Osiris myth - Knowledge

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fragmentary Middle Kingdom papyrus, the sexual encounter begins when Set asks to have sex with Horus, who agrees on the condition that Set will give Horus some of his strength. The encounter puts Horus in danger, because in Egyptian tradition semen is a potent and dangerous substance, akin to poison. According to some texts, Set's semen enters Horus's body and makes him ill, but in "Contendings", Horus thwarts Set by catching Set's semen in his hands. Isis retaliates by putting Horus's semen on lettuce-leaves that Set eats. Set's defeat becomes apparent when this semen appears on his forehead as a golden disk. He has been impregnated with his rival's seed and as a result "gives birth" to the disk. In "Contendings", Thoth takes the disk and places it on his own head; other accounts imply that Thoth himself was produced by this anomalous birth.

748:. The cases in which the combatants divide the kingdom, and the frequent association of the paired Horus and Set with the union of Upper and Lower Egypt, suggest that the two deities represent some kind of division within the country. Egyptian tradition and archaeological evidence indicate that Egypt was united at the beginning of its history when an Upper Egyptian kingdom, in the south, conquered Lower Egypt in the north. The Upper Egyptian rulers called themselves "followers of Horus", and Horus became the patron god of the unified nation and its kings. Yet Horus and Set cannot be easily equated with the two halves of the country. Both deities had several cult centers in each region, and Horus is often associated with Lower Egypt and Set with Upper Egypt. One of the better-known explanations for these discrepancies was proposed by 20: 653:. Horus may take back his lost Eye, or other deities, including Isis, Thoth, and Hathor, may retrieve or heal it for him. The Egyptologist Herman te Velde argues that the tradition about the lost testicles is a late variation on Set's loss of semen to Horus, and that the moon-like disk that emerges from Set's head after his impregnation is the Eye of Horus. If so, the episodes of mutilation and sexual abuse would form a single story, in which Set assaults Horus and loses semen to him, Horus retaliates and impregnates Set, and Set comes into possession of Horus's Eye when it appears on Set's head. Because Thoth is a moon deity in addition to his other functions, it would make sense, according to te Velde, for Thoth to emerge in the form of the Eye and step in to mediate between the feuding deities. 733: 436: 419:, who is Set's consort and the fourth child of Geb and Nut. The murder itself is frequently alluded to, but never clearly described. The Egyptians believed that written words had the power to affect reality, so they avoided writing directly about profoundly negative events such as Osiris's death. Sometimes they denied his death altogether, even though the bulk of the traditions about him make it clear that he has been murdered. In some cases the texts suggest that Set takes the form of a wild animal, such as a crocodile or bull, to slay Osiris; in others they imply that Osiris's corpse is thrown in the water or that he is drowned. This latter tradition is the origin of the Egyptian belief that people who had drowned in the 997:

may have ritually reenacted, Isis's and Nephthys's mourning, restoration, and revival of their murdered brother. As Horus's mother, Isis was also the mother of every king according to royal ideology, and kings were said to have nursed at her breast as a symbol of their divine legitimacy. Her appeal to the general populace was based in her protective character, as exemplified by the magical healing spells. In the Late Period, she was credited with ever greater magical power, and her maternal devotion was believed to extend to everyone. By Roman times she had become the most important goddess in Egypt. The image of the goddess holding her child was used prominently in her worship—for example, in

853: 3406: 161:. These sources also provide an unusual amount of detail. Ancient Egyptian myths are fragmentary and vague; the religious metaphors contained within the myths were more important than coherent narration. Each text that contains a myth, or a fragment of one, may adapt the myth to suit its particular purposes, so different texts can contain contradictory versions of events. Because the Osiris myth was used in such a variety of ways, versions often conflict with each other. Nevertheless, the fragmentary versions, taken together, give it a greater resemblance to a cohesive story than most Egyptian myths. 632:

Horus repeatedly defeats Set and is supported by most of the other deities. Yet the dispute drags on for eighty years, largely because the judge, the creator god, favors Set. In late ritual texts, the conflict is characterized as a great battle involving the two deities' assembled followers. The strife in the divine realm extends beyond the two combatants. At one point Isis attempts to harpoon Set as he is locked in combat with her son, but she strikes Horus instead, who then cuts off her head in a fit of rage. Thoth replaces Isis's head with that of a cow; the story gives a

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to its tomb as part of his punishment. The new king performs funerary rites for his father and gives food offerings to sustain him—often including the Eye of Horus, which in this instance represents life and plenty. According to some sources, only through these acts can Osiris be fully enlivened in the afterlife and take his place as king of the dead, paralleling his son's role as king of the living. Thereafter, Osiris is deeply involved with natural cycles of death and renewal, such as the annual growth of crops, that parallel his own resurrection.

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phase of the myth, she often has the aid of other deities, who protect her son in her absence. According to one magical spell, seven minor scorpion deities travel with and guard Isis as she seeks help for Horus. They even take revenge on a wealthy woman who has refused to help Isis by stinging the woman's son, making it necessary for Isis to heal the blameless child. This story conveys a moral message that the poor can be more virtuous than the wealthy and illustrates Isis's fair and compassionate nature.

624: 165: 576:, but in the myth, the physical location is less important than its nature as an iconic place of seclusion and safety. The thicket's special status is indicated by its frequent depiction in Egyptian art; for most events in Egyptian mythology, the backdrop is minimally described or illustrated. In this thicket, Isis gives birth to Horus and raises him, and hence it is also called the "nest of Horus". The image of Isis nursing her child is a very common motif in 505:). Set has an elaborate chest made to fit Osiris's exact measurements and then, at a banquet, declares that he will give the chest as a gift to whoever fits inside it. The guests, in turn, lie inside the coffin, but none fit inside except Osiris. When he lies down in the chest, Set and his accomplices slam the cover shut, seal it, and throw it into the Nile. With Osiris's corpse inside, the chest floats out into the sea, arriving at the city of 294:. People seeking healing poured water over these cippi, an act that was believed to imbue the water with the healing power contained in the text, and then drank the water in hope of curing their ailments. The theme of an endangered child protected by magic also appears on inscribed ritual wands from the Middle Kingdom, which were made centuries before the more detailed healing spells that specifically connect this theme with the Osiris myth. 5173: 3611: 724:, began as a personification of vegetation. His death and restoration, therefore, were based on the yearly death and re-growth of plants. Many Egyptologists adopted this explanation. But in the late 20th century, J. Gwyn Griffiths, who extensively studied Osiris and his mythology, argued that Osiris originated as a divine ruler of the dead, and his connection with vegetation was a secondary development. Meanwhile, scholars of 480:, and the gods' efforts to restore his body are the mythological basis for Egyptian embalming practices, which sought to prevent and reverse the decay that follows death. This part of the story is often extended with episodes in which Set or his followers try to damage the corpse, and Isis and her allies must protect it. Once Osiris is made whole, Isis conceives his son and rightful heir, Horus. One ambiguous spell in the 677:, in which case either god may be connected with either region. Yet in the Memphite Theology, Geb, as judge, first apportions the realm between the claimants and then reverses himself, awarding sole control to Horus. In this peaceable union, Horus and Set are reconciled, and the dualities that they represent have been resolved into a united whole. Through this resolution, order is restored after the tumultuous conflict. 3420: 509:, where a tree grows around it. The king of Byblos has the tree cut down and made into a pillar for his palace, still with the chest inside. Isis must remove the chest from within the tree in order to retrieve her husband's body. Having taken the chest, she leaves the tree in Byblos, where it becomes an object of worship for the locals. This episode, which is not known from Egyptian sources, gives an 620:, the earliest source of the myth. In some spells from these texts, Horus is the son of Osiris and nephew of Set, and the murder of Osiris is the major impetus for the conflict. The other tradition depicts Horus and Set as brothers. This incongruity persists in many of the subsequent sources, where the two gods may be called brothers or uncle and nephew at different points in the same text. 3434: 761:. With this merging, the genealogy of the deities involved and the characterization of the Horus–Set conflict were altered so that Horus is the son and heir avenging Osiris's death. Traces of the independent traditions remained in the conflicting characterizations of the combatants' relationship and in texts unrelated to the Osiris myth, which make Horus the son of the goddess 592:

to treat. Most commonly, the child god has been bitten by a snake, reflecting the Egyptians' fear of snakebite and the resulting poison. Some texts indicate that these hostile creatures are agents of Set. Isis may use her own magical powers to save her child, or she may plead with or threaten deities such as Ra or Geb, so they will cure him. As she is the

700:, most of its essential features must have taken shape sometime before the texts were written down. The distinct segments of the story—Osiris's death and restoration, Horus's childhood, and Horus's conflict with Set—may originally have been independent mythic episodes. If so, they must have begun to coalesce into a single story by the time of the 785:, many miles to the north. The rulers of Nekhen, where Horus was the patron deity, are generally believed to have unified Upper Egypt, including Naqada, under their sway. Set was associated with Naqada, so it is possible that the divine conflict dimly reflects an enmity between the cities in the distant past. Much later, at the end of the 984:

some local cults they were worshipped together; in art they were often shown tying together the emblems of Upper and Lower Egypt to symbolize the unity of the nation; and in funerary texts they appear as a single deity with the heads of Horus and Set, apparently representing the mysterious, all-encompassing nature of the Duat.

962:. Horus, as a primeval king and as the personification of kingship, was regarded as the predecessor and exemplar for all Egyptian rulers. His assumption of his father's throne and pious actions to sustain his spirit in the afterlife were the model for all pharaonic successions to emulate. Each new king was believed to renew 456:, possibly because kites travel far in search of carrion, because the Egyptians associated their plaintive calls with cries of grief, or because of the goddesses' connection with Horus, who is often represented as a falcon. In the New Kingdom, when Osiris's death and renewal came to be associated with the annual 1023:

In the late centuries BCE, the worship of Isis spread from Egypt across the Mediterranean world, and she became one of the most popular deities in the region. Although this new, multicultural form of Isis absorbed characteristics from many other deities, her original mythological nature as a wife and

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The Osiris myth contributed to the frequent characterization of Set as a disruptive, harmful god. Although other elements of Egyptian tradition credit Set with positive traits, in the Osiris myth the sinister aspects of his character predominate. He and Horus were often juxtaposed in art to represent

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The divine struggle involves many episodes. "Contendings" describes the two gods appealing to various other deities to arbitrate the dispute and competing in different types of contests, such as racing in boats or fighting each other in the form of hippopotami, to determine a victor. In this account,

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era (323–30 BCE), or the Roman era (30 BCE to the fourth century AD). Some of these late ritual texts, in which Isis and Nephthys lament their brother's death, were adapted into funerary texts. In these texts, the goddesses' pleas were meant to rouse Osiris—and thus the deceased person—to live again.

