amenophis

But now I shall produce the Egyptians as witnesses to the antiquity of our nation. I shall therefore here bring in Manetho again, and what he writes as to the order of the times in this case; and thus he speaks: "When this people or shepherds were gone out of Egypt to Jerusalem, Tethtoosis the king of Egypt, who drove them out, reigned afterward twenty-five years and four months, and then died; after him his son Chebron took the kingdom for thirteen years; after whom came Amenophis, for twenty years and seven months; then came his sister Amesses, for twenty-one years and nine months; after her came Mephres, for twelve years and nine months; after him was Mephramuthosis, for twenty-five years and ten months; after him was Thmosis, for nine years and eight months; after him came Amenophis, for thirty years and ten months; after him came Orus, for thirty-six years and five months; then came his daughter Acenchres, for twelve years and one month; then was her brother Rathotis, for nine years; then was Acencheres, for twelve years and five months; then came another Acencheres, for twelve years and three months; after him Armais, for four years and one month; after him was Ramesses, for one year and four months; after him came Armesses Miammoun, for sixty-six years and two months; after him Amenophis, for nineteen years and six months; after him came Sethosis, and Ramesses, who had an army of horse, and a naval force. This king appointed his brother, Armais, to be his deputy over Egypt." [In another copy it stood thus: "After him came Sethosis, and Ramesses, two brethren, the former of whom had a naval force, and in a hostile manner destroyed those that met him upon the sea; but as he slew Ramesses in no long time afterward, so he appointed another of his brethren to be his deputy over Egypt.] He also gave him all the other authority of a king, but with these only injunctions, that he should not wear the diadem, nor be injurious to the queen, the mother of his children, and that he should not meddle with the other concubines of the king; while he made an expedition against Cyprus, and Phoenicia, and besides against the Assyrians and the Medes. He then subdued them all, some by his arms, some without fighting, and some by the terror of his great army; and being puffed up by the great successes he had had, he went on still the more boldly, and overthrew the cities and countries that lay in the eastern parts. But after some considerable time, Armais, who was left in Egypt, did all those very things, by way of opposition, which his brother had forbid him to do, without fear; for he used violence to the queen, and continued to make use of the rest of the concubines, without sparing any of them; nay, at the persuasion of his friends he put on the diadem, and set up to oppose his brother. But then he who was set over the priests of Egypt wrote letters to Sethosis, and informed him of all that had happened, and how his brother had set up to oppose him: he therefore returned back to Pelusium immediately, and recovered his kingdom again. The country also was called from his name Egypt; for Manetho says, that Sethosis was himself called Egyptus, as was his brother Armais called Danaus."

But now I shall produce the Egyptians as witnesses to the antiquity of our nation. I shall therefore here bring in Manetho again, and what he writes as to the order of the times in this case; and thus he speaks: "When this people or shepherds were gone out of Egypt to Jerusalem, Tethtoosis the king of Egypt, who drove them out, reigned afterward twenty-five years and four months, and then died; after him his son Chebron took the kingdom for thirteen years; after whom came Amenophis, for twenty years and seven months; then came his sister Amesses, for twenty-one years and nine months; after her came Mephres, for twelve years and nine months; after him was Mephramuthosis, for twenty-five years and ten months; after him was Thmosis, for nine years and eight months; after him came Amenophis, for thirty years and ten months; after him came Orus, for thirty-six years and five months; then came his daughter Acenchres, for twelve years and one month; then was her brother Rathotis, for nine years; then was Acencheres, for twelve years and five months; then came another Acencheres, for twelve years and three months; after him Armais, for four years and one month; after him was Ramesses, for one year and four months; after him came Armesses Miammoun, for sixty-six years and two months; after him Amenophis, for nineteen years and six months; after him came Sethosis, and Ramesses, who had an army of horse, and a naval force. This king appointed his brother, Armais, to be his deputy over Egypt." [In another copy it stood thus: "After him came Sethosis, and Ramesses, two brethren, the former of whom had a naval force, and in a hostile manner destroyed those that met him upon the sea; but as he slew Ramesses in no long time afterward, so he appointed another of his brethren to be his deputy over Egypt.] He also gave him all the other authority of a king, but with these only injunctions, that he should not wear the diadem, nor be injurious to the queen, the mother of his children, and that he should not meddle with the other concubines of the king; while he made an expedition against Cyprus, and Phoenicia, and besides against the Assyrians and the Medes. He then subdued them all, some by his arms, some without fighting, and some by the terror of his great army; and being puffed up by the great successes he had had, he went on still the more boldly, and overthrew the cities and countries that lay in the eastern parts. But after some considerable time, Armais, who was left in Egypt, did all those very things, by way of opposition, which his brother had forbid him to do, without fear; for he used violence to the queen, and continued to make use of the rest of the concubines, without sparing any of them; nay, at the persuasion of his friends he put on the diadem, and set up to oppose his brother. But then he who was set over the priests of Egypt wrote letters to Sethosis, and informed him of all that had happened, and how his brother had set up to oppose him: he therefore returned back to Pelusium immediately, and recovered his kingdom again. The country also was called from his name Egypt; for Manetho says, that Sethosis was himself called Egyptus, as was his brother Armais called Danaus."

