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we shall write concerning the age of the seven wise men. For since Thales, the eldest of the aforementioned, lived around the fiftieth Olympiad, the matters concerning those after him have been briefly stated by us. 10.11.35 These things, O men of Greece, I, Tatian, who philosophize in the manner of the barbarians, have composed for you, having been born in the land of the Assyrians, and educated first in your doctrines, and secondly in those which I now profess to proclaim. Knowing, then, who God is and what His creation is, I offer myself to you for an examination of my doctrines, while my way of life according to God remains undeniable.” So much for Tatian. But let us proceed also to Clement:

10.12.1 12. FROM THE FIRST OF CLEMENT'S STROMATA “These things, then, have been accurately stated by Tatian in his Address to the Greeks, and they have also been stated by Cassian in the first of his Exegetica. Yet 10.12.2 the commentary requires that we too should run over the things said on this topic. Apion, then, the grammarian, surnamed Plistonices, in the fourth of his Egyptian Histories, although hostilely disposed towards the Hebrews, being an Egyptian by race, so much as to compose a book against the Jews, when mentioning Amosis the king of the Egyptians and his deeds, cites Ptolemy 10.12.3 of Mendes as a witness. And his words are as follows: “Amosis razed Avaris, having lived at the time of the Argive Inachus, as Ptolemy 10.12.4 of Mendes wrote in his Chronicles.” This Ptolemy was a priest, and having set out the deeds of the Egyptian kings in three whole books, he says that in the time of Amosis, king of Egypt, the journey of the Jews out of Egypt occurred, with Moses as their leader, from which things it is seen that Moses flourished at the time of Inachus. 10.12.5 But that the Argolic records, I mean those from Inachus, are remembered as more ancient than the Greek ones, Dionysius of Halicarnassus teaches in his Chronicles. 10.12.6 But forty generations younger than these are the Attic records, those from “Cecrops of twofold nature” and an autochthon, as Tatian says verbatim; and nine the 10.12.7 Arcadian, from Pelasgus; he too is said to be an autochthon. And younger than these by two others are the Phthiotic, from Deucalion. And down to the time of the Trojan War from Inachus, twenty generations or one more are