Fresh Batch #189: The Dog Figure Signifying Priest, Prophet, or Sacred Scribe | Cahen

The Origin of the Cynocephali & the Goodfellas

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Bryant wrote (Analys. Anc. Myth. pp. 329-30.), “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 (kyon) 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 Ælian (Ælian de Animalibus. L. 7. c. 60. He cites Hermippus and Aristotle for vouchers.) and 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. (Εθνος ειναι φασιν Αιθιοπων, όπου, κυων βασιλιευει, και βασιλευς προσαγορευται, και ίερα και τιμας εχει βασιλεων. Ανδρες δε πρασσουσιν, άπερ ήγεμοσι πολεων προσηχει, και αρχουσιν. Plutarch adversus Stoïcos. vol. 2. p. 1064.) Plutarch speaks of him, as being σεμνως προσκυνομενος (semnos proskynomenos; humbly prostrate), worshiped with a degree of religious reverence.”

Bryant is about to explain his claim about what was misinterpreted. However, I would at least leave on the table that this word meant exactly what they intended, given the significance that the Dog Star, Sirius, had on the Egyptian way of life regarding the flood of the Nile corresponding to the heliacal rising of this Dog (Sirius, the brightest star of Canis Major), which marked the beginning of their year, hence the dog days of summer. The misinterpretation may be on Bryant’s account, not realizing the astrotheological significance of a dog reigning, or as Plutarch wrote in the previous citation, κυων βασιλιευει (kyon basilieuei). In this instance, both may be correct, that Cahen signified a priest or president, he who presides, as well as taking on a new meaning of dog when it was ascribed to Sirius.

Bryant continued (Ib. pp. 330-31.), “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 alluded to obsolete terms, calls the two diviners Mopsus and Amphilocus, Κυνας (Kynas; Kunas; however, it’s spelled Kynes below).

Lycophron. v. 439.

Source

“Upon which the Scholiast observes; Κυνες όι Μαντεις (Kynes oi Manteis; The Dogs are Seers/Priests/Prophets): and again Κυνας Απολλωνος τους μαντεις ειπειν. The Poet by Κυνας means the ministers and prophets of Apollo. Upon this the learned 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 (ophis in Greek, ob/ov/op/aub in Hebrew): 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: Cinyphias inter pestes tibi palma nocendi. (Cinyphias is among the pests that will bite your hand. Lucan. Pharsalia. L. 9. v. 787.)

“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 barking.” (Ausa Jovi nostro latrantem opponere Anubim. Our Jove dares to confront the barking Anubis. Propert. L. 3. El. 11. Έξης δε εστιν ό κυνοπολιτις νομος, και Κυνων πολις, εν ή Ανουβις τιμαται, και τοις κυσι τιμη, και σιτις τετακται τισ ίερα. Strabo. L. 17. p. 1166.)

Anoubis is a literal transliteration of Ανουβις, but the beta (β) functions like V, so Anoubis is more properly Anuvis, which looks like a compound of Anu— and —Jovis, —Ovis (sheep; Aries), or —Ophis (serpent, cycle of time, year), given the interchange of the V, P, B, F, etc. all of which have astronomical significance, i.e. the Yearly Jove, the Yearly Sheep (Agnus Dei; Lamb of God), or the Yearly Serpent. But it could be Cahen-Jovis, or Jove the Presider.

Bryant continued (Ib. pp. 331-32.), “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 ancient theology ruined.”

If the “hieroglyphics of old” were legitimate, then I don’t think they’d correspond to the modern alphabet of the Greeks. Yet they do, even though it was claimed that the Greeks received their letters from the mythological Cadmus, a story that is fictitious to its core. Strabo makes no mention of a monument that we call the Rosetta Stone, even though it would’ve been as significant then as it is now. It is my opinion that this is the area where the work of antiquarians, no matter how well-intended, loses its luster and potency. Egypt’s history and systems of symbolism are still of great mystery, and their authenticity, as claimed by the status quo, is not certain.

Bryant continued (Ib. pp. 332-33.), “Horus Apollo assures us, if any credit may be given to what he says, that this canine figure was an emblem of the earth:

“Οικουμενην γρφοντες κυνοκεφαλον ζωγραφουσι. The known world is depicted as a Cynocephalus. (Dog-headed God, i.e., Anubis, Hermanubis, etc. Σεληνην δε γραφοντες, Η ΟΙΚΟΥΜΕΝΗΝ, η γραμματεα, η ίερεα, η οργην, η κολυμβον, κυνοκεφηαλον ζωγραφουσι. Those who describe the Moon, THE KNOWN WORLD, the secretary, the priestess, the wrath, the diver [a bird; grebe, Podiceps minor], paint a Kynokephelon [Cynocephalon]. L. 1. c. 14. -. 26.)

It’s difficult to find artifacts in the historical record depicting the dog-headed archetypes from the ancient world beyond Egypt (through peripheral image searches), but here’s an example:

Hermanubis marble statue, 1st–2nd century AD (Vatican Museums)

This is therefore the significance of so-called British King Cunobelinus, which is Kyno-Bel, meaning Dog-Lord, Sun-Dog, Dog-God. If you’re new, revisit this article on the significance of Cuno:

It indicates that whoever created this name in the historical record had knowledge of Greek and Chaldean (Aramaic). The other alternative, if any of this is authentic, is that these Greek and Chaldean words are borrowed from an older culture, which would support my ideas regarding the Etrusco-Phoenician empire laid out in The Real Universal Empire.

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