 One of the most interesting elements in the Philonian presentation of virtues is the understanding of matriarchs as allegorical symbols of virtues. Gender differences are a complex and interesting aspect of the Alexandrine’s thought. One cannot deny his misogyny, which, however, is not common since it is expressed through rather sophisticated semantic webs. Virtue is, on his view, masculine in its essence, since it is powerful and active. The realm of reason is masculine, “for nature is the law of men, and to follow nature is the mark of a strong and truly masculine reason” (Ebr. 54–5). Why, then, are women, the matriarchs, chosen as symbols of virtues? The answer given in Fug. 51 is that God used a feminine appearance so that even the most perfect human qualities would be imperfect. Each matriarch has her allegorical peculiarities. Sarah, for example, is said to have nothing to do with the world of women and to be born, like Athena, from the father of everything (Ebr. 60–1). At the same time, she unites with Abraham to give birth to Isaac, who is the allegory of joy, one of the three Stoic good passions (eupatheiai) which also include will (boulèsis) and caution (eulabeia).