Marsyas, who seems to be a substitute for Attis, the son-lover of Cybele, was also skinned.[[777]] Whenever a Scythian king died, slaves and horses were slaughtered, skinned and stuffed, and then set up again.[[778]] In Phrygia, the representatives of the father-god were killed and skinned. The same was done in Athens with an ox, who was skinned and stuffed and again hitched to the plough.
In this manner the revival of the fertility of the earth was celebrated.[[779]]
This readily explains the fragment from the Sabazios mysteries, transmitted to us by Firmicus:[[780]] Ταῦρος δράκοντος καὶ πατὴρ ταύρου δράκων[[781]].
The active fructifying (upward striving) form of the libido is changed into the negative force striving downwards towards death. The hero as zodion of spring (ram, bull) conquers the depths of winter; and beyond the summer solstice is attacked by the unconscious longing for death, and is bitten by the snake. However, he himself is the snake. But he is at war with himself, and, therefore, the descent and the end appear to him as the malicious inventions of the mother of death, who in this way wishes to draw him to herself. The mysteries, however, consolingly promise that there is no contradiction[[782]] or disharmony when life is changed into death: ταῦρος δράκοντος καὶ πατήρ ταύρου δράκων.
Nietzsche, too, gives expression to this mystery:[[783]]
“Here do I sit now,
That is, I’m swallowed down
By this the smallest oasis—
—It opened up just yawning,
Its loveliest maw agape.