the golden bough-第126节

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y　should　be　worshipped　as　gods　in　common　by　all　the　Egyptians；　since　these　animals　above　all　others　had　helped　the　discoverers　of　corn　in　sowing　the　seed　and　procuring　the　universal　benefits　of　agriculture。

Such　is　the　myth　or　legend　of　Osiris；　as　told　by　Greek　writers　and　eked　out　by　more　or　less　fragmentary　notices　or　allusions　in　native　Egyptian　literature。　A　long　inscription　in　the　temple　at　Denderah　has　preserved　a　list　of　the　god's　graves；　and　other　texts　mention　the　parts　of　his　body　which　were　treasured　as　holy　relics　in　each　of　the　sanctuaries。　Thus　his　heart　was　at　Athribis；　his　backbone　at　Busiris；　his　neck　at　Letopolis；　and　his　head　at　Memphis。　As　often　happens　in　such　cases；　some　of　his　divine　limbs　were　miraculously　multiplied。　His　head；　for　example；　was　at　Abydos　as　well　as　at　Memphis；　and　his　legs；　which　were　remarkably　numerous；　would　have　sufficed　for　several　ordinary　mortals。　In　this　respect；　however；　Osiris　was　nothing　to　St。　Denys；　of　whom　no　less　than　seven　heads；　all　equally　genuine；　are　extant。

According　to　native　Egyptian　accounts；　which　supplement　that　of　Plutarch；　when　Isis　had　found　the　corpse　of　her　husband　Osiris；　she　and　her　sister　Nephthys　sat　down　beside　it　and　uttered　a　lament　which　in　after　ages　became　the　type　of　all　Egyptian　lamentations　for　the　dead。　Come　to　thy　house；　they　wailed。　Come　to　thy　house。　O　god　On！　come　to　thy　house；　thou　who　hast　no　foes。　O　fair　youth；　come　to　thy　house；　that　thou　mayest　see　me。　I　am　thy　sister；　whom　thou　lovest；　thou　shalt　not　part　from　me。　O　fair　boy；　come　to　thy　house　。　I　see　thee　not；　yet　doth　my　heart　yearn　after　thee　and　mine　eyes　desire　thee。　Come　to　her　who　loves　thee；　who　loves　thee；　Unnefer；　thou　blessed　one！　Come　to　thy　sister；　come　to　thy　wife；　to　thy　wife；　thou　whose　heart　stands　still。　Come　to　thy　housewife。　I　am　thy　sister　by　the　same　mother；　thou　shalt　not　be　far　from　me。　Gods　and　men　have　turned　their　faces　towards　thee　and　weep　for　thee　together　。　I　call　after　thee　and　weep；　so　that　my　cry　is　heard　to　heaven；　but　thou　hearest　not　my　voice；　yet　am　I　thy　sister；　whom　thou　didst　love　on　earth；　thou　didst　love　none　but　me；　my　brother！　my　brother！　This　lament　for　the　fair　youth　cut　off　in　his　prime　reminds　us　of　the　laments　for　Adonis。　The　title　of　Unnefer　or　the　Good　Being　bestowed　on　him　marks　the　beneficence　which　tradition　universally　ascribed　to　Osiris；　it　was　at　once　his　commonest　title　and　one　of　his　names　as　king。

The　lamentations　of　the　two　sad　sisters　were　not　in　vain。　In　pity　for　her　sorrow　the　sun…god　Ra　sent　down　from　heaven　the　jackal…headed　god　Anubis；　who；　with　the　aid　of　Isis　and　Nephthys；　of　Thoth　and　Horus；　pieced　together　the　broken　body　of　the　murdered　god；　swathed　it　in　linen　bandages；　and　observed　all　the　other　rites　which　the　Egyptians　were　wont　to　perform　over　the　bodies　of　the　departed。　Then　Isis　fanned　the　cold　clay　with　her　wings：　Osiris　revived；　and　thenceforth　reigned　as　king　over　the　dead　in　the　other　world。　There　he　bore　the　titles　of　Lord　of　the　Underworld；　Lord　of　Eternity；　Ruler　of　the　Dead。　There；　too；　in　the　great　Hall　of　the　Two　Truths；　assisted　by　forty…two　assessors；　one　from　each　of　the　principal　districts　of　Egypt；　he　presided　as　judge　at　the　trial　of　the　souls　of　the　departed；　who　made　their　solemn　confession　before　him；　and；　their　heart　having　been　weighed　in　the　balance　of　justice；　received　the　reward　of　virtue　in　a　life　eternal　or　the　appropriate　punishment　of　their　sins。

