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. [87]Αλλ' εσιδουσα Εξαπινης, Ἑρμης κοινος, εφη θυγατηρ. [88]Κοινον ειναι τον Ἑρμην. 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. [92]Χρυσεος οιδαινοντι κυων συνυλακτεε λαιμῳ Σαινων ηθαδα φωτα.