Chapter 36. Human Representatives of Attis.
FROM INSCRIPTIONS it appears that both at Pessinus and Rome
the high-priest of Cybele regularly bore the name of Attis. It is
therefore a reasonable conjecture that he played the part of his
namesake, the legendary Attis, at the annual festival. We have
seen that on the Day of Blood he drew blood from his arms, and
this may have been an imitation of the self-inflicted death of Attis
under the pine-tree. It is not inconsistent with this supposition that
Attis was also represented at these ceremonies by an effigy; for
instances can be shown in which the divine being is first
represented by a living person and afterwards by an effigy, which
is then burned or otherwise destroyed. Perhaps we may go a step
farther and conjecture that this mimic killing of the priest,
accompanied by a real effusion of his blood, was in Phrygia, as it
has been elsewhere, a substitute for a human sacrifice which in
earlier times was actually offered. 1
A reminiscence of the manner in which these old representatives
of the deity were put to death is perhaps preserved in the famous
story of Marsyas. He was said to be a Phrygian satyr or Silenus,
according to others a shepherd or herdsman, who played sweetly
on the flute. A friend of Cybele, he roamed the country with the
disconsolate goddess to soothe her grief for the death of Attis. The
composition of the Mother's Air, a tune played on the flute in
honour of the Great Mother Goddess, was attributed to him by the
people of Celaenae in Phrygia. Vain of his skill, he challenged
Apollo to a musical contest, he to play on the flute and Apollo on
the lyre. Being vanquished, Marsyas was tied up to a pine-tree
and flayed or cut limb from limb either by the victorious Apollo or
by a Scythian slave. His skin was shown at Celaenae in historical
times. It hung at the foot of the citadel in a cave from which the
river Marsyas rushed with an impetuous and noisy tide to join the
Maeander. So the Adonis bursts full-born from the precipices of the
Lebanon; so the blue river of Ibreez leaps in a crystal jet from the
red rocks of the Taurus; so the stream, which now rumbles deep
underground, used to gleam for a moment on its passage from
darkness to darkness in the dim light of the Corycian cave. In all
these copious fountains, with their glad promise of fertility and life,
men of old saw the hand of God and worshipped him beside the
rushing river with the music of its tumbling waters in their ears. At
Celaenae, if we can trust tradition, the piper Marsyas, hanging in
his cave, had a soul for harmony even in death; for it is said that at
the sound of his native Phrygian melodies the skin of the dead
satyr used to thrill, but that if the musician struck up an air in praise
of Apollo it remained deaf and motionless. 2
In this Phrygian satyr, shepherd, or herdsman who enjoyed the
friendship of Cybele, practised the music so characteristic of her
rites, and died a violent death on her sacred tree, the pine, may we
not detect a close resemblance to Attis, the favourite shepherd or
herdsman of the goddess, who is himself described as a piper, is
said to have perished under a pine-tree, and was annually
represented by an effigy hung, like Marsyas, upon a pine? We may
conjecture that in old days the priest who bore the name and
played the part of Attis at the spring festival of Cybele was
regularly hanged or otherwise slain upon the sacred tree, and that
this barbarous custom was afterwards mitigated into the form in
which it is known to us in later times, when the priest merely drew
blood from his body under the tree and attached an effigy instead
of himself to its trunk. In the holy grove at Upsala men and animals
were sacrificed by being hanged upon the sacred trees. The
human victims dedicated to Odin were regularly put to death by
hanging or by a combination of hanging and stabbing, the man
being strung up to a tree or a gallows and then wounded with a
spear. Hence Odin was called the Lord of the Gallows or the God
of the Hanged, and he is represented sitting under a gallows tree.
Indeed he is said to have been sacrificed to himself in the ordinary
way, as we learn from the weird verses of the Havamal, in which
the god describes how he acquired his divine power by learning
the magic runes:
"I know that I hung on the windy tree
For nine whole nights,
Wounded with the spear, dedicated to Odin,
Myself to myself."
The Bagobos of Mindanao, one of the Philippine Islands, used
annually to sacrifice human victims for the good of the crops in a
similar way. Early in December, when the constellation Orion
appeared at seven o'clock in the evening, the people knew that the
time had come to clear their fields for sowing and to sacrifice a
slave. The sacrifice was presented to certain powerful spirits as
payment for the good year which the people had enjoyed, and to
ensure the favour of the spirits for the coming season. The victim
was led to a great tree in the forest; there he was tied with his back
to the tree and his arms stretched high above his head, in the
attitude in which ancient artists portrayed Marsyas hanging on the
fatal tree. While he thus hung by the arms, he was slain by a spear
thrust through his body at the level of the armpits. Afterwards the
body was cut clean through the middle at the waist, and the upper
part was apparently allowed to dangle for a little from the tree, while
the under part wallowed in blood on the ground. The two portions
were finally cast into a shallow trench beside the tree. Before this
was done, anybody who wished might cut off a piece of flesh or a
lock of hair from the corpse and carry it to the grave of some
relation whose body was being consumed by a ghoul. Attracted by
the fresh corpse, the ghoul would leave the mouldering old body in
peace. These sacrifices have been offered by men now living. 3
In Greece the great goddess Artemis herself appears to have
been annually hanged in effigy in her sacred grove of Condylea
among the Arcadian hills, and there accordingly she went by the
name of the Hanged One. Indeed a trace of a similar rite may
perhaps be detected even at Ephesus, the most famous of her
sanctuaries, in the legend of a woman who hanged herself and was
thereupon dressed by the compassionate goddess in her own
divine garb and called by the name of Hecate. Similarly, at Melite
in Phthia, a story was told of a girl named Aspalis who hanged
herself, but who appears to have been merely a form of Artemis.
For after her death her body could not be found, but an image of
her was discovered standing beside the image of Artemis, and the
people bestowed on it the title of Hecaerge or Far-shooter, one of
the regular epithets of the goddess. Every year the virgins
sacrificed a young goat to the image by hanging it, because
Aspalis was said to have hanged herself. The sacrifice may have
been a substitute for hanging an image or a human representative
of Artemis. Again, in Rhodes the fair Helen was worshipped under
the title of Helen of the Tree, because the queen of the island had
caused her handmaids, disguised as Furies, to string her up to a
bough. That the Asiatic Greeks sacrificed animals in this fashion is
proved by coins of Ilium, which represent an ox or cow hanging on
a tree and stabbed with a knife by a man, who sits among the
branches or on the animal's back. At Hierapolis also the victims
were hung on trees before they were burnt. With these Greek and
Scandinavian parallels before us we can hardly dismiss as wholly
improbable the conjecture that in Phrygia a man-god may have
hung year by year on the sacred but fatal tree. 4