“on the bricks” This was an ancient Egyptian term used to designate a woman in the act of giving birth. Expectant mothers who were nearing labor were placed on low stoops made of mud bricks to aid the process. These brick seats forced the women to assume a crouching position, thus aiding the birth. The goddess MESKHENT, a patron of childbearing, was depicted as a woman’s head rising out of mud bricks.
Opet This was originally the name of the ancient goddess who was patroness of the southern district of THEBES, and then used to designate the entire area of the city that was used for a special shrine to the god amun. Opet was linked to the massive religious compound of KARNAK in LUXOR in annual observances and cultic ceremonies. The popular Feast of Opet was the first divine commemoration of each year from the start of the New Kingdom (1550 b. c.e.) and was held on the 18th day of the second month, which is calculated as mid-August on modern calendars. ramesses iii (r. 1194-1163 b. c.e.) added to the splendor of the celebrations, which continued until mid-September.
The entire population took part, with Egyptians traveling from distant towns and cities to join in the festivities. Dancers, bands, singers, wrestlers, and other performers staged events around the religious processions. These observances date to the early historical periods in THEBES in various forms, but hatshepsut (r. 1473-1458 b. c.e.) instituted the most famous version of the feast, and that form was maintained until the Twenty-fifth Dynasty (712-657 b. c.e.). During the celebrations the deity Amun and accompanying gods were carried in gilded sedans to great cedarwood barges that were moored at the Nile piers. These barges were large and plated in gold, with jeweled adornments. The barge of Amun was called “Mighty of Prow” Smaller portable shrines, called barks, were also paraded through the streets, accompanied by priests. oracle statues were taken on these shrines to the people, so that interviews could be offered personally.
Oracles A deity’s response to a query, delivered by a messenger of the divine, such as a statue of a god, the practice was widespread throughout ancient Egyptian historical periods and part of all major cult centers, even in the Libyan oases, especially at siwa. Oracles were always popular with the people, who had an innate curiosity about the future and daily affairs. They were used in conjunction with lucky and unlucky days.
On festival days, the statues of the gods were carried through the streets of the cities or floated on barges to the local shrines and necropolis regions. The people flocked to the processions, anxious for the statues to reach the STATIONS OF THE GODS that were erected on street corners. These stations were small stages, slightly elevated so that the people could view the statue of the deity on display There the gods were asked questions about the future, and the devoted faithful, in turn, received ritualized and traditional responses.
The statue of the god moved on its pedestal or in its shrine in response to questions, or the entire shrine swayed to one side or another when the queries were posed to it. A movement in one direction indicated a negative response, and a movement in another direction provided a positive reply In some cult centers the statues “spoke” to the faithful, as priests could be hidden within the shrine and could provide a muffled but audible response. Some of these priests offered sermons to the people as the “mouth of the god” and repeated time-honored wisdom texts for the edification of the spectators.
The sacred bulls of Egypt, the theophanies of some deities, were also used as oracles in their own temples. An animal was led into a vast hall crowded by faithful onlookers. The people posed their questions and the bull was loosed. Two doors opened onto chambers containing the bull’s favorite food in order to elicit a response. One door signified a negative response to the question posed at the time and the other a positive reply The bull entered one chamber or another, thus rendering its divine judgment on the matters under discussion.
The most famous oracle in Egypt was in Siwa Oasis, located 524 miles northwest of modern Cairo. The temple at Aghurmi in the Siwa Oasis had an ancient oracle site that was used by pilgrims. The temple of Umm Ubayd also had an oracle that welcomed visitors in all eras. Alexander iii the great (r. 332-323 b. c.e.), the Spartan general Lysander, the poet Pindar, and the Greek geographer strabo all attended oracle ceremonies in Siwa.
