50

According to the history of Thallus, Belus is found to be 322 years older than the Trojan War. And that Moses precedes the capture of Troy by some 900 or even 1000 years, we have shown above. And though Cronus and Belus flourished at the same time, most people do not know who Cronus is, or who Belus is. Some worship Cronus and call him Bel and Bal, especially those who inhabit the eastern regions, not knowing either who Cronus is or who Belus is. And among the Romans he is called Saturn; for they themselves do not know which of them he is, whether Cronus or Belus. The beginning of the Olympiads, they say, took its religious observance from Iphitus, but according to some, from Haemon, who was also called Elean. The number of years and Olympiads, therefore, as it has its order, we have shown above. Therefore, concerning the antiquity of our affairs and of the times, I think that the entire number has now been stated accurately as far as possible. For if some time has escaped us, say perhaps 50 or 100 or even 200 years, it is certainly not myriads or thousands of years, as Plato and Apollonius and the rest have falsely recorded. The exact number of all the years we perhaps do not know, because the intervening months and days have not been recorded in the sacred books. Furthermore, concerning the times of which we speak, Berosus also agrees, who philosophized among the Chaldeans and revealed the Chaldean writings to the Greeks, who has said some things in accordance with Moses, both concerning the flood and narrating many other things. Moreover, he has also said things in partial agreement with the prophets Jeremiah and Daniel; for the things that happened to the Jews at the hands of the king of the Babylonians, whom he himself calls Nabopalassar, but is called Nebuchadnezzar by the Hebrews. He also makes mention concerning the temple in Jerusalem, that it was laid waste by the king of the Chaldeans, and that, when the foundations of the temple were laid in the second year of Cyrus's reign, the temple was completed in the second year of Darius's reign. But of the histories of the truth the Greeks make no mention, first because they have only recently partaken of the knowledge of letters, and they themselves confess this, saying that letters were invented, some say by the Chaldeans, others by the Egyptians, and still others by the Phoenicians; second, because they have erred and continue to err concerning God, not making mention of him but of vain and useless things. For thus they ambitiously make mention of Homer and Hesiod and the other poets, but of the glory of the incorruptible and only God they have not only forgotten but have even spoken against it. Moreover, they also persecuted those who worship him and persecute them daily. But not only that, they even set up prizes and honors for those who eloquently revile God, but those who hasten toward virtue and practice a holy life, some they stoned, others they put to death, and to this day they subject them to cruel tortures. Therefore such men have necessarily lost the wisdom of God and have not found the truth.

