MacauistER—On a Monument of Rui. 267 
whom, according to Manetho, was Iania (Josephus, Contra Apion. 
I SeXAV) i 
The other name has puzzled etymologists, and appears in a variety 
of fancy guises: it is Lambres, Mamre, Mambres, Lambarus, Ambrose, 
Lombros, Lotapa,: Jotapea, or Cabala. In all these versions, except the 
last three, the radicals are Am and Ro; the 3 being evidently eupho- 
nic,” as in the oldest Talmudic form it is written N77); in which 
form the name resolves itself without much difficulty into An mer Rui, 
or simply An Rui, “the priest Rui,” the modification being very much 
less than that by which Ani has become Jochanne, Jamnes, or Aves. 
In the absence of any reason to the contrary, in the view of their 
contemporaneity, of their both belonging to the priesthood, of their 
certainly being on opposite sides, and possibly being of a common na- 
tionality, we may therefore identify this priest Ro, or Ru, with our 
writers ; the oldest forms occur among the Talmudists: thus in the tract Menachoth of 
the Babylonian Talmud (ch. ix. p. 85, col. 1, Amsterdam edition, 1715) the names 
are given as x12) SIO, Iochanna and Mamre. In other Talmudic refe- 
rences Iannes appears as a, NIM, or SI), while Iambres is some- 
times ANP) or NDP. The rabbinical writers also vary the spelling conside- 
rably : thus ii the oteron Numbers, xxii. 22 (Frankf. 1709, p. 90, col. 2) Rabbi 
Simeon (or his disciple who wrote it) spells them D°J)) and DIVAN), Lones 
and Tombros. In the Midrash Tanxuma (section Ki Tesha, Frankf. 1701, p. 38) 
they are nearly the same, Jonos and Iombros, while R. Gedaliah ben Iechaija in 
Shalsheleth Hakabbala (Venet. 1587, p. 18, c. 2, last line) calls them 49835 
IS -DIADDN, that is, Tohannis and Ambrosius, Iohn and Ambrose. Iannes 
is rendered Jamnes, and lambres Mambres, in the Vulgate; and I believe that the 
form Dejannes exists in an Arabic catena, coupled with the names of Iambarus and 
Sarudas. Tedac Levi, quoted by Fabricius (Codex Pseudepigraphicus, Hamb. 1713, 
p- 813), calls them Aves and Samres. Glycas Siculus (Diss. 1736, vol.i. p. 33) ren- 
ders it Zambres. The Greek form used in 2 Tim. iii. 8 is ‘Iavyv7js and IauBpijs, 
as in Eusebius (Preparatio Evangelica, lib. ix. c. 8, ed. Paris, 1628, p. 485), 
where, in the quotation from Numenius Apameus the Pythagorean, they are called 
tepoypauparéis, and are said to have been selected by the Egyptians to oppose 
Moses. In the quotation from Artapanus (Euseb. P. Ev. lib. ix. c. 27, p. 435) they 
are called tous iepets vto Meugpw. ‘The discrepancies in the spelling have led to 
confusion : thus Jalkut Rubeni gives three names, Jonos, Jochne, and Mamre. So 
does the Arabic catena. According to Numenius, they were threatened with death 
if they did not perform miracles equal to those of Moses, and by their juggleries 
and incantations they succeeded in altering the colour of the Nile. Thus Artapa- 
nus testifies to Iambres’ priesthood, while Numenius testifies to his being a sacred 
scribe or An. The discrepancy of the statement of the former, that he was priest 
at Memphis, with the fact that Rui was priest at Hermonthis, may be taken guan- 
tum valeat. 
1 In Pliny (Hist. Naturalis, lib.°xxx. c.1) the three Jewish magicians are given 
as Moses, Iamnes, and Iotapa ; the last name varies a little in different editions. In 
the Elzevir of 1616, and the Aldine of 1530, it is ‘‘ Mose et Iamne et Iotape.”’ 
In the Paris edition of 1532 it is ‘‘ Mose etiamnum et Iochabela.”’ 
2 This is evident; for as Buxtorf (Lexicon Chald. Talm. 1639, p. 946) shows 
the 5} is similarly inserted in the Mamre of Genesis, xiii. 18, by the Targumists. 