Orbiney, Papyrus d’ A text of the Nineteenth Dynasty, dating to the reign of seti i (r. 1306-1290 b. c.e.) and supposedly a copy of an earlier document, the papyrus contained the tale of two brothers, the legend of good and evil, that dated to ancient historical periods. A memorandum from the workshop of a scribe named Ennana is also included. The papyrus was purchased by Madame d’Orbiney of Italy, hence the name. She sold it to the British Museum in London.
Orion This heavenly body was deemed significant to the ancient Egyptians, particularly in the early periods. Orion was deemed important when the cosmogonic, or creation traditions that dominated Egyptian cultic practices, were being formulated by the priest astronomers on the Nile. The pyramid texts, dating to the Fifth (2465-2323 b. c.e.) and Sixth (2323-2150 b. c.e.) Dynasties, recount the orbital path of Orion and the role of that heavenly body in the divine plan of the universe and of humans on the earth.
See also astronomy.
Osireion The name given to the cenotaph of seti i (r. 1306-1290 b. c.e.) at abydos, erected to serve as his vast mortuary temple in osiRis’s holy city, the structure was unfinished at the time of Seti I’s death. His grand-son MERENPTAH (r. 1224-1214 b. c.e.) completed it in his honor, and the temple stands as a remarkable example of Egyptian architectural and artistic advances. The custom of erecting cenotaphs, or false, secondary tombs, in the holy city of Abydos dates to the earliest eras on the Nile.
Seti I’s temple reflected this tradition but added the elements of the artisans and builders of his era. The walls of this temple were covered with passages from the book OF THE DEAD, the Book of Gates, astronomical treatises, and other texts. A unique feature of the Osireion was an
A view of the tomb of Seti I at Abydos, a cenotaph temple that honors the deity Osiris and eternity. (Courtesy Steve Beikirch.) island that was surrounded by canals that held the water. The false sarcophagus of the pharaoh rested on the island.
A portico opened onto a shrine, leading to the first hypostyle hall that contained 12 pairs of papyrus columns and elaborate and beautiful reliefs. seven chapels were also included in the design and led to a second hypostyle hall that had reliefs of nome standards. The gods honored in this section include ptah, re-Harakhte, amun, Osiris, ISIS, horus, and ptah-sokar. An osirian chapel leads to a cultic ceremonial hall with two chambers. The Gallery of the King Lists is in this section, alongside a Corridor of Bulls, and a shrine for a sokar BOAT.
The original shrine on the site was possibly erected in the Old Kingdom (2575-2134 B. C.E.). Seti I’s structure, built on the foundation, was made out of quartzite, sandstone, and granite. Merenptah (1224-1214 b. c.e.) added a long passage, decorated with scenes from the Book of the Dead.
Osiris He was one of the most popular and enduring deities of ancient Egypt, a symbol of the eternal aspirations of the people and a god credited with civilizing the inhabitants of the Nile Valley. His cult dates to the Old Kingdom (2575-2134 b. c.e.), when he assumed the roles of other local deities, and continued into the Greco-Roman Period (after 332 b. c.e.). Osiris’s earliest manifestation was Asar, a man-headed god of agriculture. ANDJETI was another fertility god who, united with Khentiamentiu of abydos in agricultural celebrations, was absorbed into the Osirian cult in time. Possible djed pillar symbols date to the First Dynasty (2920 b. c.e.) at HALWAN, and the cult is mentioned in the Fifth Dynasty (2465-2323 b. c.e.).
Osiris appears to have been part of the Heliopolitan pantheon and was mentioned in the pyramid texts. His cult gained early acceptance at Abydos and at busiris. He was addressed as Wen-nefer, “the Beautiful,” and then became Khentiamentiu, “the Foremost of the Westerners.” AMENTI, the West, always represented death and the grave to Egyptians and in time symbolized paradise and resurrection. Osiris was the Lord of Amenti in every historical period after his introduction to the Egyptian populace.
