Sanchoniatho: Fenike Kozmogonisi

He proposes that the beginning of all things was a dark and dense, windy air, or a breeze of thick air and a Chaos murky and black as Erebus: and that these were infinite, and for a long series of ages lacked any form. But when this wind became enamored of its own first principles (the Chaos), and an intimate union took place, that connection was called Pothos: and it was the beginning of the creation of all things. And it (the Chaos) did not recognize its own production; but from its embrace with the wind, Môt was generated; which some call Ilus (Mud), but others the decay of a watery mixture. And from this sprung all the seed of the creation, and the generation of the universe.

And there were certain animals without sensation, from which intelligent animals were produced; these were called Zophasemin, that is, the overseers of the heavens, and they were formed in the shape of an egg. And from Môt shone forth the sun, the moon, and the lesser and greater stars.

When the air began to send forth light, its fiery action on the sea and the earth produced winds, and clouds, and vast defluxions and torrents of the heavenly waters. And when these were thus separated, and carried out of their proper places by the heat of the sun, and all met again in the air and were dashed against one another, thunder and lightning were the result; and at the sound of the thunder, the intelligent animals already mentioned were aroused, startled by the noise, and began to move upon the earth and in the sea, male and female.

(Our author then adds:) All this was found recorded in the Cosmogony of Taautus and in his commentaries, drawn from his own observations and the natural signs which, through his penetration, he perceived and discovered, and with which he has enlightened us.

(Afterward, having named the winds — Notus, Boreas, and the rest — he closes with this:) But these first men consecrated the productions of the earth, judged them gods, and worshipped the very things by which they themselves, their posterity, and all before them had lived; to these they offered libations and sacrifices. (He then adds:) Such were the rites of their worship, answering to the feebleness and narrowness of their minds. — Eusebius, Praeparatio Evangelica, I.10.