SYRO-HITTITE CYLINDERS: THE LOWER WORLD. 281 
The Hittite deity, apparently beardless, sits in a high-backed chair. Before the 
deity are two upright lions. The objects above them are not clear, and differ from 
the corresponding boat on the next cylinder (fig. 857) and also on the Boghaz-keui 
procession. Then we see the two-faced psychopomp, followed by three figures, each 
with the Hittite “lituus,” or more likely a serpent (see fig. 855a). Another scene shows 
a seated goddess with a winged attendant spirit on each side, a curious half-kneeling 
figure apparently surrounded by streams, indicated by the fish, and lifting his head 
as if to drink. Before him stands a figure, apparently with streams from his hand. 
The third cylinder (fig. 857) is so closely allied to the last that M. Salomon 
Reinach, who has described and figured it in the Revue Archéologique, Mai- Juin, 
1898, says it must have come from the same atelier. It now belongs to the Boston 
Museum of Fine Arts. It is of the same shape and has the same guilloche patterns 
as the last cylinder. Before the god seated in a chair are the two upright lions 
holding a boat of the coracle or kufa style. It is recognized as a boat, and not a 
crescent, by what seems to be a figure in it and an oar. On the other side of these 
lions stands the two-faced figure, with three figures approaching, each with a 
“lituus,” two of them, as in fig. 855, in flounced skirts, and the third in a shorter 

garment. The rest of the cylinder is occupied by another and very extraordinary 
scene not figured on any other known cylinder. On a table or bier lies a human 
figure, apparently in the tall Hittite hat and with the Hittite short-ribbed garment. 
From his body rise three lines which seem to represent fire. At the foot and head 
of the bier stands a man in a short skirt, and a woman, perhaps, in a long garment. 
Below, covering half the circumference of the cylinder, is a series of vases, animal 
heads, etc., which can hardly represent anything else than the provision of food 
for the dead. Lying prone among them and grasping an object in his hand, is a 
naked figure, not easy to explain, although it may possibly represent the figure of 
the dead taking the food. Other figures, having no definite relation to these two 
principal scenes, are the small figure of the naked goddess with skirt withdrawn 
which we shall consider (Chapter L) standing over a lion or a bull, and the armed 
god with his foot on a victim, familiar on Babylonian cylinders, who represents 
Hadad and the destructive forces of nature. There is also the peculiar kneeling 
figure with head upturned and hands raised, which we saw in fig. 855. In this 
case there is a vase above his head with water apparently flowing from it, which 
reminds one of the prayer addressed in the underworld to its queen Allat, “O god- 
dess, may Suchalziku give me water” (Jensen, “Kosmologie,” p. 233). 
That the heads, vases, and tripod figured in this seal represent food for the 
dead is proved by the remarkable funerary bronze tablet (fig. 856) described by 
M. Clermont Ganneau (L’Enfer Assyrien, Rev. Arch., xxxviul, plate xxv; also 
