Chapter 38. The Myth of Osiris.
IN ANCIENT EGYPT the god whose death and resurrection were
annually celebrated with alternate sorrow and joy was Osiris, the
most popular of all Egyptian deities; and there are good grounds for
classing him in one of his aspects with Adonis and Attis as a
personification of the great yearly vicissitudes of nature, especially
of the corn. But the immense vogue which he enjoyed for many
ages induced his devoted worshippers to heap upon him the
attributes and powers of many other gods; so that it is not always
easy to strip him, so to say, of his borrowed plumes and to restore
them to their proper owners. 1
The story of Osiris is told in a connected form only by Plutarch,
whose narrative has been confirmed and to some extent amplified
in modern times by the evidence of the monuments. 2
Osiris was the offspring of an intrigue between the earth-god Seb
(Keb or Geb, as the name is sometimes transliterated) and the
sky-goddess Nut. The Greeks identified his parents with their own
deities Cronus and Rhea. When the sun-god Ra perceived that his
wife Nut had been unfaithful to him, he declared with a curse that
she should be delivered of the child in no month and no year. But
the goddess had another lover, the god Thoth or Hermes, as the
Greeks called him, and he playing at draughts with the moon won
from her a seventy-second part of every day, and having
compounded five whole days out of these parts he added them to
the Egyptian year of three hundred and sixty days. This was the
mythical origin of the five supplementary days which the Egyptians
annually inserted at the end of every year in order to establish a
harmony between lunar and solar time. On these five days,
regarded as outside the year of twelve months, the curse of the
sun-god did not rest, and accordingly Osiris was born on the first
of them. At his nativity a voice rang out proclaiming that the Lord of
All had come into the world. Some say that a certain Pamyles
heard a voice from the temple at Thebes bidding him announce
with a shout that a great king, the beneficent Osiris, was born. But
Osiris was not the only child of his mother. On the second of the
supplementary days she gave birth to the elder Horus, on the third
to the god Set, whom the Greeks called Typhon, on the fourth to
the goddess Isis, and on the fifth to the goddess Nephthys.
Afterwards Set married his sister Nephthys, and Osiris married his
sister Isis. 3
Reigning as a king on earth, Osiris reclaimed the Egyptians from
savagery, gave them laws, and taught them to worship the gods.
Before his time the Egyptians had been cannibals. But Isis, the
sister and wife of Osiris, discovered wheat and barley growing
wild, and Osiris introduced the cultivation of these grains amongst
his people, who forthwith abandoned cannibalism and took kindly
to a corn diet. Moreover, Osiris is said to have been the first to
gather fruit from trees, to train the vine to poles, and to tread the
grapes. Eager to communicate these beneficent discoveries to all
mankind, he committed the whole government of Egypt to his wife
Isis, and travelled over the world, diffusing the blessings of
civilisation and agriculture wherever he went. In countries where a
harsh climate or niggardly soil forbade the cultivation of the vine,
he taught the inhabitants to console themselves for the want of wine
by brewing beer from barley. Loaded with the wealth that had been
showered upon him by grateful nations, he returned to Egypt, and
on account of the benefits he had conferred on mankind he was
unanimously hailed and worshipped as a deity. But his brother Set
(whom the Greeks called Typhon) with seventy-two others plotted
against him. Having taken the measure of his good brother's body
by stealth, the bad brother Typhon fashioned and highly decorated
a coffer of the same size, and once when they were all drinking
and making merry he brought in the coffer and jestingly promised to
give it to the one whom it should fit exactly. Well, they all tried one
after the other, but it fitted none of them. Last of all Osiris stepped
into it and lay down. On that the conspirators ran and slammed the
lid down on him, nailed it fast, soldered it with molten lead, and
flung the coffer into the Nile. This happened on the seventeenth
day of the month Athyr, when the sun is in the sign of the Scorpion,
and in the eight-and-twentieth year of the reign or the life of Osiris.
When Isis heard of it she sheared off a lock of her hair, put on a
mourning attire, and wandered disconsolately up and down,
seeking the body. 4
By the advice of the god of wisdom she took refuge in the
papyrus swamps of the Delta. Seven scorpions accompanied her in
her flight. One evening when she was weary she came to the
house of a woman, who, alarmed at the sight of the scorpions, shut
the door in her face. Then one of the scorpions crept under the
door and stung the child of the woman that he died. But when Isis
heard the mother's lamentation, her heart was touched, and she
laid her hands on the child and uttered her powerful spells; so the
poison was driven out of the child and he lived. Afterwards Isis
herself gave birth to a son in the swamps. She had conceived him
while she fluttered in the form of a hawk over the corpse of her
dead husband. The infant was the younger Horus, who in his youth
bore the name of Harpocrates, that is, the child Horus. Him Buto,
the goddess of the north, hid from the wrath of his wicked uncle
Set. Yet she could not guard him from all mishap; for one day when
Isis came to her little son's hiding-place she found him stretched
lifeless and rigid on the ground: a scorpion had stung him. Then Isis
prayed to the sun-god Ra for help. The god hearkened to her and
staid his bark in the sky, and sent down Thoth to teach her the
spell by which she might restore her son to life. She uttered the
words of power, and straightway the poison flowed from the body of
Horus, air passed into him, and he lived. Then Thoth ascended up
into the sky and took his place once more in the bark of the sun,
and the bright pomp passed onward jubilant. 5
Meantime the coffer containing the body of Osiris had floated
down the river and away out to sea, till at last it drifted ashore at
Byblus, on the coast of Syria. Here a fine erica-tree shot up
suddenly and enclosed the chest in its trunk. The king of the
country, admiring the growth of the tree, had it cut down and made
into a pillar of his house; but he did not know that the coffer with the
dead Osiris was in it. Word of this came to Isis and she journeyed
to Byblus, and sat down by the well, in humble guise, her face wet
with tears. To none would she speak till the king's handmaidens
came, and them she greeted kindly, and braided their hair, and
breathed on them from her own divine body a wondrous perfume.
But when the queen beheld the braids of her handmaidens' hair
and smelt the sweet smell that emanated from them, she sent for the
stranger woman and took her into her house and made her the
nurse of her child. But Isis gave the babe her finger instead of her
breast to suck, and at night she began to burn all that was mortal of
him away, while she herself in the likeness of a swallow fluttered
round the pillar that contained her dead brother, twittering
mournfully. But the queen spied what she was doing and shrieked
out when she saw her child in flames, and thereby she hindered
him from becoming immortal. Then the goddess revealed herself
and begged for the pillar of the roof, and they gave it her, and she
cut the coffer out of it, and fell upon it and embraced it and
lamented so loud that the younger of the king's children died of
fright on the spot. But the trunk of the tree she wrapped in fine
linen, and poured ointment on it, and gave it to the king and queen,
and the wood stands in a temple of Isis and is worshipped by the
people of Byblus to this day. And Isis put the coffer in a boat and
took the eldest of the king's children with her and sailed away. As
soon as they were alone, she opened the chest, and laying her
face on the face of her brother she kissed him and wept. But the
child came behind her softly and saw what she was about, and she
turned and looked at him in anger, and the child could not bear her
look and died; but some say that it was not so, but that he fell into
the sea and was drowned. It is he whom the Egyptians sing of at
their banquets under the name of Maneros. 6
But Isis put the coffer by and went to see her son Horus at the city
of Buto, and Typhon found the coffer as he was hunting a boar one
night by the light of a full moon. And he knew the body, and rent it
into fourteen pieces, and scattered them abroad. But Isis sailed up
and down the marshes in a shallop made of papyrus, looking for
the pieces; and that is why when people sail in shallops made of
papyrus, the crocodiles do not hurt them, for they fear or respect
the goddess. And that is the reason, too, why there are many
graves of Osiris in Egypt, for she buried each limb as she found it.
