The Ancient Mediterranean Religions Index Database

Results for
Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

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All subjects (including unvalidated):

subject	book bibliographic info
attis	Augoustakis (2014), Flavian Poetry and its Greek Past, 335, 336, 351 Belayche and Massa (2021), Mystery Cults in Visual Representation in Graeco-Roman Antiquity, 30, 31, 174, 197, 199, 200, 201, 202, 203, 206, 211, 213, 216 Bernabe et al. (2013), Redefining Dionysos, 439 Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 54 Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 269, 270, 271, 272, 273, 274, 275, 276, 277, 278, 279, 280, 281, 282, 283, 284, 285, 286, 287, 288, 289, 290, 291, 292, 293, 294, 295, 296, 297, 298, 299, 300, 301, 302 Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 70, 82, 92, 142, 157, 159, 279, 281, 284, 285, 287, 288, 290, 291, 292 Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 90, 91 Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 144 Huttner (2013), Early Christianity in the Lycus Valley, 57, 302, 306 Kaster(2005), Emotion, Restraint, and Community in Ancient Rome, 76 Levine Allison and Crossan (2006), The Historical Jesus in Context, 181 Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 107, 110 Masterson (2016), Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood. 52, 53, 77 Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 4, 109, 142, 145, 160, 161 Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 158, 159, 160, 161 Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 262, 264, 265, 267 Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 83, 187 Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 50, 173 Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 152 Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 163, 181 Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 196, 197, 198, 201, 202, 203, 209, 210, 211, 212, 213, 214, 215 Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 299 Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 335, 336, 351 de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 13, 69, 82, 266, 423
attis, abstinence in rites	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 291, 355
attis, adonis, and	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 270
attis, and adonis	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 270
attis, and cybele	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 148, 175, 177, 179, 217, 262, 282, 289 Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1753
attis, and galli, phrygian cap, of	Alvar Ezquerra (2008), Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras, 38, 165, 290
attis, and osiris	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 148
attis, and phrygian cap, of galli, mithraic	Alvar Ezquerra (2008), Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras, 81, 376
attis, and pine	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 276, 279, 288
attis, and wine	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 278
attis, and zeus	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 279
attis, and, attideia,	Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 30, 47, 53
attis, andwailing	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 279
attis, as god	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 280
attis, as logos	Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 161
attis, as papas	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 280, 281
attis, blood of	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 277
attis, body of	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 276, 277, 278, 279, 280
attis, castration of	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 282, 292
attis, couch, spreading of of	Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 30, 47, 53, 153
attis, cult	Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 908
attis, cult of	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 399, 400
attis, divine, escort	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 26
attis, divinities, greek and roman, of anatolian or eastern origin	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 534, 537
attis, figurines	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 290
attis, galli, and	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 175
attis, grave	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 280
attis, hymn to	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 331
attis, in cyzicus	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 274
attis, in greece	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 272, 273, 274, 275
attis, in lydia	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 269, 270, 271, 272, 280, 281
attis, in phrygia	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 275, 276, 277, 278, 279, 280, 281, 282, 283, 284, 285, 286, 287, 288, 289, 290
attis, in rome	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 290, 291, 292, 293, 294, 295, 296, 297, 298, 299, 300, 301, 302
attis, loved by cybele	Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 33
attis, metamorphoses, ovid	Walter (2020), Time in Ancient Stories of Origin, 15
attis, musical instruments	Belayche and Massa (2021), Mystery Cults in Visual Representation in Graeco-Roman Antiquity, 203, 206, 216
attis, mystery cult, of	Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 115
attis, myth and ritual	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 287, 288, 289, 290
attis, mythical youth	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 109
attis, name	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 286
attis, nomos, refutations of all heresies, hymn to	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 331
attis, of attabokaioi, priest, ess, /priesthood	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 511
attis, osiris, and	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 148
attis, pedum	Belayche and Massa (2021), Mystery Cults in Visual Representation in Graeco-Roman Antiquity, 199, 202, 211, 216
attis, phrygian vegetation god	Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 130
attis, phryx puer	Belayche and Massa (2021), Mystery Cults in Visual Representation in Graeco-Roman Antiquity, 199
attis, pine tree, pinecone	Belayche and Massa (2021), Mystery Cults in Visual Representation in Graeco-Roman Antiquity, 197, 201, 206, 207, 208, 210, 211, 214, 216
attis, pomegranate	Belayche and Massa (2021), Mystery Cults in Visual Representation in Graeco-Roman Antiquity, 203, 206, 216
attis, priest	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 286, 291
attis, priest in pessinus	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 236
attis, priest of cybele at pessinous	Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 114
attis, resurrection	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 280
attis, sacred meal	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 319
attis, social status	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 299
attis, synthema of rites	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 294
attis, title of a priest	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 511

