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Far be it from us to deny that which is so great, since the Apostle says: But you brethren, like Isaac, are the children of promise, but as then, he that is born after the flesh persecutes him that is after the Spirit.

Introduction.

He then who is born after the Spirit is born after God. Now we are born again when we are renewed in our inward affections and lay aside the oldness of the outer man. And so the Apostle says again: But be ye renewed in the spirit of your mind , and put on the new man which is created according to God in truth and righteousness and holiness. He who is renewed in the spirit of his mind has put on the new man, which is created according to God.

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That more excellent regeneration is then the work of the Holy Spirit ; and the Spirit is the Author of that new man which is created after the image of God , which no one will doubt to be better than this outer man of ours. Since the Apostle has pointed out that the one is heavenly, the other earthly, when he says: As is the heavenly, such also are the heavenly. Since, then, the grace of the Spirit makes that to be heavenly which it can create earthy, we ought to observe by reason though we be without instances. For in a certain place holy Job says: As the Lord lives, Who thus judges me, and the Almighty, Who has brought my soul to bitterness for the Spirit of God which is in my nostrils.

And so from what is done we gather as it were figures of the members, for it is not suitable for us to imagine anything in the inner man after a fleshly manner. And there are some who suppose that God is fashioned after a bodily manner, when they read of His hand or finger, and they do not observe that these things are written not because of any fashion of a body, since in the Godhead are neither members nor parts, but are expressions of the oneness of the Godhead, that we may believe that it is impossible for either the Son or the Holy Spirit to be separated from God the Father; since the fullness of the Godhead dwells as it were bodily in the substance of the Trinity.

Ambrose examines and refutes the heretical argument that because God is said to be glorified in the Spirit , and not with the Spirit , the Holy Spirit is therefore inferior to the Father. He shows that the particle in can be also used of the Son and even of the Father , and that on the other hand with may be said of creatures without any infringement on the prerogatives of the Godhead; and that in reality these prepositions simply imply the connection of the Three Divine Persons.

But what wonder is it if foolish men question about words, when they do so even about syllables? For some think that a distinction should be made and that God should be praised in the Spirit , but not with the Spirit , and consider that the greatness of the Godhead is to be estimated from one syllable or some custom, arguing that if they consider that God should be glorified in the Spirit , they point to some office of the Holy Spirit , but that if they say that God receives glory or power with the Spirit , they seem to imply some association and communion of the Father , the Son , and the Holy Spirit.

But who can separate what is incapable of separation? Who can divide that association which Christ shows to be inseparable? The expression is the same for the Spirit as for the Father and for Himself. From which is inferred not any office of the Holy Spirit , but rather a sharing of honour or of working when we say in the Spirit. Consider, too, that this opinion of yours tends to the injury of the Father and the Son , for the latter did not say, with the Name of the Father and of the Son , and of the Holy Spirit , but in the Name, and yet not any office but the power of the Trinity is expressed in this syllable,.

Lastly, that you may know that it is not a syllable which prejudices faith , but faith which commends a syllable, Paul also speaks in Christ. And that you may know that distinction does not depend upon a syllable, he says also in another place: And these indeed were you, but you are washed, but you are sanctified, but you are justified in the Name of the Lord Jesus Christ , and in the Spirit of our God. But what am I doing? For while I say that like things are written of the Son as of the Spirit , I am rather leading on to this, not that because it is written of the Son , therefore it would appear to be reverently written of the Holy Spirit , but that because the same is written of the Spirit , therefore men allege that the Son's honour is lessened because of the Spirit.

For say they, Is it written of God the Father? Or does our state avail more than the grace of the Spirit , so that we can be with Christ and the Holy Spirit cannot? For it is written: You coming together and my spirit with the power of the Lord Jesus. So the Apostle thinks that it makes no difference which particle you use.

For each is a conjunctive particle, and conjunction does not cause separation, for if it divided it would not be called a conjunction. What, then, moves you to say that to God the Father or to His Christ there is glory , life, greatness, or power, in the Holy Spirit , and to refuse to say with the Holy Spirit?

Is it that you are afraid of seeming to join the Spirit with the Father and the Son? God the Father says that we ought to pray in Christ; and do you think that it is any derogation to the Spirit if the glory of Christ is said to be in Him? Hear that what you are afraid to acknowledge of the Spirit , the Apostle did not fear to claim for himself; for he says: To be dissolved and to be with Christ is much better.

