Plutarch on Auset and Ausar (1)

sirius auset following orion ausar RBON ISIS AND OSIRIS.

I. All good things, O Clea, it behoves persons that have sense to solicit from the gods. But more especially now that we are in quest of the knowledge of themselves (so far as such knowledge is attainable by man), do we pray to obtain the same from them with their own consent: inasmuch as there is nothing more important for a man to receive, or more noble for a god to grant, than Truth. For all other things which people require, the Deity who gives them doth not possess, nor use for his own purposes. For the Godhead is not blessed by reason of his silver and gold, nor yet almighty through his thunders and lightnings, but on account of knowledge and intelligence, and this is the finest thing of all that Homer hath said, when he pronounced concerning the gods:—

“Both have one source, and both one country bore,
But Jove was first born, and his knowledge more.”

He has represented the sovereignty of Jupiter as more majestic on account of his knowledge and wisdom, being at the same time the more ancient of the two. And I am of opinion that the happiness of the eternal life which is the attribute of God consists in his not being ignorant of future events, in virtue of his knowledge, for if the knowing and understanding of events were taken away, then immortality becomes not life but duration.

II. On this account a desire for religious knowledge is an aiming at Truth, particularly that relating to the gods—a pursuit containing both in the acquisition and in the search a reception, as it were, of things sacred—an occupation more pious than any observation of abstinence, or religious service: but particularly well-pleasing to this goddess who is the special object of thy devotion; for she is both wise, and a lover of wisdom; as her name appears to denote that, more than any other, knowing and knowledge belong to her. For “Isis” is a Greek word, and so is “Typhon,” her enemy, for he is “puffed up” by want of knowledge and falsehood, and tears to pieces, and puts out of sight, the sacred word which the goddess again gathers up and puts together, and gives into the charge of those initiated into the religion; whilst by means of a perpetually sober life, by abstinence from many kinds of food and from venery, she checks intemperance and love of pleasure, accustoming people to endure her service with bowels not enervated by luxury, but hardy and vigorous; the object of all which is the knowledge of the First, the Supreme, and the Intelligible; whom the goddess exhorts you to seek after, for he is both by her side, and united with her. The very name of her Temple clearly promises both the communication and the understanding of That which is—for it is called the “Ision,” [“The entering-place,” as if derived from the Greek.] inasmuch as That which is shall be known if we enter with intelligence and piously into the sacred rites of the goddess.

III. Besides this, many have made her out to be daughter of Hermes; many others, of Prometheus: of whom the latter they hold to be the inventor of wisdom and fore-knowledge; Hermes, of grammar and of music. For which reason, of the Muses at Hermopolis they call the foremost one “Isis,” and “Justice-Wisdom,” as hath been stated; and they show the divine mysteries to such as be truly and rightfully styled “carriers of sacred things,” and “wearers of sacred robes”: these are they that carry in the soul, as it were in a copper, the sacred story respecting the gods that cleanses the recipient from all superstition, and magical follies: and who wrap themselves up, sometimes in things black and dusky, at other times bright and conspicuous—darkly showing forth the same notions as regards opinion of the gods as are expressed with respect to the sacred vestment. For which reason, the circumstance that the votaries of Isis, upon their death, are clothed with these robes, is a symbol that they go into the next world carrying with them this Word, [The revealed Truth.] and nothing else. For it is not, Clea, the wearing of beards and the dressing in long gowns that makes people philosophers; neither does the linen surplice and shaven crown make votaries of Isis, but the real Isiacist is he that is competent to investigate by the aid of the Word, the symbolism, and the ceremonies connected with these deities (after he has been lawfully empowered so to do); and who meditates upon the Truth which is involved in them.

IV. For it is a fact that most people do not understand that most general, and insignificant circumstance, for what reason the priests cut off their hair, and wear linen robes: some do not trouble themselves at all to know the cause for these two rules, whilst others say that they abstain from the use of wool, as they do from the flesh, out of veneration for the sheep; that they shave the head in token of their mourning (for Osiris), and that they wear linen on account of the color the flax in blossom displays, which resembles the smiling atmosphere encompassing the earth. But the real cause is the same for all, because (as Plato observes), it is not lawful for one not pure to handle what is pure. Now no superfluity of nutrition or excrement is either chaste or pure. Now it is out of such superfluity that wool and hair, and down, and the nails, spring and grow. For it were absurd that people should divest themselves of their own hair, shaving the body very smoothly, during the fasts, and yet should envelope themselves in the hair of beasts, and we ought to suppose that when Hesiod says:—

“Nor from the five-branched thing, on holy day,
Cut with the steel the dry from green away,”

He teaches that people ought to make themselves clear from such things beforehand, and so keep the festival, not in the middle of the religious services to occupy themselves with the cleaning and the removal of excrementitious things. Again, the flax springs out of what is immortal, the earth, and produces an edible fruit, and furnishes a smooth and cleanly clothing, that does not weigh one down with the covering, and well-suited also to any season, and is least of all others apt to breed lice, as they say, concerning all which points there is another legend.

