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 offer evidence of the tactics of "construction" and "reconstruction" that experience contributed to the moulding of the various sorts of Attis that built because of quite a few calls for inside of diversified non secular traditions. After an creation concerning the background of the experiences, the 1st half examines the oldest facts on Attis, resorting to comparability with non secular traditions prior 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 approaches of reinterpretation of the conventional cults that either the "pagan" philosophers and the fathers of the Church effected. The hyperlink among Attis and loss of life is mentioned within the fourth half.
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Additional resources for Attis: Between Myth and History: King, Priest and God
168). As Frazer had correctly noted (see the following note), the name in question belongs undeniably to the same class of Lallnamen to which Attis and Atys also belong and can be considered as variants. Cf. , 2. Der bekannte GN "A't'tTJ~, "A'tn~ gehort selbst zu dieser Lallnamensippe" (Zgusta 1964, p. 110). 108 Frazer 1906, p. 178, had already noted the word "father" as a probable etymological reference to the name Attis and in the following chapter had connected it with the monument to Midas and to the Phrygian monarchy: "( ...
36 CHAPTER TWO of the link between the great goddess and the Phrygian royal dynasty is provided by the rock monument ofYazlhkaya, otherwise known as the "tomb of Midas"106: the structure, with a niche in which a statue of the Great Mother was probably placed, is dedicated by Ates 107 to Midas 108 , called "king and leader" (Midai lavagetai vanaktel)109. The epigraphic evidence mentioned above proves that the term Attis occurred as a proper name in different religious contexts. The fact that it occurs as the name of both the dedicator and the dedicatee leads to further reflection: could it be in origin a royal name that was then used both by the king (or by a member of the royal family) who made the dedication, and by the one to whom the dedication is addressed, who is also a member of the royal family but, so to speak, "deified"?
Here he seems to undervalue that the dimension in which the story of Telipinu occurs is "mythical time" and the mankind that acts there, even though it suffers just like mankind now, is also "mythical". No special interference between the divine and human planes emerges that would allow Telipinu to be spoken of as a "mystic god"l6 to differentiate him from Zeus, for example, who after the nasty trick Prometheus played on him, deprived men (equally "mythical") of fire. Ifby "interference" between the divine and human levels is meant instead the presence of a "reactualizing" rite, then it is legitimate to extend immeasurably the category of "mystic gods", and make it include practically all the deities involved in mythical events connected with ritual practices l7 .
Attis: Between Myth and History: King, Priest and God by Maria Grazia Lancellotti