 The comparison with the Eleusinian mysteries is so precise that Moses is often called “hierophantos”, initiated in the Sinai to mysteries most obscure. As it had held in Eleusis, Philo speaks of “little mysteries” and “great mysteries”, the former leading to liberation from passions, the latter from sensations. Many other elements, especially those of the sacred banquet, resonate with the theme of the mysteries. Many scholars suggested that Philo situated himself in the Platonic tradition of philosophically transposing the Eleusinian mysteries. In this perspective, the mystery is the allegoric method itself. However, one could object to this interpretation that the meaning of a metaphor is not monolithic. It depends in great part on the identity of the addressee, about which we know little. Indeed, there was at least one ambiguity: did Philo want to prove to hypothetic Greek readers that Eleusinian mysteries were shadowy images of the only true mysteries, the Jewish ones? Was he using a kind of spiritual lingua franca elaborated during the pluralistic honeymoon at the beginning of the Ptolemaic period? Still, no element of the mysteries’ lexicon could trace a shift with regard to the theme of the impossibility of knowing God.