Facing the god, and posed at a higher level (possibly, as in other examples of eastern art, so that the relative smallness of the figure would be less apparent), is the figure of the priest-king, who, if we mistake not the group of hieroglyphs that denote him, is the same that we have previously met with near Tyana.[458] In general style and in some details, the treatment of this figure is similar; but the dress differs in several ways. The priestly skull-cap is surrounded by three decorated fillets with a knotted ornament of jewels upon the brow. The long skirt is a richly woven garment, on which the pattern is chiefly a series of punctuated squares in parallel rows, with a _svastika_ border edged with a fringe. Over the shoulders there is thrown an embroidered mantle, with ample collar, attached in front with a jewelled clasp or brooch. It falls behind to below the knees, while in front the tasselled or fringed ends trail on the ground. The pattern is arranged in three bands of continuous squares or double zigzags. There is a substantial necklace and bracelet. The boots and features and hair are treated as in the god-figure opposite; perhaps the hair is bunched in this case a little more thickly behind the neck. The right leg is advanced, and the two raised hands are clearly clasped before the face, the fingers and nails of the further hand being carefully represented. There are three short inscriptions accompanying these figures. In that which is carved before the face of the god, Professors Sayce[459] and Jensen both find the name of Sandes in the first line (the W-like sign below the divided oval that signifies divinity). In the next line, as in the overlap of the first and second lines of inscription behind the king, we find the same name (read Ayminyas)[460] as we have previously seen in the inscriptions of Bor and of Bulghar-Madên. This point is of importance in considering the history of the Hittite peoples when, as it seems, the central authority was no longer at Boghaz-Keui. For the date of these sculptures, if only from their close analogy in treatment to those of Sakje-Geuzi, may be put down to the tenth or ninth century B.C. It would seem indeed that we are here drawn into relation with the kingdom of (Greater) Cilicia, which, with Tyana probably as capital, took the place of the Hatti-state within the Halys, as the dominant Hittite state at the beginning of the first millennium B.C.[461]