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The origins of Osiris and his cult (Studies in the history of religions), by John Gwyn Griffiths
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- Sales Rank: #12794481 in Books
- Published on: 1980
- Binding: Unknown Binding
- 287 pages
Most helpful customer reviews
1 of 1 people found the following review helpful.
Exhaustive (exhausting)
By DAJ
The origins of Osiris are surprisingly murky. His name appeared for the first time in the late Old Kingdom, and within a century he became the most important of Egypt's afterlife gods; the Pyramid Texts refer to him constantly. The mystery surrounding Osiris has spawned all kinds of speculative theories in the scholarly community, sometimes pretty far-fetched.
In this reasonable-sized but very dense book, an expansion of his 1966 work The Origins of Osiris, Griffiths examines all the aspects of Osiris's early character, looking mostly at evidence from the Old and Middle Kingdoms. He addresses seemingly every origin theory that was raised in the century before he wrote, and he delves into such academic minutiae that when I first read partway through the book I wasn't sure what he was arguing for. By the time he's done taking apart the other theories, though, his point becomes clear. Rather than being a mythologized version of a real king, or a god of agriculture who was tied to death and rebirth, Osiris was originally a god of the underworld, perhaps one with a forbidding and ominous reputation. The king was believed to become one with Osiris upon entering the afterlife, ruling the world of the dead as he had once ruled the world of the living. The influence of this idea softened and broadened Osiris's character in the late Old and Middle Kingdoms, so that he became the mythical king and god of rebirth that we're familiar with from overviews of Egyptian religion and myth. The result is a very thorough, but sometimes very tedious, examination of the early evidence about Osiris. Because the book obviously isn't aimed at a popular audience, I value its thoroughness more than I mark it down for its tedium.
Some Egyptologists today, even Richard Wilkinson in The Complete Gods and Goddesses of Ancient Egypt, still say that Osiris began as a god of vegetation or fertility. I'm not sure on what grounds they say that; without counter-evidence, Griffiths seems pretty convincing to me. Other authors have built on Griffiths' thesis while modifying parts of it, such as Harold M. Hays in "The Death of the Democratisation of the Afterlife" (in Old Kingdom, New Perspectives) and Racheli Shalomi-Hen in The Writing of Gods. They show a still hazy, but interesting, picture of how Osiris attained his exalted position in Egyptian theology.
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