batch.motif.comparative-golden-bough-volume-1-frazer-gutenberg-l6521-l6595
---
record_id: batch.motif.comparative-golden-bough-volume-1-frazer-gutenberg-l6521-l6595
source_text_path: texts/public-domain/comparative/project-gutenberg/golden-bough-volume-1-frazer.md
passage_locator:
label: MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING
THE GOD.; lines 6521-6595
start: '6521'
end: '6595'
translation: 'The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2)'
notes: Generated from OpenAI Batch run motif-extraction-2026-04-28-high-priority;
human review required.
canonical_text:
quote: ''
summary: Frazer interprets Attis as originally a tree-spirit and vegetation deity,
linking the pine-tree, effigy, virgin conception by fruit, annual preservation
and burning of the effigy, ritual bloodletting by the high priest of Cybele, and
abstention from seeds and roots to vegetation, death, revival, and possible substitute
sacrifice. He compares these rites with May-tree customs, effigies of Death and
Adonis, corn-spirit effigies, divine kings, the priest of Nemi, and introduces
Osiris as another possible vegetation god whose annual death and resurrection
were celebrated.
language: English
quote_policy: summarized
literal_observations:
- id: obs:1
text: The passage says Attis' character as a tree-spirit is shown by the pine-tree
in his legend and ritual.
category: relationship
evidence_refs:
- ev:1
- id: obs:2
text: The passage reports a story in which Attis was born of a virgin who conceived
by placing a ripe almond or pomegranate in her bosom.
category: sequence
evidence_refs:
- ev:1
- id: obs:3
text: The pine-tree was brought from the wood, decorated with violets and woollen
bands, and associated with an effigy attached to it.
category: action
evidence_refs:
- ev:2
- id: obs:4
text: The passage says the effigy attached to the pine-tree was kept for a year
and then burned.
category: sequence
evidence_refs:
- ev:3
- id: obs:5
text: The passage interprets the bathing of Cybele's image as probably a rain-charm
and compares it with throwing effigies into water.
category: action
evidence_refs:
- ev:4
- id: obs:6
text: The passage states that Attis was addressed as a reaped ear of corn and that
his sufferings, death, and resurrection were interpreted through grain being cut,
stored, and sown again.
category: relationship
evidence_refs:
- ev:5
- id: obs:7
text: The passage says Attis' worshippers abstained from seeds and vegetable roots.
category: action
evidence_refs:
- ev:6
- id: obs:8
text: The passage states that inscriptions identify the high priest of Cybele at
Pessinus and Rome as regularly called Attis.
category: attribute
evidence_refs:
- ev:7
- id: obs:9
text: The passage says that on the Day of Blood the high priest drew blood from
his arms, possibly imitating Attis' self-inflicted death under the pine-tree.
category: action
evidence_refs:
- ev:8
- id: obs:10
text: The passage raises the conjecture that a mimic killing of the priest with
real bloodletting may have replaced an earlier human sacrifice.
category: sequence
evidence_refs:
- ev:9
- id: obs:11
text: The passage introduces Osiris as a possible personification of vegetation
whose annual death and resurrection were celebrated.
category: relationship
evidence_refs:
- ev:10
figures:
- id: fig:1
name_or_label: Attis
description: A figure presented by the passage as connected with a pine-tree, tree-spirit
origin, corn, suffering, death, and resurrection.
role_refs:
- role:1
- role:2
evidence_refs:
- ev:1
- ev:2
- ev:5
- id: fig:2
name_or_label: Cybele
description: A deity whose image is said to be bathed and whose high priest was
regularly called Attis.
role_refs:
- role:3
evidence_refs:
- ev:4
- ev:7
- id: fig:3
name_or_label: High priest of Cybele
description: A priest at Pessinus and Rome said to be regularly called Attis and
to draw blood from his arms on the Day of Blood.
role_refs:
- role:4
evidence_refs:
- ev:7
- ev:8
- ev:9
- id: fig:4
name_or_label: Worshippers of Attis
description: Worshippers who abstained from eating seeds and vegetable roots.
role_refs:
- role:5
evidence_refs:
- ev:6
- id: fig:5
name_or_label: Osiris
description: An ancient Egyptian god introduced as a possible vegetation personification
associated with annual death and resurrection.
role_refs:
- role:6
evidence_refs:
- ev:10
roles:
- id: role:1
label: tree-spirit or vegetation deity
assigned_to:
- fig:1
basis: The passage explicitly presents Attis as a tree-spirit and connects him with
corn and vegetation.