V. The priests so greatly dislike the nature of excrementitious things, that they not only reject most kinds of pulse, and the flesh of sheep and swine, as producing much superfluity of nutriment, but during the fasts they even banish all salt from their meals, assigning many other reasons for so doing, and particularly that salt makes people more fond of drinking and of eating, by sharpening the appetite: for to consider, as Aristagoras pretends, that salt is not pure because multitudes of little insects are caught and die in it as it is congealing, is mere folly. They are said also to give the Apis drink out of a well of his own, but to keep him away from the Nile; not that they hold the Nile water to be polluted by reason of the crocodiles, as some think, for nothing is so venerated by Egyptians as the Nile, but because drinking the water of the Nile is supposed above all other to fatten, and produce corpulence; for they do not wish to have the Apis in such condition, nor themselves either, but to render their bodies active and lightly moved by their souls, and not to weigh down and crush the divine part by the mortal ones growing strong and preponderating.

VI. As for wine, they that serve the god at Heliopolis, do not usually carry it into the temple, for the reason that it is not decent to drink when the Lord and King of day is looking on. The others use it indeed, but sparingly, and keep many fasts where wine is forbidden; during which they spend their time in arguing, learning, and seeking things pertaining to religion: but the kings used to drink a measured quantity, prescribed by the sacred books (as Hecataeus relates in his History), although they were also priests. They began to drink from the reign of Psammetichus, for before him they drank no wine, neither did they make libation of it as a thing acceptable to the gods, but as the blood of the gods’ greatest enemies, out of whom they believe it sprung when they were fallen, and mingled with the earth, for which reason the being drunk makes men out of their senses and furious, inasmuch as they are then possessed by the authors of the blood. This story Eudoxus tells us in the second book of his “Travels,” is so related by the priests.

VII. As to sea fish, all do not abstain from every sort, but from some kinds only, as for instance, the natives of Oxyrynchites abstain from all that are caught with a hook; for worshipping as they do the fish called oxyrynchus, they are afraid that the hook may not be unpolluted in consequence of an oxyrynchus having been caught by the same. The Syennites abstain from eating the phagrus; for that fish is thought to make its appearance together with the swelling of the Nile, and to announce its rise to rejoicing people, showing itself as a self-sent herald. But the priests abstain from all fish alike, and when on the first day of the ninth month the Egyptians feast each one on broiled fish before his house door, the priests do not taste thereof, but burn fish to ashes in front of their own doors, assigning two reasons for this usage; the one of which being religious and important, and connected with the pious inquiry concerning Osiris and Typhon, I will take up again further on; the other, an obvious and ready explanation, making out fish to be an unnecessary and over-luxurious article of diet, agrees with Homer who represents neither the luxurious Phaeaceans, nor the Ithacans, although islanders, as making use of fish, nor yet the shipmates of Ulysses on so long a voyage and out at sea, before they were reduced to the extreme of want. And in fine, they (the priests) hold the sea to proceed from fire, and as distinct from all else; neither a part nor an element of nature but something of a different sort, both destructive and the occasion of disease.

VIII. For nothing that is irrational or fabulous, or springing out of superstition (as some suppose), has been established in the religious rites but what has partly moral and salutary reasons, partly others not devoid of ingenuity in their bearings upon history and physics. For example, take the garlic (for the fable that Dictys, foster father of Isis, fell into the river and was lost as he was laying hold of some garlic is improbable to the last degree), but the priests entertain religious scruples about it and avoid and dislike the garlic, because this is the only plant that naturally grows and flourishes while the moon is on the wane; and it is suitable neither for persons keeping fast, nor holding festival, because it makes the one thirsty, the other to shed tears when they eat thereof. In the same way they hold the swine to be an unholy animal because it seems to copulate most of all when the moon is on the wane, and of those who drink its milk, the bodies break out into leprosies and itchy eruptions; for the legend which they repeat over it, when they sacrifice (once for all) and eat a swine at the new moon, namely, that Typhon was pursuing a swine by the light of the full moon, and so found the wooden coffer, in which lay the body of Osiris and scattered the pieces, is not accepted by all; for they hold this, like many other things, to belong to false traditions. But they say that those of old were so hostile to luxury, extravagance, and delicate living, that they relate there was a column set up in the Temple of Thebes containing a curse engraved thereon against King Mnevis, the first that drew away the Egyptians from their old way of living without voyaging, without money, and of primitive simplicity. It is further said that Technatis, father of Banchoreus, once when marching towards Arabia, when his table-service was behindhand, dined upon what food was procurable and afterwards slept soundly upon a mattress, and thus became enamored of simple fare; and in consequence of this, uttered a curse upon Mnevis, and with the approval of the priests, set up a pillar publishing the anathema.