815:. This evidence has prompted conjecture that the Second Dynasty saw a clash between the followers of the Horus-king and the worshippers of Set led by Peribsen. Khasekhemwy's use of the two animal symbols would then represent the reconciliation of the two factions, as does the resolution of the myth. 776:

Griffiths sought a historical origin for the Horus–Set rivalry, and he posited two distinct predynastic unifications of Egypt by Horus worshippers, similar to Sethe's theory, to account for it. Yet the issue remains unresolved, partly because other political associations for Horus and Set complicate

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represents a wide variety of concepts in Egyptian religion. One of Horus's major roles is as a sky deity, and for this reason his right eye was said to be the sun and his left eye the moon. The theft or destruction of the Eye of Horus is therefore equated with the darkening of the moon in the course

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By the end of the New Kingdom, a tradition had developed that Set had cut Osiris's body into pieces and scattered them across Egypt. Cult centers of Osiris all over the country claimed that the corpse, or particular pieces of it, were found near them. The dismembered parts could be said to number as

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says, "Horus appears as a physically weak but clever Puck-like figure, Seth as a strong-man buffoon of limited intelligence, Re-Horakhty as a prejudiced, sulky judge, and Osiris as an articulate curmudgeon with an acid tongue." Despite its atypical nature, "Contendings" includes many of the oldest

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Both Isis and Nephthys were seen as protectors of the dead in the afterlife because of their protection and restoration of Osiris's body. The motif of Isis and Nephthys protecting Osiris or the mummy of the deceased person was very common in funerary art. Khoiak celebrations made reference to, and

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In the late 20th century, Griffiths focused on the inconsistent portrayal of Horus and Set as brothers and as uncle and nephew. He argued that, in the early stages of Egyptian mythology, the struggle between Horus and Set as siblings and equals was originally separate from the murder of Osiris. The

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With great celebration among the gods, Horus takes the throne, and Egypt finally has a rightful king. The divine decision that Set is in the wrong corrects the injustice created by Osiris's murder and completes the process of his restoration after death. Sometimes Set is made to carry Osiris's body

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In this stage of the myth, Horus is a vulnerable child beset by dangers. The magical texts that use Horus's childhood as the basis for their healing spells give him different ailments, from scorpion stings to simple stomachaches, adapting the tradition to fit the malady that each spell was intended

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may indicate that Isis is impregnated by a flash of lightning, while in other sources, Isis, still in bird form, fans breath and life into Osiris's body with her wings and copulates with him. Osiris's revival is apparently not permanent, and after this point in the story he is only mentioned as the

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but colored by Egyptian afterlife beliefs. The initiate went through an experience that simulated descent into the underworld. Elements of this ritual resemble Osiris's merging with the sun in Egyptian funerary texts. Isis's Greek and Roman devotees, like the Egyptians, believed that she protected

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contrast the character of the ideal person with the opposite type—the calm and sensible "Silent One" and the impulsive, disruptive "Hothead"—and one description of these two characters calls them the Horus-type and the Set-type. Yet the two gods were often treated as part of a harmonious whole. In

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pillar, an emblem of Osiris, was ritually raised into an upright position, symbolizing Osiris's restoration. By Ptolemaic times (305–30 BCE), Khoiak also included the planting of seeds in an "Osiris bed", a mummy-shaped bed of soil, connecting the resurrection of Osiris with the seasonal growth of

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in 1930. He argued that Osiris was originally the human ruler of a unified Egypt in prehistoric times, before a rebellion of Upper Egyptian Set-worshippers. The Lower Egyptian followers of Horus then forcibly reunified the land, inspiring the myth of Horus's triumph, before Upper Egypt, now led by

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Magical healing spells, which were used by Egyptians of all classes, are the source for an important portion of the myth, in which Horus is poisoned or otherwise sickened, and Isis heals him. The spells identify a sick person with Horus so that he or she can benefit from the goddess's efforts. The

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The myth's religious importance extended beyond the funerary sphere. Mortuary offerings, in which family members or hired priests presented food to the deceased, were logically linked with the mythological offering of the Eye of Horus to Osiris. By analogy, this episode of the myth was eventually

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A different view of the myth's end focuses on Horus's sole triumph. In this version, Set is not reconciled with his rival but utterly defeated, and sometimes he is exiled from Egypt or even destroyed. His defeat and humiliation is more pronounced in sources from later periods of Egyptian history,

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As with so many other parts of the myth, the resolution is complex and varied. Often, Horus and Set divide the realm between them. This division can be equated with any of several fundamental dualities that the Egyptians saw in their world. Horus may receive the fertile lands around the Nile, the

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that date to the Late Period in which Isis travels in the wider world. She moves among ordinary humans who are unaware of her identity, and she even appeals to these people for help. This is another unusual circumstance, for in Egyptian myth, gods and humans are normally separate. As in the first

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Plutarch also states that Set steals and dismembers the corpse only after Isis has retrieved it. Isis then finds and buries each piece of her husband's body, with the exception of the penis, which she has to reconstruct with magic, because the original was eaten by fish in the river. According to

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and was popular among ordinary people. One reason for this popularity is the myth's primary religious meaning, which implies that any dead person can reach a pleasant afterlife. Another reason is that the characters and their emotions are more reminiscent of the lives of real people than those in

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Noting the uncertainty surrounding these events, Herman te Velde argues that the historical roots of the conflict are too obscure to be very useful in understanding the myth and are not as significant as its religious meaning. He says that "the origin of the myth of Horus and Seth is lost in the

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have criticized the overarching concept of "dying and rising gods", or at least Frazer's assumption that all these gods closely fit the same pattern. More recently, the Egyptologist Rosalie David maintains that Osiris originally "personified the annual rebirth of the trees and plants after the

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In a key episode in the conflict, Set sexually abuses Horus. Set's violation is partly meant to degrade his rival, but it also involves homosexual desire, in keeping with one of Set's major characteristics, his forceful and indiscriminate sexuality. In the earliest account of this episode, in a

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the kingship. The judge in this trial may be Geb, who, as the father of Osiris and Set, held the throne before they did, or it may be the creator gods Ra or Atum, the originators of kingship. Other deities also take important roles: Thoth frequently acts as a conciliator in the dispute or as an

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Overall Set was viewed with ambivalence, until during the first millennium BCE he came to be seen as a totally malevolent deity. This transformation was prompted more by his association with foreign lands than by the Osiris myth. Nevertheless, in these late times, the widespread temple rituals

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Another important episode concerns mutilations that the combatants inflict upon each other: Horus injures or steals Set's testicles and Set damages or tears out one, or occasionally both, of Horus's eyes. Sometimes the eye is torn into pieces. Set's mutilation signifies a loss of virility and

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The ideology surrounding the living king was also affected by the Osiris myth. The Egyptians envisioned the events of the Osiris myth as taking place sometime in Egypt's dim prehistory, and Osiris, Horus, and their divine predecessors were included in Egyptian lists of past kings such as the

876:, kings hoped that after their deaths they could emulate Osiris's restoration to life and his rule over the realm of the dead. By the early Middle Kingdom (c. 2055–1650 BCE), non-royal Egyptians believed that they, too, could overcome death as Osiris had, by worshipping him and receiving the 704:, which loosely connect those segments. In any case, the myth was inspired by a variety of influences. Much of the story is based in religious ideas and the general nature of Egyptian society: the divine nature of kingship, the succession from one king to another, the struggle to maintain 944:

equated with other interactions between a human and a being in the divine realm. In temple offering rituals, the officiating priest took on the role of Horus, the gifts to the deity became the Eye of Horus, and whichever deity received these gifts was momentarily equated with Osiris.

406:, the ideal natural order whose maintenance was a fundamental goal in ancient Egyptian culture. Set is closely associated with violence and chaos. Therefore, the slaying of Osiris symbolizes the struggle between order and disorder, and the disruption of life by death. 74:. The remainder of the story focuses on Horus, the product of the union of Isis and Osiris, who is at first a vulnerable child protected by his mother and then becomes Set's rival for the throne. Their often violent conflict ends with Horus's triumph, which restores 917:, was seen as Osiris's tomb. Accordingly, it became a major focus of Osiris worship. For the next 1,500 years, an annual festival procession traveled from Osiris's main temple to the tomb site. Kings and commoners from across Egypt built chapels, which served as 885:. As the assembled deities judged Osiris and Horus to be in the right, undoing the injustice of Osiris's death, so a deceased soul had to be judged righteous in order for his or her death to be undone. As ruler of the land of the dead and as a god connected with 827:

The effect of the Osiris myth on Egyptian culture was greater and more widespread than that of any other myth. In literature, the myth was not only the basis for a retelling such as "Contendings"; it also provided the basis for more distantly related stories.

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that fertilized Egypt, the waters of the Nile were equated with Isis's tears of mourning or with Osiris's bodily fluids. Osiris thus represented the life-giving divine power that was present in the river's water and in the plants that grew after the flood.

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core of Egyptian civilization, in which case Set takes the barren desert or the foreign lands that are associated with it; Horus may rule the earth while Set dwells in the sky; and each god may take one of the two traditional halves of the country,

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and magical spells to short stories. The story is, therefore, more detailed and more cohesive than any other ancient Egyptian myth. Yet no Egyptian source gives a full account of the myth, and the sources vary widely in their versions of events.

351:, an analysis of Egyptian religious beliefs. Plutarch's account of the myth is the version that modern popular writings most frequently retell. The writings of these classical authors may give a distorted view of Egyptian beliefs. For instance, 1033:

the dead in the afterlife as she had done for Osiris, and they said that undergoing the initiation guaranteed to them a blessed afterlife. It was to a Greek priestess of Isis that Plutarch wrote his account of the myth of Osiris.

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liken Ra himself to a deceased soul. In them, he travels through the Duat and unites with Osiris to be reborn at dawn. Thus, Osiris was not only believed to enable rebirth for the dead; he renewed the sun, the source of life and

268:(c. 2686–2181 BCE) and was treated as a source for information about the early stages in the development of the myth. Since the 1970s, however, Egyptologists have concluded that the text dates to the New Kingdom at the earliest. 492:

The cohesive account by Plutarch, which deals mainly with this portion of the myth, differs in many respects from the known Egyptian sources. Set—whom Plutarch, using Greek names for many of the Egyptian deities, refers to as

137:, provide more information but may not always accurately reflect Egyptian beliefs. Through these writings, the Osiris myth persisted after knowledge of most ancient Egyptian beliefs was lost, and it is still well known today. 711:

There are, however, important points of disagreement. The origins of Osiris are much debated, and the basis for the myth of his death is also somewhat uncertain. One influential hypothesis was given by the anthropologist

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The Osiris myth reached its basic form in or before the 24th century BCE. Many of its elements originated in religious ideas, but the struggle between Horus and Set may have been partly inspired by a regional conflict in

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that were partly based on his myth. Osiris thus became Egypt's most important afterlife deity. The myth also influenced the notion, which grew prominent in the New Kingdom, that only virtuous people could reach the

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were sacred. Even the identity of the victim can vary, as it is sometimes the god Haroeris, an elder form of Horus, who is murdered by Set and then avenged by another form of Horus, who is Haroeris's son by Isis.

1045:. In modern times, when understanding of Egyptian beliefs is informed by the original Egyptian sources, the story continues to influence and inspire new ideas, from works of fiction to scholarly speculation and 400:. Little information about the reign of Osiris appears in Egyptian sources; the focus is on his death and the events that follow. Osiris is connected with life-giving power, righteous kingship, and the rule of 1036:

Through the work of classical writers such as Plutarch, knowledge of the Osiris myth was preserved even after the middle of the first millennium AD, when Egyptian religion ceased to exist and knowledge of the

252:, a religious narrative that includes an account of Osiris's death as well as the resolution of the dispute between Horus and Set. This narrative associates the kingship that Osiris and Horus represent with 536:, who is born from Osiris's posthumous union with Isis. Here, two of the separate forms of Horus that exist in Egyptian tradition have been given distinct positions within Plutarch's version of the myth. 447:

or by a period in which Set assumes the kingship. Meanwhile, Isis searches for her husband's body with the aid of Nephthys. When searching for or mourning Osiris, the two goddesses are often likened to

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episodes in the divine conflict, and many events appear in the same order as in much later accounts, suggesting that a traditional sequence of events was forming at the time that the story was written.

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mourner in the first portion of the story, so during Horus's childhood she is the ideal devoted mother. Through the magical healing texts, her efforts to heal her son are extended to cure any patient.

