Osiris Egyptian God Quotes

Where is the graveyard of dead gods? What lingering mourner waters their mounds? There was a time when Jupiter was the king of the gods, and any man who doubted his puissance was ipso facto a barbarian and an ignoramus. But where in all the world is there a man who worships Jupiter today? And who of Huitzilopochtli? In one year - and it is no more than five hundred years ago - 50,000 youths and maidens were slain in sacrifice to him. Today, if he is remembered at all, it is only by some vagrant savage in the depths of the Mexican forest. Huitzilopochtli, like many other gods, had no human father; his mother was a virtuous widow; he was born of an apparently innocent flirtation that she carried out with the sun. When he frowned, his father, the sun, stood still. When he roared with rage, earthquakes engulfed whole cities. When he thirsted he was watered with 10,000 gallons of human blood. But today Huitzilopochtli is as magnificently forgotten as Allen G. Thurman. Once the peer of Allah, Buddha and Wotan, he is now the peer of Richmond P. Hobson, Alton B. Parker, Adelina Patti, General Weyler and Tom Sharkey. Speaking of Huitzilopochtli recalls his brother Tezcatlipoca. Tezcatlipoca was almost as powerful; he consumed 25,000 virgins a year. Lead me to his tomb: I would weep, and hang a couronne des perles. But who knows where it is? Or where the grave of Quetzalcoatl is? Or Xiuhtecuhtli? Or Centeotl, that sweet one? Or Tlazolteotl, the goddess of love? Of Mictlan? Or Xipe? Or all the host of Tzitzimitl? Where are their bones? Where is the willow on which they hung their harps? In what forlorn and unheard-of Hell do they await their resurrection morn? Who enjoys their residuary estates? Or that of Dis, whom Caesar found to be the chief god of the Celts? Of that of Tarves, the bull? Or that of Moccos, the pig? Or that of Epona, the mare? Or that of Mullo, the celestial jackass? There was a time when the Irish revered all these gods, but today even the drunkest Irishman laughs at them. But they have company in oblivion: the Hell of dead gods is as crowded as the Presbyterian Hell for babies. Damona is there, and Esus, and Drunemeton, and Silvana, and Dervones, and Adsullata, and Deva, and Bellisima, and Uxellimus, and Borvo, and Grannos, and Mogons. All mighty gods in their day, worshipped by millions, full of demands and impositions, able to bind and loose - all gods of the first class. Men labored for generations to build vast temples to them - temples with stones as large as hay-wagons. The business of interpreting their whims occupied thousands of priests, bishops, archbishops. To doubt them was to die, usually at the stake. Armies took to the field to defend them against infidels; villages were burned, women and children butchered, cattle were driven off. Yet in the end they all withered and died, and today there is none so poor to do them reverence. What has become of Sutekh, once the high god of the whole Nile Valley? What has become of: Resheph Anath Ashtoreth El Nergal Nebo Ninib Melek Ahijah Isis Ptah Anubis Baal Astarte Hadad Addu Shalem Dagon Sharaab Yau Amon-Re Osiris Sebek Molech? All there were gods of the highest eminence. Many of them are mentioned with fear and trembling in the Old Testament. They ranked, five or six thousand years ago, with Yahweh Himself; the worst of them stood far higher than Thor. Yet they have all gone down the chute, and with them the following: Bilé Ler Arianrhod Morrigu Govannon Gunfled Sokk-mimi Nemetona Dagda Robigus Pluto Ops Meditrina Vesta You may think I spoof. That I invent the names. I do not. Ask the rector to lend you any good treatise on comparative religion: You will find them all listed. They were gods of the highest standing and dignity-gods of civilized peoples-worshiped and believed in by millions. All were omnipotent, omniscient and immortal. And all are dead.

Osiris became the type and symbol of resurrection among the Egyptians of all periods, because he was a god who had been originally a mortal and had risen from the dead.

Oh, I believe you. It’s too ridiculous not to be true. It’s just that each time my world gets stranger, I think: Right. We’re at maximum oddness now. At least I know the full extent of it. First, I find out my brother and I are descended from the pharaohs and have magic powers. All right. No problem. Then I find out my dead father has merged his soul with Osiris and Why not? Then my uncle takes over the House of Life and oversees hundreds of magicians around the world. Then my boyfriend turns out to be a hybrid magician boy/immortal god of funerals. And all the while I’m thinking, Of course! Keep calm and carry on! I’ve adjusted! And then you come along on a random Thursday, la-di-da, and say, Oh, by the way, Egyptian gods are just one small part of the cosmic absurdity. We’ve also got the Greeks to worry about! Hooray!

possibly, mrs. laird...i'd say. except he's dead, you see. well, not completely dead. he's more of a resurrected god. he judges mortal spirits and feeds the hearts of the wicked to his pet monster.oh, and he has blue skin. i'm sure he'd make quite an impression on career day, for all those students aspiring to grow up and become ancient egyptian deities

