are comparatively few, and will be contained within a small compass. They
are such as are to be found in the composition of most names, which occur
in antient mythology: whether they relate to Deities then reverenced; or to
the places, where their worship was introduced. But they appear no where so
plainly, as in the names of those places, which were situated in Babylonia
and Egypt. From these parts they were, in process of time, transferred to
countries far remote; beyond the Ganges eastward, and to the utmost bounds
of the Mediterranean west; wherever the sons of Ham under their various
denominations either settled or traded. For I have mentioned that this
people were great adventurers; and began an extensive commerce in very
early times. They got footing in many parts; where they founded cities,
which were famous in their day. They likewise erected towers and temples:
and upon headlands and promontories they raised pillars for sea-marks to
direct them in their perilous expeditions. All these were denominated from
circumstances, that had some reference to the religion, which this people
professed; and to the ancestors, whence they sprung. The Deity, which they
originally worshipped, was the Sun. But they soon conferred his titles upon
some of their ancestors: whence arose a mixed worship. They particularly
deified the great Patriarch, who was the head of their line; and worshipped
him as the fountain of light: making the Sun only an emblem of his
influence and power. They called him Bal, and Baal: and there were others
of their ancestry joined with him, whom they styled the Baalim. Chus was
one of these: and this idolatry began among his sons. In respect then to
the names, which this people, in process of time, conferred either upon the
Deities they worshipped, or upon the cities, which they founded; we shall
find them to be generally made up of some original terms for a basis, such
as Ham, Cham, and Chus: or else of the titles, with which those personages
were, in process of time, honoured. These were Thoth, Men or Menes, Ab, El,
Aur, Ait, Ees or Ish, On, Bel, Cohen, Keren, Ad, Adon, Ob, Oph, Apha, Uch,
Melech, Anac, Sar, Sama, Samaïm. We must likewise take notice of those
common names, by which places are distinguished, such as Kir, Caer,
Kiriath, Carta, Air, Col, Cala, Beth, Ai, Ain, Caph, and Cephas. Lastly are
to be inserted the particles Al and Pi; which were in use among the antient
Egyptians.
Of these terms I shall first treat; which I look upon as so many elements,
whence most names in antient mythology have been compounded; and into which
they may be easily resolved: and the history, with which they are attended,
will, at all times, plainly point out, and warrant the etymology.
HAM or CHAM.
The first of the terms here specified is Ham; at different times, and in
different places, expressed Cham, Chom, [8]Chamus. Many places were from
him denominated Cham Ar, Cham Ur, Chomana, Comara, Camarina. Ham, by the
Egyptians, was compounded Am-On, Αμων and Αμμων. He is to be found under
this name among many nations in the east; which was by the Greeks expressed
Amanus, and [9]Omanus. Ham, and Cham are words, which imply heat, and the
consequences of heat; and from them many words in other languages, such as
[10]Καυμα Caminus, Camera, were derived. Ham, as a Deity, was esteemed the
[11]Sun: and his priests were styled Chamin, Chaminim, and Chamerim. His
name is often found compounded with other terms, as in Cham El, Cham Ees,
Cam Ait: and was in this manner conferred both on persons and places. From
hence Camillus, Camilla, Camella Sacra, Comates, Camisium, [12]Camirus,
Chemmis, with numberless other words, are derived. Chamma was the title of
the hereditary [13]priestess of Diana: and the Puratheia, where the rites
of fire were carried on, were called Chamina, and Chaminim, whence came the
Caminus of the Latines. They were sacred hearths, on which was preserved a
perpetual fire in honour of Cham. The idols of the Sun called by the same
[14]name: for it is said of the good king Josiah, that _they brake down the
altars of Baalim--in his presence; and the Chaminim_ (or images of Cham)
_that were on high above them, he cut down_. They were also styled
Chamerim, as we learn from the prophet [15]Zephaniah. Ham was esteemed the
Zeus of Greece, and Jupiter of Latium. [16]Αμμους, ὁ Ζευς, Αριστοτελει.
