Four images of the thyrsus, the first being a spear (or pinecone topped) with leopard skin hanging off, bound by a fillet (generally shown next to Osiris); the second, being a topped with a lotus plant, wrapped in ivy or some plant; the third being topped with a pinecone, wrapped in a blow (oft held by Bacchus); the forth being a pinecone topped staff wrapped in some type of ivy.
In religio-mythology, thyrsus, aka "staff of Osiris" (Ѻ) or "Bacchic wand" (Plutarch, 100AD), refers to []

Some of the earliest depictions of Osiris show him standing next to a thyrsus; the following, e.g., shows Osiris in the Judgment Hall, during the Judgment of Amenti, with the "thyrsus" shown shown with a fillet, to which the spotted skin of a leopard is suspended:
Judgment of Amenti
The spotting on the skin, supposedly, was thought to be representative of the constellations:

“The spotted skin of the leopard, which serves him for a mantle, represented the heavens filled with stars and constellations.”
Baron d’Holbach (1770), The System of Nature (pg. 179); commentary on Pan

Robert Brown (2002), citing Gardner Wilkinson (1836), comments on this diagram: [1]

“It is the same that the high-priest, clad in the leopard-skin dress, carries the processions, and which gave rise to the ‘nebrus’ and ‘thyrsus’ of Bacchus, to whom Osiris corresponds in Greek mythology (Wilkinson, 1836). The lotus flower, the emblem of a new birth, is represented just before the thyrsus.”
Osiris (and thyrsus)
Osiris standing with a “thyrsus” pole shown on each side; below left (Ѻ) is from the tomb of Sennedjem (c.1250BC) (Ѻ) at Luxor; below right (Ѻ) is of similar period:

In 1875, John Wilkinson, in footnotes to HerodotusHistory, gives the following account of the thyrsus:

“The thyrsus is shown by Plutarch to be the staff (fig. 1), often bound by a fillet, to which the spotted skin of a leopard is suspended near the figure of Osiris; for it is the same that the high priest, clad in the leopard skin dress, carries in the processions (Plut. de Is... s.35). Another form of it is the head of a water-plant (similar to that in fig. 3), to which Athenaeus (Deipn. v. p. 196) evidently alludes when he speaks of some columns having the form of palm-trees, and others of the thyrsus.”

John Wilkinson next surmises incorrectly on the symbolism of the pinecone as follows:

“The adoption of the pinecone to the head of the spear of Bacchus originated in the use of the resinous matter put into wine-skins, and afterwards into amphorae; but the thyrsus was also represented as a spear having its point ‘concealed in ivy leaves’, or: pampineis agitat velatam frondibus hastam (Ovid, Metamorphosis, iii. 667; comp. xi. 27, &c. Diodorus, iii, 64. Athen. Dipn. Xiv. 631 A.) Thus the poets generally describe it, as well as the paintings on Greek vases: and if the pinecone was preferred for statues of Bacchus, that was probably from its being better suited to sculpture. The resemblance of the nebris, and the Semitic name of the leopard, nimr, is striking, the car of bacchus being drawn by leopards; and the Bochart points to the analogy between Nebrodes, a title of Bacchus and Nimrod, who is called the Philo-Judaeus ‘Nebrod’. The pinecone was adopted by the Arabs as an ornament in architecture at an early time, and passed thence to cashmere shawls and embroidery.”

This conjecture that the pinecone originated because of its use in "using resinous matter put into wineskins" per reason that Osiris, in the great tale of the Passion of Osiris, was reborn as an "evergreen tree", hence the pinecone is symbolic of this.

Dionysus, Bacchus, and Moses
See main: Osiris, Dionysus, and Bacchus; Osiris, Dionysus-Bacchus, and Moses
In c.800BC, the model of Osiris, and his thyrsus, was imported into Greece, via either migration and or Greeks studying abroad, into the guise of Dionysus and his thyrsus; in 200BC the Greek model of Dionysus and his thyrsus was imported into Rome into the guise of Bacchus and his thyrsus; in 200AD to 1000AD this general Osiris turned Dionysus-Bacchus model, according to the so-called Vossius-Huet conjecture (c.1680), was monotheized into the mold of Moses and his "magical staff" that parts the Red Sea and smites water from rocks, such as shown below right:

Osiris, Dionysus, Bacchus, Moses

In Exodus 14, segment 14.16 (Ѻ) in particular, we find Moses famously "lifting up his rod", just as Bacchus had done with his thyrsus, to part the Red Sea, as follows:

