The Ritual Of Osiris

§ 1. The Popular Rites. — A useful clue to the original nature of a god or goddess is often furnished by the season at which his or her festival is celebrated. Thus, if the festival falls at the new or the full moon, there is a certain presumption that the deity thus honoured either is the moon or at least has lunar affinities. If the festival is held at the winter or summer solstice, we naturally surmise that the god is the sun, or at all events that he stands in some close relation to that luminary. Again, if the festival coincides with the time of sowing or harvest, we are inclined to infer that the divinity is an embodiment of the earth or of the corn. These presumptions or inferences, taken by themselves, are by no means conclusive; but if they happen to be confirmed by other indications, the evidence may be regarded as fairly strong.

Unfortunately, in dealing with the Egyptian gods we are in a great measure precluded from making use of this clue. The reason is not that the dates of the festivals are always unknown, but that they shifted from year to year, until after a long interval they had revolved through the whole course of the seasons. This gradual revolution of the festal Egyptian cycle resulted from the employment of a calendar year which neither corresponded exactly to the solar year nor was periodically corrected by intercalation.

If the Egyptian farmer of the olden time could get no help, except at the rarest intervals, from the official or sacerdotal calendar, he must have been compelled to observe for himself those natural signals which marked the times for the various operations of husbandry. In all ages of which we possess any records the Egyptians have been an agricultural people, dependent for their subsistence on the growth of the corn. The cereals which they cultivated were wheat, barley, and apparently sorghum (Holcus sorghum, Linnaeus), the doora of the modern fellaheen. Then as now the whole country, with tha exception

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of a fringe on the coast of the Mediterranean, was almost rainless, and owed its immense fertility entirely to the annual inundation of the Nile, which, regulated by an elaborate system of dams and canals, was distributed over the fields, renewing the soil year by year with a fresh deposit of mud washed down from the great equatorial lakes and the mountains of Abyssinia. Hence the rise of the river has always been watched by the inhabitants with the utmost anxiety ; for if it either falls short of or exceeds a certain height, dearth and famine are the inevitable consequences. The water begins to rise early in June, but it is not until the latter half of July that it swells to a mighty tide. By the end of September the inundation is at its greatest height. The country is now submerged, and presents the appearance of a sea of turbid water, from which the towns and villages, built on higher ground, rise like islands. For about a month the flood remains nearly stationary, then sinks more and more rapidly, till by December or January the river has returned to its ordinary bed. With the approach of summer the level of the water continues to fall. In the early days of June the Nile is reduced to half its ordinary breadth; and Egypt, scorched by the sun, blasted by the wind that has blown from the Sahara for many days, seems a mere continuation of the desert. The trees are choked with a thick layer of grey dust. A few meagre patches of vegetables, watered with difficulty, struggle painfully for existence in the immediate neighbourhood of the villages. Some appearance of verdure lingers beside the canals and in the hollows from which the moisture has not wholly evaporated. The plain appears to pant in the pitiless sunshine, bare, dusty, ash-coloured, cracked and seamed as far as the eye can see with a network of fissures. From the middle of April till the middle of June the land of Egypt is but half alive, waiting for the new Nile.

For countless ages this cycle of natural events has determined the annual labours of the Egyptian husbandman. The first work of the agricultural year is the cutting of the dams which have hitherto pre- vented the swollen river from flooding the canals and the fields. This is done, and the pent-up waters released on their beneficent mission, in the first half of August. In November, when the inundation has subsided, wheat, barley, and sorghum are sown. The time of harvest varies with the district, falling about a month later in the north than in the south. In Upper or Southern Egypt barley is reaped at the beginning of March, wheat at the beginning of April, and sorghum about the end of that month.

It is natural to suppose that the various events of the agricultural year were celebrated by the Egyptian farmer with some simple religious rites designed to secure the blessing of the gods upon his labours. These rustic ceremonies he would continue to perform year after year at the same season, while the solemn festivals of the priests continued to shift, with the shifting calendar, from summer through spring to winter, and so backward through autumn to summer. The rites of the husbandman were stable because they rested on direct observation

2B

370 THE RITUAL OF OSIRIS ch.

of nature: the rites of the priest were unstable because they were based on a false calculation. Yet many of the priestly festivals may have been nothing but the old rural festivals disguised in the course of ages by the pomp of sacerdotalism and severed, by the error of the calendar, from their roots in the natural cycle of the seasons.

