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The Golden Bough

Chapter 35. Attis as a God of Vegetation
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. The story that he
was a human being transformed into a pine-tree is only one of those transparent attempts
at rationalising 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. 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. 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
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. 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. Moreover, a wine was brewed from these seeds, and this may partly account for
the orgiastic nature of the rites of Cybele, which the ancients compared to those of
Dionysus. 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.
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. 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. 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. 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
waggon for the good of the fields and vineyards, while they danced and sang before it,
 
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