The group to the right is not completely carved, the outlines only being shown, though the background is cut away. On the left of the altar in this case, the figure is seated on a square-shaped stool, and notwithstanding the conical hat (generally a part of the male attire), the only parallel cases of a seated deity suggest the figure of Ma, the Mother-goddess.[334] Whoever or whatever it may be, the hands are held out towards the altar. On the opposite side there is a similar long-robed figure standing, and the garment in this case shows a considerable train behind, while in front the turned-up toe of one foot protrudes. The right hand seems to lean on a long staff,[335] while the left, contrary to the usual convention, is extended, and grasps a long pendent object which reaches the floor,[336] as in the counterpart. The object perched upon the altar is unexplained, but most resembles the crudely drawn outline of a falcon or other large bird[337] facing the goddess. Much has been written, and much might still be argued, as to the meaning of these sculptures. All that is certain is the insufficiency of evidence by which to identify them. We seem to have, however, two acts of worship, probably oblation scenes, represented; and on the analogy of the sculptures of Boghaz-Keui,[338] we may feel drawn to see in these sculptures two shrines, the one of the Mother-goddess, later known as Cybele, the other of her companion, likewise familiar in later times as Attis. At Boghaz-Keui the same divine pair appear in other guise. But being ignorant of the local religion, we learn little or nothing from these identifications. It is however of interest to notice how deeply permeated and how widely spread throughout the Hittite lands was the cult of the Nature-goddess in early times. SECTION C.—MONUMENTS OF THE HALYS BASIN. ASARJIK, SUASA; YAMOOLA, BOGCHE, KARABURNA; BOGHAZ-KEUI (DENEK MADÊN).