[17]Αμμουν γαρ Αιγυπτιοι καλεουσι τον Δια. Plutarch says, that, of all the
Egyptian names which seemed to have any correspondence with the Zeus of
Greece, Amoun or Ammon was the most peculiar and adequate. He speaks of
many people, who were of this opinion: [18]Ετι δε των πολλων νομιζοντων
ιδιον παρ' Αιγυπτιοις ονομα του Διος ειναι τον Αμουν, ὁ παραγοντες ἡμεις
Αμμωνα λεγομεν. From Egypt his name and worship were brought into Greece;
as indeed were the names of almost all the Deities there worshipped.
[19]Σχεδον δε και παντα τα ουνοματα των Θεων εξ Αιγυπτου εληλυθε ες την
Ἑλλαδα. _Almost all the names of the Gods in Greece were adventitious,
having been brought thither from Egypt._
CHUS.
Chus was rendered by the Greeks Χυσος, Chusus; but, more commonly, Χρυσος:
and the places denominated from him were changed to Χρυσε, Chruse; and to
Chrusopolis. His name was often compounded [20]Chus-Or, rendered by the
Greeks Χρυσωρ, Chrusor, and Chrusaor; which, among the Poets, became a
favourite epithet, continually bestowed upon Apollo. Hence there were
temples dedicated to him, called Chrusaoria. Chus, in the Babylonish
dialect, seems to have been called Cuth; and many places, where his
posterity settled, were styled [21]Cutha, Cuthaia, Cutaia, Ceuta, Cotha,
compounded [22]Cothon. He was sometimes expressed Casus, Cessus, Casius;
and was still farther diversified.
Chus was the father of all those nations, styled [23]Ethiopians, who were
more truly called Cuthites and Cuseans. They were more in number, and far
more widely extended, than has been imagined. The history of this family
will be the principal part of my inquiry.
CANAAN.
Canaan seems, by the Egyptians and Syrians, to have been pronounced Cnaan:
which was by the Greeks rendered Cnas, and Cna. Thus we are told by
Stephanus Byzantinus, that the antient name of Phenicia was Cna. Χνα, ὁυτος
ἡ Φοινικη εκαλειτο. το εθνικον Χναιος. The same is said by Philo Biblius,
from Sanchoniathon. [24]Χνα του πρωτου μετονομασθεντος Φοινικος. And, in
another place, he says, that Isiris, the same as Osiris, was the brother to
Cna. [25]Ισιρις--αδελφος Χνα; the purport of which is conformable to the
account in the Scriptures, that the Egyptians were of a collateral line
with the people of Canaan; or, that the father of the Mizräim and the
Canaanites were brothers.
MIZRAIM.
This person is looked upon as the father of the Egyptians: on which account
one might expect to meet with many memorials concerning him: but his
history is so veiled under allegory and titles, that no great light can be
obtained. It is thought, by many learned men, that the term, Mizräim, is
properly a plural; and that a people are by it signified, rather than a
person. This people were the Egyptians: and the head of their family is
imagined to have been, in the singular, Misor, or Metzor. It is certain
that Egypt, by Stephanus Byzantinus, is, amongst other names, styled Μυαρα,
which, undoubtedly, is a mistake for Μυσαρα, the land of Musar, or Mysar.
It is, by [26]Eusebius and Suidas, called Mestraia; by which is meant the
land of Metzor, a different rendering of Mysor. Sanchoniathon alludes to
this person under the name of [27]Μισωρ, Misor; and joins him with Sydic:
both which he makes the sons of the Shepherds Amunus and Magus. Amunus, I
make no doubt, is Amun, or Ham, the real father of Misor, from whom the
Mizräim are supposed to be descended. By Magus, probably, is meant Chus,
the father of those worshippers of fire, the Magi: the father, also, of the
genuine Scythæ, who were styled Magog. The Canaanites, likewise, were his
offspring: and, among these, none were more distinguished than those of
Said, or Sidon; which, I imagine, is alluded to under the name of Sydic. It
must be confessed, that the author derives it from Sydic, justice: and, to
say the truth, he has, out of antient terms, mixed so many feigned
personages with those that are real, that it is not possible to arrive at
the truth.
NIMROD.