Long before the Aryan Judeo-Christian plagiarization of the Semite's Scripture took place, the ancient Egyptian concept of the Trinity was a calendrical system of theology. The Aryan Osirian Jew annexed the ancient Egyptian calendar through Osiris' Scepter, while the Aryan Atenian Christian did so through Horus' Scepter. Both Scepters, however, symbolize that very same calendrical anchor when the cow-god YHWH annually rested in ancient Egypt; an event which the Jew and the Christian projected weekly and commemorated on Scepterday and Sonday, consecutively. The Jew has temporally reduced the symbol of the Scepter to the Sabbath, whereas the Christian has spatially reduced it to the Sun; a temporospatial ancient Egyptian unholiness of plagiarizing Semitic Scripture and its seven-days week calendar. That Judeo-Christian Trinity -which the former is trying so hard to conceal while the latter shies not from proclaiming- consists of the three ancient Egyptian calendrical elements: Sky, Moon and Sun. These elements were Hathor, Osiris and Horus who later on became to be identified as YHWH, the departed King coming as the Holy Spirit and the Son.

Of course, God is not necessarily anthropomorphic,” she said. “Or what we would call, in our colossal egotism and sentimentality, ‘a decent person.’ But there is probably God. Satan, however, was man’s invention, a name for the force that seeks to overthrow the civilized order of things. The first man who made laws—be he Moses or some ancient Egyptian king Osiris—that lawmaker created the devil. The devil meant the one who tempts you to break the laws. And we are truly Satanic in that we follow no law for man’s protection. So why not truly disrupt? Why not make a blaze of evil to consume all the civilizations of the earth?

I remember the names of my ancestors. I speak the names of those I love. I speak their names and they live again. May I be so well-loved and remembered. In truth, may the gods hear my name. May I do work with my hands worth remembering.

I flew straight out of heaven, a mad bird full of secrets. I came into being as I came into being. I grew as I grew. I changed as I change. My mind is fire, my soul fire. The cobra wakes and spits fire in my eyes. I rise through ochre smoke into black air enclosed in a shower of stars. I am what I have made. I am the seed of every god, beautiful as evening, hard as light. I am the last four days of yesterday, four screams from the edges of earth—beauty, terror, truth, madness—the phoenix on his pyre.

Oh, I believe you. It’s too ridiculous not to be true. It’s just that each time my world gets stranger, I think: Right. We’re at maximum oddness now. At least I know the full extent of it. First, I find out my brother and I are descended from the pharaohs and have magic powers. All right. No problem. Then I find out my dead father has merged his soul with Osiris and become the lord of the dead. Brilliant! Why not? Then my uncle takes over the House of Life and oversees hundreds of magicians around the world. Then my boyfriend turns out to be a hybrid magician boy/immortal god of funerals. And all the while I’m thinking, Of course! Keep calm and carry on! I’ve adjusted! And then you come along on a random Thursday, la-di-da, and say: Oh, by the way, Egyptian gods are just one small part of the cosmic absurdity. We’ve also got the Greeks to worry about! Hooray!

Osiris, to go directly to the important part of this, was not a "dying god," not "life caught in the spell of death," or "a dead god," as modern interpreters have said. He was the hallucinated voice of a dead king whose admonitions could still carry weight. And since he could still be heard, there is no paradox in the fact that the body from which the voice once came should be mummified, with all the equipment of the tomb providing life's necessities: food, drink, slaves, women, the lot. There was no mysterious power that emanated from him; simply his remembered voice which appeared in hallucination to those who had known him and which could admonish or suggest even as it has before he stopped moving and breathing. And that various natural phenomena such as the whispering of waves could act as the cue for such hallucinations accounts for the belief that Osiris, or the king whose body has ceased to move and is in his mummy cloths, continues to control the flooding of the Nile. Further, the relationship between Horus and Osiris, 'embodied' in each new king and his dead father forever, can only be understood as the assimilation of an hallucinated advising voice into the king's own voice, which then would be repeated with the next generation.

In the black-earth / red-earth binary of early Egyptian theology, it may be surprising to realize that the ancient Egyptians did not worship gods per se. They instead spoke of names, the netjeru, the word being depicted by an upright axe. Osiris, Isis, Horus (as the Greeks called them millennia later) were names of something, the same something, and not necessarily things unto themselves.

The ancient Egyptians had already figured this out thousands of years ago, although their knowledge remained embodied in dramatic form.154 They worshipped Osiris, mythological founder of the state and the god of tradition. Osiris, however, was vulnerable to overthrow and banishment to the underworld by Set, his evil, scheming brother. The Egyptians represented in story the fact that social organizations ossify with time, and tend towards willful blindness. Osiris would not see his brother’s true character, even though he could have. Set waits and, at an opportune moment, attacks. He hacks Osiris into pieces, and scatters the divine remains through the kingdom. He sends his brother’s spirit to the underworld. He makes it very difficult for Osiris to pull himself back together.

Fortunately, the great king did not have to deal with Set on his own. The Egyptians also worshipped Horus, the son of Osiris. Horus took the twin forms of a falcon, the most visually acute of all creatures, and the still-famous hieroglyphic single Egyptian eye (as alluded to in Rule 7). Osiris is tradition, aged and willfully blind. Horus, his son, could and would, by contrast, see. Horus was the god of attention. That is not the same as rationality. Because he paid attention, Horus could perceive and triumph against the evils of Set, his uncle, albeit at great cost. When Horus confronts Set, they have a terrible battle. Before Set’s defeat and banishment from the kingdom, he tears out one of his nephew’s eyes. But the eventually victorious Horus takes back the eye. Then he does something truly unexpected: he journeys voluntarily to the underworld and gives the eye to his father.

