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He says more, as some say, in the time of the 26th king of the Assyrians, Tautanes; but he all 23 from Belus and the capture of Troy and after these, 1 year; which is impossible. For if someone were to suppose Tautanes was the 22nd from Belus, before the last, Sardanapalus, even so Cephalion will be reduced by many years compared to Diodorus. And to speak simply, from 197 all this the absurdity is gathered in one of the two, not to say in both, because Diodorus approaches the truth more, having stated that the whole period of the Assyrian rule was more than 1300 years, he himself also from Ninus to Sardanapalus. However, Eusebius, although he diligently collected no ordinary treatise and with it dignified his own chronological writing, and though he set forth the aforementioned usages of Diodorus and Cephalion, included the Assyrian rule under 37 kings, in 1300 years, following Castor more, whose testimony he also produced, which stated that the kings of the Assyrians ruled for 1280 years, and this because it contributed to his own miscalculation concerning the times, which he suffered in the periods from the flood to Abraham, not having chronologized after the flood Cainan son of Arphaxad, whom the divine evangelist Luke in his gospel listed as the 13th from Adam, while the first book of Moses, Genesis, says in his 130th year that the same Cainan begot Sala, in the most accurate of the copies, as we have also set forth. For in some it is recorded of him Cainan in the 139th. And it falls to me to wonder greatly how the same Eusebius, called prudent by some, that is, ironically, dared so manifestly to contradict the divine scriptures, he who promised all accuracy and the discovery of the truth, as he says, from the discordant scripture handed down by the Hebrews and Samaritans and the 70 translators, due to the disharmony of the copies, and having set forth the times in three ways, in none of the three presentations did he mention Cainan, son of Arphaxad, after the flood. For if he is not found in these, whence do the sacred books of Genesis read throughout all the churches of Christ show him? And whence did Luke, the most divine, who was trained in all divine and human philosophy and incomparably superior to ten thousand Eusebiuses, place him as the 13th from Adam in his sacred and evangelical book? He has indeed been shown by others before us to have erred in the 198 number of years by a deficit of 207 from Adam until the twentieth anniversary of the reign of Constantine the Great and most pious emperor, the 1st of the Christians. For instead of 5816 years, he calculated 5527. Therefore it is clear that on account of his own miscalculation he both reduced the times of the Assyrians and did not truly set forth the capture of Troy. These things have been noted by us here not as a digression, but because it is necessary to establish the exact time of the capture of Jerusalem and the burning of the temple and the captivity, both of the tribes that took place in Samaria and of the tribes under Nebuchadnezzar king of the Chaldeans, from Nabonassar.

KINGS OF THE EGYPTIANS The 56th of the Egyptians, Ochuras, reigned for 14 years. And it was the year of the world 4278. The 57th of the Egyptians, Amendes, reigned for 27 years. And it was the year of the world 4292. The 58th of the Egyptians, Thouoris, reigned for 50 years. And it was the year of the world 4319. This is Polybus in Homer, the husband of Alcandra, mentioned in the Odyssey, at whose court he says Menelaus with Helen was brought while wandering after the capture of Troy. The 59th of the Egyptians, Athothis, also called Phousanos, in whose time earthquakes occurred in Egypt, having never happened there before this, reigned for 28 years. And it was the year of the world 4369. The 60th of the Egyptians, Cencenes, reigned for 39 years. And it was the year of the world 4397. The 61st of the Egyptians, Uennephis, reigned for 42 years. And it was the year of the world 4436.

