* This appears under the name Or or Ur in the Samalla
     inscriptions of the VIIIth century B.C.; it is, so far, a
     unique instance among the Semites.

** We find the term applied in the Bible to the national god of the Ammonites, under the forms Moloch, Molech, Mikom, Milkam, and especially with the article, Ham-molek; the real name hidden beneath this epithet was probably Amnon or Amman, and, strictly speaking, the God Moloch only exists in the imagination of scholars.  The epithet was used among the Oanaanites in the name Melchizedek, a similar form to Adonizedek, Abimelech, Ahimelech; it was in current use among the Phoenicians, in reference to the god of Tyre, Melek-Karta or Melkarth, and in many proper names, such as Melekiathon, Baalmelek, Bodmalek, etc., not to mention the god Milichus worshipped in Spain, who was really none other than Melkarth.

*** Resheph has been vocalised Rashuf in deference to the Egyptian orthography Rashupu.  It was a name common to a whole family of lightning and storm-gods, and M. de Rouge pointed out long ago the passage in the Great Inscription of Ramses III. at Medinet-Habu, in which the soldiers who man the chariots are compared to the Rashupu; the Rabbinic Hebrew still employs this plural form in the sense of “demons.”  The Phoenician inscriptions contain references to several local Rashufs; the way in which this god is coupled with the goddess Qodshu on the Egyptian stelae leads me to think that, at the epoch now under consideration, he was specially worshipped by the Amorites, just as his equivalent Hadad was by the inhabitants of Damascus, neighbours of the Amorites, and perhaps themselves Amorites.

Rammanu;* Dagon, patron god of fishermen and husbandmen, seems to have watched over the fruitfulness of the sea and the land.** We are beginning to learn the names of the races whom they specially protected:  Rashuf the Amorites, Hadad and Rimmon the Aramaeans of Damascus, Dagon the peoples of the coast between Ashkelon and the forest of Carmel.  Rashuf is the only one whose appearance is known to us.  He possessed the restless temperament usually attributed to the thunder-gods, and was, accordingly, pictured as a soldier armed with javelin and mace, bow and buckler; a gazelle’s head with pointed horns surmounts his helmet, and sometimes, it may be, serves him as a cap.

* Hadad and Rimmon are represented in Assyrio-Chaldaean by one and the same ideogram, which may be read either Dadda- Hadad or Eammanu.  The identity of the expressions employed shows how close the connection between the two divinities must have been, even if they were not similar in all respects; from the Hebrew writings we know of the temple of Rimmon at Damascus (2 Kings v. 18) and that one of the kings of that city was called Tabrimmon = “llimmon is good” (1 Kings xv. 18), while Hadad