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rather than of Isis and Osiris. Griffiths therefore rejected the possibility that Osiris's murder was rooted in historical events. This hypothesis has been accepted by more recent scholars such as

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A final difference in Plutarch's account is Horus's birth. The form of Horus that avenges his father has been conceived and born before Osiris's death. It is a premature and weak second child,

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buried in the pyramid, so they frequently refer to the Osiris myth, which is deeply involved with kingship and the afterlife. Major elements of the story, such as the death and restoration of

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The myth influenced popular religion as well. One example is the magical healing spells based on Horus's childhood. Another is the use of the Eye of Horus as a protective emblem in personal

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The next phase of the myth begins when the adult Horus challenges Set for the throne of Egypt. The contest between them is often violent but is also described as a legal judgment before the

832:", a folk tale with human protagonists, includes elements similar to the myth of Osiris. One character's penis is eaten by a fish, and he later dies and is resurrected. Another story, " 656:

In any case, the restoration of the Eye of Horus to wholeness represents the return of the moon to full brightness, the return of the kingship to Horus, and many other aspects of

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most Egyptian myths, making the story more appealing to the general populace. In particular, the myth conveys a "strong sense of family loyalty and devotion", as the Egyptologist

367:, on the other hand, says that temples may have kept written accounts of myths that were later lost, and that Plutarch could have drawn on such sources to write his narrative. 708:, and the effort to overcome death. For instance, the lamentations of Isis and Nephthys for their dead brother may represent an early tradition of ritualized mourning. 359:, and its account of the myth contains portions with no known parallel in Egyptian tradition. Griffiths concluded that several elements of this account were taken from 3532: 660:. Sometimes the restoration of Horus's eye is accompanied by the restoration of Set's testicles, so that both gods are made whole near the conclusion of their feud. 2810:

Brenk, Frederick (2009). "'Great Royal Spouse Who Protects Her Brother Osiris': Isis in the Isaeum at Pompeii". In Casadio, Giovanni; Johnston, Patricia A. (eds.).

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mother was key to her appeal. Horus and Osiris, being central figures in her story, spread along with her. The Greek and Roman cult of Isis developed a series of

489:, the distant and mysterious realm of the dead. Although he lives on only in the Duat, he and the kingship he stands for will, in a sense, be reborn in his son. 380:

At the start of the story, Osiris rules Egypt, having inherited the kingship from his ancestors in a lineage stretching back to the creator of the world, Ra or

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against eating fish. In Egyptian accounts, however, the penis of Osiris is found intact, and the only close parallel with this part of Plutarch's story is in "

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Another continuing debate concerns the opposition of Horus and Set, which Egyptologists have often tried to connect with political events early in Egypt's

889:, Osiris became the judge in this posthumous trial, offering life after death to those who followed his example. New Kingdom funerary texts such as the 107:

times. Scholars have tried to discern the exact nature of the events that gave rise to the story, but they have reached no definitive conclusions.

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Isis, in the form of a bird, copulates with the deceased Osiris. At either side are Horus, although he is as yet unborn, and Isis in human form.

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As the importance of Osiris grew, so did his popularity. By late in the Middle Kingdom, the centuries-old tomb of the First Dynasty ruler

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opposite principles, such as good and evil, intellect and instinct, and the different regions of the world that they rule in the myth.

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spells are known from papyrus copies, which serve as instructions for healing rituals, and from a specialized type of inscribed stone

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or "utterances", contain ideas that are presumed to date from still earlier times. The texts are concerned with the afterlife of the

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Episodes from the myth were also recorded in writings that may have been intended as entertainment. Prominent among these texts is "

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when he was increasingly equated with disorder and evil, and the Egyptians no longer saw him as an integral part of natural order.

248:(c. 1550–1292 BCE) that gives the general outline of the entire story but includes little detail. Another important source is the 415:, Set is taking revenge for a kick Osiris gave him, whereas in a Late Period text, Set's grievance is that Osiris had sex with 157:

With this widespread appeal, the myth appears in more ancient texts than any other myth and in an exceptionally broad range of

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In Egyptian accounts, the pregnant Isis hides from Set, to whom the unborn child is a threat, in a thicket of papyrus in the

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Englund, Gertie (1989). "The Treatment of Opposites in Temple Thinking and Wisdom Literature". In Englund, Gertie (ed.).

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An alternate version of the myths where Set is defeated has Osiris return to life after the fight between Set and Horus.

3555: 3479: 3269: 882: 88: 970:, rituals alluded to Osiris's burial, and hymns celebrated the new king's accession as the equivalent of Horus's own. 5043: 5038: 4793: 3645: 80:(cosmic and social order) to Egypt after Set's unrighteous reign and completes the process of Osiris's resurrection. 921:, near the processional route. In doing so they sought to strengthen their connection with Osiris in the afterlife. 5086: 3990: 298: 271:

Rituals in honor of Osiris are another major source of information. Some of these texts are found on the walls of

4983: 3630: 3560: 877: 833: 473: 180: 115: 4025: 36: 3650: 3585: 868:. The deceased king takes on the role of Osiris, upon whom Horus was supposed to have performed the ceremony. 857: 613:

assistant to the divine judge, and in "Contendings", Isis uses her cunning and magical power to aid her son.

104: 616:

The rivalry of Horus and Set is portrayed in two contrasting ways. Both perspectives appear as early as the

3405: 5198: 5028: 3595: 924:

Another major funerary festival, a national event spread over several days in the month of Khoiak in the

245: 158: 111: 954:. Its mythological restoration made it appropriate for this purpose, as a general symbol of well-being. 301:", a humorous retelling of several episodes of the struggle between the two deities, which dates to the 5053: 3565: 3100:

Mathews, Thomas F.; Muller, Norman (2005). "Isis and Mary in Early Icons". In Vassiliaki, Maria (ed.).

2769: 517:

of Isis and Osiris that existed in Byblos in Plutarch's time and possibly as early as the New Kingdom.

364: 302: 233: 48: 5096: 5068: 3541: 967: 514: 497:"—conspires against Osiris with seventy-two unspecified accomplices, as well as a queen from ancient 146: 92: 3298: 211:, appear in the utterances of the Pyramid Texts. Funerary texts written in later times, such as the 5023: 3675: 2751: 1038: 829: 741: 526: 52: 83:

The myth, with its complex symbolism, is integral to ancient Egyptian conceptions of kingship and

4878: 3472:

Mythe et roman en Egypte Ancienne: les aventures d'Horus et Seth dans le Papyrus Chester Beatty I

786: 232:

Other types of religious texts give evidence for the myth, such as two Middle Kingdom texts: the

216: 321:

writers, who described Egyptian religion late in its history, recorded much of the Osiris myth.

5203: 5048: 4828: 4813: 4629: 4552: 3830: 3665: 1046: 409:

Some versions of the myth provide Set's motive for killing Osiris. According to a spell in the

188: 19: 777:

the picture further. Before even Upper Egypt had a single ruler, two of its major cities were

464:

The goddesses find and restore Osiris's body, often with the help of other deities, including

3220:

Redford, Donald B. (2001). "The Contendings of Horus and Seth". In Redford, Donald B. (ed.).

1029: 1013: 852: 337: 327: 5218: 5177: 3425: 3372: 804: 725: 717: 577: 457: 226: 1041:

that were originally used to record the myth were lost. The myth remained a major part of

432:, or provinces, in Egypt. Thus the god of kingship becomes the embodiment of his kingdom. 8: 4783: 4599: 4587: 2867: 363:, and that the work as a whole was not based directly on Egyptian sources. His colleague 325:, in the 5th century BCE, mentioned parts of the myth in his description of Egypt in the 84: 4996: 4763: 4015: 3780: 3580: 3376: 3286: 2887: 757:

two stories were joined into the single Osiris myth sometime before the writing of the

347: 305:(c. 1190–1070 BCE). It vividly characterizes the deities involved; as the Egyptologist 192: 129: 5228: 5147: 5013: 4933: 4367: 3920: 3684: 3655: 3475: 3456: 3382: 3358: 3339: 3311: 3265: 3244: 3225: 3206: 3184: 3165: 3157: 3143: 3124: 3105: 3086: 3067: 3045: 3026: 3007: 2999: 2984: 2965: 2939: 2925: 2853: 2834: 2815: 2796: 2777: 2755: 2745: 2084: 1025: 959: 925: 753:

Horus worshippers, became prominent again at the start of the Early Dynastic Period.

745: 721: 565: 306: 276: 249: 237: 184: 151: 100: 5007: 4843: 4232: 3940: 3439: 3203:

Egyptian Mythology: A Guide to the Gods, Goddesses, and Traditions of Ancient Egypt

3059: 2908: 2879: 2850:

The Religion of the Ancient Egyptians: Cognitive Structures and Popular Expressions

609: 584: 435: 356: 332: 221: 23:

The family of Osiris, the protagonists of the Osiris myth. Osiris is depicted on a

732: 5213: 5001: 4823: 4477: 4437: 4382: 4040: 4005: 3717: 3660: 3640: 3448: 3198: 988:

involving the ceremonial annihilation of Set were often connected with the myth.

841: 360: 272: 208: 169: 3353:

Tobin, Vincent Arieh (2001). "Myths: An Overview". In Redford, Donald B. (ed.).

355:

includes many interpretations of Egyptian belief that are influenced by various

5208: 4202: 4122: 4035: 3900: 3727: 2912: 998: 314: 261: 120: 70:

restores her husband's body, allowing him to posthumously conceive their son,

5223: 5192: 5152: 5106: 5063: 5018: 4963: 4848: 4691: 4686: 4452: 4172: 3955: 3825: 3765: 914: 897: 762: 650: 644:

strength. The removal of Horus's eye is even more important, for this stolen

627:

Horus spears Set, who appears in the form of a hippopotamus, as Isis looks on

411: 397: 257: 176: 3510: 3239:

Roth, Ann Macy (2001). "Opening of the Mouth". In Redford, Donald B. (ed.).

3162:

The Riddle of Resurrection: "Dying and Rising Gods" in the Ancient Near East

2899:

Goebs, Katja (2002). "A Functional Approach to Egyptian Myth and Mythemes".

5111: 5101: 5091: 5058: 5033: 4948: 4888: 4883: 4868: 4853: 4778: 4732: 4517: 4327: 4207: 4147: 3895: 3820: 3799: 3308:

Traversing Eternity: Texts for the Afterlife from Ptolemaic and Roman Egypt

3259: 1006: 865: 713: 645: 481: 429: 318: 212: 124: 24: 3040:

Kaper, Olaf E. (2001). "Myths: Lunar Cycle". In Redford, Donald B. (ed.).

1005:

in these paintings closely resembles and may have influenced the earliest

529:", a folk tale from the New Kingdom with similarities to the Osiris myth. 5137: 4968: 4272: 4115: 3945: 3915: 3910: 3775: 3625: 2741: 1729: 1727: 1002: 928:, became linked with Osiris during the Middle Kingdom. During Khoiak the 861: 808: 770: 674: 670: 633: 561: 533: 453: 444: 389: 265: 63: 2439: 5132: 4973: 4818: 4701: 4644: 4482: 4292: 4157: 4095: 4070: 3960: 3023:

The Routledge Dictionary of Egyptian Gods and Goddesses, Second Edition

2891: 948: 794: 749: 553: 241: 3102:

Images of the Mother of God: Perceptions of the Theotokos in Byzantium

2670: 2463: 2403: 1724: 844:

of truth and lies rather than deities associated with those concepts.