These conjectures are confirmed by the little we know both of the popular and of the official Egyptian religion. Thus we are told that the Egyptians held a festival of Isis at the time when the Nile began to rise. They believed that the goddess was then mourning for the lost Osiris, and that the tears which dropped from her eyes swelled the impetuous tide of the river. Now if Osiris was in one of his aspects a god of the corn, nothing could be more natural than that he should be mourned at midsummer. For by that time the harvest was past, the fields were bare, the river ran low, life seemed to be suspended, the corn-god was dead. At such a moment people who saw the handi- work of divine beings in all the operations of nature might well trace the swelling of the sacred stream to the tears shed by the goddess at the death of the beneficent corn-god her husband.

And the sign of the rising waters on earth was accompanied by a sign in heaven. For in the early days of Egyptian history, some three or four thousand years before the beginning of our era, the splendid star of Sirius, the brightest of all the fixed stars, appeared at dawn in the east just before sunrise about the time of the summer solstice, when the Nile begins to rise. The Egyptians called it Sothis, and regarded it as the star of Isis, just as the Babylonians deemed the planet Venus the star of Astarte. To both peoples apparently the brilliant luminary in the morning sky seemed the goddess of life and love come to mourn her departed lover or spouse and to wake him from the dead. Hence the rising of Sirius marked the beginning of the sacred Egyptian year, and was regularly celebrated by a festival which did not shift with the shifting official year.

The cutting of the dams and the admission of the water into iht canals and fields is a great event in the Egyptian year. At Cairo the operation generally takes place between the sixth and the sixteenth of August, and till lately was attended by ceremonies which deserve to be noticed, because they were probably handed down from antiquity. An ancient canal, known by the name of the Khali j, formerly passed through the native town of Cairo. Near its entrance the canal was crossed by a dam of earth, very broad at the bottom and diminishing in breadth upwards, which used to be constructed before or goon after the Nile began to rise. In front of the dam, on the side of the river, was reared a truncated cone of earth called the 'arooseh or " bride," on the top of which a little maize or millet was generally sown. This " bride " was commonly washed down by the rising tide a week or a fortnight before the cutting of the dam. Tradition runs that the old custom was to deck a young virgin in gay apparel and throw her into the river as a sacrifice to obtain a plentiful inundation. Whether that was so or not, the intention of the practice appears to

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have been to marry the river, conceived as a male power, to his bride the cornland, which was so soon to be fertilised by his water. The ceremony was therefore a charm to ensure the growth of the crops. In modern times money used to be thrown into the canal on this occasion, and the populace dived into the water after it. This practice also would seem to have been ancient, for Seneca tells us that at a place called the Veins of the Nile, not far from Philae, the priests used to cast money and offerings of gold into the river at a festival which apparently took place at the rising of the water.

The next great operation of the agricultural year in Egypt is the sowing of the seed in November, when the water of the inundation has retreated from the fields. With the Egyptians, as with many peoples of antiquity, the committing of the seed to the earth assumed the character of a solemn and mournful rite. On this subject I will let Plutarch speak for himself. " What," he asks, " are we to make of the gloomy, joyless, and mournful sacrifices, if it is wrong either to omit the established rites or to confuse and disturb our conceptions of the gods by absurd suspicions ? For the Greeks also perform many rites which resemble those of the Egyptians and are observed about the same time. Thus at the festival of the Thesmophoria in Athens women sit on the ground arid fast. And the Boeotians open the vaults of the Sorrowful One, naming that festival sorrowful because Demeter is sorrowing for the descent of the Maiden. The month is the month of sowing about the setting of the Pleiades. The Egyptians call it Athyr, the Athenians Pyanepsion, the Boeotians the month of Demeter. . . . For it was that time of year when they saw some of the fruits vanishing and failing from the trees, while they sowed others grudgingly and with difficulty, scraping the earth with their hands and huddling it up again, on the uncertain chance that what they deposited in the ground would ever ripen and come to maturity. Thus they did in many respects like those who bury and mourn their dead."

