In Assyrian, however, _kha_ is "fish," and not _dag_; while in Hebrew, though _dag_ is "fish," _dagan_ is "corn." It may be noted also that the Phoenician remains contain no representation of a fish deity.
On the whole, it is perhaps best to be content with the account of Philo, and to regard the Phoenician Dagon as a "Zeus Arotrios"-- a god presiding over agriculture and especially worshipped by husbandmen.

The name, however, does not occur in the Phoenician remains which have come down to us.
Hadad, like Dagon, obtains his right to be included in the list of Phoenician deities solely from the place assigned to him by Philo.
Otherwise he would naturally be viewed as an Aramean god, worshipped especially in Aram-Zobah, and in Syria of Damascus.[1156] In Syria, he was identified with the sun;[1157] and it is possible that in the Phoenician religion he was the Sun-God, worshipped (as we have seen) sometimes independently of Baal.

His image was represented with the solar rays streaming down from it towards the earth, so as to indicate that the earth received from him all that made it fruitful and abundant.[1158] Macrobius connects his name with the Hebrew _chad_, "one;" but this derivation is improbable.[1159] Philo gives him the title of "King of Gods," and says that he reigned conjointly with Astarte and Demaroues,[1160] but this does not throw much light on the real Phoenician conception of him.

The local name, Hadad-rimmon,[1161] may seem to connect him with the god Rimmon, likewise a Syrian deity,[1162] and it is quite conceivable that the two words may have been alternative names of the same god, just as Phoebus and Apollo were with the Greeks.

We may conjecture that the Sun was worshipped under both names in Syria, while in Phoenicia Hadad was alone made use of.