Abstract
Plutarch’s perspectives on the Egyptian myth of Isis and Osiris in his essay De Iside et Osiride are investigated. It was written in the first century CE within the Roman Empire with is diversity of peoples, cultures and religions. His Greek readers thirsted for knowledge about exotic civilisations, like that of Egypt. However, they expected this knowledge to be framed with concepts familiar to them.
Plutarch explains that his analysis of the cult of Isis and Osiris would combat fear and superstition for those who interpret the myth literally. It would also battle against atheism in those who interpret the myth materialistically, e.g. viewing Osiris as the Nile. He departs from a Platonic philosophical framework according to which the details of the myth and its associated practices and rituals point to a hidden reality. His interpretation operates on two levels. Firstly, he explains various beliefs, customs, placenames, and attitudes in Egypt from the myth. Egyptians suppose that there are many tombs of Osiris; that Athena wears a helmet; that children have the gift of prophecy; that red is an evil colour in humans and in animals; that certain kinds of fish are to be abstained from; that the moon presides over matters of the heart; and that grey hair is the result of a lack of moisture. All these become understandable through a thorough Platonic analysis of the Isis and Osiris cult.
On a second level, the myth reveals knowledge about the nature and origins of the cosmos. It came into being from two contradictory principles, aided by a third. It is set in motion by Eros which lies at the basis of all intellectual pursuit and progressive movement. It continues to renew itself and generate new things through the opposing forces of order and chaos, where the former always dominate. Eventually, the Good will prevail, Hades will be no more, one language will be spoken, there will be one beneficent government, with people casting shadows no longer, and needing no food anymore. Before that comes to pass, philosophical knowledge about metaphysical things will give the soul rest in the afterlife, putting a stop to its endless cycles of birth and rebirth. On a more practical level, philosophical knowledge aids one to be a good citizen. Well-being and happiness (εὐδαιμονία), temporal and eternal, are promised through Plutarch’s philosophical inquiry into Isis and Osiris.