The first object of this list, the inscribed lion, is well known, and has several times been published in illustration. We reproduce a photograph of its profile,[228] which is the most typical and interesting point of view. Its architectural nature is evident, and is entirely accordant with that of the lions found _in situ_ at Sakje-Geuzi.[229] It must have stood at the left hand as the decorative corner-stone of a palatial portico, with its fellow lion in the corner opposite. The place on the back prepared for the reception of an upper course of masonry may be seen, and the relative alignment of both walls may be inferred. The forequarters and head of the lion stood out from the wall, and these are sculptured in the round; the rest of the body is in relief. The treatment obeys the now familiar canon, though not carried out in detail: the ruffle of the neck and hairy belly are suggested; the tail curls under, and is seen between the two hindlegs. Only one foreleg is seen in profile, in contradistinction to the familiar Assyrian representations. In this case, however, detail of execution is sacrificed to the long inscription, which uniquely covers the body and even the legs of the animal as well as the spaces between them. The hieroglyphs are deliberate and well cut; the basaltic nature of the rock probably accounts for their superficial roughness, especially in view of the great number of signs carved on a really small surface; for the object is much less than life-size, being only 17 inches high, 35 inches long, and just over 10 inches thick.[230] From the rendering of the inscription by Professor Sayce,[231] it would appear to have been carved by the Hittite king of the district, who united the priestly dignities with his office, as we should expect from the accounts of Strabo in parallel cases.[232] There are several striking points developed by this translation, which though unconfirmed commands our interest and respect. The king claims for himself amongst other attributes to be ‘the dirk-bearer[233] powerful,’ ‘citizen of Merash,’ ‘priest of Merash,’ ‘royal lord of these lands, king of the lands of the god,’ ‘who provides food for the sanctuary,’ ‘of the men of the corn land the chief,’ ‘seated on the throne of Kas.’ He also claims to ‘have nourished the sanctuary of the Hittite ... the god’s high place,’ and to ‘have made a high place for the dancers’ for the celebration of religious rites. The Assyrian name of Marash was _Markhasi_, which seems to take the form _Ma(a)rghasi_ in the Hittite. There is a clear suggestion of a theocratic ideal in state affairs, beginning with the high priesthood of the sovereign, and borne further by naming the subjects of the Marash king ‘children of the gods,’ for which there is analogy in the Vannic inscriptions. Sandes seems to be chief god. [Illustration: PLATE XLII MARASH: ARCHITECTURAL LION CORNER-STONE INSCRIBED WITH HITTITE HIEROGLYPHS IN RELIEF]