A New System; or, an Analysis of Antient Mythology | Page 4

by the Greeks and
Romans constantly misapplied. They could not help imagining, from
the sound of the word, which approached nearly to that of [Greek: kuôn]
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][Greek:
semnôs proskunomenos], 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, [Greek: Kunas].
[40][Greek: Doiaide rheithrôn Puramou pros ekbolais] [Greek:
Autoktonois sphagaisi Dêrainou KYNES] [Greek: Dmêthentes
aichmazousi loisthion boan.]
Upon which the Scholiast observes: [Greek: Kunes hoi Manteis]: by
Cunes are meant Diviners: and again, [Greek: Kunas Apollônos tous
manteis eipein.] The Poet, by [Greek: Kunas], 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][Greek: Oikoumenên graphontes
kunokephalon zôgraphousi.] 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,