By Maria Grazia Lancellotti

This quantity offers with the determine of Attis. The paintings goals to think again the legendary and cultic information regarding this personality, attempting to supply evidence of the techniques of "construction" and "reconstruction" that experience contributed to the moulding of the several varieties of Attis that built because of a variety of calls for inside of varied non secular traditions. After an creation concerning the historical past of the reviews, the 1st half examines the oldest facts on Attis, resorting to comparability with spiritual traditions previous to or modern with Phrygian tradition. the second one half tackles the classical global and collects the weather of continuity and of innovation in appreciate of Asianic non secular traditions. The 3rd half analyses the matter of the procedures of reinterpretation of the conventional cults that either the "pagan" philosophers and the fathers of the Church effected. The hyperlink among Attis and dying is mentioned within the fourth half.

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61 and n. 103; Boffo 1987, pp. 17-27. 93 The evidence comprises two vases, one found at Inandiktepe and the other at Bitik, on which it possible to make out a scene of "sacred marriage", on the meaning of which it is not possible to say anything. On these vases cf. OZgUc,: T. 1957, p. 62 and 1988, pp. 84-106. On the significance of the belts found in Phrygian aristocratic burials, Vassileva 200 I states that "it is probable better to assume that the belt of a virgin goddess occurs in the royal aristocratic burial as a sign of the sacred marriage THE ROOTS OF THE MYTH 33 ing to claim too much from this sondage, it seems convenient to try to investigate this aspect further, and glean what one can from the pertinent documentary evidence.

Particularly active in this respect was the dynasty of the Mermnades, who ruled in Lydia between 680 and 547 BCE. Herodotus provides information about Lydia in this period in Book I of his Histories, which include the first literary references to Attis/ Atys. Scholars dealing with this topic have focused their attention chiefly, and sometimes in a rather superficial way, on Atys the son of Croesus, and in my opinion they have neglected those passages, where Herodotus makes Atys an ancient king, that were written in the period when the throne of Lydia passed from the Heraclid dynasty to the Mermnads.

Some continuity between ancient Anatolian and Hittite beliefs and the whole of the mythical and ritual traditions about Attis is perhaps present in the ritual documented by Firmicus Maternus 7 concerning the death and resurrection of a god that includes the anointing of the throats of the faithful and the mention by Sallust8 of a sacred meal eaten by the devotees of Attis that, according to some scholars9 , comprised a mixture of milk and honeyIO. In the present state of our knowledge, Cosi's argument is questionable from many aspects.

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