List of validated texts:

18 validated results for "attis"

1. Xenophanes, Fragments, 1.21-1.23 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Attis

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 336; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 336

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1.21 Now is the floor clean, and the hands and cups of all; one sets twisted garlands on our heads, another hands us fragrant ointment on a salver. The mixing bowl stands ready, full of gladness, and there is more wine at hand that promises never to leave us in the lurch, soft and smelling of flowers in the jars. In the midst the frankincense sends up its holy scent, and there is cold water, sweet and clean. Brown loaves are set before us and a lordly table laden with cheese and rich honey. The altar in the midst is clustered round with flowers; song and revel fill the halls. But first it is meet that men should hymn the god with joy, with holy tales and pure words; then after libation and prayer made that we may have strength to do right—for that is in truth the first thing to do—no sin is it to drink as much as a man can take and get home without an attendant, so he be not stricken in years. And of all men is he to be praised who after drinking gives goodly proof of himself in the trial of skill, as memory and strength will serve him. Let him not sing of Titans and Giants—those fictions of the men of old—nor of turbulent civil broils in which is no good thing at all; but to give heedful reverence to the gods is ever good. ^1.23 Now is the floor clean, and the hands and cups of all; one sets twisted garlands on our heads, another hands us fragrant ointment on a salver. The mixing bowl stands ready, full of gladness, and there is more wine at hand that promises never to leave us in the lurch, soft and smelling of flowers in the jars. In the midst the frankincense sends up its holy scent, and there is cold water, sweet and clean. Brown loaves are set before us and a lordly table laden with cheese and rich honey. The altar in the midst is clustered round with flowers; song and revel fill the halls. But first it is meet that men should hymn the god with joy, with holy tales and pure words; then after libation and prayer made that we may have strength to do right—for that is in truth the first thing to do—no sin is it to drink as much as a man can take and get home without an attendant, so he be not stricken in years. And of all men is he to be praised who after drinking gives goodly proof of himself in the trial of skill, as memory and strength will serve him. Let him not sing of Titans and Giants—those fictions of the men of old—nor of turbulent civil broils in which is no good thing at all; but to give heedful reverence to the gods is ever good.'' None

2. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Attis

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 335; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 335

3. None, None, nan (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Attis • Attis, in Rome

Found in books: Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 294, 295; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 109

4. Dionysius of Halycarnassus, Roman Antiquities, 2.19.5 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Attis • Attis, in Rome

Found in books: Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 300; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 264

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2.19.5 \xa0But by a law and decree of the senate no native Roman walks in procession through the city arrayed in a parti-coloured robe, begging alms or escorted by flute-players, or worships the god with the Phrygian ceremonies. So cautious are they about admitting any foreign religious customs and so great is their aversion to all pompous display that is wanting in decorum. <'' None

5. Horace, Sermones, 1.4.22-1.4.23 (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Attis

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 336; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 336

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1.4.22 As for the witnesses whom I shall produce for the proof of what I say, they shall be such as are esteemed to be of the greatest reputation for truth, and the most skilful in the knowledge of all antiquity, by the Greeks themselves. I will also show, that those who have written so reproachfully and falsely about us, are to be convicted by what they have written themselves to the contrary. ^1.4.22 but as to the time from the death of Moses till the reign of Artaxerxes, king of Persia, who reigned after Xerxes, the prophets, who were after Moses, wrote down what was done in their times in thirteen books. The remaining four books contain hymns to God, and precepts for the conduct of human life. ^1.4.23 but as to the time from the death of Moses till the reign of Artaxerxes, king of Persia, who reigned after Xerxes, the prophets, who were after Moses, wrote down what was done in their times in thirteen books. The remaining four books contain hymns to God, and precepts for the conduct of human life. '' None

