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Osiris: Death, Kingship and Rebirth
Geb appointed Osiris to rule humanity, and Osiris ruled Egypt with Isis during a golden age. Seth killed him, Isis and Nephthys gathered his remains, and Anubis made him the first mummy before the gods made him king and judge of the dead. Osiris Becomes King of Egypt Geb appointed his eldest son, Osiris, to rule humanity. Thoth became his viceroy and lit the sky at night while Ra passed through the underworld. In most tellings, Osiris was born wearing a crown, and the sun god chose him to succeed Geb. Osiris and his sister Isis had fallen in love in the womb. They became consorts and ruled Egypt together. Isis served as his queen and chief protector. Their reign became a golden age, but it did not last long. Seth grew jealous of his brother’s power and decided to murder him. In one telling, Seth took the form of a bull, a hippopotamus, or a crocodile, attacked Osiris, and threw him into the Nile, where he drowned. In another, Seth struck Osiris down and trampled him. Some later tellings said that Seth tore the body apart. Isis and her sister Nephthys searched for Osiris and gathered his remains. Isis used her magic to reverse the effects of decay. Anubis, the god of embalming, made Osiris into the first mummy. Osiris died and became the Inert One. The gods later decreed that he should be resurrected as king and judge of the dead. His rule continued in the realm of the dead, while Horus, his posthumous son, became king of the living. Osiris then ruled the underworld. Horus ruled the living, and Seth remained opposed to Osiris’s family. Source note: Primary text: the ancient sources. Corpus check: Magic in Ancient Egypt *ISBN 0292765592*; Handbook of Egyptian Mythology. The Birth of Osiris Nut gave birth to Osiris at Thebes on the first of five intercalary days before the Egyptian New Year. Thoth had created the five days for Nut because he loved her. They allowed her to give birth after she had been forbidden to do so during any month or year. A voice sounded in the temple when Osiris entered the world. It announced that the great and good king had been born, or that the lord of all had come into the light. Ra acknowledged Osiris as his heir. Nut then gave birth to the other children on the remaining days. In one telling, she bore Horus, Set, Isis, and Nephthys after Osiris. In another, she bore Isis, Seth, Nephthys, and Horus the Elder. The five days were therefore linked with the births of Osiris, Horus, Set, Isis, and Nephthys. Some tellings included Horus the Elder among Nut's children. Nut was the daughter of Shu and Tefnut. She was the consort of Geb, the earth god, and became the mother of several important deities. Nut and Geb had embraced so closely that nothing could exist between them, and Nut could not give birth to the children she had conceived. Shu separated them and held Nut above Geb. Her body became the sky, while Geb remained below her. Nut could then give birth to her children. The parentage of the children also differed. In some tellings, Ra fathered Osiris and Horus, Thoth fathered Isis, and Geb fathered only Seth and Nephthys. In the telling of Osiris's birth, Ra still recognised Osiris as his heir. Nut gave birth to the children across the five extra days, before the new year began. The Birth of Osiris. Original MythSource illustration created for this story; not a historical artwork. Source note: Primary text: the ancient sources. Corpus check: Egyptian Mythology. Osiris's Fertility Rebirth Seth struck down Osiris, and Osiris died. His death became linked with the dwindling of the Nile and the decline of vegetation. His body was enclosed in a tamarisk tree, which grew to an enormous size and showed his power to bring fertility. Osiris was also linked with Nedit, which was said to be where he was killed or where Isis found his body. Horus restored Osiris by presenting the power of his Eye to him. This act raised Osiris into renewed divine life. Osiris then became the god of the fertile lands of the Nile valley, floods, and vegetation. His death was identified with the yearly decline of the Nile, and his resurrection with the return of its flood. The floodwaters brought life to parched land. When the waters receded, wheat and barley grew in the fields. Osiris's body was identified with barley, while Seth was compared with the donkeys that trampled the grain during threshing. Osiris's death and renewal were therefore linked with reaping and sowing. He was also regarded as the source and substance of corn, vines, and trees. He taught people to farm, to grind wheat and barley into flour, and to make bread. During festivals of Osiris, people made mummies of corn by filling a mummy-shaped linen case with seed, watering it, and allowing seedlings to grow through the linen. These Corn Osirises represented the new life of the dead, as seed corn grew into new plants. People also made similar figures with an erect form. Osiris was shown regenerating inside a tree. His death and renewed life were identified with the annual return of fertility to Egypt. Source note: Primary text: the ancient sources. Corpus check: Egyptian Mythology.
