ΠΕΡΙ ΑΘΛΩΝ ΚΑΙ ΕΠΙΤΙΜΙΩΝ1
 1I. Τῶν μὲν οὖν διὰ τοῦ προφήτου Μωυσέως λογίων τρεῖς ἰδέας εἶναι συμβέβηκε, τὴν μὲν περὶ κοσμοποιίας, τὴν δὲ ἱστορικήν, τὴν δὲ τρίτην νομοθετικήν. ἡ μὲν οὖν κοσμοποιία παγκάλως πᾶσα καὶ θεοπρεπῶς μεμήνυται, λαβοῦσα τὴν ἀρχὴν ἀπὸ γενέσεως οὐρανοῦ καὶ λήξασα εἰς ἀνθρώπου κατασκευήν· ὁ μὲν γὰρ ἀφθάρτων τελειότατος, ὁ δὲ θνητῶν. ἀθάνατα δὲ καὶ θνητὰ ἐν γενέσει συνυφαίνων ὁ ποιητὴς εἰργάσατο τὸν κόσμον, τὰ μὲν γενόμενα ἡγεμονικά, τὰ δ᾿ ὡς ὑπήκοα καὶ γενησόμενα.2 2 τὸ δὲ ἱστορικὸν μέρος ἀναγραφὴ
- 1On the title see App. p. 451.
- 2So mss. Cohn prints τὰ μὲν [γενόμενα] <ὡς> ἡγημονικά, τὰ δ᾿ ὡς ὑπήκοα [καὶ] γενησόμενα and translates “destined the former to be subjects, the latter to be rulers.” I can see no difficulty in the mss. text if translated as above. It is an indisputable truth that, while the heavenly bodies (in Philo’s view) were created once for all, mortals are perpetually being brought into being, and indeed Philo himself often insists upon it in connexion with parenthood. If any correction is required, I should omit the somewhat pointless ὡς and possibly change καὶ to ἀεὶ = “from time to time.” But this is hardly necessary, for though mortals will be perpetually created, they were also created at the beginning. It is of course no objection to this that in § 9 he says that the necessaries for mortal subsistence were prepared from the beginning.
On Rewards and Punishments
I. The oracles delivered through the prophet Moses1 are of three kinds.a The first deals with the creation of the world, the second with history and the third with legislation. The story of the creation is told throughout with an excellence worthy of the divine subject, beginning with the genesis of Heaven and ending with the framing of man. For Heaven is the most perfect of things indestructible as man of things mortal, immortal and mortal being the original components out of which the Creator wrought the world, the one created then and there to take command, the other subject, as it were, to be also created in the future. The historical part is a record of2
- aThe scheme here laid down is, with a slight difference of terms, identical with that given in Mos. ii. 46 ff. There the Pentateuch is analysed into two parts, the historical and the legislative, but the historical is divided into the creation story and the “genealogical,” a term which was applied in the grammatical schools to that part of history which is concerned with particular persons, rather than with places, dates or events. See note to that passage (vol. vi. p. 606).