Moralia, Vol V, Translation by Frank Cole Babbitt, Loeb Classical Library, Harvard University Press, 1936, with many reprints.
Pgs 35 - 53, Sections 13 - 20
(These are numbered according to the division of the Harvard edition. The paragraphs of the original edition by Stephanus are numbered differently. I show those in parentheses.)
13. (356B) One of the first acts related of Osiris in his reign was to deliver the Egyptians from their destitute and brutish manner of living. This he did by showing them the fruits of cultivation, by giving them laws, and by teaching them to honor the gods. Later he traveled over the whole earth civilizing it without the slightest need of arms, but most of the peoples he won over to his way by the charm of his persuasive discourse combined with song and all manner of music. Hence the Greeks came to identify him with Dionysus.
During his absence the tradition is that Typhon attempted nothing revolutionary because Isis, who was in control, was vigilant and alert; but when he returned home Typhon contrived a treacherous plot against him and formed a group of conspirators seventy-two in number. He had also the cooperation of a queen from Ethiopia who was there at the time and whose name they report as Aso. Typhon, having secretly measured Osiris's body and having made ready a beautiful chest of corresponding size artistically ornamented, caused it to be brought into the room where the festivity was in progress. The company was much pleased at the sight of it and admired it greatly, whereupon Typhon jestingly promised to present it to the man who should find the chest to be exactly his length when he lay down in it. They all tried it in turn, but no one fitted it. Then Osiris got into it and lay down, and those who were in the plot ran to it and slammed down the lid, which they fastened by nails from the outside and also by using molten lead. Then they carried the chest to the river and sent it on its way to the sea through the Tanitic Mouth. Wherefore the Egyptians even to this day name this mouth the hateful and execrable. Such is the tradition. They say also that the date on which this deed was done was the seventeenth day of Athyr, when the sun passes through Scorpion, and in the twenty-eighth year of the reign of Osiris; but some say that these are the years of his life and not of his reign.
14. (356D) The first to learn of the deed and to bring to men's knowledge an account of what had been done were the Pans and Satyrs who lived in the region around Chemmis, and so, even to this day, the sudden confusion and consternation of a crowd is called a panic. Isis, when the tidings reached her, at once cut off one of her tresses and put on a garment of mourning in a place where the city still bears the name of Kopto. Others think that the name means deprivation, for they also express "deprive" by means of "koptein." But Isis wandered everywhere at her wits' end; no one whom she approached did she fail to address, and even when she met some little children she asked them about the chest. As it happened, they had seen it, and they told her the mouth of the river through which the friends of Typhon had launched the coffin into the sea. Wherefore the Egyptians think that little children possess the power of prophecy, and they try to divine the future from the portents which they find in children's words, especially when children are playing about in holy places sad crying out whatever chances to come into their minds.
They relate also that Isis, learning that Osiris in his love had consorted with her sister through ignorance, in the belief that she was Isis, and seeing the proof of this in the garland of melilote which he had left with Nephthys, sought to find the child; for the mother, immediately after its birth, had exposed it because of her fear of Typhon. And when the child had been found, after great toil and trouble, with the help of dogs which led Isis to it, it was brought up and became her guardian and attendant, receiving the name of Anubis and it is said to protect the gods just as dogs protect men.
15. (357A) Thereafter Isis, as they relate, learned that the chest had been cast up by the sea near the land of Byblus and that the waves had gently set it down in the midst of a clump of heather . The heather in a short time ran up into a very beautiful and massive stock, and enfolded and embraced the chest with its growth and concealed it within its trunk. The king of the country admired the great size of the plant, and cut off the portion that enfolded the chest (which was now hidden from sight), and used it as a pillar to support the roof of his house. These facts, they say, Isis ascertained by the divine inspiration of Rumour, and came to Byblus and sat down by a spring, all dejection and tears; she exchanged no word with anybody, save only that she welcomed the queen's maidservants and treated them with great amiability, plaiting their hair for them and imparting to their persons a wondrous fragrance from her own body. But when the queen observed her maidservants, a longing came upon her for the unknown woman and for such hairdressing and for a body fragrant with ambrosia. Thus it happened that Isis was sent for and became so intimate with the queen that the queen made her the nurse of her baby. They say that the king's name was Malcander; the queen's name some say was Astarte, others Saosis, and still others Nemanus, which the Greeks would call Athenais.
