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Isis was most prominent mythologically as the wife and sister of Osiris and mother of Horus, and was worshipped as the archetypical wife and mother.

Her name literally means (female) of throne, i.e. Queen of the throne, which was portrayed by the emblem worn on her head, that of a throne. However, the hieroglyph of her name originally meant (female) of flesh, i.e. mortal, and she may simply have represented deified, historical queens.

Her origins are uncertain but are believed to have come from the Nile Delta; however, unlike other Egyptian deities, she did not have a centralised cult at any point throughout her worship. First mentions of Isis date back to the Fifth dynasty of Egypt which is when the first literary inscriptions are found, but her cult became prominent late in Egyptian history, when it began to absorb the cults of many other goddesses. It eventually spread outside Egypt throughout the Middle East and Europe, with temples dedicated to her built as far away as the British Isles. Pockets of her worship remained in Christian Europe as late as the 6th century.

Her Name: The English pronunciation used for this deity is an anglicized pronunciation of the Greek name, Ίσις, which itself changed the original Egyptian name by the addition of a final -s because of the grammatical requirements of Greek noun endings.

The Egyptian name was recorded as ỉs.t or ȝs.t and meant '(She of the) Throne'. However the true Egyptian pronunciation remains uncertain because their writing system omitted vowels. Based on recent studies which present us with approximations based on contemporary languages and Coptic evidence, the reconstructed pronunciation of her name is *ʔŪsat (ooh-saht). Later, the name survived into Coptic dialects as Ēse or Ēsi, as well as in compound words surviving in names of later people like Har-si-Ese, literally "Horus, son of Isis".

For convenience and arbitrarily, Egyptologists choose to pronounce the word as ee-set. Sometimes they may also say ee-sa because the final 't' in her name was a feminine suffix which is known to have been dropped in speech during the last stages of the Egyptian language.

Temples: Most Egyptian deities started off as strictly local, and throughout their history retained local centers of worship, with most major cities and towns widely known as the hometowns to their deities. However, no traces of local Isis cults are found; throughout her early history there are also no known temples dedicated to her. Individual worship of Isis does not begin until as late as the 30th dynasty; until that time Isis was depicted and apparently worshipped in temples of other deities. However, even then Isis is not worshipped individually, but rather together with Horus and Osiris- the latter of whom being both her brother and husband ( marriage between brothers and sisters of the Royal family were common in Ancient Egypt to keep the Royal bloodline 'intact' ). Temples dedicated specifically to Isis become wide-spread only in the Roman times.

By this period, temples to Isis begin to spread outside of Egypt. In many locations, particularly Byblos, her cult takes over that of worship to the Semitic goddess Astarte, apparently due to the similarity of names and associations. During the Hellenic era, due to her attributes as a protector, and mother, and the lusty aspect originally from Hathor, she was also made the patron goddess of sailors.

Throughout the Graeco-Roman world, Isis becomes one of the most significant of the mystery religions, and many classical writers refer to her temples, cults and rites. Temples to Isis were built in Iraq, Greece, Rome, even as far north as England where the remains of a temple were discovered at Hadrian's Wall. At Philae her worship persisted until the 6th century, long after the wide acceptance of Christianity- this was the last of the ancient Egyptian temples to be closed, and its fall is generally accepted to mark the end of ancient Egypt

Tyet: Because of the association between knots and magical power, a symbol of Isis was the tiet/tyet (meaning welfare/life), also called the Knot of Isis, Buckle of Isis, or the Blood of Isis. The tiet in many respects resembles an ankh, except that its arms curve down, and in all these cases seems to represent the idea of eternal life/resurrection. The meaning of Blood of Isis is more obscured, but the tyet was often used as a funerary amulet made of red wood, stone, or glass, so this may have simply been a description of its appearance.

The star Spica (sometimes called Lute Bearer), and the constellation which roughly corresponded to the modern Virgo, appeared at a time of year associated with the harvest of wheat and grain, and thus with fertility gods and goddesses. Consequently they were associated with Hathor, and hence with Isis through her later conflation with Hathor. Isis also assimilated Sopdet, the personification of Sirius, since Sopdet, rising just before the flooding of the Nile, was seen as a bringer of fertility, and so had been identified with Hathor. Sopdet still retained an element of distinct identity, however, as Sirius was quite visibly a star and not living in the underworld (Isis being the wife of Osiris who was king of the underworld).

