‘be a soul as a living star …’ [PT 904]
‘I am a soul … I (am) a star of gold …’ [PT 886–9]
‘O king, you are this great star, the companion of Orion …’ [PT 882]
‘ … behold he (the king) has come as Orion, Behold Osiris has come as Orion …’ [PT 820]
The Orion correlation theory (or Giza–Orion correlation theory)[1] is a fringe hypothesis in alternative Egyptology.
It posits that there is a correlation between the location of the three largest pyramids of the Giza pyramid complex and Orion's Belt of the constellation Orion, and that this correlation was intended as such by the original builders of the Giza pyramid complex. The stars of Orion were associated with Osiris, the god of rebirth and afterlife by the ancient Egyptians.
The 'constellation' of Orion the Hunter, is located along the celestial equator and is therefore visible throughout the world. It is one of the most conspicuous, and most recognizable constellations in the night sky yet it has no place in the modern zodiac.
Both Sirius (the brightest object in the sky after the sun and moon) and Betelgeuse (Orion's shoulder) are two of the vortices of the Winter Triangle (also known as the Great Southern Triangle), which show as an equilateral triangle in the night sky.
In Greek Mythology Orion was the son of Poseidon and Euryale. Like most of Poseidon's children, Orion was a man of gigantic proportions. He also was quite the hunter, and the constellation that bears his name forms the shape of a great hunter in a defensive pose against Taurus, the bull.
While a young man Orion fell in love with Merope, the daughter of Dionysus and Ariadne.) Orion sought to marry Merope and he remained in the king's service for some time attempting to win his favor, but Oenopion dragged his feet in arranging the marriage. Impatient, Orion raped Merope. Naturally, the king decided to take revenge. He got Orion drunk, and when the giant fell asleep, Oenopion put his eyes out and threw him out towards the sea.
Orion wandered around blind until he bumped into Hephaestus, who, taking pity on him, gave him a boy to help guide him. With the boy on his shoulders as his guide Orion made his way to the east, where the rising sun restored his sight. Once again a while man and extremely angry, Orion set out to kill Oenopion. Fortunately for the king Hephaestus had foreseen this and built Oenopion an underground chamber to keep him safe. Unable to find the king of Chios, Orion gave up, and instead went with Eos, who had fallen in love with him. She took him to Delos, where he served her sexually.
In the sky, Orion is depicted facing the snorting charge of neighbouring Taurus the Bull, yet the myth of Orion makes no reference to such a combat. However, the constellation can be traced back to the Sumerians, who saw in it their great hero Gilgamesh fighting the Bull of Heaven. The Sumerian name for Orion was URU AN-NA, meaning light of heaven. Taurus was GUD AN-NA, bull of heaven. Gilgamesh was the Sumerian equivalent of Heracles. One of the labours of Heracles was to catch the Cretan bull, which would fit the Orion–Taurus conflict in the sky. Ptolemy described him with club and lion’s pelt, both familiar attributes of Heracles, and he is shown this way on old star maps.
-http://www.ancient-wisdom.com/orion.htm
Hear me! I am the messenger of OSORONNŌPHRIS!
This is thy true name handed down to the prophets!
Osoronnōphris: a Greek rendition of the Egyptian phrase “Osiris made beautiful/perfected”.
-https://digitalambler.com/2012/01/13/headless-rite/
‘The king is a Star …’ [PT 1583]
‘The King is a Star which illumines the Sky …’ [PT 362, 1455]
‘ … The king, a Star brilliant and far-travelling … the king appears as a Star …’ [PT 262]
‘Lo, the king arises as this star which is on the underside of the sky …’ [PT 347]
In the first chapter Preisendanz gives a general overview of headlessness in folk magic and mythology around the world. He talks about decapitated ghosts in Germanic lore, the headless Molos and Triton in Greek folklore, general lore of veneration of heads of gods and martyrs, the stoic round god of Varro, the Thracian and Phrygian god Korybas, the Pepelekismenoi of Kypros, headless ghosts of decapitated criminals, animal ghosts without head, some history of separate head burials in pagan Germanic cultures to prevent a return from the underworld, the black headless men on ships in Byzantium, the burning of fallen travelling warriors in Italy and separate burial of their heads for mere practicality, the dismemberment of corpses in ancient Egypt with subsequent reassembly and embalment related to the Osiris cult, the legend of the papyrus head ship from Egypt to Byblos, the importance of headless godliness in Egypt in general.
Egyptian drawing of the headless one holding a sun disk
Preisendanz states that the headless one is no other than Osiris. One evidence for this is that Osiris has been depicted as headless on a sarcophargus in Kairo.
Preisendanz presents images of beheaded captives in Egypt who had their heads between their feet but admits that he could not find any image like that that clearly depicted Osiris. He explains the Egyptian custom of Akroteriasmos, the dismemberment of a body before embalment where the head is usually put between the feet to make it impossible for the dead to wake up and pick it up again. As Osiris is the prototype of the concept of a dead god, so he probably also has had his head between his feet.
I am He! the Headless Spirit! having sight in the Feet!
http://sublunar.space/2017-09-preisendanz-headless-god.html
(Osiris rising from the dead, headless)