At the same time that middle- and upper-middle-class mothers were urged to pipe Mozart into their wombs when they're pregnant so their kids would come out perfectly tuned, the government told poor mothers to get the hell out of the house and get to work--no more children's aid for them. Mothers like us--with health care, laptops, and Cuisinarts--are supposed to replicate the immaculate bedrooms we see in Pottery Barn Kids catalogs, with their designer sheets and quilts, one toy and one stuffed animal atop a gleaming white dresser, and a white rug on the floor that has never been exposed to the shavings from hamster cages, Magic Markers accidentally dropped with their caps off, or Welche's grape juice.... we've been encouraged to turn our backs on other mothers who pick their kids' clothes out of other people's trash and sometimes can't buy a can of beans to feed them. How has it come to seem perfectly reasonable--even justified-- that one class of mother is suppoed to sew her baby's diapers out of Egyptian cotton from that portion of the Nile blessed by the god Osiris while another class of mother can't afford a single baby aspirin?

The Egyptians believed in sacred words, and there’s a story about Isis tricking the great god Ra to reveal his secret magic word. The Hebrews believed there was great power in God’s name. I find it sometimes ironic that the Christian prayer Our Father or Pater Noster finishes with the word Amen. Amen means ‘hidden one.’ It used to be the name of Ra who was called Amen Ra or Amen Osiris. The Our Father has aspects similar to what is written in the Egyptian Book of the Dead and Maxim of Ani. The Freemasons use the golden triangle, as do Christian churches. It is an expensive and rare gift.

Wilkinson tells us, that on all high occasions when the Egyptian high priest was called to officiate, it was indispensable that he should do so wearing, as his robe of office, the leopard's skin. As it is a universal principle in all idolatries that the high priest wears the insignia of the god he serves, this indicates the importance which the spotted skin must have had attached to it as a symbol of the god himself. The ordinary way in which the favourite Egyptian divinity Osiris was mystically represented was under the form of a young bull or calf--the calf Apis--from which the golden calf of the Israelites was borrowed.

He: "I mean, are you happy and are you fully alive?" I laughed: ''As you can see, you wove witty jokes into the lecture to please your listeners. You heaped up learned expressions to impress them. You were restless and hasty, as if still compelled to snatch up all knowledge. You are not in yourself" Although these words at first seemed laughable to me, they still made an impression on me, and reluctantly I had to / credit the old man, since he was right. Then he said: "Dear Ammonius, I have delightful tidings for you: God has become flesh in his son and has brought us all salvation." ""What are you saying," I called, "you probably mean Osiris, who shall appear in the mortal body?" "No," he replied, "this man lived in Judea and was born from a virgin." I laughed and answered: "I already know about this; a Jewish trader has brought tidings of our virgin queen to Judea, whose image appears on the walls of one of our temples, and reported it as a fairy tale." "No," the old man insisted, "he was the Son of God." "Then you mean Horus the son of Osiris, don't you?" I answered. "No,hewasnotHorus,butarealman,andhewashung from a cross." "Oh, but this must be Seth, surely; whose punishments our old ones have often described." But the old man stood by his conviction and said: "He died and rose up on the third day." "Well, then he must be Osiris," I replied impatiently. "No," he cried, "he is called Jesus the anointed one." ''Ah, you really mean this Jewish God, whom the poor honor at the harbor, and whose unclean mysteries they celebrate in cellars." "He was a man and yet the Son of God," said the old man staring at me intently. "That's nonsense, dear old man," I said, and showed him to the door. But like an echo from distant rock faces the words returned to me: a man and yet the Son of God. It seemed significant to me, and this phrase was what brought me to Christianity. I: "But don't you think that Christianity could ultimately be a transformation ofyour Egyptian teachings?" A: "If you say that our old teachings were less adequate expressions of Christianity, then I'm more likely to agree with you." I: "Yes, but do you then assume that the history of religions is aimed at a final goal?" A: "My father once bought a black slave at the market from the region of the source of the Nile. He came from a country that had heard ofneither Osiris nor the other Gods; he told me many things in a more simple language that said the same as we believed about Osiris and the other Gods. I learned to understand that those uneducated Negroes unknowingly already possessed most of what the religions of the cultured peoples had developed into complete doctrines. Those able to read that language correctly could thus recognize in it not only the pagan doctrines but also the doctrine of Jesus. And it's with this that I now occupy myself I read the gospels and seek their meaning which is yet to come.We know their meaning as it lies before us, but not their hidden meaning which points to the future. It's erroneous to believe that religions differ in their innermost essence. Strictly speaking, it's always one and the same religion. Every subsequent form of religion is the meaning of the antecedent." I: "Have you found out the meaning which is yet to come?" A: "No, not yet; it's very difficult, but I hope I'll succeed. Sometimes it seems to me that I need the stimulation of others, but I realize that those are temptations of Satan." I: "Don't you believe that you'd succeed ifyou were nearer men?" A: "maybeyoureright." He looks at me suddenly as if doubtful and suspicious. "But, I love the desert, do you understand? This yellow, sun-glowing desert. Here you can see the countenance of the sun every day; you are alone, you can see glorious Helios-no, that is - pagan-what's wrong with me? I'm confused-you are Satan- I recognize you-give way; adversary!" He jumps up incensed and wants to lunge at me. But I am far away in the twentieth century.

Isis is the Egyptian mother goddess of magick, whose worship prevailed in the Greco-Roman world.  Her name means “Throne”, reflected in her headdress which is shaped like a throne.  Her spouse was originally Osiris, but became Serapis in the Greco-Roman myths, and her son became transformed from Horus to Harpocrates. Evidence of her worship in Britain has been found in an inscription on a jug  found in Southwark (London).[369]  The inscription on the jug indicates an Iseum (Isis temple) in London, but the location of this temple has yet to be determined.  An altar found in Blackfriars records the restoration of a temple to Isis in the third century CE, further reinforcing evidence of her worship.[370]  It has been suggested by some modern writers that the river Isis in Oxfordshire was named after this goddess, though this may in fact be a coincidence. The name of the river Isis is most probably a contraction of the name Thamesis. It is likely that "Thamesis" is a Latinisation of the Celtic river names "Taom"(Thames) and"Uis"(is), giving "Taom-Uis"meaning "The pouring out of water". An engraved onyx intaglio found at Wroxeter (Shropshire) dating to the third century CE shows Isis bearing a sistrum in her right hand.[371]  Another gem from Lockleys (Hertfordshire) dating to the fourth century CE shows Isis standing between Bes and a lioness, all surrounded by a serpent ouroboros.[372]

THE INSTRUCTION OF PTAHHOTEP Instruction of the Mayor of the city, the Vizier Ptahhotep, under the Majesty of King Isesi, who lives for all eternity. The mayor of the city, the vizier Ptahhotep, said: O king, my lord! Age is here, old age arrived. Feebleness came, weakness grows, Childtike one sleeps all day. Eyes are dim, ears deaf. Strength is waning through weariness, The mouth, silenced, speaks not, The heart, void, recalls not the past, The bones ache throughout. Good has become evil, all taste is gone, What age does to people is evil in everything. The nose, clogged, breathes not, Painful are standing and sitting. May this servant be ordered to make a staff of old age, So as to teil him the words of those who heard, The ways of the ancestors, Who have listened to the gods. May such be done for you. So that strife may be banned from the people, And the Two Shores may serve you! Said the majesty of this god: Instruct him then in the sayings of the past, May he become a model for the children of the great, May obedience enter him, And the devotion of him who speaks to him, No one is born wise. Beginning of the formulations of excellent discourse spoken by the Prince, Count, God's Father, God's beloved, Eldest Son of the King, of his body, Mayor of the city and Vizier, Ptahhotep, in instructing the ignorant in knowledge and in the standard of excellent discourse, as profit for him who will hear, as woe to him who would neglect them. He spoke to his son: Don’t be proud of your knowledge. Consult the ignorant and the wise; The limits of art are not reached, No artist’s skills are perfect; Good speech is more hidden than greenstone, Yet may be found among maids at the grindstones. If you meet a disputant in action, A powerful man, superior to you. Fold your arms, bend your back, To flout him will not make him agree with you. Make little of the evil speech By not opposing him while he's in action; He will be called an ignoramus, Your self-control will match his pile (of words). If you meet a disputant in action Who is your equal, on your level, You will make your worth exceed his by silence, While he is speaking evilly, There will be much talk by the hearers. Your name will be good in the mind of the magistrates. If you meet a disputant in action, A poor man, not your equal. Do not attack him because he is weak, Let him alone, he will confute himself. Do not answer him to relieve your heart, Do not vent yourself against your opponent, Wretched is he who injures a poor man, One will wish to do what you desire. You will beat him through the magistrates’ reproof. If you are a man who leads, Who controls the affairs of the many, Seek out every beneficent deed, That your conduct may be blameless. Great is justice, lasting in effect, Unchallenged since the time of Osiris. One punishes the transgressor of laws, Though the greedy overlooks this; Baseness may seize riches, Yet crime never lands its wares; In the end it is justice that lasts, Man says: “It is my father's ground.” Do not scheme against people, God punishes accordingly: If a man says: “I shall live by it,” He will lack bread for his mouth. If a man says: “I shall be rich' He will have to say: “My cleverness has snared me.” If he says: “I will snare for myself,” He will be unable to say: “I snared for my profit.” If a man says: "I will rob someone,” He will end being given to a stranger. People’s schemes do not prevail, God’s command is what prevails; Live then in the midst of peace, What they give comes by itself.

(clearing throat) I, Osiris, Egyptian God of the Dead, would like to write this formal complaint against all the gods that have repeatedly stolen my wooden penis and placed it in various locations around the building. Most recently, I had discovered my penis inside of Ishtar's ass and I'm none too happy about it. No one should have to endure the kind of humiliation that I did. I would like to see immediate disciplinary action.

In the same text of the Corpus Hermeticum in which Hermes referred to Egypt as the “image of heaven,” he prophesied a coming period in which the temples of Egypt would be abandoned and the voices of the gods would no longer be heard, and at which time humanity would prefer darkness to light. But he went on to say that this would prompt a revival of sacred consciousness in which the temples would be restored. Such a revival seems to be occurring in the world today with books such as this providing the modern spiritual seeker with a bridge to an ancient spiritual tradition that reveals itself to be increasingly

In the same text of the Corpus Hermeticum in which Hermes referred to Egypt as the “image of heaven,” he prophesied a coming period in which the temples of Egypt would be abandoned and the voices of the gods would no longer be heard, and at which time humanity would prefer darkness to light. But he went on to say that this would prompt a revival of sacred consciousness in which the temples would be restored. Such a revival seems to be occurring in the world today with books such as this providing the modern spiritual seeker with a bridge to an ancient spiritual tradition that reveals itself to be increasingly relevant to these times in which we live.

The most primitive Dacians know that their Zalmoxis is called Jupiter in Rome; the Phoenician Baal of Mount Casius has been readily identified with the Father who holds Victory in his hand, and of whom Wisdom is born; the Egyptians, though so proud of their myths some thousands of years old, are willing to see in Osiris a Bacchus with funeral attributes; harsh Mithra admits himself brother to Apollo. No people but Israel has the arrogance to confine truth wholly within the narrow limits of a single conception of the divine, thereby insulting the manifold nature of the Deity, who contains all; no other god has inspired his worshipers with disdain and hatred for those who pray at different altars.

Plutarch’s account is late in terms of the wider history of Egyptian mythology, it is a surprisingly accurate take on the formation of the myth of Isis and Osiris, dating back to around 600 years before his arrival.[15] Of course, this does not make it an accurate account of the much earlier story of Osiris, but since describing his death and dismemberment was not a taboo for a Greek, his later account did not suffer from the obliqueness of the early sources. Moreover, although Plutarch was not an Egyptian, he was an excellent scholar of foreign mythology. For him, the reason for writing down the myth of Isis and Osiris was to try and find a “fundamental truth” to the myths of both his own culture (of which he was a priest at Delphi for the remaining 30 years of his life) and that of his neighboring culture,

which all Greeks considered to be much more ancient than their own. It was his scholarly approach and earnest desire to record the “truth” that makes his already interesting story worthy of study as a genuine account of the myth of Isis and Osiris.

The Gods as Concepts Like in many polytheistic religious beliefs, the gods of ancient Egypt were neither omnipotent nor omnipresent, despite appearing in many locations simultaneously in some of the myths.[16] In fact, the ancient Egyptians used to worship the deity of the location they found themselves in, since each deity was more or less “present” in each part of the country. They were decidedly human in their relationships with each other. Just like the ancient Greek gods, they fought and argued, made love and married, and were ultimately capable of death, even if this meant that they would simply be reborn later on. Each god and goddess was “responsible” for an aspect of reality the ancient Egyptians encountered every day but, when they needed to, they could share their powers with another deity, which resulted in a kind of merging of the two. This was the case for the “dying sun god” who merged with Osiris so as to borrow his regenerative power and be “reborn” the following day.[17]

the universe is created by the god Ptah, who “conceived the elements of creation in his heart and pronounced them into existence with the divine words as he pronounced their names.

some scholars believe that Ptah was only capable of such creation after he borrowed the heart and tongue from Amun, the ultimate creator; as such it was Ptah’s being the personification of “creative process” that directed and guided Amun’s creative abilities.

In ancient Egyptian culture the duality of deities – most often manifested in their male/female relationships – was an integral aspect of the belief system. This duality appeared in Nun, the limitless ocean of potentiality out of which the universe was born. Within those waters, the male and female aspects appeared as frogs (males) and snakes (females). There were four couples, according to the beliefs at Hermopolis, making up the eight most important gods of “pre-creation” referred to at this cult center as the “Ogdoad”. Each of these gods and goddesses acquired names and, as a unit, they represented the earliest aspects of reality.

Ancient Egypt spans a history of some 3,000 years, depending on how people want to divide it up. Many cultures, such as ancient Greece, divided their lengthy histories either according to cultural changes, such as the “Classical Era” beginning with the onset of democracy and ending with the death of Alexander the Great, or by following the reigns of each subsequent ruler. In ancient Egypt, the vast history was originally divided into dynasties. Living in the 3rd century BCE, the Egyptian priest Manetho divided history into 30 dynasties, which later Egyptologists have grouped into longer periods according to how much of what is considered Egypt today fell under the rule of each king.

In order to understand why modern scholars chose to divide history into longer periods of dynastic rule, it is necessary to understand the geography of Egypt’s ruled dominions. The river that defined and dictated much of ancient people’s lives and ideologies, the Nile, runs from south to north, with a sprawling delta in the north and more barren land to the south. This distinction is the reason for one of the most confusing aspects of Egyptian history, as the “Upper Kingdom” was in the south and the “Lower Kingdom” was in the north.[6] These “Two Lands” were represented by two distinct crowns – the “Red Crown” for the Lower Kingdom and the “White Crown” for the “Upper Kingdom” – each worn by their distinct rulers and worn as a “Double Crown” when both kingdoms were unified. It was during the “intermediate” periods that the country was divided into the two kingdoms, and these periods were often marked by political turmoil and a distinct drop in cultural production, such as art and architecture. From as early as the Early Dynastic Period, the country was divided into smaller dominions along the river that modern scholars call “Nomes”.