reckoned, 10.12.8 and years, so to speak, four hundred and more. But if Ctesias says that the Assyrian records are many years older than the Greek, it will be evident that in the four hundred and second year of the Assyrian rule, and in the thirty-second of the dynasty of the eighth Belochus, the movement of Moses out of Egypt took place, in the time of Amosis the Egyptian and Inachus 10.12.9 the Argive. And in Greece, at the time of Phoroneus, who came after Inachus, was the flood of Ogyges and the kingdom in Sicyon, first of Aegialeus, then of Europs, then of Telchis, and of Cres 10.12.10 in Crete. For Acusilaus says that Phoroneus was the first of men; whence also the poet of the Phoronis said he was the father of mortal men. 10.12.11 Hence Plato in the Timaeus, following Acusilaus, writes: “And wishing on one occasion to lead them into a discussion of ancient things, he attempted to speak of the most ancient things of this city, concerning Phoroneus, who was called the first, 10.12.12 and Niobe, and the events after the flood.” And in the time of Phorbas was Actaeus, from whom Attica was called Actaea; and in the time of Triopas were Prometheus and Atlas and Epimetheus and Cecrops of twofold nature and Io; and in the time of Crotopus, the conflagration under Phaethon and the flood under Deucalion; and in the time of Sthenelus, both the reign of Amphictyon and the arrival of Danaus in the Peloponnese

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περὶ τῆς τῶν ἑπτὰ σοφῶν ἡλικίας ἀναγράψομεν. τοῦ γὰρ πρεσβυτάτου τῶν προειρημένων Θάλητος γενομένου περὶ τὴν πεντηκοστὴν Ὀλυμπιάδα καὶ τὰ περὶ τῶν μετ' αὐτὸν σχεδὸν ἡμῖν συντόμως εἴρηται. 10.11.35 Ταῦθ' ὑμῖν, ἄνδρες Ἕλληνες, ὁ κατὰ βαρβάρους φιλοσοφῶν Τατιανὸς συνέταξα, γεννηθεὶς μὲν ἐν τῇ τῶν Ἀσσυρίων γῇ, παιδευθεὶς δὲ πρῶτον μὲν τὰ ὑμέτερα, δεύτερον δὲ ἅτινα νῦν κηρύττειν ἐπαγγέλλομαι. γινώσκων δὲ λοιπὸν τίς ὁ θεὸς καὶ τίς ἡ κατ' αὐτὸν ποίησις, ἕτοιμον ἐμαυτὸν ὑμῖν πρὸς τὴν ἀνάκρισιν τῶν δογμάτων παρίστημι, μενούσης μοι τῆς κατὰ θεὸν πολιτείας ἀνεξαρνήτου.» Τοσαῦτα καὶ ὁ Τατιανός. μετίωμεν δὲ καὶ ἐπὶ Κλήμεντα·

