420 Similarly in Yam, one of the Torres Straits Islands, two brothers named Sigai and Maiau were worshipped in a shrine under the form of a hammer-headed shark and a crocodile respectively, and were represented by effigies made of turtle-shell in the likeness of these animals. But “the shrines were so sacred that no uninitiated persons might visit them, nor did they know what they contained; they were aware of Sigai and Maiau, but they did not know that the former was a hammer-headed shark and the latter a crocodile; this mystery was too sacred to be imparted to uninitiates. When the heroes were addressed it was always by their human names, and not by their animal or totem names.” See A. C. Haddon, “The Religion of the Torres Straits Islanders,” _Anthropological Essays presented to E. B. Tylor_ (Oxford, 1907), p. 185. M104 The processions at Boghaz-Keui appear to represent the Sacred Marriage of the god and goddess. Traces of mother-kin among the Hittites. 421 “There can be no doubt that there is here represented a Sacred Marriage, the meeting of two deities worshipped in different places, like the Horus of Edfu and the Hathor of Denderah” (C. P. Tiele, _Geschichte der Religion im Altertum_, i. 255). This view seems to differ from, though it approaches, the one suggested in the text. That the scene represents a Sacred Marriage between a great god and goddess is the opinion also of Prof. Ed. Meyer (_Geschichte des Altertums_,2 i. 2. pp. 633 _sq._), and Prof. J. Garstang (_The Land of the Hittites_, pp. 238 _sq._; _The Syrian Goddess_, p. 7). 422 See above, p. 133. 423 See below, p. 285. Compare the remarks of Sir W. M. Ramsay (“Pre-Hellenic Monuments of Cappadocia,” _Recueil de Travaux relatifs à la Philologie et à l’Archéologie Égyptiennes et Assyriennes_, xiii. (1890) p. 78): “Similar priest-dynasts are a widespread feature of the primitive social system of Asia Minor; their existence is known with certainty or inferred with probability at the two towns Komana; at Venasa not far north of Tyana, at Olba, at Pessinous, at Aizanoi, and many other places. Now there are two characteristics which can be regarded as probable in regard to most of these priests, and as proved in regard to some of them: (1) they wore the dress and represented the person of the god, whose priests they were; (2) they were ἱερώνυμοι, losing their individual name at their succession to the office, and assuming a sacred name, often that of the god himself or some figure connected with the cultus of the god. The priest of Cybele at Pessinous was called Attis, the priests of Sabazios were Saboi, the worshippers of Bacchos Bacchoi.” As to the priestly rulers of Olba, see below, pp. 144 _sqq._