The word “nome” comes from the ancient Greeks who, during the rule of the Greek Ptolemaic dynasty (332-30 BCE) in Egypt, referred to each as a kind of “pasturage” coming under the overarching rule of the Pharaoh of that kingdom. This made for a useful way of organising the inhabitants of the two kingdoms, but it causes problems when trying to define what version of a common myth is the “correct” or “most widely believed”. The reason for this is that the myths, though they had some similarities, could diverge widely from nome to nome. That is why writers such as the ancient historian Plutarch chose to single out a particular version of a myth and record or study it alone.

from Dynasty V (2498-2345 BCE) is a fairly complete list starting from the last Predynastic kings, but it sadly ends in the middle of Dynasty V. The Royal List of Karnak goes all the way to Tuthmosis III (1504-1450 BCE) and is especially useful in that it records many of the minor rulers of the Second Intermediate Period, when Egypt was divided into two or more states. The Royal List of Abydos skips these kings but runs all the way to the reign of Seti I (1291-1278 BCE). The Royal Canon of Turin is a badly damaged papyrus dating to around 1200 BCE that gives the precise length of reign of each ruler, often down to the day. Many portions of the list are missing, however. Discoveries of other texts and radiocarbon dating have helped refine the dates, but there are still competing theories regarding the chronology, and all have both merits and problems. For the sake of consistency, this work uses the chronology set forth by Egyptologist Peter A. Clayton in his various works. The reader should note that while Clayton’s chronology is a popular one, it is by no means universally accepted.

One such concept is that of the creation of the universe. Generally speaking, there was a limitless dark ocean of “chaos” called Nun, out of which a god was born who instigated creation.[6] The different cult centers felt at liberty to amend or augment that concept to incorporate local tastes and allegiances to deities. Later on, during the period of the New Kingdom, the cult center of Thebes gained prominence and the priests there tried to unify the earlier traditions of Egypt. In this attempt, Amun was the creator god but the Thebans also incorporated the traditions of the major cult centers like Hermopolis, Memphis and Heliopolis, which often seem quite disparate accounts to the modern reader but were quite ingeniously brought together at Thebes around 1200 BCE.

The general creation story contains within it two aspects that are crucial to understanding all of the myths of ancient Egypt: maat and isfet. Isfet represents chaos or disorder, generally speaking, and it was seen as a fundamental element of everything in existence. There was no notion of trying to eradicate isfet from their general lives in ancient Egypt; after all, it was said to be one of the elements that was present in the limitless ocean at the dawn of creation. The only desire for ancient Egyptians was that isfet never became more prevalent than maat, its opposite: justice. Maat was often depicted as a goddess wearing a feather on her head, which was also the hieroglyph that represented her.[8] She, or simply the concept of justice, was believed to be present in all aspects of life and if it was broken by anyone, there would be a punishment. According to the Middle Kingdom “Coffin Text” it was believed that Atum, the “Great Finisher” of creation,[9] inhaled maat in order to gain his consciousness: “Inhale your daughter Maat [said Nun to Atum] and raise her to your nostril so that your consciousness may live. May they not be far from you, your daughter Maat and your son Shu, whose name is “life” … it is your son Shu who will lift you up.

After that, Atum was capable of making the waters of Nun recede away from him, making him rise above them and become “what remained” or the “mound of creation.” It’s important to take note of the fact that there was no creation until Atum inhaled life and justice. Therefore without maat and her dualistic counterpart, there would have been no world, and that is the reason for maat and isfet’s ubiquity, as well as the acceptance of chaos in the world as seen by the ancient Egyptians. After Atum had separated himself from Nun, the children he kept inside, notably Shu and maat/isfet, often represented as a form of the goddess Tefnut, were now separated from their father, and Tefnut would go on to become the mother of all the gods.

inscriptions on pyramid walls (such as the Old Kingdom’s “Pyramid Texts”), painted on the inside of coffins (such as the Middle Kingdom’s “Coffin Texts”), or texts written on papyri (such as the famous “Book of the Dead,” which dates back to the Second Intermediate Period).

myths assumed their readers were knowledgeable about the stories’ details, they opted to refer to myths obliquely out of a sense of decorum.

In terms of the oldest description of death, modern scholars have the Pyramid Texts. These were initially inscribed on the walls of the 5th Dynasty pyramid of Unas at Saqqara,[13] and they documented and gave advice to the king on his journey into the afterlife. These inscriptions were later copied onto other pyramids from the Old Kingdom and have therefore survived in good condition

Unas Pyramid Text Possibly the next most influential source came from the Roman era. Plutarch was a Greek historian and priest who lived in the late 1st and early 2nd century CE. He traveled to Egypt, it seems, but once he arrived there he was incapable of reading any hieroglyphs, so he largely depended on conversations with the locals and also a smattering of earlier literature that speculated on the identity of Egyptian gods and compared them with the Greeks’ own pantheon. For instance, to the ancient Greeks the god Amun was Zeus, and the same applied to Hermes and Thoth, Apollo and Horus, and Dionysus and Osiris. The connection between Greece and Egypt was an ancient one and continues to have an influence on modern readers since many of the cult centers of ancient Egypt are referred to by their ancient Greek names, such as Hermopolis the City of Hermes, rather than their ancient Egyptian names, most likely because of the troublesome nature of transliterating Egyptian words.

