Turning now to the other great area of culture that lay between Mesopotamia and the coast, that of the Hittite kingdoms, we find that the Hittite deity is usually presented in human form. On the great relief of Boghaz-Keui, the distinctions of the human family appear in the divine forms, in whom we may recognise the father god, the mother goddess with her young son, or it may be, as Dr. Frazer suggests, with her young lover. And the other Hittite representations of divinity to which I have referred above are of purely human form, and so also are the small Hittite bronze idols in the Ashmolean Museum. Nevertheless here, as in Mesopotamia, the theriomorphic fancy was active at the same time. On the relief at Boghaz-Keui, nearest to the innermost shrine, the Holy of Holies, is an idol {61} of human visage with a body composed of a bizarre arrangement of lion-forms; and in the procession near to the main deities we note a strange representation of two bulls in mitred caps of Hittite fashion, and to these mystic beasts we may apply the name theanthropic, which Robertson Smith suggested for the sacrificial animal that was half-divine, half-human. And clearer evidence still is afforded by another relief found not far from this site at the palace of Euiuk, where a bull is represented on a pedestal with worshippers approaching.[61.1] He is not here the sacrificial animal, for he and the altar before him are on a higher plane, while the priest and priestess below are raising their hands to him as if in adoration, and are leading rams evidently as victims to the bull-god. We may be sure, then, that there was some close association of the Hittite divinity with the bull, as there was with the lions upon which both god and goddess are standing; and this is further illustrated by the horns that adorn the conical cap of the god at Ibriz,[61.2] to whom the grapes and corn were consecrated. Again, the relief on the gate at Sinjerli[61.3] affords us another clear example of a divinity only partly anthropomorphic: a god with the body of a man and the head of a lion; as he bears a hunting weapon in one hand and a hare in the other, and on each shoulder a bird is sitting, we may regard him as a deity of the chase. Finally, from certain cuneiform texts found at Boghaz-Keui, and recently published and interpreted by Professor Sayce,[61.4] we gather that the eagle, probably the double-headed {62} eagle which appears as an ensign on Hittite monuments, was deified; for we appear to have a reference to “the house” or temple “of the eagle” (Bit Id Khu), and this fact may help to explain the figure of a man’s body with a bird’s head on a relief of Sinjerli.[62.1]