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A New System; or, an Analysis of Ancient Mythology. Volume II

By Jacob Bryant

OF THE Term CAHEN:

COHEN, כהן, OF THE HEBREWS.

I have before taken notice that the term Cahen denoted a Priest, or President; and that it was a title often conferred upon princes and kings. Nor was it confined to men only: we find it frequently annexed to the names of Deities, to signify their rule and superintendency over the earth. From them it was derived to their attendants, and to all persons of a prophetical or sacred character. The meaning of the term was so obvious, that one would imagine no mistake could have ensued: yet such is the perverseness of human wit, that we find it by the Greeks and Romans constantly misapplied. They could not help imagining, from the sound of the word, which approached nearly to that of κυων and canis, that it had some reference to that animal: and, in consequence of this unlucky resemblance, they continually misconstrued it a dog. Hence we are told by ^[37]Ælian and ^[38]Plutarch, not only of the great veneration paid to dogs in Egypt, and of their being maintained in many cities and temples; in which they certainly exceed the truth; but we are moreover assured, that the people of Ethiopia had a dog for their king: that he was kept in great state, being surrounded with a numerous body of officers and guards, and in all respects royally treated. Plutarch speaks of him as being ^[39]σεμνως προσκυνομενος, worshipped with a degree of religious reverence. The whole of this notion took its rise from a misinterpretation of the title above. I have mentioned, that in early times Cahen was a title universally conferred upon priests and prophets: hence Lycophron, who has continually allusions to obsolete terms, calls the two diviners, Mopsus and Amphilochus, Κυνας.

Upon which the Scholiast observes: Κυνες ὁι Μαντεις: by Cunes are meant Diviners: and again, Κυνας Απολλωνος τους μαντεις ειπειν. The Poet, by Κυνας, means the ministers and prophets of Apollo. Upon this the learned ^[41]Meursius observes, that Lycophron had here made use of a term imported from Egypt: so that, I think, we cannot be mistaken about the purport of the word, however it may have been perverted.

The name of the Deity, Canouphis, expressed also Canuphis, and Cnuphis, was compounded with this term. He was represented by the Egyptians as a princely person, with a serpent entwined round his middle, and embellished with other characteristics, relating to time and duration, of which the serpent was an emblem. Oph, and Ouph, signified a serpent in the Amonian language; and the Deity was termed Can-uph, from his serpentine representation. The whole species, in consequence of this, were made sacred to him, and styled Canyphian. To this Lucan alludes, when, in speaking of the Seps, he calls all the tribe of serpents Cinyphias pestes:

^[42]Cinyphias inter pestes tibi palma nocendi.

Canuphis was sometimes expressed Anuphis and Anubis; and, however rendered, was by the Greeks and Romans continually spoken of as a dog; at least they supposed him to have had a dog's head, and often mention his ^[43]barking. But they were misled by the title, which they did not understand. The Egyptians had many emblematical personages, set off with heads of various animals, to represent particular virtues and affections, as well as to denote the various attributes of their Gods. Among others was this canine figure, which I have no reason to think was appropriated to Canuph, or Cneph. And though upon gems and marbles his name may be sometimes found annexed to this character, yet it must be looked upon as a Grecian work, and so denominated in consequence of their mistaken notion. For we must make a material distinction between the hieroglyphics of old, when Egypt was under her own kings; and those of later date, when that country was under the government of the Greeks: at which time their learning was greatly impaired, and their antient theology ruined. Horus Apollo assures us, if any credit may be given to what he says, that this canine figure was an emblem of the earth: ^[44]Οικουμενην γραφοντες κυνοκεφαλον ζωγραφουσι. When they would describe the earth, they paint a Cunocephalus. It could not, therefore, I should think, in any degree relate to Canuphis. The same^[45] writer informs us, that under the figure of a dog they represented a priest, or sacred scribe, and a prophet; and all such as had the chief management of funerals: also the spleen, the smell, sneezing; rule and government, and a magistrate, or judge: which is a circumstance hardly to be believed. For, as hieroglyphics were designed to distinguish, it is scarce credible that the Egyptians should crowd together so many different and opposite ideas under one character, whence nothing could well ensue but doubt and confusion. Besides, I do not remember, that in any group of antient hieroglyphics the figure of a dog occurs. The meaning of this history, I think, may be with a little attention made out. The Egyptians were refined in their superstitions, above all the nations in the world; and conferred the names and titles of their Deities upon vegetables and animals of every species; and not only upon these, but also upon the parts of the human body, and the very passions of the mind. Whatever they deemed salutary, or of great value, they distinguished by the title of Sacred, and consecrated it to some ^[46]God. This will appear from words borrowed from Egypt. The Laurel, Laurus, was denominated from Al-Orus: the berry was termed bacca, from Bacchus; Myrrh, Μυῤῥα was from Ham-Ourah; Casia, from Chus. The Crocodile was called Caimin and Campsa; the Lion, El-Eon; the Wolf, El-Uc; the Cat, Al-Ourah: whence the Greeks formed λεων, λυκος, αιλουρος. The Egyptians styled Myrrh, Baal; balsam, baal-samen; Camphire, Cham-phour, καμφουρα of Greece; Opium, Ophion. The sweet reed of Egypt was named ^[47]Canah, and Conah, by way of eminence; also, ^[48]Can-Osiris. Cinnamon was denominated from Chan-Amon; Cinnabar, κινναβαρις, from Chan-Abor; the sacred beetle, Cantharus, from Chan-Athur. The harp was styled Cinnor, and was supposed to have been found out by Cinaras; which terms are compounded of Chan-Or, and Chan-Arez; and relate to the Sun, or Apollo, the supposed inventor of the lyre. Priests and magistrates were particularly honoured with the additional title of Cahen; and many things held sacred were liable to have it in their composition. Hence arose the error of Horus Apollo; who, having been informed that the antient Egyptians distinguished many things which were esteemed holy by this sacred title, referred the whole to hieroglyphics, and gave out that they were all represented under the figure of a dog. And it is possible, that in later times the Grecian artists, and the mixed tribes of Egypt, may have expressed them in this manner; for they were led by the ear; and did not inquire into the latent purport of the ^[49]theology transmitted to them. From hence we may perceive how little, in later times, even the native Egyptians knew of their rites and history.