The traditions of Osiris were the basis for the god’s cult, and a legendary account of his life is given in the Pyramid Texts. Osiris was slain by his brother deity, set, and discovered by ISIS and nephthys. The goddess Isis, the wife of Osiris, stopped the corruption of his flesh and brought him back to life, but set attacked the body again. A heavenly trial resulted, with Osiris accusing Set of the murderous acts before the gods. Osiris was praised as a patient endurer and ruler by the other gods during the trial, but they condemned set as an evildoer.
The death of Osiris and his resurrection played an important part in the cult that became symbolic of the rulers of Egypt in time. The dead pharaohs of Egypt were considered embodiments of Osiris, having been equated with horus, Osiris’s son, while on the throne. Other aspects of Osiris’s cult included his dismemberment by set and his reign in an ideal time before the start of the nation, 3000 b. c.e., referred to as “the Time of the Gods.”
The earliest representation of Osiris dates to the Fifth Dynasty, when he was depicted as a man wearing a divine wig. In subsequent eras he kept his mortal appearance, but always in a mummified form, which was a symbol of his funerary role. In the Middle Kingdom (2040-1640 B. C.E.) Osiris was depicted wearing the white helmet of Upper Egypt, perhaps to designate the god’s origins. In time he was normally portrayed wearing the atef crown, the elaborate plumed headdress. In his hands he carried the CROOK and flail.
In the mortuary rituals, Osiris is the paramount judge of the deceased Egyptians, who had to appear in his Judgment Halls to face him and his companions, the
An Osiride Pillar, a statue of Ramesses II (r. 1290-1224 b. c.e.) depicting him as Osiris in the realms beyond the grave. (Courtesy Thierry Ailleret.)
FORTY-TWO JUDGES. The MORTUARY RITUALS in most eras revolved around this role of Osiris, and the book of the DEAD offered various accounts of the ritual of weighing the hearts of the dead to judge their worthiness for eternal bliss.
The god, however, represented more than fertility and judgment. Most of his appeal was based on his embodiment of the cosmic harmony. The rising Nile was his insignia, and the moon’s constant state of renewal symbolized his bestowal of eternal happiness in the lands beyond the grave. In this capacity he also became the model of human endeavors and virtues, judging each and every individual at the moment of death and also demanding an accounting of human behavior and attitudes. This role distinguishes Osiris, particularly in view of the normal religious or moral concepts governing other nations on the early stages of human development.
In time, Abydos became the center of the cult of Osiris, and pilgrims made their way there for various celebrations. Families also arrived with the remains of their loved ones, seeking a small plot of land for a burial on the site. The deceased longed to be buried beside Osiris, and if such a burial was not possible, the relatives of the dead person placed a mortuary stela in the area of Aby-dos so that the individual could share in Osiris’s bliss. Other cultic observances were conducted in the name of Osiris.
Suggested Readings: Harris, Geraldine. Isis and Osiris. New York: NTC Publishing Group, 1997; Houston, Jean. The Passion of Isis and Osiris: A Gateway to Transcendant Love. New York: Ballantine Publishing Group, 1998; Schumann-Antelme, Ruth, and Jon Graham, trans. Becoming Osiris: The Ancient Egyptian Death. Rochester, Vt.: Inner Traditions International, 1998; Wallis Budge, E. A. Osiris: The Egyptian Religion of Resurrection. London: Kegan Paul, 2001.
Osiris beds Unique boxes used in tombs in many historical periods of Egypt’s history, these “beds” were fashioned out of wood or pottery and made in the shape of mummified Osirises. They were normally hollow and filled with Nile mud and seeds of corn or grain. They were then wrapped in mummy linens. The seeds sprouted, representing the resurrection of Osiris and the return of the crops each year. The most famous Osiris bed was in the tomb of djer (r. c. 2900 B. C.E.), the second ruler of Egypt, whose abydos tomb was identified as the actual grave of Osiris. khendjer (r. c. 1740 b. c.e.) installed an elaborate Osiris bed in this tomb, depicting the god lying on a bier formed by the bodies of lions.
