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object:1.40 - The Nature of Osiris
book class:The Golden Bough
author class:James George Frazer
subject class:Occultism
class: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 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
offered 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 seventh 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 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 Heithmrk 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 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--redhaired
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
personification 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 _erica_-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 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 reproductive 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 that 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 like 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 worshippers 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 effigies of Osiris
found in Egyptian tombs furnish an eloquent and un-equivocal
testimony. They were at once an emblem and an instrument 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.





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