completely into the background. Such paradigm shifts are repeatedly experienced in scholarship. We need not examine the question whether one may already go so far as to speak of a new paradigm shift, but it is surely unmistakable that there is a new awareness that the question of the history of religions is both fruitful and necessary. Ultimately, we are not helped here by antitheses such as Judaism or Hellenism, autonomy or independence. Let me develop this point a little. It is of course perfectly