Page:Myth, Ritual, and Religion (Volume 2).djvu/135

Rh or that fish was not to be eaten; this or that tree was holy; and men who had lost the true explanation of these superstitions explained them by saying that the fish had tasted, or the tree had sheltered, the mutilated Osiris.

This view of the myth, while it does not pretend to account for every detail, refers it to a large class 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 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 assigned 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. Osiris 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