Chapter II. Attis As a God of Vegetation.
The sanctity of the pine-tree in the worship of Attis.
The original character of Attis as a tree-spirit is brought out plainly by the part which the pine-tree plays in his legend, his ritual, and his monuments.[820] The story that he was a human being transformed into a pine-tree is only one of those transparent attempts at rationalizing old beliefs which meet us so frequently in mythology. The bringing in of the pine-tree from the woods, decked with violets and woollen bands, is like bringing in the May-tree or Summer-tree in modern folk-custom; and the effigy which was attached to the pine-tree was only a duplicate representative of the tree-spirit Attis. After being fastened to the tree, the effigy was kept for a year and then burned.[821] The same thing appears to have been sometimes done with the May-pole; and in like manner the effigy of the corn-spirit, made at harvest, is often preserved till it is replaced by a new effigy at next year's harvest.[822] The original intention of such customs was no doubt to maintain the spirit of vegetation in life throughout the year. Why the Phrygians should have worshipped the pine above other trees we can only guess. Perhaps the sight of its changeless, though sombre, green cresting the ridges of the high hills above the fading splendour of the autumn woods in the valleys may have seemed to their eyes to mark it out as the seat of a diviner life, of something exempt from the sad vicissitudes of the [pg 278] seasons, constant and eternal as the sky which stooped to meet it. For the same reason, perhaps, ivy was sacred to Attis; at all events, we read that his eunuch priests were tattooed with a pattern of ivy leaves.[823] Another reason for the sanctity of the pine may have been its usefulness. The cones of the stone-pine contain edible nut-like seeds, which have been used as food since antiquity, and are still eaten, for example, by the poorer classes in Rome.[824] Moreover, a wine was brewed from these seeds,[825] and this may partly account for the orgiastic nature of the rites of Cybele, which the ancients compared to those of Dionysus.[826] Further, pine-cones were regarded as symbols or rather instruments of fertility. Hence at the festival of the Thesmophoria they were thrown, along with pigs and other agents or emblems of fecundity, into the sacred vaults of Demeter for the purpose of quickening the ground and the wombs of women.[827]
Attis as a corn-god. Cybele as a goddess of fertility. The bathing of her image either a rain-charm or a marriage-rite.
Like tree-spirits in general, Attis was apparently thought to wield power over the fruits of the earth or even to be identical with the corn. One of his epithets was “very fruitful”: he was addressed as the “reaped green (or yellow) ear of corn”; and the story of his sufferings, death, and resurrection was interpreted as the ripe grain wounded by the reaper, buried in the granary, and coming to life again when it is sown in the ground.[828] A statue of him in the Lateran Museum at Rome clearly indicates his relation to the fruits of the earth, and particularly to the corn; for it represents him with a bunch of ears of corn and fruit in his hand, and a wreath of pine-cones, pomegranates, and other fruits on his head, while from the top of his Phrygian cap ears of corn are sprouting.[829] On a stone urn, which contained the ashes of an Archigallus or high-priest of Attis, the same idea is expressed in a slightly different way. The top of the urn is adorned with ears of corn carved in relief, and it is surmounted by the figure of a cock, whose tail consists of ears of corn.[830] Cybele in like manner was conceived as a goddess of fertility who could make or mar the fruits of the earth; for the people of Augustodunum (Autun) in Gaul used to cart her image about in a wagon for the good of the fields and vineyards, while they danced and sang before it,[831] and we have seen that in Italy an unusually [pg 280] fine harvest was attributed to the recent arrival of the Great Mother.[832] The bathing of the image of the goddess in a river may well have been a rain-charm to ensure an abundant supply of moisture for the crops. Or perhaps, as Mr. Hepding has suggested, the union of Cybele and Attis, like that of Aphrodite and Adonis, was dramatically represented at the festival, and the subsequent bath of the goddess was a ceremonial purification of the bride, such as is often observed at human marriages.[833] In like manner Aphrodite is said to have bathed after her union with Adonis,[834] and so did Demeter after her intercourse with Poseidon.[835] Hera washed in the springs of the river Burrha after her marriage with Zeus;[836] and every year she recovered her virginity by bathing in the spring of Canathus.[837] However that may be, the rules of diet observed by the worshippers of Cybele and Attis at their solemn fasts are clearly dictated by a belief that the divine life of these deities manifested itself in the fruits of the earth, and especially in such of them as are actually hidden by the soil. For while the devotees were allowed to partake of flesh, though not of pork or fish, they were forbidden to eat seeds and the roots of vegetables, but they might eat the stalks and upper parts of the plants.[838]
Chapter III. Attis As The Father God.
The name Attis seems to mean “father.”
The name Attis appears to mean simply “father.”[839] This explanation, suggested by etymology, is confirmed by the observation that another name for Attis was Papas;[840] for Papas has all the appearance of being a common form of that word for “father” which occurs independently in many distinct families of speech all the world over. Similarly the mother of Attis was named Nana,[841] which is itself a form of the world-wide word for “mother.” “The immense list of such words collected by Buschmann shows that the types pa and ta, with the similar forms ap and at, preponderate in the world as names for ‘father,’ while ma and na, am and an, preponderate as names for ‘mother.’ ”[842]