Hittite seals which were appended to the treaty exhibited the King embraced by the thunder-god and the Queen embraced by the sun-goddess of Arenna.(414) This Hittite divinity of the thundering sky appears to have long survived at Doliche in Commagene, for in later Roman art he reappears under the title of Jupiter Dolichenus, wearing a Phrygian cap, standing on a bull, and wielding a double axe in one hand and a thunderbolt in the other. In this form his worship was transported from his native Syrian home by soldiers and slaves, till it had spread over a large part of the Roman empire, especially on the frontiers, where it flourished in the camps of the legions.(415) The combination of the bull with the thunderbolt as emblems of the deity suggests that the animal may have been chosen to represent the sky-god for the sake not merely of its virility but of its voice; for in the peal of thunder primitive man may well have heard the bellowing of a celestial bull. (M101) The goddess who at the head of the procession of women confronts the great sky-god in the sanctuary at Boghaz-Keui is generally recognized as the divine Mother, the great Asiatic goddess of life and fertility. The tall flat-topped hat with perpendicular grooves which she wears, and the lioness or panther on which she stands, remind us of the turreted crown and lion-drawn car of Cybele, who was worshipped in the neighbouring land of Phrygia across the Halys.(416) So Atargatis, the great Syrian goddess of Hierapolis-Bambyce, was portrayed sitting on lions and wearing a tower on her head.(417) At Babylon an image of a goddess whom the Greeks called Rhea had the figures of two lions standing on her knees.(418) (M102) But in the rock-hewn sculptures of Boghaz-Keui, who is the youth with the tall pointed cap and double axe who stands on a lioness or panther immediately behind the great goddess? His figure is all the more remarkable because he is the only male who interrupts the long procession of women. Probably he is at once the divine son and the divine lover of the goddess; for we shall find later on that in Phrygian mythology Attis united in himself both these characters.(419) The lioness or panther on which he stands marks his affinity with the goddess, who is supported by a similar animal. It is natural that the lion-goddess should have a lion-son and a lion-lover. For we may take it as probable that the Oriental deities who are represented standing or sitting in human form on the backs of lions and other animals were originally indistinguishable from the beasts, and that the complete separation of the bestial from the human or divine shape was a consequence of that growth of knowledge and of power which led man in time to respect himself more and the brutes less. The hybrid gods of Egypt with their human bodies and animal heads form an intermediate stage in this evolution of anthropomorphic deities out of beasts.