But now I shall produce the Egyptians as witnesses to the antiquity of our nation. I shall therefore here bring in Manetho again, and what he writes as to the order of the times in this case; and thus he speaks: "When this people or shepherds were gone out of Egypt to Jerusalem, Tethtoosis the king of Egypt, who drove them out, reigned afterward twenty-five years and four months, and then died; after him his son Chebron took the kingdom for thirteen years; after whom came Amenophis, for twenty years and seven months; then came his sister Amesses, for twenty-one years and nine months; after her came Mephres, for twelve years and nine months; after him was Mephramuthosis, for twenty-five years and ten months; after him was Thmosis, for nine years and eight months; after him came Amenophis, for thirty years and ten months; after him came Orus, for thirty-six years and five months; then came his daughter Acenchres, for twelve years and one month; then was her brother Rathotis, for nine years; then was Acencheres, for twelve years and five months; then came another Acencheres, for twelve years and three months; after him Armais, for four years and one month; after him was Ramesses, for one year and four months; after him came Armesses Miammoun, for sixty-six years and two months; after him Amenophis, for nineteen years and six months; after him came Sethosis, and Ramesses, who had an army of horse, and a naval force. This king appointed his brother, Armais, to be his deputy over Egypt." [In another copy it stood thus: "After him came Sethosis, and Ramesses, two brethren, the former of whom had a naval force, and in a hostile manner destroyed those that met him upon the sea; but as he slew Ramesses in no long time afterward, so he appointed another of his brethren to be his deputy over Egypt.] He also gave him all the other authority of a king, but with these only injunctions, that he should not wear the diadem, nor be injurious to the queen, the mother of his children, and that he should not meddle with the other concubines of the king; while he made an expedition against Cyprus, and Phoenicia, and besides against the Assyrians and the Medes. He then subdued them all, some by his arms, some without fighting, and some by the terror of his great army; and being puffed up by the great successes he had had, he went on still the more boldly, and overthrew the cities and countries that lay in the eastern parts. But after some considerable time, Armais, who was left in Egypt, did all those very things, by way of opposition, which his brother had forbid him to do, without fear; for he used violence to the queen, and continued to make use of the rest of the concubines, without sparing any of them; nay, at the persuasion of his friends he put on the diadem, and set up to oppose his brother. But then he who was set over the priests of Egypt wrote letters to Sethosis, and informed him of all that had happened, and how his brother had set up to oppose him: he therefore returned back to Pelusium immediately, and recovered his kingdom again. The country also was called from his name Egypt; for Manetho says, that Sethosis was himself called Egyptus, as was his brother Armais called Danaus."

And now I will turn my discourse to one of their principal writers, whom I have a little before made use of as a witness to our antiquity; I mean Manetho. He promised to interpret the Egyptian history out of their sacred writings, and premised this: that "our people had come into Egypt, many ten thousands in number, and subdued its inhabitants;" and when he had further confessed that "we went out of that country afterward, and settled in that country which is now called Judea, and there built Jerusalem and its temple." Now thus far he followed his ancient records; but after this he permits himself, in order to appear to have written what rumors and reports passed abroad about the Jews, and introduces incredible narrations, as if he would have the Egyptian multitude, that had the leprosy and other distempers, to have been mixed with us, as he says they were, and that they were condemned to fly out of Egypt together; for he mentions Amenophis, a fictitious king's name, though on that account he durst not set down the number of years of his reign, which yet he had accurately done as to the other kings he mentions; he then ascribes certain fabulous stories to this king, as having in a manner forgotten how he had already related that the departure of the shepherds for Jerusalem had been five hundred and eighteen years before; for Tethmosis was king when they went away. Now, from his days, the reigns of the intermediate kings, according to Manethe, amounted to three hundred and ninety-three years, as he says himself, till the two brothers Sethos and Hermeus; the one of whom, Sethos, was called by that other name of Egyptus, and the other, Hermeus, by that of Danaus. He also says that Sethos east the other out of Egypt, and reigned fifty-nine years, as did his eldest son Rhampses reign after him sixty-six years. When Manethe therefore had acknowledged that our forefathers were gone out of Egypt so many years ago, he introduces his fictitious king Amenophis, and says thus: "This king was desirous to become a spectator of the gods, as had Orus, one of his predecessors in that kingdom, desired the same before him; he also communicated that his desire to his namesake Amenophis, who was the son of Papis, and one that seemed to partake of a divine nature, both as to wisdom and the knowledge of futurities." Manethe adds, "how this namesake of his told him that he might see the gods, if he would clear the whole country of the lepers and of the other impure people; that the king was pleased with this injunction, and got together all that had any defect in their bodies out of Egypt; and that their number was eighty thousand; whom he sent to those quarries which are on the east side of the Nile, that they might work in them, and might be separated from the rest of the Egyptians." He says further, that "there were some of the learned priests that were polluted with the leprosy; but that still this Amenophis, the wise man and the prophet, was afraid that the gods would be angry at him and at the king, if there should appear to have been violence offered them; who also added this further, [out of his sagacity about futurities,] that certain people would come to the assistance of these polluted wretches, and would conquer Egypt, and keep it in their possession thirteen