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of the canonical movement of the two great luminaries, the sun and the moon, but in many respects tautological and lacking 7 years from the 5500 years of the 36 ineffable incarnation of our Lord Jesus Christ, and for this reason being in error about the paschal day (for it records that this happened in the 5525th year of the world, on the 20th of the month of March, that is, according to the Egyptians, the 20th of Phamenoth), and likewise not being sound concerning the year of the birth of our Savior. And both of them find fault with Eusebius of Caesarea in Palestine, because he was not able, as they were, to comprehend the myriad-sum of the Chaldean years, that is, of the 124,000, in days, and they themselves have made an analysis or division, as has been shown before, so that it might be found in harmony with scripture. We, however, rather approve of him for not reconciling the falsehood with the truth. For being a man of great learning and knowing that the Chaldeans introduce infinite ages for the cosmogony, and that the Greeks and Egyptians speak of twenty-five periods of years from 1661, that is, saying that the cosmic restoration occurs in 36,525 years, that is, the restoration from one point of heaven to the same point, as is related in the *Genika* of Hermes and in the *Kyranides*, for this reason, it seems, he considered it superfluous to allegorize foreign opinions. But they rightly find fault with him in another matter, because in the summary of his chronicle he was in error by 207 years. For instead of 5816, 5526. And he set it out thus: from Adam until the birth of Abraham he collected 3184 years, and from Abraham until the twentieth anniversary of Constantine, in the expanded version he collected a period of 2342 years. which makes 5526 years. But such a delusion, says Annianus, is refuted by the recurring paschal table, that is, by the solar cycle of 532 years. For resolving the 5526 years into these, we find 10 periods and a remainder of 206 years; introducing these into the paschal table, we find the 14th of the moon and the resurrection day, the Sunday, to be consistent in the year 5816. Likewise, resolving [the 5816 years] into 532, we find 10 periods and a remainder of 496 years. Introducing these into the paschal table we find the 14th in agreement on the 29th of Phamenoth, which is March 25th, and the Sunday on the 3rd of Pharmouthi, that is, March 29th. The proof of the 207 years omitted by the same Eusebius is found thus in the divine scriptures: after the flood, Arphaxad is born to Shem, and then Cainan is born; this Cainan Eusebius did not include in his