262 SEAL CYLINDERS OF WESTERN ASIA. 
race and its gods. They are received in welcome by the deities and priestesses of 
the sanctuary. Their chief gods are two, those standing on the lion and leopard. 
Those that follow, the two on the double-headed eagle and the rest of the feminine 
procession, are either goddesses of the local towns, like the unnamed Hittite local 
deities in the Hittite treaty with Egypt, or are priestesses, such as were held in honor 
in the land of the Amazons. ‘The men of the conquered people are designated solely 
by the two chiefs, or kings, on whose heads the victorious god stands in the left-hand 
procession. The adoption of the conquering king by the gods of the conquered 
territory is indicated plainly by the embrace in fig. 777. If this interpretation 
is correct, everything in the right-hand procession is local and belongs directly 
to the territory of Pterium, especially the two-headed eagle and the two other 
animals on which the leading gods stand; while the various objects on the left 
characterize the invaders, as do especially the two representations of the elaborate 
winged disk over the two Ionic columns and the two other columns (which Perrot 
and Chipiez think are the fronts of two bulls), the little standing figure of the god 
between them, and the © over his head. Yet the general resemblance between the 
figures of the two processions and the arms held in the girdle of the male figures 

“782 
on both sides, as well as their hats, inclines one to believe that they were of allied 
races. At any rate, the invaders were not Assyrians; that they came from the west 
rather than the east may be indicated by the fact that they are pictured on the 
western wall of the sanctuary. Very unfortunately the leading god of the invaders 
carries no special insignia, so that he can not be as easily identified with other 
figures of Asianic deities as can the two local Hittite gods; but the winged pro- 
tecting spirits frequently appear as far west as Cyprus, and instead of the boat over 
two human-headed bulls, as in Humann and Puchstein “Reisen in Kleinasien,”’ 
p- 57, we elsewhere have the bulls supporting the winged disk, as in figs. 683-686. 
This view of two advancing processions need not exclude the interpretation 
which makes them represent the marriage of the god and goddess. The god may 
be the Vested God of Chapter xivi1, while the goddess will be the goddess of 
Chapter L, but here decently clad. There is evidence that these two deities were 
husband and wife; and we may presume that Teshub was their son, although 
we have no evidence for it. 
Other deities represented in the reliefs at Boghaz-keui, or the neighboring 
Eyuk, need not detain us long. They are the figures with wings rising almost ver- 
tically from their shoulders, a sort of guardian spirit, also grotesque winged figures 
with the head of a lion or dog, with hands raised, guarding the entrance, and one 