Later scholars further subdivided these various types of myth according to the cult center that either produced or “standardized” them.[7] They refer to them as “theologies,” such as the “Memphite Theology” (myths from Memphis) or the “Heliopolitan Theology” (myths from Heliopolis). There is the theory that these “theologies” were competing in some way with others from different cult centers.

One such concept is that of the creation of the universe. Generally speaking, there was a limitless dark ocean of “chaos” called Nun, out of which a god was born who instigated creation.[8] The different cult centers felt at liberty to amend or augment that concept to incorporate local tastes and allegiances to deities. Later on, during the period of the New Kingdom, the cult center of Thebes gained prominence and the priests there tried to unify the earlier traditions of Egypt. In this attempt, Amun was the creator god but the Thebans also incorporated the traditions of the major cult centers like Hermopolis, Memphis and Heliopolis, which often seem quite disparate accounts to the modern reader but were quite ingeniously brought together at Thebes around 1200 BCE.

The general creation story contains within it two aspects that are crucial to understanding all of the myths of ancient Egypt: maat and isfet. Isfet represents chaos or disorder, generally speaking, and it was seen as a fundamental element of everything in existence. There was no notion of trying to eradicate isfet from their general lives in ancient Egypt; after all, it was said to be one of the elements that was present in the limitless ocean at the dawn of creation. The only desire for ancient Egyptians was that isfet never became more prevalent than maat, its opposite: justice. Maat was often depicted as a goddess wearing a feather on her head, which was also the hieroglyph that represented her.[10] She, or simply the concept of justice, was believed to be present in all aspects of life and if it was broken by anyone, there would be a punishment. According to the Middle Kingdom “Coffin Text” it was believed that Atum, the “Great Finisher” of creation,[11] inhaled maat in order to gain his consciousness: “Inhale your daughter Maat [said Nun to Atum] and raise her to your nostril so that your consciousness may live.

Osiris, whose death was a troublesome topic for those inscribing on the funerary monuments since it was thought that simply mentioning his death could “magically harm the deceased.

The absolute dating of individual pharaohs has been a matter of long debate among Egyptologists, mostly due to the existence of several king lists that vary in the number of years they assign to each ruler. The basic outline comes from Manetho, one of two priestly advisors to Ptolemy I (305-282 BCE). Manetho’s History divides the pharaohs into 30 native dynasties and gives the number of years each ruler was on the throne, but no complete copy of Manetho’s work exists.

The most profound religious symbols rely for their power in large part on this underlying fundamentally bipartisan conceptual subdivision. The Star of David is, for example, the downward pointing triangle of femininity and the upward pointing triangle of the male.*1 It’s the same for the yoni and lingam of Hinduism (which come covered with snakes, our ancient adversaries and provocateurs: the Shiva Linga is depicted with snake deities called the Nagas). The ancient Egyptians represented Osiris, god of the state, and Isis, goddess of the underworld, as twin cobras with their tails knotted together. The same symbol was used in China to portray Fuxi and Nuwa, creators of humanity and of writing. The representations in Christianity are less abstract, more like personalities, but the familiar Western images of the Virgin Mary with the Christ Child and the Pietà both express the female/male dual unity, as does the traditional insistence on the androgyny of Christ.43

The ancient Egyptians also had the legend of the "Tree of Life." It is mentioned in their sacred books that Osiris ordered the names of some souls to be written on this "Tree of Life," the fruit of which made those who ate it to become as gods.

The Egyptian Saviour Osiris was gratefully regarded as the great exemplar of self-sacrifice, in giving his life for others." [190:5] Sir J. G. Wilkinson says of him: "The sufferings and death of Osiris were the great Mystery of the Egyptian religion, and some traces of it are perceptible among other peoples of antiquity. His being the Divine Goodness, and the abstract idea of 'good,' his manifestation upon earth (like a Hindoo god), his death and resurrection, and his office as judge of the dead in a future state, look like the early revelation of a future manifestation of the deity converted into a mythological fable." [190:6]

On any one street people could pray to a variety of deities, Zeus and Jupiter, Isis and Osiris, the Jewish god Yahweh, the Persian god Mithra, or Serapis, a god the Ptolemies introduced to bind themselves to the Egyptians and their mysticism.

In his mockery of Pagans, Christian writer Minucius Felix (3rd cent.) revealed that the Egyptians, and afterwards the Romans, beheld an empty tomb of Osiris or Serapis,48 another motif found in the later Christian myth.

The stars which never set are under the seat of thy face, and the stars which never rest are thy habitations; and unto thee offerings are made according to the decree of the god Seb. The company of the gods sing praises unto thee, and the starry gods of the Underworld bow down with their faces to the earth.

