Again, {310}in the legend of Busiris, and the glosses or comments upon it, we get important evidence, the value of which has not fully been noted, I believe, by Mr. Frazer. The story comes to us in a Greek form; but we can see through it that it represents the myth which accounted for the Osiris sacrifice. The name Busiris means the city of Osiris, which was so called because the grave of an ancient Osiris (either a mummy, or a local chief identified with the great god of Abydos) was situated there. Human sacrifices were said to have been offered at his tomb; just as the Potraj sacrifice is offered at the shrine of the village goddess, and just as the annual victim elsewhere was sacrificed at the Terminus stone or the sacred stone of the foundation-god or goddess. The victims were redhaired men, and strangers. Their ashes were scattered abroad with winnowing fans. They were slain on the harvest-field, and mourned by the reapers (like Adonis and Attis) in the song which through a Greek mistake is known to us as the Maneros. The reapers prayed at the same time that Osiris might revive and return with renewed vigour in the following year. The most interesting point in this account, pieced together from Apollodorus, Diodorus, and Plutarch, is the fact that it shows us how the annual Osiris was identified with the old divine king who lay in his grave hard by; and so brings the case into line with others we have already considered and must still consider. As for the hunting after the pieces of Osiris’s body, that is just like the hunting after the mangled pieces of Dionysus by Demeter. I interpret both the resurrection of Osiris, and the story of the fragments being pieced together and growing young again, told of Dionysus, as meaning that the scattered pieces, buried like those of the Khond Meriah, grow up again next year into the living corn for the harvest.