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. In some of the foregoing instances, the words of which the names of the Egyptian gods are composed have been preserved in the Egyptian itself conjointly with the Hebrew and other languages. But there are also several instances in which these terms have been lost in the Egyptian, though preserved in other tongues. This is a distinct proof that the origin of the Egyptian language is mainly ascribable to the same cause, which has been previously pointed out as the principal source of the gradual divergence of the different dialects of the Celtic and Scandinavian, &c. The Egyptian cannot be said to differ from the Hebrew or the Sanscrit more widely than the Celtic and Gothic differ, though the common origin of the two last may be shown indisputably. At what precise periods the different changes in the Egyptian language took place, we have not as yet the means of fully deciding. But we are not altogether without historical evidence that this language has undergone mutations, analogous to those which have occurred in other tongues. Champollion, to whose genius we are principally indebted for a solution of the Egyptian system of hieroglyphics, was of opinion that the Coptic or modern Egyptian is perfectly identical with the language of the most ancient monuments. But this opinion has been combated with ability and success by Dr. Lepsius, to whom we owe much information with regard to the ancient Egyptian remains, especially the brilliant discovery that the alphabet of Egyptian hieroglyphics, supposed by Champollion to consist of 300, is reducible to thirty letters.(113) Dr. Lepsius points out many striking instances of deviation. Thus he notices that Plutarch, in explaining the name of Osiris, whose symbol was The Eye, informs us that the Egyptians called the Eye “Iri,” a word not found in the Coptic, in which “Bal” is the only term used for that organ. Dr. Lepsius has also produced in illustration of his views several examples, in which he infers from the mode of spelling, that the same terms must have been pronounced in the age of hieroglyphics in a different manner from what they were in the Coptic. The following are instances: