Of his cult in particular it is difficult to grasp any general significance, so inextricably did it become entwined with others, in particular with the Phrygian cult of Sabazios, [19] and with the Corybantic mysteries, in connection with which are to be traced a whole series of local deities of the same stamp as those under notice, just as the myth of Apollo can be seen to have absorbed a whole series of local Sun-Gods. Thus the mortal Jasion or Iasious is slain by Zeus for being the lover of Cybelê, who however bears to him a divine son, Korybas; and he in turn figures also as the son of the Virgin Persephonê, and without father, human or divine. In the Orphic hymns Korybas is the mighty Lord of the underworld, who frees the spirit from all terrible visions, a giver of blessedness and of sorrow, a God of double nature. So Dionysos, like the Hindu Fire-God Agni, is born of two mothers; and like Hermes and Herakles he has descended to Hades and returned, victorious over death. In all such cults alike is to be noted the gradual emergence of the relation of maternity as well as paternity, the Mother Goddess coming more and more to the front as such; while the Son-God, in the case of Dionysos and Dêmêtêr, tends to overshadow or supersede the Daughter-Goddess, who in Rome had twinned with Bacchus under their names of Liber and Libera. In the case of the far-famed cult of Osiris, again, there gradually took place a similar transformation. In the oldest Egyptian lore, Osiris is at once the brother and the husband of Isis, who, when he is slain and dismembered by Typhon, gathers together the scattered limbs for burial. Thereafter their son, Horus (who in turn had been found dead in his floating cradle and reborn by his mother), avenges his father, who remains Judge of the Dead in the underworld. But as the cult develops, Horus, who in one of his aspects--perhaps originally signifying different deities--is an adult and powerful God, becomes specially the child of Isis and Osiris, and is typically represented as a suckling at his mother's breast, or as the babe born like Jesus on the eve of the winter solstice; while Osiris remains the suffering God, to be mourned and rejoiced over; and it is to him that the devotee turns in the mysteries for the mystic regeneration, which involved a worship of the Osirian cross, the emblem of the God. "I clasp the sycamore tree," says the Osirified soul in the Book of the Dead; "I myself am joined unto the sycamore tree, and its arms are opened unto me graciously." But Osiris in turn "shall establish as prince and ruler his son Horus"; and the soul in the underworld, in some rituals, becomes one with Horus, as in others with Osiris. Out of the medley there emerged for the popular mind the dominant impressions of Osiris as the Saviour and Judge of the Dead; of Isis as the Queen of Heaven, the Sorrowing Goddess, the Mother-Goddess; and of Horus as the Divine Son, Hor-pa-khrot, "Horus the Child," of whom the