Plutarch, De Iside et Osiride
Goodwin, Ed.

And therefore not without great consonancy do they fable that the soul of Osiris is eternal and incorruptible, [p. 114] 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.