Berthe Morisot's The Cradle: Looking and Being Watched
In 1872, Berthe Morisot painted The Cradle, capturing an intimate moment of looking and being watched. Her sister Edma gazes devotedly at her sleeping infant daughter, Blanche. Morisot records this silent observation from her own position as artist, creating a quiet chain of sight within a Parisian domestic interior. Observation and Intimacy in The Cradle Berthe Morisot painted The Cradle in 1872 using oil paint on canvas. The work measures 56 centimetres high by 46 centimetres wide and hangs in the Musée d'Orsay in Paris. It presents an intimate domestic scene where a young mother watches over her sleeping baby. The mother is Morisot's sister Edma, who sits bent over the crib where her second daughter, Blanche, rests quietly. Within the room, visual attention moves directly between the figures. Edma looks at the sleeping infant, while Morisot observes her sister from across the canvas. This structure creates a layered study of looking, where the act of watching forms the primary subject of the artwork. Morisot conveys the quiet affection of the scene through direct positioning and delicate handling of paint. The mother rests her head near her hand as she guards the sleeping child, establishing a sense of calm protection. The artist applied paint freely with a sure touch, using light brushstrokes to construct the domestic setting. Diagonal lines structure the composition, guiding the eye across the figures without disrupting the tranquil atmosphere. Edma's dark hair and dark dress anchor the left side of the canvas, forming a visual balance against the softer tones of the baby's bedding. Nuances of Light and Colour In The Cradle, Morisot analyses the nuances of white in a manner characteristic of the Impressionist movement. She frames Edma's dark hair and dress against a white curtain in the window behind her. To prevent the background fabric from overpowering the composition, Morisot mutes its whiteness with soft blue and pale orange tones. These cool and warm shades push the window drape into the background of the painting. In contrast, the white fabric draped over the cradle appears brighter and closer to the front of the picture plane. The artist used pink and golden tones to convey light shimmering across the delicate material covering the crib. She handled textures with precision, rendering the transparency of the diaphanous veil over the baby and the satin curtain behind her sister. Soft light moves smoothly across the canvas without jarring colour contrasts, preserving the quiet tone of the bedroom. The subtle colour harmonies and delicate brushwork capture the textures of the fabrics while maintaining an even light across the entire scene. Berthe Morisot 008. Public domain; source: Wikimedia Commons. Family Subjects and Parisian Life Morisot selected her subjects primarily from her immediate domestic world in Paris. Every moment in her family life provided material for her paintings, including her sister, her daughter, her nephews, and her husband. Without her relatives, her artistic output would have lacked its primary subject matter. Her sister Edma was her best friend and served as her most frequent model. Before painting The Cradle, Morisot had depicted Edma in works such as The Artist's Sister at a Window in 1869, showing her holding a fan near a window overlooking the city. This focus on domestic subjects reflected the practical conditions of Morisot's life. Society imposed strict limitations on women during the nineteenth century, restricting the places they could visit without an escort. Consequently, scenes involving family members inside private homes were among the few subjects Morisot could freely explore. She focused her artistic attention on quiet interiors and private domestic routines. Even when painting outdoors, as in her Normandy pictures near Fécamp or her work View of Paris from the Trocadéro, her palette remained light and focused on direct observation. Artistic Training and Influence Berthe Morisot was born in Bourges in 1841 into a wealthy family and was the great-granddaughter of the eighteenth-century painter Jean-Honoré Fragonard. She and her sister trained as painters together in Paris. In 1868, Morisot met Édouard Manet and often modelled for his paintings. Manet offered instruction and advice to Morisot, and the directness and even light of The Cradle show his artistic influence. Later in her career, Morisot was also influenced by Pierre-Auguste Renoir, though her painting retained its delicate approach to domestic themes. Manet's professional interaction with Morisot extended to her Salon submissions. Before Morisot submitted a canvas depicting Edma and their mother to the Salon of 1870, she asked Manet for advice. Manet repainted the figure of the mother himself, leaving abbreviated brushmarks that contrast with Morisot's own technique elsewhere on the work. Despite such interventions, Morisot developed an independent method characterised by light, feathery strokes. In 1874, she deepened her family connection to the Manet circle by marrying Édouard's brother, Eugène Manet. Impressionist Exhibitions and Reception Morisot showed The Cradle publicly at the first Impressionist exhibition in 1874, held at Nadar's studio in Paris. She exhibited the painting alongside Hide and Seek, which depicted Edma in an outdoor setting with a green parasol. Over the course of her career, Morisot participated in seven of the eight Impressionist exhibitions. She and her husband Eugène possessed sufficient financial resources to help fund the eighth exhibition in 1886, where she displayed works including In the Dining Room. The reception of the Impressionist group was often hostile among contemporary critics. In 1876, a critic described Morisot and her fellow artists as five or six lunatics deranged by ambition, noting that one member of the group was a woman. Despite such criticism, Morisot maintained her active role in the group. Her paintings consistently explored everyday domestic life, using free paint application and subtle colour relationships to depict family members in private interiors.
