The Mitani chieftains bear names that show a convincingly Aryan formation, and we know from the momentous inscriptions found in 1907 at Boghaz-Keui recording treaties between the king of the Hittites and the king of the Mitani (B.C. 1400), that the dynasts of the latter people had Aryan gods in their pantheon.[46.1] But the Mitani themselves were not Aryans, and are assumed by Winckler and Messerschmidt to be Hittites.[46.2] If this were proved, the theory which it is the general aim of these lectures to consider, that the Babylonian religious system may have reached the Mediterranean in the second millennium, would receive a certain _vraisemblance_ from the fact revealed by the letter of King Tushratta, namely, that the Mitani of this period had adopted some of the Mesopotamian personal divinities, and might therefore have transmitted them to the coast of Asia Minor. Yet the Hittites had their own local divine names; from the cuneiform inscriptions written in the Hittite language found at Van in Armenia, we gather the names of various Hittite gods, Teshup, for instance, who appears on a column found at Babylon holding the lightning, and in his right hand a hammer, which, from the analogy of other religions, we may interpret as the fetich-emblem of the thunder.[46.3] In fact, apart from the literary evidence, the Hittite {47} monuments would be proof sufficient of the high development of personal religion in these regions. A relief with Hittite inscriptions, found near Ibriz, the old Kybistra, near the Cilician gates north of Tauros, shows us a deity with corn and grapes, and a priest adoring;[47.1] he is evidently conceived, like Baal by the Semites of Canaan, as a local god of the earth and of vegetation. But the most striking of all the Hittite monuments, and one that is all-sufficient in itself for our present purpose, is the great series of reliefs on the rock at Boghaz-Keui in Cappadocia, not far from the site of the ancient Pteria.[47.2] Here is revealed a great and probably mystic pageant of an advanced polytheism with an elaborate ritual and a clear faith in high gods and goddesses: the whole procession seems to be passing along the narrowing gorge towards a Holy of Holies, the inner cave-shrine of the Mystery. As we draw nearer to the Mediterranean, the facts are too well known to need reiteration here. Everywhere we find proofs of a personal theism reaching far back into prehistoric times: whether it be the cult of a high god such as the Cilician divinity, called Zeus or Herakles by the later Greeks, or the Lycian “Apollo,” or a great goddess such as Ma of Comana, Cybele of Phrygia and Lydia. And now to all this testimony we can add the recently discovered monuments of a developed Minoan-Mycenaean religion with the elaborate ritual and worship of personal divinities, anthropomorphically imagined on the whole.