But the second, which transfers the narration to wholes, is as follows, and does not entirely subvert the former: for divine fables often employ transactions and histories in subserviency to the discipline of wholes. They say, then, that Erectheus is the God that rules over the three elements, air, water, and earth. Sometimes, however, he is considered as alone the ruler of the earth, and sometimes as the presiding deity of Attica alone. Of this deity, Orithya is the daughter. And she is the prolific power of the earth, which is indeed co-extended with the word _Erectheus_, as the unfolding of the name signifies. For it is _the prolific power of the earth flourishing and restored according to the seasons_. But Boreas is the providence of the Gods supernally illuminating secondary natures; for the providence of the Gods in the world is signified by Boreas, because this divinity blows from lofty places. But the elevating power of the Gods is signified by the south wind, because this wind blows from low to lofty places; and besides this, things situated towards the south are more divine. The providence of the Gods, therefore, causes the prolific power of the earth, or of the Attic land, to ascend, and proceed into the apparent. Orithya, also, may be said to be a soul[166] aspiring after things above, from ορουω and θειω, according to the Attic custom of adding a letter at the end of a word, which letter is here an ω. Such a soul, therefore, is ravished by Boreas supernally blowing. But if Orithya was hurled from a precipice, this also is appropriate. For such a soul dies a philosophic, not receiving a physical death, and abandons a _proairetic_,[167] at the same time that she lives a physical life. And philosophy, according to Socrates in the Phædo, is nothing else than a meditation of death.