In the Roman period, probably due to assimilation with the goddesses Aphrodite and Venus, the rose was used in her worship. The demand for roses throughout the Empire turned rose growing into an important industry.

Her Mythology: As the deification of the wife of the pharaoh, the first prominent role of Isis was as the assistant to the deceased king. Thus she gained a funerary association, her name appearing over 80 times in the Pyramid Texts, and was said to be the mother of the four gods who protected the canopic jars - more specifically, Isis was viewed as protector of the liver-jar-god Imsety. This association with the Pharaoh's wife also brought the idea that Isis was considered the spouse of Horus, who was protector, and later the deification, of the Pharaoh himself. Consequently, on occasion, her mother was said to be Hathor, the mother of Horus. By the Middle Kingdom, as the funeral texts spread to be used by non-royals, her role also grows to protect the nobles and even the commoners.

By the New Kingdom, Isis gains prominence as the mother / protector of the Pharaoh. She is said to breastfeed the pharaoh with her milk, and is often depicted visually as such. The role of her name and her throne-crown is uncertain. Some egyptologists believe that being the throne-mother was Isis' original function, however a more modern view states that aspects of the role came later by association. In many African tribes, the king's throne is known as the mother of the king, and that fits well with either theories, giving us more insight into the thinking of ancient Egyptians.

Sister-wife to Osiris
In another area of Egypt, when the pantheon was formalised, Isis became one of the Ennead of Heliopolis, as a daughter of Nut and Geb, and sister to Osiris, Nephthys, and Set. As a funerary deity, she was associated with Osiris, god of the underworld (Duat), and thus was considered his wife. The two females - Isis and Nephthys were often depicted on coffins, with wings outstretched, as protectors against evil.

A later legend, ultimately a result of the replacement of another god of the underworld when the cult of Osiris gained more authority, tells of the birth of Anubis. The tale describes how Nephthys became sexually frustrated with Set and disguised herself as the much more attractive Isis to try to seduce him. The ploy failed, but Osiris now found Nepthys very attractive, as he thought she was Isis. They coupled, resulting in the birth of Anubis. In fear of Set's anger, Nephthys persuaded Isis to adopt Anubis, so that Set would not find out. The tale describes both why Anubis is seen as an underworld deity (he is a son of Osiris), and why he couldn't inherit Osiris' position (he was not a legitimate heir), neatly preserving Osiris' position as lord of the underworld. However, it should be remembered that this story was only a later creation of the Osirian cult who wanted to depict Set in an evil position, as the enemy of Osiris.

In another myth, Set had a banquet for Osiris in which he brought in a beautiful box and said that whoever could fit in the box perfectly would get to keep it. Set had measured Osiris in his sleep so that he was the only person that could fit in the box. Once it was Osiris' turn to see if he could fit in the box, Set closed the lid on him so that the box was now a coffin for Osiris. Set flung the box in the Nile so that it would float far away. Isis went looking for the box so that Osiris could have a proper burial. She found the box in a tree in Byblos, and brought it back to Egypt and hid it in a swamp. Set went hunting that night and found the box. To make it so Isis could never find Osiris again, Set chopped Osiris' body into fourteen pieces and scattered them all over Egypt. Isis and Nephthys, her sister went looking for his pieces, but could only find thirteen of the fourteen. The last piece, his penis, had been swallowed by a crab, so Isis fashioned one out of gold. Isis used her magic to put Osiris' body back together. Isis managed to bring Osiris back to life for one night, in which they conceived Horus.

Assimilation of Hathor
Beliefs about Ra himself had been hovering around the identification of Ra, a sun god, with Horus, another sun god (as the compound Ra-Herakhty), and so for some time, Isis had intermittently been considered the wife of Ra, since she was the mother of Horus. Consequently, since there was not anything logically troubling by identifying Isis as Ra's wife, Hathor unlike identifying Ra as her own son, she and Hathor became considered the same deity, Isis-Hathor. Sometimes the alternative consideration arose, that Isis, in the Ennead, was a child of Atum-Ra, and so should have been a child of Ra's wife, Hathor, although this was less favoured as Isis had enough in common with Hathor to be considered one and the same.

