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CTS Library / Of Isis and Osiris, or of the Ancient Religion and Philosophy of Egypt.

Of Isis and Osiris, or of the Ancient Religion and Philosophy of Egypt. (51-55)

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On the other hand, they represent Osiris by an eye and a sceptre, the one whereof expresses forecast, and the other power. In like manner Homer, when he called the governor and monarch of all the world

Supremest Jove, and mighty Counsellor,[*]
seems to me to denote his imperial power by supremest, and his well-advisedness and discretion by Counsellor. They also oftentimes describe this God by a hawk, because he exceeds in quickness of sight and velocity in flying, and sustains himself with very little food. He is also said to fly over the bodies of dead men that lie unburied, and to drop down earth upon their eyes. Likewise, when he alights down upon the bank of any river to assuage his thirst, he sets his feathers up on end, and after he hath done drinking, he lets them fall again. Which he plainly doth because he is now safe and escaped from the danger of the crocodile; but if he chances to be catched, his feathers then continue stiff as before. They also show us everywhere Osiris’s statue in the shape of a man, with his private part erect, to betoken unto us his faculty of generation and nutrition; and they dress up his images in a flame-colored robe, esteeming the sun as the body of the power of good, and as the visible image of intelligible substance. Wherefore we have good reason to reject those that ascribe the sun’s globe unto Typhon, to whom appertaineth nothing of a lucid or salutary nature, nor order, nor generation, nor motion attended with measure
and proportion, but the clean contrary to them. Neither is that parching drought, which destroys many animals and plants, to be accounted as an effect of the sun, but of those winds and waters which in the earth and air are not tempered according to the season, at which time the principle of the unordered and interminate nature acts at random, and so stifles and suppresses those exhalations that should ascend.

Moreover, in the sacred hymns of Osiris they call him up who lies hidden in the arms of the sun. And upon the thirtieth day of the month Epiphi they keep a certain festival called the Birthday of the eyes of Horus, when the sun and the moon are in one direct line; as esteeming not only the moon but also the sun to be the eye and light of Horus. Likewise the three and twentieth day of the month Phaophi they make to be the nativity of the staves of the sun, which they observe after the autumnal equinox, intimating hereby that he now wants, as it were, a prop and a stay, as suffering a great diminution both of heat and light by his declining and moving obliquely from us. Besides this, they lead the sacred cow seven times about her temple at the time of the winter solstice. And this going round is called the seeking of Osiris, the Goddess being in great distress for water in winter time. And the reason of her going round so many times is because the sun finishes his passage from the winter to the summer tropic in the seventh month. It is reported also that Horus, the son of Isis, was the first that ever sacrificed to the sun upon the fourth day of the month, as we find it written in a book called the Birthdays of Horus. Moreover, they offer incense to the sun three times every day; resin at his rising, myrrh when it is in the mid-heaven, and that they call Kyphi about the time of his setting. (What each of these means, I shall after wards explain.) Now they are of opinion that the sun is atoned and pacified by all these.

But to what purpose should I heap together many things of this nature? For there are some that scruple not to say plainly that Osiris is the sun, and that he is called Sirius by the Greeks, although the Egyptians, adding the article to his name, have obscured and brought its sense into question. They also declare Isis to be no other than the moon, and say that such statues of her as are horned were made in imitation of the crescent; and that the black habit in which she so passionately pursues the sun, sets forth her disappearings and eclipses. For which reason they used to invoke the moon in love-concerns; and Eudoxus also saith that Isis presides over love-matters. Now these things have in them a show and semblance of reason; whereas they that would make Typhon to be the sun deserve not to be heard.

But we must again resume our proper discourse. Isis is indeed that property of Nature which is feminine and receptive of all production; in which sense she was called the nurse and the all-receiver by Plato, and the Goddess with ten thousand names by the common sort, because being transmuted by reason she receives all manner of shapes and guises. But she hath a natural love to the prime and principal of all beings (which is the good principle), and eagerly affects it and pursues after it; and she shuns and repels her part of the evil one. And although she be indeed both the receptacle and matter of either nature, yet she always of herself inclines to the better of them, and readily gives way to it to generate upon her and to sow its effluxes and resemblances into her; and she rejoices and is very glad when she is impregnated and filled with productions. For generation is the production of an image of the real substance upon matter, and what is generated is an imitation of what is in truth.

And therefore not without great consonancy do they fable that the soul of Osiris is eternal and incorruptible,

but that his body is often torn in pieces and destroyed by Typhon, and that Isis wanders to and fro to look him out, and when she hath found him, puts him together again. For the permanent being, the mental nature, and the good, is itself above corruption and change; but the sensitive and corporeal part takes off certain images from it, and receives certain proportions, shapes, and resemblances, which, like impressions upon wax, do not continue always, but are swallowed up by the disorderly and tumultuous part, which is chased hither from the upper region and makes war with Horus, who is born of Isis, being the sensible image of the mental world. For which reason he is said to be prosecuted for bastardy by Typhon, as not being pure and sincere, — like his father, the pure absolute reason, unmixed and impassible, — but embased with matter by corporeity. But he gets the better of him, and carries the cause, Hermes (that is, reason) witnessing and proving that Nature produces the world by becoming herself of like form with the mental property. Moreover, the generation of Apollo by Isis and Osiris, while the Gods were yet in Rhea’s womb, hints out unto us that, before this world became visible and was completed by reason, matter, being convinced by Nature that she was imperfect alone, brought forth the first production. For which reason they also say, this deity was born a cripple in the dark, and they call him the elder Horus; for he was not the world, but a kind of a picture and phantom of the world to be afterwards.

This Horus is terminate and complete of himself, yet hath he not quite destroyed Typhon, but only taken off his over great activity and brutal force. Whence it is they tell us that at Copto the statue of Horus holds fast in hand the privities of Typhon; and they fable that Mercury took out Typhon’s sinews and used them for harp-strings, to denote unto us that, when reason composed the universe,

it made one concord out of many discords, and did not abolish but accomplish[*] the corruptible faculty. Whence it comes that this power, being weak and feeble in the present state of things, blends and mixes with passible and mutable parts of the world, and so becomes in the earth the causer of concussions and shakings, and in the air of parching droughts and tempestuous winds, as also of hurricanes and thunders. It likewise infects both waters and winds with pestilential diseases, and runs up and insolently rages as high as the very moon, suppressing many times and blackening the lucid part, as the Egyptians believe. They relate that Typhon one while smote Horus’s eye, and another while plucked it out and swallowed it up, and afterwards gave it back to the sun; intimating by the blow the monthly diminution of the moon, and by the blinding of him its eclipse, which the sun cures again by shining presently upon it as soon as it hath escaped from the shadow of the earth.

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is 50 w 3835
the 103 w 3838
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