428:

many as forty-two, each piece being equated with one of the forty-two

4943: 4923: 4858: 4696: 4594: 4577: 4532: 4522: 4472: 4442: 4427: 4347: 4302: 4297: 4065: 3707: 3575: 3264:. Department of Near Eastern Languages and Cultures, UC Los Angeles. 1646: 498: 322: 2920:

Graindorge, Catherine (2001). "Sokar". In Redford, Donald B. (ed.).

2883: 2258: 2256: 164: 87:, conflict between order and disorder, and especially death and the 5142: 4893: 4737: 4639: 4624: 4342: 4337: 4257: 4192: 4182: 4100: 4050: 3885: 3760: 2511: 918: 837: 790: 593: 510: 416: 342: 134: 3610: 3064:

Ancient Egyptian Literature, Volume I: The Old and Middle Kingdoms

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after the death of the preceding king, just as Horus had done. In

5157: 5127: 4958: 4928: 4918: 4833: 4742: 4681: 4567: 4562: 4497: 4492: 4462: 4407: 4357: 4332: 4197: 4167: 4162: 4060: 3925: 3860: 3835: 3138:

Meltzer, Edmund S. (2001). "Horus". In Redford, Donald B. (ed.).

2292: 2268: 2253: 2205: 2166: 1670: 1658: 1417: 1210: 951: 196: 191:, during the 24th century BCE. These texts, made up of disparate 59: 2550: 1946: 4991: 4938: 4863: 4768: 4711: 4706: 4649: 4634: 4619: 4542: 4527: 4507: 4502: 4447: 4432: 4412: 4377: 4307: 4282: 4262: 4252: 4242: 4227: 4217: 4212: 4080: 4055: 4045: 3980: 3965: 3950: 3880: 3875: 3850: 3845: 3785: 3770: 3737: 3722: 3712: 3702: 3697: 2540: 2538: 2112: 1823: 1751: 1610: 1532: 1482: 1480: 1104: 1102: 1100: 980: 891: 799: 782: 778: 766: 608:, an assembled group of Egyptian deities, to decide who should 605: 506: 494: 469: 449: 290: 200: 154:

puts it, in the relationships between Osiris, Isis, and Horus.

55: 2451: 2367: 1381: 1294: 468:, a deity credited with great magical and healing powers, and 4913: 4903: 4898: 4873: 4582: 4547: 4537: 4487: 4457: 4402: 4387: 4362: 4352: 4312: 4287: 4277: 4267: 4222: 4177: 4132: 4110: 4105: 4090: 4085: 4075: 4000: 3970: 3870: 3865: 3840: 2634: 2475: 2415: 2357: 2355: 2129: 2127: 1985: 1963: 1961: 1922: 1898: 1862: 1852: 1850: 1549: 1547: 1330: 1270: 1017: 1001:

that were used in household shrines dedicated to her. Isis's

522: 502: 477: 465: 285: 204: 71: 28: 3123:. Translated by G. M. Goshgarian. Cornell University Press. 2706: 2658: 2535: 2523: 2328: 2195: 2193: 2102: 2100: 1910: 1559: 1477: 1097: 991: 4953: 4908: 4838: 4808: 4803: 4773: 4758: 4727: 4676: 4671: 4609: 4572: 4512: 4392: 4247: 3930: 3905: 3890: 3855: 3815: 3755: 3745: 3692: 3570: 2772:(1996). "Myth and Literature". In Loprieno, Antonio (ed.). 2694: 1622: 1588: 1586: 1282: 1234: 1222: 1186: 1174: 1114: 1009: 930: 910: 573: 486: 420: 402: 385: 381: 253: 76: 67: 32: 3357:. Vol. 2. Oxford University Press. pp. 464–469. 3243:. Vol. 2. Oxford University Press. pp. 605–609. 3224:. Vol. 1. Oxford University Press. pp. 294–295. 3142:. Vol. 2. Oxford University Press. pp. 119–122. 3044:. Vol. 2. Oxford University Press. pp. 480–482. 3006:. Vol. 2. Oxford University Press. pp. 615–619. 2924:. Vol. 3. Oxford University Press. pp. 305–307. 2391: 2352: 2304: 2124: 1958: 1847: 1835: 1799: 1634: 1544: 1342: 1318: 1150: 4317: 4152: 4142: 4137: 3975: 3750: 2682: 2646: 2622: 2586: 2562: 2487: 2427: 2190: 2154: 2097: 2045: 2033: 1973: 1739: 1714: 1712: 1522: 1520: 1518: 1516: 1514: 1512: 1499: 1497: 1495: 1429: 623: 393: 2379: 2241: 2178: 1697: 1687: 1685: 1598: 1583: 1070: 1068: 1066: 938: 4422: 3083:

Ancient Egyptian Literature, Volume II: The New Kingdom

2870:(August 1973). "'The Pregnancy of Isis', a Rejoinder". 2718: 2610: 2598: 2499: 2083:. Versailles, Kentucky: Sheridan Kentucky. p. 29. 2079:

Pearson, Patricia O'Connell; Holdren, John (May 2021).

2009: 1934: 1811: 1775: 1198: 345:

wrote the most complete ancient account of the myth in

229:(c. 1550–1070 BCE), also contain elements of the myth. 62:, and its consequences. Osiris's murderer, his brother 1709: 1509: 1492: 1465: 1453: 1405: 1359: 1357: 1306: 913:, near Osiris's main center of worship in the city of 3181:

Abydos: Egypt's First Pharaohs and the Cult of Osiris

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for the cow-horn headdress that Isis commonly wears.

3401: 2280: 2229: 2021: 1997: 1571: 1258: 1087: 1085: 1083: 183:, which appeared on the walls of burial chambers in 175:

