath and click the compound sound which was afterwards distinguished as N and K. And it was this with the "Ka" prefixed that furnished the name of the Ganaka, König, Kank, or King, and with the masculine article P, the name of Punch. as Ankh (Eg.), the living, appears to supply the ING terminal, in Ætheling. ING denotes the son of. In the Saxon Chronicle (A.D. 547), “Ida was Eopping" means Ida was the son of Eoppa, and the Ætheling was an old Saxon title for the Crown Prince, the Heir-Apparent. "The good true men of the land would have made king the natural heir, the young Chyld, Edgar Atheling. Whoso were next king by birthright, men call him Atheling: therefore men called him so, for by birth he was next king."1 It is a theory that the king never dies; he being the Ank or living. So was it in Egypt. And the son was the representative of the Ankh, as the Repa or heir-apparent, the visible link of continuity. When there was no natural heir, one was adopted, as the king could not die. Thus the Son was also the ANK, type of the ever-living, hence the 'Ing," denoting the son and the sonship. The first ANK, king or Male "I," is the Son of the Mother; the branch of the Tree of Life. The royal son and prince in Egypt was the REPA, the shoot or branch, from rep, to grow, shoot, take leaf, sprout. Prince and branch are one at root, because the Repa was the branch. The child, the nursling, is the REN, and this with the suffix, which is both pronoun and article, the Ren (child) is the RENPA, the young shoot or branch. In Welsh this suffix is the prefix, and we have PREN for the branch, and PREN becomes the English BRANCH and PRINCE. The Branch, Prince, Child, or Ren, is the nursling of Rennut, the Gestator, child of the mother, named after her, and this is the Repa, Prince and heirapparent. The Welsh have the Egyptian Repa in their PERYF, for the one who commands, especially used for the Pharoah. PREN is THE ren; Pref is THE ref; and PERYF is the Repa. Now we hear of the Welsh Princes before we hear of kings, because their beginning was with the mother and child, and the PREN as branch became the later BRENIN or king in the Welsh language, which title is extant, without the article prefixed, in the Breton ROEN for the king. Our word Young or Jung, German Jung; Basque Jaung, the youthful god, our Jingo; Lithuanic Jaunas and Welsh Jeuancg, all include the Egyptian Ank (the king, the living one), as the IU. 1 Robert of Gloucester, rendered by Earle in the Philology of the English Tongue, p. 268. Iu means the coming one, and the IU-ank, the coming life, is the Young. This is another form of the Repa, Branch, Prince, or HeirApparent to the throne. The Young God or the God Young (an English proper name) is the oldest in the world. The diminutive of dear in dear-LING, the little dear, is probably derived from RENN (lenn), the Egyptian nursling. The Irish pronunciation is DARLIN or DARLINT, which adds the feminine terminal to the LIN. As Nursling the child is the RENN (Lenn), and not the diminutive of nurse, but the nursling (i.e. the renn) of the nurse. As Ren (Eg.), with the article prefixed, yields the Welsh PREN, the branch, or typical child, it is probable that this becomes the word BAIRN for the child, the Beryne in MORTE ARTHURE, and yields the name of BRENNIUS, the Prince, who was brother to Belin. It is also possible that the acorn is not named as either the corn or the horn of the oak, but as the RENN (Eg.), the child, the nursling, the young, the type of renewal. RENPU (Eg.) is to grow, renew, be young, with the shoot for determinative. So read, the acorn is the young, the child, the renewer of the oak, or aak. There is a plural in the Egyptian renn or reni for cattle, and if this does not supply the terminal syllable, in CHILDREN it may serve for the plural in EN, as in Housen; but apparently the REN accounts for both. According to Borlase,1 the Cornish people invoke the spirit Browny, when the bees swarm, to prevent them from returning to the old hive, and make them form a new colony. This connects the Browny with young bees and a new hive. Again the Browny, in faeryology, always disappears when old clothes are offered to him as a repayment. Now the Brownie or Brunie is also represented as originating in the young child that died unbaptized or un-NAMED. From this it may be inferred that the name of Brownie is derived from Pren, as in the branch, the young one, and from Rennu (Eg.), the nursling, with the article prefixed and modified into B, and as REN (Eg.) means to name, and RENNU is the nursling, and NU is No, it follows that the rennu was the young one not yet named, and if he died in this nameless condition as P-rennu, the un-named, he became the Brownie; hence the guardian spirit and guide of the Renpu, the young, in the shape of the young bees, and hence the Brownie's aversion to old clothes. Egyptian also supplies the terminal in "RED," as in kindred, gossipred,or Ethelred. Red or Ret is the race. Ethelred is of the race of the Ethel; race is relationship, and one "RED" is used for relationship or kindred, although not limited to the blood-tie in Gossipred, a form of fosterage. RET also furnishes the variants of RED. Thus Ethel-red is the race of Ethel, and ret (Eg.) means to repeat, several : he is the repeater of the race of Ethel. So in Hundred the red (from ret, to repeat, several), denotes the repetition or enumeration of the hand or cent in the Hund-red. TEHANI was a title of the one who was nominated the Repa, the Egyptian heir-apparent to the throne, or of the Divine Father; found also in the Kaffir DUNA. This too the Kelts had; their heir-apparent was designated the TANIST. Also the coronation stone, a monolith erected for the crowning of a king, was called a TANIST, and the throne or elevated seat of the hieroglyphics is the Tan. Ast means great, noble, a statue, sign of rule, an image of the ruler seated. TEN-AST supplies the Latin DYNASTA, the prince, the ruler. A form of the TANIST stone, the coronation seat, is extant in the Lia-Fail, under the coronation chair, in Westminster Abbey. The Egyptian Ank or Nakh, signifying the I as chief one; I in the highest form, the royal personal pronoun, wears down into the English "NICK-name." The Nakh-name is the individual name, and there are thousands of English working men with whom the Nickname is the only one they are known by, the sole title to individuality among their mates, the family name being sunk altogether in the sobriquet or nickname. The nickname, the royal name in Egypt, points back to the first attempts to individualise from the group (the Ing or Ankh) by means of a distinguishing epithet personally applied, just as some special characteristic or feature is still the source of the nickname. From being a necessary cognomen, the nickname became degraded when applied in derision. This sense too is found in the word NEKHI (Eg.), meaning to deride, which expresses the existing status of the nickname. It has been doubted whether the Sanskrit Rāj, to reign and rule, be a sovereign, exercise rule and sovereignty, could be derived from the Egyptian Râ. Nor would it if Râ were the primary form of the word. But it is not. The accented vowel represents a consonant found in Ka. Prior to the Râ, a title of the sun, the sun-god, and the Pharaoh, is REK, to rule, a name of time and cycle. The sun, as a ruler or Rex, was a law-giver of time, but not the first. The stars were the earliest time-rulers. The root Rek enters into the name of the Seven Rikshas (Rishis), and these were the first of all the rulers of time. The celestial ruler, as Regulus or lawgiver, was also represented by the Constellation Kepheus in the north, and the Star Regulus (COR LEONIS) in the Lion. These were types of reign and rule ages before the Rek became the solar Râ. This Rek (Eg.) for Rule, however, is the original of the Sanskrit Rāj, to rule, reign, exercise sovereignty; the Vedic Rag, a king; Javanese RACHA, a divine image or type; Gothic Reiks; German Reich; Darahi Rak-uk, to rule or put down; Latin Rex and Rego; Gaelic Righ; Irish Rigan, a Queen. The word was worn down in Maori and Mangaian, as in Egyptian, to Rā, a name of the sun and day. The Rex or Regulus takes various forms. In English Gipsy he is the Rye, the Lord, or . |