The Egyptian harvest, as we have seen, falls not in autumn but in spring, in the months of March, April, and May. To the husband- man the time of harvest, at least in a good year, must necessarily be a season of joy: in bringing home his sheaves he is requited for his long and anxious labours. Yet if the old Egyptian farmer felt a secret joy at reaping and garnering the grain, it was essential that he should conceal the natural emotion under an air of profound dejection. For was he not severing the body of the corn-god with his sickle and trampling it to pieces under the hoofs of his cattle on the threshing- floor? Accordingly we are told that it was an ancient custom of the Egyptian corn-reapers to beat their breasts and lament over the first sheaf cut, while at the same time they called upon Isis. The invoca- tion seems to have taken the form of a melancholy chant, to which the Greeks gave the name of Maneros. Similar plaintive strains were chanted by corn-reapers in Phoenicia and other parts of Western Asia. Probably aH these doleful ditties were lamentations for the

372 THE RITUAL OF OSIRlS CS.

corn-god killed by the sickles of the reapers. In Egypt the slain deity was Osiris, and the name Maneros, applied to the dirge, appears to be derived from certain words meaning " Come to thy house," which often occur in the lamentations for the dead god.

Ceremonies of the same sort have been observed by other peoples, probably for the same purpose. Thus we are told that among all vegetables corn, by which is apparently meant maize, holds the first place in the household economy and the ceremonial observance of the Cherokee Indians, who invoke it under the name of " the Old Woman " in allusion to a myth that it sprang from the blood of an old woman killed by her disobedient sons. After the last working of the crop a priest and his assistant went into the field and sang songs of invocation to the spirit of the corn. After that a loud rusthng would be heard, which was thought to be caused by the Old Woman bringing the corn into the field. A clean trail was always kept from the field to the house, " so that the corn might be encouraged to stay at home and not go wandering elsewhere." " Another curious cere- mony, of which even the memory is now almost forgotten, was enacted after the first working of the corn, when the owner or priest stood in succession at each of the four corners of the field and wept and wailed loudly. Even the priests are now unable to give a reason for this performance, which may have been a lament for the bloody death of Selu," the Old Woman of the Corn. In these Cherokee practices the lamentations and the invocations of the Old Woman of the Corn resemble the ancient Egyptian customs of lamenting over the first corn cut and calling upon Isis, herself probably in one of her aspects an Old Woman of the Corn. Further, the Cherokee precaution of leaving a clear path from the field to the house resembles the Egyptian invitation to Osiris, " Come to thy house." So in the East Indies to this day people observe elaborate ceremonies for the purpose of bring- ing back the Soul of the Rice from the fields to the barn. The Nandi of East Africa perform a ceremony in September when the eleusine grain is ripening. Every woman who owns a plantation goes out with her daughters into the cornfields and makes a bonfire of the branches and leaves of certain trees. After that they pluck some of the eleusine, and each of them puts one grain in her necklace, chews another and rubs it on her forehead, throat, and breast. " No joy is shown by the womenfolk on this occasion, and they sorrowfully cut a basketful of the corn which they take home with them and place in the loft to

dry"

The conception of the corn-spirit as old and dead at harvest is very clearly embodied in a custom observed by the Arabs of Moab. When the harvesters have nearly finished their task and only a small corner of the field remains to be reaped, the owner takes a handful of wheat tied up in a sheaf. A hole is dug in the form of a grave, and two stones are set upright, one at the head and the other at the foot, just as in an ordinary burial. Then the sheaf of wheat is laid at the bottom of the grave, and the sheikh pronounces these words,

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" The old man is dead." Earth is afterwards thrown in to cover the sheaf, with a prayer, " May Allah bring us back the wheat of the dead."

§ 2. The Official Rites. — Such, then, were the principal events of the farmer's calendar in ancient Egypt, and such the simple religious rites by which he celebrated them. But we have still to consider the Osirian festivals of the official calendar, so far as these are described by Greek writers or recorded on the monuments. In examining them it is necessary to bear in mind that on account of the movable year of the old Egyptian calendar the true or astronomical dates of the official festivals must have varied from year to year, at least until the adoption of the fixed Alexandrian year in 30 B.C. From that time onward, apparently, the dates of the festivals were determined by the new calendar, and so ceased to rotate throughout the length of the solar year. At all events Plutarch, writing about the end of the first century, implies that they were then fixed, not movable; for though he does not mention the Alexandrian calendar, he clearly dates the festivals by it. Moreover, the long festal calendar of Esne, an important document of the Imperial age, is obviously based on the fixed Alexandrian year; for it assigns the mark for New Year's Day to the day which corresponds to the twenty-ninth of August, which was the first day of the Alexandrian year, and its references to the rising of the Nile, the position of the sun, and the operations of agriculture are all in harmony with this supposition. Thus we may take it as fairly certain that from 30 B.C. onwards the Egyptian festivals were stationary in the solar year.

