(34) God produced the wind, the earth, the fire, and blood, and by these he announces his secret.

(30) Then he arose and rebuked the winds, and the raging of the water: he said unto the sea,

(102) Thou know st Him not. Now He appears as fire, Dread force; as water now; and now as gloom; And in the beasts is dimly shadowed forth, In wind, and cloud, in lightning, thunder, rain; And minister to Him the seas and rocks, Each fountain and the water's floods and streams.

(7) Wherefore he himself writes in the lines: "Thou shalt the might of the unwearied winds make still, Which rushing to the earth spoil mortals' crops, And at thy will bring back the avenging blasts." And they say that he was followed by some that used divinations, and some that had been long vexed by sore diseases. They plainly, then, believed in the performance of cures, and signs and wonders, from our Scriptures. For if certain powers move the winds and dispense showers, let them hear the psalmist: "How amiable are; thy tabernacles, O Lord of hosts!" This is the Lord of powers, and principalities, and authorities, of whom Moses speaks; so that we may be with Him. "And ye shall circumcise your hard heart, and shall not harden your neck any more. For He is Lord of lords and God of gods, the great God and strong," unit so forth. And Isaiah says, "Lift your eyes to the height, and see who hath produced all these things."

(76) Through four of these come winds of blessing and prosperity, and from those eight come hurtful winds: when they are sent, they bring destruction on all the earth and on the water upon it, and on all who dwell thereon, and on everything which is in the water and on the land.

(15) I am Sutu, who causeth the storms and tempests, and who goeth round in the Horizon of Heaven, like to one whose heart is veiled

(3) "And when I had put them to shame, I arose with my garment in the power—which is above the beast, which is a light—in order that I might make nature desolate. The mind that had appeared in the nature of darkness, and that was the eye of darkness, at my wish reigned over the winds and the demons. And I gave him a likeness of fire, light, and attentiveness, and a share of guileless reason. Therefore he was given of the greatness in order to be strong in his power, independent of the power, independent of the light of the spirit and intercourse of darkness, in order that, at the end of time, when nature will be destroyed, he may rest in the honored place. For he will be found faithful, since he has loathed the unchastity of nature with the darkness. The strong power of the mind came into being from the mind and the unconceived spirit. But the winds, which are demons from water and fire and darkness and light, had intercourse unto perdition. And through this intercourse the winds received in their womb foam from the penis of the demons. They conceived a power in their womb. From the breathing, the wombs of the winds girded each other until the times of the birth came. They went down to the water. And the power was delivered, through the breathing that causes the birth, in the midst of the rubbing. And every form of the birth received shape in it. When the times of the birth were near, all the winds were gathered from the water that is near the earth. They gave birth to all kinds of unchastity. And the place where the wind alone went was permeated with unchastity. Barren wives came from it and sterile husbands. For just as they are born, so they bear.

(18) I saw the treasuries of all the winds: I saw how He had furnished with them the whole creation and the firm foundations of the earth.

(5) Again, the Greeks relate, that in the case of a failure once of the Etesian winds, Aristaeus once sacrificed in Ceus to Isthmian Zeus. For there was great devastation, everything being burnt up with the heat in consequence of the winds which had been wont to refresh the productions of the earth, not blowing, and he easily called them back.

(4) He produced Heth, predominant in Sight, crowned, combined, and formed Cancer in the world, Tammuz in the year, and the right hand of man.

(13) And ten nights and days rain was produced by him in that manner, and the poison and venom of the noxious creatures which were in the earth were, all mixed up in the water, and the water became quite salt, because there remained in the earth some of those germs which noxious creatures ever collect.

(6) So came he with deductions to this point; Then he concluded: "Therefore it behoves The roots of your effects to be diverse. Hence one is Solon born, another Xerxes, Another Melchisedec, and another he Who, flying through the air, his son did lose. Revolving Nature, which a signet is To mortal wax, doth practise well her art, But not one inn distinguish from another; Thence happens it that Esau differeth In seed from Jacob; and Quirinus comes From sire so vile that he is given to Mars. A generated nature its own way Would always make like its progenitors, If Providence divine were not triumphant.

(3) He who, dwelling in the wind, yet is other than the wind, whom the wind does not know, whose body the wind is, who controls the wind from within — He is your Soul, the Inner Controller, the Immortal.

(1) He caused and produced Beth, predominant in wisdom, crowned, combined, and formed the Moon in the Universe, the first day of the week, and the right eye, of man.

(6) But the fact that they are named winds denotes their rapid action, passing almost instantaneously to all things, and their transporting movement in passing from above to below, and again from below to above, their elevating the second to the height above, and moving the first to a common and provident advance of the inferior Orders. But perhaps some one would say that the appellation of wind, to the aerial spirit, also denotes the Divine likeness of the Heavenly Minds; for this also bears a likeness and type of the supremely Divine energy (as we have demonstrated more fully in the symbolic theology, in our explanation of the four elements) in accordance with the moving and life-producing, and the rapid and resistless development of Nature, and the Hiddenness of the moving sources and terminations to us unknown and invisible. For He says, "Thou knowest not whence it cometh nor whither it goeth." But also the Word of God attributes to them the appearance of a cloud, signifying, through this, that the holy minds are filled super-mundanely with the hidden Light, receiving the first manifestation without boasting over it as such, which they distribute ungrudgingly to the second, as a secondary manifestation, and in proportion to capacity; yea, further, that the productive, and life-producing, and increasing, and perfecting power is enshrined in them, after the fashion of the intelligible production of showers, which summons the receptive womb of the earth, by fruitful rains, to the life-giving pangs of birth.

(24) And, afterwards, he (the evil spirit) came to fire, and he mingled smoke and darkness with it.

(97) But when he found that he could not effect it, then he kindled himself, intending to do it some other way; and so then the Son of Light became a Son of Darkness; for he himself consumed the power of his sweet water, and made it to be a sour stink. Of the Second Son, Covetousness. [Avarice]

(5) He made the Ocean liquid as a sign of bondage, and the mountain tops are capped with ice for fear of him.

(24) From a staff he produces a serpent; and by means of a staff he sends forth a torrent of water.

(6) And at Delphi, on the expedition of Xerxes against Greece, the Pythian priestess having made answer: "O Delphians, pray the winds, and it will be better,"- they having erected an altar and performed sacrifice to the winds, had them as their helpers. For, blowing violently around Cape Sepias, they shivered the whole preparations of the Persian expedition. Empedocles of Agrigentum was called "Checker of Winds." Accordingly it is said, that when, on a time, a wind blew from the mountain of Agrigentum, heavy and pestiferous for the inhabitants, and the cause also of barrenness to their wives, he made the wind to cease.