The Mother of Horus
Isis nursing Horus. This merger with Hathor proved to be the most significant event in the history of Egyptian mythology. By merging with Hathor, Isis became the mother of Horus, rather than his wife, and thus, when beliefs of Ra absorbed Atum into Atum-Ra, it also had to be taken into account that Isis was one of the Ennead, as the wife of Osiris. However, it had to be explained how Osiris, who as god of the dead, was dead, could be considered a father to Horus, who was not considered dead. This led to the evolution of the idea that Osiris needed to be resurrected, and so to the Legend of Osiris and Isis, of which Plutarch's De Iside et Osiride contains the most extensive account known today, a myth so significant that it is the most famous of all Egyptian myths.

A statue of Isis nursing Horus, housed in the Louvre.Yet another set of myths detail the adventures of Isis after the birth of Osiris' posthumous son, Horus. Many dangers faced Horus after birth, and Isis fled with the newborn to escape the wrath of Set, the murderer of her husband. In one instance, Isis heals Horus from a lethal scorpion sting; she also performs other miracles in relation to the so-called cippi, or the plaques of Horus. Isis protected and raised Horus until he was old enough to face Set, and subsequently became the king of Egypt.

Magic
In order to resurrect Osiris for the purpose of having the child Horus, it was necessary for Isis to learn how to swim, and so it was that Isis tricked Ra (i.e. Amun-Ra/Atum-Ra) into telling her his "secret name", by biting and making love to him, so that he would use his "secret name" to survive. This aspect becomes central in magic spells, and Isis is often implored to use the true name of Ra while performing rituals. By the late Egyptian history, Isis becomes the most important, and most powerful magical deity of the Egyptian pantheon. Magic is central to the entire mythology of Isis; arguably more so than any other Egyptian deity.

In consequence of her deeply magical nature, Isis also became a goddess of magic (though Thoth was always the leading god of magic). The prior goddess to hold the quadruple roles of healer, protector of the canopic jars, protector of marriage, and goddess of magic, Serket, became considered an aspect of her. Thus it is not surprising that Isis had a central role in Egyptian magic spells and ritual, especially those of protection and healing. In many spells, she is also completely merged even with Horus, where invocations of Isis are supposed to automatically involve Horus' powers as well.

Assimilation of Mut
After the authority of Thebes had risen, and made Amun into a much more significant god, it later waned, and Amun was assimilated into Ra. In consequence, Amun's consort, Mut, the doting, infertile, and implicitly virginal mother, who by this point had absorbed other goddesses herself, was assimilated into Ra's wife, Isis-Hathor as Mut-Isis-Nekhbet. On occasion, Mut's infertility and implicit virginity was taken into consideration, and so Horus, who was too significant to ignore, had to be explained by saying that Isis became pregnant with magic, when she transformed herself into a kite and flew over Osiris' dead body.

Mut's husband was Amun, who had by this time become identified with Min as Amun-Min (also known by his epithet - Kamutef). Since Mut had become part of Isis, it was natural to try to make Amun, part of Osiris, the husband of Isis, but this was not easily reconcilable, because Amun-Min was a fertility god and Osiris was the god of the dead. Consequently they remained regarded separately, and Isis was sometimes said to be the lover of Min. Subsequently, as at this stage Amun-Min was considered an aspect of Ra (Amun-Ra), he was also considered an aspect of Horus, since Horus was identified as Ra, and thus Isis' son was on rare occasions said to be Min instead, which neatly avoided having confusion over Horus's status as was held at being the husband and son of Isis.

Isis outside Egypt
The cult of Isis rose to prominence in the Hellenistic world, beginning in the last centuries BC, until it was eventually banned by the Christians in the 6th century. Despite the Isis mystery cult's growing popularity, there is evidence to suggest that the Isis mysteries were not altogether welcomed by the ruling classes in Rome. Her rites were considered by the princeps Augustus to be "pornographic" and capable of destroying the Roman moral fibre.

Tacitus writes that after Julius Caesar's assassination, a temple in honour of Isis had been decreed; Augustus suspended this, and tried to turn Romans back to the Roman gods who were closely associated with the state. Eventually the Roman emperor Caligula abandoned the Augustan wariness towards oriental cults, and it was in his reign that the Isiac festival was established in Rome. According to Josephus, Caligula himself donned female garb and took part in the mysteries he instituted, and Isis acquired in the Hellenistic age a "new rank as a leading goddess of the Mediterranean world."