Farther accounts may be produced from the same writer, in confirmation of what I have been saying. He not only mentions the great veneration paid by the Egyptians to dogs, but adds, that in many temples they kept κυνοκεφαλοι, a kind of baboons, or animals with heads like those of dogs, which were wonderfully endowed. By their assistance the Egyptians found out the particular periods of the Sun and Moon. These did not, like other animals, die at once, but by piece-meal; so that one half of the animal was oftentimes buried, while the other half^[50] survived. He moreover assures us, that they could read and write; and whenever one of them was introduced into the sacred apartments for probation, the priest presented him with a ^[51]tablet, and with a pen and ink; and by his writing could immediately find out if he were of the true intelligent breed. These animals are said to have been of infinite use to the antient Egyptians in determining times and seasons; for it seems they were, in some particular functions, the most accurate and punctual of any creatures upon earth: ^[52]Per æquinoctia enim duodecies in die urinam reddere, et in nocte^[53] compertus (Cunocephalus), æquali interstitio servato, Trismegisto ansam dedit diem dividendi in duodecim partes æquales. Such is the history of these wonderful ^[54]animals. That Apes and Baboons were, among the Egyptians, held in veneration, is very certain. The Ape was sacred to the God Apis; and by the Greeks was rendered Capis, and ^[55]Ceipis. The Baboon was denominated from the Deity^[56] Babon, to whom it was equally sacred. But what have these to do with the supposed Cunocephalus, which, according to the Grecian interpretation, is an animal with the head of a dog? This characteristic does not properly belong to any species of Apes, but seems to have been unduly appropriated to them. The term Cunocephalus, Κυνοκεφαλος, is an Egyptian compound: and this strange history relates to the priests of the country, styled Cahen; also to the novices in their temples; and to the examinations, which they were obliged to undergo, before they could be admitted to the priesthood. To explain this, I must take notice, that in early times they built their temples upon eminences, for many reasons; but especially for the sake of celestial observations. The Egyptians were much addicted to the study of astronomy: and they used to found their colleges in Upper Egypt upon rocks and hills, called by them Caph. These, as they were sacred to the Sun, were farther denominated Caph-El, and sometimes Caph-Aur, and Caph-Arez. The term Caph-El, which often occurs in history, the Greeks uniformly changed to Κεφαλη, Cephale: and from Cahen-Caph-El, the sacred rock of Orus, they formed Κυνοκεφαλη, and Κυνοκεφαλος; which they supposed to relate to an animal with the head of a dog. But this Cahen-Caph-El was certainly some royal seminary in Upper Egypt, whence they drafted novices to supply their colleges and temples. These young persons were, before their introduction, examined by some superior priest; and, accordingly as they answered upon their trial, they were admitted, or refused. They were denominated Caph-El, and Cahen-Caph-El, from the academy where they received their first instruction; and this place, though sacred, seems to have been of a class subordinate to others. It was a kind of inferior cloister and temple, such as Capella in the Romish church; which, as well as Capellanus, was derived from Egypt: for, the church, in its first decline, borrowed largely from that country. That there was some particular place of this sort situated upon a rock or eminence, may, I think, be proved from Martianus Capella; and, moreover, that it was a seminary well known, where the youth of Upper Egypt were educated. For, in describing the sciences, under different personages, he gives this remarkable account of Dialectica upon introducing her before his audience. ^[57]Hæc se educatam dicebat in Ægyptiorum Rupe; atque in Parmenidis exinde gymnasium, atque Atticam demeasse. And Johannes Sarisburiensis seems to intimate that Parmenides obtained his knowledge from the same quarter, when he mentions ^[58]"in Rupe vitam egisse. In this short detail we have no unpleasing account of the birth of science in Egypt, and of its progress thence to Attica. It is plain that this Rupes Ægyptiaca could be nothing else but a seminary, either the same, or at least similar to that, which I have before been describing. As the Cunocephali are said to have been sacred to Hermes, this college and temple were probably in the nome of Hermopolis. Hermes was the patron of Science, and particularly styled Cahen, or ^[59]Canis: and the Cunocephali are said to have been worshipped by the people of that ^[60]place. They were certainly there reverenced: and this history points out very plainly the particular spot alluded to. Hermopolis was in the upper region styled Thebaïs: and there was in this district a tower, such as has been ^[61]mentioned. It was in aftertimes made use of for a repository, where they laid up the tribute. This may have been the Rupes Ægyptiaca, so famed of old for science; and which was the seat of the Chancephalim, or Cunocephalians.

