to form the gardens of Adonis (as we may call them) and the image of the deity. Nothing could set in a stronger light the truth of the view that the gardens of Adonis are merely another manifestation of the god himself. The last example of the gardens of Adonis which I shall cite is the following. At the approach of Easter, Sicilian women sow wheat, lentils, and canary-seed in plates, which are kept in the dark and watered every two days. The plants soon shoot up; the stalks are tied together with red ribbons, and the plates containing them are placed on the sepulchres which, with effigies of the dead Christ, are made up in Roman Catholic and Greek churches on Good Friday,(941) just as the gardens of Adonis were placed on the grave of the dead Adonis.(942) The whole custom—sepulchres as well as plates of sprouting grain—is probably nothing but a continuation, under a different name, of the Adonis worship. § 5.—Attis. The next of those gods, whose supposed death and resurrection struck such deep roots into the religious faith and ritual of Western Asia, is Attis. He was to Phrygia what Adonis was to Syria. Like Adonis, he appears to have been a god of vegetation, and his death and resurrection were annually mourned and rejoiced over at a festival in spring. The legends and rites of the two gods were so much alike that the ancients themselves sometimes identified them.(943) Attis was said to have been a fair youth who was beloved by the great Phrygian goddess Cybele. Two different accounts of his death were current. According to the one, he was killed by a boar, like Adonis. According to the other, he mutilated himself under a pine-tree, and died from the effusion of blood. The latter is said to have been the local story told by the people of Pessinus, a great centre of Cybele worship, and the whole legend of which it forms a part is stamped with a character of rudeness and savagery that speaks strongly for its antiquity.(944) But the genuineness of the other story seems also vouched for by the fact that his worshippers, especially the people of Pessinus, abstained from eating swine.(945) After his death Attis is said to have been changed into a pine-tree.(946) The ceremonies observed at his festival are not very fully known, but their general order appears to have been as follows.(947) At the spring equinox (22d March) a pine-tree was cut in the woods and brought into the sanctuary of Cybele, where it was treated as a divinity. It was adorned with woollen bands and wreaths of violets, for violets were said to have sprung from the blood of Attis, as anemones from the blood of Adonis; and the effigy of a young man was attached to the middle of the tree.(948) On the second day (23d March) the chief ceremony seems to have been a blowing of trumpets.(949) The third day (24th March) was known as the Day of Blood: the high priest drew blood from his arms and presented it as an offering.(950) It was perhaps on this