(M125) Another town in Cilicia where an Oriental god and goddess appear to have been worshipped together was Mallus. The city was built on a height in the great Cilician plain near the mouth of the river Pyramus.(481) Its coins exhibit two winged deities, a male and a female, in a kneeling or running attitude. On some of the coins the male deity is represented, like Janus, with two heads facing opposite ways, and with two pairs of wings, while beneath him is the forepart of a bull with a human head. The obverse of the coins which bear the female deity displays a conical stone, sometimes flanked by two bunches of grapes.(482) This conical stone, like those of other Asiatic cities,(483) was probably the emblem of a Mother Goddess, and the bunches of grapes indicate her fertilizing powers. The god with the two heads and four wings can hardly be any other than the Phoenician El, whom the Greeks called Cronus; for El was characterized by four eyes, two in front and two behind, and by three pairs of wings.(484) A discrepancy in the number of wings can scarcely be deemed fatal to the identification. The god may easily have moulted some superfluous feathers on the road from Phoenicia to Mallus. On later coins of Mallus these quaint Oriental deities disappear, and are replaced by corresponding Greek deities, particularly by a head of Cronus on one side and a figure of Demeter, grasping ears of corn, on the other.(485) The change doubtless sprang from a wish to assimilate the ancient native divinities to the new and fashionable divinities of the Greek pantheon. If Cronus and Demeter, the harvest god and goddess, were chosen to supplant El and his female consort, the ground of the choice must certainly have been a supposed resemblance between the two pairs of deities. We may assume, therefore, that the discarded couple, El and his wife, had also been worshipped by the husbandman as sources of fertility, the givers of corn and wine. One of these later coins of Mallus exhibits Dionysus sitting on a vine laden with ripe clusters, while on the obverse is seen a male figure guiding a yoke of oxen as if in the act of ploughing.(486) These types of the vine-god and the ploughman probably represent another attempt to adapt the native religion to changed conditions, to pour the old Asiatic wine into new Greek bottles. The barbarous monster with the multiplicity of heads and wings has been reduced to a perfectly human Dionysus. The sacred but deplorable old conical stone no longer flaunts proudly on the coins; it has retired to a decent obscurity in favour of a natural and graceful vine. It is thus that a truly progressive theology keeps pace with the march of intellect. But if these things were done by the apostles of culture at Mallus, we cannot suppose that the clergy of Tarsus, the capital, lagged behind their provincial brethren in their efforts to place the ancient faith upon a sound modern basis. The fruit of their labours