Osiris: The Abrahamic Inversion

Orias, the lion-shaped marquis of Weyer's catalogue, is read here as Osiris. That name was made to slander the Original Gods and is not to be invoked; approach Osiris by His legitimate and eternal name.

Orias

Orias (or Oriax), which has since been fixed upon as the demon's modern name, appears in its most recent form in Johann Weyer's Pseudomonarchia daemonum (which was attached to the fifth edition of De praestigiis daemonum) in 1577. In Peterson's Table of Correspondence, Orias is listed as Weyer's 49th Spirit and the later Ars Goetia's 59th spirit; however, he provides no "other" entry. Therefore, our safest assertion about Orias' first appearance is that thedemon's' first full recoverable description is Weyer's Orias in Latin.^1,2,3

The spelling Oriax is not present compared to Orias in any recension, but the more recent Mathers-Crowley popularized it.^2,4,5,6

The Astrological Demon and Dendera

Orias Marchio magnus, visitur ut leo, in equo fortissimo equitans, cauda serpentina: in dextera portat duos grandes serpentes etiam exibilantes. Callet planetarum mansiones, & vires sidereas perfectè docet. Transmutat homines: confert dignitates, prælaturas & confirmationes: item amicorum & hostium favorem. Præsidet legionibus triginta.

In modern English, Orias is considered a great Marquis. He is depicted as a lion (like the Sun) riding a very strong horse and has a tail like a snake. In his right hand, he carries two large hissing snakes, paralleling the ida and pingala, possibly Mercury and Venus. He understands the mansions (decans and nakshatras) of planets and perfectly teaches the powers of the stars. He transforms people (a reference to the Osirian-Dionysian role, also that of Heracles), confers dignities and prelacies, confirms, favors friends and foes and presides over thirty legions.^2,3

The entire astrological symbolism is built around something important. The famous circular zodiac at Dendera was installed in an eastern rooftop chapel devoted to the mysteries of Osiris. Its architectural setting was important. The celestial ceiling formed part of a ritual complex concerned with Osiris’s death, reconstitution, resurrection, and the conception and birth of Horus.^4,5,6

The Dendera zodiac contains not only the twelve zodiacal signs and planets but also the decans, Egyptian stellar divinities that had originally served to divide the night and regulate calendrical time. During the Hellenistic and Roman periods, they were increasingly organized as three decans for each zodiacal sign. At the temple, they are far from being just merely decorative fillers: their distribution helps articulate the calendrical and mythological progression of the composition.^7,8,9,10

Serapis was also connected to Kosmokrator and the sometimes lion-headed Aion in Hellenistic symbolism from Egypt. In ancient mythology and art, like in the descriptions of Macrobius and some gems, the Greco-Egyptian convention of Serapis is to frequently associate him with a distinctive three-headed symbolic creature that features the head of a lion alongside a dog and a wolf, bound together by the coils of a serpent. The lion is also reminiscent of Dionysus' panther-like steed.

Dionysus too is laden with astrological symbolism; he is called the chorus of the stars, the Dionysiaca has Hephaestus fashion a shield for Dionysus with the the circle of the earth, sea and land, the star-filled heavens, Helios and the full Moon;, all the constellations, the seven celestial zones, and the Bears and the celestial Dragon. The nebris or fawnskin was also connected to the stars. Finally, there is Plutarch's association of Dionysus with Osiris.^11,12,13

The transformation motif is tied deeply to Heracles and his Twelve Labors, expressed as the Twelve Signs and him as the Sun itself.^12,14

The two serpents probably also reflects the imagery of Nehebkhau, a deity sometimes of chaos who was reformed and increasingly associated with both Osiris and Ra in Egyptian theology, wielding two snakes in each hand.^15,16

Orias is a great marquesse, and is seene as a lion riding on a strong horsse, with a serpents taile, and carrieth in his right hand two great serpents hissing, he knoweth the mansion of planets and perfectlie teacheth the vertues of the starres.

Reginald Scot gives the first major English form in 1584. His translation follows Weyer closely.¹⁷

The 59 spirit is named Orias, he is a great Marquiz and appeareth in ye forme of a Lyon, riding on a mighty horse, wth a serpents Taile, holding in his right hand 2 great serpents hissing.

The Ars Goetia makes Orias the fifty-ninth spirit. It preserves the main Weyer-Scot office but slightly expands the planetary language: his office is to teach the virtues of the stars, to know the mansions of the planets, and to understand their virtues.^18,19

In Dr. Rudd's angelological correspondence, the fifty-ninth Goetic spirit, Orias, is opposed by the fifty-ninth Shem-ha-Mephorash angel, Harahel.²⁰

Lenain assigns Harahel as the fifty-ninth good genius and calls him "the God who knows everything." According to language of Mesopotamia, Lenain associates Harahel with holy name Ella (Elah). His ray starts at degree 291 and continues to 295; he belongs to decan number 30 and genius Isrô.²¹

The exact psalm indication is Psalm 113:3 in common English and Hebrew numbering, corresponding to Psalm 112:3 in the Vulgate and Lenain-Papus style of numbering, dealing with praising the Lord's name with the Sun rising and setting.^21,23

Lenain says Harahel serves against the sterility of women and to make children submissive and respectful toward their parents, possibly reflecting the Osiris and Dionysus myths surrounding virility. He dominates treasures, stockbrokers, public funds, archives, libraries and rare or precious cabinets. He also influences printing, bookselling and those who trade in such things. A person born under this influence loves instruction in all sciences, conducts much business, follows the operations of the stock exchange, speculates successfully, and is distinguished by probity, talents and fortune. The contrary genius is an enemy of lights, causing ruin and destruction by fire, and influencing waste and fraudulent bankruptcies.²¹

Papus repeats the same Harahel material in compressed form. Harahel answers with knowledge under the divine name, solar order, rightful treasure, archives, libraries, books, instruction and honest fortune.²²

Christian Theft and Goetia

As could be expected of the God who was the patron of the city where Christianity originated, Osiris is one of the most stolen from, reinterpreted, and attacked Gods by the foolish. Alexandria was essentially the New York City of its time, a bustling metropolis with hundreds of thousands of Greek, Phoenician, Yehuborim and Roman residents. Riots between Greeks and Hebrews went as far back as the 2nd century BCE, if not earlier. The Serapeum was first fully attacked and ransacked by a mob during the Kitos War during the reign of Trajan. Later, Hadrian rebuilt much of the temple and gave it a greater grandeur, remodelling part of it on the Platonic Academy in Athens.