6. Ovid, Fasti, 4.182-4.183, 4.186, 4.189-4.190, 4.203-4.204, 4.207, 4.214, 4.223-4.246, 4.341 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Attis • Attis, and pine • Attis, body of • Attis, castration of • Attis, in Phrygia • Attis, in Rome • Attis, mythical youth • Attis, priest • Attis; loved by Cybele

Found in books: Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 276, 282, 284, 291, 293, 295, 296; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 109; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 4, 109; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 264; Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 33

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4.182 flabit, et Idaeae festa parentis erunt. ^4.183 ibunt semimares et iia tympana tundent, ^4.186 urbis per medias exululata vias. ^4.189 quaerere multa libet, sed me sonus aeris acuti ^4.190 terret et horrendo lotos adunca sono. ^4.203 Iuppiter ortus erat (pro magno teste vetustas ^4.204 creditur; acceptam parce movere fidem): ^4.207 ardua iamdudum resonat tinnitibus Ide, ^4.214 tibia dat Phrygios, ut dedit ante, modos.” ^4.223 ‘Phryx puer in silvis, facie spectabilis, Attis ^4.224 turrigeram casto vinxit amore deam. ^4.225 hunc sibi servari voluit, sua templa tueri, ^4.226 et dixit semper fac puer esse velis. ^4.227 ille fidem iussis dedit et si mentiar, inquit ^4.228 ultima, qua fallam, sit Venus illa mihi. ^4.229 fallit et in nympha Sagaritide desinit esse ^4.230 quod fuit: hinc poenas exigit ira deae. ^4.231 Naida volneribus succidit in arbore factis, ^4.232 illa perit: fatum Naidos arbor erat. ^4.233 hic furit et credens thalami procumbere tectum ^4.234 effugit et cursu Dindyma summa petit ^4.235 et modo tolle faces! remove modo verbera! clamat; ^4.236 saepe Palaestinas iurat adesse deas. ^4.237 ille etiam saxo corpus laniavit acuto, ^4.238 longaque in immundo pulvere tracta coma est, ^4.239 voxque fuit ‘merui! meritas do sanguine poenas. ^4.240 a! pereant partes, quae nocuere mihi! ^4.241 a! pereant’ dicebat adhuc, onus inguinis aufert, ^4.242 nullaque sunt subito signa relicta viri. ^4.243 venit in exemplum furor hic, mollesque ministri ^4.244 caedunt iactatis vilia membra comis.’ ^4.245 talibus Aoniae facunda voce Camenae ^4.246 reddita quaesiti causa furoris erat. ^4.341 exululant comites, furiosaque tibia flatur,'' None

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4.182 Its curved horn, it will be the Idaean Mother’s feast. ^4.183 Eunuchs will march, and sound the hollow drums, ^4.186 With howling, through the midst of the City streets. ^4.189 I’d like to ask many things, but I’m made fearful ^4.190 By shrill clash of bronze, and curved flute’s dreadful drone. ^4.203 Then Jupiter was born (ancient testimony is credited ^4.204 By most: so please don’t disturb the accepted belief): ^4.207 Now steep Ida echoed to a jingling music, ^4.214 The flute plays, as long ago, in the Phrygian mode.’ ^4.223 ‘In the woods, a Phrygian boy, Attis, of handsome face, ^4.224 Won the tower-bearing goddess with his chaste passion. ^4.225 She desired him to serve her, and protect her temple, ^4.226 And said: “Wish, you might be a boy for ever.” ^4.227 He promised to be true, and said: “If I’m lying ^4.228 May the love I fail in be my last love.” ^4.229 He did fail, and in meeting the nymph Sagaritis, ^4.230 Abandoned what he was: the goddess, angered, avenged it. ^4.231 She destroyed the Naiad, by wounding a tree, ^4.232 Since the tree contained the Naiad’s fate. ^4.233 Attis was maddened, and thinking his chamber’s roof ^4.234 Was falling, fled for the summit of Mount Dindymus. ^4.235 Now he cried: “Remove the torches”, now he cried: ^4.236 “Take the whips away”: often swearing he saw the Furies. ^4.237 He tore at his body too with a sharp stone, ^4.238 And dragged his long hair in the filthy dust, ^4.239 Shouting: “I deserved this! I pay the due penalty ^4.240 In blood! Ah! Let the parts that harmed me, perish! ^4.241 Let them perish!” cutting away the burden of his groin, ^4.242 And suddenly bereft of every mark of manhood. ^4.243 His madness set a precedent, and his unmanly servant ^4.244 Toss their hair, and cut off their members as if worthless.’ ^4.245 So the Aonian Muse, eloquently answering the question ^4.246 I’d asked her, regarding the causes of their madness. ^4.341 The attendants howled, and the mad flutes blew,'' None

7. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Attis • Attis, Phryx puer • Attis, in Phrygia • Attis, in Rome • Attis, pedum • Attis, priest

Found in books: Belayche and Massa (2021), Mystery Cults in Visual Representation in Graeco-Roman Antiquity, 199; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 284, 291, 295, 296; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 264

8. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Attis

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 335, 336, 351; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 335, 336, 351

9. Hippolytus, Refutation of All Heresies, 5.9.8-5.9.9 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Attis • Phrygian cap, of Attis and Galli

Found in books: Alvar Ezquerra (2008), Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras, 38; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 187; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 266

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5.9.8 It seems, then, expedient to set forth a certain one of the books held in repute among them, in which the following passage occurs: I am a voice of arousal from slumber in the age of night. Henceforward I commence to strip the power which is from chaos. The power is that of the lowest depth of mud, which uprears the slime of the incorruptible (and) humid expanse of space. And it is the entire power of the convulsion, which, ever in motion, and presenting the color of water, whirls things on that are stationary, restrains things tremulous, sets things free as they proceed, lightens things as they abide, removes things on the increase, a faithful steward of the track of the breezes, enjoying the things disgorged from the twelve eyes of the law, (and) manifesting a seal to the power which along with itself distributes the downborne invisible waters, and has been called Thalassa. This power ignorance has been accustomed to denominate Cronus, guarded with chains because he tightly bound the fold of the dense and misty and obscure and murky Tartarus. According to the image of this were produced Cepheus, Prometheus, (and) Japetus. The Power to which has been entrusted Thalassa is hermaphrodite. And it fastens the hissing sound arising from the twelve mouths into twelve pipes, and pours it forth. And the power itself is subtle, and removes the controlling, boisterous, upward motion (of the sea), and seals the tracks of its paths, lest (any antagonistic power) should wage war or introduce, any alteration. The tempestuous daughter of this one is a faithful protectress of all sorts of waters. Her name is Chorzar. Ignorance is in the habit of styling this (power) Neptune, according to whose image was produced Glaucus, Melicertes, Ino, Nebroë. He that is encircled with the pyramid of twelve angels, and darkens the gate into the pyramid with various colors, and completes the entire in the sable hues of Night: this one ignorance denominated Cronus. And his ministers were five - first U, second Aoai, third Uo, fourth Uoab, fifth ... Other trustworthy managers (there are) of his province of night and day, who repose in their own power. Ignorance denominated these the erratic stars, from whom depends a corruptible generation. Manager of the rising of the star is Carphacasemeocheir, (and) Eccabbacara (is the same). Ignorance is in the habit of denominating these Curetes chief of the winds; third in order is Ariel, according to whose image was generated Aeolus, Briares. And chief of the twelve-houred nocturnal (power) is Soclan, whom ignorance is accustomed to style Osiris; (and) according to the image of this one was born Admetus, Medea, Helen, Aethusa. Chief of the twelve-houred diurnal power is Euno. This is manager of the rising of the star Protocamarus and of the ethereal (region), but ignorance has denominated him Isis. A sign of this one is the Dog-star, according to whose image were born Ptolemaeus son of Arsinoe, Didyma, Cleopatra, and Olympias. God's right-hand power is that which ignorance has denominated Rhea, according to whose image were produced Attis, Mygdon, (and) Oenone. The left-hand power has lordship over sustece, and ignorance is in the habit of styling this Ceres, (while) her name is Bena; and according to the image of this one were born Celeus, Triptolemus, Misyr, and Praxidica. The right-hand power has lordship over fruits. This one ignorance has denominated Mena, according to whose image were born Bumegas, Ostanes, Mercury Trismegistus, Curites, Petosiris, Zodarium, Berosus, Astrampsuchus, (and) Zoroaster. The left-hand power is (lord) of fire, (and) ignorance has denominated this one Vulcan, according to whose image were born Ericthonius, Achilles, Capaneus, Phaëthon, Meleager, Tydeus, Enceladus, Raphael, Suriel, (and) Omphale. There are three intermediate powers suspended from air, authors of generation. These ignorance has been in the habit of denominating Fates; and according to the image of these were produced the house of Priam, the house of