object:1.38 - The Myth of Osiris
book class:The Golden Bough
author class:James George Frazer
subject class:Occultism
class:chapter
XXXVIII. 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.
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.
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.
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.
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.
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.
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."
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.
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.
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.
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.
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.
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