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πλείω φησίν, ὡς τινές, ἐπὶ κςʹ βασιλέως Ἀσσυρίων Ταυτάνου· ὁ δὲ τοὺς πάντας κγʹ ἀπὸ Βήλου καὶ τὴν Τροίας ἅλωσιν καὶ μετὰ ταῦτα α ἔτη· ὅπερ ἀδύνατον. ἵνα γὰρ κβʹ ἀπὸ Βήλου τις ὑπολάβοι τὸν Ταύτανον πρὸ τοῦ ἐσχάτου Σαρδαναπάλου, καὶ οὕτω πολλοῖς ἐλαττω θήσεται χρόνοις ὁ Κεφαλίων πρὸς τὸν ∆ιόδωρον. καὶ ἁπλῶς εἰπεῖν ἐξ 197 ἁπάντων τὸ ἄτοπον ἑνὶ τῶν ἀμφοτέρων συνάγεται, ἵνα μὴ λέγω καὶ τοῖς δυσί, διὰ τὸ μᾶλλον τὸν ∆ιόδωρον τῇ ἀληθείᾳ προσεγγίζειν, πλείω τῶν ατʹ εἰρηκότα τὸν ὅλον τῆς Ἀσσυρίων ἀρχῆς χρόνον καὶ αὐτὸν ἀπὸ Νίνου ἕως Σαρδαναπάλου. Ὁ μέντοι Εὐσέβιος καίπερ πραγματείαν οὐ τὴν τυχοῦσαν συλλεξάμενος φιλοπόνως καὶ ταύτῃ τὴν ἑαυτοῦ χρονικὴν συγγραφὴν κατασεμνύνας, τάς τε προκειμένας χρήσεις ∆ιοδώρου καὶ Κεφαλίωνος προθείς, ἐν λζʹ βασι λεῦσι τὴν Ἀσσυρίων ἀρχὴν περιέλαβεν, ἔτεσι δὲ ατʹ, τῷ Κάστορι μᾶλλον ἀκολουθήσας, οὗ καὶ μαρτυρίαν παρήγαγε, ασπʹ ἔτη φάσκουσαν τοὺς Ἀσσυρίων βασιλεῖς ἄρξαι, καὶ τοῦτο διὰ τὸ συμβάλλεσθαι τῷ παραλο γισμῷ αὐτοῦ κατὰ τοὺς χρόνους, ὃν πέπονθεν ἐν τοῖς ἀπὸ τοῦ κατακλυσμοῦ ἕως Ἀβραὰμ χρόνοις, μὴ χρονολογήσας μετὰ τὸν κατακλυσμὸν Καϊνᾶν υἱὸν τοῦ Ἀρφαξάδ, ὃν ὁ θεῖος εὐαγγελιστὴς Λουκᾶς ἐν τῷ κατ' αὐτὸν εὐαγγελίῳ ιγʹ ἀπὸ τοῦ Ἀδὰμ ἐγενεαλόγησεν, ἡ δὲ τῆς Γενέσεως πρώτη Μωυσέως βίβλος τῷ ρλʹ ἔτει αὐτοῦ φησι τὸν αὐτὸν Καϊνᾶν γεγεννηκέναι τὸν Σάλα ἐν τοῖς ἠκριβωμένοις τῶν ἀντιγράφων, ὡς καὶ ἡμεῖς ἐστοιχειώ σαμεν. ἔν τισι γὰρ τῷ ρλθʹ φέρεται αὐτοῦ Καϊνᾶν. Θαυμάσαι δέ μοι μεγάλως ἔπεστιν ὅπως ὁ αὐτὸς κατά τινας κληθεὶς φρόνιμος Εὐσέβιος, δηλαδὴ κατὰ ἀντίφρασιν, οὕτω προδήλως ταῖς θείαις γραφαῖς ἀντιπεσεῖν τετόλμηκεν, ὁ πᾶσαν ἀκρίβειαν ἐπαγγειλάμενος καὶ τἀληθοῦς εὕρεσιν, ὥς φησιν, ἐκ τῆς παρ' Ἑβραίοις καὶ Σαμαρείταις καὶ τοῖς οʹ ἑρμηνευταῖς φερομένης διαπεφωνημένης γραφῆς διὰ τὸ τῶν ἀντι γράφων