years; that, however, he durst not tell the king of these things, but that he left a writing behind him about all those matters, and then slew himself, which made the king disconsolate." After which he writes thus verbatim: "After those that were sent to work in the quarries had continued in that miserable state for a long while, the king was desired that he would set apart the city Avaris, which was then left desolate of the shepherds, for their habitation and protection; which desire he granted them. Now this city, according to the ancient theology, was Typho's city. But when these men were gotten into it, and found the place fit for a revolt, they appointed themselves a ruler out of the priests of Hellopolis, whose name was Osarsiph, and they took their oaths that they would be obedient to him in all things. He then, in the first place, made this law for them, That they should neither worship the Egyptian gods, nor should abstain from any one of those sacred animals which they have in the highest esteem, but kill and destroy them all; that they should join themselves to nobody but to those that were of this confederacy. When he had made such laws as these, and many more such as were mainly opposite to the customs of the Egyptians, he gave order that they should use the multitude of the hands they had in building walls about their City, and make themselves ready for a war with king Amenophis, while he did himself take into his friendship the other priests, and those that were polluted with them, and sent ambassadors to those shepherds who had been driven out of the land by Tefilmosis to the city called Jerusalem; whereby he informed them of his own affairs, and of the state of those others that had been treated after such an ignominious manner, and desired that they would come with one consent to his assistance in this war against Egypt. He also promised that he would, in the first place, bring them back to their ancient city and country Avaris, and provide a plentiful maintenance for their multitude; that he would protect them and fight for them as occasion should require, and would easily reduce the country under their dominion. These shepherds were all very glad of this message, and came away with alacrity all together, being in number two hundred thousand men; and in a little time they came to Avaris. And now Amenophis the king of Egypt, upon his being informed of their invasion, was in great confusion, as calling to mind what Amenophis, the son of Papis, had foretold him; and, in the first place, he assembled the multitude of the Egyptians, and took counsel with their leaders, and sent for their sacred animals to him, especially for those that were principally worshipped in their temples, and gave a particular charge to the priests distinctly, that they should hide the images of their gods with the utmost care he also sent his son Sethos, who was also named Ramesses, from his father Rhampses, being but five years old, to a friend of his. He then passed on with the rest of the Egyptians, being three hundred thousand of the most warlike of them, against the enemy, who met them. Yet did he not join battle with them; but thinking that would be to fight against the gods, he returned back and came to Memphis, where he took Apis and the other sacred animals which he had sent for to him, and presently marched into Ethiopia, together with his whole army and multitude of Egyptians; for the king of Ethiopia was under an obligation to him, on which account he received him, and took care of all the multitude that was with him, while the country supplied all that was necessary for the food of the men. He also allotted cities and villages for this exile, that was to be from its beginning during those fatally determined thirteen years. Moreover, he pitched a camp for his Ethiopian army, as a guard to king Amenophis, upon the borders of Egypt. And this was the state of things in Ethiopia. But for the people of Jerusalem, when they came down together with the polluted Egyptians, they treated the men in such a barbarous manner, that those who saw how they subdued the forementioned country, and the horrid wickedness they were guilty of, thought it a most dreadful thing; for they did not only set the cities and villages on fire but were not satisfied till they had been guilty of sacrilege, and destroyed the images of the gods, and used them in roasting those sacred animals that used to be worshipped, and forced the priests and prophets to be the executioners and murderers of those animals, and then ejected them naked out of the country. It was also reported that the priest, who ordained their polity and their laws, was by birth of Hellopolls, and his name Osarsiph, from Osyris, who was the god of Hellopolls; but that when he was gone over to these people, his name was changed, and he was called Moses."

And now I will turn my discourse to one of their principal writers, whom I have a little before made use of as a witness to our antiquity; I mean Manetho. He promised to interpret the Egyptian history out of their sacred writings, and premised this: that "our people had come into Egypt, many ten thousands in number, and subdued its inhabitants;" and when he had further confessed that "we went out of that country afterward, and settled in that country which is now called Judea, and there built Jerusalem and its temple." Now thus far he followed his ancient records; but after this he permits himself, in order to appear to have written what rumors and reports passed abroad about the Jews, and introduces incredible narrations, as if he would have the Egyptian multitude, that had the leprosy and other distempers, to have been mixed with us, as he says they were, and that they were condemned to fly out of Egypt together; for he mentions Amenophis, a fictitious king's name, though on that account he durst not set down the number of years of his reign, which yet he had accurately done as to the other kings he mentions; he then ascribes certain fabulous stories to this king, as having in a manner forgotten how he had already related that the departure of the shepherds for Jerusalem had been five hundred and eighteen years before; for Tethmosis was king when they went away. Now, from his days, the reigns of the intermediate kings, according to Manethe, amounted to three hundred and ninety-three years, as he says himself, till the two brothers Sethos and Hermeus; the one of whom, Sethos, was called by that other name of Egyptus, and