Laius, Ino, Autonoe, Agave, Athamas, Procne, Danaides, and Peliades. A power (there is) hermaphrodite, always continuing in infancy, never waxing old, cause of beauty, pleasure, maturity, desire, and concupiscence; and ignorance has been accustomed to style this Eros, according to whose image were born Paris, Narcissus, Ganymede, Endymion, Tithonus, Icarius, Leda, Amymone, Thetis, Hesperides, Jason, Leander, (and) Hero. These are Proastioi up to Aether, for with this title also he inscribes the book. " "^5.9.9 It seems, then, expedient to set forth a certain one of the books held in repute among them, in which the following passage occurs: I am a voice of arousal from slumber in the age of night. Henceforward I commence to strip the power which is from chaos. The power is that of the lowest depth of mud, which uprears the slime of the incorruptible (and) humid expanse of space. And it is the entire power of the convulsion, which, ever in motion, and presenting the color of water, whirls things on that are stationary, restrains things tremulous, sets things free as they proceed, lightens things as they abide, removes things on the increase, a faithful steward of the track of the breezes, enjoying the things disgorged from the twelve eyes of the law, (and) manifesting a seal to the power which along with itself distributes the downborne invisible waters, and has been called Thalassa. This power ignorance has been accustomed to denominate Cronus, guarded with chains because he tightly bound the fold of the dense and misty and obscure and murky Tartarus. According to the image of this were produced Cepheus, Prometheus, (and) Japetus. The Power to which has been entrusted Thalassa is hermaphrodite. And it fastens the hissing sound arising from the twelve mouths into twelve pipes, and pours it forth. And the power itself is subtle, and removes the controlling, boisterous, upward motion (of the sea), and seals the tracks of its paths, lest (any antagonistic power) should wage war or introduce, any alteration. The tempestuous daughter of this one is a faithful protectress of all sorts of waters. Her name is Chorzar. Ignorance is in the habit of styling this (power) Neptune, according to whose image was produced Glaucus, Melicertes, Ino, Nebroë. He that is encircled with the pyramid of twelve angels, and darkens the gate into the pyramid with various colors, and completes the entire in the sable hues of Night: this one ignorance denominated Cronus. And his ministers were five - first U, second Aoai, third Uo, fourth Uoab, fifth ... Other trustworthy managers (there are) of his province of night and day, who repose in their own power. Ignorance denominated these the erratic stars, from whom depends a corruptible generation. Manager of the rising of the star is Carphacasemeocheir, (and) Eccabbacara (is the same). Ignorance is in the habit of denominating these Curetes chief of the winds; third in order is Ariel, according to whose image was generated Aeolus, Briares. And chief of the twelve-houred nocturnal (power) is Soclan, whom ignorance is accustomed to style Osiris; (and) according to the image of this one was born Admetus, Medea, Helen, Aethusa. Chief of the twelve-houred diurnal power is Euno. This is manager of the rising of the star Protocamarus and of the ethereal (region), but ignorance has denominated him Isis. A sign of this one is the Dog-star, according to whose image were born Ptolemaeus son of Arsinoe, Didyma, Cleopatra, and Olympias. God's right-hand power is that which ignorance has denominated Rhea, according to whose image were produced Attis, Mygdon, (and) Oenone. The left-hand power has lordship over sustece, and ignorance is in the habit of styling this Ceres, (while) her name is Bena; and according to the image of this one were born Celeus, Triptolemus, Misyr, and Praxidica. The right-hand power has lordship over fruits. This one ignorance has denominated Mena, according to whose image were born Bumegas, Ostanes, Mercury Trismegistus, Curites, Petosiris, Zodarium, Berosus, Astrampsuchus, (and) Zoroaster. The left-hand power is (lord) of fire, (and) ignorance has denominated this one Vulcan, according to whose image were born Ericthonius, Achilles, Capaneus, Phaëthon, Meleager, Tydeus, Enceladus, Raphael, Suriel, (and) Omphale. There are three intermediate powers suspended from air, authors of generation. These ignorance has been in the habit of denominating Fates; and according to the image of these were produced the house of Priam, the house of Laius, Ino, Autonoe, Agave, Athamas, Procne, Danaides, and Peliades. A power (there is) hermaphrodite, always continuing in infancy, never waxing old, cause of beauty, pleasure, maturity, desire, and concupiscence; and ignorance has been accustomed to style this Eros, according to whose image were born Paris, Narcissus, Ganymede, Endymion, Tithonus, Icarius, Leda, Amymone, Thetis, Hesperides, Jason, Leander, (and) Hero. These are Proastioi up to Aether, for with this title also he inscribes the book. "" None

