de 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 C