A Dictionary of Greek and Roman biography and mythology. By various writers. Ed. by William Smith. Illustrated by numerous engravings on wood.

ATYMNIUS.
Rom-ans forced his camp at Chalons (Jornandes,
Reb. Get. 40); the saying, that no fortress could
exist in the empire, if he wished to raze it; and
the speech at Chalons, recorded by Jornandes (Reb.
Get. 39), which contains parts too characteristic to
have been forged.
The only permanent monuments of his career, besides its destructiveness, are to be found in the great
mound which he raised for the defence of his army
during the siege of Aquileia, and which still remains at Udine (Herbert, Altila, p. 489); and indirectly in the foundation of Venice by the Italian
nobles who fled from his ravages in A. D. 451. The
partial descent of the Hungarians from the remnant of his army, though maintained strenuously
by Hungarian historians, has been generally doubted by later writers, as resting on insufficient evidence.
The chief historical authority for his life is Priscus, either as preserved in Excerpt. de Legat. 33-76
(in the Byzantine historians), or retailed to us
through Jornandes. (Reb. Get. 32-50.) But he has
also become the centre of three distinct cycles of
tradition, which, though now inseparably blended
with fable, furnish glimpses of historical truth.
1. The Hungarian Legends, which are to be found
in the life of him by Dalmatinus and Nicolaus
Olahus, the Enneads of Sabellicus and the Decads
of Bonfinius,-none of which are earlier, in their
present form, than the twelfth century.
2. The Ecclesiastical Legends, which relate to
his invasion of Gaul, and which are to be found in
the lives of St. Anianus, St. Servatius, St. Genovefa, St. Lupus, and St. Ursula, in the Acta Sanctorum.
3. The German Legends, which depart more
entirely from history, and are to be found in the
Nibelungen Lied, in a Latin poem on Attila, published by Fischer, and, as Mr. Herbert supposes
(p. 536), in the romances about Arthur. See also
W. Grimm's HIeldensagen.
In modern works, a short account is given in
Gibbon (cc. 34, 35), Rotteck (in Ersch and Gruber's
Encyclopaidie), and a most elaborate one in the
notes to Mr. Herbert's poem of Attila, 1838, and
in Klemm's Attila, 1827. Comp. J. v. Miller, Attila der Held des finflen Jar&. 1806. [A. P. S.]
ATTILIA'NUS, a sculptor, a native of Aphrodisias. One of his productions, a statue of a
muse, is in the museum at Florence. (Winckelmann, vol. vi. pt. 2. p. 341, note.) [C. P. M.]
ATTI'LlUS. [ATILIUS.]
A'TTIUS. [Accius and ATwIs.]
A'TTIUS or ATTUS NA'VIUS. [NAVIUS.]
A'TTIUS TU'LLIUS. [TuLLIUS.]
ATTUS CLAUSUS. [CLAUsus and CLAUDIA GENS ]
ATTUS, a Sabine praenomen. (Val. Max.
Epit. de Nomin.)
ATY'ANAS ('Arvdvas), the son of Hippocrates, a native of Adramyttium, conquered in
boxing in the Olympic games, B. c. 72. He was
afterwards killed by pirates. (Phlegon. Trall. ap.
Phot. Cod. 97, p. 83, b., 40, ed. Bekk.; Cic. pro
Flace. c. 13.)
ATY'MNIUS ('ATrioS or 'ATrvoIPos), a son
of Zeus and Cassiopeia, a beautiful boy, who was
beloved by Sarpedon. (Apollod. iii. 1. ~ 2.) Others
call him a son of Phoenix. (Schol. ad Apollon. ii.
178.) He seems to have been worshipped at Gortyn in Crete together with Europa. (llHck, Creta,

ATYS. 417
i. p. 105.) Two other mythical personages of this
name occur in Quint. Smyrn. iii. 300, and Horn. J.
xvi. 317, &c. [L. S.]
ATYS, ATTYS, ATTES, ATTIS, or ATTIN
('Arvs "ATrvs, "'A-rrqs, "Arris or "ArrLv). 1. A
son of Nana, and a beautiful shepherd of the Phrygian town, Celaenae. (Theocr. xx. 40; Philostr.
Epist. 39; Tertul. de Nat. 1.) His story is related
in different ways. According to Ovid (Fast. iv.
221), Cybele loved the beautiful shepherd, and
made him her own priest on condition that he
should preserve his chastity inviolate. Atys broke
the covenant with a nymph, the daughter of the
river-god Sangarius, and was thrown by the goddess into a state of madness, in which he unmanned
himself. When in consequence he wanted to put
an end to his life, Cybele changed him into a firtree, which henceforth became sacred to her, and
she commanded that, in future, her priests should
be eunuchs. (Compare Arnob. adv. Gent. v. 4, and
AGDISTIS.) Another story relates, that Atys, the
priest of Cybele, fled into a forest to escape the
voluptuous embraces of a Phrygian king, but that
he was overtaken, and in the ensuing struggle unmanned his pursuer. The dying king avenged
himself by inflicting the same calamity upon Atys.
Atys was found by the priests of Cybele under a
fir-tree, at the moment he was expiring. They
carried him into the temple of the goddess, and endeavoured to restore him to life, but in vain. Cybele ordained that the death of Atys should be
bewailed every year in solemn lamentations, and
that henceforth her priests should be eunuchs.
(FdAA\\o, Galli, Serv. ad A en. ix. 116; comp. Lobeck, ad Phrynich. p. 273.) A third account says,
that Cybele, when exposed by her father, the Phrygian king Maeon, was fed by panthers and brought
up by shepherdesses, and that she afterwards secretly married Atys, who was subsequently called
Papas. At this moment, Cybele was recognised
and kindly received by her parents; but when her
connexion with Atys became known to them,
Maeon ordered Attis, and the shepherdesses among
whom she had lived, to be put to death. Cybele,
maddened with grief at this act of her father, traversed the country amid loud lamentations and the
sound of cymbals. Phrygia was now visited by
an epidemic and scarcity. The oracle commanded.
that Attis should be buried, and divine honours
paid to Cybele; but as the body of the youth was
already in a state of decomposition, the funeral honours were paid to an image of him, which was
made as a substitute. (Diod. iii. 58, &c.) According to a fourth story related by Pausanias (vii. 17.
~ 5), Atys was a son of the Phrygian king Calaus,
and by nature incapable of propagating his race.
When he had grown up, he went to Lydia, where
he introduced the worship of Cybele. The grateful
goddess conceived such an attachment for him, that
Zeus in his anger at it, sent a wild boar into Lydia,
which killed many of the inhabitants, and among
them Atys also. Atys was believed to be buried
in Pessinus under mount Agdistis. (Paus. i. 4. ~ 5.)
He was worshipped in the temples of Cybele in
common with this goddess. (vii. 20. ~ 2; AGDISTIS;
Hesych. s. v. "Ar-As.) In works of art he is represented as a shepherd with flute and staff. His
worship appears to have been introduced, into
Greece at a comparatively late period. It is an
ingenious opinion of BPttiger (Amalthea, i. p. 353,
&c.), that the mythus of Atys represents the two2uc