evidence_refs:
- ev:1
- ev:5
- id: role:2
label: dying and reviving god
assigned_to:
- fig:1
basis: The passage describes Attis' sufferings, death, resurrection, and ritual
reappearance in tree-form.
evidence_refs:
- ev:2
- ev:5
- id: role:3
label: deity with ritually bathed image
assigned_to:
- fig:2
basis: The passage describes the bathing of the image of Cybele.
evidence_refs:
- ev:4
- id: role:4
label: ritual representative of Attis
assigned_to:
- fig:3
basis: The passage states that the high priest was called Attis and conjectures
that he played the legendary Attis at the annual festival.
evidence_refs:
- ev:7
- ev:8
- id: role:5
label: ritual abstainers
assigned_to:
- fig:4
basis: The passage says Attis' worshippers abstained from eating seeds and vegetable
roots.
evidence_refs:
- ev:6
- id: role:6
label: possible vegetation god
assigned_to:
- fig:5
basis: The passage says there are grounds for viewing Osiris as one of the vegetation
personifications whose annual death and resurrection were celebrated.
evidence_refs:
- ev:10
symbols:
- id: sym:1
label: pine-tree
literal_form: Pine-tree brought from the wood and associated with Attis' legend
and ritual.
associated_figures:
- fig:1
taxonomy_refs:
- tree
evidence_refs:
- ev:1
- ev:2
- id: sym:2
label: almond or pomegranate conception token
literal_form: Ripe almond or pomegranate placed in a virgin's bosom.
associated_figures:
- fig:1
taxonomy_refs: []
evidence_refs:
- ev:1
- id: sym:3
label: decorated effigy
literal_form: Effigy attached to the pine-tree, kept for a year, and burned.
associated_figures:
- fig:1
taxonomy_refs: []
evidence_refs:
- ev:2
- ev:3
- id: sym:4
label: water in image or effigy rite
literal_form: Water used in the bathing of Cybele's image and in comparison with
effigies thrown into water.
associated_figures:
- fig:2
taxonomy_refs:
- water
evidence_refs:
- ev:4
- id: sym:5
label: ear of corn or grain
literal_form: Reaped green or yellow ear of corn; ripe grain cut, stored, and sown.
associated_figures:
- fig:1
taxonomy_refs: []
evidence_refs:
- ev:5
- id: sym:6
label: blood
literal_form: Blood drawn from the arms of the high priest on the Day of Blood.
associated_figures:
- fig:3
- fig:1
taxonomy_refs: []
evidence_refs:
- ev:8
- id: sym:7
label: seeds and vegetable roots
literal_form: Foods from which worshippers of Attis abstained.
associated_figures:
- fig:4
- fig:1
taxonomy_refs: []
evidence_refs:
- ev:6
scenes:
- id: scene:1
label: Pine-tree and effigy rite of Attis
summary: A pine-tree is brought from the wood, decorated with violets and woollen
bands, and associated with an effigy representing Attis or the tree-spirit.
figure_refs:
- fig:1
symbol_refs:
- sym:1
- sym:3
evidence_refs:
- ev:2
- id: scene:2
label: Annual preservation and burning of the effigy
summary: After being attached to the tree, the effigy is kept for a year and then
burned, which the passage interprets as maintaining vegetation life through renewal.
figure_refs:
- fig:1
symbol_refs:
- sym:1
- sym:3
evidence_refs:
- ev:3
- id: scene:3
label: Bathing of Cybele's image
summary: The image of Cybele is bathed, and the passage calls this probably a rain-charm.
figure_refs:
- fig:2
symbol_refs:
- sym:4
evidence_refs:
- ev:4
- id: scene:4
label: Attis as corn and abstention from plant foods
summary: Attis is addressed as an ear of corn, his death and resurrection are interpreted
through the grain cycle, and his worshippers abstain from seeds and roots.
figure_refs:
- fig:1
- fig:4
symbol_refs:
- sym:5
- sym:7
evidence_refs:
- ev:5
- ev:6
- id: scene:5
label: Day of Blood priestly enactment
summary: The high priest of Cybele, called Attis, draws blood from his arms, possibly
imitating Attis' death under the pine-tree.
figure_refs:
- fig:1
- fig:2
- fig:3
symbol_refs:
- sym:1
- sym:6
evidence_refs:
- ev:7
- ev:8
- id: scene:6
label: Osiris introduced as possible vegetation god
summary: Osiris is introduced as a possible vegetation personification associated
with annual death and resurrection, though the passage cautions that his character
and rites are complex.
figure_refs:
- fig:5
symbol_refs: []
evidence_refs:
- ev:10
candidate_motifs:
- id: motif:1
label: vegetation god dies and returns
taxonomy_refs:
- dying_and_returning
- death_rebirth
- seasonal_cycle
basis: Attis' sufferings, death, and resurrection are interpreted through the cycle
of grain cut, stored, and sown; Osiris is introduced as a possible analogous vegetation
figure with annual death and resurrection.
evidence_refs:
- ev:5
- ev:10
confidence: high
cautions: This is Frazer's comparative interpretation rather than an independent
ritual description.
