(M121) We may take it, then, as probable that the god of the Corycian and Olbian caverns was worshipped as a source of fertility. In antiquity, when the river, which now roars underground, still burst from the rock in the Corycian cave, the scene must have resembled Ibreez, where the god of the corn and the vine was adored at the source of the stream; and we may compare the vale of Adonis in the Lebanon, where the divinity who gave his name to the river was revered at its foaming cascades. The three landscapes had in common the elements of luxuriant vegetation and copious streams leaping full-born from the rock. We shall hardly err in supposing that these features shaped the conception of the deities who were supposed to haunt the favoured spots. At the Corycian cave the existence of a second chasm, of a frowning and awful aspect, might well suggest the presence of an evil being who lurked in it and sought to undo the beneficent work of the good god. Thus we should have a fable of a conflict between the two, a battle of Zeus and Typhon. (M122) On the whole we conclude that the Olbian Zeus, worshipped at one of these great limestone chasms, and clearly identical in nature with the Corycian Zeus, was also identical with the Baal of Tarsus, the god of the corn and the vine, who in his turn can hardly be separated from the god of Ibreez. If my conjecture is right the native name of the Olbian Zeus was Tark or Trok, and the priestly Teucers of Olba represented him in their own persons. On that hypothesis the Olbian priests who bore the name of Ajax embodied another native deity of unknown name, perhaps the father or the son of Tark. A comparison of the coin-types of Tarsus with the Hittite monuments of Ibreez and Boghaz-Keui led us to the conclusion that the people of Tarsus worshipped at least two distinct gods, a father and a son, the father-god being known to the Semites as Baal and to the Greeks as Zeus, while the son was called Sandan by the natives, but Hercules by the Greeks. We may surmise that at Olba the names of Teucer and Ajax designated two gods who corresponded in type to the two gods of Tarsus; and if the lesser figure at Ibreez, who appears in an attitude of adoration before the deity of the corn and the vine, could be interpreted as the divine Son in presence of the divine Father, we should have in all three places the same pair of deities, represented probably in the flesh by successive generations of priestly kings. But the evidence is far too slender to justify us in advancing this hypothesis as anything more than a bare conjecture. § 8. Cilician Goddesses.