Furthermore, Whether The Modern Scholar's Distinction Between Cult Building

Furthermore, whether the modern scholar's distinction between cult building and non-cult building reflects any particular distinction between sacred and secular that may or may not have existed in LBA Cyprus is moot.
Turning now to the artefacts that are often found in the sanctuaries, Steel (2004, 177) notes that in contrast to the variety in architecture, the cult equipment of LCII sanctuaries is fairly uniform. Although she comments that this may suggest 'a certain degree of uniformity of cult practices and religious beliefs' it should be borne in mind that material similarities and even similarities of ritual action do not necessarily betoken similarities in religious belief the number of religions ancient and modern that utilise, for example, ritualised drinking (eg Christianity), while having very different sets of beliefs, should warn us of this. That said, the cult equipment is largely made up of ceramics that suggest certain features of cult practice. Liquid containers are common finds, especially Base Ring carinated cups which may have been used for wine consumption during feasting, for pouring libations or both (Steel 2004, 177). The pottery in these contexts is usually fine Cypriot ware with some Mycenaean imports, mainly in the form of kraters, probably for mixing wine. Some Mycenaean rhyta, often conical vessels used for pouring libations, have been found, for example at Myrtou-Pighades and Kition (see Preziosi and Hitchcock 1999, 201 fig. 134) and a locally made imitation in ivory was found at Athienou, although they may not have been fully incorporated into Cypriot ritual (Steel 2004, 178). Other vessels such as Mycenanaean kylikes may have been used for libation ceremonies. The ceramic focus on drinking seems reminiscent of the mainland Greek LBA palace of Pylos, with its storerooms full of drinking cups. Another shared feature is the practice of using miniature votives, either ceramics or ingots, such as at Alassa-Pano Mandilaris (Hadjisavvas 1989, 38). Apart from ceramics, Steel (2004, 178) also mentions the presence of objects that may have been used in divination: incised ox-scapulae, astragalis and worked shells, and other valuable items such as faience, ivory, glass, alabaster, bronzes and sealstones, which may have been involved in competitive display, at least on the urban sanctuaries.
Three of the most famous and enigmatic bronze finds, perhaps representing deities, are the Ingot God from Enkomi, the unprovenanced Bomford statuette and the Horned God from Enkomi, all of which would seem to belong to LCIIIA (Carless Hulin 1989; Steel 2004, 180, 205 & plate 25). The Ingot God is a warrior with a horned helmet, holding a small round shield and spear. He appears to be standing on a characteristically shaped bronze ox-hide ingot.