It is said of the Cunocephali, that when one part was dead and buried, the other still survived. This can relate to nothing else but a society, or body politic, where there is a continual decrement, yet part still remains; and the whole is kept up by succession. It is an enigma, which particularly relates to the priesthood in Egypt: for the sacred office there was hereditary, being vested in certain families; and when part was dead, a residue still ^[62]survived, who admitted others in the room of the deceased. ^[63]Επεαν δε τις αποθανῃ, τουτου ὁ παις αντικατισταται. The sons, we find, supplied the place of their fathers: hence the body itself never became extinct, being kept up by a regular succession. As to the Cunocephali giving to Hermes the first hint of dividing the day into twelve parts from the exactness, which was observed in their ^[64]evacuations, it is a surmise almost too trifling to be discussed. I have shewn that the Cunocephali were a sacred college, whose members were persons of great learning: and their society seems to have been a very antient institution. They were particularly addicted to astronomical observations; and by contemplating the heavens, styled Ouran, they learned to distinguish the seasons, and to divide the day into parts. But the term Ouran the Greeks by a strange misconception changed to ουρειν; of which mistake they have afforded other instances: and from this abuse of terms the silly figment took its rise.

The Cunocephali are not to be found in Egypt only, but in India likewise; and in other parts of the world. Herodotus ^[65]mentions a nation of this name in Libya: and speaks of them as a race of men with the heads of dogs. Hard by in the neighbourhood of this people he places the Ακεφαλοι, men with no heads at all: to whom, out of humanity, and to obviate some very natural distresses, he gives eyes in the breast. But he seems to have forgot mouth and ears, and makes no mention of a nose: he only says, ^[66]Ακεφαλοι, ὁι εν στηθεσιν οφθαλμους εχοντες. Both these and the Cunocephali were denominated from their place of residence, and from their worship: the one from Cahen-Caph-El, the other from Ac-Caph-El: each of which appellations is of the same purport, the right noble, or sacred ^[67]rock of the Sun.

Similar to the history of the Cunocephali, and Acephali, is that of the Cunodontes. They are a people mentioned by Solinus and Isidorus, and by them are supposed to have had the teeth of dogs. Yet they were probably denominated, like those above, from the object of their worship, the Deity Chan-Adon; which the Greeks expressed Κυνοδων, and styled his votaries ^[68]Cunodontes.

The Greeks pretended, that they had the use of the sphere, and were acquainted with the zodiac, and its asterisms very early. But it is plain from their mistakes, that they received the knowledge of these things very late; at a time when the terms were obsolete, and the true purport of them not to be obtained. They borrowed all the schemes under which the stars are comprehended from the Egyptians: who had formed them of old, and named them from circumstances in their own religion and mythology. They had particularly conferred the titles of their Deities upon those stars, which appeared the brightest in their hemisphere. One of the most remarkable and brilliant they called Cahen Sehor; another they termed Purcahen; a third Cahen Ourah, or Cun Ourah. These were all misconstrued, and changed by the Greeks; Cahen-Sehor to Canis Sirius; P'urcahen to Procyon; and Cahen Ourah to Cunosoura, the dog's tail. In respect to this last name I think, from the application of it in other instances, we may be assured that it could not be in acceptation what the Greeks would persuade us: nor had it any relation to a dog. There was the summit of a hill in Arcadia of this ^[69]name: also a promontory in ^[70]Attica; and another in ^[71]Eubœa. How could it possibly in its common acceptation be applicable to these places? And as a constellation if it signified a dog's tail, how came it to be a name given to the tail of a bear? It was a term brought from ^[72]Sidon, and Egypt: and the purport was to be sought for from the language of the Amonians.

