Chapter X. The King As Osiris.

Osiris personated by the king of Egypt.

In the foregoing discussion we found reason to believe that the Semitic Adonis and the Phrygian Attis were at one time personated in the flesh by kings, princes, or priests who played the part of the god for a time and then either died a violent death in the divine character or had to redeem their life in one way or another, whether by performing a make-believe sacrifice at some expense of pain and danger to themselves, or by delegating the duty to a substitute.408Further, we conjectured that in Egypt the part of Osiris may have been played by the king himself.409It remains to adduce some positive evidence of this personation.

The Sed festival celebrated in Egypt at intervals of thirty years.

A great festival called the Sed was celebrated by the Egyptians with much solemnity at intervals of thirty years. Various portions of the ritual are represented on the ancient monuments of Hieraconpolis and Abydos and in the oldest decorated temple of Egypt known to us, that of Usirniri at Busiris, which dates from the fifth dynasty. It appears that the ceremonies were as old as the Egyptian civilization, and that they continued to be observed till the end of the Roman period.410The reason for holding them at intervals of thirty [pg 152] years is uncertain, but we can hardly doubt that the period was determined by astronomical considerations. According to one view, it was based on the observation of Saturn's period of revolution round the sun, which is, roughly speaking, thirty years, or, more exactly, twenty-nine years and one hundred and seventy-four days.411According to another view, the thirty years' period had reference to Sirius, the star of Isis. We have seen that on account of the vague character of the old Egyptian year the heliacal rising of Sirius shifted its place gradually through every month of the calendar.412In one hundred and twenty years the star thus passed through one whole month of thirty days. To speak more precisely, it rose on the first of the month during the first four years of the period: it rose on the second of the month in the second four years, on the third of the month in the third four years; and so on successively, till in the last four years of the hundred and twenty years it rose on the last day of the month. As the Egyptians watched the annual summer rising of the star with attention and associated it with the most popular of their goddesses, it would be natural that its passage from one month to another, at intervals of one hundred and twenty years, should be the occasion of a great festival, and that the long period of one hundred and twenty years should be divided into four minor periods of thirty years respectively, each celebrated by a minor festival.413If this theory of the Sed festivals is correct, we should expect to find that every fourth celebration was distinguished from the rest by a higher degree of solemnity, since it marked the completion of a twelfth part of the star's journey through the twelve [pg 153] months. Now it appears that in point of fact every fourth Sed festival was marked off from its fellows by the adjective tep or “chief,” and that these “chief” celebrations fell as a rule in the years when Sirius rose on the first of the month.414These facts confirm the view that the Sed festival was closely connected with the star Sirius, and through it with Isis.

Intention of the Sed festival to renew the king's life.

However, we are here concerned rather with the meaning and the rites of the festival than with the reasons for holding it once every thirty years. The intention of the festival seems to have been to procure for the king a new lease of life, a renovation of his divine energies, a rejuvenescence. In the inscriptions of Abydos we read, after an account of the rites, the following address to the king: “Thou dost recommence thy renewal, thou art granted to flourish again like the infant god Moon, thou dost grow young again, and that from season to season, like Nun at the beginning of time, thou art born again in renewing the Sed festivals. All life comes to thy nostril, and thou art king of the whole earth for ever.”415In short, on these occasions it appears to have been supposed that the king was in a manner born again.

The king identified with the dead Osiris at the Sed festival.

But how was the new birth effected? Apparently the essence of the rites consisted in identifying the king with Osiris; for just as Osiris had died and risen again from the dead, so the king might be thought to die and to live again with the god whom he personated. The ceremony would thus be for the king a death as well as a rebirth. Accordingly in pictures of the Sed festival on the monuments we see the king posing as the dead Osiris. He sits in a shrine like a god, holding in his hands the crook and flail of Osiris: he is wrapped in tight bandages like the mummified Osiris; indeed, there is nothing but his name to prove that he is not Osiris himself. This enthronement of the king in the attitude of the dead god seems to have been the principal event of the festival.416Further, the queen and the king's daughters figured prominently in the ceremonies.417A [pg 154] discharge of arrows formed part of the rites;418and in some sculptures at Carnac the queen is portrayed shooting arrows towards the four quarters of the world, while the king does the same with rings.419The oldest illustration of the festival is on the mace of Narmer, which is believed to date from 5500 b.c. Here we see the king seated as Osiris in a shrine at the top of nine steps. Beside the shrine stand fan-bearers, and in front of it is a figure in a palanquin, which, according to an inscription in another representation of the scene, appears to be the royal child. An enclosure of curtains hung on poles surrounds the dancing-ground, where three men are performing a sacred dance. A procession of standards is depicted beside the enclosure; it is headed by the standard of the jackal-god Up-uat, the “opener of ways” for the dead.420Similarly on a seal of King Zer, or rather Khent, one of the early kings of the first dynasty, the monarch appears as Osiris with the standard of the jackal-god before him. In front of him, too, is the ostrich feather on which “the dead king was supposed to ascend into heaven. Here, then, the king, identified with Osiris, king of the dead, has before him the jackal-god, who leads the dead, and the ostrich feather, which symbolizes his reception into the sky.”421There are even grounds for thinking that in order to complete the mimic death of the king at the Sed festival an effigy of him, clad in the costume of Osiris, was solemnly buried in a cenotaph.422

