By Maria Grazia Lancellotti
This quantity bargains with the determine of Attis. The paintings goals to re-examine the legendary and cultic information regarding this personality, attempting to offer facts of the methods of "construction" and "reconstruction" that experience contributed to the moulding of the several kinds of Attis that constructed due to a variety of calls for inside diverse non secular traditions. After an creation in regards to the background of the stories, the 1st half examines the oldest facts on Attis, resorting to comparability with non secular traditions just before 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 methods of reinterpretation of the conventional cults that either the "pagan" philosophers and the fathers of the Church effected. The hyperlink among Attis and demise is mentioned within the fourth half.
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Depuis l. a. thèse de G. Lafaye (Histoire du culte des divinités d'Alexandrie hors de l'Egypte, Paris, 1884), plusieurs monographies ont repairé l'attention des historiens sur tel web site ou monument, sur tel element de l'isiasme à Rome et dans l'Empire romain, mais personne n'avait risqué de synthèse sur l'implantation et le succès des dieux égyptiens en Italie.
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Extra resources for Attis: Between Myth and History: King, Priest and God
Pecchioli Daddi - Polvani 1990, pp. 71-89; Polvani 2001; Polvani 200la (with previous bibliography). 19 Pecchioli Daddi - Polvani 1990; Polvani 200 I; it seems that these myths were given the specific name of mugawar / mugessar. THE ROOTS OF THE MYTH 19 should not be fused into a single account as is often done 20. As has been correctly emphasised, this absence is to be understood not so much as a disappearance but as a concealment of T elipinu, that takes place on this earth and not in the Netherworld21 .
Confirmation 102 For example, cf. ) (p. 73). ). ) whereas the dedicator is Atoios - a name unattested elsewhere, although it seems to be derived from the same root AtaslAles (p. 84). It is immediately preceded by what is probably a determinative, in the genitive: Atevo (pp. 85-86). The reading, therefore, is: "Atoios, son of Ates". The inscription as a whole is a dedication to Ates by Atoios the son of Ates. Brixhe and Drew-Bear date the inscriptions between the 7th and 6th cents. BCE. The parallels that can be found with the inscriptions on the rock fa<;ades and the altars indicate that they are in a religious context.
De Is. et as. 24 (360 B). For the problems concerning the variants Masnes or Masdes recorded by Plutarch cf. the comment ad lac. in Gwyn Griffiths 1970, p. 382. 77 Steph. Byz. V. MUVTt