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384 Star of the Sea," under which she is adored by tempest-tossed sailors. The attributes of a marine deity may have been bestowed on Isis by the sea-faring Greeks of Alexandria. They are quite foreign to her original character and to the habits of the Egyptians, who had no love of the sea. On this hypothesis Sirius, the bright star of Isis, which on July mornings rises from the glassy waves of the eastern Mediterranean, a harbinger of halcyon weather to mariners, was the true Stella Maris, "the Star of the Sea."

  has been sometimes interpreted as the sun-god, and in modern times this view has been held by so many distinguished writers that it deserves a brief examination. If we enquire on what evidence Osiris has been identified with the sun or the sun-god, it will be found on analysis to be minute in quantity and dubious, where it is not absolutely worthless, in quality. The diligent Jablonski, the first modern scholar to collect and sift the testimony of classical writers on Egyptian religion, says that it can be shown in many ways that Osiris is the sun, and that he could produce a cloud of witnesses to prove it, but that it is needless to do so, since no learned man is ignorant of the fact. Of the ancient writers whom he condescends to quote, the only two who expressly identify Osiris with the sun are Diodorus and Macrobius. But little weight can be attached to their evidence; for the statement of Diodorus is vague and rhetorical, and the reasons which Macrobius, one of the fathers of solar mythology, assigns for the identification are exceedingly slight.

The ground upon which some modern writers seem chiefly to rely for the identification of Osiris with the sun is that the story of his death fits better with the solar phenomena than with any other in nature. It may readily be admitted that the daily appearance and disappearance of the sun might very naturally be expressed by a myth of his death and resurrection; and writers who regard Osiris as the sun are careful to indicate that it is the diurnal, and not the annual, course of the sun to which they understand the myth to apply. Thus Renouf, who identified Osiris with the sun, admitted that the Egyptian sun could not with any show of reason be described as dead in winter. But if his daily death was the theme of the legend, why 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 he be said to be torn in pieces?

In the course of our enquiry it has, I trust, been made clear that there is another natural phenomenon to which the conception of death and resurrection is as applicable as to sunset and sunrise, and which,