A Compendium of the Ancient Gods
Osiris, plate

Osiris was the eldest son of Geb the earth and Nut the sky, born on the first of the five extra days that Thoth had won from the moon. He was the eldest of his generation, the rightful heir to the throne of Egypt, and in his youth, before any of the events that gave him his later character, he was the king of the land — Egypt's first civilizing monarch, who taught his people agriculture, gave them laws, and traveled abroad to bring the same gifts to other nations. His sister Isis was his wife and his trusted minister, and the kingdom flourished.

But Osiris had a younger brother, Set, who hated him for his eminence and coveted the throne. Set conspired with seventy-two accomplices, and prepared a sumptuous chest, exactly the measure of Osiris's body, and at a feast he offered the chest as a gift to whichever guest could fit himself within it. Each guest tried, and none fit; but Osiris, when his turn came, lay down within it, and the chest fitted him perfectly. At a signal, the conspirators slammed shut the lid, sealed it with molten lead, and threw the chest into the Nile. It floated downstream and out into the sea, and was carried by the currents to the coast of Phoenicia, where it lodged in the trunk of a tamarisk tree growing by the shore. The tree grew prodigiously around the chest, enclosing it, until the king of Byblos cut down the tree to make a pillar for his palace; and so the body of Osiris was hidden within the pillar of the king's hall.

Isis, learning of her husband's death, cut her hair and rent her garments and went forth in mourning to seek him. By the testimony of children, by the sniffing of dogs, by the wisdom that magic gave her, she traced the chest at last to Byblos. There she took service in the palace, anonymously, as nurse to the queen's child; and she nursed the child upon her finger, and at night, when the palace was silent, she would place him in the fire to burn away his mortality, while she herself, transformed into a swallow, flew round the pillar that held her husband, lamenting. The queen one night discovered her, snatched the child from the fire, and in the discovery the goddess revealed her identity. Isis was given the pillar; she split it open, recovered the chest with the body within it, and returned to Egypt.

She concealed the body in the marshes of the Delta and went to her sister Nephthys, that the two of them might prepare the rites of mourning. But Set, hunting by night, came upon the body where she had hidden it, and in his fury hacked it into fourteen pieces, and scattered them through the length of Egypt. Then Isis, with Nephthys her sister and Anubis her son, set out a second time, and traveled the whole land, gathering up the pieces. Wherever a piece was found, she built a shrine and gave it burial — for which reason, the priesthoods of fourteen Egyptian cities each claimed to possess Osiris's tomb. Of the fourteen pieces, thirteen were recovered; the fourteenth, the phallus, had been swallowed by the fish of the Nile, and could not be found. Isis fashioned a substitute of gold or wood (the sources differ) and reassembled the body; and she breathed her own breath into it, and it lived again — but in a body fit only for the underworld, not for the living world above. So Osiris descended, and became thereafter the king of the dead and the judge of souls.

But before he descended — or so Isis's posthumous magic contrived — she had made love to him in the form of a kite, hovering over his recovered body, and had conceived a son. This son she bore in secret, in the marshes of Khemmis in the Delta, and named him Horus; and she raised him there hidden, that Set might not find him before he was grown. The story of Horus belongs in his own entry below.

And Osiris, lord of the dead, sat thereafter upon his throne in the Hall of Two Truths in the underworld, and judged the souls of men. The dead came before him, escorted by Anubis, and Anubis led them to the great scale, upon one pan of which the heart of the dead was placed, and upon the other the feather of Maat, the feather of truth. If the heart was light — if it had not, in the life of the man, been weighed down with falsehood and oppression — the heart and the feather balanced, and the dead was admitted into the company of Osiris and granted the eternity of the Field of Reeds. But if the heart was heavy with sin, it sank in the scale, and was thrown to Ammit, the Devouress, the monster who waited beside the scale with the head of a crocodile, the forequarters of a lion, and the hindquarters of a hippopotamus; and Ammit ate it, and the soul of the dead was annihilated. So the doctrine of judgment was given to the Egyptians, and they lived their lives accordingly: the maxim of every wisdom-text was that the wise man would so order his conduct that his heart, when it came at last to the scale, should not weigh it down.

Curator’s note

What the sources say, and what later tradition added. The sources for this bay

The Osiris narrative as given above is principally Plutarch's, in De Iside et Osiride 12–20, supplemented by hints in the Pyramid Texts (especially the Cannibal Hymn, Spell 273–274), the Coffin Texts, the Great Hymn to Osiris on the stela of Amenmose (18th Dynasty), the Contendings of Horus and Set (Papyrus Chester Beatty I, Ramesside), and the depiction of the weighing of the heart in countless copies of the Spells for Coming Forth by Day (the so-called Book of the Dead, especially Spell 125 and the accompanying vignette). The Egyptian sources do not give the story as a single connected narrative; Plutarch's continuous version is a synthesis, but a respectable one. The number of pieces into which Set cut Osiris is given variously as fourteen (Plutarch) or sixteen (some Egyptian sources); the fourteen-piece version is more common in modern retellings. Osiris's role as Lord of the Dead seems to have crystallized in the Old Kingdom (his name first appears in the Pyramid Texts of Unas), but his pre-Old Kingdom origins are obscure; he may have begun as a fertility god of the Delta, or as a deified early king of Busiris. The conjunction of his death with the seasonal flooding of the Nile (his body in the sarcophagus floating downstream, the inundation as his recovered fertility) made his cult inseparable from agricultural ritual.

Kin in the sources

Each tie is quoted from the entry that states it.

The same god in other rooms

The ancient sources themselves name these as one god under different names. See Ptah, Osiris, Sokar, Apis and Serapis hung together

When the sources speak

Dated witnesses for The Osirian Cycle. A date marks when the evidence was written down, not when the belief began. The whole timeline

c. 4000–3100 BCE
Predynastic regional symbols, burials, standards, and animal cults provide the deep background to later divine iconography.
c. 3100–2686 BCE
Early Dynastic kingship joins royal ideology to local cult centers and establishes many durable divine emblems.
c. 2686–2181 BCE
Old Kingdom pyramid complexes and the Pyramid Texts preserve the earliest large religious corpus.
c. 2181–1650 BCE
First Intermediate and Middle Kingdom traditions broaden mortuary access; Coffin Texts develop older royal materials.
c. 1550–1070 BCE
New Kingdom temple wealth, royal hymns, underworld books, and the Book of Going Forth by Day greatly expand the record.
c. 1353–1336 BCE
Akhenaten’s Aten program reorganizes royal cult but does not permanently erase the older divine plurality.
c. 1070–664 BCE
Third Intermediate Period priestly and regional powers reshape cult administration and divine kingship.
664–332 BCE
Late Period archaism, animal cults, and temple scholarship preserve and reinterpret older forms.

Floor plan

The rooms follow one another in the order their peoples first appear in the written record.

  1. The Cradle of Citiesc. 3400 BCE to 395 CE. 115 works
  2. The Gift of the Nilec. 4000 BCE to 395 CE. 73 works
  3. The Olympian Orderc. 1600 BCE to 750 CE. 152 works
  4. The Persian Worldc. 2000 BCE to 1010 CE. 30 works
  5. The Levantine Borderlandsc. 1200 BCE to 500 CE. 20 works
  6. The Edges of Empirec. 2000 BCE to 1500 CE. 33 works
  7. The Etruscan Worldc. 900 BCE to 750 CE. 22 works
  8. The Roman Inheritancec. 1200 BCE to 500 CE. 58 works
  9. The Northern Inheritancec. 2000 BCE to 1600 CE. 131 works