After civilising Egypt, he travelled over the world, like the Greek Dionysus, whom he so closely resembles in some portions of his legend that Herodotus supposed the Dionysiac myth to have been imported from Egypt.* In the absence of Osiris, his evil brother, Typhon, kept quiet.

But, on the hero's return, Typhon laid an ambush against him, like aegisthus against Agamemnon. He had a decorated coffer (mummy-case?) made of the exact length of Osiris, and offered this as a present to any one whom it would fit. At a banquet all the guests tried it; but when Osiris lay down in it, the lid was closed and fastened with nails and melted lead. The coffer, Osiris and all, was then thrown into the Nile. Isis, arrayed in mourning robes like the wandering Demeter, sought Osiris everywhere lamenting, and found the chest at last in an _erica_ tree that entirely covered it. After an adventure like that of Demeter with Triptolemus, Isis obtained the chest. During her absence Typhon lighted on it as he was hunting by moonlight; he tore the corpse of Osiris into fourteen pieces, and scattered them abroad. Isis sought for the mangled remnants, and, whenever she found one, buried it, each tomb being thenceforth recognised as "a grave of Osiris". Precisely the same fable occurs in Central Australian myths of the Alcheringa, or legendary past.**

* "Osiris is Dionysus in the tongue of h.e.l.las" (Herodotus, ii. 144, ii. 48). "Most of the details of the mystery of Osiris, as practised by the Egyptians, resemble the Dionysus mysteries of Greece.... Methinks that Melampus, Amythaon's son, was well seen in this knowledge, for it was Melampus that brought among the Greeks the name and rites and phallic procession of Dionysus." (Compare Dels, et Os., x.x.xv.) The coincidences are probably not to be explained by borrowing; many of them are found in America.

** Spencer and Gillen, p. 399.

The wives "search for the murdered man's mutilated parts". It is a plausible suggestion that, if graves of Osiris were once as common in Egypt as cairns of Heitsi Eibib are in Namaqualand to-day, the existence of many tombs of one being might be explained as tombs of his scattered members, and the myth of the dismembering may have no other foundation.

On the other hand, it must be noticed that a swine was sacrificed to Osiris, at the full moon, and it was in the form of a black swine that Typhon a.s.sailed Horus, the son of Osiris, whose myth is a _doublure or replica_, in some respects, of the Osirian myth itself.1 We may conjecture, then, that the fourteen portions into which the body of Osiris was rent may stand for the fourteen days of the waning moon.** It is well known that the phases of the moon and lunar eclipses are almost invariably accounted for in savage science by the attacks of a beast--dog, pig, dragon, or what not--on the heavenly body. Either of these hypothesis (the Egyptians adopted the latter)*** is consistent with the character of early myth, but both are merely tentative suggestions.****

* In the Edfou monuments Set is slain and dismembered in the shape of a red hippopotamus (Naville, Mythe d'Horus, p. 7).

** The fragments of Osiris were sixteen, according to the texts of Deuderah, one for each nome.

*** De Is. et Os., x.x.xv.

**** Compare Lefebure, Les Yeux d'Horus, pp. 47 48.

The phallus of Osiris was not recovered, and the totemistic habit which made the people of three different districts abstain from three different fish--_lepidotus, phagrus and oxyrrhyncus_--was accounted for by the legend that these fish had devoured the missing portion of the hero's body.

So far the power of evil, the black swine Typhon, had been triumphant.

But the blood-feud was handed on to Horus, son of Isis and Osiris. To spur Horus on to battle, Osiris returned from the dead, like Hamlet's father. But, as is usual with the ghosts of savage myth, Osiris returned, not in human, but in b.e.s.t.i.a.l form as a wolf.* Horus was victorious in the war which followed, and handed Typhon over bound in chains to Isis. Unluckily Isis let him go free, whereon Horus pushed off her crown and placed a bull's skull on her head.

There the Greek narrator ends, but** he expressly declines to tell the more blasphemous parts of the story, such as "the dismemberment of Horus and the beheading of Isis". Why these myths should be considered "more blasphemous" than the rest does not appear.

It will probably be admitted that nothing in this sacred story would seem out of place if we found it in the legends of Pund-jel, or Cagn, or Yehl, among Australians, Bushmen, or Utes, whose own "culture-hero,"

like the ghost of Osiris, was a wolf. This dismembering of Osiris in particular resembles the dismembering of many other heroes in American myth; for example, of Chokanipok, out of whom were made vines and flint-stones. Objects in the mineral and vegetable world were explained in Egypt as transformed parts or humours of Osiris, Typhon and other heroes.***

* Wicked squires in Shropshire (Miss Burns, Shropshire Folk- Lore) "come" as bulls. Osiris, in the Mendes nonie, "came"

as a ram (Marietta, Denderah, iv. 75).

** De Is, et Os., xx.

***Magical Text, nineteenth dynasty, translated by Dr. Birch Records of Past vi. 115; Lefebure, Osiris, pp. 100, 113,124, 205; Livre des Morts chap. xvii.; Records of Past, x. 84.

