 In fact, the problem of the exact nature of Stoic allegoresis is controversial. It can be remarked that Philo’s allegory is not merely symbolic. Especially when mentioning the fusikoi, he himself draws upon etymology, for example, about Sara whose name in the Chaldean language (i.e., in Hebrew) means “the ruler” (Abr. 99), and for whom nothing is more dominant than virtue (80). If it is probable that in Alexandria at this time there were a great variety of allegorists blending literary, philosophical, and spiritual currents, then we can say that Philo was very skillful in drawing upon each of these. To this observation, let us add a Philonian conception of allegory that appears not to have interested later scholars: in his interpretation of one of Joseph’s dreams in Somn. 2.8, Philo states that he will follow the method of allegory which he calls a “wise architect”. This expression is a “hapax”, i.e., an isolated case. The best way to understand the meaning of this phrase is given by Plutarch when he says that Alexander, seeking the proper place for the Egyptian city destined to bear his name, had a vision (Life of Alexander 26). In it, Homer recites two verses for him in which he mentioned the island of Paros (Odyssey 4.354–55). Alexander declares to his friends that he will follow Homer’s advice since he was the wisest architect—an already well-known story in Alexandria to which Philo alludes in his own way. The difference between Philo’s reference to Alexander and Plutarch’s is itself interesting. In the latter case, Homer is not only the greatest poet but also the father of all science. In the former, it is not the poet but the exegete that unveils the meanings of dreams. And dreams sent by God always reveal something about the truth of the world.