with two pairs of horns, and grasping an axe in his right hand and a thunderbolt in his left. His resemblance to the Hittite god of the thundering sky was therefore very close. An alternative name for this Babylonian and Assyrian deity was Ramman, an appropriate term, derived from a verb _ramâmu_ to “scream” or “roar.”(471) Now we have seen that the god of Ibreez, whose attributes tally with those of the Baal of Tarsus, wears a cap adorned with bull’s horns;(472) that the Father God at Boghaz-Keui, meeting the Mother Goddess on her lioness, is attended by an animal which according to the usual interpretation is a bull;(473) and that the bull itself was worshipped, apparently as an emblem of fertility, at Euyuk near Boghaz-Keui.(474) Thus at Tarsus and Boghaz-Keui, as at Hierapolis-Bambyce, the Father God and the Mother Goddess would seem to have had as their sacred animals or emblems the bull and the lion respectively. In later times, under Greek influence, the goddess was apparently exchanged for, or converted into, the Fortune of the City, who appears on coins of Tarsus as a seated woman with veiled and turreted head, grasping ears of corn and a poppy in her hand. Her lion is gone, but a trace of him perhaps remains on a coin which exhibits the throne of the goddess adorned with a lion’s leg.(475) In general it would seem that the goddess Fortune, who figures commonly as the guardian of cities in the Greek East, especially in Syria, was nothing but a disguised form of Gad, the Semitic god of fortune or luck, who, though the exigencies of grammar required him to be masculine, is supposed to have been often merely a special aspect of the great goddess Astarte or Atargatis conceived as the patroness and protector of towns.(476) In Oriental religion such permutations or combinations need not surprise us. To the gods all things are possible. In Cyprus the goddess of love wore a beard,(477) and Alexander the Great sometimes disported himself in the costume of Artemis, while at other times he ransacked the divine wardrobe to figure in the garb of Hercules, of Hermes, and of Ammon.(478) The change of the goddess ’Atheh of Tarsus into Gad or Fortune would be easy if we suppose that she was known as Gad-’Atheh, “Luck of ’Atheh,” which occurs as a Semitic personal name.(479) In like manner the goddess of Fortune at Olba, who had her small temple beside the great temple of Zeus,(480) may have been originally the consort of the native god Tark or Tarku.