16. (357B) They relate that Isis nursed the child by giving it her finger to suck instead of her breast, and in the night she would burn away the mortal portions of its body. She herself would turn into a swallow and flit about the pillar with a wailing lament, until the queen who had been watching, when she saw her babe on fire, gave forth a loud cry and thus deprived it of immortality . Then the goddess disclosed herself and asked for the pillar which served to support the roof. She removed it with the greatest ease and cut away the wood of the heather which surrounded the chest; then, when she had wrapped up the wood in a linen cloth and had poured perfume upon it, she entrusted it to the care of the kings ; and even to this day the people of Byblus venerate this wood which is preserved in the shrine of Isis. Then the goddess threw herself down upon the coffin with such a dreadful wailing that the younger of the king's sons expired on the spot. The elder son she kept with her, and, having placed the coffin on board a boat, she put out from land. Since the Phaedrus river toward the early morning fostered a rather boisterous wind, the goddess grew angry and dried up its stream.
17. (357D) In the first place where she found seclusion, when she was quite by herself, they relate that she opened the chest and laid her face upon the face within and caressed it and wept. The child came quietly up behind her and saw what was there, and when the goddess became aware of his presence, she turned about and gave him one awful look of anger. The child could not endure the fright, and died. Others will not have it so, but assert that he fell overboard into the sea from the boat that was mentioned above. He also is the recipient of honors because of the goddess; for they say that the Maneros of whom the Egyptians sing at their convivial gatherings is this very child. Some say, however, that his name was Palaestinus or Pelusius, and that the city founded by the goddess was named in his honor. They also recount that this Maneros who is the theme of their songs was the first to invent music. But some say that the word is not the name of any person, but an expression belonging to the vocabulary of drinking and feasting: "Good luck be ours in things like this!", and that this is really the idea expressed by the exclamation " maneros " whenever the Egyptians use it. In the same way we may be sure that the likeness of a corpse which, as it is exhibited to them, is carried around in a chest, is not a reminder of what happened to Osiris, as some assume; but it is to urge them, as they contemplate it, to use and to enjoy the present, since all very soon must be what it is now and this is their purpose in introducing it into the midst of merry-making.
18. (357F) As they relate, Isis proceeded to her son Horus, who was being reared by Buto, and bestowed the chest in a place well out of the way; but Typhon, who was hunting by night in the light of the moon happened upon it. Recognizing the body he divided it into fourteen parts and scattered them each in a different place. Isis learned of this and sought for them again, sailing through the swamps in a boat of papyrus. This is the reason why people sailing in such boats are not harmed by the crocodiles, since these creatures in their own way show either their fear or their reverence for the goddess.
The traditional result of Osiris's dismemberment is that there are many so-called tombs of Osiris in Egypt; for Isis held a funeral for each part when she had found it. Others deny this and assert that she caused effigies of him to be made and these she distributed among the several cities, pretending that she was giving them his body, in order that he might receive divine honors in a greater number of cities, and also that if Typhon should succeed in overpowering Horus, he might despair of ever finding the true tomb when so many were pointed out to him, all of them called the tomb of Osiris.
Of the parts of Osiris's body the only one which Isis did not find was the male member for the reason that this had been at once tossed into the river and the lepidotus, the sea-bream, and the pike had fed upon it; and it is from these very fishes the Egyptians are most scrupulous in abstaining. But Isis made a replica of the member to take its place, and consecrated the phallus, in honor of which the Egyptians even at the present day celebrate a festival.
19. (358B) Later, as they relate, Osiris came to Horus from the other world and exercised and trained him for the battle. After a time Osiris asked Horus what he held to be the most noble of all things. When Horus replied, "To avenge one's father and mother for evil done to them," Osiris then asked him what animal he considered the most useful for them who go forth to battle; and when Horus said, "A horse," Osiris was surprised and raised the question why it was that he had not rather said a lion than a horse. Horus answered that a lion was a useful thing for a man in need of assistance, but that a horse served best for cutting off the flight of an enemy and annihilating him. When Osiris heard this he was much pleased, since he felt that Horus had now an adequate preparation. It is said that, as many were continually transferring their allegiance to Horus, Typhon's concubine, Thueris, also came over to him; and a serpent which pursued her was cut to pieces by Horus's men, and now, in memory of this, the people throw down a rope in their midst and chop it up.
