Copied with permission from "Was Jesus Just a CopyCat Myth ?"
Attis (p. 523). "The complex mythology of Attis is largely irrelevant to the question of dying and rising deities. In the old, Phrygian versions, Attis is killed by being castrated, either by himself or by another; in the old Lydian version, he is killed by a boar. In neither case is there any question of his returning to life...Neither myth nor ritual offer any warrant for classifying Attis as a dying and rising deity."
"All of the attempts in the scholarly literature to identify Attis as a dying and rising deity depend not on the mythology but rather on the ritual, in particular a questionable interpretation of the five-day festival of Cybele on 22-27 March. The question of the relationship between the Day of Blood (24 March) and the Day of Joy (25 March) caught the attention of some scholars, who, employing the analogy of the relationship of Good Friday to Easter Sunday, reasoned that if among other activities on the Day of Blood there was mourning for Attis, then the object of the 'joy' on the following day must be Attis's resurrection. Unfortunately, there is no evidence that this was the case. The Day of Joy is a late addition to what was once a three-day ritual in which the Day of Blood was followed by a purificatory ritual and the return of the statue of the goddess to the temple. Within the cult, the new feast of the Day of Joy celebrates Cybele. The sole text that connects the Day of Joy with Attis is a fifth-century biography of Isidore the Dialectician by the Neoplatonic philosopher Damascius, who reports that Isidore once had a dream in which he was Attis and the Day of Joy was celebrated in his honor!" [p.523]
There are several accounts of Attis' death (and relationship to Cybele):
"Attis was born in Phrygia of human parents, normal except for the fact that he was unable to beget children. As an adult, he moved to Lydia and established the rites of the Mother there. These rites attracted an enormous following, more so than the cult of Zeus, with the result that Zeus was jealous and sent a boar to kill Attis. In view of the manner of his death, the Galatian residents of Pessinous refused to eat pork." [ascribed to Hermesianax, in Pausanias 7.17.9, from HI:ISGM:240, no mention of resurrection, etc.]
"A more grisly variant on this narrative can be found in Servius' Commentary on Aeneid 9.115. In Servius' story, too, Attis becomes conspicuous for his devotions to the Magna Mater, but in this account Attis's undoing is his physical beauty, which attracts the attention of the king of his (unnamed) city. To escape the advances of this king, Attis flees from the city to the forest, but the king pursues him and rapes him. Attis retaliates by castrating the king, who then castrates Attis in turn. Attis is found by the attendants of the Mother's temple lying under a pine tree, dying of his wounds. They try unsuccessfully to save him, and after his death, they institute an annual period of mourning in his honor, during which the goddess's attendants, here called archigalli, castrate themselves in memory of Attis." [HI:ISGM:240n11; no mention of resurrection--only perpetual death]
"Diodorus preserves a rather simple tale in which the human Cybele, cast out by her parents, falls in love with the handsome young shepherd Attis. She becomes pregnant by him but then is recognized by her parents and taken in again. When they learn of her pregnancy, they cause Attis to be killed, whereupon Cybele goes mad with grief and wanders through the countryside. Eventually, after a famine, she is recognized as a goddess and Attis is worshipped with her. Because his body had long since disappeared, an image of him served as the focal point of his cult" [HI:ISGM:241]
“Attis rages round like a wild maenad, until he falls down exhausted, under a pine-tree and in an access of insanity emasculates himself. Only when he sees Attis dying of his mutilation does Agdistis regret his behavior, beseeching Zeus to raise Attis from the dead and resuscitate him. The god does not refuse Agdistis’ request completely, and allows Attis’ body to remain uncorrupted, his hair to grow on and his ‘little finger’ to stay alive and move continuously (digitorum ut minimissimus vivat).” [from Ovid, Pausanias, Arnobious, et.al. XCA:91]
Notice that none of these accounts have even a semi-resurrection or semi-rebirth aspect in them...