genealogy, who begot Sala in the 37 130th year of his life; and furthermore, he did not list Ehud the judge, who judged Israel for 10 years. But the 70 interpreters ranked him as the eleventh judge. And furthermore, he did not reckon the 111 years of the dominion of the foreign kings who ruled sporadically during the time of the judges, reasoning that they had been reckoned in the time of the judges; but the 70 interpreters specified by name that they had ruled Israel for 111 years, and that the 13 judges had judged Israel for 299 years, so that the entire kingdom of the judges was 410 years. And furthermore, after the death of Samson the judge, he did not place in the expanded version the 40 years of the people's anarchy, that is, peace; but Africanus mentioned them and, calculating them together, united them with the total of his chronicle. Annianus says these things verbatim, justly finding fault with Eusebius Pamphili concerning the omission of the 207 years. Panodorus also makes accusations in harmony with him concerning these things, whose citations on this matter we consider it superfluous to set forth. However, both Eusebius and Josephus and other historians concerning the kingdom of the Chaldeans are seen to say that they reigned before the flood, following Alexander Polyhistor and Abydenus and Apollodorus, having no basis from the divine scriptures. For after the flood the three sons of Noah, having divided the inhabited world, set out again from among themselves towards the east and from there, as scripture says in a kind of repetition, after the division

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κανονικῆς τῶν δύο μεγάλων φωστήρων ἡλίου καὶ σελήνης κινήσεως, ἐν πολλοῖς δὲ ταυτολογοῦσαν καὶ λειπομένην ἔτεσιν ζʹ τῶν εφʹ ἐτῶν τῆς 36 ἀρρήτου ἐνανθρωπήσεως τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, καὶ διὰ τοῦτο σφαλλομένην περὶ τὸ πασχάλιον ἡμέραν (τῷ γὰρ εφκεʹ ἔτει τοῦ κόσμου ταύτην γεγενῆσθαι παραδίδωσι μηνὸς Μαρτίου κʹ, ἤτοι κατ' Αἰγυπτίους Φαμενὼθ κʹ), ὁμοίως δὲ καὶ περὶ τὸ γενέθλιον τοῦ σωτῆρος ἡμῶν ἔτος οὐχ ὑγιῶς ἔχουσαν. ἀμφότεροι δὲ αὐτῶν τὸν Καισαρείας Παλαιστίνης Εὐσέβιον καταμέμφονται, ὅτι μὴ δεδύνηται ὡς αὐτοὶ τὸν μυριαδισμὸν τῶν Χαλδαϊκῶν ἐτῶν, ἤτοι τῶν ρκδʹ, εἰς ἡμέρας νοῆσαι, καὶ ἀναλύσεως ἢ με ρίσεως αὐτοὶ πεποιήκασιν, ὡς προδέδεικται, ἵνα σύμφωνος εὑρεθῇ τῇ γραφῇ. ἡμεῖς δὲ αὐτὸν μᾶλλον ἀποδεχόμεθα μὴ συμβιβάσαντα τὸ ψεῦδος τῇ ἀληθείᾳ. πολυμαθὴς γὰρ ὢν καὶ εἰδὼς Χαλδαίους μὲν ἀπείρους αἰῶνας τῆς κοσμογονίας εἰσάγοντας, Ἕλληνας δὲ καὶ Αἰγυπτίους ἐν εἴκοσι πέντε περιόδοις ἐτῶν λέγοντας τῶν ἀπὸ αυξαʹ, ἤτοι ἐν λ ςʹ χιλιάσι καὶ φκεʹ τὴν κοσμικὴν ἀποκατάστασιν γίνεσθαι λέγοντας, ἤγουν ἀπὸ σημείου εἰς ση μεῖον τοῦ οὐρανοῦ τὴν ἀποκατάστασιν, ὡς ἐν τοῖς Γενικοῖς Ἑρμοῦ καὶ ταῖς Κυραννίσι φέρεται, τούτου χάριν περιττὸν ἡγήσατο τὰς ἀλλοτρίας δόξας ἀλληγορῆσαι, ὡς ἔοικε. μέμφονται δὲ αὐτὸν ἐν ἄλλῳ μέρει εὐλόγως, ὅτι ἐν τῇ ἀνακεφαλαιώσει τοῦ χρονογραφείου αὐτοῦ ς ζʹ ἔτη ἐσφάλη. ἀντὶ γὰρ εωι ςʹ εφκ ςʹ. ἐστοιχείωσε δὲ οὕτως· ἀπὸ Ἀδὰμ ἕως τῆς γεννήσεως Ἀβραὰμ συνῆξεν ἔτη γρπδʹ, καὶ ἀπὸ Ἀβραὰμ ἕως τῆς εἰκοσαετηρίδος Κωνσταν τίνου ἐν τῷ κατὰ πλάτος συνῆξε χρόνον ἐτῶν βτμβʹ. ἃ γίνεται ἔτη εφκ ςʹ. ἡ δὲ τοιαύτη παράνοια, φησὶν ὁ Ἀννιανός, ἐκ τοῦ ἀνακυκλευτικοῦ τόμου τοῦ πάσχα ἐλέγχεται, ἤτοι ἐκ τοῦ ἡλιακοῦ κύκλου τῶν φλβʹ ἐτῶν. εἰς ταῦτα γὰρ ἀναλύσαντες τὰ εφκ ςʹ ἔτη εὑρίσκομεν περιόδους ιʹ καὶ λοιπὰ ἔτη ς ςʹ· ταῦτα εἰσαγαγόντες εἰς τὸν τοῦ πάσχα τόμον ἀκόλουθον εὑρί σκομεν τὴν ιδʹ τῆς σελήνης καὶ τὴν ἀναστάσιμον ἡμέραν τὴν κυριακὴν τῷ εωι ςʹ. ὡσαύτως ἀναλύσαντες εἰς φλβʹ εὑρίσκομεν περιόδους ιʹ καὶ λοιπὰ υ ζςʹ ἔτη. ταῦτα εἰσενέγκαντες εἰς τὸν τοῦ πάσχα τόμον εὑρίσκομεν τὴν ιδʹ σύμφωνον τοῦ Φαμενὼθ κθʹ, ὅ ἐστι Μαρτίου κεʹ, τὴν δὲ κυριακὴν Φαρμουθὶ γʹ, τοῦτ' ἔστι Μαρτίου κθʹ. τῶν δὲ παραλειφθέντων ἐτῶν ς ζʹ τῷ αὐτῷ Εὐσεβίῳ ἡ ἀπόδειξις ἐν ταῖς θείαις γραφαῖς οὕτω κεῖται· μετὰ τὸν κατακλυσμὸν τῷ Σὴμ γεννᾶται ὁ Ἀρφαξάδ, εἶθ' οὕτως γεννᾶται Καϊνᾶν· τοῦτον τὸν Καϊνᾶν οὐκ ἐγενεαλόγησεν ὁ Εὐσέβιος τεκνώσαντα ἐν 37 τῷ ρλʹ ἔτει τῆς ζωῆς αὐτοῦ τὸν Σαλά· ἔτι δὲ καὶ Ἀωδὼν τὸν κριτὴν οὐκ ἐστοιχείωσε κρίναντα τὸν Ἰσραὴλ ἔτη ιʹ. οἱ δὲ οʹ ἑρμηνευταὶ ἑνδέκατον κριτὴν αὐτὸν ἔταξαν. ἔτι δὲ καὶ τὰ τῆς ἐπικρατήσεως τῶν ἐν τοῖς κριταῖς σποράδην βασιλευσάντων ἐξ ἀλλοφύλων ἔτη ριαʹ οὐκ ἐψηφίσατο, λογι σάμενος ἐν τοῖς κριταῖς λελογίσθαι αὐτά· οἱ δὲ οʹ ἑρμηνευταὶ ὀνομαστὶ ἡρ μήνευσαν αὐτοὺς κρατήσαντας τοῦ Ἰσραὴλ ἔτη ριαʹ, τοὺς ιγʹ κριτὰς κρί ναντας τὸν Ἰσραὴλ ἔτη ς ζθʹ, ὡς εἶναι ὅλον τὸ τῶν κριτῶν βασίλειον ἐτῶν υιʹ. ἔτι δὲ καὶ μετὰ τὴν τελευτὴν Σαμψὼν τοῦ κριτοῦ τῆς ἀναρχίας, ἤτοι εἰρήνης, τοῦ λαοῦ μʹ ἔτη ἐν τῷ κατὰ πλάτος οὐκ ἔθηκεν· ὁ δὲ Ἀφρικανὸς αὐτῶν ἐμνημόνευσε καὶ τῇ τοῦ χρονογραφίου αὐτοῦ ὁμάδι συμψηφισάμενος ἥνωσε. Ταῦτα Ἀννιανὸς ἐπὶ λέξεώς φησι μεμφόμενος Εὐσέβιον τὸν Παμφίλου δικαίως περὶ τῆς παραλήψεως τῶν ς ζʹ ἐτῶν. συνῳδὰ δὲ αὐτῷ καὶ Πανό δωρος περὶ τούτων ἐγκαλεῖ, οὗ τὰς χρήσεις περὶ τούτου παρέλκον ἡγού μεθα παραθέσθαι. πλὴν καὶ Εὐσέβιος καὶ Ἰώσηππος καὶ ἄλλοι περὶ τῆς τῶν Χαλδαίων βασιλείας ἱστορικοὶ φαίνονται λέγοντες ὅτι πρὸ τοῦ κατα κλυσμοῦ ἐβασίλευον ἑπόμενοι Ἀλεξάνδρῳ τῷ Πολυίστορι καὶ Ἀβυδηνῷ καὶ Ἀπολλοδώρῳ, μηδεμίαν ἔχοντες ἀφορμὴν ἐκ τῶν θειῶν γραφῶν. ὅτι γὰρ μετὰ τὸν κατακλυσμὸν διαμερισθέντες τὴν οἰκουμένην οἱ τρεῖς υἱοὶ Νῶε πάλιν ἐπὶ τὴν ἀνατολὴν ἐξ αὐτῶν ὥρμησαν κἀκεῖθεν, ὥς φησιν ἡ γραφὴ κατ' ἐπανάληψίν τινα, μετὰ τὸν διαμερισμὸν