But others will have it that she buried an image of him in every city,
pretending it was his body, in order that Osiris might be worshipped
in many places, and that if Typhon searched for the real grave he
might not be able to find it. However, the genital member of Osiris
had been eaten by the fishes, so Isis made an image of it instead,
and the image is used by the Egyptians at their festivals to this day.
"Isis," writes the historian Diodorus Siculus, "recovered all the parts
of the body except the genitals; and because she wished that her
husband's grave should be unknown and honoured by all who
dwell in the land of Egypt, she resorted to the following device. She
moulded human images out of wax and spices, corresponding to
the stature of Osiris, round each one of the parts of his body. Then
she called in the priests according to their families and took an oath
of them all that they would reveal to no man the trust she was about
to repose in them. So to each of them privately she said that to
them alone she entrusted the burial of the body, and reminding
them of the benefits they had received she exhorted them to bury
the body in their own land and to honour Osiris as a god. She also
besought them to dedicate one of the animals of their country,
whichever they chose, and to honour it in life as they had formerly
honoured Osiris, and when it died to grant it obsequies like his.
And because she would encourage the priests in their own interest
to bestow the aforesaid honours, she gave them a third part of the
land to be used by them in the service and worship of the gods.
Accordingly it is said that the priests, mindful of the benefits of
Osiris, desirous of gratifying the queen, and moved by the prospect
of gain, carried out all the injunctions of Isis. Wherefore to this day
each of the priests imagines that Osiris is buried in his country, and
they honour the beasts that were consecrated in the beginning,
and when the animals die the priests renew at their burial the
mourning for Osiris. But the sacred bulls, the one called Apis and
the other Mnevis, were dedicated to Osiris, and it was ordained
that they should be worshipped as gods in common by all the
Egyptians, since these animals above all others had helped the
discoverers of corn in sowing the seed and procuring the universal
benefits of agriculture." 7
Such is the myth or legend of Osiris, as told by Greek writers and
eked out by more or less fragmentary notices or allusions in native
Egyptian literature. A long inscription in the temple at Denderah has
preserved a list of the god's graves, and other texts mention the
parts of his body which were treasured as holy relics in each of the
sanctuaries. Thus his heart was at Athribis, his backbone at Busiris,
his neck at Letopolis, and his head at Memphis. As often happens
in such cases, some of his divine limbs were miraculously
multiplied. His head, for example, was at Abydos as well as at
Memphis, and his legs, which were remarkably numerous, would
have sufficed for several ordinary mortals. In this respect, however,
Osiris was nothing to St. Denys, of whom no less than seven
heads, all equally genuine, are extant. 8
According to native Egyptian accounts, which supplement that of
Plutarch, when Isis had found the corpse of her husband Osiris,
she and her sister Nephthys sat down beside it and uttered a
lament which in after ages became the type of all Egyptian
lamentations for the dead. "Come to thy house," they wailed. "Come
to thy house. O god On! come to thy house, thou who hast no foes.
