When Isis recovered Osiris and was watching Horus grow upCf. 357 c-f, supra. as he was being made strong by the exhalations and mists and clouds, Typhon was vanquished but not annihilatedCf. 358 d, supra.; for the goddess who holds sway over the Earth would not permit the complete annihilation of the nature opposed to moisture, but relaxed and moderated it, being desirous that its tempering potency should persist, because it w as not possible for a complete world to exist, if the fiery element left it and disappeared. Even if this story were not current among them, one would hardly be justified in rejecting that other account, to the effect that Typhon, many ages ago, held sway over Osiris’s domain; for Egypt used to be all a sea,Cf. Herodotus, ii. 5; Diodorus, iii. 3, and i. 39. 11. and, for that reason, even to-day it is found to have shells in its mines and mountains.Cf. Herodotus, ii. 12. Moreover, all the springs and wells, of which there are many, have a saline and brackish water, as if some stale dregs of the ancient sea had collected there.

But, in time, Horas overpowered Typhon; that is to say, there carne on a timely abundance of rain, and the Nile forced out the sea and revealed the fertile land, which it filled out with its alluvial deposits. This has support in the testimony of our own observation; for we see, even to-day, as the river brings down new silt and advances the land, that the deep waters gradually recede and, as the bottom gains in height by reason of the alluvial deposits, the water of the sea runs off from these. We also note that Pharos, which Homer iv. 356. Cf. also Strabo, xii. 2. 4 (p. 536), and xvii. 1. 6 (p. 791). knew as distant a day’s sail from Egypt, is now a part of it; not that the island has extended its area by rising, or has come nearer to the land, but the sea that separated them was obliged to retire before the river, as the river reshaped the land and made it to increase.

The fact is that all this is somewhat like the doctrines promulgated by the StoicsCf. von Arnim, , ii. 1093 (p. 319). about the gods; for they say that the creative and fostering spirit is Dionysus, the truculent and destructive is Heracles, the receptive is Ammon, that which pervades the Earth and its products is Demeter and the Daughter, and that which pervades the Sea is Poseidon.Cf. Cicero, , i. 15 (40), ii. 28 (71); and Diogenes Laertius, vii. 147.

But the Egyptians, by combining with these physical explanations some of the scientific results derived from astronomy, think that by Typhon is meant the solar world, and by Osiris the lunar world; they reason that the moon, because it has a light that is generative and productive of moisture,Cf. 658 b, infra. is kindly towards the young of animals and the burgeoning plants, whereas the sun, by its untempered and pitiless heat, makes all growing and flourishing vegetation hot and parched, and, through its blazing light, renders a large part of the earth uninhabitable, and in many a region overpowers the moon. For this reason the Egyptians regularly call Typhon Seth, Cf. 371 b and 376 a, infra. which, being interpreted, means overmastering and compelling. They have a legend that Heracles, making his dwelling in the sun, is a companion for it in its revolutions, as is the case also with Hermes and the moon. In fact, the actions of the moon are like actions of reason and perfect wisdom, whereas those of the sun are like beatings administered through violence and brute strength. The StoicsVon Arnim, , ii. 663. Cf. also Diogenes Laertius, vii. 145; and Porphyry, , 11. assert that the sun is kindled and fed from the sea, but that for the moon the moving waters from the springs and lakes send up a sweet and mild exhalation.

The Egyptians have a legend that the end of Osiris s life came on the seventeenth of the month, on which day it is quite evident to the eye that the period of the full moon is over.Fourteen days, or one half of a lunar month, before the ἕνη καὶ νέα, if the lunar month could ever be made to square with any system of chronology! Because of this the Pythagoreans call this day the Barrier, and utterly abominate this number. For the number seventeen, coming in between the square sixteen and the oblong rectangle eighteen, which, as it happens, are the only plane figures that have their perimeters equal to their areas,That is: 4 x 4 = 16 and 4 + 4 + 4 + 4 = 16: so also 3 x 6 = 18 and 3 + 6 + 3 + 6 = 18. bars them off from each other and disjoins them, and breaks up the ratio of eight to eight and an eighthThat is, 1/8 of a number added to itself: thus 16 + 16/8 = 18. Eighteen, therefore, bears the epogdoon relation to sixteen, which is broken up by the intervention of seventeen, an odd number. by its division into unequal intervals.

