STUDIES IN EGYPTIAN MYTHOLOGY VOLUME 2
E. A. Wallis Budge 1969
Page 139 (Text Hieroglyphics omitted)
OSIRIS, JUDGE OF THE DEAD
We have now to consider Osiris in his character of god and judge of the dead, and as the symbol of the resurrection, and the best source upon which / Page 140 / we can draw for information on this subject is the Boolc of the Dead. In this work Osiris is held to be the greatest of the gods, and it is he who is the judge of men after death, and he is the arbiter of their future destiny. He attained this exalted position because he was believed to have been once a human being who had died and had been dismembered; but his limbs had been reconstituted and he had become immortal. The most remarkable thing about him was that his body had never decayed like the bodies of ordinary men, and neither putrefaction nor worms ever acquired power over it, or caused it to diminish in the least degree. It is true that it was embalmed by Horus, and Anubis, and Isis, who carried out with the greatest care and exactitude all the prescriptions which had been ordered by Thoth, and who performed their work so thoroughly well that the material body which Osiris possessed on this earth served as the body for the god in the world beyond the grave, though only after it had undergone some mysterious change, which was brought about by the words of power which these gods said and ~y the ceremonies which they performed. A very ancient tradition declared that the god Thoth himself had acted the part of priest for Osiris, and although the Egyptians believed that it was his words which brought the dead god back to life, they were never able wholly, to free themselves from the idea that the series of magical ceremonies which they performed in connexion with the embalmment and burial of the dead produced most beneficial results for their deceased friends.
The compositions which form the chapters of the Book of the Dead are declared to have been written by Thoth, and they were assumed to be identical with those which this god pronounced on
behalf of Osiris; the ceremonies which were performed by the priests at the recital of such compositions were held to be identical with those which Horus and Anubis performed for the "lord of life," and if the words were said by duly appointed and properly qualified priests, in a suitable tone of voice, whilst the ministrants and libationers performed the sacred ceremonies according to the Rubrics, it was held to be impossible for Osiris to refuse to grant the deceased eternal life, and to admit him into his kingdom. It may be argued that the words and the ceremonies were the all-important / Page 141 / factors of the resurrection of man and of his eternal life, but this was not the case, for the Egyptians only regarded them as means to be used with care and diligence; it was Osiris, the god-man himself, who had risen from. the dead and was living in a body perfect in all its members, who was the cause of the resurrection. Osiris could give life after death because he had attained to it and he could give eternal life to the souls of men in their transformed bodies because he had made himself incorruptible and immortal. Moreover, he was himself " Eternity and Everlastingness," and it was he who" made men and women to be born
again," the new birth was the birth into the new life of the world which is beyond the grave and is everlasting. Osiris could give life because he was life, he could make man to rise from the dead because he was the resurrection;"
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