[Sec. x.x.xIX. In the first part of this chapter Plutarch continues his identification of Typhon with drought, and his ally Aso, Queen of Ethiopia, he considers to be the Etesian or north winds, which blow for a long period when the Nile is falling. He goes on to say:-]

As to what they relate of the shutting up of Osiris in a box, this appears to mean the withdrawal of the Nile to its own bed. This is the more probable as this misfortune is said to have happened to Osiris in the month of Hathor, precisely at that season of the year when, upon the cessation of the Etesian or north winds the Nile returns to its own bed, and leaves the country everywhere bare and naked. At this time also the length of the nights increases, darkness prevails, whilst light is diminished and overcome. At this time the priests celebrate doleful rites, and they exhibit as a suitable representation of the grief of Isis a gilded ox covered with a fine black linen cloth. Now, the ox is regarded as the living image of Osiris. This ceremony is performed on the seventeenth and three following days,[FN#341] and they mourn: 1. The falling of the Nile; 2. The cessation of the north winds; 3. The decrease in the length of the days; 4. The desolate condition of the land. On the nineteenth of the month Pachons they march in procession to the sea, whither the priests and other officials carry the sacred chest, wherein is enclosed a small boat of gold; into this they first pour some water, and then all present cry out with a loud voice, "Osiris is found." This done, they throw some earth, scent, and spices into the water, and mix it well together, and work it up into the image of a crescent, which they afterwards dress in clothes. This shows that they regard the G.o.ds as the essence and power of water and earth.

[FN#341] The 17th day is very unlucky; the 18th is very lucky; the 19th and 20th are very unlucky. On the 17th day Isis and Nephthys made great lamentation for their brother Un-nefer at Sais; on the 19th no man should leave the house; and the man born on the 20th would die of the plague.

[Sec. XL. Though Typhon was conquered by Horus, Isis would not allow him to be destroyed. Typhon was once master of all Egypt, i.e., Egypt was once covered by the sea, which is proved by the sea-sh.e.l.ls which are dug out of the mines, and are found on the tops of the hills. The Nile year by year creates new land, and thus drives away the sea further and further, i.e., Osiris triumphs over Typhon.]

[FOURTH EXPLANATION OF THE STORY.]

[Sec. XLI. Osiris is the Moon, and Typhon is the Sun; Typhon is therefore called Seth,[FN#342] a word meaning "violence," "force," &c. Herakles accompanies the Sun, and Hermes the Moon. In Sec. XLII. Plutarch connects the death-day of Osiris, the seventeenth of Hathor, with the seventeenth day of the Moon's revolution, when she begins to wane. The age of Osiris, twenty-eight years, suggests the comparison with the twenty-eight days of the Moon's revolution. The tree-trunk which is made into the shape of a crescent at the funeral of Osiris refers to the crescent moon when she wanes. The fourteen pieces into which Osiris was broken refer to the fourteen days in which the moon wanes.]

[FN#342] In Egyptian, ####, or #### which Plutarch seems to connect with set, ####.

[Sec. XLIII. The height of the Nile in flood at Elephantine is twenty- eight cubits, at Mendes and Xois low Nile is seven cubits, and at Memphis middle Nile is fourteen cubits; these figures are to be compared with the twenty-eight days of the Moon's revolution, the seven-day phase of the Moon, and the fourteen days' Moon, or full moon. Apis was begotten by a ray of light from the Moon, and on the fourteenth day of the month Phamenoth[FN#343] Osiris entered the Moon. Osiris is the power of the Moon, Isis the productive faculty in it.]

[FN#343] Marked in the papyrus Sallier IV. as a particularly unlucky day.

[FIFTH EXPLANATION OF THE STORY.]

[Sec. XLIV. The philosophers say that the story is nothing but an enigmatical description of the phenomena of Eclipses. In Sec. XLV. Plutarch discusses the five explanations which he has described, and begins to state his own views about them. It must be concluded, he says, that none of these explanations taken by itself contains the true explanation of the foregoing history, though all of them together do. Typhon means every phase of Nature which is hurtful and destructive, not only drought, darkness, the sea, &c. It is impossible that any one cause, be it bad or even good, should be the common principle of all things. There must be two opposite and quite different and distinct Principles. In Sec. XLVI., Plutarch compares this view with the Magian belief in Ormazd and Ahriman, the former springing from light (Sec. XLVII.), and the latter from darkness. Ormazd made six good G.o.ds, and Ahriman six of a quite contrary nature. Ormazd increased his own bulk three times, and adorned the heaven with stars, making the Sun to be the guard of the other stars. He then created twenty-four other G.o.ds, and placed them in an egg, and Ahriman also created twenty-four G.o.ds; the latter bored a hole in the sh.e.l.l of the egg and effected an entrance into it, and thus good and evil became mixed together. In Sec. XLVIII. Plutarch quotes Empedocles, Anaxagoras, Aristotle, and Plato in support of his hypothesis of the Two Principles, and refers to Plato's Third Principle. Sec. XLIX. Osiris represents the good qualities of the universal Soul, and Typhon the bad; Bebo[FN#344] is a malignant being like Typhon, with whom Manetho identifies him. Sec. L. The a.s.s, crocodile, and hippopotamus are all a.s.sociated with Typhon; in the form of a crocodile Typhon escaped from Horus.[FN#345]

[FN#344] In Egyptian, Bebi, or Baba, or Babai, he was the first-born Son of Osiris.

[FN#345] See the Legend of Heru-Behutet, {pr. 67}.

The cakes offered on the seventh day of the month Tybi have a hippopotamus stamped on them. Sec. LI. Osiris symbolizes wisdom and power, and Typhon all that is malignant and bad.]

The remaining sections contain a long series of fanciful statements by Plutarch concerning the religion and manners and customs of the Egyptians, of which the Egyptian texts now available give no proofs.