10. Irenaeus, Refutation of All Heresies, 5.9.8 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Attis

Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 187; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 266

11. Pausanias, Description of Greece, 7.17.9-7.17.12 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Attis • Attis (Phrygian vegetation god) • Attis, and wine • Attis, as Papas • Attis, as god • Attis, body of • Attis, castration of • Attis, grave • Attis, in Lydia • Attis, in Phrygia • Attis, resurrection

Found in books: Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 271, 278, 280, 282, 285; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 4, 109; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 130

sup>7.17.10 ἐνταῦθα ἄλλοι τε τῶν Λυδῶν καὶ αὐτὸς Ἄττης ἀπέθανεν ὑπὸ τοῦ ὑός· καί τι ἑπόμενον τούτοις Γαλατῶν δρῶσιν οἱ Πεσσινοῦντα ἔχοντες, ὑῶν οὐχ ἁπτόμενοι. νομίζουσί γε μὴν οὐχ οὕτω τὰ ἐς τὸν Ἄττην, ἀλλὰ ἐπιχώριός ἐστιν ἄλλος σφίσιν ἐς αὐτὸν λόγος, Δία ὑπνωμένον ἀφεῖναι σπέρμα ἐς γῆν, τὴν δὲ ἀνὰ χρόνον ἀνεῖναι δαίμονα διπλᾶ ἔχοντα αἰδοῖα, τὰ μὲν ἀνδρός, τὰ δὲ αὐτῶν γυναικός· ὄνομα δὲ Ἄγδιστιν αὐτῷ τίθενται. θεοὶ δὲ Ἄγδιστιν δείσαντες τὰ αἰδοῖά οἱ τὰ ἀνδρὸς ἀποκόπτουσιν. ^7.17.11 ὡς δὲ ἀπʼ αὐτῶν ἀναφῦσα ἀμυγδαλῆ εἶχεν ὡραῖον τὸν καρπόν, θυγατέρα τοῦ Σαγγαρίου ποταμοῦ λαβεῖν φασι τοῦ καρποῦ· ἐσθεμένης δὲ ἐς τὸν κόλπον καρπὸς μὲν ἐκεῖνος ἦν αὐτίκα ἀφανής, αὐτὴ δὲ ἐκύει· τεκούσης δὲ τράγος περιεῖπε τὸν παῖδα ἐκκείμενον. ὡς δὲ αὐξανομένῳ κάλλους οἱ μετῆν πλέον ἢ κατὰ εἶδος ἀνθρώπου, ἐνταῦθα τοῦ παιδὸς ἔρως ἔσχεν Ἄγδιστιν. αὐξηθέντα δὲ Ἄττην ἀποστέλλουσιν ἐς Πεσσινοῦντα οἱ προσήκοντες συνοικήσοντα τοῦ βασιλέως θυγατρί· ^7.17.12 ὑμέναιος δὲ ᾔδετο καὶ Ἄγδιστις ἐφίσταται καὶ τὰ αἰδοῖα ἀπέκοψε μανεὶς ὁ Ἄττης, ἀπέκοψε δὲ καὶ ὁ τὴν θυγατέρα αὐτῷ διδούς· Ἄγδιστιν δὲ μετάνοια ἔσχεν οἷα Ἄττην ἔδρασε, καί οἱ παρὰ Διὸς εὕρετο μήτε σήπεσθαί τι Ἄττῃ τοῦ σώματος μήτε τήκεσθαι. τάδε μὲν ἐς Ἄττην τὰ γνωριμώτατα·' ' None