As Christianity developed from the immense portion of Alexandrian Hebrew peoples and the ascetics around Lake Mareotis, the theft had to be covered up for the new religion festering within Rome to cover its tracks. A great design emerged among the anti-theist groups to destroy the Serapeum and obliterate any remnant of the true God. The lunatic Tertullian elaborated more on why the Serapeum was a prime target:

On the Spectacles, Tertullian: ²⁴

The whole world is filled with Satan and his angels. Yet not because we are in the world do we fall from God but only if in some way we meddle with the sins of the world. Thus, if, as a sacrificer and worshipper, I enter the Capitol or the temple of Serapis, I shall fall from God, just as I should if a spectator in a circus or theatre. Places do not of themselves defile us, but the things done in the places, by which even the places themselves (as we have argued) are defiled. We are defiled by the defiled.

The Serapeum was subjected to a relentless assault in 391²⁵, the same year Theodosius II decreed that no one was permitted to enter any pagan temple on pain of death²⁶. During this year, it was ransacked and destroyed by hordes of Yehubor terrorists, which is celebrated widely in the literature of the church.

Eunapius, the Neoplatonic philosopher, claims in his work Lives of the Philosophers and Sophists that the Christians simply stormed the emptied building unprovoked and copiously stole its valuables. The mob then took a large amount of bones of criminals and slaves condemned to death and erected a monastery to worship these individuals whom they named as saints and intercessors. The Empire erupted into a civil war within months, and Theodosius died of a cancer characterized by extreme water retention three years later, leading the Empire to officially be split into two parts. The Church of Pergamon in Revelation was located inside the Serapeum of that city.

Yehuboric context

Osiris was pilfered from to construct the image of the Nazarene more than any other God. The imagery of the resurrecting grain, bread, alcohol, fish, the ram, the boat and endless other facets were stolen from his imagery. Marsilio Ficino noted the similarities between Osiris and Jesus in his hermetic codex²⁷; Ficino himself had translated the Golden Ass of Apuleius describing Osirian ritual in large detail ²⁸, leading this to become a contention among the Platonic Academy circle.

There are many other aspects related to this, such as the figure of ‘Peter’ the Apostle. As Tertullian explains²⁹, Peter walks and wades on the surface of the waters of consciousness, with the ‘ship’ of Christians torn here and there by ‘persecution’ from Satan, representing the so-called Church. As one should understand by now, the Church is used here to supplant the Cults of Osiris-Serapis, who ordinarily would transform the souls of those coming to the surface.

De Baptismo, Tertullian:

...the apostles then served the turn of baptism when in their little ship, were sprinkled and covered with the waves: that Peter himself also was immersed enough when he walked on the sea." It is, however, as I think, one thing to be sprinkled or intercepted by the violence of the sea; another thing to be baptized in obedience to the discipline of religion. But that little ship did present a figure of the Church, in that she is disquieted "in the sea", that is, in the world, "by the waves", that is, by persecutions and temptations; the Lord, through patience, sleeping as it were, until, roused in their last extremities by the prayers of the saints, He checks the world, and restores tranquility to his own.

Many of these mythologies orient themselves around the code word of ‘Pator’ or father. St. Peter was stolen from a variety of Gods, as Supreme Guardian ThomaSsS³⁰ explained years ago. As Osiris was the Father of Egypt and much of Christianity originated among the Yehuborim contingent in Alexandria that had infiltrated the Mystery Schools, the curse on the Great God was necessary to construct in a set of symbols and allegorical meanings, but also to appropriate the Mystery Cult for the Catholic Church.

For example, the appearance of Osiris with the Crown of Atef and the cross in the shape of the Djed Pillar should suggest to the viewer immediately that his attributes were stolen and appropriated for the ‘Pope’ (papa, father) and other religious authorities in Christianity, along with similar priestly regalia of the Mesopotamian civilizations. This thievery was not merely based on the temporal claims to power of the Pope, but also on an arrogant mockery, suggesting that this individual controls all aspects of life and death through the ‘rock’ of ‘Saint Peter’ and the ‘baptismal water’ of Christ. Insidiousness is the essence of the Yehuboric program, and as HPS Pythia elaborated two decades ago, these corruptors made a very real deal to exchange power for souls.

Pseudomonarchia daemonum, Johann Weyer: ³¹

Orias is a great marquesse, and is seene as a lion riding on a strong horsse, with a serpents taile, and carrieth in his right hand two great serpents hissing, he knoweth the mansion of planets and perfectlie teacheth the vertues of the starres, he transformeth men, he giveth dignities, prelacies, and confirmations, and also the favour of freends and foes, and hath under him thirtie legions.

In the Goetia, Osiris is shown to be a lion riding upon a steed burnished with two serpents named Oriax or Orias, who can teach the adept the knowledge of all the stars and planets. The claimed ability of Oriax to metamorphose a man into any shape is related to his mysterious powers of resurrecting the soul.