Now the battle, as they relate, lasted many days and Horus prevailed. Isis, however, to whom Typhon was delivered in chains, did not cause him to be put to death, but released him and let him go. Horus could not endure this with equanimity, but laid hands upon his mother and wrested the royal diadem from her head; but Hermes put upon her a helmet like unto the head of a cow.
Typhon formally accused Horus of being an illegitimate child, but with the help of Hermes to plead his cause it was decided by the gods that he also was legitimate. Typhon was then overcome in two other battles. Osiris consorted with Isis after his death, and she became the mother of Harpocrates, untimely born and weak in his lower limbs.
20. (358E) These are nearly all the important points of the legend, with the omission of the most infamous of the tales, such as that about the dismemberment of Horus and the decapitation of Isis. There is one thing that I have no need to mention to you: if they hold such opinions and relate such tales about the nature of the blessed and imperishable (in accordance with which our concept of the divine must be framed) as if such deeds and occurrences actually took pace, then
Much need there is to spit and cleanse the mouth,
as Aeschylus has it. But the fact is that you yourself detest those persons who hold such abnormal and outlandish opinions about the gods. That these accounts do not, in the least, resemble the sort of loose fictions and frivolous fabrications which poets and writers of prose evolve from themselves, after the manner of spiders, interweaying and extending their unestablished first thoughts, but that these contain narrations of certain puzzling events and experiences you will of yourself understand. Just as the rainbow, according to the account of the mathematicians, is a reflection of the sun, and owes its many hues to the withdrawal of our gaze from the sun and our fixing it on the cloud, so the somewhat fanciful accounts here set down are but reflections of some true tale which turns back our thoughts to other matters; their sacrifices plainly suggest this, in that they have mourning and melancholy reflected in them; and so also does the structure of their temples, which in one portion are expanded into wings and into uncovered and unobstructed corridors, and in another portion have secret vesting-rooms in the darkness under ground, like cells or chapels; and not the least important suggestion is the opinion held regarding the shrines of Osiris, whose body is said to have been laid in many different places. For they say that Diochites is the name given to a small town, on the ground that it alone contains the true tomb; and that the prosperous and influential men among the Egyptians are mostly buried in Abydos, since it is the object of their ambition to be buried in the same ground with the body of Osiris. Memphis, however, they say, the Apis is kept, being the image of the soul of Osiris, whose body also lies there. The name of this city some interpret as "the haven of the good" and others as meaning properly the "tomb of Osiris." They also say that the sacred island by Philae at all other times is untrodden by man and quite unapproachable, and even birds do not alight on it nor fishes approach it; yet, at one special time, the priests cross over to it, and perform the sacrificial rites for the dead, and lay wreaths upon the tomb, which lies in the encompassing shade of a persea-tree, which surpasses in height any olive.
pgs 101 - 103
41. (367E) 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, 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 the Egyptians regularly call Typhon "Seth," 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 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 Stoics 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.
42. (367E) 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. 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, bars them from each other and disjoins them, and breaks up the ratio of eight to eight and an eighth by its division into unequal intervals.
Some say that the years of Osiris's life, others that the years of his reign, were twenty-eight; 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 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.
43. (368B) They think that the risings of the Nile have some relation to the illuminations of the moon; for the greatest rising is in the neighborhood of Elephantine, 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 neighborhood of Mendes and Xois, which is the least, is six cubits, corresponding to the first quarter. The mean rising, in the neighborhood of Memphis, when it is normal, is fourteen cubits, corresponding to the full moon.
The Apis, they say, is the animate image of Osiris, and he comes into being when a fructifying light thrusts forth from the moon and falls upon a cow in her breading-season. 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 Phamenoth they celebrate a festival to which they give the name of "Osirisís coming to the Moon," and 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 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, who is the terrestrial universe; and is never completely exempt either from dissolution or from generation.
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