Roman perspectives on cult were syncretic, seeing in a new deity merely local aspects of a familiar one. For many Romans, Egyptian Isis was an aspect of Phrygian Cybele, whose orgiastic rites were long naturalized at Rome, indeed she was known as Isis of Ten Thousand Names.

Among these names of Roman Isis, Queen of Heaven is outstanding for its long and continuous history. Herodotus identified Isis with the Greek and Roman goddesses of agriculture, Demeter and Ceres. In Yorùbá mythology, Isis became Yemaya. In later years, Isis also had temples throughout Europe, Africa, and Asia, and as far away as the British Isles, where there was a temple to Isis on the River Thames by Southwark.

Osiris (Greek language, also Usiris; the Egyptian language name is variously transliterated Asar, Aser, Ausar, Wesir, or Ausare) is the Egyptian god of life, death, and fertility. He is also called the All-father. Osiris was not only the merciful judge of the dead in the afterlife, but also the underworld agency that granted all life, including sprouting vegetation and the fertile flooding of the Nile River. Beginning about 2000 B.C. all men, not just dead pharaohs, were believed to be associated with Osiris at death.

In the ancient Egyptian religion, Osiris is the resurrection figure. He is the oldest son of the Earth god, Geb, and the sky goddess, Nut. He is usually depicted as a green-skinned pharaoh wearing the Atef crown, a form of the white crown of upper Egypt with a plume of feathers to either side. Typically he is also depicted holding the crook and flail which signify divine authority in Egyptian kings, but which were originally unique to Osiris and his own origin-gods (see below), and his feet and lower body are wrapped, as though already partly mummified. Ancient Egyptians associated Osiris with the constellation Orion.

The Name: The origin of Osiris's name is a mystery, which forms an obstacle to knowing the pronunciation of its hieroglyphic form. The majority of current thinking is that the Egyptian name is pronounced aser where the a is the letter ayin (i.e. a short 'a' pronounced from the back of the throat as if swallowing). The name was first recorded in Egyptian hieroglyphs only as ws-ir or os-ir because the Egyptian writing system omitted vowels. It is reconstructed to have been pronounced Us-iri (oos-ee-ree) meaning 'Throne of the Eye' and survives into the Coptic language as Ousire.

Father of Anubis: When the Ennead and Ogdoad cosmogenies became merged, with the identification of Ra as Atum (Atum-Ra), gradually Anubis (Ogdoad system) was replaced by Osiris, whose cult had become more significant. In order to explain this, Anubis was said to have given way to Osiris out of respect, and, as an underworld deity, was subsequently identified as being Osiris' son. Abydos, which had been a strong centre of the cult of Anubis, became a centre of the cult of Osiris.

However, as Isis, Osiris' wife, represented life in the Ennead, it was considered somewhat inappropriate for her to be the mother of a god associated with death such as Anubis, and so instead, it was usually said that Nephthys, the other of the two female children of Geb and Nut, was his mother. To explain the apparent infidelity of Osiris, it was said that a sexually frustrated Nephthys had disguised herself as Isis to get more attention from her husband, Set, but did not succeed, although Osiris then mistook her for Isis, and they procreated, resulting in Anubis' birth.

Father of Horus: Later, when Hathor's identity (from the Ogdoad) was assimilated into that of Isis, Horus, who had been Isis' husband (in the Ogdoad), became considered her son, and thus, since Osiris was Isis' husband (in the Ennead), Osiris also became considered Horus' father. Attempts to explain how Osiris, a god of the dead, could give rise to someone so definitely alive as Horus, lead to the development of the Legend of Osiris and Isis, which became the greatest myth in Egyptian mythology.

The myth described Osiris as having been killed by his brother Seth who wanted Osiris' throne. Isis briefly brought Osiris back to life by use of a spell that she learned from her father. This spell gave her time to become pregnant by Osiris before he again died. Isis later gave birth to Horus. As such, since Horus was born after Osiris' resurrection, Horus became thought of as representing new beginnings. This combination, Osiris-Horus, was therefore a life-death-rebirth deity, and thus associated with the new harvest each year.

