To put the matter briefly, it is not right to
believe that water or the sun or the earth or the sky
is Osiris or Isis1; or again that fire or drought or the
sea is Typhon, but simply if we attribute to Typhon2
whatever there is in these that is immoderate and
disordered by reason of excesses or defects ; and if
we revere and honour what is orderly and good and
beneficial as the work of Isis and as the image and
reflection and reason of Osiris, we shall not be wrrong.
Moreover, we shall put a stop to the incredulity of
Eudoxus3 and his questionings how it is that Demeter
has no share in the supervision of love affairs, but
Isis has ; and the fact that Dionysus cannot cause
the Nile to rise, nor rule over the dead. For by
one general process of reasoning do we come to
the conclusion that these gods have been assigned
to preside over every portion of what is good ;
and whatever there is in nature that is fair and
[p. 153]
good exists entirely because of them, inasmuch as
Osiris contributes the origins, and Isis receives them
and distributes them.