Myths and Legends of Ancient Egypt. Lewis Spence
by the side of a fountain. To none of those who approached her would she vouchsafe a word, saving only to the queen's maidens, and these she addressed very graciously, braiding their hair and perfuming them with her breath, more fragrant than the odour of flowers. When the maidens returned to the palace the queen inquired how it came that their hair and clothes were so delightfully perfumed, whereupon they related their encounter with the beautiful stranger. Queen Astarte, or Athenais, bade that she be conducted to the palace, welcomed her graciously, and appointed her nurse to one of the young princes.
The Grief of Isis
Isis fed the boy by giving him her finger to suck. Every night, when all had retired to rest, she would pile great logs on the fire and thrust the child among them, and, changing herself into a swallow, would twitter mournful lamentations for her dead husband. Rumours of these strange practices were brought by the queen's maidens to the ears of their mistress, who determined to see for herself whether or not there was any truth in them. So she concealed herself in the great hall, and when night came sure enough Isis barred the doors and piled logs on the fire, thrusting the child among the glowing wood. The queen rushed forward with a loud cry and rescued her boy from the flames. The goddess reproved her sternly, declaring that by her action she had deprived the young prince of immortality. Then Isis revealed her identity to the awe-stricken Athenais and told her story, begging that the pillar which supported the roof might be given to her. When her request had been granted she cut open the tree, took out the coffin containing the body of Osiris, and mourned so loudly over it that one of the young princes died of terror. Then she took the chest by sea to Egypt, being accompanied on the journey by the elder son of King Melcarthus. The child's ultimate fate is variously recounted by several conflicting traditions. The tree which had held the body of the god was long preserved and worshipped at Byblos.
Arrived in Egypt, Isis opened the chest and wept long and sorely over the remains of her royal husband. But now she bethought herself of her son Harpocrates, or Horus the Child, whom she had left in Buto, and leaving the chest in a secret place, she set off to search for him. Meanwhile Set, while hunting by the light of the moon, discovered the richly adorned coffin and in his rage rent the body into fourteen pieces, which he scattered here and there throughout the country.
Upon learning of this fresh outrage on the body of the god, Isis took a boat of papyrus-reeds and journeyed forth once more in search of her husband's remains. After this crocodiles would not touch a papyrus boat, probably because they thought it contained the goddess, still pursuing her weary search. Whenever Isis found a portion of the corpse she buried it and built a shrine to mark the spot. It is for this reason that there are so many tombs of Osiris in Egypt.[4]
Isis and the Baby Prince—Evelyn Paul.
The Vengeance of Horus
By this time Horus had reached manhood, and Osiris, returning from the Duat, where he reigned as king of the dead, encouraged him to avenge the wrongs of his parents. Horus thereupon did battle with Set, the victory falling now to one, now to the other. At one time Set was taken captive by his enemy and given into the custody of Isis, but the latter, to her son's amazement and indignation, set him at liberty. So angry was Horus that he tore the crown from his mother's head. Thoth, however, gave her a helmet in the shape of a cow's head. Another version states that Horus cut off his mother's head, which Thoth, the maker of magic, stuck on again in the form of a cow's.
Horus and Set, it is said, still do battle with one another, yet victory has fallen to neither. When Horus shall have vanquished his enemy, Osiris will return to earth and reign once more as king in Egypt.
Sir J.G. Frazer on Osiris
From the particulars of this myth Sir J. G. Frazer has argued[5] that Osiris was "one of those personifications of vegetation whose annual death and resurrection have been celebrated in so many lands"—that he was a god of vegetation analogous to Adonis and Attis.
"The general similarity of the myth and ritual of Osiris to those of Adonis and Attis," says Sir J.G. Frazer, "is obvious. In all three cases we see a god whose untimely and violent death is mourned by a loving goddess and annually celebrated by his worshippers. The character of Osiris as a deity of vegetation is brought out by the legend that he was the first to teach men the use of corn, and by the custom of beginning his annual festival with the tillage of the ground. He is said also to have introduced the cultivation of the vine. In one of the chambers dedicated to Osiris in the great temple of Isis at Philæ the dead body of Osiris is represented with stalks of corn springing from it, and a priest is depicted watering the stalks from a pitcher which he holds in his hand. The accompanying legend sets forth that 'this is the form of him whom one may not name, Osiris of the mysteries, who springs from the returning waters.' It would seem impossible to devise a more graphic way of depicting Osiris as a personification of the corn; while the inscription attached to the picture proves that this personification was the kernel of the mysteries of the god, the innermost secret that was only revealed to the initiated. In estimating the mythical character of Osiris, very great weight must be given to this monument. The story that his mangled remains were scattered up and down the land 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 the legend may be a reminiscence of the custom of slaying a human victim as a representative of the corn-spirit, and distributing his flesh or scattering his ashes over the fields to fertilize them."
A Shrine of Osiris—(XIIth Dynasty)
"But Osiris was more than a spirit of the corn; he was also a tree-spirit, and this may well have been his original character, since the worship of trees is naturally older in the history of religion than the worship of the cereals. His character 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' in the hollow of the tree. Here, again, 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. We may conjecture that the erection of the Tatu pillar at the close of the annual festival of Osiris was identical with the ceremony described by Firmicus; it is to be noted that in the myth the erica-tree formed a pillar in the king's house. Like the similar custom of cutting a pine-tree and fastening an image to it, in the rites of Attis, the ceremony perhaps belonged to the class of customs of which the bringing in the Maypole is among the most familiar. As to the pine-tree in particular, at Denderah the tree of Osiris is a conifer, and the coffer containing the body of Osiris is here depicted as enclosed within the tree. A pine-cone often appears on the monuments as an offering presented to Osiris, and a manuscript of the Louvre speaks of the cedar as sprung from him. The sycamore and the tamarisk are also his trees. In inscriptions he is spoken of as residing in them, and his mother Nut is frequently portrayed in a sycamore. In a sepulchre at How (Diospolis Parva) a tamarisk is depicted overshadowing the coffer of Osiris; and in the series of sculptures which illustrate the mystic history of Osiris in the great temple of Isis at Philæ a tamarisk is figured with two men pouring water on it. The inscription on this last monument leaves no doubt, says Brugsch, that the verdure of the earth was believed to be connected with the verdure of the tree, and that the sculpture refers to the grave of Osiris at Philæ, of which Plutarch tells us that it was overshadowed by a methide plant, taller than any olive-tree. This sculpture, it may be observed, occurs in the same chamber in which the god is depicted as a corpse with ears of corn sprouting from him. In inscriptions he is referred to as 'the one in the tree,' 'the solitary