The antient Helladians used upon every promontory to raise pillars and altars to the God of light, Can-Our, the Chan-Orus of Egypt. But Can-Our, and Can-Ourah, they changed to κυνοσουρα, as I have shewn: yet notwithstanding this corruption, the true name is often to be discovered. The place which is termed Cunosoura by Lucian, in his Icaromemenippus, is called Cunoura by Stephanus Byzant, and by ^[73]Pausanias. Cunoura is also used by Lycophron, who understood antient terms full well, for any high rock or headland.

Προς κυνουρα, προς τραχειας πετρας. Scholiast. ibid.

We find the same mistake occur in the account transmitted to us concerning the first discovery of purple. The antients very gratefully gave the merit of every useful and salutary invention to the Gods. Ceres was supposed to have discovered to men corn, and bread: Osiris shewed them the use of the plough; Cinyras of the harp: Vesta taught them to build. Every Deity was looked up to as the cause of some blessing. The Tyrians and Sidonians were famous for the manufacture of purple: the die of which was very exquisite, and the discovery of it was attributed to Hercules of Tyre; the same who by Palæphatus is styled Hercules ^[75]Philosophus. But some will not allow him this honour; but say, that the dog of Hercules was the discoverer. For accidentally feeding upon the Murex, with which the coast abounded, the dog stained his mouth with the ichor of the fish; and from hence the first hint of dying was ^[76]taken. This gave birth to the proverbial expression, ^[77]Ἑυρημα κυνος ην ἡ σεβαστη πορφυρα. Nonnus mentions the particular circumstance of the dog's staining his mouth:

Such is the story, which at first sight is too childish to admit of credit. It is not likely that a dog would feed upon shell-fish: and if this may at any time have happened, yet whoever is at all conversant in natural history, must know, that the murex is of the turbinated kind, and particularly aculeated; having strong and sharp protuberances, with which a dog would hardly engage. The story is founded upon the same misconception, of which so many instances have been produced. Hercules of Tyre, like all other oriental divinities, was styled Cahen, and Cohen; as was allowed by the Greeks themselves. ^[79]Τον Ἡρακλην φασι κατα την Αιγυπτιων διαλεκτον ΧΩΝΑ λεγεσθαι. We are told, that Hercules in the language of the Egyptians is called Chon. This intelligence, however, they could not abide by; but changed this sacred title to ^[80]κυων, a dog, which they described as an attendant upon the Deity.

The Grecians tell us, that the Egyptians styled Hermes a dog: but they seem to have been aware, that they were guilty of an undue representation. Hence Plutarch tries to soften, and qualify what is mentioned, by saying, ^[81]Ου γαρ κυριως τον Ἑρμην ΚYΝΑ λεγουσιν (ὁι Αιγυπτιοι): by which this learned writer would insinuate, that it was not so much the name of a dog, as the qualities of that animal, to which the Egyptians alluded. Plutarch thought by this refinement to take off the impropriety of conferring so base a name upon a Deity. But the truth is, that the Egyptians neither bestowed it nominally; nor alluded to it in any degree. The title which they gave to Hermes was the same that they bestowed upon Hercules: they expressed it Cahen, and Cohen; and it was very properly represented above by the Greek term Χων, Chon. It is said of Socrates, that he sometimes made use of an uncommon oath, μα τον κυνα, και τον χηνα by the dog and the goose: which at first does not seem consistent with the gravity of his character. But we are informed by Porphyry, that this was not done by way of ridicule: for Socrates esteemed it a very serious and religious mode of attestation: and under these terms made a solemn appeal to the son of ^[82]Zeus. The purport of the words is obvious: and whatever hidden meaning there may have been, the oath was made ridiculous by the absurdity of the terms. Besides, what possible connection could there have subsisted between a dog and a Deity; a goose and the son of Jove? There was certainly none: yet Socrates, like the rest of his fraternity, having an antipathy to foreign terms, chose to represent his ideas through this false medium; by which means the very essence of his invocation was lost. The son of Zeus, to whom he appealed, was the Egyptian Cahen abovementioned; but this sacred title was idly changed to κυνα και χηνα, a dog and a goose, from a similitude in sound. That he referred to the Egyptian Deity, is manifest from Plato, who acknowledges that he swore, ^[83]μα τον κυνα τον Αιγυπτιων θεον. By which we are to understand a Cahen of Egypt. Porphyry expressly says, that it was the God Hermes the son of Zeus, and Maia: ^[84]Κατα τον του Διος και Μαιας παιδα εποιειτο τον ὁρκον.