Herodotus tells us that the grave of Osiris was at Sais in Lower Egypt, and that there was a lake there upon which the sufferings of the god were displayed a& a mystery by night. This commemoration of the divine passion was held once a year : the people mourned and beat their breasts at it to testify their sorrow for the death of the god; and an image of a cow, made of gilt wood with a golden sun between its horns, was carried out of the chamber in which it stood the rest of the year. The cow no doubt represented Isis herself, for cows were sacred to her, and she was regularly depicted with the horns of a cow on her head, or even as a woman with the head of a cow. It is probable that the carrying out of her cow-shaped image symbolised the goddess searching for the dead body of Osiris ; for this was the native Egyptian interpretation of a similar ceremony observed in Plutarch's time about the winter solstice, when the gilt cow was carried seven times round the temple. A great feature of the festival was the nocturnal illumination. People fastened rows of oil-lamps to the outside of their houses, and the lamps burned all night long. The custom was not confined to Sais, but was observed throughout the whole of Egypt.

This universal illumination of the houses on one night of the year suggests that the festival may have been a commemoration not merely of the dead Osiris but of the dead in general, in other words, that it

374 THE RITUAL OF OSIRIS CH.

may have been a night of All Souls. For it is a widespread belief that the souls of the dead revisit their old homes on one night of the year; and on that solemn occasion people prepare for the reception of the ghosts by laying out food for them to eat, and lighting lamps to guide them on their dark road from and to the grave. Herodotus, who briefly describes the festival, omits to mention its date, but we can determine it with some probability from other sources. Thus Plutarch tells us that Osiris was murdered on the seventeenth of the month Athyr, and that the Egyptians accordingly observed mournful rites for four days from the seventeenth of Athyr. Now in the Alex- andrian calendar, which Plutarch used, these four days corresponded to the thirteenth, fourteenth, fifteenth, and sixteenth of November, and this date answers exactly to the other indications given by Plutarch, who says that at the time of the festival the Nile was sinking, the north winds dying away, the nights lengthening, and the leaves falling from the trees. During these four days a gilt cow swathed in a black pall was exhibited as an image of Isis. This, no doubt, was the image mentioned by Herodotus in his account of the festival. On the nine- teenth day of the month the people went down to the sea, the priests carrying a shrine which contained a golden casket. Into this casket they poured fresh water, and thereupon the spectators raised a shout that Osiris was found. After that they took some vegetable mould, moistened it with water, mixed it with precious spices and incense, and moulded the paste into a small moon-shaped image, which was then robed and ornamented. Thus it appears that the purpose of the ceremonies described by Plutarch was to represent dramatically, first, the search for the dead body of Osiris, and, second, its joyful discovery, followed by the resurrection of the dead god who came to life again in the new image of vegetable mould and spices. Lactantius tells us how on these occasions the priests, with their shaven bodies, beat their breasts and lamented, imitating the sorrowful search of Isis for her lost son Osiris, and how afterwards their sorrow was turned to joy when the jackal-headed god Anubis, or rather a mummer in his stead, produced a small boy, the living representative of the god who was lost and was found. Thus Lactantius regarded Osiris as the son instead of the husband of Isis, and he makes no mention of the image of vegetable mould. It is probable that the boy who figured in the sacred drama played the part, not of Osiris, but of his son Horus; but as the death and resurrection of the god were celebrated in many cities of Egypt, it is also possible that in some places the part of the god come to life was played by a living actor instead of by an image. Another Christian writer describes how the Egyptians, with shorn heads, annually lamented over a buried idol of Osiris, smiting their breasts, slashing their shoulders, ripping open their old wounds, until, after several days of mourning, they professed to find the mangled remains of the god, at which they rejoiced. However the details of the ceremony may have varied in different places, the pre- tence of finding the god's body, and probably of restoring it to life,

XXXIX THE OFFICIAL RITES 375

was a great event in the festal year of the Egyptians. The shouts of joy which greeted it are described or alluded to by many ancient writers.

The funeral rites of Osiris, as they were observed at his great festival in the sixteen provinces of Egypt, are described in a long inscription of the Ptolemaic period, which is engraved on the walls of the god's temple at Denderah, the Tentyra of the Greeks, a town of Upper Egypt situated on the western bank of the Nile about forty miles north of Thebes. Unfortunately, while the information thus furnished is remarkably full and minute on many points, the arrange- ment adopted in the inscription is so confused and the expression often so obscure that a clear and consistent account of the ceremonies as a whole can hardly be extracted from it. Moreover, we learn from the document that the ceremonies varied somewhat in the several cities, the ritual of Abydos, for example, differing from that of Busiris. Without attempting to trace all the particularities of local usage I shall briefly indicate what seem to have been the leading features of the festival, so far as these can be ascertained with tolerable certainty.