Ptah-Seker (who resulted from the identification of Ptah as Seker), who was god of re-incarnation, thus gradually became identified with Osiris, the two becoming Ptah-Seker-Osiris (rarely known as Ptah-Seker-Atum, although this was just the name, and involved Osiris rather than Atum). As the sun was thought to spend the night in the underworld, and subsequently be re-incarnated, as both king of the underworld, and god of reincarnation, Ptah-Seker-Osiris was identified.

Ram god: Since Osiris was considered dead, as God of the dead, Osiris' soul, or rather his Ba, was occasionally worshipped in its own right, almost as if it were a distinct god, especially so in the Delta city of Mendes. This aspect of Osiris was referred to as Banebdjed (also spelt Banebded or Banebdjedet, which is technically feminine) which literally means The ba of the lord of the djed, which roughly means The soul of the lord of the pillar of stability. The djed, a type of pillar, was usually understood as the backbone of Osiris, and, at the same time, as the Nile, the backbone of Egypt. The Nile, supplying water, and Osiris (strongly connected to the vegetation) who died only to be resurrected represented continuity and therefore stability. As Banebdjed, Osiris was given epithets such as Lord of the Sky and Life of the (sun god) Ra, since Ra, when he had become identified with Atum, was considered Osiris' ancestor, from whom his regal authority was inherited.

Ba does not, however, quite mean soul in the western sense, and also has to do with power, reputation, force of character, especially in the case of a god. Since the ba was associated with power, and also happened to be a word for ram in Egyptian, Banebdjed was depicted as a ram, or as Ram-headed. A living, sacred ram, was even kept at Mendes and worshipped as the incarnation of the god, and upon death, the rams were mummified and buried in a ram-specific necropolis.

As regards the association of Osiris with the ram, the god's traditional crook and flail are of course the instruments of the shepherd, which has suggested to some scholars also an Osiris' origin in herding tribes of the upper Nile. The crook and flail were originally symbols of the minor agricultural deity Anedijti, and passed to Osiris later. From Osiris they eventually passed to Egyptian kings in general as symbols of divine authority. [1]

In Mendes, they had considered Hatmehit, a local fish-goddess, as the most important god/goddess, and so when the cult of Osiris became more significant, Banebdjed was identified in Mendes as deriving his authority from being married to Hatmehit. Later, when Horus became identified as the child of Osiris (in this form Horus is known as Harpocrates in Greek and Har-pa-khered in Egyptian), Banebdjed was consequently said to be Horus' father, as Banebdjed is an aspect of Osiris.

In occult writings, Banebdjed is often called the goat of Mendes, and identified with Baphomet; the fact that Banebdjed was a ram (sheep), not a goat, is apparently overlooked.

The Religion / Cult of Osiris

The cult of Osiris had a particularly strong interest towards the concept of immortality. According to the myth surrounding the cult, Set (Osiris's evil brother) fooled Osiris into getting into a coffin, which he then shut, ad sealed with lead and threw into the Nile. Osiris's wife, Isis, searched for his remains until she finally found him embedded in a tree trunk, which was holding up the roof of a palace. She managed to remove the coffin and open it, but Osiris was already dead. She used a spell she had learned from her father and brought him back to life so he could impregnate her. After they finished, he died again, so she hid his body in the desert. Months later, she gave birth to Horus. While she was off raising him, Set had been out hunting one night and he came across the body of Osiris. Enraged, he tore the body into 14 pieces and again threw them into the Nile. Isis gathered up all the parts of the body and bandaged them together for a proper burial. The Gods were impressed by the devotion of Isis and thus restored Osiris to life in the form of a different kind of existence as the god of the underworld. Because of his death and resurrection, Osiris is associated with the flooding and retreating of the Nile and thus with the crops along the Nile valley.

