Ethiopia itself was named both [80]Aitheria, and Aeria, from Aur, and Athyr: and Lesbos, which had received a colony of Cuthites, was reciprocally styled [81]Æthiope. The people of Canaan and Syria paid a great reverence to the memory of Ham: hence, we read of many places in those parts named Hamath, Amathus, Amathusia. One of the sons of Canaan seems to have been thus called: for it is said, that Canaan was the father of the [82]Hamathite. A city of this name stood to the east of mount Libanus; whose natives were the Hamathites alluded to here. There was another Hamath, in Cyprus, by the Greeks expressed Αμαθους, of the same original as the former. We read of Eth-Baal, a king of [83]Sidon, who was the father of Jezebel; and of [84]Athaliah, who was her daughter. For Ath was an oriental term, which came from Babylonia and Chaldea to Egypt; and from thence to Syria and Canaan. Ovid, though his whole poem be a fable, yet copies the modes of those countries of which he treats. On this account, speaking of an Ethiopian, he introduces him by the name of Eth-Amon, but softened by him to Ethemon. [85]Instabant parte sinistrâ Chaonius Molpeus, dextrâ Nabathæus Ethemon. Ath was sometimes joined to the antient title Herm; which the Grecians, with a termination, made Ἑρμης. From Ath-Herm came Θερμαι, Θερμος, Θερμαινω. These terms were sometimes reversed, and rendered Herm-athena. AD. Ad is a title which occurs very often in composition, as in Ad-Or, Ad-On; from whence was formed Adorus, Adon, and Adonis. It is sometimes found compounded with itself; and was thus made use of for a supreme title, with which both Deities and kings were honoured. We read of Hadad, king of [86]Edom: and there was another of the same name at Damascus, whose son and successor was styled [87]Benhadad. According to Nicolaus Damascenus, the kings of Syria, for nine generations, had the name of [88]Adad. There-was a prince Hadadezer, son of Rehob, king of [89]Zobah: and Hadoram, son of the king of [90]Hamath. The God Rimmon was styled Adad: and mention is made by the Prophet of the mourning of Adad Rimmon in the valley of [91]Megiddo. The feminine of it was Ada; of which title mention is made by Plutarch in speaking of a [92]queen of Caria. It was a sacred title, and appropriated by the Babylonians to their chief [93]Goddess. Among all the eastern nations Ad was a peculiar title, and was originally conferred upon the Sun: and, if we may credit Macrobius, it signified _One_, and was so interpreted by the Assyrians: [94]Deo, quem summum maximumque venerantur, Adad nomen dederunt. Ejus nominis interpretatio significat unus. Hunc ergo ut potissimum adorant Deum.--Simulacrum Adad insigne cernitur radiis inclinatis. I suspect that Macrobius, in his representation, has mistaken the cardinal number for the ordinal; and that what he renders _one_ should be _first_, or _chief_. We find that it was a sacred title; and, when