The History of Antiquity, Vol. 1 (of 6). Duncker Max

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And when Horus, the son of Isis and Osiris, who grew up in Buto, came to his full strength, he prepared to avenge the wrong which Typhon had done to his father and mother. Thrice he fought with Typhon; the battle raged for many days, and Horus conquered.60

According to the accounts of Herodotus and Diodorus, Osiris (Dionysus) and Horus (the Apollo of the Greeks) were the last rulers of the divine race.61 In the list of Manetho, Ptah was followed in the kingdom by Ra and Shu (or, according to the Theban account, by Ammon, Tum, and Shu), Cronos, Osiris, Typhon, and Horus. These then are the younger gods; the evidence of the monuments shows that they were connected by race with each other, but not akin to the three gods who ruled before them. And as we also find that the five supplementary days added in the Egyptian year to the original number of 360 (p. 29) were dedicated to these gods, the first to Osiris, the second to Horus, the third to Typhon, the fourth to Isis, the fifth to Nephthys – the natural conclusion is that these gods were of later origin.62 On the other hand it is clear that the belief in Osiris and his power had already arisen at the time when the great pyramids were erected.

      The two gods at the head of this circle, whom Diodorus and Plutarch call Cronos and Rhea, were known to the Egyptians under the names Seb and Nut.63 They are the spirits of the earth and sky. Osiris himself in the inscriptions and records is called "the king of the gods," "the lord of unnumbered days," "the king of life," "the regulator of eternity." The inscription on the lid of a coffin runs thus – "Ra gave thee the richly streaming light which gleams in thy eyes. Shu gave thee the pleasant air which in thy lifetime was inhaled in thy nostrils. Seb gave thee all fruits whereon thou livest. Osiris gave thee the Nile-water whereon thou livest."64 As a life-giving god, the colour of Osiris is green; his sacred tree is the evergreen tamarisk; and his sacred bird a kind of heron, distinguished by two long feathers at the back of the head. Osiris is always represented in a human form, and with a human head.

The chief seats of the worship of Osiris were Philæ and Abydus, in Upper Egypt. In the temple on the island of Philæ, formed by the Nile above Syene, the history of the god was represented.65 On a little island close by, where only the priests might tread, lay the grave of Osiris, overshadowed by tamarisks;66 here were libations offered to him, and Diodorus tells us that in Upper Egypt no more sacred form of oath was known than the oath by Osiris who rests at Philæ.67 In the temple of Osiris at Abydus (Arabat-el-Medfuneh) the wealthy Egyptians sought to be buried, that they might rest in the vicinity of the god's grave. In Lower Egypt Osiris68 was worshipped in the cities of Memphis, Sais,69 and Busiris. At Busiris (the name Pe-osiri meant "abode of Osiris"), on the Sebennytic arm of the Nile, in the middle of the Delta – it was the chief city of the district of Busiris – was situated the largest temple of Isis, as we learn from Herodotus, and here also, according to other evidence, the grave of Osiris was to be found.70 Here the whole land worshipped this god and goddess.71 Thousands of men and women assembled, according to Herodotus, made lamentation for Osiris, and brought an offering to the greatest goddess (Isis). Amid prayers the bull was flayed, the thighs and other parts cut out, and a part of the belly filled with bread, honey, and incense; these were drenched plentifully with oil, and set on fire, and so long as the sacrifice burned the people lamented. When the lamentation ended, the remainder of the sacrifice was eaten.72 Plutarch says that with Osiris the Egyptians lamented the receding of the Nile, the ceasing of the cool north wind, the death of vegetation, and decrease in the length of the day. On the 17th Athyr, the day on which Typhon slew Osiris (on this day the sun passes through the Scorpion), the priests instituted rites of lamentation, and, among other things, as a sign of the sorrow of Isis, they exhibited for four days a gilded cow, covered with a black veil of byssus – for the cow was the Egyptian symbol of this goddess. On the 19th Athyr, in the night, they went down to the sea, and the priests brought out the chest, and the congregation cried, "Osiris is found!"73 Moreover, according to Plutarch, the holy rites represented the burial of Osiris: in these the wood was cut for the chest, the linen torn for cerements, and libations poured. A serpent was also slain in effigy.74 About the time of the winter solstice, as Plutarch tells us in another place, the Egyptians carried "the cow," i. e. Isis, seven times round the temple, and this procession was called the search for Osiris.75 On the monuments the Isis worshipped with Osiris appears generally in a youthful shape, with the horns of a cow on her head, the moon's disk between the horns, with the flower-sceptre and symbol of life in her hands. The inscriptions denote her as the "royal consort," the "great goddess." An image in which she was represented in the form of a cow was seen by Herodotus in the royal palace of the last Pharaohs at Sais. "In a beautifully-adorned chamber lay the wooden image of a cow, resting on her knees, not larger than a full-grown cow. The body was covered with a purple robe; on the neck and head could be seen the thick gilding, and between the horns a golden disk. Every day incense was burned before the image; and at night a lamp was kindled before it. Once a year," continues Herodotus, "this cow was carried out into the open, when the Egyptians lamented the god, whose name I do not think proper to mention now."76

      Osiris and Isis, the spirits of blessing and life, were attacked by Typhon. Plutarch observes that the Egyptians called Typhon Set,77 and this statement is confirmed by the inscriptions. The colour of Set was burning red,78 like the glowing sun in the dust of the desert; the ass was the sacred animal of this god, and a peculiarly-formed animal his symbol on the monuments. In poisonous serpents also the Egyptians saw this destructive deity, and they brought the crocodile and hippopotamus into association with him. The third of the five additional days of the year (p. 29), which belonged to Set, was to the Egyptians an unlucky day.79 On a papyrus he is called "the almighty destroyer and blighter,"80 and with this agrees the statement of Plutarch, that Typhon, according to the Egyptians, had filled the whole earth and sea – which they call "the foam of Typhon" – with evils; and they considered all animals, trees, and vegetables, all incidents of a harmful and destructive nature to be works, parts and actions of Typhon.81

      The evil god can limit and overcome the beneficent power of nature, but not for ever. Osiris had left behind a young son, who could hold Typhon in check, though unable to suppress him entirely. Horus, as Plutarch tells us, was born about the time of the winter solstice, and the festival of the delivery of Isis was celebrated at the time of the vernal equinox.82 On the monuments we find Horus (Har), "the avenger of his father Osiris," as the inscriptions call him, represented as a naked child, with finger on lip, sitting on a lotus-leaf, or on a crook, the symbol of dominion. Hence he is the young Horus, the Harpocrates of the Greeks, the Harpechruti —i. e., "Har, the child" – of the Egyptians. Then, according to the legend, he grows up at Buto; he becomes a handsome youth, the strong Horus (Har-ver, Arveris of the Greeks), the "great helper," the "pillar of the world." In the temple at Philæ we see him pouring libations before the bier of Osiris; on other monuments he guides the sun's bark through the hours of the day.83 At Hermopolis, as Plutarch tells us, a hippopotamus was to be seen, on which a hawk – the sacred bird of Horus, in which form the god is often represented – fought with a serpent; and, according to the belief of the Egyptians, Typhon escaped from Horus in the shape of a crocodile.

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