I cannot account upon any other principle than that upon which I have proceeded, for the strange representation of Apollo, and Bacchus, gaping with open mouths. So it seems they were in some places described. Clemens of Alexandria mentions from Polemon, that Apollo was thus exhibited: ^[85]Πολεμων δε κεχηνοτος Απολλωνος οιδεν αγαλμα. And we are told that a gaping^[86] Bacchus was particularly worshipped at Samos. They were both the same as the Egyptian Orus; who was styled Cahen-On, Rex, vel Deus Sol; out of which Cahen-On the Grecians seem to have formed the word Χαινων: and in consequence of it, these two Deities were represented with their jaws widely extended. This term was sometimes changed to κοινος, communis: hence it is that we so often meet with κοινοι Θεοι, and κοινοι βωμοι, upon coins and marbles: also κοινος Ἑρμης. And as Hermes was the reputed God of gain, every thing found was adjudged to be κοινος, or common.

Notwithstanding this notion so universally received, yet among the Grecians themselves the term κοινος was an antient title of eminence. ^[89]Κοινος, ὁ Δεσποτης. Coinos signifies a lord and master: undoubtedly from Cohinus; and that from Cohen. It would be endless to enumerate all the instances which might be brought of this nature. Of this, I think, I am assured, that whoever will consider the uncouth names both of Deities, and men, as well as of places, in the light recommended; and attend to the mythology transmitted concerning them; will be able by these helps to trace them to their original meaning. It is, I think, plain, that what the Grecians so often interpreted κυνες, was an antient Amonian title. When therefore I read of the brazen dog of Vulcan, of the dog of Erigone, of Orion, of Geryon, of Orus, of Hercules, of Amphilochus, of Hecate, I cannot but suppose, that they were the titles of so many Deities; or else of their priests, who were denominated from their office. In short, the Cahen of Egypt were no more dogs than the Pateræ of Amon were basons: and though Diodorus does say, that at the grand celebrity of ^[90]Isis, the whole was preceded by dogs, yet I cannot help being persuaded that they were the priests of the Goddess.

By this clue we may unravel many intricate histories transmitted from different parts. In the temple of Vulcan, near mount Ætna, there are said to have been a breed of dogs, which fawned upon good men, but were implacable to the bad. ^[91]Inde etiam perpetuus ignis a Siculis alebatur in Ætnæo Vulcani templo, cui custodes adhibiti sunt sacri canes, blandientes piis hominibus, in impios ferocientes. In the celebrated gardens of Electra there was a golden dog, which shewed the same regard to good men, and was as inveterate to others.

What is more remarkable, there were many gaping dogs in this temple; which are represented as so many statues, yet were endowed with life.

Homer describes something of the same nature in the gardens of Alcinous.

All this relates to the Cusean priests of Vulcan or Hephaistos, and to the priesthood established in his temple: which priesthood was kept up by succession, and never became extinct. What was Cusean, the Greeks often rendered Χρυσειον, as I shall hereafter shew. The same people were also styled Cuthim; and this word likewise among the antients signified gold: from hence these priests were styled Χρυσειοι κυνες. We find the like history in Crete: here too was a golden dog, which Zeus had appointed to be the guardian of his temple^[95]. By comparing these histories, I think we cannot fail of arriving at the latent meaning. The God of light among other titles was styled Cahen, or Chan-Ades: but the term being taken in the same acceptation here, as in the instances above, the Deity was changed to a dog, and said to reside in the infernal regions. From hence he was supposed to have been dragged to light by Hercules of Thebes. The notion both of Cerberus and Hades being subterraneous Deities took its rise from the temples of old being situated near vast caverns, which were esteemed passages to the realms below. Such were in Messenia, in Argolis, in Bithynia, and at Enna in Sicily; not to mention divers other places. These temples were often named Kir-Abor; and the Deity Chan-Ades; out of which terms the Greeks formed Τον Κερβερον κυνα ἁδου; and fabled, that he was forced into upper air by Hercules, through these infernal inlets. And as temples similar in name and situation were built in various parts, the like history was told of them all. Pausanias takes notice of this event, among other places, being ascribed to the cavern at ^[96]Tænarus; as well as to one at ^[97]Trœzen, and to a third near the city ^[98]Hermione. The Poet Dionysius speaks of the feat being performed in the country of the Marianduni, near Colchis.

But however the Deity in all these instances may have been degraded to the regions of darkness, yet he was the God of light, Κυν-ἁδης; and such was the purport of that name. He was the same as Apollo, as may be proved from the Cunidæ at Athens, who were a family set apart for his service. Κυννιδαι, γενος Αθηνῃσιν, εξ ὁυ ὁ ἱερευς του Κυννιου Απολλωνος. Hesychius. The Cunnidai are a family at Athens, out of which the priest of Apollo Cunnius is chosen. He styles him Apollo Cunnius: but the Cunidai were more properly denominated from Apollo Cunides, the same as Cun-Ades. Poseidon was expressly styled Cun-Ades; and he was the same Deity as Apollo, only under a different title, as I have shewn. Κυναδης Ποσειδων Αθηνῃσιν ετιμᾳτο. Hesychius. Poseidon was worshipped at Athens under the title of Cun-Ades.