Professor Flinders Petrie's explanation of the Sed festival.

According to Professor Flinders Petrie, “the conclusion may be drawn thus. In the savage age of prehistoric times, the Egyptians, like many other African and Indian peoples, killed their priest-king at stated intervals, in order that the ruler should, with unimpaired life and health, be enabled to maintain the kingdom in its highest condition. The royal daughters were present in order that they might be married to his successor. The jackal-god went before [pg 155] him, to open the way to the unseen world; and the ostrich feather received and bore away the king's soul in the breeze that blew it out of sight. This was the celebration of the ‘end,’ the sed feast. The king thus became the dead king, patron of all those who had died in his reign, who were his subjects here and hereafter. He was thus one with Osiris, the king of the dead. This fierce custom became changed, as in other lands, by appointing a deputy king to die in his stead; which idea survived in the Coptic Abu Nerūs, with his tall crown of Upper Egypt, false beard, and sceptre. After the death of the deputy, the real king renewed his life and reign. Henceforward this became the greatest of the royal festivals, the apotheosis of the king during his life, after which he became Osiris upon earth and the patron of the dead in the underworld.”423

Alexandre Moret's theory that at the Sed festivals the king was supposed to die and to be born again.

A similar theory of the Sed festival is maintained by another eminent Egyptologist, M. Alexandre Moret. He says: “In most of the temples of Egypt, of all periods, pictures set forth for us the principal scenes of a solemn festival called ‘festival of the tail,’ the Sed festival. It consisted essentially in a representation of the ritual death of the king followed by his rebirth. In this case the king is identified with Osiris, the god who in historical times is the hero of the sacred drama of humanity, he who guides us through the three stages of life, death, and rebirth in the other world. Hence, clad in the funeral costume of Osiris, with the tight-fitting garment clinging to him like a shroud, Pharaoh is conducted to the tomb; and from it he returns rejuvenated and reborn like Osiris emerging from the dead. How was this fiction carried out? how was this miracle performed? By the sacrifice of human or animal victims. On behalf of the king a priest lay down in the skin of the animal victim: he assumed the posture characteristic of an embryo in its mother's womb: when he came forth from the skin he was deemed to be reborn; and Pharaoh, for whom this rite was celebrated, was himself reborn, or to adopt the Egyptian expression, [pg 156] ‘he renewed his births.’ And in testimony of the due performance of the rites the king girt his loins with the tail, a compendious representative of the skin of the sacrificed beast, whence the name of ‘the festival of the tail.’

“How are we to explain the rule that at a certain point of his reign every Pharaoh must undergo this ritual death followed by fictitious rebirth? Is it simply a renewal of the initiation into the Osirian mysteries? or does the festival present some more special features? The ill-defined part played by the royal children in these rites seems to me to indicate that the Sed festival represents other episodes which refer to the transmission of the regal office. At the dawn of civilization in Egypt the people were perhaps familiar with the alternative either of putting their king to death in his full vigour in order that his power should be transmitted intact to his successor, or of attempting to rejuvenate him and to ‘renew his life.’ The latter measure was an invention of the Pharaohs. How could it be carried out more effectively than by identifying themselves with Osiris, by applying to themselves the process of resurrection, the funeral rites by which Isis, according to the priests, had magically saved her husband from death? Perhaps the fictitious death of the king may be regarded as a mitigation of the primitive murder of the divine king, a transition from a barbarous reality to symbolism.”424

[pg 157]

Osiris personated by the king of Egypt.

Whether this interpretation of the Sed festival be accepted in all its details or not, one thing seems quite certain: on these solemn occasions the god Osiris was personated by the king of Egypt himself. That is the point with which we are here chiefly concerned.

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