- id: motif:2
label: tree-spirit embodied in tree and effigy
taxonomy_refs: []
basis: The pine-tree and attached effigy are described as representing Attis or
the tree-spirit, with the effigy attached after a mimic death and burial.
evidence_refs:
- ev:1
- ev:2
- ev:3
confidence: high
cautions: The exact ritual timing is not stated; Frazer says it is assumed.
- id: motif:3
label: sacred conception through fruit placed on the body
taxonomy_refs:
- sacred_birth
basis: The passage recounts a story of a virgin conceiving Attis by placing a ripe
almond or pomegranate in her bosom.
evidence_refs:
- ev:1
confidence: medium
cautions: The passage treats the story as evidence for tree origin, not as a fully
elaborated birth narrative.
- id: motif:4
label: ritual renewal by preserving and replacing an effigy
taxonomy_refs:
- seasonal_cycle
basis: The effigy is preserved for a year and burned, and the passage compares this
with annual replacement of corn-spirit effigies.
evidence_refs:
- ev:3
confidence: medium
cautions: The intention of the practice is presented as Frazer's inference.
- id: motif:5
label: bloodletting as enactment or substitute for divine death
taxonomy_refs:
- sacrifice
basis: The high priest draws blood from his arms on the Day of Blood, possibly imitating
Attis' self-inflicted death; the passage conjectures a substitute for earlier
human sacrifice.
evidence_refs:
- ev:8
- ev:9
confidence: medium
cautions: The passage explicitly frames the human-sacrifice connection as conjectural.
- id: motif:6
label: rain charm by bathing or immersing sacred images
taxonomy_refs: []
basis: The bathing of Cybele's image is interpreted as probably a rain-charm and
compared with throwing effigies into water.
evidence_refs:
- ev:4
confidence: medium
cautions: The rain-charm function is probable in the source's wording, not certain.
comparison_claims:
- id: claim:1
claim: The Attis pine-tree rite is presented as functionally comparable to bringing
in the May-tree or Summer-tree in modern folk-custom.
claim_level: same_function
target: May-tree or Summer-tree folk-custom
evidence_refs:
- ev:2
counter_evidence_refs: []
confidence: medium
limitations: The passage asserts correspondence but does not provide detailed evidence
for the modern customs here.
- id: claim:2
claim: The bathing of Cybele's image is compared with throwing effigies of Death
and Adonis into water as a probable rain-charm pattern.
claim_level: same_function
target: Effigies of Death and Adonis thrown into water
evidence_refs:
- ev:4
counter_evidence_refs: []
confidence: medium
limitations: The comparison is functional and interpretive; the passage does not
establish historical contact.
- id: claim:3
claim: The annual preservation and replacement of Attis' effigy is compared with
annual corn-spirit effigies preserved until the next harvest.
claim_level: same_function
target: Corn-spirit effigies at harvest
evidence_refs:
- ev:3
counter_evidence_refs: []
confidence: medium
limitations: The passage states a comparison but frames the original intention as
inferred.
- id: claim:4
claim: The representative of Attis is described as parallel to the Wild Man, the
King, other north European folk-custom figures, and the Italian priest of Nemi
as annually slain vegetation representatives.
claim_level: same_motif
target: Wild Man, King, and priest of Nemi vegetation-sacrifice figures
evidence_refs:
- ev:9
counter_evidence_refs: []
confidence: medium
limitations: The parallel depends on Frazer's broader comparative framework and
on conjecture about the Attis priest's killing.
- id: claim:5
claim: Osiris is introduced as analogous to Adonis and Attis as a possible vegetation
deity associated with annual death and resurrection.
claim_level: same_motif
target: Adonis and Attis vegetation gods; Osiris as possible analogue
evidence_refs:
- ev:10
counter_evidence_refs: []
confidence: medium
limitations: The passage cautions that Osiris' character and rites are heterogeneous
and difficult to sort out with the available evidence.
evidence:
- id: ev:1
type: summary
locator: lines 6521-6527
quote_or_summary: Attis is described as a tree-spirit; a story says he was born
when a virgin conceived by placing a ripe almond or pomegranate in her bosom.
source_text_path: texts/public-domain/comparative/project-gutenberg/golden-bough-volume-1-frazer.md
rights_note: Public domain source; summarized.