the other, Hermeus, by that of Danaus. He also says that Sethos east the other out of Egypt, and reigned fifty-nine years, as did his eldest son Rhampses reign after him sixty-six years. When Manethe therefore had acknowledged that our forefathers were gone out of Egypt so many years ago, he introduces his fictitious king Amenophis, and says thus: "This king was desirous to become a spectator of the gods, as had Orus, one of his predecessors in that kingdom, desired the same before him; he also communicated that his desire to his namesake Amenophis, who was the son of Papis, and one that seemed to partake of a divine nature, both as to wisdom and the knowledge of futurities." Manethe adds, "how this namesake of his told him that he might see the gods, if he would clear the whole country of the lepers and of the other impure people; that the king was pleased with this injunction, and got together all that had any defect in their bodies out of Egypt; and that their number was eighty thousand; whom he sent to those quarries which are on the east side of the Nile, that they might work in them, and might be separated from the rest of the Egyptians." He says further, that "there were some of the learned priests that were polluted with the leprosy; but that still this Amenophis, the wise man and the prophet, was afraid that the gods would be angry at him and at the king, if there should appear to have been violence offered them; who also added this further, [out of his sagacity about futurities,] that certain people would come to the assistance of these polluted wretches, and would conquer Egypt, and keep it in their possession thirteen years; that, however, he durst not tell the king of these things, but that he left a writing behind him about all those matters, and then slew himself, which made the king disconsolate." After which he writes thus verbatim: "After those that were sent to work in the quarries had continued in that miserable state for a long while, the king was desired that he would set apart the city Avaris, which was then left desolate of the shepherds, for their habitation and protection; which desire he granted them. Now this city, according to the ancient theology, was Typho's city. But when these men were gotten into it, and found the place fit for a revolt, they appointed themselves a ruler out of the priests of Hellopolis, whose name was Osarsiph, and they took their oaths that they would be obedient to him in all things. He then, in the first place, made this law for them, That they should neither worship the Egyptian gods, nor should abstain from any one of those sacred animals which they have in the highest esteem, but kill and destroy them all; that they should join themselves to nobody but to those that were of this confederacy. When he had made such laws as these, and many more such as were mainly opposite to the customs of the Egyptians, he gave order that they should use the multitude of the hands they had in building walls about their City, and make themselves ready for a war with king Amenophis, while he did himself take into his friendship the other priests, and those that were polluted with them, and sent ambassadors to those shepherds who had been driven out of the land by Tefilmosis to the city called Jerusalem; whereby he informed them of his own affairs, and of the state of those others that had been treated after such an ignominious manner, and desired that they would come with one consent to his assistance in this war against Egypt. He also promised that he would, in the first place, bring them back to their ancient city and country Avaris, and provide a plentiful maintenance for their multitude; that he would protect them and fight for them as occasion should require, and would easily reduce the country under their dominion. These shepherds were all very glad of this message, and came away with alacrity all together, being in number two hundred thousand men; and in a little time they came to Avaris. And now Amenophis the king of Egypt, upon his being informed of their invasion, was in great confusion, as calling to mind what Amenophis, the son of Papis, had foretold him; and, in the first place, he assembled the multitude of the Egyptians, and took counsel with their leaders, and sent for their sacred animals to him, especially for those that were principally worshipped in their temples, and gave a particular charge to the priests distinctly, that they should hide the images of their gods with the utmost care he also sent his son Sethos, who was also named Ramesses, from his father Rhampses, being but five years old, to a friend of his. He then passed on with the rest of the Egyptians, being three hundred thousand of the most warlike of them, against the enemy, who met them. Yet did he not join battle with them; but thinking that would be to fight against the gods, he returned back and came to Memphis, where he took Apis and the other sacred animals which he had sent for to him, and presently marched into Ethiopia, together with his whole army and multitude of Egyptians; for the king of Ethiopia was under an obligation to him, on which account he received him, and took care of all the multitude that was with him, while the country supplied all that was necessary for the food of the men. He also allotted cities and villages for this exile, that was to be from its beginning during those fatally determined thirteen years. Moreover, he pitched a camp for his Ethiopian army, as a guard to king Amenophis, upon the borders of Egypt. And this was the state of things in Ethiopia. But for the people of Jerusalem, when they came down together with the polluted Egyptians, they treated the men in such a barbarous manner, that those who saw how they subdued the forementioned country, and the horrid wickedness they were guilty of, thought it a most dreadful thing; for they did not only set the cities and villages on fire but were not satisfied till they had been guilty of sacrilege, and destroyed the images of the gods, and used them in roasting those sacred animals that used to be worshipped, and forced the priests and prophets to be the executioners and murderers of those animals, and then ejected them naked out of the country. It was also reported that the priest, who ordained their polity and their laws, was by birth of Hellopolls, and his name Osarsiph, from Osyris, who was the god of Hellopolls; but that when he was gone over to these people, his name was changed, and he was called Moses."

