 Named references to philosophers in Philo’s work are rather rare, and often the cited names are not those that one would expect. For example, he never mentions Posidonius, one of the greatest names of Stoicism, who was the first to attempt a reconciliation of at least some Stoic and Platonic themes. There are reasons to think Philo read this Rhodian philosopher, but he is silent about Posidonius. One could surmise that his clearly anti-Jewish position was one possible reason for Philo’s silence. However, Philo is also silent regarding thinkers of the New Academy, Arcesilas and Carneades. He was clearly acquainted with these Academics, since there are some rather clear allusions in his work to their brand of skepticism. It is therefore curious that he gives the first version of the Skeptical tropes without any allusion to Aenesidemus, who developed them a century before. Leaving aside the contested De aeternitate, we notice that Philo fails to mention Aristotle even once. While Stoicism plays a leading though complex role in most Philonian treatises, we only find four allusions to Zeno, the founder of the doctrine. They are all in the Probus, a treatise with strong Stoic features. There is only a single mention of Epicurus, in Post. 2. Plato is mentioned twice each in the De opificio and the De uita contemplativa, and once in the Probus. Only three mentions of Socrates are found, but surprisingly, the presocratic thinkers are quoted much more than one would have thought: fourteen references to Pythagoras (with some uncertainties, since some of them are to be found in fragments), six to Heraclitus, and one each to Anaxagoras and Democritus. The De aeternitate is striking because Aristotle is mentioned four times. In this treatise, Philo cites a book written by the Pythagorean Ocellos of Lucania, who established the eternity of the world in a way that Philo seems to find satisfactory. This, notably, is the only time when he mentions a specific text and explicitly affirms having read it.