REMARKS 73
much of it is drawn from other sources, we can hardly hope to explain from the fragments of literature that we have. But strangely there is a parallel which is close enough to suggest that the patchwork is due to popular mythology. In the myths of Phrygia we meet with Atys or Attis, of whom varying legends are told. Among these we glean that he was a shepherd, beautiful and chaste; that he fled from corruption; that he mutilated himself; lastly he died under a tree, and afterwards was revived. All this is a duplicate of the story of Bata. And looking further, we see parallels to the three subsequent transformations. Drops of blood were shed from the Atys-priest; and Bata, in his first transformation as a bull, sprinkles two drops of blood by the doors of the palace. Again, Atys is identified with a tree, which was cut down and taken into a sanctuary; and Bata in his second transformation is a Persea tree which is cut down and used in building. Lastly, the mother of Atys is said to have been a
74 ANPU AND BATA
virgin, who bore him from placing in her bosom a ripe almond or pomegranate; and in his third transformation Bata is born from a chip of a tree being swallowed by the princess. These resemblances in nearly all the main points are too close and continuous to be a mere chance, especially as such incidents are not found in any other Egyptian tale, nor in few—if any—other classical myths. It is not impossible that the names even may have been the same; for Bata, as we write it, was pronounced Vata (or Vatiu or Vitiou, as others would vocalise it), and the digamma would disappear in the later Greek form in which we have Atys.
The most likely course seems to have been that, starting with a simple Egyptian tale, the resemblance to the shepherd of the Asiatic myth, led to a Ramesside author improving the story by tacking on the branches of the myth one after another, and borrowing the name. If this be granted, we have here in Bata the earliest indications of the elements
REMARKS 75
of the Atys mysteries, a thousand years before the Greek versions.
Returning now from the general structure to the separate incidents, we note the expression of annoyance where the elder brother "smote twice on his hands." This gesture is very common in Egypt now, the two hands being rapidly slid one past the other, palm to palm, vertically, grating the fingers of one hand over the other; the right hand moving downwards, and the left a little up. This implies that there is nothing, that a thing is worthless, that a desired result has not been attained, or annoyance at want of success; but the latter meanings are now rare, and more latent than otherwise, and this tale points to the gesture being originally one of positive anger, though it has been transferred gradually to express mere negative results.