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Philo’s common ground with Greek literature was always clear: his connections with Hesiod’s Theogony, his use of interpretatio graeca and syncretism, his Euhemerism, his appeal to ancient sources. All that changed in 1929, with the discovery of the tablets at Ras Shamra (Ugarit), dating from about 1400–1200 BCE, followed by the Hurrian–Hittite Succession myth, the so-called Kumarbi cycle, in Boghazköi in 1936. Interest was refocused on his “oriental” or “Semitic” elements. Many shared theonyms in the one, and mythical motifs and patterns in the other, opened up the seductive new possibility that Philo really did have access to ancient material, and for a while his stock went up. Inevitable reaction set in, and we are now in a state of equilibrium which will presumably last until new evidence emerges to disturb the consensus. Philo is far more than an exponent of Lügendichtung, and there are indeed links (albeit not as direct as his early champions would like) between him and the Ugaritic and Hurrian material. But the Greek intellectual filter is impossible to argue away.