10.12.1 ιβʹ. ΑΠΟ ΤΟΥ ΠΡΩΤΟΥ ΤΩΝ ΚΛΗΜΕΝΤΟΣ ΣΤΡΩΜΑΤΕΩΝ «Εἴρηται μὲν οὖν περὶ τούτων ἀκριβῶς Τατιανῷ ἐν τῷ Πρὸς τοὺς Ἕλληνας, εἴρηται δὲ καὶ Κασσιανῷ ἐν τῷ πρώτῳ τῶν Ἐξηγητικῶν. ἀπαιτεῖ δ' 10.12.2 ὅμως τὸ ὑπόμνημα καὶ ἡμᾶς ἐπιδραμεῖν τὰ κατὰ τὸν τόπον εἰρημένα. Ἀπίων τοίνυν ὁ γραμματικός, ὁ Πλειστονίκης ἐπικληθείς, ἐν τῇ δʹ τῶν Αἰγυπτιακῶν ἱστοριῶν, καίτοι φιλαπεχθημόνως πρὸς Ἑβραίους διακείμενος, ἅτε Αἰγύπτιος τὸ γένος, ὡς καὶ κατὰ Ἰουδαίων συντάξασθαι βιβλίον, Ἀμώσιος τοῦ Αἰγυπτίων βασιλέως μεμνημένος καὶ τῶν κατ' αὐτὸν πράξεων μάρτυρα παρατίθεται 10.12.3 Πτολεμαῖον τὸν Μενδήσιον. καὶ τὰ τῆς λέξεως αὐτοῦ ὧδε ἔχει· «Κατέσκαψε δὲ τὴν Ἀούαριν Ἄμωσις, κατὰ τὸν Ἀργεῖον γενόμενος Ἴναχον, ὡς ἐν τοῖς Χρο10.12.4 νοις ἀνέγραψεν ὁ Μενδήσιος Πτολεμαῖος.» ὁ δὲ Πτολεμαῖος οὗτος ἱερεὺς μὲν ἦν, τὰς δὲ τῶν Αἰγυπτίων βασιλέων πράξεις ἐν τρισὶν ὅλαις ἐκθέμενος βίβλοις κατὰ Ἄμωσίν φησιν Αἰγύπτου βασιλέα Μωσέως ἡγουμένου γεγονέναι Ἰουδαίοις τὴν ἐξ Αἰγύπτου πορείαν, ἐξ ὧν συνῶπται κατὰ Ἴναχον ἠκμακέναι τὸν 10.12.5 Μωσέα. παλαίτερα δὲ τῶν Ἑλληνικῶν μνημονεύεσθαι τὰ Ἀργολικά, τὰ ἀπὸ Ἰνάχου λέγω, ∆ιονύσιος ὁ Ἁλικαρνασεὺς ἐν τοῖς Χρόνοις διδάσκει. 10.12.6 τούτων δὲ τεσσαράκοντα μὲν γενεαῖς νεώτερα τὰ Ἀττικά, τὰ ἀπὸ «Κέκροπος τοῦ διφυοῦς» δὴ καὶ αὐτόχθονος, ὥς φησι κατὰ λέξιν ὁ Τατιανός· ἐννέα δὲ τὰ 10.12.7 Ἀρκαδικὰ τὰ ἀπὸ Πελασγοῦ· λέγεται δὲ καὶ οὗτος αὐτόχθων. τούτων δὲ ἄλλαιν δυοῖν νεώτερα τὰ Φθιωτικὰ τὰ ἀπὸ ∆ευκαλίωνος. εἰς δὲ τὸν χρόνον τῶν Τρωϊκῶν ἀπὸ Ἰνάχου γενεαὶ μὲν εἴκοσιν ἢ μιᾷ πλείους διαριθμοῦνται, 10.12.8 ἔτη δέ, ὡς ἔπος εἰπεῖν, τετρακόσια καὶ πρόσω. εἰ δὲ τὰ Ἀσσυρίων πολλοῖς ἔτεσι πρεσβύτερα τῶν Ἑλληνικῶν Κτησίας λέγει, φανήσεται τῷ δευτέρῳ καὶ τετρακοσιοστῷ ἔτει τῆς Ἀσσυρίων ἀρχῆς, τῆς δὲ Βηλούχου τοῦ ὀγδόου δυναστείας τῷ δευτέρῳ καὶ τριακοστῷ ἡ Μωσέως κατὰ Ἄμωσιν τὸν Αἰγύπτιον καὶ κατὰ 10.12.9 Ἴναχον τὸν Ἀργεῖον ἐξ Αἰγύπτου κίνησις. ἦν δὲ κατὰ τὴν Ἑλλάδα κατὰμὲν Φορωνέα τὸν μετ' Ἴναχον ὁ ἐπὶ Ὠγύγου κατακλυσμὸς καὶ ἡ ἐν Σικυῶνι βασιλεία, πρώτου μὲν Αἰγιαλέως, εἶτα δὲ Εὔρωπος, εἶτα Τελχῖνος, καὶ ἡ Κρητὸς 10.12.10 ἐν Κρήτῃ. Ἀκουσίλαος γὰρ Φορωνέα πρῶτον ἀνθρώπων γενέσθαι λέγει· ὅθεν καὶ ὁ τῆς Φορωνίδος ποιητὴς εἶναι αὐτὸν ἔφη πατέρα θνητῶν ἀνθρώπων. 10.12.11 ἐντεῦθεν ὁ Πλάτων ἐν Τιμαίῳ κατακολουθήσας Ἀκουσιλάῳ γράφει· «Καί ποτε προαγαγεῖν βουληθεὶς αὐτοὺς περὶ τῶν ἀρχαίων εἰς λόγους, τῶν τῇδε τῇ πόλει τὰ ἀρχαιότατα λέγειν ἐπιχειρεῖν, περὶ Φορωνέως τε τοῦ πρώτου 10.12.12 λεχθέντος καὶ Νιόβης καὶ τὰ μετὰ τὸν κατακλυσμόν.» κατὰ δὲ Φόρβαντα Ἀκταῖος, ἀφ' οὗ Ἀκταία ἡ Ἀττική· κατὰ δὲ Τριόπαν Προμηθεὺς καὶ Ἄτλακαὶ Ἐπιμηθεὺς καὶ ὁ διφυὴς Κέκροψ καὶ Ἰώ· κατὰ δὲ Κροτωπὸν ἡ ἐπὶ Φαέθοντος ἐκπύρωσις καὶ ἡ ἐπὶ ∆ευκαλίωνος ἐπομβρία· κατὰ δὲ Σθένελον ἥ τε Ἀμφικτύονος βασιλεία καὶ ἡ εἰς Πελοπόννησον ∆αναοῦ παρουσία