Once more, though the Egyptian G.o.ds are buried here and are immortal in heaven, they have also, like the heroes of Eskimos and Australians and Indians of the Amazon, been transformed into stars, and the priests could tell which star was Osiris, which was Isis, and which was Typhon.*

Such are the wild inconsistencies which Egyptian religion shares with the fables of the lowest races. In view of these facts it is difficult to agree with Brugsch** that "from the root and trunk of a pure conception of deity spring the boughs and twigs of a tree of myth, whose leaves spread into a rank impenetrable luxuriance ". Stories like the Osiris myth--stories found all over the whole world--spring from no pure religious source, but embody the delusions and fantastic dreams of the lowest and least developed human fancy and human speculation. And these flourish, like mistletoe on the oak, over the st.u.r.dier growth of a religious conception of another root.

The references to the myth in papyri and on the monuments, though obscure and fragmentary, confirm the narrative of the _De Iside_. The coffer in which Osiris foolishly ventured himself seems to be alluded to in the Harris magical papyrus.*** "Get made for me a shrine of eight cubits. Then it was told to thee, O man of seven cubits, How canst thou enter it? And it had been made for thee, and thou hast reposed in it."

* Custom and Myth, "Star Myths"; De Rouge, Nouv. Not., p.

197; Lefebure, Osiris, p. 213.

** Religion und Mythologie, p. 99.

*** Records of Past, x. 154.

Here, too, Isis magically stops the mouths of the Nile, perhaps to prevent the coffer from floating out to sea. More to the point is one of the original "Osirian hymns" mentioned by Plutarch.* The hymn is on a stele, and is attributed by M. Chabas, the translator, to the seventeenth dynasty.** Osiris is addressed as the joy and glory of his parents, Seb and Nut, who overcomes his enemy. His sister, Isis, accords to him due funeral rites after his death and routs his foes. Without ceasing, without resting, she sought his dead body, and wailing did she wander round the world, nor stopped till she found him. Light flashed from her feathers.*** Horus, her son, is king of the world.

Such is a _precis_ of the mythical part of the hymn. The rest regards Osiris in his religious capacity as a sovereign of nature, and as the guide and protector of the dead. The hymn corroborates, as far as it goes, the narrative of the Greek two thousand years later. Similar confirmation is given by "The Lamentations of Isis and Nephthys," a papyrus found within a statue of Osiris in Thebes. The sisters wail for the dead hero, and implore him to "come to his own abode". The theory of the birth of Horus here is that he was formed out of the scattered members of Osiris, an hypothesis, of course, inconsistent with the other myths (especially with the myth that he dived for the members of Osiris in the shape of a crocodile),**** and, therefore, all the more mythical.

* De Is. et Os., 211.

** Rev. Archeol., May, 1857.

*** The Greek version says that Isis took the form of a swallow.

**** Mariette, Denderah, iv. 77, 88, 89.

The "Book of Respirations," finally, contains the magical songs by which Isis was feigned to have restored breath and life to Osiris.* In the representations of the vengeance and triumph of Horus on the temple walls of Edfou in the Ptolemaic period, Horus, accompanied by Isis, not only chains up and pierces the red hippopotamus (or pig in some designs), who is Set, but, exercising reprisals, cuts him into pieces, as Set cut Osiris. Isis instructs Osiris as to the portion which properly falls to each of nine G.o.ds. Isis reserves his head and "saddle"; Osiris gets the thigh; the bones are given to the cats. As each G.o.d had his local habitation in a given town, there is doubtless reference to local myths. At Edfou also the animal of Set is sacrificed, symbolically in his image made of paste, a common practice in ancient Mexico.**

* Records of Past, iv. 121.

** Herodotus, ii. 47; De. Is. et Os., 90. See also Porphyry's Life of Pythagoras, who sacrificed a bull made of paste, Liebrecht, Zur Volkskunde, p. 436.

Many of these myths, as M. Naville remarks, are doubtless ratiological: the priests, as in the Brahmanas, told them to account for peculiar parts of the ritual, and to explain strange local names. Thus the names of many places are explained by myths setting forth that they commemorate some event in the campaign of Horus against Set. In precisely the same way the local superst.i.tions, originally totemic, about various animals were explained by myths attaching these animals to the legends of the G.o.ds.

Explanations of the Osiris myth thus handed down to us were common among the ancient students of religion. Many of them are reported in the familiar tract De Iside et Osiride. They are all the interpretations of civilised men, whose method is to ask themselves, "Now, if _I_ had told such a tale as this, or invented such a mystery-play of divine misadventures, what meaning could _I_ have intended to convey in what is apparently blasphemous nonsense?" There were moral, solar, lunar, cosmical, tellurian, and other methods of accounting for a myth which, in its origin, appears to be one of the world-wide early legends of the strife between a fabulous good being and his brother, a fabulous evil being. Most probably some incidents from a moon-myth have also crept into, or from the first made part of, the tale of Osiris. The enmity of Typhon to the eyes of Horus, which he extinguishes, and which are restored,* has much the air of an early mythical attempt to explain the phenomena of eclipses, or even of sunset. We can plainly see how local and tribal superst.i.tions, according to which this or that beast, fish, or tree was held sacred, came to be tagged to the general body of the myth. This or that fish was not eaten; this or that tree was holy; and men who had lost the true explanation of these superst.i.tions explained them by saying that the fish had tasted, or the tree had sheltered.