The passion and resurrection
Plutarch and others have noted that the sacrifices to Osiris were “gloomy, solemn, and mournful…” (Isis and Osiris, 69) and that the great mystery festival, celebrated in two phases, began at Abydos on the 17th of Athyr[1] (Nov. 13th) commemorating the death of the god, which is also the same day that grain was planted in the ground. “The death of the grain and the death of the god were one and the same: the cereal was identified with the god who came from heaven; he was the bread by which man lives. The resurrection of the god symbolized the rebirth of the grain.” (Larson 17) The first phase of the festival was a public drama depicting the murder and dismemberment of Osiris, the search for his body by Isis, his triumphal return as the resurrected god, and the battle in which Horus defeated Set. This was all presented by skilled actors as a literary history, and was the main method of recruiting cult membership. According to Julius Firmicus Maternus of the fourth century, this play was re-enacted each year by worshippers who “beat their breasts and gashed their shoulders…. When they pretend that the mutilated remains of the god have been found and rejoined…they turn from mourning to rejoicing.” (De Errore Profanorum).

The I-Kher-Nefert stele
Much of the extant information about the Passion of Osiris can be found on a stele at Abydos erected in the 12th Dynasty by I-Kher-Nefert (also Ikhernefert), possibly a priest of Osiris or other official during the reign of Senwosret III (Pharaoh Sesostris, about 1875 BC).

The Passion Plays were held in the last month of the inundation (the annual Nile flood), coinciding with Spring, and held at Abydos/Abedjou which was the traditional place where the body of Osiris/Wesir drifted ashore after having been drowned in the Nile.[2] The part of the myth recounting the chopping up of the body into 14 pieces by Set is not recorded until later by Plutarch. Some elements of the ceremony were held in the temple, while others involved public participation in a form of theatre. The Stela of I-Kher-Nefert recounts the programme of events of the public elements over the five days of the Festival:

The First Day, The Procession of Wepwawet: A mock battle is enacted during which the enemies of Osiris are defeated. A procession is led by the god Wepwawet ("opener of the way").
The Second Day, The Great Procession of Osiris: The body of Osiris is taken from his temple to his tomb.
The Third Day, Osiris is Mourned and the Enemies of the Land are Destroyed.
The Fourth Day, Night Vigil: Prayers and recitations are made and funeral rites performed.
The Fifth Day, Osiris is Reborn: Osiris is reborn at dawn and crowned with the crown of Ma'at. A statue of Osiris is brought to the temple.[2]

Wheat and clay rituals
Contrasting with the public "theatrical" ceremonies sourced from the I-Kher-Nefert stele, more esoteric ceremonies were performed inside the temples by priests witnessed only by initiates. Plutarch mentions that two days after the beginning of the festival “the priests bring forth sacred chest containing a small golden coffer, into which they pour some potable water…and a great shout arises from the company for joy that Osiris is found (or resurrected). Then they knead some fertile soil with the water…and fashion therefrom a crescent-shaped figure, which they cloth and adorn, this indicating that they regard these gods as the substance of Earth and Water.” (Isis and Osiris, 39). Yet even he was obscure, for he also wrote, “I pass over the cutting of the wood” opting to not describe it since he considered it most sacred (Ibid. 21).

In the Osirian temple at Denderah, an inscription (translated by Budge, Chapter XV, Osiris and the Egyptian Resurrection) describes in detail the making of wheat paste models of each dismembered piece of Osiris to be sent out to the town where each piece was discovered by Isis. At the temple of Mendes, figures of Osiris are made from wheat and paste placed in a trough on the day of the murder, then water added for several days, when finally the mixture was kneaded into a mold of Osiris and taken to the temple and buried (the sacred grain for these cakes only grown in the temple fields). Molds are made from wood of a red tree in the forms of the sixteen dismembered parts of Osiris, cakes of divine bread made from each mold, placed in a silver chest and set near the head of the god, the inward parts of Osiris as described in the Book of the Dead (XVII). On the first day of the Festival of Ploughing, where the goddess Isis appears in her shrine where she is stripped naked, Paste made from the grain is placed in her bed and moistened with water, representing the fecund earth. All of these sacred rituals were climaxed by the eating of sacramental god, the eucharist by which the celebrants were transformed, in their persuasion, into replicas of their god-man (Larson 20).

The Osirian Sacrament
Although there were ethical and ceremonial considerations none of these could compare to the power of the divine eucharist, since it was literally believed to be the body (bread) and blood (ale) of the god. Since the ancient Nilotics believed that humans were whatever they eat, this sacrament was, by extension, able to make them celestial and immortal. The doctrine of the eucharist ultimately has its roots in prehistoric cannibalism, whose practitioners believed that the virtues and powers of the eaten would thus be absorbed by the eater. This phenomenon has been described throughout the world.

