(13) Afterwards, in another thirty days and nights they came to a sheep, fat and white-jawed, and they slaughtered it; and fire was extracted by them out of the wood of the lote-plum and box-tree, through the guidance of the heavenly angels, since both woods were most productive of fire for them; and the fire was stimulated by their mouths; and the first fuel kindled by them was dry grass, kendâr, lotos, date palm leaves, and myrtle; and they made a roast of the sheep.

(1) On the nature of fire it says in revelation, that fire is produced of five kinds, namely, the fire Berezi-savang, the fire which shoots up before Aûharmazd the lord; the fire Vohu-fryãn, the fire which is in the bodies of men and animals; the fire Urvâzist, the fire which is in plants; the fire Vâzist, the fire which is in a cloud which stands opposed to Spêngargâk in conflict; the fire Spênist, the fire which they keep in use in the world, likewise the fire of Vâhrâm.

(4) Besides, he should have been subject to the Source, for Heat and Cold should have ruled over him; which we may see plainly in Moses, that God first after the Fall (by the Spirit or Angel of the Counsel of this World) made Clothes of Skins, and put them [then first] upon them; as the Vail of Moses does cover it, that Men cannot see his Face, as is to be seen by [the People of] Israel. Besides, if he had been merely of Earth, and of the four Elements, then he might have been burnt in the Fire, or drowned in the Water, and be stifled in the Air; also Wood and Stone could have bruised him and destroyed him, and yet it is written, that he [the Adamical Man] at the Day of the Restitution shall pass through the Fire, and be approved, and the Fire shall not hurt him.

(12) And they arose in the night and sought to save their gods from the midst of the fire.

(39) From a golden ring on her left arm a line descends, to the end of which is suspended a deep box filled with flaming coals and incense. Isis, or Nature personified, carries with her the sacred fire, religiously preserved and kept burning in. a special temple by the vestal virgins. This fire is the genuine, immortal flame of Nature--ethereal, essential, the author of life. The inconsumable oil; the balsam of life, so much praised by the wise and so often referred to in the Scriptures, is frequently symbolized as the fuel of this immortal flame.

(7) They cast; and as soon as they were come to land, they saw a fire of coals there, and fish laid thereon, and bread. Jesus saith,

(140) That fire is the very Son of God, who is thus generated always from eternity to eternity: This I can demonstrate by the heaven and the earth, the stars and the elements, and by all the creatures, stones, leaves and grass, yea in the devil himself; and that, not with dead, slight, insignificant arguments, void of understanding, but with clear, quick, living and invincible firm arguments, even above, beyond and to the refutation of all men's reason, convincingly and undeniably; and lastly, in opposition against all the devils and the gates of hell; and I would do it here, if it would not take up too much room.

(5) And in the reign of Yim every duty was performed more fully through the assistance of all those three fires; and the fire Frôbak was established by him at the appointed place (dâd-gâs) on the Gadman-hômand ('glorious') mountain in Khvârizem, which Yim constructed for them; and the glory of Yim saves the fire Frôbak from the hand of Dahâk.

(34) 4th. Fire (ether) He drew forth from the water. He engraved and established by it the Throne of Glory. He fashioned the Seraphim, the Ophanim, and the Holy Living Creatures (Cherubim?), as His ministering angels; and with (of) these three He formed His habitation, as it reads: "Who made His angels spirits, His ministers a flaming fire." (Psalms civ. 4.)

(2) But we must keep our discourse within bounds, and must search, in our first explanation of the types, for what reason the Word of God prefers the sacred description of fire, in preference to almost every other. You will find it, then, representing not only wheels of fire, but also living creatures of fire, and men, flashing, as it were, like lightning, and placing around the Heavenly Beings themselves heaps of coals of fire, and rivers of flame flowing with irresistible force; and also it says that the thrones are of fire; and that the most exalted Seraphim glow with fire, it shews from their appellation, and it attributes the characteristic and energy of fire to them, and throughout, above and below, it prefers pre-eminently the representation by the image of fire. I think, then, the similitude of fire denotes the likeness of the Heavenly Minds to God in the highest degree; for the holy theologians frequently describe the superessential and formless essence by fire, as having many likenesses, if I may be permitted to say so, of the supremely Divine property, as in things visible. For the sensible fire is, so to speak, in everything, and passes through everything unmingled, and springs from all, and whilst all-luminous, is, as it were, hidden, unknown, in its essential nature, when there is no material lying near it upon which it may shew its proper energy. It is both uncontrollable and invisible, self-subduing all things, and bringing under its own energy anything in which it may happen to be; varying, imparting itself to all things near it, whatever they may be; renewing by its rousing heat, and giving light by its uncovered illuminations; invincible, unmingled, separating, unchangeable, elevating, penetrating, lofty; subject to no grovelling inferiority, ever moving, self-moving, moving other things, comprehending, incomprehended, needing no other, imperceptibly increasing itself, displaying its own majesty to the materials receiving it; energetic, powerful, present to all invisibly, unobserved, seeming not to be, and manifesting itself suddenly according to its own proper nature by friction, as it were by a sort of seeking, and again flying away impalpably, undiminished in all the joyful distributions of itself. And one might find many characteristics of fire, appropriate to display the supremely Divine Energy, as in sensible images. The Godly-wise, then, knowing this, depict the celestial Beings from fire, shewing their Godlikeness, and imitation of God, as far as attainable.