What, then, is the reason that you prefer saying that God or Christ is glorified in the Spirit rather than with the Spirit? Is it because if you say in the Spirit , the Spirit is declared to be less than Christ? And the things which consist in Him cannot be compared to Him, because they receive from His power the substance whereby they consist.

Do you then understand that God so reigns in the Spirit that the power of the Spirit , as a kind of source of substance, imparts to God the origin of His rule? But this is impious. And so our predecessors spoke of the unity of power of the Father , the Son , and the Holy Spirit , when they said that the glory of Christ was with the Spirit , that they might declare their inseparable connection.


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For how is the Holy Spirit separated from the Son , since the Spirit Himself bears witness with our spirit that we are sons of God , and if sons, also heirs, heirs, indeed, of God and joint-heirs with Christ. If so be, he says, we suffer with Him, that we may be also glorified together. Do we dissociate the life of Christ and of the Holy Spirit when the Spirit says that we shall live together with the Son of God?

For the Apostle says: If we be dead with Christ we believe that we shall also live with Him; and then again: For if we suffer with Him we shall also live with Him, and not only shall we live with Him, but shall be also glorified with Him, and not only be glorified but shall also reign with Him. No division, then, is implied in those particles, for each is a particle of conjunction. And lastly, we often find in holy Scripture the one inserted and the other understood, as it is written: I will enter into Your house in whole burnt-offerings, that is, with whole burnt-offerings; and in another place: He brought them forth in silver and gold, that is, with silver and gold.


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And elsewhere the Psalmist says: Will You not go forth with us in our hosts? So, then, in the use of the expression no lessening of honour can be implied, and nothing ought to be deduced derogatory to the honour of the Godhead, it is necessary that with the heart man should believe unto righteousness, and that out of the faith of the heart confession should be made in the mouth unto salvation.

But they who believe not with the heart spread what is derogatory with their mouth. A passage of St. Paul abused by heretics , to prove a distinction between the Divine Persons, is explained, and it is proved that the whole passage can be rightly said of each Person, though it refers specially to the Son. It is then proved that each member of the passage is applicable to each Person, and as to say , of Him are all things is applicable to the Father , so may all things are through Him and in Him also be said of Him.

Another similar passage is that which they say implies difference, where it is written: But to us there is one Father, of Whom are all things and we unto Him, and one Lord Jesus Christ , through Whom are all things, and we through Him. So, then, their desire is to prove that there is some difference of substance, being anxious to make a distinction between as it were the instrument, and the proper worker or author, and also between time or place and the instrument. But is the Son , then, alien as regards His Nature from the Father , because an instrument is alien from the worker or author?

Or is the Son alien from the Spirit , because either time or place is not of the same class as an instrument? Compare now our assertions. They will have it that matter is of God as though of the nature of God , as when you say that a chest is made of wood or a statue of stone; that after this fashion matter has come forth from God , and that the same matter has been made by the Son as if by some sort of instrument; so that they declare that the Son is not so much the Artificer as the instrument of the work; and that all things have been made in the Spirit , as if in some place or time; they attribute each part severally to each Person severally and deny that all are in common.

But we show that all things are so of God the Father , that God the Father has suffered no loss because all things are either through Him or in Him, and yet all things are not of Him as if of matter; then, too, that all things are through the Lord the Son , so that He is not deprived of the attribute that all things are of the Son and in Him; and that all things are in the Spirit , so that we may teach that all things are through the Spirit , and all things from the Spirit.

For these particles, like those of which we have spoken before, imply each other. For the Apostle did not so say, All things are of God , and all things are through the Son , as to signify that the substance of the Father and the Son could be severed, but that he might teach that by a distinction without confusion the Father is one, the Son another.

Those particles, then, are not as it were in opposition to each other, but are as it were allied and agreed, so as often to suit even one Person, as it is written: For of Him, and through Him, and in Him are all things. But if you really consider whence the passage is taken you will have no doubt that it is said of the Son. For the Apostle says, according to the prophecy of Isaiah, Who has known the mind of the Lord, or who has been His counsellor?

Which Isaiah had said of the Artificer of all, as you read: Who has measured out the water with his hand, and the heaven with a span, and all the earth with his closed hand? Who has placed the mountains in scales and the hills in a balance? Who has known the mind of the Lord, or who has been His counsellor? What is of Him? That the nature of everything is of His will , and He is the Author of all things which have come into being.

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Through Him means what? That the establishment and continuance of all things is His gift. What is in Him? That all things by a wonderful kind of longing and unspeakable love look upon the Author of their life, and the Giver of their graces and functions, according to that which is written: The eyes of all look unto You, and You open Your hand and fill every living creature with Your good pleasure. And of the Father , too, you may rightly say of Him, for of Him was the operative Wisdom, Which of His own and the Father's will gave being to all things which were not.

Through Him, because all things were made through His Wisdom. Of the Spirit also, as being formed by Him, strengthened by Him, established in Him, we receive the gift of eternal life. Since, then, these expressions seem suitable either to the Father or the Son or the Holy Spirit , it is certain that nothing derogatory is spoken of in them, since we both say that many things are of the Son , and many through the Father , as you find it said of the Son: That we may be increased through all things in Him, Who is Christ the Head, from Whom, says he, the whole body, framed and knit together through every joint of the supply for the measure of every part, makes increase of the body unto the building up of itself in love.

And in another place you read: Of His fullness have all we received. And the Lord Himself said: He shall take of Mine and show it unto you. In like manner that you may recognize the Unity, it is also said of the Spirit: For he that sows in the Spirit shall of the Spirit reap eternal life. So, then, as we read that all things are of the Father , so, too, that all things can be said to be of the Son , through Whom are all things; and we are taught by proof that all things are of the Spirit in Whom are all things.

Now let us consider whether we can teach that anything is through the Father. You will find many other passages, if you look for things done through the Father. Is, then, the Father less because we read that many things are in the Son and of the Son , and find in the heavenly Scriptures very many things done or given through the Father?

But perhaps some one may say, Show me that we can read expressly that all things are of the Son , or that all things are of the Spirit. But I reply, Let them also show that it is written that all things are through the Father. But since we have proved that these expressions suit either the Father or the Son or the Holy Spirit , and that no distinction of the divine power can arise from particles of this kind, there is no doubt but that all things are of Him through Whom all things are; and that all things are through Him through Whom all are; and that we must understand that all things are through Him or of Him in Whom all are.

Being about to prove that the will, the calling, and the commandment of the Trinity is one, St. Ambrose shows that the Spirit called the Church exactly as the Father and the Son did, and proves this by the selection of SS. Paul and Barnabas , and especially by the mission of St. Peter to Cornelius. And by the way he points out how in the Apostle's vision the calling of the Gentiles was shadowed forth, who having been before like wild beasts, now by the operation of the Spirit lay aside that wildness.

Then having quoted other passages in support of this view, he shows that in the case of Jeremiah cast into a pit by Jews , and rescued by Abdemelech, is a type of the slighting of the Holy Spirit by the Jews , and of His being honoured by the Gentiles. And not only is the operation of the Father , Son, and Holy Spirit everywhere one but also there is one and the same will, calling, and giving of commands, which one may see in the great and saving mystery of the Church.

As, then, God the Father called the Church , so, too, Christ called it, and so, too, the Spirit called it, saying: Separate Me Paul and Barnabas for the work to which I have called them. So, it is added, having fasted and prayed , they laid hands on them and sent them forth. And they, being sent forth by the Holy Spirit , went down to Seleucia. So Paul received the apostleship by the will not only of Christ , but also of the Holy Spirit , and hastened to gather together the Gentiles.

And not only Paul , but also, as we read in the Acts of the Apostles, Peter. For when he had seen in his prayer heaven opened and a certain vessel tied at the four corners, as it were a sheet in which were all kinds of four-footed beasts and wild beasts and fowls of the air, a voice came to him saying, Arise, Peter, kill and eat.

And Peter said, Be it far from me, Lord, I have never eaten anything common or unclean. And again a voice came to him, saying, What God has cleansed, call not common. And this was done three times, and the vessel was received back into heaven. And so when Peter was silently thinking over this with himself, and the servants of Cornelius appointed by the Angel had come to him, the Spirit said to him, Lo, men are seeking you, rise therefore, and go down and go with them; doubt not, for I have sent you.