And now I will turn my discourse to one of their principal writers, whom I have a little before made use of as a witness to our antiquity; I mean Manetho. He promised to interpret the Egyptian history out of their sacred writings, and premised this: that "our people had come into Egypt, many ten thousands in number, and subdued its inhabitants;" and when he had further confessed that "we went out of that country afterward, and settled in that country which is now called Judea, and there built Jerusalem and its temple." Now thus far he followed his ancient records; but after this he permits himself, in order to appear to have written what rumors and reports passed abroad about the Jews, and introduces incredible narrations, as if he would have the Egyptian multitude, that had the leprosy and other distempers, to have been mixed with us, as he says they were, and that they were condemned to fly out of Egypt together; for he mentions Amenophis, a fictitious king's name, though on that account he durst not set down the number of years of his reign, which yet he had accurately done as to the other kings he mentions; he then ascribes certain fabulous stories to this king, as having in a manner forgotten how he had already related that the departure of the shepherds for Jerusalem had been five hundred and eighteen years before; for Tethmosis was king when they went away. Now, from his days, the reigns of the intermediate kings, according to Manethe, amounted to three hundred and ninety-three years, as he says himself, till the two brothers Sethos and Hermeus; the one of whom, Sethos, was called by that other name of Egyptus, and the other, Hermeus, by that of Danaus. He also says that Sethos east the other out of Egypt, and reigned fifty-nine years, as did his eldest son Rhampses reign after him sixty-six years. When Manethe therefore had acknowledged that our forefathers were gone out of Egypt so many years ago, he introduces his fictitious king Amenophis, and says thus: "This king was desirous to become a spectator of the gods, as had Orus, one of his predecessors in that kingdom, desired the same before him; he also communicated that his desire to his namesake Amenophis, who was the son of Papis, and one that seemed to partake of a divine nature, both as to wisdom and the knowledge of futurities." Manethe adds, "how this namesake of his told him that he might see the gods, if he would clear the whole country of the lepers and of the other impure people; that the king was pleased with this injunction, and got together all that had any defect in their bodies out of Egypt; and that their number was eighty thousand; whom he sent to those quarries which are on the east side of the Nile, that they might work in them, and might be separated from the rest of the Egyptians." He says further, that "there were some of the learned priests that were polluted with the leprosy; but that still this Amenophis, the wise man and the prophet, was afraid that the gods would be angry at him and at the king, if there should appear to have been violence offered them; who also added this further, [out of his sagacity about futurities,] that certain people would come to the assistance of these polluted wretches, and would conquer Egypt, and keep it in their possession thirteen years; that, however, he durst not tell the king of these things, but that he left a writing behind him about all those matters, and then slew himself, which made the king disconsolate." After which he writes thus verbatim: "After those that were sent to work in the quarries had continued in that miserable state for a long while, the king was desired that he would set apart the city Avaris, which was then left desolate of the shepherds, for their habitation and protection; which desire he granted them. Now this city, according to the ancient theology, was Typho's city. But when these men were gotten into it, and found the place fit for a revolt, they appointed themselves a ruler out of the priests of Hellopolis, whose name was Osarsiph, and they took their oaths that they would be obedient to him in all things. He then, in the first place, made this law for them, That they should neither worship the Egyptian gods, nor should abstain from any one of those sacred animals which they have in the highest esteem, but kill and destroy them all; that they should join themselves to nobody but to those that were of this confederacy. When he had made such laws as these, and many more such as were mainly opposite to the customs of the Egyptians, he gave order that they should use the multitude of the hands they had in building walls about their City, and make themselves ready for a war with king Amenophis, while he did himself take into his friendship the other priests, and those that were polluted with them, and sent ambassadors to those shepherds who had been driven out of the land by Tefilmosis to the city called Jerusalem; whereby he informed them of his own affairs, and of the state of those others that had been treated after such an ignominious manner, and desired that they would come with one consent to his assistance in this war against Egypt. He also promised that he would, in the first place, bring them back to their ancient city and country Avaris, and provide a plentiful maintenance for their multitude; that he would protect them and fight for them as occasion should require, and would easily reduce the country under their dominion. These shepherds were all very glad of this message, and came away with alacrity all together, being in number two hundred thousand men; and in a little time they came to Avaris. And now Amenophis the king of Egypt, upon his being informed of their invasion, was in great confusion, as calling to mind what Amenophis, the son of Papis, had foretold him; and, in the first place, he assembled the multitude of the Egyptians, and took counsel with their leaders, and sent for their sacred animals to him, especially for those that were principally worshipped in their temples, and gave a particular charge to the priests distinctly, that they should hide the images of their gods with the utmost care he also sent his son Sethos, who was also named Ramesses, from his father Rhampses, being but five years old, to a friend of his. He then passed on with the rest of the Egyptians, being three hundred thousand of the most warlike of them, against the enemy, who met them. Yet did he not join battle with them; but thinking that would be to fight against the gods, he returned back and came to Memphis, where he took Apis and the other sacred animals which he had sent for to him, and presently marched into Ethiopia, together with his whole army and multitude of Egyptians; for the king of Ethiopia was under an obligation to him, on which account he received him, and took care of all the multitude that was with him, while the country supplied all that was necessary for the food of the men. He also allotted cities and villages for this exile, that was to be from its beginning during those fatally determined thirteen years. Moreover, he pitched a camp for his Ethiopian army, as a guard to king Amenophis, upon the borders of Egypt. And this was the state of things in Ethiopia. But for the people of Jerusalem, when they came down together with the polluted Egyptians, they treated the men in such a barbarous manner, that those who saw how they subdued the forementioned country, and the horrid wickedness they were guilty of, thought it a most dreadful thing; for they did not only set the cities and villages on fire but were not satisfied till they had been guilty of sacrilege, and destroyed the images of the gods, and used them in roasting those sacred animals that used to be worshipped, and forced the priests and prophets to be the executioners and murderers of those animals, and then ejected them naked out of the country. It was also reported that the priest, who ordained their polity and their laws, was by birth of Hellopolls, and his name Osarsiph, from Osyris, who was the god of Hellopolls; but that when he was gone over to these people, his name was changed, and he was called Moses."