It is said of this person, by Moses, that he was the son of Cush. [28]_And
Cush begat Nimrod: he began to be a mighty one in the earth: he was a
mighty hunter before the Lord: wherefore it is said, even as Nimrod, the
mighty hunter before the Lord. And the beginning of his kingdom was Babel._
His history is plainly alluded to under the character of Alorus, the first
king of [29]Chaldea; but more frequently under the title of Orion. This
personage is represented by Homer as of a gigantic make; and as being
continually in pursuit of wild [30]beasts. The Cuthite Colonies, which went
westward, carried with them memorials of this their ancestor; and named
many places from him: and in all such places there will be found some
peculiar circumstances, which will point out the great hunter, alluded to
in their name. The Grecians generally styled him [31]Νεβρωδ, Nebrod: hence
places called by his name are expressed Nebrod, Nebrodes, Nebrissa. In
Sicily was a mountain Nebrodes, called by Strabo in the plural [32]τα
Νεβρωδε ορη. It was a famous place for hunting; and for that reason had
been dedicated to Nimrod. The poet Gratius takes notice of its being
stocked with wild beasts:
[33]Cantatus Graiis Acragas, victæque fragosum
Nebrodem liquere feræ.
And Solinus speaks to the same purpose: [34]Nebrodem damæ et hinnuli
pervagantur. At the foot of the mountain were the warm baths of Himera.
The term Νεβρος, Nebros, which was substituted by the Greeks for Nimrod,
signifying a fawn, gave occasion to many allusions about a fawn, and
fawn-skin, in the Dionusiaca, and other mysteries. There was a town
Nebrissa, near the mouth of the Bætis in Spain, called, by Pliny, Veneria;
[35]Inter æstuaria Bætis oppidum Nebrissa, cognomine Veneria. This, I
should think, was a mistake for Venaria; for there were places of that
name. Here were preserved the same rites and memorials, as are mentioned
above; wherein was no allusion to Venus, but to Nimrod and Bacchus. The
island, and its rites, are mentioned by Silius Italicus.
[36]Ac Nebrissa Dionusæis conscia thyrsis,
Quam Satyri coluere leves, redimitaque sacrâ
Nebride.
The Priests at the Bacchanalia, as well as the Votaries, were habited in
this manner.
[37]Inter matres impia Mænas
Comes Ogygio venit Iaccho,
Nebride sacrâ præcincta latus.
Statius describes them in the same habit.
[38]Hic chelyn, hic flavam maculoso Nebrida tergo,
Hic thyrsos, hic plectra ferit.
The history of Nimrod was, in great measure, lost in the superior reverence
shewn to Chus, or Bacchus: yet, there is reason to think, that divine
honours were of old paid to him. The family of the Nebridæ at [39]Athens,
and another of the same name at Cos, were, as we may infer from their
history, the posterity of people, who had been priests to Nimrod. He seems
to have been worshipped in Sicily under the names of Elorus, Belorus, and
Orion. He was likewise styled [40]Belus: but as this was merely a title,
and conferred upon other persons, it renders his history very difficult to
be distinguished.
TITLES OF THE DEITY.
Theuth, Thoth, Taut, Taautes, are the same title diversified; and belong to
the chief god of Egypt. Eusebius speaks of him as the same as Hermes.
[41]Ὁν Αιγυπτιοι μεν εκαλεσαν Θωυθ, Αλεξανδρεις δε Θωθ, Ἑρμην δε Ἑλληνες
μετεφρασαν. From Theuth the Greeks formed ΘΕΟΣ; which, with that nation,
was the most general name of the deity. Plato, in his treatise, named
Philebus, mentions him by the name of [42]Θευθ. He was looked upon as a
great benefactor, and the first cultivator of the vine.
[43]Πρωτος Θωθ εδαη δρεπανην επι βοτρυν αγειρειν.
