+413+. The Phrygian figure Agdistis, represented in the myths as androgynous[756] (the myths being based on cults), is connected with the worship of the Great Mother, Kybele (the embodiment of the female productive power of nature), with whom is associated Attis (the embodiment of the male power).[757] The myths identify Agdistis on the one hand with Kybele, on the other hand with Attis--he represents in his own person the combination of the two generative powers. But it is doubtful whether this was his significance in the actual worship, in which he hardly appears; he was probably a divine figure of the same character as Kybele and Attis, worked up by myth-makers and woven into the larger myth. His self-castration reflects the practice of the priests and other worshipers of Kybele.[758] Thus culturally he is of little or no importance. +414+. There is no evidence that this Phrygian figure was derived from Semitic sources. A certain similarity between Phrygian and Syrian cults of gods and goddesses of fertility is obvious, and the social relations between Asia Minor, Syria, and Cyprus make borrowing in either direction conceivable. But cults of such deities might grow up independently in different regions,[759] and the supposition that the Phrygian worship was native to Asia Minor is favored by the great elaboration of its ceremonies and by their barbarous character. This character suggests that the worship may have originated with savage peoples who preceded the Aryans in the country.[760] +415+. The most definite androgynous figure is the Greek Hermaphroditos. It was only in Greece that such a compound name arose, and that the composite form became established in art. It is not certain when the Greek form was fixed. If the statement that Aristophanes used the term "Aphroditos"[761] (or "Aphroditon") is to be relied on, it must be concluded that the conception existed in Greece prior to the fifth century, probably in that case as a popular usage that was unorganized and unimportant, since it is not referred to in the existing literature. But of this Aristophanes we know nothing, and the vague statements of Servius and Macrobius may be neglected as being without significance for the figure in question. +416+. The name Hermaphroditos is said to occur for the first time in the fourth or third century B.C.[762] This would indicate a gradual formulation of the idea, the result being the combination of two divine forms into a single form. Aphrodite would naturally be chosen for the female side, and the ithyphallic Hermes is appropriate for the male side--possibly the Hermes pillar with Aphrodite bust was the earliest form.[763] The representations of Hermaphrodites show a male body with female bust; the name Aphroditos would rather suggest a female body with male additions. Other Greek bisexual figures are forms of Priapos and Eros.