LX. 1. But He is on the whole the Better one, as

both Plato and Aristotle suppose ; and the generative and moving [power] of Nature moves to Him and towards being, while the annihilating and destructive [moves] from Him and towards non-being.
2. Wherefore they derive the name Isis from hastening (ieaOai) and coursing with knowledge, since she is ensouled and prudent motion.
3. For her name is not foreign ; ^ but just as all the Oods have a common name from two elements — '^ that which can be seen" and "that which runs''^
1 That is, non-Qreek~3«f3«^«K^. Qf. iL i. * The word-pky being ic^r— #tT>j Um.
THE BfTSTERIES OF ISIS AND OSIRIS 341
call this Goddess "Isis" from "knowledge,"^ and Eg7ptian8 [also] caU her Isis.^
4. And thus Plato also says the ancients signified the "Holy* [Lady]" by calling her **Isia," — and so also " Mental Perception " and " Prudence," in as much as she is [the very] course and motion of Mind hastening^ and coursing, and that they placed Understanding — ^in short, the Grood and Virtue — ^in things that flow*^ and nm.
5. Just as [he says] again, the Bad is railed at with corresponding names, when they call that which hinders nature and binds it up and holds it and prevents it from hastening and going, ''badness,*'^ "difficulty,"^ " cowardice " ® [and] ** distresa"