Though I have endeavoured to shew, that the term of which I have been treating was greatly misapplied, in being so uniformly referred to dogs, yet I do not mean to insinuate that it did not sometimes relate to them. They were distinguished by this sacred title, and were held in some degree of ^[100]veneration; but how far they were reverenced is not easy to determine. Herodotus,^[101] speaking of the sanctity of some animals in Egypt, says, that the people in every family, where a dog died, shaved themselves all over: and he mentions it as a custom still subsisting in his own time. Plutarch^[102] differs from him. He allows that these animals were, at one time, esteemed holy; but it was before the time of Cambyses: from the æra of his reign they were held in another light: for when this king killed the sacred Apis, the dogs fed so liberally upon his entrails, without making a proper distinction, that they lost all their sanctity. It is of little consequence whichever account be the truest. They were certainly of old looked upon as sacred; and esteemed emblems of the Deity. And it was, perhaps, with a view to this, and to prevent the Israelites retaining any notion of this nature, that a dog was not suffered to come within the precincts of the temple at ^[103]Jerusalem. In the Mosaic law, the price of a dog, and the hire of a harlot, are put upon the same level. ^[104]Thou shalt not bring the hire of a whore, or the price of a dog, into the house of the Lord thy God for any vow: for both these are an abomination to the Lord thy God.

To conclude: The Dog, in Egypt, was undoubtedly called Cahen, and Cohen; a title by which many other animals, and even vegetables, were honoured, on account of their being consecrated to some Deity. The Greeks did not consider that this was a borrowed appellation, which belonged to the Gods and their Priests; and was from them extended to many things held sacred. Hence they have continually referred this term to one object only: by which means they have misrepresented many curious pieces of history: and a number of idle fables have been devised to the disparagement of all that was true.

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[37] Ælian de Animalibus. l. 7. c. 60.

He cites Hermippus and Aristotle for vouchers.

[38] Εθνος ειναι φασιν Αιθιοπων, ὁπου, κυων βασιλευει, και βασιλευς προσαγορευται, και ἱερα και τιμας εχει βασιλεων. Ανδρες δε πρασσουσιν, ἁπερ ἡγεμοσι πολεων προσηχει, και αρχουσιν. Plutarch adversus Stoïcos. vol. 2. p. 1064.

[39] Ibid.

[40] Lycophron. v. 439.

[41] Comment. upon Lycophron. p. 68.

[42] Lucan. Pharsalia. l. 9. v. 787.

[43] Ausa Jovi nostro latrantem opponere Anubim. Propert. l. 3. El. 11.

Ἑξης δε εστιν ὁ κυνοπολιτις νομος, και Κυνων πολις, εν ᾑ Ανουβις τιμᾳται, και τοις κυσι τιμη, και σιτις τετακται τις ἱερα. Strabo. l. 17. p. 1166.

[44] Σεληνην δε γραφοντες, Η ΟΙΚΟΥΜΕΝΗΝ, η γραμματεα, η ἱερεα, η οργην, η κολυμβον, κυνοκεφαλον ζωγραφουσι. l. 1. c. 14. p. 26.

[45] Ἱερογραμματεα τε παλιν, η προφητην, η οσφρησιν, η πταρμον, η αρχην, η δικαστην, βουλομενοι γραφειν κυνα ζωγραφουσιν. l. 1. c. 39. p. 52.

[46] Εω γαρ τους Αιγυπτιους, ὁιπερ και δεισιδαιμονεστατοι εισι παντων· ὁμως τοις θειοις ονομασιν εις κορον επιχρωμενους· σχεδον γαρ τα πλειστα ΕΞ ΟΥΡΑΝΟΥ εστιν. Lucian de imaginibus.

See Observations on Antient History. p. 166.

Solebant autem Ægyptii sibi suisque Deorum patriorum nomina plerumque imponere.—Moremque hunc gens illa servare perrexit, postquam salutari luce Evangelicâ diu fruita esset. Jablonsky. v. 1. l. 1. c. 5. p. 105.

[47] It is possibly alluded to in Psalm 80. v. 16. and in Jeremiah. c. 6. v. 20.

[48] Plutarch. Isis et Osiris. p. 365. Χενοσιρις.

[49] The purport of the term Cahen, or Cohen, was not totally unknown in Greece. They changed it to κοης, and κοιης; but still supposed it to signify a priest. Κοιης, ἱερευς Καβειρων, ὁ καθαιρωμενος φονεα. Hesychius. Κοιᾳται ἱερᾳται. Ibid.

It was also used for a title of the Deity. Κοιας, ὁ στρογγυλος λιθος; scilicet Βαιτυλος. Moscopulus. p. 5. The Bætulus was the most antient representation of the Deity. See Apollon. Rhod. Schol. ad. l. 1. v. 919.

