By Maria Grazia Lancellotti
This quantity offers with the determine of Attis. The paintings goals to re-evaluate the legendary and cultic information regarding this personality, attempting to offer evidence of the strategies of "construction" and "reconstruction" that experience contributed to the moulding of different different types of Attis that built due to a number of calls for inside of diversified spiritual traditions. After an creation in regards to the heritage of the reports, the 1st half examines the oldest proof on Attis, resorting to comparability with spiritual 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 admire of Asianic spiritual traditions. The 3rd half analyses the matter of the approaches of reinterpretation of the normal 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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To be precise, in this passage there is no mention of the son Lydos, and the people over whom Atys rules is already called "Lydian". Probably, here Herodotus does not consider it necessary to repeat what he had already written at the beginning of the book about the ethnicon and its origin. 52 Dion. , I 27, 1-2. 53 Dion. Halic. 1 27, 3-4. This list (Manes-Atys-Tyrrhenos and Lydos) does not match any of those recorded by Herodotus. Briquell991, pp. , has put forward the hypothesis that it is the result of combining different passages from Herodotus (1 7; 1 94; VII 7).
It is precisely this dimension of absence-presence that makes him a "dio in vicenda"3. More specifically, he is a "mystical god" inasmuch as "la sua vicenda mitica interferisce con il piano della reale esperienza umana: la sua scomparsa provoca la siccita, il suo ritorno riporta alIa vita"4. As for the ritual aspect of the cult ofTelipinu, it is a "celebrazione periodica, di interesse pubJ For the relevant bibliography cf. Polvani 2001, pp. 63-64. Cosi, whose opinion is discussed next, says that these scholars (whose names he does not mention, however) have pointed out the typological similarities between the two characters "usando, in assenza di specifiche competenze filologiche e archeologiche, Ie traduzioni e i repertorii d'uso comune" (Cosi 1982, p.
496-497). 14 For these categories cf. ch. 4. 15 In a note Cosi states that in part he wishes to accept Frazer's classification. 16 I intentionally do not refer to the problem of the legitimate use of the term "mystic" in the meaning proposed here by Cosio 17 On the difficulties felt by many scholars in accepting Bianchi's definition of a "dio mistico" cf. the closing discussion in Bianchi - Vermaseren 1982, pp. 883-915. M. Polvani, cf. Pecchioli Daddi - Polvani 1990, pp. 71-89; Polvani 2001; Polvani 200la (with previous bibliography).
Attis: Between Myth and History: King, Priest and God by Maria Grazia Lancellotti