 Philo’s work does not form a well-organized corpus. During Philo’s time, the work was larger than the corpus we now have. The relation of Philo to the Hebrew exegetical traditions of his time is an important and controversial question. One of the major paradoxes for his posterity is that his work was ignored by Jews and saved by Christians, some of whom thought that he was himself a Christian (Runia 2009). In 233 CE the entire corpus was brought to Caesarea, a city that became the main center of its transmission, though some papyri suggest the circulation of at least some of his treatises in Egypt. The more or less generally accepted classification is that of Massebiau (1889), completed by Cohn (1899). It is divided into five principal categories: