times previously in the same vicinity, namely, the royal name read by Professor Sayce _Tarkyanas_.[422] The same name appears in two other places on the same rock. In the one case it is followed by two short lines of inscription, incised like the rest, and the spelling of the name seems to illustrate an interchangeability of two hieroglyphic signs. Surmounting the whole there is a winged emblem, in which the central portion seems to be composed of two crescents underneath a disk (which is also divided like a crescent). Above the emblem there appear the symbol of sanctity (the divided oval) and the hieroglyph which Professor Sayce interprets as the name of the god Sandes.[423] The same arrangement, with slight variations, is repeated with the other occurrence of the name, which in this case, however, is spelt as in the earlier instances. The centre of the winged emblem may be seen to be a rosette, with a curious spreading object below. Above, two dots follow the name of Sandes, and the picture-sign of a human arm bent ‘in adoration’ is by the side. These two groups of inscriptions, and the carving which accompanies them, awaken several interesting thoughts. The most important point is one which might be easiest lost sight of, namely, that these sacred places are sought on rocky points or hilltops, bearing out the suggestion of the sculptures near Boghaz-Keui,[424] in which there may be reasonably suspected the surviving traces of mountain-cults, or cults of mountain deities, underlying the newer religious symbolism. There the idea is conveyed in the drawings, here in fact. Who this deity was, in his local guise at any rate, we do not learn. It would seem, however, that he was identified at some time or other with Sandes, just as at Boghaz-Keui most of the various local deities seem to be identified with the chief national god of the age. The monuments before us, then, probably belong to the time when the cult of this god was dominant, as under the Hatti rulers, or during the ascendency of Greater Cilicia (possibly _Kas_ in the inscriptions) as head-state of the Hittite confederacy. As for the name repeated in each inscription, the fact that the winged rosette, or winged emblem of sorts, overspreads it in four instances, leads us to infer from the analogy of similar Hittite monuments,[425] that the name is that of the king-priest of the locality. We recognise then in our _Tarkyanas_ (by whatever name he may have been called) the local dynast of the period of the sculptures, who was the chief minister and representative of the local god.