So many and so various are the hypotheses that have been put forward as to the meaning of these sculptures,[548] that it will prove less confusing perhaps to regard them entirely _de novo_. We are the more constrained to do so, in that the attention of scholars has been largely focussed on the identification of the deities in the central group, without much consideration of the series as a whole, or its relation to Boghaz-Keui and the Hittite peoples. It seems to us that the whole series must from its composition illustrate one central idea, on which any explanation of individual figures should throw some light. Looking then broadly at the sculptures, it is clear that certain of the figures, notably those with wings, are of divine aspect, representing gods or minor deities.[549] The exalted figures which lead the procession must then be those of gods or of persons held in highest reverence. These are, on the left, firstly, the great male figure borne on the shoulders of two ministers, and behind him two other male figures of like kind but lesser magnitude. On the right are the leading female figure and the youth borne on the backs of lionesses or panthers. Behind these is a pair of female figures, clad like their leader, standing upon the emblem of the two-headed eagle. These two groups are parallel; if the leading figures are those of gods, as we are led to infer, the pair of figures which follow on each side should equally be gods or personages of divine rank. Casting our eyes left and right we find numerous figures clad in like fashion to their leaders, and we conclude that the gods of the Hittites at this stage of their art are represented in their national costumes as they are in human form.[550] The train which follows the goddess and her youthful companion and the female divinities of the double eagle is composed of females, many of whom are denoted by special symbols.[551] In these we see the priestesses of the cult or cults, wearing the dress and simulating the persons of the goddesses.[552] The common costume on the left, excluding certain special figures,[553] is the short tunic characteristic of the Hittite soldiery and people. In these male figures we readily recognise two classes. First, those who mingle with the main procession, and are often denoted by special symbols. These seem to be the priests, though some of the foremost may be demi-gods. Second, those who form a group of twelve at the end of the procession. These may represent the populace[554] taking part in the rites represented.