He was also supposed to have found out letters: which invention is likewise
attributed to Hermes. [44]Απο Μισωρ Τααυτος, ὁς ἑυρε την των πρωτων
στοιχειων γραφην.----Ἑλληνες δε Ἑρμην εκαλεσαν. Suidas calls him Theus; and
says, that he was the same as Arez, styled by the Arabians Theus Arez, and
so worshipped at Petra. Θευσαρης τουτ' εστι Θεος Αρης, εν Πετρᾳ της
Αραβιας. Instead of a statue, there was λιθος μελας, τετραγωνος, ατυπωτος,
a black, square pillar of stone, without any figure, or representation. It
was the same deity, which the Germans and Celtæ worshipped under the name
of Theut-Ait, or Theutates; whose sacrifices were very cruel, as we learn
from Lucan.
[45]Et quibus immitis placatur sanguine diro
Theutates.
AB.
Ab signifies a father, similar to אב of the Hebrews. It is often found in
composition, as in Ab-El, Ab-On, Ab-Or.
AUR, OUR, OR.
Aur, sometimes expressed Or, Ur, and Our, signifies both light and fire.
Hence came the Orus of the Egyptians, a title given to the Sun. [46]Quod
solem vertimus, id in Hebræo est אור, Ur; quod lucem, et ignem, etiam et
Solem denotat. It is often compounded with the term above, and rendered
Abor, Aborus, Aborras: and it is otherwise diversified. This title was
often given to Chus by his descendants; whom they styled Chusorus. From
Aur, taken as an element, came Uro, Ardeo; as a Deity, oro, hora, ὡρα,
Ἱερον, Ἱερευς. Zeus was styled Cham-Ur, rendered Κωμυρος by the Greeks; and
under this title was worshipped at Halicarnassus. He is so called by
Lycophron. [47]Ημος καταιθων θυσθλα Κωμυρῳ Λεων. Upon which the Scholiast
observes; (Κωμυρος) ὁ Ζευς εν Ἁλικαρνασῳ τιμᾳται.
EL.
El, Al, Ηλ, sometimes expressed Eli, was the name of the true God; but by
the Zabians was transferred to the Sun: whence the Greeks borrowed their
Ἡλιος, and Ηελιος. El, and Elion, were titles, by which the people of
Canaan distinguished their chief Deity. [48]Γινεται τις Ελιουν, καλουμενος
ὑψιστος. This they sometimes still farther compounded, and made Abelion:
hence inscriptions are to be found [49]DEO ABELLIONI. El according to
Damascius was a title given to Cronus. [50]Φοινικες και Συροι τον Κρονον
Ηλ, και Βηλ, και Βολαθην επονομαζουσι. _The Phenicians and Syrians name
Cronus Eel, and Beel, and Bolathes._ The Canaanitish term Elion is a
compound of Eli On, both titles of the Sun: hence the former is often
joined with Aur, and Orus. [51]Elorus, and Alorus, were names both of
persons and places. It is sometimes combined with Cham: whence we have
Camillus, and Camulus: under which name the Deity of the Gentile world was
in many places worshipped. Camulus and Camillus were in a manner antiquated
among the Romans; but their worship was kept up in other countries. We find
in Gruter an inscription [52]DEO CAMULO: and another, CAMULO. SANCTO.
FORTISSIMO. They were both the same Deity, a little diversified; who was
worshipped by the Hetrurians, and esteemed the same as Hermes. [53]Tusci
Camillum appellant Mercurium. And not only the Deity, but the minister and
attendant had the same name: for the priests of old were almost universally
denominated from the God whom they served, or from his temple. The name
appears to have been once very general. [54]Rerum omnium sacrarum
administri Camilli dicebantur. But Plutarch seems to confine the term to
one particular office and person. [55]Τον ὑπηρετουντα τῳ Ἱερῳ του Διος
αμφιθαλη παιδα λεγεσθαι Καμιλλον, ὡς και τον Ἑρμην· ὁυτως ενιοι των Ἑλληνων
Καμιλλον απο της διακονιας προσηγορευον. He supposes the name to have been
given to Hermes, on account of the service and duty enjoined him. But there
is nothing of this nature to be inferred from the terms. The Hermes of
Egypt had nothing similar to his correspondent in Greece. Camillus was the
name of the chief God, Cham-El, the same as Elion, ὁ ὑψιστος. He was
sometimes expressed Casmillus; but still referred to Hermes. [56]Κασμιλλος
ὁ Ἑρμης εστιν, ὡς ἱστορει Διονυσιοδωρος. The Deity El was particularly
invoked by the eastern nations, when they made an attack in battle: at such
time they used to cry out, El-El, and Al-Al. This Mahomet could not well
bring his proselytes to leave off: and therefore changed it to Allah; which
the Turks at this day make use of, when they shout in joining battle. It
was, however, an idolatrous invocation, originally made to the God of war;
and not unknown to the Greeks. Plutarch speaks of it as no uncommon
exclamation; but makes the Deity feminine.