O fair youth, come to thy house, that thou mayest see me. I am thy
sister, whom thou lovest; thou shalt not part from me. O fair boy,
come to thy house... . I see thee not, yet doth my heart yearn after
thee and mine eyes desire thee. Come to her who loves thee, who
loves thee, Unnefer, thou blessed one! Come to thy sister, come to
thy wife, to thy wife, thou whose heart stands still. Come to thy
housewife. I am thy sister by the same mother, thou shalt not be far
from me. Gods and men have turned their faces towards thee and
weep for thee together... . I call after thee and weep, so that my cry
is heard to heaven, but thou hearest not my voice; yet am I thy
sister, whom thou didst love on earth; thou didst love none but me,
my brother! my brother!" This lament for the fair youth cut off in his
prime reminds us of the laments for Adonis. The title of Unnefer or
"the Good Being" bestowed on him marks the beneficence which
tradition universally ascribed to Osiris; it was at once his
commonest title and one of his names as king. 9
The lamentations of the two sad sisters were not in vain. In pity for
her sorrow the sun-god Ra sent down from heaven the
jackal-headed god Anubis, who, with the aid of Isis and Nephthys,
of Thoth and Horus, pieced together the broken body of the
murdered god, swathed it in linen bandages, and observed all the
other rites which the Egyptians were wont to perform over the
bodies of the departed. Then Isis fanned the cold clay with her
wings: Osiris revived, and thenceforth reigned as king over the
dead in the other world. There he bore the titles of Lord of the
Underworld, Lord of Eternity, Ruler of the Dead. There, too, in the
great Hall of the Two Truths, assisted by forty-two assessors, one
from each of the principal districts of Egypt, he presided as judge at
the trial of the souls of the departed, who made their solemn
confession before him, and, their heart having been weighed in the
balance of justice, received the reward of virtue in a life eternal or
the appropriate punishment of their sins. 10
In the resurrection of Osiris the Egyptians saw the pledge of a life
everlasting for themselves beyond the grave. They believed that
every man would live eternally in the other world if only his
surviving friends did for his body what the gods had done for the
body of Osiris. Hence the ceremonies observed by the Egyptians
over the human dead were an exact copy of those which Anubis,
Horus, and the rest had performed over the dead god. "At every
burial there was enacted a representation of the divine mystery
which had been performed of old over Osiris, when his son, his
sisters, his friends were gathered round his mangled remains and
succeeded by their spells and manipulations in converting his
broken body into the first mummy, which they afterwards reanimated
and furnished with the means of entering on a new individual life
beyond the grave. The mummy of the deceased was Osiris; the
professional female mourners were his two sisters Isis and
Nephthys; Anubis, Horus, all the gods of the Osirian legend
gathered about the corpse." In this way every dead Egyptian was
identified with Osiris and bore his name. From the Middle Kingdom
onwards it was the regular practice to address the deceased as
"Osiris So-and-So," as if he were the god himself, and to add the
standing epithet "true of speech," because true speech was
characteristic of Osiris. The thousands of inscribed and pictured
tombs that have been opened in the valley of the Nile prove that
the mystery of the resurrection was performed for the benefit of
every dead Egyptian; as Osiris died and rose again from the dead,
so all men hoped to arise like him from death to life eternal. 11
Thus according to what seems to have been the general native
tradition Osiris was a good and beloved king of Egypt, who
suffered a violent death but rose from the dead and was henceforth
worshipped as a deity. In harmony with this tradition he was
regularly represented by sculptors and painters in human and regal
form as a dead king, swathed in the wrappings of a mummy, but
wearing on his head a kingly crown and grasping in one of his
hands, which were left free from the bandages, a kingly sceptre.
Two cities above all others were associated with his myth or
memory. One of them was Busiris in Lower Egypt, which claimed to
possess his backbone; the other was Abydos in Upper Egypt,
which gloried in the possession of his head. Encircled by the
nimbus of the dead yet living god, Abydos, originally an obscure
place, became from the end of the Old Kingdom the holiest spot in
Egypt; his tomb there would seem to have been to the Egyptians
what the Church of the Holy Sepulchre at Jerusalem is to
Christians. It was the wish of every pious man that his dead body
should rest in hallowed earth near the grave of the glorified Osiris.
Few indeed were rich enough to enjoy this inestimable privilege;
for, apart from the cost of a tomb in the sacred city, the mere
transport of mummies from great distances was both difficult and
expensive. Yet so eager were many to absorb in death the blessed
influence which radiated from the holy sepulchre that they caused
their surviving friends to convey their mortal remains to Abydos,
there to tarry for a short time, and then to be brought back by river
and interred in the tombs which had been made ready for them in
their native land. Others had cenotaphs built or memorial tablets
erected for themselves near the tomb of their dead and risen Lord,
that they might share with him the bliss of a joyful resurrection. 12