The earliest mentions of the Osiris myth are in the

3329:. Translated by G. E. Van Baaren-Pape. E. J. Brill. 2217: 2057: 1886: 1763: 1441: 1369: 1354: 1246: 375: 2793:Initiation into the Mysteries of the Ancient World 2316: 2139: 1874: 819:mists of the religious traditions of prehistory." 3119:Meeks, Dimitri; Favard-Meeks, Christine (1996) . 3118: 2517: 2118: 1757: 1733: 1538: 1080: 521:Plutarch, this is the reason the Egyptians had a 5190: 3378:The Complete Gods and Goddesses of Ancient Egypt 2962:Apuleius, the Isis-book (Metamorphoses, book XI) 836:", adapts the conflict of Horus and Set into an 264:. The text was long thought to date back to the 2814:. University of Texas Press. pp. 217–234. 539: 47:is the most elaborate and influential story in 2776:. Cornell University Press. pp. 361–377. 2774:Ancient Egyptian Literature: History and Forms 2078: 811:used both Horus and Set in the writing of his 110:Parts of the myth appear in a wide variety of 66:, usurps his throne. Meanwhile, Osiris's wife 3540: 3526: 3258:Smith, Mark (2008). Wendrich, Willeke (ed.). 3099: 2640: 1026:initiation rites dedicated to Isis and Osiris 847: 145:The myth of Osiris was deeply influential in 3178: 2852:. S. Academiae Ubsaliensis. pp. 77–87. 2457: 2445: 1108: 716:, who in 1906 said that Osiris, like other " 599: 3336:Theological Principles of Egyptian Religion 388:, who, along with Osiris and his murderer, 3533: 3519: 3080: 3058: 2919: 2469: 2373: 1904: 1868: 1300: 1240: 1228: 803:-name, in place of the traditional falcon 560:, meaning "papyrus thicket of the king of 392:, is one of the children of the earth god 240:. The papyrus describes the coronation of 3371: 3156: 2997: 2978: 2959: 2950: 2938: 2901:Journal of Ancient Near Eastern Religions 2712: 2676: 2628: 2592: 2481: 2421: 2409: 2334: 2310: 2298: 2274: 2262: 2247: 2211: 2015: 1940: 1916: 1841: 1817: 1805: 1781: 1703: 1676: 1664: 1652: 1565: 1553: 1486: 1471: 1387: 1348: 1216: 1192: 1180: 1120: 992:Isis, Nephthys, and the Greco-Roman world 572:and indicate that it is near the city of 3355:The Oxford Encyclopedia of Ancient Egypt 3324: 3241:The Oxford Encyclopedia of Ancient Egypt 3222:The Oxford Encyclopedia of Ancient Egypt 3140:The Oxford Encyclopedia of Ancient Egypt 3042:The Oxford Encyclopedia of Ancient Egypt 3004:The Oxford Encyclopedia of Ancient Egypt 2998:Griffiths, J. Gwyn (2001). "Osiris". In 2922:The Oxford Encyclopedia of Ancient Egypt 2866: 2544: 2199: 2160: 2106: 2051: 2039: 1991: 1979: 1952: 1928: 1628: 1435: 851: 731: 696:As the Osiris myth first appears in the 622: 543: 443:Osiris's death is followed either by an 434: 163: 18: 3219: 3137: 2847: 2790: 2740: 2700: 2664: 2616: 2556: 2505: 2493: 2433: 2172: 2133: 1856: 1829: 1718: 1640: 1503: 1324: 1312: 1074: 860:, a key funerary ritual, performed for 736:Horus and Set as supporters of the king 5191: 2768: 2361: 1745: 1399: 335:provided a summary of the myth in his 3514: 3352: 3333: 3305: 3257: 3197: 3104:. Ashgate Publishing. pp. 3–11. 3039: 2898: 2828: 2809: 2724: 2688: 2652: 2604: 2580: 2568: 2529: 2397: 2346: 2286: 2235: 2223: 2184: 2148: 2074: 2072: 2063: 2027: 2003: 1967: 1892: 1793: 1769: 1616: 1604: 1592: 1577: 1526: 1459: 1447: 1423: 1411: 1375: 1363: 1336: 1288: 1276: 1264: 1252: 1204: 1168: 1156: 1144: 1132: 1091: 939:Horus, the Eye of Horus, and kingship 906:, and thus renewed the world itself. 840:, in which the characters are direct 3505:as translated by Frank Cole Babbitt. 3238: 3020: 2385: 2322: 1880: 1691: 1043:Western impressions of ancient Egypt 275:that date from the New Kingdom, the 3412:Traditional African religion portal 2872:The Journal of Egyptian Archaeology 2831:Religion and Magic in Ancient Egypt 2747:The Search for God in Ancient Egypt 16:Story in ancient Egyptian mythology 13: 3397: 3085:. University of California Press. 3066:. University of California Press. 2981:The Origins of Osiris and His Cult 2069: 807:representing Horus. His successor 649:of its cycle of phases, or during 14: 5245: 5044:Enigmatic Book of the Netherworld 5039:The Contendings of Horus and Seth 3489: 27:pillar in the center, flanked by 5171: 5087:Beautiful Festival of the Valley 3609: 3432: 3418: 3404: 2960:Griffiths, J. Gwyn, ed. (1975). 2951:Griffiths, J. Gwyn, ed. (1970). 568:. Greek writers call this place 376:Death and resurrection of Osiris 299:The Contendings of Horus and Set 51:. It concerns the murder of the 5234:Phoenicia in Egyptian mythology 3121:Daily Life of the Egyptian Gods 834:The Tale of Truth and Falsehood 341:. In the early 2nd century AD, 3453:Ancient Egyptian Magical Texts 2953:Plutarch's De Iside et Osiride 2944:The Conflict of Horus and Seth 2750:. Translated by David Lorton. 2733: 2081:World History: Our Human Story 872:From at least the time of the 1: 3334:Tobin, Vincent Arieh (1989). 2946:. Liverpool University Press. 2812:Mystic Cults in Magna Graecia 2518:Meeks & Favard-Meeks 1996 2472:, pp. 305–307, vol. III. 2119:Meeks & Favard-Meeks 1996 1796:, pp. 147, 149–150, 185. 1758:Meeks & Favard-Meeks 1996 1734:Meeks & Favard-Meeks 1996 1539:Meeks & Favard-Meeks 1996 1052: 858:opening of the mouth ceremony 663: 3081:Lichtheim, Miriam (2006b) . 2955:. University of Wales Press. 2679:, pp. 296–298, 303–306. 2412:, pp. 181–184, 234–235. 1655:, pp. 137–143, 319–322. 1426:, pp. 159–160, 178–179. 1057: 822: 583:There are texts such as the 540:Birth and childhood of Horus 331:, and four centuries later, 95:were derived from the myth. 7: 5029:Book of Traversing Eternity 3310:. Oxford University Press. 3205:. Oxford University Press. 2979:Griffiths, J. Gwyn (1980). 2448:, pp. 90–91, 114, 122. 476:. Osiris becomes the first 472:, the god of embalming and 370: 219:(c. 2055–1650 BCE) and the 10: 5250: 5054:Litany of the Eye of Horus 3607: 3164:. Almqvist & Wiksell. 2913:10.1163/156921202762733879 2175:, pp. 49–50, 144–145. 1619:, pp. 80–81, 178–179. 848:Osiris and funerary ritual 691: 234:Dramatic Ramesseum Papyrus 140: 49:ancient Egyptian mythology 5166: 5120: 5097:Coronation of the pharaoh 5077: 5069:Spell of the Twelve Caves 4982: 4792: 4751: 4720: 4662: 3806: 3794: 3736: 3683: 3674: 3618: 3548: 3542:Ancient Egyptian religion 3497:Plutarch: Isis and Osiris 3325:te Velde, Herman (1967). 2641:Mathews & Muller 2005 1030:Greco-Roman mystery rites 789:(c. 2890–2686 BCE), King 600:Conflict of Horus and Set 168:The Pyramid Texts in the 147:ancient Egyptian religion 93:ancient Egyptian religion 5178:Ancient Egypt portal 5024:Book of the Heavenly Cow 3179:O'Connor, David (2009). 3158:Mettinger, Tryggve N. D. 2791:Bremmer, Jan N. (2014). 2752:Cornell University Press 2559:, pp. 77–79, 81–83. 2301:, pp. 131, 145–146. 2277:, pp. 158–162, 185. 2265:, pp. 15–18, 40–41. 2214:, pp. 185–186, 206. 1955:, pp. 38–39, 43–44. 1832:, pp. 135, 139–140. 1679:, pp. 147, 337–338. 1667:, pp. 145, 342–343. 1339:, pp. 34–35, 39–40. 1279:, pp. 54–55, 61–62. 1219:, pp. 107, 233–234. 830:The Tale of Two Brothers 781:, in the far south, and 527:The Tale of Two Brothers 159:Egyptian literary styles 4879:Horus on the Crocodiles 3470:Broze, Michèle (1996). 3381:. Thames & Hudson. 3261:Osiris and the Deceased 3183:. Thames & Hudson. 2829:David, Rosalie (2002). 1047:new religious movements 556:. This place is called 203:and the strife between 181:Egyptian funerary texts 127:writings, particularly 5049:Great Hymn to the Aten 4829:Crown of justification 4553:Souls of Pe and Nekhen 3831:Amenhotep, son of Hapu 3666:Veneration of the dead 3474:(in French). Peeters. 3327:Seth, God of Confusion 2532:, pp. 84–87, 143. 1291:, pp. 18, 29, 39. 1159:, pp. 22–23, 104. 973: 869: 737: 628: 549: 440: 172: 40: 3373:Wilkinson, Richard H. 3021:Hart, George (2005). 2795:. Walter de Gruyter. 1994:, pp. 43–46, 58. 1970:, pp. 82–83, 91. 1931:, pp. 55–56, 65. 1736:, pp. 82, 86–87. 1390:, pp. 51–52, 98. 981:Egyptian wisdom texts 855: 735: 718:dying and rising gods 626: 547: 438: 338:Bibliotheca historica 167: 37:Twenty-second Dynasty 35:on the right in this 22: 3651:Opening of the mouth 3426:Ancient Egypt portal 3306:Smith, Mark (2009). 2868:Faulkner, Raymond O. 2667:, pp. 116, 123. 2400:, pp. 154, 158. 1303:, pp. 197, 214. 726:comparative religion 458:flooding of the Nile 396:and the sky goddess 4784:The Indestructibles 4588:Hermes Trismegistus 2703:, pp. 121–122. 2691:, pp. 228–229. 2655:, pp. 326–327. 2571:, pp. 193–194. 2547:, pp. 137–142. 2484:, pp. 169–171. 2424:, pp. 303–304. 2388:, pp. 605–608. 2376:, pp. 206–209. 2364:, pp. 372–374. 2337:, pp. 141–142. 2187:, pp. 84, 179. 2136:, pp. 141–144. 1919:, pp. 188–190. 1907:, pp. 218–219. 1871:, pp. 214–223. 1859:, pp. 134–135. 1748:, pp. 371–372. 1643:, pp. 129–130. 1631:, pp. 218–219. 1607:, pp. 110–112. 1595:, pp. 178–179. 