260 SEAL CYLINDERS OF WESTERN ASIA. 
and a dagger hangs from his girdle. He is followed by two female figures carrying 
staffs, standing over a two-headed eagle. ‘The procession is then continued on the 
left wall, with some twenty nearly identical female figures. Apart from the proces- 
sion, on another portion of the wall, a short-robed god, the same as follows the 
goddess in fig. 776, is seen holding his arm in protection about the king, who 1s 
indicated by his battle-ax and “lituus,” and by the winged disk over his head, this 
time resting on columns (fig. 777). The symbol of the god, above his hand, is the 
same as appears in fig. 776. Yet a third representation of the king (fig. 778), with 
the same attributes, appears on another face of the rock. He stands on two moun- 
tains, as if he were a deity, as very likely he was regarded, and he is again protected 
by the winged disk over four columns and by a small divine figure. 
How many members of these two processions are to be taken as gods is not 
clear. Certainly on the central end wall, with the heads of the two processions 
(fig. 776), the two leading figures on the right-hand side, the female figure followed 
by the male, both on fierce animals, are deities. ‘The front opposite figure, standing 
on the bowed heads of two men, 1s doubtless that of a deity; it is not that of the. 
king, who is three times represented wearing a long robe and carrying a “lituus.”’ 
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There is nothing specially characteristic about this god, except his putting his feet 
on the necks of his enemies. Other figures, two or three with wings and two on 
columns, are of minor gods, if gods at all, as their symbols seem to indicate. 
The front figure in the right-hand procession facing him is a goddess. Of this 
there can be no question. Her long robe, her cylindrical hat, her staff in place of 
a weapon, and her long hair indicate it. That she is a deity and not a queen is 
indicated not only by her place of honor, but by her standing on a lioness. The 
figure following her is certainly a god. This appears from his position on a panther, 
while his weapons, his conical hat, and his short robe indicate the sex. His emblem 
is the bisected flattened circle placed over the body of a nude man, already spoken 
of as accompanying the same god when he appears protecting the king (fig. 777). 
These two deities leading the right-hand procession were evidently assimilated 
in attribute with the male and female armed deities often figured in Assyrian art, 
hitherto identified as Ishtar and Adar, but the latter rather Adad. ‘They generally 
appear together, occasionally one of the two on an animal, occasionally both, 
Ishtar on a lioness or leopard and Adad on a bull, and often with no animal (Chapter 
xL). They differ from our figures chiefly in their more elaborate dress and arms 
and their adornment with stars. It is by no means to be hastily assumed that the 
