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nothing memorable is recorded by the Greeks before Ogyges, except for Phoroneus who was contemporary with him and Inachus the father of Phoroneus, who first reigned over Argos, as Acusilaus relates. His daughter was Io, whom they worship, having renamed her Isis. And so much for the time before Ogyges. And in his times 72 Moses went out from Egypt. and a little later: From Ogyges, then, to Cyrus, the same number as from Moses to the same times, are 1235 years. But also some of the Greeks relate that Moses lived in the same times. Polemon, in the first of his Greek Histories, says: In the time of Apis, son of Phoroneus, a portion of the Egyptian army was expelled from Egypt, who settled in the part of Syria called Palestine, not far from Arabia. These are clearly those with Moses. And Apion, son of Poseidonius, a most painstaking grammarian, in his book against the Jews and in the fourth of his Histories, says that in the time of Inachus, king of Argos, when Amosis was reigning over the Egyptians, the Jews revolted, whose leader was Moses. And Herodotus also makes mention of this revolt and of Amosis in his second book, and in a way also of the Jews themselves, numbering them among those who are circumcised, and calling them Assyrians in Palestine, perhaps on account of Abraham. And Ptolemy of Mendes, in his history of the Egyptians from the earliest times, concurs with all these, so that the variation in the dates is not even very significant. And it should be noted that if anything exceptional is told as a myth by the Greeks on account of its antiquity, this is found to be after Moses at any rate: floods and conflagrations, Prometheus, Io, Europa, the Sown Men, the rape of Core, the mysteries, legislations, the deeds of Dionysus, Perseus, the labours of Heracles, the Argonauts, the Centaurs, the Minotaur, the events concerning Ilium, the return of the Heraclidae, the Ionian colony, and the Olympiads. It seemed good to me then to set out the aforementioned period of the Attic kingdom, as I am about to set the Greek histories alongside the Hebrew histories. For let it be permitted to the one who wishes, taking the beginning from me, to calculate the number in the same way as I. Therefore, of the 1020 years which are set forth from Moses and Ogyges until the first Olympiad, in the first year, then, the Passover and the exodus of the Hebrews from Egypt. and in Attica the flood in the time of Ogyges occurs, and reasonably so. For with the Egyptians being scourged by the anger of God with hail and storms, it was likely that some parts of the earth suffered along with them, at