1568:, pp. 147–148. 1489:, pp. 615–619. 1327:, pp. 294–295. 1183:, pp. 7–8, 41. 1123:, pp. 344–345. 1028:, based on earlier 5199:Egyptian mythology 4997:Books of Breathing 4016:Four sons of Horus 3503:On Isis and Osiris 3000:Redford, Donald B. 2940:Griffiths, J. Gwyn 2715:, pp. 16, 45. 1207:, pp. 15, 78. 1195:, pp. 1, 4–7. 870: 738: 629: 550: 548:Isis nursing Horus 513:explanation for a 441: 357:Greek philosophies 353:On Isis and Osiris 348:On Isis and Osiris 246:Eighteenth Dynasty 187:at the end of the 173: 130:On Isis and Osiris 41: 5186: 5185: 5148:Mysteries of Isis 5121:Related religions 5014:Book of the Earth 4658: 4657: 3499:, on LacusCurtius 3462:978-90-04-05848-4 3388:978-0-500-05120-7 3364:978-0-19-510234-5 3345:978-0-8204-1082-1 3317:978-0-19-815464-8 3250:978-0-19-510234-5 3231:978-0-19-510234-5 3212:978-0-19-517024-5 3190:978-0-500-39030-6 3171:978-91-22-01945-9 3149:978-0-19-510234-5 3130:978-0-8014-8248-9 3111:978-0-7546-3603-8 3092:978-0-520-24843-4 3073:978-0-520-24842-7 3060:Lichtheim, Miriam 3051:978-0-19-510234-5 3032:978-0-203-02362-4 3013:978-0-19-510234-5 2990:978-90-04-06096-8 2971:978-90-04-04270-4 2931:978-0-19-510234-5 2859:978-91-554-2433-6 2840:978-0-14-026252-0 2821:978-0-292-71902-6 2802:978-3-11-029955-7 2783:978-90-04-09925-8 2761:978-0-8014-3786-1 2727:, pp. 45–47. 2607:, pp. 96–99. 2520:, pp. 29–32. 2496:, pp. 49–50. 2460:, pp. 92–96. 2436:, pp. 77–80. 2313:, pp. 14–17. 2202:, pp. 76–80. 2163:, pp. 97–98. 2109:, pp. 66–68. 2090:978-1-60153-123-0 2054:, pp. 59–63. 2042:, pp. 56–57. 1982:, pp. 42–43. 1844:, pp. 12–16. 1808:, pp. 58–59. 1694:, pp. 80–81. 1556:, pp. 49–50. 1529:, pp. 79–80. 1462:, pp. 6, 78. 1438:, pp. 81–83. 1414:, pp. 75–78. 1351:, pp. 16–17. 1243:, pp. 51–57. 1231:, pp. 81–85. 1171:, pp. 92–94. 1147:, pp. 38–45. 1135:, pp. 21–25. 1111:, pp. 37–40. 968:royal coronations 960:Turin Royal Canon 926:Egyptian calendar 864:by his successor 773:and George Hart. 722:ancient Near East 307:Donald B. Redford 303:Twentieth Dynasty 250:Memphite Theology 238:Ikhernofret Stela 152:J. Gwyn Griffiths 5241: 5176: 5175: 5174: 5008:Book of the Dead 4844:Egyptian obelisk 4233:Kothar-wa-Khasis 3681: 3680: 3646:Offering formula 3641:Mortuary temples 3631:Embalming ritual 3613: 3535: 3528: 3521: 3512: 3511: 3485: 3466: 3449:Borghouts, J. F. 3442: 3440:Mythology portal 3437: 3436: 3435: 3428: 3423: 3422: 3421: 3414: 3409: 3408: 3392: 3368: 3349: 3330: 3321: 3302: 3296: 3292: 3290: 3282: 3280: 3278: 3254: 3235: 3216: 3199:Pinch, Geraldine 3194: 3175: 3153: 3134: 3115: 3096: 3077: 3055: 3036: 3017: 2994: 2975: 2956: 2947: 2935: 2916: 2895: 2863: 2844: 2825: 2806: 2787: 2765: 2728: 2722: 2716: 2710: 2704: 2698: 2692: 2686: 2680: 2674: 2668: 2662: 2656: 2650: 2644: 2638: 2632: 2626: 2620: 2614: 2608: 2602: 2596: 2590: 2584: 2578: 2572: 2566: 2560: 2554: 2548: 2542: 2533: 2527: 2521: 2515: 2509: 2503: 2497: 2491: 2485: 2479: 2473: 2467: 2461: 2455: 2449: 2443: 2437: 2431: 2425: 2419: 2413: 2407: 2401: 2395: 2389: 2383: 2377: 2371: 2365: 2359: 2350: 2344: 2338: 2332: 2326: 2320: 2314: 2308: 2302: 2296: 2290: 2284: 2278: 2272: 2266: 2260: 2251: 2245: 2239: 2233: 2227: 2221: 2215: 2209: 2203: 2197: 2188: 2182: 2176: 2170: 2164: 2158: 2152: 2146: 2137: 2131: 2122: 2116: 2110: 2104: 2095: 2094: 2076: 2067: 2061: 2055: 2049: 2043: 2037: 2031: 2025: 2019: 2013: 2007: 2001: 1995: 1989: 1983: 1977: 1971: 1965: 1956: 1950: 1944: 1938: 1932: 1926: 1920: 1914: 1908: 1902: 1896: 1890: 1884: 1878: 1872: 1866: 1860: 1854: 1845: 1839: 1833: 1827: 1821: 1815: 1809: 1803: 1797: 1791: 1785: 1779: 1773: 1767: 1761: 1755: 1749: 1743: 1737: 1731: 1722: 1716: 1707: 1701: 1695: 1689: 1680: 1674: 1668: 1662: 1656: 1650: 1644: 1638: 1632: 1626: 1620: 1614: 1608: 1602: 1596: 1590: 1581: 1575: 1569: 1563: 1557: 1551: 1542: 1536: 1530: 1524: 1507: 1501: 1490: 1484: 1475: 1469: 1463: 1457: 1451: 1445: 1439: 1433: 1427: 1421: 1415: 1409: 1403: 1397: 1391: 1385: 1379: 1373: 1367: 1361: 1352: 1346: 1340: 1334: 1328: 1322: 1316: 1310: 1304: 1298: 1292: 1286: 1280: 1274: 1268: 1262: 1256: 1250: 1244: 1238: 1232: 1226: 1220: 1214: 1208: 1202: 1196: 1190: 1184: 1178: 1172: 1166: 1160: 1154: 1148: 1142: 1136: 1130: 1124: 1118: 1112: 1106: 1095: 1089: 1078: 1072: 842:personifications 585:Metternich Stela 333:Diodorus Siculus 222:Book of the Dead 31:on the left and 5249: 5248: 5244: 5243: 5242: 5240: 5239: 5238: 5189: 5188: 5187: 5182: 5172: 5170: 5162: 5116: 5073: 5002:Book of Caverns 4978: 4824:Crook and flail 4795: 4788: 4747: 4716: 4654: 4006:Dionysus-Osiris 3802: 3790: 3732: 3670: 3614: 3605: 3544: 3539: 3501:. Full text of 3492: 3482: 3469: 3463: 3447: 3438: 3433: 3431: 3424: 3419: 3417: 3410: 3403: 3400: 3398:Further reading 3395: 3389: 3365: 3346: 3318: 3294: 3293: 3284: 3283: 3276: 3274: 3272: 3251: 3232: 3213: 3191: 3172: 3150: 3131: 3112: 3093: 3074: 3052: 3033: 3014: 2991: 2983:. E. J. Brill. 2972: 2964:. E. J. Brill. 2932: 2884:10.2307/3856116 2860: 2841: 2822: 2803: 2784: 2762: 2736: 2731: 2723: 2719: 2711: 2707: 2699: 2695: 2687: 2683: 2675: 2671: 2663: 2659: 2651: 2647: 2643:, pp. 5–9. 2639: 2635: 2627: 2623: 2615: 2611: 2603: 2599: 2591: 2587: 2579: 2575: 2567: 2563: 2555: 2551: 2543: 2536: 2528: 2524: 2516: 2512: 2504: 2500: 2492: 2488: 2480: 2476: 2470:Graindorge 2001 2468: 2464: 2456: 2452: 2444: 2440: 2432: 2428: 2420: 2416: 2408: 2404: 2396: 2392: 2384: 2380: 2374:Lichtheim 2006b 2372: 2368: 2360: 2353: 2345: 2341: 2333: 2329: 2321: 2317: 2309: 2305: 2297: 2293: 2285: 2281: 2273: 2269: 2261: 2254: 2250:, pp. 5–6. 2246: 2242: 2234: 2230: 2222: 2218: 2210: 2206: 2198: 2191: 2183: 2179: 2171: 2167: 2159: 2155: 2147: 2140: 2132: 2125: 2117: 2113: 2105: 2098: 2091: 2077: 2070: 2062: 2058: 2050: 2046: 2038: 2034: 2026: 2022: 2014: 2010: 2002: 1998: 1990: 1986: 1978: 1974: 1966: 1959: 1951: 1947: 1939: 1935: 1927: 1923: 1915: 1911: 1905:Lichtheim 2006b 1903: 1899: 1891: 1887: 1879: 1875: 1869:Lichtheim 2006b 1867: 1863: 1855: 1848: 1840: 1836: 1828: 1824: 1816: 1812: 1804: 1800: 1792: 1788: 1780: 1776: 1768: 1764: 1756: 1752: 1744: 1740: 1732: 1725: 1717: 1710: 1702: 1698: 1690: 1683: 1675: 1671: 1663: 1659: 1651: 1647: 1639: 1635: 1627: 1623: 1615: 1611: 1603: 1599: 1591: 1584: 1576: 1572: 1564: 1560: 1552: 1545: 1537: 1533: 1525: 1510: 1502: 1493: 1485: 1478: 1470: 1466: 1458: 1454: 1446: 1442: 1434: 1430: 1422: 1418: 1410: 1406: 1398: 1394: 1386: 1382: 1374: 1370: 1362: 1355: 1347: 1343: 1335: 1331: 1323: 1319: 1311: 1307: 1301:Lichtheim 2006b 1299: 1295: 1287: 1283: 1275: 1271: 1263: 1259: 1251: 1247: 1241:Lichtheim 2006a 1239: 1235: 1229:Lichtheim 2006b 1227: 1223: 1215: 1211: 1203: 1199: 1191: 1187: 1179: 1175: 1167: 1163: 1155: 1151: 1143: 1139: 1131: 1127: 1119: 1115: 1107: 1098: 1090: 1081: 1073: 1064: 1060: 1055: 1039:writing systems 999:panel paintings 994: 976: 941: 850: 825: 797:in writing his 765:or the goddess 694: 666: 634:mythical origin 602: 542: 384:. His queen is 378: 373: 361:Greek mythology 170:Pyramid of Teti 143: 17: 12: 11: 5: 5247: 5237: 5236: 5231: 5226: 5221: 5216: 5211: 5206: 5201: 5184: 5183: 5181: 5180: 5167: 5164: 5163: 5161: 5160: 5155: 5150: 5145: 5140: 5135: 5130: 5124: 5122: 5118: 5117: 5115: 5114: 5109: 5104: 5099: 5094: 5089: 5083: 5081: 5075: 5074: 5072: 5071: 5066: 5061: 5056: 5051: 5046: 5041: 5036: 5031: 5026: 5021: 5016: 5011: 5004: 4999: 4994: 4988: 4986: 4980: 4979: 4977: 4976: 4971: 4966: 4961: 4956: 4951: 4946: 4941: 4936: 4931: 4926: 4921: 4916: 4911: 4906: 4901: 4896: 4891: 4886: 4881: 4876: 4871: 4866: 4861: 4856: 4851: 4846: 4841: 4836: 4831: 4826: 4821: 4816: 4811: 4806: 4800: 4798: 4790: 4789: 4787: 4786: 4781: 4776: 4771: 4766: 4761: 4755: 4753: 4749: 4748: 4746: 4745: 4740: 4735: 4730: 4724: 4722: 4718: 4717: 4715: 4714: 4709: 4704: 4699: 4694: 4689: 4684: 4679: 4674: 4668: 4666: 4660: 4659: 4656: 4655: 4653: 4652: 4647: 4642: 4637: 4632: 4627: 4622: 4617: 4612: 4607: 4602: 4597: 4592: 4591: 4590: 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3792: 3791: 3789: 3788: 3783: 3778: 3773: 3768: 3763: 3758: 3753: 3748: 3742: 3740: 3734: 3733: 3731: 3730: 3725: 3720: 3715: 3710: 3705: 3700: 3695: 3689: 3687: 3678: 3672: 3671: 3669: 3668: 3663: 3658: 3653: 3648: 3643: 3638: 3633: 3628: 3622: 3620: 3616: 3615: 3608: 3606: 3604: 3603: 3598: 3593: 3588: 3583: 3578: 3573: 3568: 3563: 3561:Creation myths 3558: 3552: 3550: 3546: 3545: 3538: 3537: 3530: 3523: 3515: 3507: 3506: 3491: 3490:External links 3488: 3487: 3486: 3481:978-9068318906 3480: 3467: 3461: 3444: 3443: 3429: 3415: 3399: 3396: 3394: 3393: 3387: 3369: 3363: 3350: 3344: 3331: 3322: 3316: 3303: 3295:|website= 3271:978-0615214030 3270: 3255: 3249: 3236: 3230: 3217: 3211: 3195: 3189: 3176: 3170: 3154: 3148: 3135: 3129: 3116: 3110: 3097: 3091: 3078: 3072: 3056: 3050: 3037: 3031: 3018: 3012: 2995: 2989: 2976: 2970: 2957: 2948: 2936: 2930: 2917: 2896: 2864: 2858: 2845: 2839: 2826: 2820: 2807: 2801: 2788: 2782: 2766: 2760: 2737: 2735: 2732: 2730: 2729: 2717: 2713:Griffiths 1970 2705: 2693: 2681: 2677:Griffiths 1975 2669: 2657: 2645: 2633: 2631:, p. 146. 