(4) And in the reign of Takhmôrup, when men continually passed, on the back of the ox Sarsaok, from Khvanîras to the other regions, one night amid the sea the wind rushed upon the fireplace—the fireplace in which the fire was, such as was provided in three places on the back of the ox—which the wind dropped with the fire into the sea; and all those three fires, like three breathing souls, continually shot up in the place and position of the fire on the back of the ox, so that it becomes quite light, and the men pass again through the sea.

(7) Afterwards the pillar of fire, which accompanied them (for it went before them as a guide), conducted the Hebrews by night through an untrodden region, training and bracing them, by toils and hardships, to manliness and endurance, that after their experience of what appeared formidable difficulties, the benefits of the land, to which from the trackless desert he was conducting them, might become apparent. Furthermore, he put to flight and slew the hostile occupants of the land, falling upon them from a desert and rugged line of march (such was the excellence of his generalship). For the taking of the land of those hostile tribes was a work of skill and strategy.

(8) The fire Bûrzîn-Mitrô, until the reign of King Vistâsp, ever assisted, in like manner, in the world, and continually afforded protection; and when the glorified Zaratûst was introduced to produce confidence in the progress of the religion, King Vistâsp and his offspring were steadfast in the religion of God., and Vistâsp established this fire at the appointed place on Mount Rêvand, where they say the Ridge of Vistâsp (pûst-i Vistâspân) is.

(2) Of those five fires one consumes both water and food, as that which is in the bodies of men; one consumes water and consumes no food, as that which is in plants, which live and grow through water; one consumes food and consumes no water, as that which they keep in use in the world, and likewise the fire of Vâhrâm; one consumes no water and no food, as the fire Vâzist.

(5) Then the darkness together with Hades took the fire. And he (the darkness) will release from himself what is mine. His eyes were not able to endure my light. After the spirits and the waters moved, the remainder came into being: the whole aeon of the creation, and their . The fire came forth from them and the Power came in the midst of the powers. And the powers desired to see my image. And the soul became its replica.

(14) Well, then, that fire like a pillar, and the fire in the desert, is the symbol of the holy light which passed through from earth and returned again to heaven, by the wood [of the cross], by which also the gift of intellectual vision was bestowed on us.

(133) There is fire even in a stone, and if you do not strike upon the stone, the fire remaineth hidden, but if you strike it, then the fire springs forth; and then, if any combustible matter be near it, that matter will take fire and burn, and so it cometh to be a huge fire; and thus it is with man also, when he kindleth the resting wrath-fire, which otherwise is at rest. Of the Night. (Nacht).

(45) But what is the Fire? First, there is the Darkness, the Hardness, the eternal Cold, and the Dryness, where there is nothing else but an eternal Hunger. Then how comes the Fire to be? Dear Soul, here [in the Fire's coming to be] the Spirit of God (viz. the eternal Light) comes to help the Hunger; for the Hunger exists also from the Light: Because the divine Virtue beholds itself in the Darkness, therefore the Darkness is desirous [and longing] after the Light; and the Desiring is the Will.

(36) "Their temples wherein the sacred fire was preserved were generally situate on eminences and in dense groves of oak, and assumed various forms--circular, because a circle was the emblem of the universe; oval, in allusion to the mundane egg, from which issued, according to the traditions of many nations, the universe, or, according to others, our first parents; serpentine, because a serpent was the symbol of Hu, the Druidic Osiris; cruciform, because a cross is an emblem of regeneration; or winged, to represent the motion of the Divine Spirit. * * * Their chief deities were reducible to two--a male and a female, the great father and mother--Hu and Ceridwen, distinguished by the same characteristics as belong to Osiris and Isis, Bacchus and Ceres, or any other supreme god and goddess representing the two principles of all Being."

(30) Though indeed it be in the hidden kernel of the fire's quality or original, yet that fire is not kindled or burning, for it is generated in the sweet water.