In　the　resurrection　of　Osiris　the　Egyptians　saw　the　pledge　of　a　life　everlasting　for　themselves　beyond　the　grave。　They　believed　that　every　man　would　live　eternally　in　the　other　world　if　only　his　surviving　friends　did　for　his　body　what　the　gods　had　done　for　the　body　of　Osiris。　Hence　the　ceremonies　observed　by　the　Egyptians　over　the　human　dead　were　an　exact　copy　of　those　which　Anubis；　Horus；　and　the　rest　had　performed　over　the　dead　god。　At　every　burial　there　was　enacted　a　representation　of　the　divine　mystery　which　had　been　performed　of　old　over　Osiris；　when　his　son；　his　sisters；　his　friends　were　gathered　round　his　mangled　remains　and　succeeded　by　their　spells　and　manipulations　in　converting　his　broken　body　into　the　first　mummy；　which　they　afterwards　reanimated　and　furnished　with　the　means　of　entering　on　a　new　individual　life　beyond　the　grave。　The　mummy　of　the　deceased　was　Osiris；　the　professional　female　mourners　were　his　two　sisters　Isis　and　Nephthys；　Anubis；　Horus；　all　the　gods　of　the　Osirian　legend　gathered　about　the　corpse。　In　this　way　every　dead　Egyptian　was　identified　with　Osiris　and　bore　his　name。　From　the　Middle　Kingdom　onwards　it　was　the　regular　practice　to　address　the　deceased　as　Osiris　So…and…So；　as　if　he　were　the　god　himself；　and　to　add　the　standing　epithet　true　of　speech；　because　true　speech　was　characteristic　of　Osiris。　The　thousands　of　inscribed　and　pictured　tombs　that　have　been　opened　in　the　valley　of　the　Nile　prove　that　the　mystery　of　the　resurrection　was　performed　for　the　benefit　of　every　dead　Egyptian；　as　Osiris　died　and　rose　again　from　the　dead；　so　all　men　hoped　to　arise　like　him　from　death　to　life　eternal。

Thus　according　to　what　seems　to　have　been　the　general　native　tradition　Osiris　was　a　good　and　beloved　king　of　Egypt；　who　suffered　a　violent　death　but　rose　from　the　dead　and　was　henceforth　worshipped　as　a　deity。　In　harmony　with　this　tradition　he　was　regularly　represented　by　sculptors　and　painters　in　human　and　regal　form　as　a　dead　king；　swathed　in　the　wrappings　of　a　mummy；　but　wearing　on　his　head　a　kingly　crown　and　grasping　in　one　of　his　hands；　which　were　left　free　from　the　bandages；　a　kingly　sceptre。　Two　cities　above　all　others　were　associated　with　his　myth　or　memory。　One　of　them　was　Busiris　in　Lower　Egypt；　which　claimed　to　possess　his　backbone；　the　other　was　Abydos　in　Upper　Egypt；　which　gloried　in　the　possession　of　his　head。　Encircled　by　the　nimbus　of　the　dead　yet　living　god；　Abydos；　originally　an　obscure　place；　became　from　the　end　of　the　Old　Kingdom　the　holiest　spot　in　Egypt；　his　tomb　there　would　seem　to　have　been　to　the　Egyptians　what　the　Church　of　the　Holy　Sepulchre　at　Jerusalem　is　to　Christians。　It　was　the　wish　of　every　pious　man　that　his　dead　body　should　rest　in　hallowed　earth　near　the　grave　of　the　glorified　Osiris。　Few　indeed　were　rich　enough　to　enjoy　this　inestimable　privilege；　for；　apart　from　the　cost　of　a　tomb　in　the　sacred　city；　the　mere　transport　of　mummies　from　great　distances　was　both　difficult　and　expensive。　Yet　so　eager　were　many　to　absorb　in　death　the　blessed　influence　which　radiated　from　the　holy　sepulchre　that　they　caused　their　surviving　friends　to　convey　their　mortal　remains　to　Abydos；　there　to　tarry　for　a　short　time；　and　then　to　be　brought　back　by　river　and　interred　in　the　tombs　which　had　been　made　ready　for　them　in　their　native　land。　Others　had　cenotaphs　built　or　memorial　tablets　erected　for　themselves　near　the　tomb　of　their　dead　and　risen　Lord；　that　they　might　share　with　him　the　bliss　of　a　joyful　resurrection。