14.1 And the Lord spake unto Moses, saying,
2 Speak unto the children of Israel, that they turn and encamp before Pihahiroth, between Migdol and the sea, over against Baalzephon: before it shall ye encamp by the sea.
3 For Pharaoh will say of the children of Israel, They are entangled in the land, the wilderness hath shut them in.
4 And I will harden Pharaoh's heart, that he shall follow after them; and I will be honoured upon Pharaoh, and upon all his host; that the Egyptians may know that I am the Lord. And they did so.
5 And it was told the king of Egypt that the people fled: and the heart of Pharaoh and of his servants was turned against the people, and they said, Why have we done this, that we have let Israel go from serving us?
6 And he made ready his chariot, and took his people with him:
7 And he took six hundred chosen chariots, and all the chariots of Egypt, and captains over every one of them.
8 And the Lord hardened the heart of Pharaoh king of Egypt, and he pursued after the children of Israel: and the children of Israel went out with an high hand.
9 But the Egyptians pursued after them, all the horses and chariots of Pharaoh, and his horsemen, and his army, and overtook them encamping by the sea, beside Pihahiroth, before Baalzephon.
10 And when Pharaoh drew nigh, the children of Israel lifted up their eyes, and, behold, the Egyptians marched after them; and they were sore afraid: and the children of Israel cried out unto the Lord.
11 And they said unto Moses, Because there were no graves in Egypt, hast thou taken us away to die in the wilderness? wherefore hast thou dealt thus with us, to carry us forth out of Egypt?
12 Is not this the word that we did tell thee in Egypt, saying, Let us alone, that we may serve the Egyptians? For it had been better for us to serve the Egyptians, than that we should die in the wilderness.
13 And Moses said unto the people, Fear ye not, stand still, and see the salvation of the Lord, which he will shew to you to day: for the Egyptians whom ye have seen to day, ye shall see them again no more for ever.
14 The Lord shall fight for you, and ye shall hold your peace.
Moses with rod (c.1000AD)
A c.1000AD depiction of Moses with his magical "rod", which, by the power of god, he used to part the red sea; as did the god Bacchus with his "thyrsus" before him.

15 And the Lord said unto Moses, Wherefore criest thou unto me? speak unto the children of Israel, that they go forward:
16 But lift thou up thy rod, and stretch out thine hand over the sea, and divide it: and the children of Israel shall go on dry ground through the midst of the sea.

17 And I, behold, I will harden the hearts of the Egyptians, and they shall follow them: and I will get me honour upon Pharaoh, and upon all his host, upon his chariots, and upon his horsemen.
18 And the Egyptians shall know that I am the Lord, when I have gotten me honour upon Pharaoh, upon his chariots, and upon his horsemen.
19 And the angel of God, which went before the camp of Israel, removed and went behind them; and the pillar of the cloud went from before their face, and stood behind them:
20 And it came between the camp of the Egyptians and the camp of Israel; and it was a cloud and darkness to them, but it gave light by night to these: so that the one came not near the other all the night.
21 And Moses stretched out his hand over the sea; and the Lord caused the sea to go back by a strong east wind all that night, and made the sea dry land, and the waters were divided.
22 And the children of Israel went into the midst of the sea upon the dry ground: and the waters were a wall unto them on their right hand, and on their left.
23 And the Egyptians pursued, and went in after them to the midst of the sea, even all Pharaoh's horses, his chariots, and his horsemen.
24 And it came to pass, that in the morning watch the Lord looked unto the host of the Egyptians through the pillar of fire and of the cloud, and troubled the host of the Egyptians,
25 And took off their chariot wheels, that they drave them heavily: so that the Egyptians said, Let us flee from the face of Israel; for the Lord fighteth for them against the Egyptians.
26 And the Lord said unto Moses, Stretch out thine hand over the sea, that the waters may come again upon the Egyptians, upon their chariots, and upon their horsemen.
27 And Moses stretched forth his hand over the sea, and the sea returned to his strength when the morning appeared; and the Egyptians fled against it; and the Lord overthrew the Egyptians in the midst of the sea.
28 And the waters returned, and covered the chariots, and the horsemen, and all the host of Pharaoh that came into the sea after them; there remained not so much as one of them.

29 But the children of Israel walked upon dry land in the midst of the sea; and the waters were a wall unto them on their right hand, and on their left.
30 Thus the Lord saved Israel that day out of the hand of the Egyptians; and Israel saw the Egyptians dead upon the sea shore.
31 And Israel saw that great work which the Lord did upon the Egyptians: and the people feared the Lord, and believed the Lord, and his servant Moses.

Actual depictions of Moses with a thyrsus-like rod or staff, e.g. as shown adjacent, to note, supposedly, did begin to be seen until (Ѻ) the 10th century

The following are related quotes:

“The trumpets they conceal in Bacchic wands, as Socrates has stated in his treatise on The Holy Ones. Furthermore, the tales regarding the Titans and the rites celebrated by night agree with the accounts of the dismemberment of Osiris and his revivification and regenesis.”
Plutarch (100AD), On Isis and Osiris (§35)

1. Herodotus. (c.435). (1875). History of Herodotus, Volume Two (editors: Henry Rawlinson and John Wilkinson) (pg. 87). Publisher.
2. (a) Wilkinson, Gardner. (1836). Ancient Egyptians. Routledge, 2013..
(b) Brown, Robert H. (2002). Stellar Theology and Masonic Astronomy (pgs. 102-3). Publisher.

External links
Thyrsus – Wikipedia.
Thyrsus –

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