V.  In the same way, again, those erred who believed the waters to be gods.  For the waters were created for the use of man, and are put under his rule in many ways.  For they suffer change and admit impurity, and are destroyed and lose their nature while they are boiled into many substances.  And they take colours which do not belong to them; they are also congealed by frost and are mingled and permeated with the filth of men and beasts, and with the blood of the slain.  And being checked by skilled workmen through the restraint of aqueducts, they flow and are diverted against their inclination, and come into gardens and other places in order that they may be collected and issue forth as a means of fertility for man, and that they may cleanse away every impurity and fulfil the service man requires from them.  Wherefore it is impossible that the waters should be a god, but they are a work of God and a part of the world.

In like manner also they who believed that fire is a god erred to no slight extent.  For it, too, was created for the service of men, and is subject to them in many ways:—in the preparation of meat, and as a means of casting metals, and for other ends whereof your Majesty is aware.  At the same time it is quenched and extinguished in many ways.

Again they also erred who believed the motion of the winds to be a god.  For it is well known to us that those winds are under the dominion of another, at times their motion increases, and at times it fails and ceases at the command of him who controls them.  For they were created by God for the sake of men, in order to supply the necessity of trees and fruits and seeds; and to bring over the sea ships which convey for men necessaries and goods from places where they are found to places where they are not found; and to govern the quarters of the world.  And as for itself, at times it increases and again abates; and in one place brings help and in another causes disaster at the bidding of him who rules it.  And mankind too are able by known means to confine and keep it in check in order that it may fulfil for them the service they require from it.  And of itself it has not any authority at all.  And hence it is impossible that the winds should be called gods, but rather a thing made by God.

[5] Οἱ δὲ νομίζοντες τὸ ὕδωρ εἶναι θεὸν ἐπλανήθησαν. καὶ αὐτὸ γὰρ εἰς χρῆσιν τῶν ἀνθρώπων γέγονε καὶ κατακυριεύεται ὑπ' αὐτῶν, μιαίνεται καὶ φθείρεται καὶ ἀλλοιοῦται ἑψούμενον καὶ ἀλλασσόμενον χρώμασι καὶ ἀπὸ τοῦ κρύους πηγνύμενον καὶ αἵμασι μολυνόμενον. καὶ εἰς πάντων τῶν ἀκαθάρτων πλύσιν ἀγόμενον. διὸ ἀδύνατον τὸ ὕδωρ εἶναι θεὸν ἀλλ' ἔργον θεοῦ. οἱ δὲ νομίζοντες τὸ πῦρ εἶναι θεὸν πλανῶνται. καὶ αὐτὸ γὰρ εἰς χρῆσιν ἐγένετο ἀνθρώπων καὶ κατακυριεύεται ὑπ' αὐτῶν περιφερόμενον ἐκ τόπου εἰς τόπον εἰς ἕψησιν καὶ ὄπτησιν παντοδαπῶν κρεῶν, ἔτι δὲ καὶ νεκρῶν σωμάτων. φθείρεται δὲ καὶ κατὰ πολλοὺς τρόπους ὑπὸ τῶν ἀνθρώπων σβεννύμενον. διὸ οὐκ ἐνδέχεται τὸ πῦρ εἶναι θεὸν ἀλλ' ἔργον θεοῦ. οἱ δὲ νομίζοντες τὴν τῶν ἀνέμων πνοὴν εἶναι θεὰν πλανῶνται. φανερὸν γάρ ἐστι ὅτι δουλεύει ἑτέρῳ καὶ χάριν τῶν ἀνθρώπων κατεσκεύασται ὑπὸ τοῦ θεοῦ πρὸς μεταγωγὴν πλοίων καὶ συγκομιδὰς τῶν σιτίων καὶ εἰς λοιπὰς αὐτῶν χρείας. αὔξει τε καὶ λήγει κατ' ἐπιταγὴν θεοῦ. διὸ οὐ νενόμισται τὴν τῶν ἀνέμων πνοὴν εἶναι θεὰν ἀλλ' ἔργον θεοῦ.