The rites lasted eighteen days, from the twelfth to the thirtieth of the month Khoiak, and set forth the nature of Osiris in his triple aspect as dead, dismembered, and finally reconstituted by the union of his scattered limbs. In the first of these aspects he was called Chent-Ament (Khenti-Amenti), in the second Osiris-Sep, and in the third Sokari (Seker). Small images of the god were moulded of sand* or vegetable earth and corn, to which incense was sometimes added ; his face was painted yellow and his cheek-bones green. These images were cast in a mould of pure gold, which represented the god in the form of a mummy, with the white crown of Egypt on his head. The festival opened on the twelfth day of Khoiak with a ceremony of ploughing and sowing. Two black cows were yoked to the plough, which was made of tamarisk wood, while the share was of black copper. A boy scattered the seed. One end of the field was sown with barley,, the other with spelt, and the middle with flax. During the operation the chief celebrant recited the ritual chapter of " the sowing of the fields." At Busiris on the twentieth of Khoiak sand and barley were put in the god's " garden," which appears to have been a sort of large flower-pot. This was done in the presence of the cow-goddess Shenty, represented seemingly by the image of a cow made of gilt sycamore wood with a headless human image in its inside. " Then fresh in- undation water was poured out of a golden vase over both the goddess and the ' garden,' and the barley was allowed to grow as the emblem of the resurrection of the god after his burial in the earth, ' for the growth of the garden is the growth of the divine substance.' " On the twenty-second of Khoiak, at the eighth hour, the images of Osiris, attended by thirty-four images of deities, performed a mysterious voyage in thirty-four tiny boats made of papyrus, which were illu- minated by three hundred and sixty-five lights. On the twenty- fourth of Khoiak, after sunset, the effigy of Osiris in a coffin of mulberry

Z76 THE RITUAL OF OSIRIS CH.

wood was laid in the grave, and at the ninth hour of the night the effigy which had been made and deposited the year before was removed and placed upon boughs of sycamore. Lastly, on the thirtieth day of Khoiak they repaired to the holy sepulchre, a subterranean chamber over which appears to have grown a clump of Persea-trees. Entering the vault by the western door, they laid the coffined effigy of the dead god reverently on a bed of sand in the chamber. So they left him to his rest, and departed from the sepulchre by the eastern door. Thus ended the ceremonies in the month of Khoiak.

In the foregoing account of the festival, drawn from the great inscription of Denderah, the burial of Osiris figures prominently, while his resurrection is implied rather than expressed. This defect of the document, however, is amply compensated by a remarkable series of bas-reliefs which accompany and illustrate the inscription. These exhibit in a series of scenes the dead god lying swathed as a mummy on his bier, then gradually raising himself up higher and higher, until at last he has entirely quitted the bier and is seen erect between the guardian wings of the faithful Isis, who stands behind him, while a male figure holds up before his eyes the crux ansata, the Egyptian symbol of life. The resurrection of the god could hardly be portrayed more graphically. Even more instructive, however, is another representation of the same event in a chamber dedicated to Osiris in the great temple of Isis at Philae. Here we see the dead body of Osiris with stalks of corn springing from it, while a priest waters the stalks from a pitcher which he holds in his hand. The accompanying inscription sets forth that " this is the form of him whom one may not name, Osiris of the mysteries, who springs from the returning waters." Taken together, the picture and the words seem to leave no doubt that Osiris was here conceived and represented as a personification of the corn which springs from the fields after they have been fertilised by the inundation. This, accord- ing to the inscription, was the kernel of the mysteries, the innermost secret revealed to the initiated. So in the rites of Demeter at Eleusis a reaped ear of corn was exhibited to the worshippers as the central mystery of their religion. We can now fully understand why at the great festival of sowing in the month of Khoiak the priests used to bury effigies of Osiris made of earth and corn. When these effigies were taken up again at the end of a year or of a shorter interval, the corn would be found to have sprouted from the body of Osiris, and this sprouting of the grain would be hailed as an omen, or rather as the cause, of the growth of the crops. The corn-god produced the corn from himself : he gave his own body to feed the people : he died that they might live.

