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 one in the acacia,' and so forth. On the monuments he sometimes appears as a mummy covered with a tree or with plants. 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."
Sir J.G. Frazer goes on to combat the theory of Lepsius that Osiris was to be identified with the sun-god Ra. Osiris, says the German scholar, was named Osiris-Ra even in the Book of the Dead, and Isis, his spouse, is often called the royal consort of Ra. This identification, Sir J.G. Frazer thinks, may have had a political significance. He admits that the myth of Osiris might express the daily appearance and disappearance of the sun, and points out that most of the writers who favour the solar theory are careful to indicate that it is the daily, and not the annual, course of the sun to which they understand the myth to apply. But, then, why, pertinently asks Sir J. G. Frazer, was it celebrated by an annual ceremony? "This fact alone seems fatal to the interpretation of the myth as descriptive of sunset and sunrise. Again, though the sun may be said to die daily, in what sense can it be said to be torn in pieces?"
Plutarch says that some of the Egyptian philosophers interpreted Osiris as the moon, "because the moon, with her humid and generative light, is favourable to the propagation of animals and the growth of plants." Among primitive peoples the moon is regarded as a great source of moisture. Vegetation is thought to flourish beneath her pale rays, and she is understood as fostering the multiplication of the human species as well as animal and plant life. Sir J. G. Frazer enumerates several reasons to prove that Osiris possessed a lunar significance. Briefly these are that he is said to have lived or reigned twenty-eight years, the mythical expression of a lunar month, and that his body is said to have been rent into fourteen pieces—"This might be interpreted as the waning moon, which appears to lose a portion of itself on each of the fourteen days that make up the second half of the lunar month." Typhon found the body of Osiris at the full moon; thus its dismemberment would begin with the waning of the moon.
The Departure of Isis from Byblos—Evelyn Paul.
Primitive Conceptions of the Moon
Primitive man explains the waning moon as actually dwindling, and it appears to him as if it is being broken in pieces or eaten away. The Klamath Indians of South-west Oregon allude to the moon as 'the One Broken in Pieces,' and the Dacotas believe that when the moon is full a horde of mice begin to nibble at one side of it until they have devoured the whole. To continue Sir J.G. Frazer's argument, he quotes Plutarch to the effect that at the new moon of the month Phanemoth, which was the beginning of spring, the Egyptians celebrated what they called 'the entry of Osiris into the moon'; that at the ceremony called the 'Burial of Osiris' they made a crescent-shaped chest, "because the moon when it approaches the sun assumes the form of a crescent and vanishes"; and that once a year, at the full moon, pigs (possibly symbolical of Set, or Typhon) were sacrificed simultaneously to the moon and to Osiris. Again, in a hymn supposed to be addressed by Isis to Osiris it is said that Thoth
Placeth thy soul in the barque Maāt
In that name which is thine of god-moon.
And again:
Thou who comest to us as a child each month,
We do not cease to contemplate thee.
Thine emanation heightens the brilliancy
Of the stars of Orion in the firmament.
In this hymn Osiris is deliberately identified with the moon.[6]
In effect, then, Sir James Frazer's theory regarding Osiris is that he was a vegetation or corn god, who later became identified, or confounded, with the moon. But surely it is as reasonable to suppose that it was because of his status as moon-god that he ranked as a deity of vegetation.
A brief consideration of the circumstances connected with lunar worship
