Chapter 2

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 [Greek: kunokephaloi], 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 aequinoctia enim duodecies in die urinam reddere, et in nocte[53] compertus (Cunocephalus), aequali interstitio servato, Trismegisto ansam dedit diem dividendi in duodecim partes aequales. 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, [Greek: Kunokephalos], 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 [Greek: Kephale], Cephale: and from Cahen-Caph-El, the sacred rock of Orus, they formed [Greek: Kunokephale], and [Greek: Kunokephalos]; 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]Haec se educatam dicebat in _AEgyptiorum 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 AEgyptiaca 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 Thebais: 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 AEgyptiaca, 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][Greek: Epean de tis apothanei, toutou ho pais antikatistatai.] 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 [Greek: ourein]; 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 [Greek: Akephaloi], 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][Greek: Akephaloi, hoi en stethesin ophthalmous echontes.] 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 [Greek: Kunodon], 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]Euboea. 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 [Greek: kunosoura], 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.

[74][Greek: En haisi pros kunoura kampulous schasas] [Greek: Peukes odontas.]

[Greek: Pros kunoura, pros tracheias petras.] 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 Palaephatus 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][Greek: Heurema kunos en he sebaste porphura.] Nonnus mentions the particular circumstance of the dog's staining his mouth:

[78][Greek: Chioneas porphure pareidas haimati kochlou.]

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][Greek: Ton Heraklen phasi kata ten Aiguption dialekton CHONA legesthai.] _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][Greek: kuon], 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][Greek: Ou gar kurios ton Hermen KYNA legousin (hoi Aiguptioi)]: 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 [Greek: Chon], Chon. It is said of Socrates, that he sometimes made use of an uncommon oath, [Greek: ma ton kuna, kai ton chena] _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 chena], 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 Aiguption 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: Polemon de kechenotos Apollonos 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: Chainon]: 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 bomoi], upon coins and marbles: also [Greek: koinos Hermes]. 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: Exapines, Hermes koinos, ephe thugater.] [88][Greek: Koinon einai ton Hermen.]

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 Despotes]. _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 Paterae 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 AEtna, 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 AEtnaeo 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.

[92][Greek: Chruseos oidainonti kuon sunulaktee laimoi] [Greek: Sainon ethada phota.]

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

[93][Greek: Chasmasi poietoisi seseirotes anthereones] [Greek: Pseudaleon skulakon stiches emphrones.]

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

[94][Greek: Chruseioi d' hekaterthe kai argureoi kunes esan,] [Greek: Hous Hephaistos eteuxen iduieisi prapidessin,] [Greek: Athanatous ontas, kai ageros emata panta.]

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 [Greek: Chruseion], 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 [Greek: Chruseioi kunes]. 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 [Greek: Ton Kerberon kuna hadou]; 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]Taenarus; as well as to one at [97]Troezen, 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.

[99][Greek: Kai Mariandunon hieron pedon, enth' enepousin] [Greek: Oudaiou Kronidao megan kuna Chalkeophonon] [Greek: Chersin anelkomenon megaletoros Herakleos,] [Greek: Deinon apo stomaton baleein sialodea chulon.]

But however the Deity in all these instances may have been degraded to the regions of darkness, yet he was the God of light, [Greek: Kun-hades]; and such was the purport of that name. He was the same as Apollo, as may be proved from the Cunidae at Athens, who were a family set apart for his service. [Greek: Kunnidai, genos Atheneisin, ex hou ho hiereus tou Kunniou Apollonos.] 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. [Greek: Kunades Poseidon Atheneisin etimaito.] 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 aera 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.

* * * * *

OF

CHUS;

STYLED

[Greek: CHRYSOS] AND [Greek: CHRYSAOR.]