One of the oldest of the Pyramid Texts is the Unas from the 6th Dynasty (circa 2500 BC). It shows that the original ideology of Egypt commingled with Osirian concepts. Although ultimately given a high place in heaven by order of Osiris, Unas is at first an enemy of the gods and his ancestors, who he hunts, lassoes, kills, cooks, and eats so that their powers may become his own. This was written at a time when the eating of parents and gods was a laudable ceremony, and this emphasizes how hard it must have been to stamp out the older order of cannibalism. “He eats men, he feeds on the gods…he cooks them in his fiery cauldrons. He eats their words of power, he swallows their spirits…. He eats the wisdom of every god, his period of life is eternity…. Their soul is in his body, their spirits are within him.” A parallel passage is found in the Pyramid Text of Pepi II, who is said to have “seizeth those who are a follower of Set…he breaketh their heads, he cutteth off their haunches, he teareth out their intestines, he diggeth out their hearts, he drinketh copiously of their blood!” (line 531, ff). Although crude, this was a core concept, the conviction that one could receive immortality by eating the flesh and blood of a god who had died became a dominating obsession in the ancient world. Although the cult of Osiris forbade cannibalism, it did not outlaw dismemberment and eating of enemies, and practiced the ritual rending and eating of the sacred bull, symbolizing Osiris.

Although this sacramental concept only originated once in history, it spread throughout the Mediterranean area and became the dynamic force in every mystery cult. It was only by this sacerdotal means that the corruptible deceased could be clothed in incorruption and this idea appears again and again in infinite variety. The scribe Nebseni implores: “And there in the celestial mansions of heaven which my divine father Tem hath established, let my hands lay hold upon the wheat and the barley which shall be given unto me therein in abundant measure” (Ibid. LXXII). Nu corroborates that this is the eucharist by saying: “I am established, and the divine Sekhet-hetep is before me, I have eaten therein, I have become a spirit therein, I have abundance therein.” (Ibid. LXXVII) Again Nu states: “I am the divine soul of Ra…which is god…I am the divine food which is not corrupted” (Ibid. LXXXV). The ancientness of the concept is again reaffirmed in the Pyramid Text of Teta (2600 BC) where the Osiris Teta “receivest thy bread which decayeth not, and thy beer which perisheth not” In the Text of Pepi I we read: “All the gods give thee their flesh and their blood…. Thou shalt not die.” In the Text of Pepi II the aspirant prays for “thy bread of eternity, and thy beer of everlastingness” (Line 390).

Osiris-Dionysus
By the Hellenic era, Greek awareness of Osiris had grown, and attempts had been made to merge Greek philosophy, such as Platonism, and the cult of Osiris (especially the myth of his resurrection), resulting in a new mystery religion. Gradually, this became more popular, and was exported to other parts of the Greek sphere of influence. However, these mystery religions valued the change in wisdom, personality, and knowledge of fundamental truth, rather than the exact details of the acknowledged myths on which their teachings were superimposed. Thus in each region that it was exported to, the myth was changed to be about a similar local god, resulting in a series of gods, who had originally been quite distinct, but who were now syncretisms with Osiris. These gods became known as Osiris-Dionysus.

Serapis
Eventually, in Egypt, the Hellenic pharaohs decided to produce a deity that would be acceptable to both the local Egyptian population, and the influx of Hellenic visitors, to bring the two groups together, rather than allow a source of rebellion to grow. Thus Osiris was identified explicitly with Apis, really an aspect of Ptah, who had already been identified as Osiris by this point, and a syncretism of the two was created, known as Serapis, and depicted as a standard Greek god.

Destruction
Osiris-worship continued up until the 6th century AD on the island of Philae in Upper Nile. The Theodosian decree (in about 380 AD) to destroy all pagan temples and force worshippers to accept Christianity was ignored there. However, Justinian dispatched a General Narses to Philae, who destroyed the Osirian temples and sanctuaries, threw the priests into prison, and carted the sacred images off to Constantinople. However, by that time, the soteriology of Osiris had assumed various forms which had long spread far and wide in the ancient world.