And from the death and resurrection of their great god the Egyptians drew not only their support and sustenance in this life, but also their hope of a life eternal beyond the grave. This hope is indicated in the clearest manner by the very remarkable effigies of Osiris which have come to lieht in Egyptian cemeteries. Thus in

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the Valley of the Kings at Thebes there was found the tomb of a royal fan-bearer who lived about 1500 B.C. Among the rich contents of the tomb there was a bier on which rested a mattress of reeds covered with three layers of linen. On the upper side of the linen was painted a life-size figure of Osiris ; and the interior of the figure, which was waterproof, contained a mixture of vegetable mould, barley, and a sticky fluid. The barley had sprouted and sent out shoots two or three inches long. Again, in the cemetery at Cynopolis " were numerous burials of Osiris figures. These were made of grain wrapped up in cloth and roughly shaped like an Osiris, and placed inside a bricked-up recess at the side of the tomb, sometimes in small pottery coffins, sometimes in wooden coffins in the form of a hawk- mummy, sometimes without any coffins at all." These corn-stuffed figures were bandaged like mummies with patches of gilding here and there, as if in imitation of the golden mould in which the similar figures of Osiris were cast at the festival of sowing. Again, effigies of Osiris, with faces of green wax and their interior full of grain, were found buried near the necropolis of Thebes. Finally, we are told by Professor Erman that between the legs of mummies " there sometimes lies a figure of Osiris made of slime ; it is filled with grains of corn, the sprouting of which is intended to signify the resurrection of the god." We cannot doubt that, just as the burial of corn-stufFfid images of Osiris in the earth at the festival of sowing was designed to quicken the seed, so the burial of similar images in the grave was meant to quicken the dead, in other words, to ensure their spiritual immortality.

CHAPTER XL,

THE NATURE OF OSIRIS

§ 1. Osiris a Corn-god. — The foregoing survey of the myth and ritual of Osiris may suffice to prove that in one of his aspects the god was a personification of the corn, which may be said to die and come to life again every year. Through all the pomp and glamour with which in later times the priests had invested his worship, the conception of him as the corn-god comes clearly out in the festival of his death and resurrection, which was celebrated in the month of Khoiak and at a later period in the month of Athyr. That festival appears to have been essentially a festival of sowing, which properly fell at the time when the husbandman actually committed the seed to the earth. On that occasion an effigy of the corn-god, moulded of earth and corn, was buried with funeral rites in the ground in order that, dying there, he might come to life again with the new crops. The ceremony was, in fact, a charm to ensure the growth of the corn by sympathetic magic, and we may conjecture that as such it was practised in a simple form by every Egyptian farmer on his fields long before it

378 THE NATURE OF OSIRIS ch.

was adopted and transfigured by the priests in the stately ritual of the temple. In the modern, but doubtless ancient, Arab custom of burying "the Old Man," namely, a sheaf of wheat, in the harvest- field and praying that he may return from the dead, we see the germ out of which the worship of the corn-god Osiris was probably developed.

The details of his myth fit in well with this interpretation of the god. He was said to be the offspring of Sky and Earth. What more appropriate parentage could be invented for the corn which springs from the ground that has been fertilised by the water of heaven? It is true that the land of Egypt owed its fertility directly to the Nile and not to showers ; but the inhabitants must have known or guessed that the great river in its turn was fed by the rains which fell in the far interior. Again, the legend that Osiris was the first to teach men the use of corn would be most naturally told of the corn-god himself. Further, the story that his mangled remains were scattered up and down the land and buried in different places may be a mythical way of expressing either the sowing or the winnowing of the grain. The latter interpretation is supported by the tale that Isis placed the severed limbs of Osiris on a corn-sieve. Or more probably the legend may be a reminiscence of a custom of slaying a human victim, perhaps a representative of the corn-spirit, and distributing his flesh or scattering his ashes over the fields to fertilise them. In modern Europe the figure of Death is sometimes torn in pieces, and the fragments are then buried in the ground to make the crops grow well, and in other parts of the world human victims are treated in the same way. With regard to the ancient Egyptians we have it on the authority of Manetho that they used to burn red-haired men and scatter their ashes with winnowing fans, and it is highly significant that this barbarous sacrifice was oflfered by the kings at the grave of Osiris. We may conjecture that the victims represented Osiris himself, who was annually slain, dismembered, and buried in their persons that he might quicken the seed in the earth.