50

τὴν Θάλλου ἱστορίαν ὁ Βῆλος προγενέστερος εὑρίσκεται τοῦ Ἰλιακοῦ πολέμου ἔτεσι τκβ. ὅτι δὲ πρός που ἔτεσι " ἢ καὶ α προάγει ὁ Μωσῆς τῆς τοῦ Ἰλίου ἁλώσεως, ἐν τοῖς ἐπάνω δεδηλώκαμεν. Τοῦ δὲ Κρόνου καὶ τοῦ Βήλου συνακμασάντων ὁμόσε, οἱ πλείους οὐκ ἐπίστανται τίς ἐστιν ὁ Κρόνος ἢ τίς ὁ Βῆλος. ἔνιοι μὲν σέβονται τὸν Κρόνον καὶ τοῦτον αὐτὸν ὀνομάζουσι Βὴλ καὶ Βάλ, μάλιστα οἱ οἰκοῦντες τὰ ἀνατολικὰ κλίματα, μὴ γινώσκοντες μήτε τίς ἐστιν ὁ Κρόνος μήτε τίς ἐστιν ὁ Βῆλος. παρὰ δὲ Ῥωμαίοις Σατοῦρνος ὀνομάζεται· οὐδὲ γὰρ αὐτοὶ γινώσκουσιν τίς ἐστιν αὐτῶν, πότερον ὁ Κρόνος ἢ ὁ Βῆλος. Ἡ μὲν οὖν ἀρχὴ τῶν ὀλυμπιάδων ἀπὸ Eἰφίτου, φασίν, ἔσχηκεν τὴν θρησκείαν, κατὰ δέ τινας ἀπὸ Aἵμονος, ὃς καὶ Ἠλεῖος ἐπεκλήθη. ὁ μὲν οὖν ἀριθμὸς τῶν ἐτῶν καὶ ὀλυμπιάδων ὡς ἔχει τὴν τάξιν, ἐν τοῖς ἐπάνω δεδηλώκαμεν. Τῆς μὲν οὖν ἀρχαιότητος τῶν παρ' ἡμῖν πραγμάτων καὶ τῶν χρόνων τὸν πάντα ἀριθμὸν κατὰ τὸ δύνατον οἶμαι τὰ νῦν ἀκριβῶς εἰρῆσθαι. εἰ γὰρ καὶ ἔλαθεν ἡμᾶς χρόνος, εἰ τύχοι εἰπεῖν ἔτη ν ἢ ρ ἢ καὶ ς, οὐ μέντοι μυριάδες ἢ χιλιάδες ἐτῶν, καθὼς προειρήκασιν Πλάτων καὶ Ἀπολλώνιος καὶ οἱ λοιποὶ ψευδῶς ἀναγράψαντες. ὅπερ ἡμεῖς τὸ ἀκρι- βὲς ἴσως ἀγνοοῦμεν, ἁπάντων τῶν ἐτῶν τὸν ἀριθμόν, διὰ τὸ μὴ ἀνα- γεγράφθαι ἐν ταῖς ἱεραῖς βίβλοις τοὺς ἐπιτρέχοντας μῆνας καὶ ἡμέρας. Ἔτι δὲ περὶ ὧν φαμεν χρόνων συνᾴδει καὶ Βήρωσος, ὁ παρὰ Χαλδαίοις φιλοσοφήσας καὶ μηνύσας Ἕλλησιν τὰ χαλδαϊκὰ γράμ- ματα, ὃς ἀκολούθως τινὰ εἴρηκεν τῷ Μωσεῖ περί τε κατακλυσμοῦ καὶ ἑτέρων πολλῶν ἐξιστορῶν. ἔτι μὴν καὶ τοῖς προφήταις Ἰερεμίᾳ καὶ ∆ανιὴλ σύμφωνα ἐκ μέρους εἴρηκεν· τὰ γὰρ συμβάντα τοῖς Ἰουδαίοις ὑπὸ τοῦ βασιλέως Βαβυλωνίων, ὃν αὐτὸς ὀνομάζει Ναβο- παλάσσαρον, κέκληται δὲ παρὰ Ἑβραίοις Ναβουχοδόνοσορ. μέμνη- ται καὶ περὶ τοῦ ναοῦ ἐν Ἱεροσολύμοις ὡς ἠρημῶσθαι ὑπὸ τοῦ Χαλδαίων βασιλέως, καὶ ὅτι, Κύρου τὸ δεύτερον ἔτος βασιλεύσαντος τοῦ ναοῦ τῶν θεμελίων τεθέντων, ∆αρείου πάλιν βασιλεύσαντος τὸ δεύτερον ἔτος ὁ ναὸς ἐπετελέσθη. Τῶν δὲ τῆς ἀληθείας ἱστοριῶν Ἕλληνες οὐ μέμνηνται, πρῶτον μὲν διὰ τὸ νεωστὶ αὐτοὺς τῶν γραμμάτων τῆς ἐμπειρίας μετόχους γεγενῆσθαι καὶ αὐτοὶ ὁμολογοῦσιν φάσκοντες τὰ γράμματα εὑρῆσθαι, οἱ μὲν παρὰ Χαλδαίων, οἱ δὲ παρὰ Aἰγυπτίων, ἄλλοι δ' αὖ ἀπὸ Φοινίκων· δεύτερον ὅτι ἔπταιον καὶ πταίουσιν περὶ θεοῦ μὴ ποιού- μενοι τὴν μνείαν ἀλλὰ περὶ ματαίων καὶ ἀνωφελῶν πραγμάτων. οὕτως μὲν γὰρ καὶ Ὁμήρου καὶ Ἡσιόδου καὶ τῶν λοιπῶν ποιητῶν φιλοτίμως μέμνηνται, τῆς δὲ τοῦ ἀφθάρτου καὶ μόνου θεοῦ δόξης οὐ μόνον ἐπελάθοντο ἀλλὰ καὶ κατελάλησαν· ἔτι μὴν καὶ τοὺς σεβομένους αὐτὸν ἐδίωξαν καὶ τὸ καθ' ἡμέραν διώκουσιν. οὐ μὴν ἀλλὰ καὶ τοῖς εὐφώνως ὑβρίζουσι τὸν θεὸν ἆθλα καὶ τιμὰς τιθέασιν, τοὺς δὲ σπεύδοντας πρὸς ἀρετὴν καὶ ἀσκοῦντας βίον ὅσιον, οὓς μὲν ἐλιθοβόλησαν, οὓς δὲ ἐθανάτωσαν, καὶ ἕως τοῦ δεῦρο ὠμοῖς αἰκισμοῖς περιβάλλουσιν. διὸ οἱ τοιοῦτοι ἀναγκαίως ἀπώλεσαν τὴν σοφίαν τοῦ θεοῦ καὶ τὴν ἀλήθειαν οὐχ εὗρον.