Some say that the years of Osiris’s life, others that the years of his reign, were twenty-eightCf. 358 a, supra.; for that is the number of the moon’s illuminations, and in that number of days does she complete her cycle. The wood which they cut on the occasions called the burials of Osiris they fashion into a crescent-shaped coffer because of the fact that the moon, when it comes near the sun, becomes crescent-shaped and disappears from our sight. The dismemberment of Osiris into fourteen parts they refer allegorically to the days of the waning of that satellite from the time of the full moon to the new moon. And the day on which she becomes visible after escaping the solar rays and passing by the sun they style Incomplete Good; for Osiris is beneficent, and his name means many things, but, not least of all, an active and beneficent power, as they put it. The other name of the god, Omphis, Hermaeus says means benefactor when interpreted.

They think that the risings of the Nile have some relation to the illuminations of the moon; for the greatest rising,Besides the famous ancient Nilometer at Elephantinê, others have been found at Philae, Edfu, and Esna. in the neighbourhood of Elephantinê, is twenty-eight cubits, which is the number of its illuminations that form the measure of each of its monthly cycles; the rising in the neighbourhood of Mendes and Xoïs, which is the least, is six cubits, corresponding to the first quarter. The mean rising, in the neighbourhood of Memphis, when it is normal, is fourteen cubits, corresponding to the full moon.

The Apis, they say, is the animate image of Osiris,Cf. 359 b and 362 c, supra. and he comes into being when a fructifying light thrusts forth from the moon and falls upon a cow in her breeding-season.Cf., 718 b, and Aelian, , xi. 10. Wherefore there are many things in the Apis that resemble features of the moon, his bright parts being darkened by the shadowy. Moreover, at the time of the new moon in the month of Pharnenoth they celebrate a festival to which they give the name of Osiris’s coming to the Moon, and this marks the beginning of the spring. Thus they make the power of Osiris to be fixed in the Moon, and say that Isis, since she is generation, is associated with him. For this reason they also call the Moon the mother of the world, and they think that she has a nature both male and female, as she is receptive and made pregnant by the Sun, but she herself in turn emits and disseminates into the air generative principles. For, as they believe, the destructive activity of Typhon does not always prevail, but oftentimes is overpowered by such generation and put in bonds, and then at a later time is again released and contends against Horus,Cf. 358 d, supra. who is the terrestrial universe; and this is never completely exempt either from dissolution or from generation.

There are some who would make the legend an allegorical reference to matters touching eclipses; for the Moon suffers eclipse only when she is full, with the Sun directly opposite to her, and she falls into the shadow of the Earth, as they say Osiris fell into his coffin. Then again, the Moon herself obscures the Sun and causes solar eclipses, always on the thirtieth of the month; however, she does not completely annihilate the Sun, and likewise Isis did not annihilate Typhon.

When Nephthys gave birth to Anubis, Isis treated the child as if it were her ownCf. 356 e, supra.; for Nephthys is that which is beneath the Earth and invisible, Isis that which is above the earth and visible; and the circle which touches these, called the horizon, being common to both,Cf. 375 e, infra. has received the name Anubis, and is represented in form like a dog; for the dog can see with his eyes both by night and by day alike. And among the Egyptians Anubis is thought to possess this faculty, which is similar to that which Hecatê is thought to possess among the Greeks, for Anubis is a deity of the lower world as well as a god of Olympus. Some are of the opinion that Anubis is Cronus. For this reason, inasmuch as he generates all things out of himself and conceives all things within himself, he has gained the appellation of Dog. Plutarch would connect κύων, dog, with the participle of κυῶ, be pregnant. If the animal were a bear, we might say, bears all things . . . the appellation of Bear, which would be a very close parallel. There is, therefore, a certain mystery observed by those who revere Anubis; in ancient times the dog obtained the highest honours in Egypt; but, when CambysesCf. the note on 355 c, supra. had slain the Apis and cast him forth, nothing came near the body or ate of it save only the dog; and thereby the dog lost his primacy and his place of honour above that of all the other animals.

There are some who give the name of Typhon to the Earth’s shadow, into which they believe the moon slips when it suffers eclipse.Cf. 373 e, infra.