The sculptures of Giaour-Kalesi, however, are of unmistakably Hittite origin, even though no inscription seems to have been noticed with them. Here the subjects are godlike figures, in familiar Hittite guise.[363] They are carved in relief upon the living rock, and their situation is particularly noteworthy. A rocky knoll overlooks, indeed partly overhangs, a narrow pass: upon the summit is a fortress, rectangular in shape, about eighteen yards by thirty-seven, and supported by an outer and lower wall at a distance of twelve to thirty yards. The masonry of the inner wall is rough dry-walling, while the outer is built in the style of the fortress on Beuyuk Kaleh at Boghaz-Keui,[364] of stones roughly pentagonal in shape, irregular in size, fitted to one another, and laid without mortar. In its shape this fortress corresponds to that of Yenije Kaleh at Boghaz-Keui;[365] in its double wall and rough inner masonry to that on Kizil Dagh;[366] and in the position of the monuments near its entrance to that on Kizil Dagh just mentioned, and to another at Karaburna.[367] [Illustration: PLATE L ANGORA: THE ACROPOLIS (_See also p. 36._)] The sculptures represent two male figures: the one bearded, the other beardless. Both are clad in the short tunic, tip-tilted shoes, and conical hat familiar in the god-figures at Boghaz-Keui.[368] A dagger with crescental hilt is stuck into the belt of each. They are of gigantic size, seemingly about ten or twelve feet high, and both are posed in the same way facing in the same direction. They turn to the observer’s left; their right hands are advanced, as though pointing down the pass, while their left arms are drawn back. Obedient to convention, the right legs are advanced, and the shoulders are seen almost in full view. Something hangs down from the hat of each, falling behind the neck;[369] and upon the front of the hat worn by the bearded figure there may be traced a curving object, but whether the upturned brim familiar on the sculptures at Sinjerli and Boghaz-Keui,[370] or some other emblem, is not determinable. There can be little doubt as to the identification of these two figures, as they are portrayed, with the father-god and the son-god (the two forms of Attis of later times), seen in exact correspondence on the sculptured walls of the sanctuary at Boghaz-Keui.[371] Is it merely a coincidence that, while being a link in the great westerly route from Boghaz-Keui towards Kara-Bel and Sipylus, they are pointing down the pass which is thought by many to have led also directly to Pessinus or Pessinous, the chief sanctuary of the Mother-goddess[372] in this part of Asia Minor?