mouth of Isis and Nephthys, sisters of Osiris. “In form and substance,” says Brugsch, “they vividly recall the dirges chanted at the Adonis’ rites over the dead god.”[1] Next day was the joyous festival of Sokari, that being the name under which the hawk-headed Osiris of Memphis was invoked. The solemn processions of priests which on this day wound round the temples with all the pomp of banners, images, and sacred emblems, were amongst the most stately pageants that ancient Egypt could show. The whole festival ended on the 16th of November with a special rite called the erection of the Tatu, Tat, or Ded pillar.[2] This pillar appears from the monuments to have been a column with cross bars at the top, like the yards of a mast, or more exactly like the superposed capitals of a pillar.[3] On a Theban tomb the king himself, assisted by his relations and a priest, is represented hauling at the ropes by which the pillar is being raised. The pillar was interpreted, at least in later Egyptian theology, as the backbone of Osiris. It might very well be a conventional representation of a tree stripped of its leaves; and if Osiris was a tree-spirit, the bare trunk and branches of a tree might naturally be described as his backbone. The erection of the column would then be, as Erman interprets it, a representation of the resurrection of Osiris, which, as we learn from Plutarch, appears to have been celebrated at his mysteries.[4] Perhaps the ceremony which
- ↑ Brugsch, l.c. For a specimen of these lamentations see Brugsch, op. cit. p. 631 sq.; Records of the Past, ii. 119 sqq. For the annual ceremonies of finding and burying Osiris, see also Firmicus Maternus, De errore profanarum religionum, 2 § 3; Servius on Virgil, Aen. iv. 609.
- ↑ Brugsch, op. cit. p. 617 sq.; Erman, Aegypten und aegyptisches Leben im Altertum, p. 377 sq.
- ↑ Erman, l.c.; Wilkinson, Manners and Customs of the Ancient Egyptians (London, 1878), iii. 68, 82; Tiele, History of the Egyptian Religion, p. 46.
- ↑ Plutarch, Isis et Osiris, 35. ὁμο-