which time 73 it was likely for the Athenians to experience the same things as the Egyptians, being supposed to be colonists from them, as others say, and Theopompus in his Tricaranus. The intervening time has been omitted, in which nothing exceptional is recorded by the Greeks. And after ninety-four years was Prometheus, as some say. Africanus, relating these things truthfully and with witnesses in his third book, seems to me to be more trustworthy in all respects than Eusebius, having in this account concerning Moses and the journey from Egypt, as has been said before, both those of the circumcision in agreement and those from the Greeks who have philosophized according to Christ, Clement the Stromatist and Tatian, as Eusebius himself bears witness in the preface of his Canon, writing something like this. Men renowned in learning, Clement, Africanus, Tatian of our doctrine, and of the circumcision Josephus and Justus, have said that Moses, a Hebrew by race, the first of all the prophets, who delivered oracles and divine sayings in writing concerning our Savior, I mean Christ, and concerning the knowledge of God among the nations through Him, flourished in the time of Inachus, each in his own way having undertaken the proof from ancient history. But Inachus is older than the Trojan War by seven hundred years. And of the Greek philosophers, whoever that man was who put forth the plot against us, in the fourth book of his treatise against us, labored by him in vain, says that Moses lived before the time of Semiramis. and Semiramis reigned over the Assyrians 150 years before. So that according to him Moses is older than the Trojan War by 850 years. But I

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ἀξιομνημόνευτον Ἕλλησιν ἱστορεῖται πρὸ Ὠγύγου, πλὴν Φορωνέως τοῦ συγχρονίσαντος αὐτῷ καὶ Ἰνάχου τοῦ Φορωνέως πατρός, ὃς πρῶτος Ἄργους ἐβασίλευσεν, ὡς Ἀκουσίλαος ἱστορεῖ. τούτου θυγάτηρ Ἰώ, ἣνἾσιν μετονομάσαντες σέβουσι. Καὶ τοσαῦτα μὲν πρὸ Ὠγύγου. κατὰ δὲ τοὺς τούτου χρόνους ἐξῆλθε 72 Μωυσῆς ἀπ' Αἰγύπτου. καὶ μετ' ὀλίγα· ἀπὸ Ὠγύγου τοίνυν ἐπὶ Κύρου, ὁπόσα ἀπὸ Μωυσέως ἐπὶ τῶν αὐτῶν χρόνων, ἔτη ασλεʹ. ἀλλὰ καὶ Ἑλλή νων δέ τινες ἱστοροῦσι κατὰ τοὺς αὐτοὺς χρόνους γενέσθαι Μωυσέα. Πο λέμων μὲν ἐν τῇ πρώτῃ τῶν Ἑλληνικῶν ἱστοριῶν λέγει· ἐπὶ Ἄπιδος τοῦ Φορωνέως μοῖρα τοῦ Αἰγυπτιακοῦ στρατοῦ ἐξέπεσεν ἐν Αἰγύπτῳ, οἳ ἐν τῇ Παλαιστίνῃ καλουμένῃ Συρίᾳ οὐ πόρρω Ἀραβίας ᾤκησαν. οὗτοι δηλον ότι οἱ μετὰ Μωυσέως· Ἀπίων δὲ Ποσειδωνίου περιεργότατος γραμ ματικῶν ἐν τῇ κατὰ Ἰουδαίων βίβλῳ καὶ ἐν τῇ τετάρτῃ τῶν ἱστοριῶν φησι κατὰ Ἴναχον Ἄργους βασιλέα, Ἀμώσιος Αἰγυπτίων βασιλεύοντος, ἀποστῆναι Ἰουδαίους, ὧν γίνεσθαι Μωυσέα. μέμνηται δὲ καὶ Ἡρόδοτος