We have seen that the Hittites were a northern race. Their primitive home probably lay on the northern side of the Taurus. What they were like we can learn both from their own sculptures and from the Egyptian monuments, which agree most remarkably in the delineation of their features. The extraordinary resemblance between the Hittite faces drawn by the Egyptian artists and those depicted by themselves in their bas-reliefs and their hieroglyphs, is a convincing proof of the faithfulness of the Egyptian representations, as well as of the identity of the Hittites of the Egyptian inscriptions with the Hittites of Carchemish and Kappadokia.
It must be confessed that they were not a handsome people. They were short and thick of limb, and the front part of their faces was pushed forward in a curious and somewhat repulsive way. The forehead retreated, the cheek-bones were high, the nostrils were large, the upper lip protrusive. They had, in fact, according to the craniologists, the characteristics of a Mongoloid race. Like the Mongols, moreover, their skins were yellow and their eyes and hair were black. They arranged the hair in the form of a 'pig-tail,' which characterises them on their own and the Egyptian monuments quite as much as their snow-shoes with upturned toes.
In Syria they doubtless mixed with the Semitic race, and the further south they advanced the more likely they were to become absorbed into the native population. The Hittites of Southern Judah have Semitic names, and probably spoke a Semitic language. Kadesh continued to bear to the last its Semitic title, and among the Hittite names which occur further north there are several which display a Semitic stamp. In the neighbourhood of Carchemish Hittites and Arameans were mingled together, and Pethor was at once a Hittite and an Aramean town. In short, the Hittites in Syria were like a conquering race everywhere; they formed merely the governing and upper class, which became smaller and smaller the further removed they were from their original seats. Like the Normans in Sicily or the Etruscans in ancient Italy, they tended gradually to disappear or else to be absorbed into the subject race. It was only in their primitive homes that they survived in their original strength and purity, and though even in Kappadokia they lost their old languages, adopting in place of them first Aramaic, then Greek, and lastly Turkish, we may still observe their features and characteristics in the modern inhabitants of the Taurus range. Even in certain districts of Kappadokia their descendants may still be met with. 'The type,' says Sir Charles Wilson, 'which is not a beautiful one, is still found in some parts of Kappadokia, especially amongst the people living in the extraordinary subterranean towns which I discovered beneath the great plain north-west of Nigdeh.' The characteristics of race, when once acquired, seem almost indelible; and it is possible that, when careful observations can be made, it will be found that the ancient Hittite race still survives, not only in Eastern Asia Minor, but even in the southern regions of Palestine.
CHAPTER VI.
HITTITE RELIGION AND ART.
Lucian, or some other Greek writer who has usurped his name, has left us a minute account of the great temple of Mabog as it existed in the second century of the Christian era. Mabog, as we have seen, was the successor of Carchemish; and there is little reason to doubt that the pagan temple of Mabog, with all the rites and ceremonies that were carried on in it, differed but little from the pagan temple of the older Carchemish.
It stood, we are told, in the very centre of the 'Holy City.' It consisted of an outer court and an inner sanctuary, which again contained a Holy of Holies, entered only by the high-priest and those of his companions who were 'nearest the gods.' The temple was erected on an artificial mound or platform, more than twelve feet in height, and its walls and ceiling within were brilliant with gold. Its doors were also gilded, but the Holy of Holies or innermost shrine was not provided with doors, being separated from the rest of the building, it would seem, like the Holy of Holies in the Jewish temple, by a curtain or veil. On either side of the entrance was a cone-like column of great height, a symbol of the goddess of fertility, and in the outer court a large altar of brass. To the left of the latter was an image of 'Semiramis,' and not far off a great 'sea' or 'lake,' containing sacred fish. Oxen, horses, eagles, bears, and lions were kept in the court, as being sacred to the deities worshipped within.
On entering the temple the visitor saw on his left the throne of the Sun-god, but no image, since the Sun and Moon alone of the gods had no images dedicated to them. Beyond, however, were the statues of various divinities, among others the wonder-working image of a god who was believed to deliver oracles and prophecies. At times, it was said, the image moved of its own accord, and if not lifted up at once by the priests, began to perspire. When the priests took it in their hands, it led them from one part of the temple to the other, until the high-priest, standing before it, asked it questions, which it answered by driving its bearers forward. The central objects of worship, however, were the golden images of two deities, whom Lucian identifies with the Greek Hera and Zeus, another figure standing between them, on the head of which rested a golden dove. The goddess, who blazed with precious stones, bore in her hand a sceptre and on her head that turreted or mural crown which distinguishes the goddesses of Boghaz Keui. Like them, moreover, she was supported on lions, while her consort was carried by bulls. In him we may recognise the god who at Boghaz Keui is advancing to meet the supreme Hittite goddess.
In the Egyptian text of the treaty between Ramses and the king of Kadesh, the supreme Hittite god is called Sutekh, the goddess being Antarata, or perhaps Astarata. In later days, however, the goddess of Carchemish was known as Athar-'Ati, which the Greeks transformed into Atargatis and Derketo. Derketo was fabled to be the mother of Semiramis, in whom Greek legend saw an Assyrian queen; but Semiramis was really the goddess Istar, called Ashtoreth in Canaan, and Atthar or Athar by the Arameans, among whom Carchemish was built. Derketo was, therefore, but another form of Semiramis, or rather but another name under which the great Asiatic goddess was known. The dove was sacred to her, and this explains why an image of the dove was placed above the head of the third image in the divine triad of Mabog.
The temple was served by a multitude of priests. More than 300 took part in the sacrifices on the day when Lucian saw it. The priests were dressed in white, and wore the skull-cap which we find depicted on the Hittite monuments. The high-priest alone carried on his head the lofty tiara, which the sculptures indicate was a prerogative of gods and kings. Prominent among the priests were the Galli or eunuchs, who on the days of festival cut their arms and scourged themselves in honour of their deities. Such actions remind us of those priests of Baal who 'cut themselves after their manner with knives and lancets, till the blood gushed out upon them.'