And now I will turn my discourse to one of their principal writers, whom I have a little before made use of as a witness to our antiquity; I mean Manetho. He promised to interpret the Egyptian history out of their sacred writings, and premised this: that "our people had come into Egypt, many ten thousands in number, and subdued its inhabitants;" and when he had further confessed that "we went out of that country afterward, and settled in that country which is now called Judea, and there built Jerusalem and its temple." Now thus far he followed his ancient records; but after this he permits himself, in order to appear to have written what rumors and reports passed abroad about the Jews, and introduces incredible narrations, as if he would have the Egyptian multitude, that had the leprosy and other distempers, to have been mixed with us, as he says they were, and that they were condemned to fly out of Egypt together; for he mentions Amenophis, a fictitious king's name, though on that account he durst not set down the number of years of his reign, which yet he had accurately done as to the other kings he mentions; he then ascribes certain fabulous stories to this king, as having in a manner forgotten how he had already related that the departure of the shepherds for Jerusalem had been five hundred and eighteen years before; for Tethmosis was king when they went away. Now, from his days, the reigns of the intermediate kings, according to Manethe, amounted to three hundred and ninety-three years, as he says himself, till the two brothers Sethos and Hermeus; the one of whom, Sethos, was called by that other name of Egyptus, and the other, Hermeus, by that of Danaus. He also says that Sethos east the other out of Egypt, and reigned fifty-nine years, as did his eldest son Rhampses reign after him sixty-six years. When Manethe therefore had acknowledged that our forefathers were gone out of Egypt so many years ago, he introduces his fictitious king Amenophis, and says thus: "This king was desirous to become a spectator of the gods, as had Orus, one of his predecessors in that kingdom, desired the same before him; he also communicated that his desire to his namesake Amenophis, who was the son of Papis, and one that seemed to partake of a divine nature, both as to wisdom and the knowledge of futurities." Manethe adds, "how this namesake of his told him that he might see the gods, if he would clear the whole country of the lepers and of the other impure people; that the king was pleased with this injunction, and got together all that had any defect in their bodies out of Egypt; and that their number was eighty thousand; whom he sent to those quarries which are on the east side of the Nile, that they might work in them, and might be separated from the rest of the Egyptians." He says further, that "there were some of the learned priests that were polluted with the leprosy; but that still this Amenophis, the wise man and the prophet, was afraid that the gods would be angry at him and at the king, if there should appear to have been violence offered them; who also added this further, [out of his sagacity about futurities,] that certain people would come to the assistance of these polluted wretches, and would conquer Egypt, and keep it in their possession thirteen years; that, however, he durst not tell the king of these things, but that he left a writing behind him about all those matters, and then slew himself, which made the king disconsolate." After which he writes thus verbatim: "After those that were sent to work in the quarries had continued in that miserable state for a long while, the king was desired that he would set apart the city Avaris, which was then left desolate of the shepherds, for their habitation and protection; which desire he granted them. Now this city, according to the ancient theology, was Typho's city. But when these men were gotten into it, and found the place fit for a revolt, they appointed themselves a ruler out of the priests of Hellopolis, whose name was Osarsiph, and they took their oaths that they would be obedient to him in all things. He then, in the first place, made this law for them, That they should neither worship the Egyptian gods, nor should abstain from any one of those sacred animals which they have in the highest esteem, but kill and destroy them all; that they should join themselves to nobody but to those that were of this confederacy. When he had made such laws as these, and many more such as were mainly opposite to the customs of the Egyptians, he gave order that they should use the multitude of the hands they had in building walls about their City, and make themselves ready for a war with king Amenophis, while he did himself take into his friendship the other priests, and those that were polluted with them, and sent ambassadors to those shepherds who had been driven out of the land by Tefilmosis to the city called Jerusalem; whereby he informed them of his own affairs, and of the state of those others that had been treated after such an ignominious manner, and desired that they would come with one consent to his assistance in this war against Egypt. He also promised that he would, in the first place, bring them back to their ancient city and country Avaris, and provide a plentiful maintenance for their multitude; that he would protect them and fight for them as occasion should require, and would easily reduce the country under their dominion. These shepherds were all very glad of this message, and came away with alacrity all together, being in number two hundred thousand men; and in a little time they came to Avaris. And now Amenophis the king of Egypt, upon his being informed of their invasion, was in great confusion, as calling to mind what Amenophis, the son of Papis, had foretold him; and, in the first place, he assembled the multitude of the Egyptians, and took counsel with their leaders, and sent for their sacred animals to him, especially for those that were principally worshipped in their temples, and gave a particular charge to the priests distinctly, that they should hide the images of their gods with the utmost care he also sent his son Sethos, who was also named Ramesses, from his father Rhampses, being but five years old, to a friend of his. He then passed on with the rest of the Egyptians, being three hundred thousand of the most warlike of them, against the enemy, who met them. Yet did he not join battle with them; but thinking that would be to fight against the gods, he returned back and came to Memphis, where he took Apis and the other sacred animals which he had sent for to him, and presently marched into Ethiopia, together with his whole army and multitude of Egyptians; for the king of Ethiopia was under an obligation to him, on which account he received him, and took care of all the multitude that was with him, while the country supplied all that was necessary for the food of the men. He also allotted cities and villages for this exile, that was to be from its beginning during those fatally determined thirteen years. Moreover, he pitched a camp for his Ethiopian army, as a guard to king Amenophis, upon the borders of Egypt. And this was the state of things in Ethiopia. But for the people of Jerusalem, when they came down together with the polluted Egyptians, they treated the men in such a barbarous manner, that those who saw how they subdued the forementioned country, and the horrid wickedness they were guilty of, thought it a most dreadful thing; for they did not only set the cities and villages on fire but were not satisfied till they had been guilty of sacrilege, and destroyed the images of the gods, and used them in roasting those sacred animals that used to be worshipped, and forced the priests and prophets to be the executioners and murderers of those animals, and then ejected them naked out of the country. It was also reported that the priest, who ordained their polity and their laws, was by birth of Hellopolls, and his name Osarsiph, from Osyris, who was the god of Hellopolls; but that when he was gone over to these people, his name was changed, and he was called Moses."

