417 Lucian, _De dea Syria_, 31; Macrobius, _Saturn._ i. 23. 19. Lucian’s description of her image is confirmed by coins of Hierapolis, on which the goddess is represented wearing a high head-dress and seated on a lion. See B. V. Head, _Historia Numorum_ (Oxford, 1887), p. 654; G. Macdonald, _Catalogue of Greek Coins in the Hunterian Collection_ (Glasgow, 1899-1905), iii. 139 _sq._; J. Garstang, _The Syrian Goddess_, pp. 21 _sqq._, 70, with fig. 7. That the name of the Syrian goddess of Hierapolis-Bambyce was Atargatis is mentioned by Strabo (xvi. 1. 27, p. 748). On Egyptian monuments the Semitic goddess Kadesh is represented standing on a lion. See W. Max Müller, _Asien und Europa_, pp. 314 _sq._ It is to be remembered that Hierapolis-Bambyce was the direct successor of Carchemish, the great Hittite capital on the Euphrates, and may have inherited many features of Hittite religion. See A. H. Sayce, _The Hittites_,3 pp. 94 _sqq._, 105 _sqq._; and as to the Hittite monuments at Carchemish, see J. Garstang, _The Land of the Hittites_, pp. 122 _sqq._ 418 Diodorus Siculus, ii. 9. 5. M102 The youth on the lioness, bearing the double axe, at Boghaz-Keui may be the divine son and lover of the goddess. 419 In thus interpreting the youth with the double axe I agree with Sir W. M. Ramsay (“On the Early Historical Relations between Phrygia and Cappadocia,” _Journal of the Royal Asiatic Society_, N.S. xv. (1883) pp. 118, 120), C. P. Tiele (_Geschichte der Religion im Alterturm_, i. 246, 255), and Prof. J. Garstang (_The Land of the Hittites_, p. 235; _The Syrian Goddess_, p. 8). That the youthful figure on the lioness or panther represents the lover of the great goddess is the view also of Professors Jensen and Hommel. See P. Jensen, _Hittiter und Armenier_, pp. 173-175, 180; F. Hommel, _Grundriss der Geographie und Geschichte des alten Orients_, p. 51. Prof. Perrot holds that the youth in question is a double of the bearded god who stands at the head of the male procession, their costume being the same, though their attributes differ (G. Perrot et Ch. Chipiez, _Histoire de l’Art dans l’Antiquité_, iv. 651). But, as I have already remarked, it is unlikely that the same god should be represented twice over with different attributes in the same scene. The resemblance between the two figures is better explained on the supposition that they are Father and Son. The same two deities, Father and Son, appear to be carved on a rock at Giaour-Kalesi, a place on the road which in antiquity may have led from Ancyra by Gordium to Pessinus. Here on the face of the rock are cut in relief two gigantic figures in the usual Hittite costume of pointed cap, short tunic, and shoes turned up at the toes. Each wears a