Like many of his concepts, Philo presents his eschatology and other apocalyptic themes in relation to the realm of the Platonic world of forms; the “place” in which the material world participates with the other worldly realm. In doing so, we can see Philo’s integrated dualism at work in his cosmology in which his eschatology emerges. The eschatology of Philo begins with his anthropology which is found in Legum Allegoriae III.161 (among others; e.g. Somn. I.34). Here he states that the human is composed of soul and body; the soul belonging to the divine (Gen 2.7; Mut. 223) and the body is “fashioned out of the earth”. It survives on earthly food while the soul is conceived of an ethereal nature, “has on the contrary ethereal and divine food” (knowledge in its various forms). Following a form of the Pythagorean view of the transmigration of the soul, although not completely, upon true death Philo understands the body and soul separate (Leg. Alleg. I.105; II.77). The eschatological end of human existence was the return of a soul to the divine realm or for the “wicked soul” to Tartarus or Hades. Arising out of Philo’s anthropology is what we might call his demonology, although it differs significantly from other early Jewish and Christian demonologies. At times Philo appears to be reacting in a polemical sense to the emergence of demons in the Enochic tradition and other early Jewish literature including such works as, for example, the Book of Watchers, Jubilees, or the Testament of Solomon. Philo argues for a recognition of human responsibility in the existence of evil in the world rather than demonic or evil spirits. This paper will examine Philo’s writings in an effort to compare and contrast the various demonologies circulating in the 1st century CE and their roles in the apocalyptic eschatology of the period.