And now I will turn my discourse to one of their principal writers, whom I have a little before made use of as a witness to our antiquity; I mean Manetho. He promised to interpret the Egyptian history out of their sacred writings, and premised this: that "our people had come into Egypt, many ten thousands in number, and subdued its inhabitants;" and when he had further confessed that "we went out of that country afterward, and settled in that country which is now called Judea, and there built Jerusalem and its temple." Now thus far he followed his ancient records; but after this he permits himself, in order to appear to have written what rumors and reports passed abroad about the Jews, and introduces incredible narrations, as if he would have the Egyptian multitude, that had the leprosy and other distempers, to have been mixed with us, as he says they were, and that they were condemned to fly out of Egypt together; for he mentions Amenophis, a fictitious king's name, though on that account he durst not set down the number of years of his reign, which yet he had accurately done as to the other kings he mentions; he then ascribes certain fabulous stories to this king, as having in a manner forgotten how he had already related that the departure of the shepherds for Jerusalem had been five hundred and eighteen years before; for Tethmosis was king when they went away. Now, from his days, the reigns of the intermediate kings, according to Manethe, amounted to three hundred and ninety-three years, as he says himself, till the two brothers Sethos and Hermeus; the one of whom, Sethos, was called by that other name of Egyptus, and the other, Hermeus, by that of Danaus. He also says that Sethos east the other out of Egypt, and reigned fifty-nine years, as did his eldest son Rhampses reign after him sixty-six years. When Manethe therefore had acknowledged that our forefathers were gone out of Egypt so many years ago, he introduces his fictitious king Amenophis, and says thus: "This king was desirous to become a spectator of the gods, as had Orus, one of his predecessors in that kingdom, desired the same before him; he also communicated that his desire to his namesake Amenophis, who was the son of Papis, and one that seemed to partake of a divine nature, both as to wisdom and the knowledge of futurities." Manethe adds, "how this namesake of his told him that he might see the gods, if he would clear the whole country of the lepers and of the other impure people; that the king was pleased with this injunction, and got together all that had any defect in their bodies out of Egypt; and that their number was eighty thousand; whom he sent to those quarries which are on the east side of the Nile, that they might work in them, and might be separated from the rest of the Egyptians." He says further, that "there were some of the learned priests that were polluted with the leprosy; but that still this Amenophis, the wise man and the prophet, was afraid that the gods would be angry at him and at the king, if there should appear to have been violence offered them; who also added this further, [out of his sagacity about futurities,] that certain people would come to the assistance of these polluted wretches, and would conquer Egypt, and keep it in their possession thirteen years; that, however, he durst not tell the king of these things, but that he left a writing behind him about all those matters, and then slew himself, which made the king disconsolate." After which he writes thus verbatim: "After those that were sent to work in the quarries had continued in that miserable state for a long while, the king was desired that he would set apart the city Avaris, which was then left desolate of the shepherds, for their habitation and protection; which desire he granted them. Now this city, according to the ancient theology, was Typho's city. But when these men were gotten into it, and found the place fit for a revolt, they appointed themselves a ruler out of the priests of Hellopolis, whose name was Osarsiph, and they took their oaths that they would be obedient to him in all things. He then, in the first place, made this law for them, That they should neither worship the Egyptian gods, nor should abstain from any one of those sacred animals which they have in the highest esteem, but kill and destroy them all; that they should join themselves to nobody but to those that were of this confederacy. When he had made such laws as these, and many more such as were mainly opposite to the customs of the Egyptians, he gave order that they should use the multitude of the hands they had in building walls about their City, and make themselves ready for a war with king Amenophis, while he did himself take into his friendship the other priests, and those that were polluted with them, and sent ambassadors to those shepherds who had been driven out of the land by Tefilmosis to the city called Jerusalem; whereby he informed them of his own affairs, and of the state of those others that had been treated after such an ignominious manner, and desired that they would come with one consent to his assistance in this war against Egypt. He also promised that he would, in the first place, bring them back to their ancient city and country Avaris, and provide a plentiful maintenance for their multitude; that he would protect them and fight for them as occasion should require, and would easily reduce the country under their dominion. These shepherds were all very glad of this message, and came away with alacrity all together, being in number two hundred thousand men; and in a little time they came to Avaris. And now Amenophis the king of Egypt, upon his being informed of their invasion, was in great confusion, as calling to mind what Amenophis, the son of Papis, had foretold him; and, in the first place, he assembled the multitude of the Egyptians, and took counsel with their