Chapter　39。　The　Ritual　of　Osiris。

1。　The　Popular　Rites。

A　USEFUL　clue　to　the　original　nature　of　a　god　or　goddess　is　often　furnished　by　the　season　at　which　his　or　her　festival　is　celebrated。　Thus；　if　the　festival　falls　at　the　new　or　the　full　moon；　there　is　a　certain　presumption　that　the　deity　thus　honoured　either　is　the　moon　or　at　least　has　lunar　affinities。　If　the　festival　is　held　at　the　winter　or　summer　solstice；　we　naturally　surmise　that　the　god　is　the　sun；　or　at　all　events　that　he　stands　in　some　close　relation　to　that　luminary。　Again；　if　the　festival　coincides　with　the　time　of　sowing　or　harvest；　we　are　inclined　to　infer　that　the　divinity　is　an　embodiment　of　the　earth　or　of　the　corn。　These　presumptions　or　inferences；　taken　by　themselves；　are　by　no　means　conclusive；　but　if　they　happen　to　be　confirmed　by　other　indications；　the　evidence　may　be　regarded　as　fairly　strong。

Unfortunately；　in　dealing　with　the　Egyptian　gods　we　are　in　a　great　measure　precluded　from　making　use　of　this　clue。　The　reason　is　not　that　the　dates　of　the　festivals　are　always　unknown；　but　that　they　shifted　from　year　to　year；　until　after　a　long　interval　they　had　revolved　through　the　whole　course　of　the　seasons。　This　gradual　revolution　of　the　festal　Egyptian　cycle　resulted　from　the　employment　of　a　calendar　year　which　neither　corresponded　exactly　to　the　solar　year　nor　was　periodically　corrected　by　intercalation。

If　the　Egyptian　farmer　of　the　olden　time　could　get　no　help；　except　at　the　rarest　intervals；　from　the　official　or　sacerdotal　calendar；　he　must　have　been　compelled　to　observe　for　himself　those　natural　signals　which　marked　the　times　for　the　various　operations　of　husbandry。　In　all　ages　of　which　we　possess　any　records　the　Egyptians　have　been　an　agricultural　people；　dependent　for　their　subsistence　on　the　growth　of　the　corn。　The　cereals　which　they　cultivated　were　wheat；　barley；　and　apparently　sorghum　（Holcus　sorghum；　Linnaeus）；　the　doora　of　the　modern　fellaheen。　Then　as　now　the　whole　country；　with　the　exception　of　a　fringe　on　the　coast　of　the　Mediterranean；　was　almost　rainless；　and　owed　its　immense　fertility　entirely　to　the　annual　inundation　of　the　Nile；　which；　regulated　by　an　elaborate　system　of　dams　and　canals；　was　distributed　over　the　fields；　renewing　the　soil　year　by　year　with　a　fresh　deposit　of　mud　was