* Livre des Moris, pp. 112, 118.

This view of the myth, while it does not pretend to account for every detail, refers it to a large cla.s.s of similar narratives, to the barbarous dualistic legends about the original good and bad extra-natural beings, which are still found current among contemporary savages. These tales are the natural expression of the savage fancy, and we presume that the myth of the mutilated Osiris survived in Egypt, just as the use of flint-headed arrows and flint knives survived during millenniums in which bronze and iron were perfectly familiar. The cause a.s.signed is adequate, and the process of survival is verified.

Whether this be the correct theory of the fundamental facts of the myth or not, it is certain that the myth received vast practical and religious developments. Orisis did not remain the mere culture-hero of whom we have read the story, wounded in the house of his friends, dismembered, restored and buried, reappearing as a wolf or bull, or translated to a star. His worship pervaded the whole of Egypt, and his name grew into a kind of hieroglyph for all that is divine.

"The Osirian type, in its long evolution, ended in being the symbol of the whole deified universe--underworld and world of earth, the waters above and the waters below. It is Osiris that floods Egypt in the Nile, and that clothes her with the growing grain. His are the sacred eyes, the sun that is born daily and meets a daily death, the moon that every month is young and waxes old. Osiris is the soul that animates these, the soul that vivifies all things, and all things are but his body. He is, like Ra of the royal tombs, the earth and the sun, the creator and the created."*

* Lefebure, Osiris, p. 248.

Such is the splendid sacred vestment which Egyptian theology wove for the mangled and ma.s.sacred hero of the myth. All forces, all powers, were finally recognised in him; he was sun and moon, and the maker of all things; he was the truth and the life; in him all men were justified.

On the origin of the myth philology throws no light. M. Lefebure recognises in the name Osiris the meaning of "the infernal abode," or "the nocturnal residence of the sacred eye," for, in the duel of Set and Horus, he sees a mythical account of the daily setting of the sun.*

"Osiris himself, the sun at his setting, became a centre round which the other incidents of the war of the G.o.ds gradually crystallised." Osiris is also the earth. It would be difficult either to prove or disprove this contention, and the usual divergency of opinion as to the meaning and etymology of the word "Osiris" has always prevailed.** The Greek***

identifies Osiris with Hades. "Both," says M. Lefebure, "originally meant the dwellings--and came to mean the G.o.d--of the dead." In the same spirit Anubis, the jackal (a beast still dreaded as a ghost by the Egyptians), is explained as "the circle of the horizon," or "the portals of the land of darkness," the gate kept, as Homer would say, by Hades, the mighty warden. Whether it is more natural that men should represent the circle of the horizon or the twilight at sunset as a jackal, or that a jackal-totem should survive as a G.o.d, mythologists will decide for themselves.****

* Osiris, p. 129. So Lieblein, op. cit., p. 7.

** See the guesses of etymologists (Osiris, pp. 132,133).

Horus has even been connected with the Greek Hera, as the atmosphere!

*** De Is. Os., 75.

**** Le Page Renouf, Hibbert Lectures, pp. 112-114, 237.

The jackal, by a myth that cannot be called pious, was said to have eaten his father, Osiris. Mr. Frazers theory of Osiris as somehow connected with vegetation will be found in his _Golden Bough_. His master, Mannhardt, the great writer on vegetation myths, held that Osiris was the sun.

The conclusions to be drawn from so slight a treatment of so vast a subject are, that in Egypt, as elsewhere, a mythical and a religious, a rational and an irrational stream of thought flowed together, and even to some extent mingled their waters. The rational tendency, declared in prayers and hymns, amplifies the early human belief in a protecting and friendly personal power making for righteousness. The irrational tendency, declared in myth and ritual, retains and elaborates the early human confusions of thought between man and beast and G.o.d, things animate and inanimate. On the one hand, we have almost a recognition of supreme divinity; on the other, savage rites and beliefs, shared by Australians and Bushmen. It is not safe or scientific to call one of those tendencies earlier than the other; perhaps we know no race so backward that it is not influenced by forms of both. Nor is it safe or scientific to look on ruder practices as corruptions of the purer beliefs. Perhaps it may never be possible to trace both streams to the same fountain-head; probably they well up from separate springs in the nature of man. We do but recognise and contrast them; the sources of both are lost in the distance, where history can find no record of actual experience. Egyptian religion and myth are thus no isolated things; they are but the common stuff of human thought, decorated or distorted under a hundred influences in the course of unknown centuries of years.