Passing over to the non-Semitic group of Anatolian cults, and considering first the Hittite, we have ample evidence in the great relief of Boghaz-Keui of the importance of the goddess; and it may well be, as Dr. Frazer has conjectured, that that monument, on which we see the great god borne on the shoulders of his worshippers to meet the goddess on the lion, gives us the scene of a Holy marriage.[87.1] We find the male and female divinity united in a common worship on a relief found near Caesarea in the middle of Cappadocia, on the left side of which is depicted a warrior-god standing before a pillar-shaped altar, while a man in the guise of a warrior is pouring a libation before him; on the right is a similar scene, making libation before a seated goddess, on whose altar a bird is seated.[87.2] Besides this, we have another type of goddess shown us on a Hittite votive-relief, on which is carved a large seated female figure with a child on her knees; we may surely interpret this as a θεὰ κουροτρόφος.[87.3] Again, on two of the reliefs at Euzuk we find a seated goddess holding a goblet and approached with prayers, libations, and other offerings by priest and priestess,[87.4] and we may venture to add to this list of Hittite types the mysterious veiled goddess found by Von Oppenheim at Tel-Halaf in Mesopotamia on the Chabur, a branch of Euphrates, with an inscription containing the name Asshur, a work which, on the evidence of other cuneiform inscriptions found on the site, he would date near to {88} 900 B.C.[88.1] But this evidence in no way amounts to any proof or affords any suggestion of the predominance of the goddess--and the Tel-El-Amarna correspondence of the Hittite kings implies that the male and female divinity were linked in an equal union in the Hittite religion. The text of the treaty between Rameses II. and the Kheta (_circ._ 1290 B.C.) includes various sun-gods, Sutekh, the Egyptian name for the Hittite war-god, and Antheret (possibly a form of the name Astoret), and other goddesses called “the Queen of Heaven, the Mistress of the Soil, the Mistress of Mountains.”[88.2] Can we draw any conclusions from that extraordinary monument from Fassirlir[88.3] on the borders of Lycaonia and Pisidia, representing a young god in a high cap that suggests Hittite fashion, standing on the neck of a stooping goddess at whose side are two lions? This might seem a naïve indication of male supremacy; but the sex of the supporting figure does not seem clear.[88.4]