Thor and the Journey to Geirröðr
Thor kills and eats the goats that draw his chariot, then restores them with Mjölnir after a meal at a poor farm. One goat rises lame because Þjálfi broke a leg bone for marrow, so he and Röskva enter Thor’s service. Thor’s Goats and the Broken Bone Thor drew his knife and killed both goats that pulled his chariot. He and Loki had reached a farm where Þjálfi and his sister Röskva lived with their parents. The family had little food after a hard winter. They offered vegetables or gruel, but no meat. Thor provided that himself. He skinned the goats and laid the skins beside the fire. He told the household to throw the bones onto the skins and warned them not to break or chew them. The goats would live again when Thor hallowed the skins with his hammer. Loki ate quickly, while the others ate more slowly. When Thor left the table, Þjálfi took his knife and split one goat’s leg bone to reach the marrow. He placed the broken bone among the others and covered it with unbroken bones. Nobody saw what he had done. Thor and Loki slept at the farm that night. Before daybreak, Thor covered the bones with the goatskins. He lifted Mjolnir and hallowed the skins with the hammer. The goats rose, but one limped on a hind leg. Thor saw that its thigh bone had been broken. He blamed the farmer or someone in the household for failing to treat the bones properly. He seized the handle of his hammer and threatened to destroy the farm. The farmer became terrified, and his wife began to weep. Þjálfi confessed that he had broken the bone. He said that his parents had not known what he had done and asked Thor to punish him instead. He offered to become Thor’s bondservant. Röskva said that Þjálfi would not leave without her. Thor accepted them both. He told Röskva to remain for the time being and tend the injured goat, named Grinder in one account, until he returned. Þjálfi left in Thor’s service, and Röskva entered the same service. The goat remained lame because of the broken bone. Source note: Primary text: the ancient sources. Thor’s Duel with Hrungnir Odin rode Sleipnir into Jotunheim while Thor was away crushing trolls. He met the stone giant Hrungnir, who boasted that his horse Gullfaxi was better than Sleipnir. Odin rode back towards Asgard, and Hrungnir followed him in anger. The gods admitted Hrungnir to their hall and gave him drink in the bowls Thor used. Hrungnir emptied them and became drunk. He boasted that he would take Valhalla to Jotunheim, destroy Asgard, and kill the gods. He said that he would spare Freyja and Sif and take them home. When his threats became too bold, the gods called for Thor. Thor arrived ready to crush the giant. Hrungnir said that killing an unarmed enemy would bring Thor little credit. He challenged Thor to a duel at the frontier of his territory, at Grjottungard. Thor accepted. Hrungnir returned to Jotunheim, where the giants prepared for the meeting. They built a clay champion called Mokkrkalfi, nine rasts high and three rasts broad between the shoulders. He had a mare’s heart and stood beside Hrungnir. Another account says that he was so frightened when Thor appeared that he wet himself. Hrungnir carried a broad stone shield and held a flint stone in both hands. Þjálfi went ahead of Thor and told the giant that Thor would burrow through the earth and attack from below. Hrungnir believed him. He placed his shield under his feet and gripped the flint stone as Thor approached in flashes of lightning and loud crashes. Thor threw his hammer as Hrungnir cast the whetstone. The weapons struck each other. The whetstone shattered, and one fragment struck Thor in the temple and remained lodged in his head. The hammer struck Hrungnir between the eyes and broke his stone skull. Hrungnir fell dead. Þjálfi then dealt with the clay champion. Thor’s Duel with Hrungnir. Original MythSource illustration created for this story; not a historical artwork. Source note: Primary text: the ancient sources. Corpus check: Legends of Norse Mythology. Thor’s Journey to Geirröðr Loki flew in Freyja’s falcon guise and perched by a window in Geirröðr’s hall. A servant captured him after Geirröðr noticed that the bird’s eyes were not those of a true falcon. Loki secured his release by promising to bring Thor to the giant’s hall without his hammer, belt of strength, or steel gloves. He fulfilled the promise and travelled with Thor towards Geirröðr’s dwelling. On the way, Thor visited the giantess Gríðr, the mother of Víðarr the Silent. She warned him that Geirröðr was dangerous and difficult to deal with. Gríðr lent Thor her belt of strength, her iron gloves, and her staff, called Gridarvolr. Thor then reached the Vimur, the greatest of rivers. He fastened on the belt and used the staff to steady himself against the torrent. Loki held fast to the belt as Thor waded into the stream. The river rose until its waves reached Thor’s shoulders. He declared that it must not grow while he was crossing to the giants’ dwelling. Looking upwards, he saw Gjalp, Geirröðr’s daughter, standing in a cleft and causing the flood to rise. Thor lifted a great stone from the river and threw it at her, saying that the stream must be stopped at its source. He crossed the Vimur and defeated Geirröðr’s daughters. Geirröðr then invited Thor into the hall for games. Fires burned along its length. Geirröðr seized a pair of tongs, took up a red-hot iron wedge, and threw it at Thor. Thor caught the wedge in Gríðr’s iron gloves and raised it into the air. Geirröðr sprang behind an iron post, but Thor hurled the wedge with such force that it passed through the post, struck Geirröðr, pierced the wall, and entered the ground. Source note: Primary text: the ancient sources. Corpus check: Teutonic Mythology: Gods and Goddesses of the Northland.