[57]Κλυθ' ΑΛΑΛΑ, πολεμου θυγατερ.
Hence we have in Hesychius the following interpretations; αλαλαζει,
επινικιως ηχει. Αλαλαγμος, επινικιος ὑμνος. Ελελευ, επιφωνημα πολεμικον. It
is probably the same as הלל in Isaiah, [58]_How art thou fallen, Halal,
thou son of Sehor._
ON and EON.
On, Eon, or Aon, was another title of the Sun among the Amonians: and so we
find it explained by Cyril upon Hosea: Ων δε εστιν ὁ Ἡλιος: and speaking of
the Egyptians in the same comment, he says, Ων δε εστι παρ' αυτοις ὁ Ἡλιος.
The Seventy likewise, where the word occurs in Scripture, interpret it the
Sun; and call the city of On, Heliopolis. [59]Και εδωκεν αυτῳ την Ασενεθ
θυγατερα Πετεφρη Ἱερεως Ἡλιουπολεως. Theophilus, from Manetho, speaks of it
in the same manner: [60]Ων, ἡτις εστιν Ἡλιοπολις. And the Coptic Pentateuch
renders the city On by the city of the Sun. Hence it was, that Ham, who was
worshipped as the Sun, got the name of Amon, and Ammon; and was styled
Baal-Hamon. It is said of Solomon, that he _had a vineyard at
[61]Baal-Hamon;_ a name probably given to the place by his Egyptian wife,
the daughter of Pharaoh. The term El was combined in the same manner; and
many places sacred to the Sun were styled El-on, as well as El-our. It was
sometimes rendered Eleon; from whence came ἡλιος, and ἡλιον. The Syrians,
Cretans, and Canaanites, went farther, and made a combination of the terms
Ab-El-Eon, Pater Summus Sol, or Pater Deus Sol; hence they formed Abellon,
and Abelion before mentioned. Hesychius interprets Αβελιον, Ἡλιον· Αβελιον,
Ἡλιακον.
Vossius thinks, and with good reason, that the Apollo of Greece and Rome
was the same as the Abelion of the East. [62]Fortasse Apollo ex Cretico
Αβελιος· nam veteres Romani pro Apollo dixere Apello: ut pro homo, hemo;
pro bonus, benus; ac similia. The Sun was also worshipped under the title
Abaddon; which, as we are informed by the Evangelist, was the same as
Apollo; or, as he terms him, Απολλυων: [63]Ονομα αυτῳ Ἑβραϊστι Αβαδδων, και
εν τῃ Ἑλληνικῃ Απολλυων.
AIT.
Another title of Ham, or the Sun, was Ait, and Aith: a term, of which
little notice has been taken; yet of great consequence in respect to
etymology. It occurs continually in Egyptian names of places, as well as in
the composition of those, which belong to Deities, and men. It relates to
fire, light, and heat; and to the consequences of heat. We may, in some
degree, learn its various and opposite significations when compounded, from
antient words in the Greek language, which were derived from it. Several of
these are enumerated in Hesychius. Αιθαι, μελαιναι. Αιθειν, καιειν.
Αιθαλοεν (a compound of Aith El), κεκαυμενον. Αιθινος, καπνος. Αιθον,
λαμπρον. Αιθωνα (of the same etymology, from Aith-On) μελανα, πυρωδη.