[50] Ου, καθαπερ τα λοιπα ζωα εν ἡμερᾳ μιᾳ τελευτᾳ, ὁυτω και τουτους: αλλα μερος αυτων καθ' ἑκαστην ἡμεραν νεκρουμενον ὑπο των Ἱερεων θαπτεσθαι. κτλ.

Ἑως δ' αν ἁι ἑβδομηκοντα και δυο πληρωθῳσιν ἡμερας, τοτε ὁλος αποθνησκει. Horapollo. l. 1. c. 14. p. 2.

[51] Εις ἱερον επειδαν πρωτα κομισθη Κυνοκεφαλος, δελτον αυτῳ παρατιθησιν ὁ Ἱερευς, και σχοινιον, και μελαν, πειραζων, ει εκ της επισταμενης εστι συγγενειας γραμματα, και ει γραφει. Horapollo. l. 1. c. 14. p. 28.

[52] Horapollo. l. 1. c. 16 p. 30. Δωδεκατις της ἡμερας καθ' ἑκαστην ὡραν ουρει· τοδε αυτο και ταις δυσι νυξι ποιει. κτλ. Speaking of the two Equinoxes.

[53] Hoffman: Cunocephalus.

Vossius de Idol. vol. 2. l. 3. c. 78.

[54] What Orus Apollo attributes to the Cunocephalus, Damascius (in Vitâ Isidori) mentions of the Cat. Photii Bibliotheca. c. 242. p. 1049.

[55] By Strabo expressed Κειπος, who says, that it was reverenced by the people at Babylon, opposite to Memphis. l. 17. p. 1167. Κειπον δε Βαβυλωνιοι ὁι κατα Μεμφιν (σεβουσι).

[56] Babun, Βαβυν, of Hellanicus Lesbius. Athenæus. l. 15. p. 680. called Bebon, Βεβων, by Manethon. Plutarch. Isis et Osiris. p. 371, 376. Babon was thought to have been the same as Typhon: by some esteemed a female, and the wife of that personage. Plutarch. ibid.

The Ape and Monkey were held sacred, not in Egypt only, but in India, and likewise in a part of Africa. Diodorus Sicul. l. 20. p. 793. Maffeus mentions a noble Pagoda in India, which was called the monkeys' Pagoda. Historia Ind. l. 1. p. 25: and Balbus takes notice of Peguan temples, called by the natives Varelle, in which monkeys were kept, out of a religious principle. See Balbi Itinerarium.

[57] Martianus Capella. l. 4. sub initio.

Astronomia is made to speak to the same purpose.—Per immensa spatia seculorum, ne profanâ loquacitate vulgarer, Ægyptiorum clausa adytis occulebar. Martianus Capella. l. 8.

[58] Johannes Sarisburiensis Metalogic. l. 2. p. 787. Editio Lugd. Bat. anno 1639.

He speaks of Parmenides as if he were a native of Egypt; and seems to have understood that Parmenides took up his residence in the Egyptian seminary, in order to obtain a thorough knowledge in science. Et licet Parmenides Ægyptius in rupe vitam egerit, ut rationem Logices inveniret, tot et tantos studii habuit successores, ut ei inventionis suæ totam fere præripuerint gloriam.

[59] Hermes was the same as Anubis Latrator. Jablonsky. l. 5. c. 1.

Κυνα σεβεις· τυπτω δ' εγω. Anaxandrides apud Athenæum. l. 7. p. 300.

Ἑρμην κυνα. Plutarch. Isis et Osiris.

[60] Strabo. l. 17. p. 1167. Κυνοκεφαλον δε (τιμωσιν) Ἑρμοπολιται.

[61] Ἑρμοπολιτικη φυλακη. Strabo. ibid.

[62] Analogous to this we read in Herodotus, that the Persian brigade, whose deficiencies were supplied by continual recruits, was styled αθανατος, immortalis. Herodotus. l. 7. c. 83.

It consisted of ten thousand men.

[63] Herodotus. l. 2. c. 37.

[64] Δωδεκατις ἡμερας καθ' ἑκαστην ὡραν ΟΥΡΕΙ Κυνοκεφαλος. Horapollo. l. 1. c. 16.

[65] Herodot. l. 4. c. 191.

Upon the Mare Erythræum, ἱδρυμα Κυνοσκεφαλων καλουμενον. Strabo. l. 16. p. 1120. Also Pliny. l. 6. c. 30. and l. 7. c. 2. of Cunocephali in Ethiopia and India.

[66] Herodot. l. 4. c. 191.

[67] Many places were named Cunocephale: all which will be found upon inquiry to have been eminences, or buildings situated on high, agreeably to this etymology. Κυνοσκεφαλη, ΛΟΦΟΣ τις Θεσσαλιας. Stephanus Byzant. from Polybius. l. 17.

Κυνωγκεφαλαι near Scotiussa. ΛΟΦΩΝ πυκνων παραλληλων ΑΚΡΑΙ. Plutarch in Flaminino, of the same place.

