(76) The circumstances of the miracles clearly show, I maintain, that natural causes were needed. (77) For instance, in order to infect the Egyptians with blains, it was necessary that Moses should scatter ashes in the air (Exod. ix: 10); the locusts also came upon the land of Egypt by a command of God in accordance with nature, namely, by an east wind blowing for a whole day and night; and they departed by a very strong west wind (Exod. x:14, 19). (78) By a similar Divine mandate the sea opened a way for the Jews (Exo. xiv:21), namely, by an east wind which blew very strongly all night. (79) So, too, when Elisha would revive the boy who was believed to be dead, he was obliged to bend over him several times until the flesh of the child waxed warm, and at last he opened his eyes (2 Kings iv:34, 35). (80) Again, in John's Gospel (chap. ix.) certain acts are mentioned as performed by Christ preparatory to healing the blind man, and there are numerous other instances showing that something further than the absolute fiat of God is required for working a miracle. (81) Wherefore we may believe that, although the circumstances attending miracles are not related always or in full detail, yet a miracle was never performed without them. (82) This is confirmed by Exodus xiv:27, where it is simply stated that "Moses stretched forth his hand, and the waters of the sea returned to their strength in the morning," no mention being made of a wind; but in the song of Moses (Exod. xv:10) we read, "Thou didst blow with Thy wind (i.e. with a very strong wind), and the sea covered them." (83) Thus the attendant circumstance is omitted in the history, and the miracle is thereby enhanced.