How clearly did the Holy Spirit express His own power! First of all in that He inspired him who was praying , and was present to him who was entreating; then when Peter, being called, answered, Lord, and so was found worthy of a second message, because he acknowledged the Lord.

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But the Scripture declares Who that Lord was, for He Whom he had answered spoke to him when he answered. And the following words show the Spirit clearly revealed, for He Who formed the mystery made known the mystery. Notice, also, that the appearance of the mystery three times repeated expressed the operation of the Trinity. And so in the mysteries the threefold question is put, and the threefold answer made, and no one can be cleansed but by a threefold confession. For which reason, also, Peter in the Gospel is asked three times whether he loves the Lord, that by the threefold answer the bonds of the guilt he had contracted by denying the Lord might be loosed.

Then, again, because the Angel is sent to Cornelius, the Holy Spirit speaks to Peter: For the eyes of the Lord are over the faithful of the earth. But Peter, when sent by the Spirit , did not wait for the command of God the Father , but acknowledged that that message was from the Spirit Himself, and the grace that of the Spirit Himself, when he said: If, then, God has granted them the same grace as to us, who was I that I should resist God? It is, then, the Holy Spirit Who has delivered us from that Gentile impurity. For in those kinds of four-footed creatures and wild beasts and birds there was a figure of the condition of man , which appears clothed with the bestial ferocity of wild beasts unless it grows gentle by the sanctification of the Spirit.

Excellent, then, is that grace which changes the rage of beasts into the simplicity of the Spirit: For we also were aforetime foolish, unbelieving, erring, serving various lusts and pleasures. But now by the renewing of the Spirit we begin to be heirs of Christ , and joint-heirs with the Angels. Therefore the holy prophet David, seeing in the Spirit that we should from wild beasts become like the dwellers in heaven, says, Rebuke the wild beasts of the wood, evidently signifying, not the wood disturbed by the running of wild beasts, and shaken with the roaring of animals, but that wood of which it is written: We found it in the fields of the wood.

In which, as the prophet said: The righteous shall flourish as the palm-tree, and shall be multiplied as the cedar which is in Libanus. That wood which, shaken in the tops of the trees spoken of in prophecy , shed forth the nourishment of the heavenly Word. That wood into which Paul entered indeed as a ravening wolf, but went forth as a shepherd, for their sound is gone out into all the earth. We then were wild beasts, and therefore the Lord said: Beware of false prophets , which come in sheep's clothing, but inwardly are ravening wolves.

Chapter 1.

And not only in this place, but also elsewhere in the same book, the Apostle Peter declared that the Church was built by the Holy Spirit. For you read that he said: God , Which knows the hearts of men , bore witness, giving them the Holy Spirit , even as also to us; and He made no distinction between us and them, purifying their hearts by faith. Do not, then, like a Jew, despise the Son , Whom the prophets foretold; for you would despise also the Holy Spirit , you would despise Isaiah, you would despise Jeremiah, whom he who was chosen of the Lord raised with rags and cords from the pit of that Jewish abode.

Nor was there found any one of the Jews to draw the prophet out, but one Ethiopian Abdemelech, as the Scripture testifies. In which account is a very beautiful figure, that is to say, that we, sinners of the Gentiles , black beforehand through our transgressions, and aforetime fruitless, raised from the depth the word of prophecy which the Jews had thrust down, as it were, into the mire of their mind and carnality.

And therefore it is written: Ethiopia shall stretch out her hand unto God. So she is black while fighting, is comely when she is crowned with the ornaments of victory. And fittingly is the prophet raised by cords, for the faithful writer said: The lines are fallen unto me in pleasant places.

And fittingly with rags; for the Lord Himself, when those who had been first invited to the marriage made excuse, sent to the partings of the highways, that as many as were found, both bad and good, should be invited to the marriage. With these rags, then, He lifted the word of prophecy from the mire. We shall follow the example of Abdemelech, if we believe that the Son and Holy Spirit know all things. This knowledge is attributed in Scripture to the Spirit , and also to the Son. The Son is glorified by the Spirit , as also the Spirit by the Son. Also, inasmuch as we read that the Father , the Son , and the Spirit say and reveal the same things, we must acknowledge in Them a oneness of nature and knowledge.

Lastly, that the Spirit searches the deep things of God is not a mark of ignorance , since the Father and the Son are likewise said to search, and Paul , although chosen by Christ, yet was taught by the Spirit. And you, too, shall be Abdemelech, that is, chosen by the Lord, if you raise the Word of God from the depth of Gentile ignorance ; if you believe that the Son of God is not deceived, that nothing escapes His knowledge , that He is not ignorant of what is going to be. And that you may know that He both knows all things, and foretells things to come, and that His knowledge is one with that of the Father and the Son , hear what the Truth of God says concerning Him: For He shall not speak from Himself, but what things He shall hear shall He speak, and He shall declare unto you the things that are to come.

But if the Holy Spirit is excepted from ignorance , how is the Son of God not excepted? But you say that He numbered the Son of God also with the Angels. He numbered the Son indeed, but He did not number the Spirit also. Confess, then, either that the Holy Spirit is greater than the Son of God , so as to speak now not only as an Arian , but even as a Photinian, or acknowledge to what you ought to refer it that He said that the Son knew not.

For as man He could [in His human nature ] be numbered with creatures Who were created. But if you are willing to learn that the Son of God knows all things, and has foreknowledge of all, see that those very things which you think to be unknown to the Son , the Holy Spirit received from the Son. He received them, however, through Unity of Substance, as the Son received from the Father. And still in stone each threatens, battles or cowers; with his own hand their father wields his storms and hurls bolt after bolt from on high; but not among those rocks is the chiefest dread; Typhoeus lies crushed beneath Sicilian soil.

Men say that as he fled, blasting forth accursed fires from his breast, Neptune grasped him by the hair, and bore him out to see and entangled him in the waters, and as the bloody mass rose again and again, churning the waves with serpent limbs, took him far away to the Sicilian waters and down upon his head placed all Aetna with her cities; savage still he throws up the foundations of the caverned mountain; then heaves Trinacria throughout her length and breadth, as he struggles and shifts the burdening mass with weary breast, to let it fall again with a groan — baffled.

Their fear deepened with the night as they beheld the face of the heavens turning and the mountains and all places rapt from view and all around thick darkness.

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The very stillness of Nature, the silent constellations in the heavens, the firmament starred with streaming meteors filled them with fear. And as a traveller by night overtaken in some unknown spot upon the road keeps ear and eye alert, while the darkening landscape to left and right and trees looming up with shadows strangely huge do but make heavier the terrors of night, even so the heroes quailed.

How great, ye heavens, the tempests against which we have prevailed! Nay then, courage, comrades! Moreover, at nightfall the breezes blow stronger upon sail and sea: the ship flies swifter in the silent hours. Furthermore, she teaches me not to follow those stars that go down to draw new strength from Ocean: see, mighty Orion is sinking, and Perseus is hissing in the angry waters; no, my guide shall be he that never hides beneath the forbidden waters as he shines about the pole, the serpent that enfolds the seven stars.

Then when his sudden cries thrilled the city, men found him leaning against a rock; they took compassion on him and nursed him, as on weak knees he moved slowly step by step. Hence, ever since the Father suffered him to return to the heights of heaven, Lemnos has been dear to the god, nor is Aetna nor his Liparaean home more renowned: here is the board, here too is the temple where he loves to repair when he has completed the aegis or forged wings for the dire thunderbolt.

For this cause she is plotting evil and scheming destruction for guilty Lemnos like some Fury; for she hath not only a gracious aspect when she binds her hair with golden pin, her bright robes falling loose about her; it is the same goddess that, fierce and huge, her cheeks blotched and dark, seems like a Hell-maid with her crackling torch and black mantle. Then rejoicing he bears his standards home across the sea, and they rowed ships laden with flocks and women; strange garments had these and necklaces, the marks of their land.

Such an instrument of sin and craft the goddess is eagerly seeking for her purpose. Rumour sees her first, and already unannounced flies up impatient; already she sets her countenance, already pricks up her ears. Tell how the men are coming, enslaved by delicate living and shameful lust, and are bringing women from Thrace to share the bed of love. Be that the outline of thy tale; from that let resentment sting and madden every woman far and wide; presently I myself will come and lead them thus wrought upon.

