| Sumario: | This article is composed of three parts and an epilogue. In the first part, its point is that in Stoicism allegory was part and parcel of philosophy, and the author endeavors to clarify the reason why the Stoics integrated it in their philosophical system. The author tends to rule out that it was only for an 'apologetic' reason, in order to defend the Stoic doctrines, and a different explanation is offered. In the second section it is argued that allegory became part of philosophy in Middle and Neoplatonism as well, both 'pagan' and Christian, and the author studies how a harsh debate arose between the 'pagan' and the Christian sides about which texts, myths, and traditions to consider susceptible of allegoresis (i.e., rich in philosophical truths expressed symbolically). Similarities and differences are also pointed out between Origen's and 'pagan' allegoresis, Stoic and Platonic. The third part concentrates on Origen's theorization of biblical allegoresis - significantly included in his philosophical masterpiece, again qua part and parcel of philosophy -, on the three exegetical levels he defines, literal, moral, and spiritual, on their antecedents, and on the special status of the scriptural narratives on the arkhē and the telos in his own theorization and exegetical practice. In relation to these exceptions (narratives that have only an allegorical meaning), the author argues that Origen was inspired by the special epistemological status of Plato's myths, which he moreover praises. Providing some telling examples, the author demonstrates how Origen even enters in conversation with Plato's myths on the arkhē and the telos and, if necessary, corrects them, and directly compares them with the biblical stories on the arkhē and the telos.
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