summarise this: Three conclusions flow from this onomastic survey. First, names based on Hermanubis stand somewhat apart from other polytheophoric names common in the same period in Roman Egypt because, unlike the latter, they refer to a specific and independently attested god: a hybrid-named Hellenized version of Anubis. This is visible in the "onomastic behaviour" of Hermanubis names, such as their receptivity to various suffixes and their composition with names of other gods in "proper" polytheophoric formations. Second, the precise chronological and geographical overlap between the onomastic evidence and the representations of the fully anthropomorphic Alexandrian god known conventionally as "Hermanubis" supports art historians' designation of the latter as "Hermanubis" (for which there is otherwise no positive support; see above). Finally, the connection of Hermanubis with Cynopolis evidenced by some of the personal names, and especially the connection with a priest of Anubis, suggests that Hermanubis continued to be closely associated with the traditional Anubis. It may not be warranted, therefore, to separate too forcefully, in the manner of Jean-Claude Grenier (1990: 265, 268), the more traditional funerary Anubis of the Isiac cult from a more "universalizing" Hermanubis.[22]