For this reason they assign to him the most stupid of the domesticated animals, the ass, and of the wild animals, the most savage, the crocodile and the hippopotamus.

In regard to the ass we have alreadysupra, 362 f. offered some explanation. At Hermopolis they point out a statue of Typhon in the form of an hippopotamus, on whose back is poised a hawk fighting with a serpent. By the hippopotamus they mean to indicate Typhon, and by the hawk a power and rule, which Typhon strives to win by force, oftentimes without success, being confused by his wickedness and creating confusionThe text and significance of this passage are none too clear. For this reason, when they offer sacrifice on the seventh day of the month Tybi, which they call the Coming of Isis from Phoenicia, they imprint on their sacred cakes the image of an hippopotamus tied fast. In the town of Apollonopolis it is an established custom for every person without exception to eat, of a crocodileCf. Herodotus, ii. 69; Aelian, , x. 21; Strabo, xvii. 1. 47 (p. 817).; and on one day they hunt as many as they can and, after killing them, cast them down directly opposite the temple. And they relate that Typhon escaped Horus by turning into a crocodile, and they would make out that all animals and plants and incidents that are bad and harmful are the deeds and parts and movements of Typhon.

Then again, they depict Osiris by means of an eye and a sceptre,Cf. 354 f, supra. the one of which indicates forethought and the other power, much as HomerHomer, , viii. 22. in calling the Lord and King of all Zeus supreme and counsellor appears by supreme to signify his prowess and by counsellor his careful planning and thoughtfulness. They also often depict this god by means of a hawk; for this bird is surpassing in the keenness of its vision and the swiftness of its flight, and is wont to support itself with the minimum amount of food. It is said also in flying over the earth to cast dust upon the eyes of unburied deadCf. Aelian, , ii. 42, and Porphyry, , iv. 9.; and whenever it settles down beside the river to drink it raises its feather upright, and after it has drunk it lets this sink down again, by which it is plain that the bird is safe and has escaped the crocodile,Ibid. x. 24. for if it be seized, the feather remains fixed upright as it was at the beginning.

Everywhere they point out statues of Osiris in human form of the ithyphallic type, on account of his creative and fostering powerCf. 365 b, supra.; and they clothe his statues in a flame-coloured garment, since they regard the body of the Sun as a visible manifestation of the perceptible substance of the power for good.Cf. 393 d and 477 c, infra. Therefore it is only right and fair to contemn those who assign the orb of the Sun to Typhon,Cf. 372 e, infra. to whom there attaches nothing bright or of a conserving nature, no order nor generation nor movement possessed of moderation or reason, but everything the reverse; moreover, the drought,Cf. 367 d, supra. by which he destroys many of the living creatures and growing plants, is not to be set down as the work of the Sun, but rather as due to the fact that the winds and waters in the earth and the air are not seasonably tempered when the principle of the disorderly and unlimited power gets out of hand and quenches the exhalations.Cf. 369 a, supra.

In the sacred hymns of Osiris they call upon him who is hidden in the arms of the Sun; and on the thirtieth of the month Epiphi they celebrate the birthday of the Eyes of Horus, at the time when the Moon and the Sun are in a perfectly straight line, since they regard not only the Moon but also the Sun as the eye and light of Horus.

On the 8th of the waning of the month Phaophi they conduct the birthday of the Staff of the Sun following upon the autumnal equinox, and by this they declare, as it were, that he is in need of support and strength, since he becomes lacking in warmth and light, and undergoes decline, and is carried away from us to one side.

Moreover, at the time of the winter solstice they lead the cow seven times around the temple of the Sun and this circumambulation is called the Seeking for Osiris, since the Goddess in the winter-time yearns for water; so many times do they go around, because in the seventh month the Sun completes the transition from the winter solstice to the summer solstice. It is said also that Horus, the son of Isis, offered sacrifice to the Sun first of all on the fourth day of the month, as is written in the records entitled the Birthdays of Horus.

Every day they make a triple offering of incense to the Sun, an offering of resin at sunrise, of myrrh at midday, and of the so-called cyphi at sunset; the reason which underlies each one of these offerings I will describe later.Cf. 383 a-end, infra. They think that by means of all these they supplicate and serve the Sun. Yet, what need is there to collect many such things ? There are some who without reservation assert that Osiris is the Sun and is called the Dog-star (Sirius) by the GreeksAn attempt to connect Ὄσιρις and ὁ Σίριος? Cf. Diodorus, i. 11. 3-4. even if among the Egyptians the addition of the article has created some ambiguity in regard to the name; and there are those who declare that Isis is none other than the Μοοη; for this reason it is said that the statues of Isis that bear horns are imitations of the crescent moon, and in her dark garments are shown the concealments and the obscurations in which she in her yearning pursues the Sun. For this reason also they call upon the Moon in love affairs, and Eudoxus asserts that Isis is a deity who presides over love affairs. These people may lay claim to a certain plausibility, but no one should listen for a moment to those who make Typhon to be the Sun.

But let us now take up again the proper subject of our discussion.

Isis is, in fact, the female principle of Nature, and is receptive of every form of generation, in accord with which she is called by PlatoCf. Plato, , 49 a and 51 a; also , 1014 d, 1015 d, and 1023 a. the gentle nurse and the all-receptive, and by most people has been called by countless names, since, because of the force of Reason, she turns herself to this thing or that and is receptive of all manner of shapes and forms. She has an innate love for the first and most dominant of all things, which is identical with the good, and this she yearns for and pursues; but the portion which comes from evil she tries to avoid and to reject, for she serves them both as a place and means of growth, but inclines always towards the better and offers to it opportunity to create from her and to impregnate her with effluxes and likenesses in which she rejoices and is glad that she is made pregnant and teeming with these creations. For creation is the image of being in matter, and the thing created is a picture of reality.

It is not, therefore, out of keeping that they have a legend that the soul of Osiris is everlasting and imperishable, but that his body Typhon oftentimes dismembers and causes to disappear, and that Isis wanders hither and yon in her search for it, and fits it together againCf. 358 a, supra.; for that which really is and is perceptible and good is superior to destruction and change. The images from it with which the sensible and corporeal is impressed, and the relations, forms, and likenesses which this takes upon itself, like impressions of seals in wax, are not permanently lasting, but disorder and disturbance overtakes them, being driven hither from the upper reaches, and fighting against Horus,Cf. 358 d, supra. whom Isis brings forth, beholden of all, as the image of the perceptible world. Therefore it is said that he is brought to trial by Typhon on the charge of illegitimacy, as not being pure nor uncontaminated like his father, reason unalloyed and unaffected of itself, but contaminated in his substance because of the corporeal element. He prevails, however, and wins the case when Hermes,Cf. 358 d, supra. that is to say Reason, testifies and points out that Nature, by undergoing changes of form with reference to the perceptible, duly brings about the creation of the world. The birth of Apollo from Isis and Osiris, while these gods were still in the womb of Rhea, has the allegorical meaning that before this world was made vis ible and its rough material was completely formed by Reason, it was put to the test by Nature and brought forth of itself the first creation imperfect. This is the reason why they say that this god was born in the darkness a cripple, and they call him the elder HorusCf. 356 a, supra.; for there was then no world, but only an image and outline of a world to be.