Possibly in prehistoric times the kings themselves played the part of the god and were slain and dismembered in that character. Set as well as Osiris is said to have been torn in pieces after a reign of eighteen days, which was commemorated by an annual festival of the same length. According to one story Romulus, the first king of Rome, was cut in pieces by the senators, who buried the fragments of him in the ground ; and the traditional day of his death, the seventn of July, was celebrated with certain curious rites, which were apparently connected with the artificial fertilisation of the fig. Again, Greek legend told how Pentheus, king of Thebes, and Lycurgus, king of the Thracian Edonians, opposed the vine-god Dionysus, and how the impious monarchs were rent in pieces, the one by the frenzied Bacchanals, the other by horses. The Greek traditions may well be distorted reminiscences of a custom of sacrificing human beings, and especially divine kings, in the character of Dionysus, a god who resembled Osiris in many points and was said like him to have been

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torn limb from limb. We are told that in Chios men were rent in pieces as a sacrifice to Dionysus; and since they died the same death as their god, it is reasonable to suppose that they personated him. The story that the Thracian Orpheus was similarly torn limb from limb by the Bacchanals seems to indicate that he too perished in the character of the god whose death he died. It is significant that the Thracian Lycurgus, king of the Edonians, is said to have been put to death in order that the ground, which had ceased to be fruitful, might regain its fertility.

Further, we read of a Norwegian king, Halfdan the Black, whose body was cut up and buried in different parts of his kingdom for the sake of ensuring the fruitfulness of the earth. He is said to have been drowned at the age of forty through the breaking of the ice in spring. What followed his death is thus related by the old Norse historian Snorri Sturluson : " He had been the most prosperous (literally, blessed with abundance) of all kings. So greatly did men value him that when the news came that he was dead and his body removed to Hringariki and intended for burial there, the chief men from Raumariki and Westfold and Heithmork came and all requested that they might take his body with them and bury it in their various provinces; they thought that it would bring abundance to those who obtained it. Eventually it was settled that the body was distributed in four places. The head was laid in a barrow at Steinn in Hringariki, and each party took away their own share and buried it. All these barrows are called Halfdan's barrows." It should be remembered that this Halfdan belonged to the family of the Ynglings, who traced their descent from Frey, the great Scandinavian god of fertility.

The natives of Kiwai, an island lying off the mouth of the Fly River in British New Guinea, tell of a certain magician named Segera, who had sago for his totem. When Segera was old and ill, he told the people that he would soon die, but that, nevertheless, he would cause their gardens to thrive. Accordingly, he instructed them that when he was dead they should cut him up and place pieces of his flesh in their gardens, but his head was to be buried in his own garden. Of him it is said that he outlived the ordinary age, and that no man knew his father, but that he made the sago good and no one was hungry any more. Old men who were alive some years ago affirmed that they had known Segera in their youth, and the general opinion of the Kiwai people seems to be that Segera died not more than two generations ago.

Taken all together, these legends point to a widespread practice of dismembering the body of a king or magician and burying the pieces in different parts of the country in order to ensure the fertility of the ground and probably also the fecundity of man and beast.

To return to the human victims whose ashes the Egyptians scattered with winnowing-fans, the red hair of these unfortunates

380 THE NATURE OF OSIRlS en.

was probably significant. For in Egypt the oxen which were sacrificed had also to be red; a single black or white hair found on the beast would have disqualified it for the sacrifice. If, as I conjecture, these human sacrifices were intended to promote the growth of the crops — and the winnowing of their ashes seems to support this view — red- haired victims were perhaps selected as best fitted to personate the spirit of the ruddy grain. For when a god is represented by a living person, it is natural that the human representative should be chosen on the ground of his supposed resemblance to the divine original. Hence the ancient Mexicans, conceiving the maize as a personal being who went through the whole course of life between seed-time and harvest, sacrificed new-born babes when the maize was sown, older children when it had sprouted, and so on till it was fully ripe, when they sacrificed old men. A name for Osiris was the " crop " or " harvest " ; and the ancients sometimes explained him as a personi- fication of the corn.

