Busiris is here probably an earlier and less accurate Graecism than Osiris for the name of the Egyptian god Usiri, like Bubastis, Buto, for the goddesses Ubasti and Uto.
Frazer, Adonis, Attis, Osiris (London, 1906); Joseph Bingham, Antiquities of the Christian Church, bk.
Plutarch in his treatise on Isis and Osiris well exemplifies this standpoint: for him every god and every rite is symbolic of some natural or moral truth.
As soon as Osiris tried, Typhon had the box nailed up, and threw it into the Tanaite branch of the Nile.
Frazer, The Golden Bough (London, 1900), and Adonis, Attis, Osiris (London, 1906); Georges Lafay, Culte des divinites d'Alexandrie (Paris, 1884); Dollinger, Sectengeschichte des Mittelalters (Munich, 1890); Fr.
In later times the moral ct of his tale was doubtless the main cause of its continued alarity; Osiris was named Onnophris, the good Being excellence, and Seth was contrasted with him as the author the root of all evil.
All shrines of Osiris were called P-usiri, but the principal city of the name was in the centre of the Delta, capital of the 9th (Busirite) nome of Lower Egypt; another one near Memphis (now Abusir) may have helped the formation of the legend in that quarter.
The Aegyptus sive de providentia is an allegory in which the good Osiris and the evil Typhon, who represent Aurelian and the Goth Gainas (ministers under Arcadius), strive for mastery; and the question of the divine permission of evil is handled.
Much Egyptian magic turns on the healing or protection of Horus by Isis, and it is chiefly from magical texts that the myth of Isis and Osiris as given by Plutarch can be illustrated.
Sometimes, as in the case of the feast of Osiris in Abydos, a veritable drama would be enacted, in which the whole history of the god, his sufferings and final triumph were represented in mimic form.