IX. For the kings used to be elected out of either the sacerdotal or the military class, the latter enjoying dignity and honor on account of valor, the former on account of wisdom; but he that was elected out of the military class immediately became one of the priests, and was initiated into their wisdom, which was for the most part shrouded in fables and stories giving obscure indications and glimpses of the truth, as indeed they themselves half acknowledge by kindly setting up the Sphinxes in front of their temples, as though their religious teaching contained wisdom hidden in enigmas. And the shrine of Minerva at Sais (whom they consider the same with Isis) bears this inscription, “I am all that hath been, and is, and shall be; and my veil no mortal has hitherto raised.” Furthermore, as most people believe that the proper name of Jupiter amongst the Egyptians is “Ammies” (which we corruptly call “Ammon”). Manetho the Sebennyte is of opinion that the “hidden” and “hiding” is expressed by this word. Hecataeus of Abdera says that the Egyptians use this word to one another, when they are calling anyone to them; for the word is one of calling to, for which reason the Supreme God (whom they consider the same with the All) they invoke as being hidden and invisible, and exhort him to make himself visible and apparent, and therefore call him “Amun”: so great therefore was the piety of the Egyptians in their teaching respecting the gods.

X. The wisest of the Greeks bear testimony to this, such as Solon, Thales, Plato, Eudoxus, Pythagoras (some say Lycurgus also), by their travelling into Egypt and conversing with the priests. Eudoxus, for example, they say, received lessons from Chonupheus of Memphis; Solon, from Sonchis of Sais; Pythagoras from Oenuphis of Heliopolis; and he being probably the most admired of these visitors, and himself admiring the people, copied their symbolical and mysterious style, and wrapped up his doctrines in enigmas; for the most part of the Pythagorean precepts do not fall short of the so-called hieroglyphic writings in obscurity; such, for instance, as, “Not to eat off a chair;” “Not to sit down upon a corn-measure;” “Not to plant a palm-tree;” “Not to stir the fire with a sword in the house.” And I myself think that the fact that the men (of his sect) call the unit “Apollo,” the two “Diana,” the seven, “Minerva;” and “Neptune” the first Cube; is analogous to the things set up upon the temples, and in truth to those done and painted there. For the king and lord, Osiris, they represent by an eye and a sceptre, and some even interpret the name as “Many-eyed,” the “os” signifying many, and the “iri,” eye, in the Egyptian language: and Heaven, as being exempt from old age by reason of its eternity, by a heart with an altar of incense placed below it. And in Thebes there were dedicated statues of Judges wanting the hands: whilst that of the chief-judge had also the eyes closed, showing that Justice is above bribes, and not to be moved by prayer. The Military class had the beetle for device on signet, for the beetle is never female, but all are males, and they breed by depositing their seed [in balls of dung]; since they make these balls, not so much to provide material for food, as a place for propagation of their kind.

XI. When therefore you shall hear the fables the Egyptians tell about the gods—their wanderings, cutting to pieces, and many such like mishaps you ought to bear in mind what has been above stated, and not to suppose that any of them happened or was done in the manner related. For they do not really call the dog “Hermes,” but the animal’s watchfulness, sleeplessness, and sagacity (for by knowledge and absence of knowledge it distinguishes between friend and foe, as Plato says) make it appropriate to the most sagacious of the gods: neither do they suppose that the sun rises as a new born child out of a lotus, but it is in this way they picture the rising of the sun, enigmatically expressing that the solar fire is derived from moisture. For that most savage and terrible King of the Persians, Ochus—who put many to death, and finally butchered Apis and dined upon him along with his friends—they styled “The Sword,” and still call him by that name in the list of kings; that is not actually describing his person, but likening the hardness and wickedness of his disposition to an instrument of slaughter. In the same way must you hear the stories about the gods, and receive them from such as interpret mythology, in a reverent and philosophic spirit, both performing constantly and observing the established rites of the worship, and believing that no sacrifice nor act is more well pleasing to the gods, than is the holding the true faith with respect to them, so will you escape an evil no less great than Atheism, namely, Superstition.

Part 2


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