That deliverance entailed not just leaving behind the land of Egypt, but leaving behind the ways of Egypt. Each of the ten plagues was more than just a dramatic sign to Pharaoh that he must release the Hebrews. Each was a symbolic defeat of an Egyptian deity. Osiris, whose bloodstream was believed to be the Nile, bleeds out before his worshipers when Yahweh turns the Nile to blood. In reverence to Heqet, the frog-goddess of birth, Egyptians regarded frogs as sacred and not to be killed. Yahweh slays them by the thousands. Egyptian gods governing fertility, crops, livestock, and health are all shown to be impotent before the mighty outstretched arm of Israel’s God. In the ninth plague of darkness, Yahweh demonstrates his rule over the sun god Ra, whom Pharaoh was believed to embody. And in the final plague, the death of the firstborn, God shows himself supreme over the entire Egyptian pantheon by demonstrating his power over life and death.

the extraordinary growth of the influence of the religion of Osiris, which had spread all over Egypt by the end of the period of the sixth dynasty. This religion promised to all who followed it, high or low, rich or poor, a life in the world beyond the grave, after a resurrection that was made certain to them through the sufferings, death and resurrection of Osiris, who was the incarnation of the great primeval god who created the heavens and the earth.

248 Meanwhile, the Solymites [or dwellers in Jerusalem] made a descent along with the polluted Egyptians, and treated the people so impiously and savagely that the domination of the Shepherds seemed like a golden age to those who witnessed the present enormities. 249 For not only did they set towns and villages on fire, pillaging the temples and mutilating images of the gods without restraint, but they also made a practice of using the sanctuaries as kitchens to roast the sacred animals which the people worshipped: and they would compel the priests and prophets to sacrifice and butcher the beasts, afterwards casting the men forth naked. 250 It is said that the priest who framed their constitution and their laws was a native of Hêliopolis, named Osarsêph after the god Osiris, worshipped at Hêliopolis; but when he joined this people, he changed his name and was called Moses.

In the great and fundamental myths of ancient Egypt, the god Horus—often regarded as a precursor to Christ, historically and conceptually speaking137—experienced the same thing, when he confronted his evil uncle Set,*2 usurper of the throne of Osiris, Horus’s father. Horus, the all-seeing Egyptian falcon god, the Egyptian eye of supreme, eternal attention itself, has the courage to contend with Set’s true nature, meeting him in direct combat. In the struggle with his dread uncle, however, his consciousness is damaged. He loses an eye. This is despite his godly stature and his unparalleled capacity for vision. What would a mere man lose, who attempted the same thing? But perhaps he might gain in internal vision and understanding something proportional to what he loses in perception of the outside world.

Let the reader peruse the following statement of Sir G. Wilkinson: "A still more curious fact may be mentioned respecting this hieroglyphical character [the Tau], that the early Christians of Egypt adopted it in lieu of the cross, which was afterwards substituted for it, prefixing it to inscriptions in the same manner as the cross in later times. For, though Dr. Young had some scruples in believing the statement of Sir A. Edmonstone, that it holds that position in the sepulchres of the great Oasis, I can attest that such is the case, and that numerous inscriptions, headed by the Tau, are preserved to the present day on early Christian monuments." The drift of this statement is evidently this, that in Egypt the earliest form of that which has since been called the cross, was no other than the "Crux Ansata," or "Sign of life," borne by Osiris and all the Egyptian gods; and the ansa or "handle" was afterwards dispensed with, and that it became the simple Tau, or ordinary cross, as it appears at this day, and that the design of its first employment on the sepulchres, therefore, could have no reference to the crucifixion of the Nazarene, but was simply the result of the attachment to old and long-cherished Pagan symbols, which is always strong in those who, with the adoption of the Christian name and profession, are still, to a large extent, Pagan in heart and feeling. This, and this only, is the origin of the worship of the "cross.

Beaumont's views are confirmed by an important and well known mythic anecdote - the dismemberment of Osiris. Osiris represented the earth itself. His conflict with Set (god of wastelands), and subsequent dismemberment, are mythic allusions commemorating the tearing to pieces of the planet by Phaeton. The story of a god or hero torn apart, with body parts scattered over the land, retells the story of terrestrial disaster. The resurrection of the god involved the methodical piecing together of body parts; a motif that represented the lands and hemispheres of earth reemerging from receding waters and ice sheets. The Egyptians preserved the entire saga of destruction followed by renewal in their earliest mythological motifs, particularly those of the Primordial Mound and conflict between Osiris, Horus and Set. Whether a mythic hero is wounded, blinded or pierced by a spear or lance - as is the case with Jesus, Esus, Tiresius, Odin, and so on - the allusion is to terrestrial catastrophe. Of all places in the British

The primordial ancestors of the Dogon are said to be created by the god, Amma, which guaranteed the same outcome as that of the ancient Egyptian demon, Ammit; the latter however contributed passively to the creation of the Ka (simply by doing nothing) for that it devoured the heart of the sinful person who was undergoing judgement and hence prevented him from continuing his voyage towards Osiris. It is yet more astounding to know that etymologically speaking, the word 'Kanaga' is read into the Semitic language as 'Ka has been saved'.