VII.  And those who believed of the men of the past, that some of them were gods, they too were much mistaken.  For as you yourself allow, O King, man is constituted of the four elements and of a soul and a spirit (and hence he is called a microcosm),6    Or “and hence the world also gets its name κόσμος.”  The Syriac is the equivalent of the Greek “διὸ καὶ κόσμος καλεῖται,” which occurs (Chap. IV.) in discussing the supposed divinity of the sky or heaven. and without anyone of these parts he could not consist.  He has a beginning and an end, and he is born and dies.  But God, as I said, has none of these things in his nature, but is uncreated and imperishable.  And hence it is not possible that we should set up man to be of the nature of God:—man, to whom at times when he looks for joy, there comes trouble, and when he looks for laughter there comes to him weeping,—who is wrathful and covetous and envious, with other defects as well.  And he is destroyed in many ways by the elements and also by the animals.

And hence, O King, we are bound to recognize the error of the Barbarians, that thereby, since they did not find traces of the true God, they fell aside from the truth, and went after the desire of their imagination, serving the perishable elements and lifeless images, and through their error not apprehending what the true God is.

[7] Οἱ δὲ νομίζοντες τὸν ἄνθρωπον εἶναι θεὸν πλανῶνται. ὁρῶμεν γὰρ αὐτὸν κινούμενον [κυούμενον] κατὰ ἀνάγκην, καὶ τρεφόμενον καὶ γηράσκοντα, καὶ μὴ θέλοντος αὐτοῦ. καὶ ποτὲ μὲν χαίρει, ποτὲ δὲ λυπεῖται, δεόμενος βρωμάτων καὶ ποτοῦ καὶ ἐσθῆτος. εἶναι δὲ αὐτὸν ὀργίλον καὶ ζηλωτήν, καὶ ἐπιθυμητήν, καὶ μεταμελόμενον καὶ πολλὰ ἐλαττώματα ἔχοντα. φθείρεται δὲ κατὰ πολλοὺς τρόπους ὑπὸ στοιχείων καὶ ζῴων. καὶ τοῦ ἐπικειμένου αὐτῷ θανάτου. οὐκ ἐνδέχεται οὖν εἶναι τὸν ἄνθρωπον θεὸν ἀλλ' ἔργον θεοῦ. πλάνην οὖν μεγάλην ἐπλανήθησαν οἱ Χαλδαῖοι ὀπίσων τῶν ἐπιθυμημάτων αὐτῶν. σέβονται γὰρ φθαρτὰ στοιχεῖα καὶ τὰ νεκρὰ ἀγάλματα καὶ οὐκ αἰσθάνονται ταῦτα θεοποιούμενοι.