The citadel at Thebes was called Κυνοσκεφαλη by Xenophon. Those who speak of the Cunocephali as a people, describe them as Mountaineers. Megasthenes per diversos Indiæ montes esse scribit nationes caninis capitibus. Solinus. c. 52.

A promontory of this name upon the coast of the Red Sea, mentioned above from Strabo. Another promontory Cunocephale in Corcyra. Procopius. Goth. l. 3. c. 27.

[68] Solinus. c. 4. and Isidorus. Origi l. 9. de Portentis.

[69] Steph. Byzantinus.

[70] Ptolemy. l. 3. c. 15.

[71] Hesychius. Also a family at Lacedæmon, Φυλη Λακωνικη: and Cunosouroi, the name of a family at Megara. See Alexander ab Alexandro. l. 1. c. 17.

[72]

[73] L. 3. p. 207.

[74] V. 99.

[75] Palæphatus περι εφευρησεως κογχυλης.. p. 124.

[76] Cassiodorus of the purple. Cum fame canis avida in Tyrio littore projecta conchylia impressis mandibulis contudisset, illa naturaliter humorem sanguineum diffluentia ora ejus mirabili colore tinxerunt: et ut est mos hominibus occasiones repentinas ad artes ducere, talia exempla meditantes fecerunt principibus decus nobile. l. 9. c. 36.

See also Chronicon Paschale. p. 43. Achilles Tatius. l. 3. Julius Pollux. l. 1. c. 4. p. 30. Ed. Amstel. Pliny. l. 9. c. 36.

[77] Cyrus Prodromus επι αποδημῳ τῃ φιλιᾳ.

[78] Nonni Dionysiaca. l. 40. p. 1034.

[79] Etymologicum Magnum.

[80] Johannes Antiochenus, who tells the story at large, says, that purple was the discovery κυνος ποιμενικου which in the original history was undoubtedly a shepherd king.

[81] Plutarch. Isis et Osiris. p. 355.

[82] Ουδε Σωκρατης τον κυνα και τον χηνα ομνυς επαιζεν. Porphyry de Abstinentiâ. l. 3. p. 286.

It is said to have been first instituted by Rhadamanthus of Crete: Εκελευσε (Ῥαδαμανθυς) κατα χηνος, και κυνος, και κριου ομνυναι. Eustathius upon Homer. Odyss. Υ. p. 1871.

See Aristophan. Ορνιθες. Scholia, v. 521. Ομνυναι κελευσαι (Ῥαδαμανθυν) χηνα, και κυνα, κτλ. from Socrates. l. 12. de Rebus Creticis.

The antient Abantes of Eubœa styled Zeus himself Cahen; called in aftertimes Cenæus. There was a promontory of the same name: Κηναιον ακρωτηριον (Αβαντων) Steph. Byzant. Here Hercules was supposed to have sacrificed after his conquest of Æchalia.

Sophocles in Trachin. v. 242, mentions, Βωμους, τελητ' εγκαρτα Κηναιῳ Διι.

[83] Plato in Gorgiâ. vol. 1. p. 482.

[84] Porphyry. l. 3. p. 286. so corrected by Jablonsky. l. v. c. 1. p. 10

[85] Clementis Cohortatio. p. 32.

[86] Pliny. l. 8. p. 446.

[87] Anthologia. l. 1. Epigram. 144.

[88] Theophrast. Charact.

[89] Hesychius.

[90] Diodorus Siculus de pompâ Isiacâ. l. 1. p. 78.

[91] Huetius. Præp. Evang. p. 86. from Cornutus de naturâ Deorum.

A like history is given of serpents in Syria by Aristotle, περι θαυμασιων ακουσματων: and by Pliny and Isidorus, of birds in the islands of Diomedes.

[92] Nonni Dionysica. l. 3. p. 94.

[93] Ibid.

[94] Homer. Odyss. l. 8. v. 92.

[95] Τον Κυνα τον χρυσεον απεδειξεν (ὁ Ζευς) φυλαττειν το ἱερον εν Κρητῃ. Antoninus Liberalis. c. 35. p. 180.

[96] Pausanias of Tænarus. l. 3. p. 275.

[97] —— of Trœzen. l. 2. p. 183.

[98] —— of Hermione. l. 2. p. 196.

[99] Dionys. Περιηγης. v. 791. This temple stood, according to Diodorus Siculus and Arrian, in the country of the Cimmerians, near the Acherusian Chersonese. See Scholia to Dionysius above.

[100] Oppida tota canem venerantur. Juvenal. Sat. 15. v. 8. Diodorus. l. 1. p. 16.

[101] Herodotus. l. 2. c. 66.

[102] Plutarch. Isis et Osiris. p. 368.

[103] Εξω κυνες was a proverbial expression among the Jews.

[104] Deuteronomy. c. 23. v. 18.

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