April 12, 1888] 



NATURE 



561 



circle. Besides these objects, there is an equilateral 

 triangle, like eleven others among the syrhbols in the outer 

 circle. I was inclined to think that these triangles might 

 perhaps in some way modify the meaning of the other 

 symbols, till I noticed that not only does their size differ, 

 but also that the vertex of the triangle, usually directed 

 upwards, may be directed downwards to suit better the 

 shape of the surrounding area. This is clearly seen in 

 the space between the larger stag's head and the king. 

 We cannot, however, come to the conclusion that these 

 triangles are employed merely for artistic effect, and to 

 fill up vacant spaces, even if these objects were not wholly 

 disregarded. The recently-discovered Tarsus seal gives 

 important evidence in favour of the sacredness of the 

 equilateral triangle. We must conclude that the triangle 

 is employed on the Yuzgat seal as a sacred symbol, and 

 that as such its vertex is usually directed upward, but 

 that this position is sometimes varied in accordance with 

 the exigencies of space. 



With regard to the group on the seal, concerned with 

 the chase of a stag, I have spoken of its resemblance to 

 what may be seen on the Hittite inscriptions. This is 

 especially noteworthy with regard to the group repre- 

 sented in Fig. 1, from the so-called doorway inscription 

 in the British Museum. Progress in decipherment is not 

 as yet sufficiently advanced to enable us to determine the 

 precise significance of all the symbols, but of the general 

 meaning there seems no room to doubt. Beginning from 

 the end of the figure to the reader's right, the meaning 



Fig. I. — Group of symbols from Jerajjlus monument in the British Museum. 



intended to be conveyed appears to be that booty in the 

 shape of many oxen, asses, and other treasure, which had 

 been obtained by the powerful assistance of the gods, was 

 presented to the king. The parallelogram with a square 

 on each side I regard as indicating " many." That this 

 was the sign of plurality was the opinion of my distin- 

 guished friend, the late Dr. Birch. The head of the ox 

 and of the ass do not seem to require remark ; but above 

 the latter is a massive and powerful right hand, with 

 fingers clenched, and with part of the fore-arm. This 

 would be a very appropriate symbol of strength or power.^ 

 Close above the right hand, and at the top, are a straight 

 stroke, or parallelogram, with a crescent beside it. These 

 symbols combine to form the usual symbol of deity on the 

 Jerablus monuments. I can only assert this now ; but 

 the evidence is abundant, and I hope to prove it fully in 

 the sequel. Next after the closed fist with the symbol of 

 deity comes part of an arm with the hand open and 

 pointing towards the king. The analogy between this hand 

 and those beneath the stag's head on the Yuzgat seal is 

 almost too obvious to require remark. Of the value of 

 the two crescents, which are, so to speak, back to back — 

 a symbol not uncommon on other inscriptions — I cannot 

 speak with any confidence.^ At the bottom is a foot, 

 which would very appropriately denote the act of going 

 to the king. Next to the open hand at top is a symbol 



' Cf. " The saving strength of his right hand " ^Psalm xx. 6), and " his 

 right hand, and his holy arm, hath gotten him the victory " (Psalm xcviii. i). 

 But the figurative use of the right hand as a symbol of strength presents no 

 difficulty. 



'^ It seems not unlikely, however, having regard to the symbols which the 

 two crescents accompany here and elsewhere, that they distinguish a parti- 

 cular kind or class of persons. 



the origin of which Mr. Rylands, to the best of my recol- 

 lection, formerly referred to a bag grasped and pressed 

 together a little below its mouth, by a hand. If this view 

 is correct, this symbol has become, like many others, 

 somewhat conventionalized. The bag is depicted so as 

 to enable us to see within it at the bottom. Here are 

 three objects, probably pieces of gold or silver used as 

 uncoined money ; and the number three may, as else- 

 where, denote a great many. Beneath the bag is what 

 has been regarded as a yoke ; and, having regard to the 

 bundle or basket on the Yuzgat seal, this may very well 

 denote the carrying to the king. Last comes the head of 

 the king himself, with conical cap and " pig-tail," and 

 above him is a symbol which is perhaps best regarded 

 as derived from the idea of a canopy above the king. As 

 on the Yuzgat seal, the king's face is turned away, but 

 this is because the inscription is intended to be read with 

 the faces — that is, in the direction towards which the faces 

 point — and not, as some have asserted, against the faces. 

 The former arrangement is the more natural, and 

 would have a priori the greater probability, but the 

 latter is commonly, though, as Dr. Birch once said with 

 reference to this point, not invariably, observed on the 

 Egyptian monuments. In support of the latter view it is 

 alleged that there is usually, at one end of the first line 

 of the inscriptions, part of a figure with the face turned 

 away from the other characters in the line, but with the 

 fingers pointing towards the face or mouth, as though 

 indicating " I have something to say." This figure, it is 



Fig. K. — Figure from Jerablus monument in the British Museum. 



urged, must mark the beginning of the inscription, and, as 

 the face is turned away, the characters must be read 

 against the faces. But, in the first place, the figure 

 referred to occurs elsewhere, and not solely and invariably 

 at one end (to the reader's right) of the first line. The 

 significance of the figure is, in all probability, as stated, but, 

 as the figure is evidently that of a servant or minister, and 

 not that of the king or other great personage with whose 

 doings the inscription may be supposed to be concerned, 

 we should expect in the first place, and before the particular 

 message, or the subject-matter of the inscription, is 

 entered upon, a statement of the name and titles of the 

 person from whom the message proceeds. At the com- 

 mencement of the Assyrian inscriptions there is often a 

 very copious statement of this kind. And in fact on three 

 of the Hamath inscriptions there is what appears to be a 

 name immediately before the figure with the hand towards 

 the mouth. The group of symbols discussed just above 

 gives pretty strong evidence as to the direction in which 

 the inscription in which they occur is to be read ; and I 

 hope to give sojne further evidence on this point in the 

 sequel. 



A word must be here added with respect to the trident 

 on the Yuzgat seal. The trident is more usually as- 

 sociated with the sea and the sea-god than with warfare 

 on land, or the chase. It was employed, indeed, in the 

 Roman arena ; but, as the gladiator using it was furnished 

 also with a net, there may seem to be still some reminis- 

 cence of the sea. With regard to the trident being 

 employed in the chase, I may adduce the evidence of 

 a curious seal-impression which I obtained some time ago 

 from Mr. Ready, of the British Museum. The objects 