- id: ev:2
type: summary
locator: lines 6528-6538
quote_or_summary: A pine-tree is brought from the wood, decorated with violets and
woollen bands, compared to May-tree customs, and fitted with an effigy interpreted
as Attis or the tree-spirit coming to life again in tree-form.
source_text_path: texts/public-domain/comparative/project-gutenberg/golden-bough-volume-1-frazer.md
rights_note: Public domain source; summarized.
- id: ev:3
type: summary
locator: lines 6539-6544
quote_or_summary: The effigy attached to the tree is kept for a year and then burned;
the passage compares this with May-pole and corn-spirit effigy customs and interprets
it as maintaining vegetation life.
source_text_path: texts/public-domain/comparative/project-gutenberg/golden-bough-volume-1-frazer.md
rights_note: Public domain source; summarized.
- id: ev:4
type: summary
locator: lines 6545-6547
quote_or_summary: The bathing of Cybele's image is called probably a rain-charm
and compared with throwing effigies of Death and Adonis into water.
source_text_path: texts/public-domain/comparative/project-gutenberg/golden-bough-volume-1-frazer.md
rights_note: Public domain source; summarized.
- id: ev:5
type: summary
locator: lines 6547-6553
quote_or_summary: Attis is linked to tree-spirits and corn growth, called very fruitful
and a reaped ear of corn, and his death and resurrection are interpreted through
grain cut, stored, and sown again.
source_text_path: texts/public-domain/comparative/project-gutenberg/golden-bough-volume-1-frazer.md
rights_note: Public domain source; summarized.
- id: ev:6
type: summary
locator: lines 6554-6557
quote_or_summary: Attis' worshippers abstain from eating seeds and vegetable roots;
the passage compares this with Adonis rites and interprets the abstention as avoiding
sacrilegious partaking of the god's life or body.
source_text_path: texts/public-domain/comparative/project-gutenberg/golden-bough-volume-1-frazer.md
rights_note: Public domain source; summarized.
- id: ev:7
type: summary
locator: lines 6559-6562
quote_or_summary: Inscriptions indicate that the high priest of Cybele at Pessinus
and Rome was regularly called Attis; the passage conjectures that he played Attis
at the annual festival.
source_text_path: texts/public-domain/comparative/project-gutenberg/golden-bough-volume-1-frazer.md
rights_note: Public domain source; summarized.
- id: ev:8
type: summary
locator: lines 6563-6568
quote_or_summary: On the Day of Blood the high priest drew blood from his arms,
possibly imitating Attis' self-inflicted death under the pine-tree; the passage
notes that both living persons and effigies may represent a divine being in sequence.
source_text_path: texts/public-domain/comparative/project-gutenberg/golden-bough-volume-1-frazer.md
rights_note: Public domain source; summarized.
- id: ev:9
type: summary
locator: lines 6569-6584
quote_or_summary: The passage conjectures that a mimic killing of the priest with
real bloodletting may have replaced earlier human sacrifice, cites Ramsay's view
that the god's representative may have been slain yearly, and compares Attis'
representative to the Wild Man, the King, and the priest of Nemi.
source_text_path: texts/public-domain/comparative/project-gutenberg/golden-bough-volume-1-frazer.md
rights_note: Public domain source; summarized.
- id: ev:10
type: summary
locator: lines 6585-6595
quote_or_summary: The Osiris section opens by saying there are grounds for viewing
Osiris as a vegetation personification whose annual death and resurrection were
celebrated, while cautioning that his character and rites combine heterogeneous
elements.
source_text_path: texts/public-domain/comparative/project-gutenberg/golden-bough-volume-1-frazer.md
rights_note: Public domain source; summarized.
confidence:
extraction: high
motif_candidates: medium
comparison_claims: medium
notes: The extraction follows explicit statements and comparisons in the passage.
Some motif labels reflect Frazer's own comparative interpretation and conjectural
language, especially regarding human sacrifice and Osiris.
reviewer_status:
status: needs_review
reviewer: ''
reviewed_at: ''
notes: Machine-generated draft from OpenAI Batch; not human-reviewed.
extracted_by: openai_batch:gpt-5.5
extracted_at: '2026-04-28'
notes: |-
Used only the supplied passage and metadata. Taxonomy references are limited to the provided available lists where directly supported.
batch_run_id=motif-extraction-2026-04-28-high-priority
custom_id=motif_extract:comparative-golden-bough-volume-1-frazer-gutenberg__l6521-l6595
passage_sha256=2259e2bea06cb0deaff9c7c5ce31e28dd8ab3a9fde04af81b902d5e6bc1e5110