also connected the Great Goddess to the Hero, who was associated with his enemy the boar. had a chthonic aspect as well, due to which Hesychius of Alexandria compared her to Persephone, and attested by Roman-era reliefs where she wears a crescent Moon on her hair (which identifies her with the Greek Moon-goddess Selene) and holds a twig granting free passage into the underworld. The versatility of 's functions is visible on a Roman-era funerary monument, on whose pediment the goddess is represented as Artemis but wearing the Thracian Phrygian cap, and on the next pediment she is depicted as the Greek chthonic goddess Hecate holding two torches, and finally she is depicted as Persephone holding two torches and seated on a chariot taking her to the underworld. was thus a goddess with multifaceted qualities, with multiple functions and multiple epithets. In Roman times her many functions meant that she had many images and could be represented by the Graeco-Roman deities Artemis, Diana, Persephone, Selene, Phosphorus and Hecate. Iconography The goddess appeared in Thracian art depicted as a frontal facing isolated head in architectural decorations, often as part of an alternating motif with lotuses or palmettes, or in the centre of a symmetrically branching floral ornament. These depictions represent her role as a goddess of autochthonism, as well as a patron deity of vegetation, which is confirmed by the alternation with palmettes and floral ornaments, which meant that the goddess's head symbolically represented the Tree of Life. These connections to vegetation find parallels among Indo-Iranian peoples, such as the dream of the Median king Astyages in which a large vine that grew out of his daughter's womb covered all of Asia, and the Scythian representation of the goddess Artimpasa seated on a throne out of which a tree grows out. The goddess was also depicted in animal motifs, such as on a belt from Lovets and a jug from Rogozen, on which, respectively, palmettes standing for the goddess, and the motif of the goddess's isolated head, alternate with the figures of boars. On a skyphos from Strelcha, fifteen frontal depictions of the goddess's face are represented over a frieze where ram heads in profile and lion faces in frontal position form an alternating motif; while the goddess represented vegetation, the ram and the lion are opponents of each other in animal style art, and this motif was connected to that