Of Isis and Osiris, or of the Ancient Religion and Philosophy of Egypt. (1-5)

And therefore the desire of truth, especially in what relates to the Gods, is a sort of grasping after divinity, it using learning and enquiry for a kind of resumption of things sacred, a work doubtless of more religion than any ritual purgation or charge of temples whatever, and especially most acceptable to the Goddess you serve, since she is more eminently wise and speculative, and since knowledge and science (as her very name[*] seems to import) appertain more peculiarly to her than any other thing. For the name of Isis is Greek, and so is that of her adversary Typhon, who, being puffed up[*] through ignorance and mistake, pulls in pieces and destroys that holy doctrine, which she on the contrary collects, compiles, and delivers down to such as are regularly advanced unto the deified state; which, by constancy of sober diet, and abstaining from sundry meats and the use of women, both restrains the intemperate and voluptuous part, and habituates them to austere and hard services in the temples, the end of which is the knowledge of the original, supreme, and mental being, which the Goddess would have them enquire for, as near to herself and as dwelling with her. Besides, the very name of her temple most apparently promises the knowledge and acquaintance of true being (τὸ ὄν), for they call it Iseion (Ἴσειον), as who should say, We shall know true being, if with reason and sanctimony we approach the sacred temples of this Goddess.

Moreover, many have reported her the daughter of Hermes, and many of Prometheus; the latter of which they esteem as the author of wit and forecast, and the former of letters and music. For the same reason also they call the former of the Muses at Hermopolis at the same time Isis and Justice, Isis being (as we before said)

But now the priests do so abhor all kinds of superfluous excrements, that they not only decline most sorts of pulse, and of flesh that of sheep and swine, which produce much superfluity, but also in the time of their purgations they exclude salt from their meals. For which, as they have several other good reasons, so more especially this, that it whets the appetite and renders men over-eager after meat and drink. For that the reason why salt is not accounted clean should be (as Aristagoras tells us) because that, when it is hardened together, many little animals are catched in it and there die, is fond and ridiculous. They are also said to water the Apis from a well of his own, and to restrain him altogether from the river Nile, — not because they hold the water for polluted by reason of the crocodile, as some suppose, for there is nothing in the world in more esteem with the Egyptians than the Nile,