ἀσύμφωνον, καὶ τριχῶς παραθέμενος τοὺς χρόνους, ἐν οὐδεμιᾷ τῶν τριῶν παραθέσει τοῦ μετὰ τὸν κατακλυσμὸν Καϊνᾶν υἱοῦ Ἀρφαξὰδ ἐμνήσθη. εἰ γὰρ ἐν ταύταις οὐχ ηὕρηται, πόθεν αἱ ἀνὰ πάσας τὰς ἐκ κλησίας τοῦ Χριστοῦ ἀναγινωσκόμεναι ἱεραὶ βίβλοι τῆς Γενέσεως τοῦτον ἐμφαίνουσι; πόθεν δὲ καὶ ὁ Λουκᾶς ὁ θειότατος, ὁ πᾶσαν θείαν τε καὶ ἀνθρωπίνην ἠσκημένος φιλοσοφίαν καὶ μυρίων Εὐσεβίων ἀσυγκρίτως προὔχων, ἐν τῇ ἱερᾷ καὶ εὐαγγελικῇ αὐτοῦ βίβλῳ ιγʹ ἐξ Ἀδὰμ ἔθετο τοῦ τον; ἀποδέδεικται μὲν οὖν οὗτος καὶ ἑτέροις πρὸ ἡμῶν διημαρτηκὼς 198 ἐτῶν ἀριθμῶν κατ' ἐλάττωσιν ςζʹ ἀπὸ Ἀδὰμ ἕως τῆς εἰκοσαετηρίδος Κωνσταντίνου τοῦ μεγάλου καὶ πανευσεβοῦς βασιλέως Χριστιανῶν αʹ. ἀντὶ γὰρ εωιςʹ ἐτῶν εφκζʹ συνελογίσατο. οὐκοῦν πρόδηλον ὅτι διὰ τὸν ἑαυτοῦ παραλογισμὸν καὶ τοὺς Ἀσσυρίων χρόνους ἠλάττωσε καὶ τὴν ἅλω σιν Τροίας οὐκ ἀληθῶς ἐστοιχείωσε. ταῦτα δὲ ἡμῖν ἐνταῦθα οὐ παρέργως ἐπεσημάνθη, ἀλλὰ διὰ τὸ ἀναγκαῖον εἶναι τὸν ἀκριβῆ χρόνον τῆς τε ἁλώ σεως Ἱερουσαλὴμ καὶ τοῦ ναοῦ πυρπολήσεως καὶ αἰχμαλωσίας τῆς τε τῶν φυλῶν ἐν Σαμαρείᾳ γεγονυίας καὶ τῆς τῶν φυλῶν ἐπὶ Ναβουχοδονόσωρ βασιλέως Χαλδαίων ἀπὸ Ναβονασάρου.

ΑΙΓΥΠΤΙΩΝ ΒΑΣΙΛΕΙΣ Αἰγυπτίων νςʹ ἐβασίλευσεν Ὀχυρὰς ἔτη ιδʹ. τοῦ δὲ

κόσμου ἦν ἔτος δσοηʹ. Αἰγυπτίων νζʹ ἐβασίλευσεν Ἀμενδὴς ἔτη κζʹ. τοῦ δὲ κόσμου ἦν ἔτος δςζβʹ. Αἰγυπτίων νηʹ ἐβασίλευσε Θούωρις ἔτη νʹ. τοῦ δὲ κόσμου ἦν ἔτος δτιθʹ. Οὗτός ἐστιν ὁ παρ' Ὁμήρῳ Πόλυβος Ἀλκάνδρας ἀνὴρ ἐν Ὀδυσσείᾳφερόμενος, παρ' ᾧ φησι τὸν Μενέλαον σὺν τῇ Ἑλένῃ μετὰ τὴν ἅλωσιν Τροίας κατῆχθαι πλανώμενον. Αἰγυπτίων νθʹ ἐβασίλευσεν Ἄθωθις ὁ καὶ Φουσανός, ἐφ' οὗ σεισμοὶ κατὰ τὴν Αἴγυπτον ἐγένοντο, μηδέπω γεγονότες ἐν αὐτῇ πρὸ τούτου, ἔτη κηʹ. τοῦ δὲ κόσμου ἦν ἔτος δτξθʹ. Αἰγυπτίων ξʹ ἐβασίλευσε Κενκένης ἔτη λθʹ. τοῦ δὲ κόσμου ἦν ἔτος δτζζʹ. Αἰγυπτίων ξαʹ ἐβασίλευσεν Οὐέννεφις ἔτη μβʹ. τοῦ δὲ κόσμου ἦν ἔτος δυλςʹ.