sup>7.17.10 Then certain Lydians, with Attis himself, were killed by the boar, and it is consistent with this that the Gauls who inhabit Pessinus abstain from pork. But the current view about Attis is different, the local legend about him being this. Zeus, it is said, let fall in his sleep seed upon the ground, which in course of time sent up a demon, with two sexual organs, male and female. They call the demon Agdistis. But the gods, fearing With δήσαντες the meaning is: “bound Agdistis and cut off.” Agdistis, cut off the male organ.' "^7.17.11 There grew up from it an almond-tree with its fruit ripe, and a daughter of the river Sangarius, they say, took of the fruit and laid it in her bosom, when it at once disappeared, but she was with child. A boy was born, and exposed, but was tended by a he-goat. As he grew up his beauty was more than human, and Agdistis fell in love with him. When he had grown up, Attis was sent by his relatives to Pessinus, that he might wed the king's daughter." '^7.17.12 The marriage-song was being sung, when Agdistis appeared, and Attis went mad and cut off his genitals, as also did he who was giving him his daughter in marriage. But Agdistis repented of what he had done to Attis, and persuaded Zeus to grant that the body of Attis should neither rot at all nor decay.' ' None

12. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Attis • Attis cult

Found in books: Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 908; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 267

13. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Attis • Attis, and Zeus • Attis, and pine • Attis, andwailing • Attis, blood of • Attis, body of • Attis, in Greece • Attis, in Phrygia • Attis, musical instruments • Attis, pedum • Attis, pine tree, pinecone • Attis, pomegranate • Attis; loved by Cybele

Found in books: Belayche and Massa (2021), Mystery Cults in Visual Representation in Graeco-Roman Antiquity, 213, 216; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 275, 276, 277, 279; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 4, 109; Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 203; Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 33

14. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Attis

Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 267; Stephens and Winkler (1995), Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary, 360

15. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Attis • Cybele and Attis

Found in books: Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 284; Pignot (2020), The Catechumenate in Late Antique Africa (4th–6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception, 184, 185

16. None, None, nan (4th cent. CE - 4th cent. CE)
Tagged with subjects: • Attis • Attis, as Logos • Phrygian cap, of Attis and Galli

Found in books: Alvar Ezquerra (2008), Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras, 290; Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 161; Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 198, 211, 213, 214

17. Vergil, Georgics, 3.3-3.4
Tagged with subjects: • Attis

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 351; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 351

sup>
3.3 Cetera, quae vacuas tenuissent carmine mentes, ^3.4 omnia iam volgata: quis aut Eurysthea durum'' None

sup>
3.3 You, woods and waves Lycaean. All themes beside, ^3.4 Which else had charmed the vacant mind with song,'' None

18. None, None, nan
Tagged with subjects: • Attis • Attis, pine tree, pinecone

Found in books: Belayche and Massa (2021), Mystery Cults in Visual Representation in Graeco-Roman Antiquity, 197, 213; Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 285

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Tiresias: The Ancient Mediterranean Religions Source Database