2629:Wilkinson 2003 2621: 2619:, p. 134. 2609: 2597: 2595:, p. 160. 2593:Wilkinson 2003 2585: 2583:, p. 171. 2573: 2561: 2549: 2534: 2522: 2510: 2508:, p. 122. 2498: 2486: 2482:Mettinger 2001 2474: 2462: 2450: 2438: 2426: 2422:Griffiths 1975 2414: 2410:Griffiths 1980 2402: 2390: 2378: 2366: 2351: 2349:, p. 160. 2339: 2335:Griffiths 1960 2327: 2315: 2311:Griffiths 1980 2303: 2299:Griffiths 1960 2291: 2289:, p. 157. 2279: 2275:Griffiths 1980 2267: 2263:Mettinger 2001 2252: 2248:Griffiths 1980 2240: 2238:, p. 120. 2228: 2216: 2212:Griffiths 1980 2204: 2189: 2177: 2165: 2153: 2138: 2123: 2111: 2096: 2089: 2068: 2056: 2044: 2032: 2030:, p. 131. 2020: 2016:Griffiths 1960 2008: 2006:, p. 481. 1996: 1984: 1972: 1957: 1945: 1941:Griffiths 1960 1933: 1921: 1917:Griffiths 2001 1909: 1897: 1885: 1873: 1861: 1846: 1842:Griffiths 1960 1834: 1822: 1818:Griffiths 1960 1810: 1806:Griffiths 1960 1798: 1786: 1782:Griffiths 1960 1774: 1762: 1750: 1738: 1723: 1721:, p. 133. 1708: 1706:, p. 313. 1704:Griffiths 1970 1696: 1681: 1677:Griffiths 1970 1669: 1665:Griffiths 1970 1657: 1653:Griffiths 1970 1645: 1633: 1621: 1609: 1597: 1582: 1580:, p. 466. 1570: 1566:Wilkinson 2003 1558: 1554:Griffiths 1980 1543: 1531: 1508: 1506:, p. 120. 1491: 1487:Griffiths 2001 1476: 1472:Griffiths 1960 1464: 1452: 1440: 1428: 1416: 1404: 1402:, p. 370. 1392: 1388:Griffiths 1970 1380: 1368: 1353: 1349:Griffiths 1970 1341: 1329: 1317: 1315:, p. 294. 1305: 1293: 1281: 1269: 1267:, p. 156. 1257: 1245: 1233: 1221: 1217:Griffiths 1980 1209: 1197: 1193:Griffiths 1960 1185: 1181:Griffiths 1980 1173: 1161: 1149: 1137: 1125: 1121:Griffiths 1970 1113: 1096: 1079: 1077:, p. 124. 1061: 1059: 1056: 1054: 1051: 993: 990: 975: 972: 940: 937: 878:funerary rites 849: 846: 824: 821: 787:Second Dynasty 693: 690: 665: 662: 601: 598: 541: 538: 474:funerary rites 377: 374: 372: 369: 217:Middle Kingdom 142: 139: 116:funerary texts 112:Egyptian texts 105:Early Dynastic 15: 9: 6: 4: 3: 2: 5246: 5235: 5232: 5230: 5227: 5225: 5222: 5220: 5217: 5215: 5212: 5210: 5207: 5205: 5204:Egyptian gods 5202: 5200: 5197: 5196: 5194: 5179: 5169: 5168: 5165: 5159: 5156: 5154: 5153:Temple of Set 5151: 5149: 5146: 5144: 5141: 5139: 5136: 5134: 5131: 5129: 5126: 5125: 5123: 5119: 5113: 5110: 5108: 5107:Opet Festival 5105: 5103: 5100: 5098: 5095: 5093: 5090: 5088: 5085: 5084: 5082: 5080: 5076: 5070: 5067: 5065: 5064:Pyramid Texts 5062: 5060: 5057: 5055: 5052: 5050: 5047: 5045: 5042: 5040: 5037: 5035: 5032: 5030: 5027: 5025: 5022: 5020: 5019:Book of Gates 5017: 5015: 5012: 5010: 5009: 5005: 5003: 5000: 4998: 4995: 4993: 4990: 4989: 4987: 4985: 4981: 4975: 4972: 4970: 4967: 4965: 4964:Vulture crown 4962: 4960: 4957: 4955: 4952: 4950: 4947: 4945: 4942: 4940: 4937: 4935: 4932: 4930: 4927: 4925: 4922: 4920: 4917: 4915: 4912: 4910: 4907: 4905: 4902: 4900: 4897: 4895: 4892: 4890: 4887: 4885: 4882: 4880: 4877: 4875: 4872: 4870: 4867: 4865: 4862: 4860: 4857: 4855: 4852: 4850: 4849:Egyptian pool 4847: 4845: 4842: 4840: 4837: 4835: 4832: 4830: 4827: 4825: 4822: 4820: 4817: 4815: 4812: 4810: 4807: 4805: 4802: 4801: 4799: 4797: 4791: 4785: 4782: 4780: 4777: 4775: 4772: 4770: 4767: 4765: 4762: 4760: 4757: 4756: 4754: 4750: 4744: 4741: 4739: 4736: 4734: 4731: 4729: 4726: 4725: 4723: 4719: 4713: 4710: 4708: 4705: 4703: 4700: 4698: 4695: 4693: 4690: 4688: 4687:Hieracosphinx 4685: 4683: 4680: 4678: 4675: 4673: 4670: 4669: 4667: 4665: 4661: 4651: 4648: 4646: 4643: 4641: 4638: 4636: 4633: 4631: 4628: 4626: 4623: 4621: 4618: 4616: 4613: 4611: 4608: 4606: 4603: 4601: 4598: 4596: 4593: 4589: 4586: 4585: 4584: 4581: 4579: 4576: 4574: 4571: 4569: 4566: 4564: 4561: 4559: 4556: 4554: 4551: 4549: 4546: 4544: 4541: 4539: 4536: 4534: 4531: 4529: 4526: 4524: 4521: 4519: 4516: 4514: 4511: 4509: 4506: 4504: 4501: 4499: 4496: 4494: 4491: 4489: 4486: 4484: 4481: 4479: 4476: 4474: 4471: 4469: 4466: 4464: 4461: 4459: 4456: 4454: 4453:Renpetneferet 4451: 4449: 4446: 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Routledge. 3024: 3019: 3015: 3009: 3005: 3001: 2996: 2992: 2986: 2982: 2977: 2973: 2967: 2963: 2958: 2954: 2949: 2945: 2941: 2937: 2933: 2927: 2923: 2918: 2914: 2910: 2906: 2902: 2897: 2893: 2889: 2885: 2881: 2877: 2873: 2869: 2865: 2861: 2855: 2851: 2846: 2842: 2836: 2832: 2827: 2823: 2817: 2813: 2808: 2804: 2798: 2794: 2789: 2785: 2779: 2775: 2771: 2767: 2763: 2757: 2753: 2749: 2748: 2743: 2739: 2738: 2726: 2721: 2714: 2709: 2702: 2697: 2690: 2685: 2678: 2673: 2666: 2661: 2654: 2649: 2642: 2637: 2630: 2625: 2618: 2613: 2606: 2601: 2594: 2589: 2582: 2577: 2570: 2565: 2558: 2553: 2546: 2545:te Velde 1967 2541: 2539: 2531: 2526: 2519: 2514: 2507: 2502: 2495: 2490: 2483: 2478: 2471: 2466: 2459: 2458:O'Connor 2009 2454: 2447: 2446:O'Connor 2009 2442: 2435: 2430: 2423: 2418: 2411: 2406: 2399: 2394: 2387: 2382: 2375: 2370: 2363: 2358: 2356: 2348: 2343: 2336: 2331: 2325:, p. 72. 2324: 2319: 2312: 2307: 2300: 2295: 2288: 2283: 2276: 2271: 2264: 2259: 2257: 2249: 2244: 2237: 2232: 2226:, p. 92. 2225: 2220: 2213: 2208: 2201: 2200:te Velde 1967 2196: 2194: 2186: 2181: 2174: 2169: 2162: 2161:te Velde 1967 2157: 2150: 2145: 2143: 2135: 2130: 2128: 2121:, p. 29. 2120: 2115: 2108: 2107:te Velde 1967 2103: 2101: 2092: 2086: 2082: 2075: 2073: 2066:, p. 84. 2065: 2060: 2053: 2052:te Velde 1967 2048: 2041: 2040:te Velde 1967 2036: 2029: 2024: 2018:, p. 29. 2017: 2012: 2005: 2000: 1993: 1992:te Velde 1967 1988: 1981: 1980:te Velde 1967 1976: 1969: 1964: 1962: 1954: 1953:te Velde 1967 1949: 1943:, p. 42. 1942: 1937: 1930: 1929:te Velde 1967 1925: 1918: 1913: 1906: 1901: 1895:, p. 83. 1894: 1889: 1883:, p. 73. 1882: 1877: 1870: 1865: 1858: 1853: 1851: 1843: 1838: 1831: 1826: 1820:, p. 82. 1819: 1814: 1807: 1802: 1795: 1790: 1784:, p. 50. 1783: 1778: 1772:, p. 39. 1771: 1766: 1760:, p. 73. 1759: 1754: 1747: 1742: 1735: 1730: 1728: 1720: 1715: 1713: 1705: 1700: 1693: 1688: 1686: 1678: 1673: 1666: 1661: 1654: 1649: 1642: 1637: 1630: 1629:Faulkner 1973 1625: 1618: 1613: 1606: 1601: 1594: 1589: 1587: 1579: 1574: 1567: 1562: 1555: 1550: 1548: 1541:, p. 37. 1540: 1535: 1528: 1523: 1521: 1519: 1517: 1515: 1513: 1505: 1500: 1498: 1496: 1488: 1483: 1481: 1473: 1468: 1461: 1456: 1450:, p. 78. 1449: 1444: 1437: 1436:te Velde 1967 1432: 1425: 1420: 1413: 1408: 1401: 1396: 1389: 1384: 1378:, p. 41. 1377: 1372: 1366:, p. 22. 1365: 1360: 1358: 1350: 1345: 1338: 1333: 1326: 1321: 1314: 1309: 1302: 1297: 1290: 1285: 1278: 1273: 1266: 1261: 1255:, p. 86. 1254: 1249: 1242: 1237: 1230: 1225: 1218: 1213: 1206: 1201: 1194: 1189: 1182: 1177: 1170: 1165: 1158: 1153: 1146: 1141: 1134: 1129: 1122: 1117: 1110: 1109:O'Connor 2009 1105: 1103: 1101: 1093: 1088: 1086: 1084: 1076: 1071: 1069: 1067: 1062: 1050: 1048: 1044: 1040: 1034: 1031: 1027: 1021: 1019: 1015: 1011: 1008: 1004: 1000: 989: 985: 982: 971: 969: 965: 961: 955: 953: 950: 945: 936: 933: 932: 927: 922: 920: 916: 912: 907: 905: 900: 899: 898:Book of Gates 894: 893: 888: 884: 879: 875: 874:Pyramid Texts 867: 863: 859: 854: 845: 843: 839: 835: 831: 820: 816: 814: 810: 806: 802: 801: 796: 792: 788: 784: 780: 774: 772: 768: 764: 760: 759:Pyramid Texts 754: 751: 747: 743: 734: 730: 729:inundation." 727: 723: 720:" across the 719: 715: 709: 707: 703: 702:Pyramid Texts 699: 698:Pyramid Texts 689: 686: 682: 678: 676: 672: 661: 659: 654: 652: 647: 641: 637: 635: 625: 621: 619: 618:Pyramid Texts 614: 611: 607: 597: 595: 589: 586: 581: 579: 575: 571: 567: 563: 559: 555: 546: 537: 535: 530: 528: 524: 518: 516: 512: 508: 504: 500: 496: 490: 488: 485:ruler of the 483: 479: 475: 471: 467: 462: 459: 455: 451: 446: 437: 433: 431: 425: 422: 418: 414: 413: 412:Pyramid Texts 407: 405: 404: 399: 395: 391: 387: 383: 368: 366: 362: 358: 354: 350: 349: 344: 340: 339: 334: 330: 329: 324: 320: 316: 311: 308: 304: 300: 295: 293: 292: 287: 281: 278: 274: 269: 267: 263: 259: 258:creator deity 255: 251: 247: 243: 239: 235: 230: 228: 224: 223: 218: 214: 210: 206: 202: 198: 194: 190: 189:Fifth Dynasty 186: 182: 178: 177:Pyramid Texts 171: 166: 162: 160: 155: 153: 148: 138: 136: 132: 131: 126: 122: 117: 113: 108: 106: 102: 96: 94: 90: 86: 81: 79: 78: 73: 69: 65: 61: 60:king of Egypt 58:, a primeval 57: 54: 50: 46: 38: 34: 30: 26: 21: 5112:Sed festival 5102:Min festival 5092:Cattle count 5059:Litany of Re 5034:Coffin Texts 5006: 4949:Solar barque 4889:Imiut fetish 4884:Hypocephalus 4869:Hemhem crown 4854:Eye of Horus 4779:Land of Manu 4733:Djadjaemankh 4614: 4604: 4557: 4467: 4417: 4397: 4372: 4328:Nebethetepet 4322: 4237: 4208:Khenti-kheti 4187: 4127: 4030: 4026:Gate deities 4020: 4010: 3995: 3985: 3935: 3810: 3800:Theban Triad 3626:Canopic jars 3590: 3508: 3502: 3496: 3471: 3452: 3377: 3354: 3335: 3326: 3307: 3275:. Retrieved 3260: 3240: 3221: 3202: 3180: 3161: 3139: 3120: 3101: 3082: 3063: 3041: 3022: 3003: 2980: 2961: 2952: 2943: 2921: 2907:(1): 27–59. 