Chapter 42. Osiris and the Sun.
OSIRIS has been sometimes interpreted as the sun-god, and in
modern times this view has been held by so many distinguished
writers that it deserves a brief examination. If we enquire on what
evidence Osiris has been identified with the sun or the sun-god, it
will be found on analysis to be minute in quantity and dubious,
where it is not absolutely worthless, in quality. The diligent
Jablonski, the first modern scholar to collect and sift the testimony
of classical writers on Egyptian religion, says that it can be shown
in many ways that Osiris is the sun, and that he could produce a
cloud of witnesses to prove it, but that it is needless to do so,
since no learned man is ignorant of the fact. Of the ancient writers
whom he condescends to quote, the only two who expressly
identify Osiris with the sun are Diodorus and Macrobius. But little
weight can be attached to their evidence; for the statement of
Diodorus is vague and rhetorical, and the reasons which
Macrobius, one of the fathers of solar mythology, assigns for the
identification are exceedingly slight. 1
The ground upon which some modern writers seem chiefly to rely
for the identification of Osiris with the sun is that the story of his
death fits better with the solar phenomena than with any other in
nature. It may readily be admitted that the daily appearance and
disappearance of the sun might very naturally be expressed by a
myth of his death and resurrection; and writers who regard Osiris
as the sun are careful to indicate that it is the diurnal, and not the
annual, course of the sun to which they understand the myth to
apply. Thus Renouf, who identified Osiris with the sun, admitted
that the Egyptian sun could not with any show of reason be
described as dead in winter. But if his daily death was the theme
of the legend, why was it celebrated by an annual ceremony?
This fact alone seems fatal to the interpretation of the myth as
descriptive of sunset and sunrise. Again, though the sun may be
said to die daily, in what sense can he be said to be torn in
pieces? 2
In the course of our enquiry it has, I trust, been made clear that
there is another natural phenomenon to which the conception of
death and resurrection is as applicable as to sunset and sunrise,
and which, as a matter of fact, has been so conceived and
represented in folk-custom. That phenomenon is the annual
growth and decay of vegetation. A strong reason for interpreting
the death of Osiris as the decay of vegetation rather than as the
sunset is to be found in the general, though not unanimous, voice
of antiquity, which classed together the worship and myths of
Osiris, Adonis, Attis, Dionysus, and Demeter, as religions of
essentially the same type. The consensus of ancient opinion on
this subject seems too great to be rejected as a mere fancy. So
closely did the rites of Osiris resemble those of Adonis at Byblus
that some of the people of Byblus themselves maintained that it
was Osiris and not Adonis whose death was mourned by them.
Such a view could certainly not have been held if the rituals of
the two gods had not been so alike as to be almost
indistinguishable. Herodotus found the similarity between the rites
of Osiris and Dionysus so great, that he thought it impossible the
latter could have arisen independently; they must, he supposed,
have been recently borrowed, with slight alterations, by the
Greeks from the Egyptians. Again, Plutarch, a very keen student
of comparative religion, insists upon the detailed resemblance of
the rites of Osiris to those of Dionysus. We cannot reject the
evidence of such intelligent and trustworthy witnesses on plain
matters of fact which fell under their own cognizance. Their
explanations of the worships it is indeed possible to reject, for the
meaning of religious cults is often open to question; but
resemblances of ritual are matters of observation. Therefore, those
who explain Osiris as the sun are driven to the alternative of either
dismissing as mistaken the testimony of antiquity to the similarity of
the rites of Osiris, Adonis, Attis, Dionysus, and Demeter, or of
interpreting all these rites as sun-worship. No modern scholar has
fairly faced and accepted either side of this alternative. To accept
the former would be to affirm that we know the rites of these deities
better than the men who practised, or at least who witnessed them.
To accept the latter would involve a wrenching, clipping,
mangling, and distorting of myth and ritual from which even
Macrobius shrank. On the other hand, the view that the essence
of all these rites was the mimic death and revival of vegetation,
explains them separately and collectively in an easy and natural
way, and harmonises with the general testimony borne by the
ancients to their substantial similarity. 3