But the pterophor (priest) who had led the mysterious ceremonies of Osiris, the one who, with his silver tablet in Dendara, had led the divine procession into the room of gold, he would have had no hesitation: themes and key keywords were all included.
No doubt he was in the chapel of a tomb; so the mystery was evoked in favor of a dead person and not for himself.
Isis, on both sides, was preceded by the most important spiritual elements of the deceased: the ba, to the left, and perhaps again the ba to the right. It is for him that the rites that Petosiris, High Priest of Thoth, had to perform in person so many times during his life were performed. In the center, the God Khepri, carrying the crown-atef, in its most ancient form, is none other than Osiris, it is the same in the solar apotheosis that it was his resurrection. His crown, the one that brings so often Osiris into the architectural complex dedicated to him, in the temple of Sethi I to Abydos, is enough to prove it, as well as the words of Isis, which of course are addressed to him, are useful in supporting this identification
THE TEXT OF the resurrection scene
Now it is glorious, bright, transformed by gold, divine flesh, into an incorruptible being, as is shown by the joy of Isis and Nephite accents when the reborn god takes the place of the everlasting star to which his mother Nut gives birth to daily, eternally.
But, in turn, Osiris-Khepri (the beetle) generously communicates this eternal life (which he has been able to receive from the mighty Isis) to all those who are able to identify themselves in him and who have participated to the mystery of his suffering, his death, and his resurrection. Here, it is the only thing that matters. Nekhbet, who presides at birth, also presides over this resurrection that is another birth; it does so by holding [the scepter] "was" in the hands, a symbol of divine stability, and the cosmic circle eternally traveled by the sun. [Goddess] To meet the duality needs of the Egyptian mind, he brings with his protection the life that only his name is enough to evoke: the green color [Uto = Wadjet = green].
Isis, doubled, absorbs, on the one hand, the personality of Neith, the great mother of the gods, as the Red Crown Lady. She searched her husband's limbs and gathered them together, resurrected Osiris, and managed to join him. As it has received from Amon at birth, the breath of life, prerogative of this god, became first of all the Dama and therefore the dispenser. So she communicates it to the deceased to relive it.
Still, it was not enough just one vital breath. The mortals possess it during their earthly life and it is not enough to make it eternal.
Thus, on the opposite side, the Lord of the Rekhyts, compassionate towards humanity, to whom she is the queen, implements the most effective remedies for eternity. She remembers "The One Who Lies" (Osiris) in the vegetative life that constantly triumphed over the apparent death as his love for Osiris, identifying it to the grain sown in the mystical garden of the god. It was his cthonic appearance that then glittered in the mystery, as in the recitations made on the reconstructed body. It was only a form of this resurrection, obtained from a sort of assimilation to the powers of the cosmos that periodically demonstrate their eternity. The other [form] was transmutation in an unalterable material, and therefore divine [the gold] of being who was to receive the life of the gods. Osiris becomes part of the sun, regenerated by the combined offer of grain and gold, can now communicate, thanks to the gold that emits in turn, the renewal of life. The human-headed Ba, near Isis, suggests that thanks to this golden light the deceased reborn has been restored to the world; it was in fact in the contact with the sunlight in a glitter of golden dust, as the texts often say, that the whole world, and the statues, as well as the bodies come to life. So, before being rejuvenated, reincarnated in a body this time imperceptible and unalterable as gold, the charitable goddess lets fully express its joy.
It seems that these are the ideas that initiation into the mysteries of the Osirian resurrection could evoke in the minds of those who had benefited. There is no doubt that there were others. Perhaps what we now come to understand, in fact, was more complex and subtle. Undoubtedly, even the ceremonies expressing these concepts still largely escape. Yet what we can see is, as it seems to us, very interesting and sufficient to justify this long exegesis of the mysterious Bas-relief of Petosiris.
Françoise Daumas (BIFAO 59 - (1960), p. 63-80)
PS: I'm sorry for my poor Englishj, complicated because of the French original language of the texts.