Many of the surface monuments of the Hittites seem to belong to this period of revival: they are linked by various common features in detail, and illustrate at the same time the development of new motives in art. The increasing power of the priest-king is reflected in the prominence now given to his portrait as a chief subject for the sculptures.[952] His dress has now assumed a magnificence of embroidery and tapestry unknown in earlier times, though clearly derived, as regards the close cap, long robe, mantle, and shoes, from the priestly dress of the bygone age. On the rock carving of Ivrîz he pays his devotions to a god of agriculture, who presents so many new features that he might at first sight be taken for an entirely new conception, notwithstanding that his dress is obviously a direct modification only of the time-honoured and sacred costume of the Hatti gods. Yet he is a descendant of the Son-god of Boghaz-Keui,[953] and his new virtues are a product of the Hittite lands. Now he has become the peasant’s god, the patron of agriculture, himself rewarding toil with fruit and corn. In Babylonia, where the grain grew wild, and the harvest was a gift of nature varying only in degree, the function of the consort to the earth-goddess, as the fertiliser, had been a secondary consideration. In the prominence of manhood under the Hatti kings, the god had received his separate local attributes and sanctuary. Now he appears, alone, in a third phase clearly developed upon a soil where the goddess was benign only to those who toiled. Here the clearing of the ground, irrigation, ploughing, sowing, and constant tending were necessary before the harvest could be won; and in this attribution the god is worshipped. The Greeks, when they arrived upon the scene, saw in him their own Hercules as the god of toil. His dress, however, as we have mentioned, betokens his Hittite origin. The tunic and turned-up shoes, though more elaborate, remain essentially the same as of old. The national hat, however, has lost its height, and is also broader; and the same difference may be noted in the newly found Amazon figure at Boghaz-Keui. This change, indeed, may be traced back to the later years of the Hatti period, if reliance may be placed on the Egyptian representation[954] of the Hittite monarch who visited Rameses II. The pigtail, moreover, has disappeared, and from the source last quoted and other considerations we are inclined to believe that even in the Hatti period it was already antiquated, surviving only in religious representations as sanctified by time. For civil purposes it may even then have been replaced by the new style, which at any rate is characteristic of the monuments of the age we are considering, in which the hair is gathered in a thick bunch curling backward behind the neck.[955]