Yes, soon they will be here, and to thy bridal chamber there comes a Thracian woman, no match for thee in beauty, in skill with the distaff or in fair fame for chastity; no glorious scion of the great Doryclus finds favour, but a foreign woman with stained hands and a branded face. For all that, it may be thou wilt find some other bride-bed to comfort thee for this loss and wilt choose some happier home; but I, I am maddened to think of thy children, their mother lost, condemned to a rival wife; and I see her eyeing them askance, poor wretches!

I see deadly meats and the drugged up. Thou knowest how like flame our nature is; yes, but more than this, a thirst for blood is inborn in the Dahae. Nay, rumour says that I too have been cast out by my husband, and some tattooed bride snatched from her wagon home shall lie in my bed.

She passed on to Iphinoe, and spread the same fire in the homes of Amythaon and Olenius; next through the whole city she cries aloud, that the men are plotting to drive them one and all from Lemnos, that they and their Thracian women may rule the city.

The tides of jealous rage and anger begin to rise. And all as they met one another passed on and heard again the same story, nor was any disbelieved. Then they call upon the gods with shrill lament, and now on their beds, now on the very door-posts they shower kisses , and then again they tarry to weep and to look back. Or am I to flee the city and leave my little ones? Then through the terror-stricken air again and again she makes a strange cry ring, whereat all Athos first did shudder, and then the sea and the wide Thracian mere, aye, and every mother in her bed; and children at the breast grew chilled.

And now Venus set her hands to yet another and more awful crime; she caused a sound as of groans and cries of men struck down; she rushed into houses clutching a head still throbbing, with fresh blood staining her bosom and her hair streaming in terror. See, day is at hand! How record all those scenes of wickedness, all the deaths of the fallen? Ah, the long tale of horror that opens before me! Oh that some hand would check my too faithful tongue, and rid me of this vision in the night hours! They seize the doorways and fall upon the bodies of their once loved ones: some, upon the men that lay drowsed with feasting and drinking, others, armed even to fight and with huge torches, upon a few that slumbered not but saw all; but flee or take up arms they cannot for fear: so huge did the angry goddess make the women seem, and their voice rings louder than the wife they knew.

Such the savagery of sister, of wife, aye, of closer of kin, of daughter and of mother; caught in their beds woman drags forth and butchers the men whom neither the huge Bessi nor the Getic armies nor the anger of the sea could overcome. Blood flows in the chambers, while in every breast there is a bubbling, smoking wound, and struggling pitifully the bodies roll from their beds. Some of the women hurl torches of destruction upon the roofs and add their homes to the ruin; some few men make haste to escape from the smoking fires, but their way is barred at the threshold by an unyielding wife, and at the sight of the sword they rush back into the flames.

Thy story told in my song no ages shall make forgotten, so but the Latian annals 9 still mark the centuries, and the homes from Ilium founded and the palace of our mighty empire. Daughters and the wives of sons, all beneath one impulse had joined the throng, and now the whole island was ablaze with widespread deeds of horror. Up and flee!

Up and be swift to profit by my doubting spirit, and do thou O have pity! So now she hid the old man far from the cruel city in the silent forest; yet by day and by night fear troubles her, and the secret of her bold deed, and Erinys, cheated of her victim. Nor more she dares to join the dances of her companions once only can the mock rites deceive , nor to visit in secret the glen that hides her father, while she must seek escape for him, poor wretch, by other means. She beheld a ship outworn with the toils of the savage sea, long since offered up to Thetis and to Glaucus, which passing time had scorched with its suns and the moon with her hoarfrosts had worn.

March 19, BBC News. Retrieved 2 January National Geographic. Retrieved 6 January Archived from the original on 9 January Retrieved 7 January May Monthly Weather Review. Bibcode : MWRv Retrieved Spooky Weather. The Weather Channel. It's normal". GMA News.

Retrieved January 16, Paloma January 15, SunStar Davao. Retrieved 9 February Archived from the original on The Book of the Damned. WAFB Channel 9. Retrieved 12 December Retrieved 16 June Sea creatures fall from the sky after being 'sucked from the ocean by a waterspout and carried into coastal city' during powerful storm in China , dailymail.