τῆς ἀποστασίας ταύτης καὶ Ἀμώσιος ἐν τῇ δευτέρᾳ, τρόπῳ δὲ καὶ Ἰουδαίων αὐτῶν, ἐν τοῖς περιτεμνομένοις αὐτοὺς καταριθμῶν καὶ Ἀσσυρίους ἐν τῇ Παλαιστίνῃ ἀποκαλῶν, τάχα διὰ τὸν Ἀβραάμ. Πτολεμαῖός τε ὁ Μεν δήσιος τὰ Αἰγυπτίων ἀνέκαθεν ἱστορῶν ἅπασι τούτοις συντρέχει, ὡς οὐδὲ ἐπίσημος ἐπὶ πλεῖον ἡ τῶν χρόνων παραλλαγή. σημειωτέον δὲ ὡς εἴ τί ποτε ἐξαίρετον Ἕλλησι δι' ἀρχαιότητα μυθεύεται, μετά γε Μωυσέα τοῦθ' εὑρίσκεται· κατακλυσμοὶ καὶ ἐκπυρώσεις, Προμηθεύς, Ἰώ, Εὐρώπη, σπαρτοί, Κόρης ἁρπαγή, μυστήρια, νομοθεσίαι, ∆ιονύσου πράξεις, Περ σεύς, ἆθλοι Ἡράκλειοι, Ἀργοναῦται, Κένταυροι, Μινώταυρος, τὰ περὶ Ἴλιον, Ἡρακλειδῶν κάθοδος, Ἰώνων ἀποικία καὶ ὀλυμπιάδες. ἔδοξε δήμοι τῆς Ἀττικῆς βασιλείας τὸν προειρημένον ἐκτιθέναι χρόνον, παρατι θέναι μέλλοντι ταῖς Ἑβραϊκαῖς ἱστορίαις τὰς Ἑλληνικάς. ἐξέστω γὰρ τῷ βουλομένῳ παρ' ἐμοῦ τὴν ἀρχὴν κομιζομένῳ λογίζεσθαι τὸν ἀριθμὸν ὁμοίως ἐμοί. Οὐκοῦν τῶν α καὶ κʹ ἐτῶν τῶν μέχρι πρώτης ὀλυμπιάδος ἀπὸ Μωυσέως τε καὶ Ὠγύγου ἐκκειμένων, πρώτῳ μὲν ἔτει τὸ πάσχα καὶ τῶν Ἑβραίων ἔξοδος ἡ ἀπ' Αἰγύπτου. ἐν δὲ τῇ Ἀττικῇ ὁ ἐπὶ Ὠγύγου γίνεται κατακλυσμός, καὶ κατὰ λόγον. τῶν γὰρ Αἰγυπτίων ὀργῇ θεοῦ χαλάζαις τε καὶ χειμῶσι μαστιζομένων εἰκὸς ἦν μέρη τινὰ συμπάσχειν τῆς γῆς, ὅτε 73 Ἀθηναίους τῶν αὐτῶν Αἰγυπτίοις ἀπολαύειν εἰκὸς ἦν ἀποίκους ἐκείνων ὑπονοουμένους, ὥς φασιν ἄλλοι τε καὶ ἐν τῷ Τρικαράνῳ Θεόπομπος. ὁ μεταξὺ χρόνος παραλέλειπται, ἐν ᾧ μηδὲν ἐξαίρετον Ἕλλησιν ἱστορεῖται. μετὰ δὲ τέσσαρα καὶ ἐνενήκοντα ἔτη ἦν Προμηθεύς, ὡς τινές. Ταῦτα ὁ Ἀφρικανὸς ἐν τῷ τρίτῳ λόγῳ φιλαλήθως καὶ ἐμμαρτύρως ἱστορῶν ἀξιοπιστότερος εἶναί μοι δοκεῖ κατὰ πάντα Εὐσεβίου, ἐν τούτῳ τῷ κατὰ τὸν Μωυσέα καὶ τὴν ἀπ' Αἰγύπτου πορείαν λόγῳ ἔχων, ὡς προείρηται, καὶ τοὺς ἐκ περιτομῆς ὁμοφώνους καὶ τοὺς κατὰ Χριστὸν φιλοσοφήσαντας ἐξ Ἑλλήνων Κλήμεντα τὸν Στρωματέα καὶ Τατιανόν, ὡς αὐτὸς Εὐσέβιος ἐν τῷ προοιμίῳ τοῦ κανόνος ὧδέ πως γράφων συμμαρτυρεῖ. Μωυσέα γένος Ἑβραῖον, προφητῶν ἁπάντων πρῶτον, ἀμφὶ τοῦ σωτῆ ρος ἡμῶν, λέγω δὲ τοῦ Χριστοῦ, ἀμφί τε τῆς τῶν ἐθνῶν δι' αὐτοῦ θεογνω σίας χρησμοὺς καὶ λόγια θεῖα γραφῇ παραδεδωκότα, τοῖς χρόνοις ἀκμά σαι κατὰ Ἴναχον εἰρήκασιν ἄνδρες ἐν παιδεύσει γνώριμοι, Κλήμης, Ἀφρικανός, Τατιανὸς τοῦ καθ' ἡμᾶς λόγου, τῶν τε ἐκ περιτομῆς Ἰώσηππος καὶ Ἰοῦστος, ἰδίως ἕκαστος τὴν ἀπόδειξιν ἐκ παλαιᾶς ὑποσχὼν ἱστο ρίας. Ἴναχος δὲ τῶν Ἰλιακῶν ἔτεσιν ἑπτακοσίοις πρεσβεύει. Ἑλληνικῶνδὲ φιλοσόφων, ὅστις ποτὲ ἦν ἐκεῖνος ἀνὴρ ὁ τὴν καθ' ἡμῶν συσκευὴν προ βεβλημένος, ἐν τῇ δʹ τῆς εἰς μάτην αὐτῷ πονηθείσης καθ' ἡμῶν ὑποθέ σεως πρὸ τῶν Σεμιράμεως χρόνων τὸν Μωυσέα γενέσθαι φησί· βασιλεύει δὲ Ἀσσυρίων ἡ Σεμίραμις πρόσθεν ἔτεσι νʹ πρὸς τοῖς ρʹ. ὥστε εἶναι κατὰ τοῦτον τῶν Τρωικῶν Μωυσέα πρεσβύτερον νʹ καὶ ωʹ ἔτεσιν. Ἐγὼ δὲ