§ 2. Osiris a Tree-spirit. — But Osiris was more than a spirit of the corn ; he was also a tree-spirit, and this may perhaps have been his primitive character, since the worship of trees is naturally older in the history of religion than the worship of the cereals. The character of Osiris as a tree-spirit was represented very graphically in a ceremony described by Firmicus Maternus. A pine-tree having been cut down, the centre was hollowed out, and with the wood thus excavated an image of Osiris was made, which was then buried like a corpse in the hollow of the tree. It is hard to imagine how the conception of a tree as tenanted by a personal being could be more plainly expressed. The image of Osiris thus made was kept for a year and then burned, exactly as was done with the image of Attis which was attached to the pine-tree. The ceremony of cutting the tree, as described by Firmicus Maternus, appears to be alluded to by Plutarch. It was probably the ritual counterpart of the mythical discovery of the body of Osiris enclosed in the mra-tree. In the hall of Osiris at Denderah the coffin containing the hawk-headed mummy of the god is clearly depicted as enclosed within a tree, apparently a conifer, the trunk and branches of which are seen above and below the coffin. The scene thus corresponds closely both to the myth and to the ceremony described by Firmicus Maternus.

It accords with the character of Osiris as a tree-spirit that his worshippers were forbidden to injure fruit-trees, and with his character as a god of vegetation in general that they were not allowed to stop up wells of water, which are so important for the irrigation of hot southern lands. According to one legend, he taught men to train the vine to poles, to prune its superfluous foliage, and to extract the juice of the grape. In the papyrus of Nebseni, written about 1550 B.C., Osiris is depicted sitting in a shrine, from the roof of which hang clusters of grapes; and in the papyrus of the royal scribe Nekht we see the god enthroned in front of a pool, from the banks of which a. luxuriant vine, with many bunches of grapes, grows towards the

XL OSIRIS A GOD OF THE DEAD 381

green face of the seated deity. The ivy was sacred to him, and was called his plant because it is always green.

§ 3. Osiris a God of Fertility. — As a god of vegetation Osiris was naturally conceived as a god of creative energy in general, since men at a certain stage of evolution fail to distinguish between the re- productive powers of animals and of plants. Hence a striking feature in his worship was the coarse but expressive symbolism by which this aspect of his nature was presented to the eye not merely of the initiated but of the multitude. At his festival women used to go about the villages singing songs in his praise and carrying obscene images of him which they set in motion by means of strings. The custom was probably a charm to ensure the growth of the crops. A similar image of him, decked with all the fruits of the earth, is said to have stood in a temple before a figure of Isis, and in the chambers dedicated to him at Philae the dead god is portrayed lying on his bier in an attitude which indicates in the plainest way that even in death his generative virtue was not extinct but only suspended, ready to prove a source of life and fertility to the world when the opportunity should offer. Hymns addressed to Osiris contain allusions to this important side of his nature. In one of them it is said that the world waxes green in triumph through him ; and another declares, " Thou art the father and mother of mankind, they live on thy breath, they subsist on the flesh of thy body." We may conjecture thit in this paternal aspect he was supposed, like other gods of fertility, to bless men and women with offspring, and that the processions at his festival were intended to promote this object as well as to quicken the seed in the ground. It would be to misjudge ancient religion to denounce as lewd and profligate the emblems and the ceremonies which the Egyptians employed for the purpose of giving effect to this conception of the divine power. The ends which they proposed to themselves in these rites were natural and laudable; only the means they adopted to compass them were mistaken. A similar fallacy induced the Greeks to adopt a hke symbolism in their Dionysiac festivals, and the superficial but striking resemblance thus produced between the two religions has perhaps more than anything else misled enquirers, both ancient and modern, into identifying worships which, though certainly akin in nature, are perfectly distinct and independent in origin.

§ 4. Osiris a God of the Dead. — We have seen that in one of his aspects Osiris was the ruler and judge of the dead. To a people like the Egyptians, who not only believed in a life beyond the grave but actually spent much of their time, labour, and money in preparing for it, this office of the god must have appeared hardly, if at all, less important than his function of making the earth to bring forth its fruits in due season. We may assume that in the faith of his worship- pers the two provinces of the god were intimately connected. In laying their dead in the grave they committed them to his keeping who could raise them from the dust to life eternal, even as he caused the seed to spring from the ground. Of that faith the corn-stuffed

382 ISIS CH.

efiSgies of Osiris found in Egyptian tombs furnish an eloquent and un- equivocal testimony. They were at once an emblem and an instru- ment of resurrection. Thus from the sprouting of the grain the ancient Egyptians drew an augury of human immortality. They are not the only people who have built the same lofty hopes on the same slender foundation.

A god who thus fed his people with his own broken body in this life, and who held out to them a promise of a blissful eternity in a better world hereafter, naturally reigned supreme in their affections. We need not wonder, therefore, that in Egypt the worship of the other gods was overshadowed by that of Osiris, and that while they were revered each in his own district, he and his divine partner Isis were adored in all.