Plutarch, De Iside et Osiride
Frank Cole Babbitt, Ed.

The fact is that the creation and constitution of this world is complex, resulting, as it does, from opposing influences, which, however, are not of equal strength, but the predominance rests with the better. Yet it is impossible for the bad to be completely eradicated, since it is innate, in large amount, in the body and likewise in the soul of the Universe, and is always fighting a hard fight against the better. So in the soul Intelligence and Reason, the Ruler and Lord of all that is good, is Osiris, and in earth and wind and water and the heavens and stars that which is ordered, established, and healthy, as evidenced by seasons, temperatures, and cycles of revolution, is the efflux of Osiris¹ and his reflected image. But Typhon is that part of the soul which is impressionable, impulsive, irrational and truculent, and of the bodily part the destructible, diseased and disorderly as evidenced by abnormal seasons and temperatures, and by obscurations of the sun and disappearances of the moon,² outbursts, as it were, and unruly actions on the part of Typhon. And the name ‘Seth,’ ³ by which they call Typhon, denotes this ; it means ‘the overmastering’ and ‘overpowering,’ ⁴ and it means in very many instances ‘turning back,’ ⁵ and again ‘overpassing.’ Some say that one of the companions of Typhon was Bebon,⁶ but Manetho says that Bebon was still another name by which Typhon was called. The name signifies ‘restraint’ or ‘hindrance,’ as much as [p. 123] to say that, when things are going along in a proper way and making rapid progress towards the right end, the power of Typhon obstructs them.