Osiris festivals These were the religious celebrations held throughout Egypt to honor the deity Osiris, especially in the cult center of abydos. The seasonal cycles of life were mirrored in these feasts, as nature was personified in the death and resurrection of the god. The annual MYSTERIES OF OSIRIS AND ISIS, a form of passion play, was the most popular observance. A festival held in November, according to the modern calendar, was designed to “Behold the Beauty of the Lord.” This was celebrated on the 17th to the 20th of Athyr (November 14-17) and was at times Egypt’s most well attended observance.
Another festival, called “the Fall of the Nile,” observed the receding waters of the rivers and was a time of mourning for Osiris. The Nile represented Osiris’ capacity to renew the earth and restore life to the nation. In modern May, on the 19th of Pakhons, the Egyptians returned to the river with small shrines containing metal (sometimes gold) vessels. They poured water into the Nile, crying out: “Osiris Is Found.” Other shrines were cast adrift into the Nile. Mud and spices were also molded into shapes to honor Osiris’s return.
This festival was similar to “the Night of the Tear” in modern June. The festival honoring an Osirian symbol, the djed or djet pillar, was held on the modern January 19. The pillars were raised up to welcome Osiris and the coming harvests. The pharaoh and his court participated in this festival. The queens and their retinues sang hymns for the occasion.
Osiris gardens Special plantings were placed inside of molds shaped like the mummified deity. These molds were filled with soil and fertilizers as well as grain seeds and Nile water. The Osiris gardens were tended during festivals honoring the god. They sprouted, demonstrating the powers of the deity, in much the same fashion as the OSIRIS BEDS.
Osiris mysteries These were the annual ceremonies conducted in honor of the god OSIRIS, sometimes called the Mysteries of Osiris and ISIS, passion plays, or morality plays, and staged in abydos at the beginning of each year. They are recorded as being observed in the Twelfth Dynasty (1991-1783 b. c.e.) but were probably performed for the general populace much earlier.
Dramas were staged in Abydos, with the leading roles assigned to high-ranking community leaders or to temple priests. The mysteries recounted the life, death, mummification, resurrection, and ascension of Osiris, and the dramas were part of a pageant that lasted for many days. Egyptians flocked to the celebrations. After the performances, a battle was staged between the FOLLOWERS OF HORUS and the followers of set. This was a time-honored rivalry with political as well as religious overtones. Part of the pageant was a procession in which a statue of Osiris, made out of electrum, gold, or some other precious material, was carried from the temple. An outdoor shrine was erected to receive the god and to allow the people to gaze upon “the Beautiful One.” There again
Osiris was depicted as rising from the dead and ascending to heavenly realms. Other mysteries honoring other deities were held in Heliopolis, busiris, bubastis, Memphis, and THEBES. Some of these included processions and staged battles including dramas featuring wepwawet, the ancient wolf god.
Osiris’s temple This was the major shrine of Osiris in abydos, now called Kom el-Sultan by the Egyptians. There were many sites of worship dedicated to Osiris in the Nile Valley and beyond, but the god’s main cultic temple was located in Abydos, the city dedicated to him. Only the ramparts of the temple are visible today. A limestone portico erected by ramesses ii (r. 1290-1224 b. c.e.) is also evident. The temple, called the Osireion in some records, dates to the Third Dynasty (2649-2575 b. c.e.) or possibly earlier. This is older than the osireion erected by SETII (r. 1306-1290 b. c.e.).
Osochor (Aa’kheperre setepenre) (Osorkon the Elder) (d. 978 b. c.e.) Ruler of the Twenty-first Dynasty He reigned from 984 b. c.e. until his death. He succeeded AMENEMOPE at TANIS. Osochor was the son of a Libyan chief named shoshenq and the Lady mekhtemweskhet (1). No monuments are attributed to him. His son was SIAMUN (1).
World History
