 Philo is also considered the founder of negative theology in the history of monotheistic faith. Given the association of his faith with contemporary forms of Skepticism, he was also the founder of at least a kind of fideism, i.e., a doctrine in which faith is the foundation of all essential truths. His apparent versatility in exegesis can give the impression that his only purpose is to make philosophical themes and words coincide with the text of Bible. However, though Philo is not as systematic as Plotinus, there is much more coherence in his physics and metaphysics than one might think. Even John Dillon, hardly an unconditional admirer of Philo, argues that “he follows a system in which the supreme principle is the One”, meaning not the God of philosophers but the personal God of Judaism (1977: 155). The problem of possible philosophical antecedents to Philo’s conception of an unknowable and ineffable God is a complex one. Such a hypothesis cannot be dismissed, but there is no clear evidence of its truth. In any case, negativity is, par excellence, the manner of speaking in the best way possible about God. It is not the only one; there is also the possibility of declaring His perfection and infinite glory. And metaphors, like those of monarchy, the sower, and the sun, are still different. But the uiae negationis, eminentiae (all that is good has its origin in God), and analogiae (there is a kind of analogy of being between Creator and creature), though perfectly compatible with each other, are only poor human means to suggest Him who can’t be seen, named, nor known. Nevertheless, one of the most interesting comparative means to evoke man’s relation to God is the vocabulary of mysteries, for example when Philo says in Cher. 49: 