2904: 2900: 2875: 2871: 2849: 2830: 2811: 2792: 2773: 2770:Baines, John 2746: 2742:Assmann, Jan 2720: 2708: 2701:Bremmer 2014 2696: 2684: 2672: 2665:Bremmer 2014 2660: 2648: 2636: 2624: 2617:Assmann 2001 2612: 2600: 2588: 2576: 2564: 2557:Englund 1989 2552: 2525: 2513: 2506:Meltzer 2001 2501: 2494:Assmann 2001 2489: 2477: 2465: 2453: 2441: 2434:Assmann 2001 2429: 2417: 2405: 2393: 2381: 2369: 2342: 2330: 2318: 2306: 2294: 2282: 2270: 2243: 2231: 2219: 2207: 2180: 2173:Assmann 2001 2168: 2156: 2151:, p. 3. 2134:Assmann 2001 2114: 2080: 2059: 2047: 2035: 2023: 2011: 1999: 1987: 1975: 1948: 1936: 1924: 1912: 1900: 1888: 1876: 1864: 1857:Assmann 2001 1837: 1830:Assmann 2001 1825: 1813: 1801: 1789: 1777: 1765: 1753: 1741: 1719:Assmann 2001 1699: 1672: 1660: 1648: 1641:Assmann 2001 1636: 1624: 1612: 1600: 1573: 1561: 1534: 1504:Meltzer 2001 1474:, p. 6. 1467: 1455: 1443: 1431: 1419: 1407: 1395: 1383: 1371: 1344: 1332: 1325:Redford 2001 1320: 1313:Redford 2001 1308: 1296: 1284: 1272: 1260: 1248: 1236: 1224: 1212: 1200: 1188: 1176: 1164: 1152: 1140: 1128: 1116: 1094:, p. 2. 1075:Assmann 2001 1035: 1022: 995: 986: 977: 963: 956: 946: 942: 929: 923: 908: 903: 896: 890: 886: 873: 871: 826: 817: 812: 798: 775: 758: 755: 739: 714:James Frazer 710: 705: 701: 697: 695: 687: 683: 679: 667: 657: 655: 646:Eye of Horus 642: 638: 630: 617: 615: 603: 590: 582: 578:Egyptian art 569: 557: 551: 531: 519: 491: 482:Coffin Texts 463: 442: 426: 410: 408: 401: 379: 352: 346: 336: 326: 312: 296: 289: 282: 270: 231: 220: 213:Coffin Texts 179:, the first 174: 156: 144: 128: 109: 97: 82: 75: 44: 42: 25:lapis lazuli 5219:Set (deity) 5138:Hermeticism 4969:Was-sceptre 4796:and objects 4273:Mehet-Weret 4116:Harpocrates 3946:Banebdjedet 3911:Arensnuphis 3591:Osiris myth 3338:. P. Lang. 2878:: 218–219. 2833:. Penguin. 2734:Works cited 2362:Baines 1996 1746:Baines 1996 1400:Baines 1996 1003:iconography 862:Tutankhamun 809:Khasekhemwy 771:Jan Assmann 675:Lower Egypt 562:Lower Egypt 534:Harpocrates 511:etiological 445:interregnum 365:John Baines 266:Old Kingdom 227:New Kingdom 101:Predynastic 45:Osiris myth 5193:Categories 5133:Gnosticism 4974:Winged sun 4819:Corn mummy 4721:Characters 4645:Werethekau 4483:Sebiumeker 4293:Meretseger 4158:Ikhemu-sek 4096:Hermanubis 3596:Philosophy 3586:Numerology 3062:(2006a) . 2725:Pinch 2004 2689:Brenk 2009 2653:David 2002 2605:Smith 2009 2581:Pinch 2004 2569:Pinch 2004 2530:Pinch 2004 2398:David 2002 2347:David 2002 2287:David 2002 2236:Tobin 1989 2224:Tobin 1989 2185:Pinch 2004 2149:Smith 2008 2064:Pinch 2004 2028:Pinch 2004 2004:Kaper 2001 1968:Pinch 2004 1893:Pinch 2004 1794:Pinch 2004 1770:Pinch 2004 1617:Pinch 2004 1605:Tobin 1989 1593:Pinch 2004 1578:Tobin 2001 1527:Pinch 2004 1460:Pinch 2004 1448:Pinch 2004 1424:Pinch 2004 1412:Pinch 2004 1376:Pinch 2004 1364:Tobin 1989 1337:Pinch 2004 1289:Pinch 2004 1277:Smith 2009 1265:David 2002 1253:David 2002 1205:Pinch 2004 1169:David 2002 1157:Tobin 1989 1145:Goebs 2002 1133:Tobin 1989 1092:Smith 2008 1053:References 949:apotropaic 805:hieroglyph 795:Set animal 750:Kurt Sethe 746:prehistory 664:Resolution 594:archetypal 554:Nile Delta 242:Senusret I 85:succession 39:statuette. 5079:Festivals 4944:Shen ring 4924:Ouroboros 4859:Eye of Ra 4814:Cartouche 4752:Locations 4697:Serpopard 4664:Creatures 4595:Tjenenyet 4578:Ta-Bitjet 4523:Shesmetet 4443:Renenutet 4428:Raet-Tawy 4348:Nehmetawy 4298:Meskhenet 4066:Hedjhotep 3921:Assessors 3619:Practices 3581:Mythology 3576:Maa Kheru 3556:Afterlife 3455:. Brill. 3297:ignored ( 3287:cite book 3201:(2004) . 2744:(2001) . 2386:Roth 2001 2323:Hart 2005 1881:Hart 2005 1692:Hart 2005 1058:Citations 1007:Christian 919:cenotaphs 883:afterlife 823:Influence 793:used the 499:Aethiopia 328:Histories 323:Herodotus 288:called a 277:Ptolemaic 225:from the 215:from the 89:afterlife 5229:Nephthys 5143:Kemetism 4984:Writings 4894:Khepresh 4738:Rededjet 4640:Wepwawet 4625:Wadj-wer 4343:Nehebkau 4338:Nefertem 4258:Mandulis 4193:Kebechet 4183:Iusaaset 4101:Heryshaf 4051:Hatmehit 3886:Apedemak 3761:Nephthys 3656:Pyramids 3636:Funerals 3451:(1978). 3375:(2003). 3160:(2001). 2942:(1960). 1016:holding 935:plants. 895:and the 838:allegory 791:Peribsen 651:eclipses 566:Egyptian 558:Akh-bity 417:Nephthys 371:Synopsis 343:Plutarch 313:Ancient 236:and the 185:pyramids 135:Plutarch 5158:Thelema 5128:Atenism 4959:Ushabti 4929:Pschent 4919:Neshmet 4834:Deshret 4794:Symbols 4743:Ubaoner 4682:Griffin 4568:Taweret 4563:Tatenen 4498:Serapis 4493:Sekhmet 4463:Resheph 4408:Qed-her 4358:Nekhbet 4333:Nebtuwi 4198:Khensit 4168:Imhotep 4163:Imentet 4061:Hedetet 3926:Astarte 3861:Andjety 3836:Amesemi 3676:Deities 3661:Temples 3549:Beliefs 3277:June 5, 3002:(ed.). 2892:3856116 952:amulets 742:history 692:Origins 610:inherit 570:Khemmis 450:falcons 273:temples 262:Memphis 141:Sources 114:, from 5214:Osiris 4992:Amduat 4939:Serekh 4934:Scarab 4864:Hedjet 4769:Benben 4712:Uraeus 4707:Sphinx 4692:Medjed 4650:Wosret 4635:Wepset 4620:Wadjet 4543:Sopdet 4528:Shezmu 4508:Seshat 4503:Serket 4448:Renpet 4433:Rekhyt 4413:Qetesh 4378:Pakhet 4308:Mnevis 4283:Menhit 4263:Medjed 4253:Mafdet 4243:Maahes 4228:Khonsu 4218:Kherty 4213:Khepri 4081:Hemsut 4056:Hauron 4046:Hathor 3981:Buchis 3966:Ba-Pef 3951:Bastet 3881:Anuket 3876:Anubis 3851:Amu-Aa 3846:Am-heh 3795:Triads 3786:Tefnut 3771:Osiris 3738:Ennead 3723:Naunet 3713:Kauket 3703:Hauhet 3698:Amunet 3685:Ogdoad 3478: 3459: 3385: 3361: 3342: 3314: 3268: 3247: 3228: 3209: 3187: 3168: 3146: 3127: 3108: 3089: 3070: 3048: 3029: 3010: 2987: 2968: 2928: 2890: 2856: 2837: 2818: 2799: 2780: 2758: 2087: 915:Abydos 892:Amduat 813:serekh 800:serekh 783:Naqada 779:Nekhen 767:Hathor 606:Ennead 507:Byblos 495:Typhon 470:Anubis 291:cippus 256:, the 201:Osiris 193:spells 56:Osiris 5209:Horus 4914:Nemes 4904:Menat 4899:Kneph 4874:Hennu 4764:Akhet 4630:Weneg 4583:Thoth 4548:Sopdu 4538:Sobek 4488:Seker 4478:Satis 4458:Repyt 4403:Qebui 4388:Petbe 4383:Perit 4368:Neper 4363:Nemty 4353:Neith 4313:Montu 4288:Meret 4278:Mehit 4268:Mehen 4248:Ma'at 4223:Khnum 4178:Iunit 4133:Iabet 4111:Horus 4106:Hesat 4091:Heqet 4086:Henet 4076:Hemen 4001:Dedun 3971:Bennu 3871:Anput 3866:Anhur 3841:Ammit 3826:Akhty 3566:Isfet 2888:JSTOR 1018:Jesus 1010:icons 671:Upper 564:" in 523:taboo 503:Nubia 478:mummy 466:Thoth 454:kites 430:nomes 319:Roman 315:Greek 286:stela 205:Horus 125:Roman 121:Greek 72:Horus 29:Horus 5224:Isis 4954:Tyet 4909:Nebu 4839:Djed 4809:Atef 4804:Ankh 4774:Duat 4759:Aaru 4728:Dedi 4677:Abtu 4672:Aani 4610:Unut 4600:Tutu 4573:Tayt 4518:Shed 4513:Shai 4393:Ptah 4148:Igai 4071:Heka 4041:Hapi 3961:Bata 3941:Babi 3931:Aten 3906:Aqen 3896:Apis 3891:Apep 3856:Anat 3821:Aker 3816:Aati 3756:Isis 3746:Atum 3693:Amun 3601:Soul 3571:Maat 3476:ISBN 3457:ISBN 3383:ISBN 3359:ISBN 3340:ISBN 3312:ISBN 3299:help 3279:2012 3266:ISBN 3245:ISBN 3226:ISBN 3207:ISBN 3185:ISBN 3166:ISBN 3144:ISBN 3125:ISBN 3106:ISBN 3087:ISBN 3068:ISBN 3046:ISBN 3027:ISBN 3008:ISBN 2985:ISBN 2966:ISBN 2926:ISBN 2854:ISBN 2835:ISBN 2816:ISBN 2797:ISBN 2778:ISBN 2756:ISBN 2085:ISBN 1014:Mary 964:maat 931:djed 911:Djer 904:maat 887:maat 856:The 706:maat 673:and 658:maat 574:Buto 515:cult 487:Duat 421:Nile 403:maat 386:Isis 382:Atum 317:and 254:Ptah 207:and 197:king 123:and 77:maat 68:Isis 43:The 33:Isis 4702:Sha 4533:Sia 4473:Sah 4438:Rem 4318:Mut 4303:Min 4173:Ipy 4153:Ihy 4143:Iat 4138:Iah 3976:Bes 3956:Bat 3916:Ash 3901:Apt 3781:Shu 3776:Set 3766:Nut 3751:Geb 3718:Kek 3708:Heh 2909:doi 2880:doi 1012:of 974:Set 763:Nut 744:or 452:or 398:Nut 394:Geb 390:Set 260:of 209:Set 133:by 103:or 64:Set 53:god 5195:: 4423:Ra 4123:Hu 4036:Ha 3728:Nu 3291:: 3289:}} 3285:{{ 2903:. 2886:. 2876:59 2874:. 2754:. 2537:^ 2354:^ 2255:^ 2192:^ 2141:^ 2126:^ 2099:^ 2071:^ 1960:^ 1849:^ 1726:^ 1711:^ 1684:^ 1585:^ 1546:^ 1511:^ 1494:^ 1479:^ 1356:^ 1099:^ 1082:^ 1065:^ 1049:. 1020:. 866:Ay 580:. 4615:W 4605:U 4558:T 4468:S 4418:R 4398:Q 4373:P 4323:N 4238:M 4188:K 4128:I 4031:H 4021:G 4011:F 3996:D 3986:C 3936:B 3811:A 3534:e 3527:t 3520:v 3484:. 3465:. 3391:. 3367:. 3348:. 3320:. 3301:) 3281:. 3253:. 3234:. 3215:. 3193:. 3174:. 3152:. 3133:. 3114:. 3095:. 3076:. 3054:. 3035:. 3016:. 2993:. 2974:. 2934:. 2915:. 2911:: 2905:2 2894:. 2882:: 2862:. 2843:. 2824:. 2805:. 2786:. 2764:. 2093:. 828:" 501:( 493:"

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