Plutarch De Iside et Osiride 49

[49] 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 Osiris ¹ 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 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.

[49] For the frame and constitution of this world is made up of contrary powers, but yet such as are not of such equal strength but that the better is still predominant. But it is impossible for the ill one to be quite extinguished, because much of it is interwoven with the body and much with the soul of the universe, and it always maintains a fierce combat with the better part. And therefore in the soul, intellect and reason, which is the prince and master of all the best things, is Osiris; and in the earth, in the winds, in the waters, in the heaven, and in the stars, what is ranged, fixed, and in a sound constitution (as orderly seasons, due temperament of air, and the revolutions of the stars) is the efflux and appearing image of Osiris. Again, the passionate, Titanic, irrational, and brutal part of the soul is Typhon; and what in the corporeal nature is adventitious, morbid, and tumultuous (as irregular seasons, distemperatures of air, eclipses of the sun, and disappearings of the moon) is, as it were, the incursions and devastations of Typhon. And the name of Seth, by which they call Typhon, declares as much; for it denotes a domineering and compelling power, and also very often an overturning, and again a leaping over. There are also some that say that Bebon was one of Typhon’s companions; but Manetho saith, Typhon himself was called Bebon. Now that name signifies restraining and hindering; as who should say, while all things march along in a regular course and move steadily toward their natural end, the power of Typhon stands in their way and stops them.