[64]Αιθος, καυμα. The Egyptians, when they consecrated any thing to their
Deity, or made it a symbol of any supposed attribute, called it by the name
of that attribute, or [65]emanation: and as there was scarce any thing, but
what was held sacred by them, and in this manner appropriated; it
necessarily happened, that several objects had often the same reference,
and were denominated alike. For, not only men took to themselves the sacred
titles, but birds, beasts, fishes, reptiles, together with trees, plants,
stones, drugs, and minerals, were supposed to be under some particular
influence; and from thence received their names. And if they were not quite
alike, they were, however, made up of elements very similar. Ham, as the
Sun, was styled [66]Ait; and Egypt, the land of Ham, had, in consequence of
it, the name of Ait, rendered by the Greeks Αετια: Εκληθη (ἡ Αιγυπτος) και
Αερια, και Ποταμια, και Αιθισπια, και [67]ΑΕΤΙΑ. One of the most antient
names of the Nile was Ait, or Αετος. It was also a name given to the Eagle,
as the bird particularly sacred to the Sun: and Homer alludes to the
original meaning of the word, when he terms the Eagle [68]Αιετος αιθων.
Among the parts of the human body, it was appropriated to the [69]heart:
for the heart in the body may be esteemed what the Sun is in his system,
the source of heat and life, affording the same animating principle. This
word having these two senses was the reason why the Egyptians made a heart
over a vase of burning incense, an emblem of their country. [70]Αιγυπτον δε
γραφοντες θυμιατηριον καιομενον ζωγραφουσι, και επανω ΚΑΡΔΙΑΝ. This term
occurs continually in composition. Athyr, one of the Egyptian months, was
formed of Ath-Ur. It was also one of the names of that place, where the
shepherds resided in Egypt; and to which the Israelites succeeded. It stood
at the upper point of Delta, and was particularly sacred to אור Ur, or
Orus: and thence called Athur-ai, or the place of Athur. At the departure
of the shepherds it was ruined by King Amosis. [71]Κατεσκαψε δε την Αθυριαν
Αμωσις.
As Egypt was named Aith, and Ait; so other countries, in which colonies
from thence settled, were styled Ethia and Athia. The sons of Chus founded
a colony in Colchis; and we find a king of that country named Ait; or, as
the Greeks expressed it, Αιητης: and the land was also distinguished by
that characteristic. Hence Arete in the Orphic Argonautics, speaking of
Medea's returning to Colchis, expresses this place by the terms ηθεα
Κολχων:
[72]Οιχεθω πατρος τε δομον, και ες ηθεα Κολχων.
It is sometimes compounded Ath-El, and Ath-Ain; from whence the Greeks
formed [73]Αθηλα, and Αθηνα, titles, by which they distinguished the
Goddess of wisdom. It was looked upon as a term of high honour, and
endearment. Venus in Apollonius calls Juno, and Minerva, by way of respect,
Ηθειαι:
[74]Ηθειαι, τις δευρο νοος, χρειω τε, κομιζει;
Menelaus says to his brother Agamemnon, [75]Τιφθ' ὁυτως, Ηθειε, κορυσσεαι;
And [76]Τιπτε μοι, Ηθειε κεφαλη, δευρ' ειληλουθας, are the words of
Achilles to the shade of his lost Patroclus. Ηθειος, in the original
acceptation, as a title, signified Solaris, Divinus, Splendidus: but, in a
secondary sense, it denoted any thing holy, good, and praiseworthy.
[77]Αλλα μιν Ηθειον καλεω και νοσφιν εοντα, says Eumæus, of his long absent
and much honoured master. _I will call him good and noble, whether he be
dead or alive._ From this antient term were derived the ηθος and ηθικα of
the Greeks.
I have mentioned that it is often compounded, as in Athyr: and that it was
a name conferred on places where the Amonians settled. Some of this family
came, in early times, to Rhodes and Lemnos: of which migrations I shall
hereafter treat. Hence, one of the most antient names of [78]Rhodes was
Aithraia, or the Island of Athyr; so called from the worship of the Sun:
and Lemnos was denominated Aithalia, for the same reason, from Aith-El. It
was particularly devoted to the God of fire; and is hence styled Vulcania
by the Poet:
[79]Sumnmis Vulcania surgit
Lemnos aquis.
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.