A New System; or, an Analysis of Antient Mythology | Page 8

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 [Greek: Chôn], Chon. It is said of Socrates,
that he sometimes made use of an uncommon oath, [Greek: ma ton
kuna, kai ton chêna] 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 [Greek: kuna kai chêna], 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][Greek: ma ton kuna ton Aiguptiôn theon]. 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][Greek: Kata ton tou
Dios kai Maias paida epoieito ton horkon].
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][Greek: Polemôn de kechênotos Apollônos
oiden agalma]. 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 [Greek:
Chainôn]: and in consequence of it, these two Deities were represented
with their jaws widely extended. This term was sometimes changed to
[Greek: koinos], communis: hence it is that we so often meet with
[Greek: koinoi Theoi], and [Greek: koinoi bômoi], upon coins and
marbles: also [Greek: koinos Hermês]. And as Hermes was the reputed
God of gain, every thing found was adjudged to be [Greek: koinos], or
common.
[87][Greek: All' esidousa] [Greek: Exapinês, Hermês koinos, ephê
thugatêr.] [88][Greek: Koinon einai ton Hermên.]
Notwithstanding this notion so universally received, yet among the
Grecians themselves the term [Greek: koinos] was an antient title of
eminence. [89][Greek: Koinos, ho Despotês]. 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 [Greek: kunes], 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