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Sir James George Frazer (1854–1941).  The Golden Bough.  1922.

Page 353
 
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, and we have seen that in Italy an unusually fine harvest was attributed to the recent arrival of the Great Mother. The bathing of the image of the goddess in a river may well have been a rain-charm to ensure an abundant supply of moisture for the crops.

XXXVI.  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

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