leaders, and sent for their sacred animals to him, especially for those that were principally worshipped in their temples, and gave a particular charge to the priests distinctly, that they should hide the images of their gods with the utmost care he also sent his son Sethos, who was also named Ramesses, from his father Rhampses, being but five years old, to a friend of his. He then passed on with the rest of the Egyptians, being three hundred thousand of the most warlike of them, against the enemy, who met them. Yet did he not join battle with them; but thinking that would be to fight against the gods, he returned back and came to Memphis, where he took Apis and the other sacred animals which he had sent for to him, and presently marched into Ethiopia, together with his whole army and multitude of Egyptians; for the king of Ethiopia was under an obligation to him, on which account he received him, and took care of all the multitude that was with him, while the country supplied all that was necessary for the food of the men. He also allotted cities and villages for this exile, that was to be from its beginning during those fatally determined thirteen years. Moreover, he pitched a camp for his Ethiopian army, as a guard to king Amenophis, upon the borders of Egypt. And this was the state of things in Ethiopia. But for the people of Jerusalem, when they came down together with the polluted Egyptians, they treated the men in such a barbarous manner, that those who saw how they subdued the forementioned country, and the horrid wickedness they were guilty of, thought it a most dreadful thing; for they did not only set the cities and villages on fire but were not satisfied till they had been guilty of sacrilege, and destroyed the images of the gods, and used them in roasting those sacred animals that used to be worshipped, and forced the priests and prophets to be the executioners and murderers of those animals, and then ejected them naked out of the country. It was also reported that the priest, who ordained their polity and their laws, was by birth of Hellopolls, and his name Osarsiph, from Osyris, who was the god of Hellopolls; but that when he was gone over to these people, his name was changed, and he was called Moses."

And now I will turn my discourse to one of their principal writers, whom I have a little before made use of as a witness to our antiquity; I mean Manetho. He promised to interpret the Egyptian history out of their sacred writings, and premised this: that "our people had come into Egypt, many ten thousands in number, and subdued its inhabitants;" and when he had further confessed that "we went out of that country afterward, and settled in that country which is now called Judea, and there built Jerusalem and its temple." Now thus far he followed his ancient records; but after this he permits himself, in order to appear to have written what rumors and reports passed abroad about the Jews, and introduces incredible narrations, as if he would have the Egyptian multitude, that had the leprosy and other distempers, to have been mixed with us, as he says they were, and that they were condemned to fly out of Egypt together; for he mentions Amenophis, a fictitious king's name, though on that account he durst not set down the number of years of his reign, which yet he had accurately done as to the other kings he mentions; he then ascribes certain fabulous stories to this king, as having in a manner forgotten how he had already related that the departure of the shepherds for Jerusalem had been five hundred and eighteen years before; for Tethmosis was king when they went away. Now, from his days, the reigns of the intermediate kings, according to Manethe, amounted to three hundred and ninety-three years, as he says himself, till the two brothers Sethos and Hermeus; the one of whom, Sethos, was called by that other name of Egyptus, and the other, Hermeus, by that of Danaus. He also says that Sethos east the other out of Egypt, and reigned fifty-nine years, as did his eldest son Rhampses reign after him sixty-six years. When Manethe therefore had acknowledged that our forefathers were gone out of Egypt so many years ago, he introduces his fictitious king Amenophis, and says thus: "This king was desirous to become a spectator of the gods, as had Orus, one of his predecessors in that kingdom, desired the same before him; he also communicated that his desire to his namesake Amenophis, who was the son of Papis, and one that seemed to partake of a divine nature, both as to wisdom and the knowledge of futurities." Manethe adds, "how this namesake of his told him that he might see the gods, if he would clear the whole country of the lepers and of the other impure people; that the king was pleased with this injunction, and got together all that had any defect in their bodies out of Egypt; and that their number was eighty thousand; whom he sent to those quarries which are on the east side of the Nile, that they might work in them, and might be separated from the rest of the Egyptians." He says further, that "there were some of the learned priests that were polluted with the leprosy; but that still this Amenophis, the wise man and the prophet, was afraid that the gods would be angry at him and at the king, if there should appear to have been violence offered them; who also added this further, [out of his sagacity about futurities,] that certain people would come to the assistance of these polluted wretches, and would conquer Egypt, and keep it in their possession thirteen years; that, however, he durst not tell the king of these things, but that he left a writing behind him about all those matters, and then slew himself, which made the king disconsolate." After which he writes thus verbatim: "After those that were sent to work in the quarries had continued in that miserable state for a long while, the king was desired that he would set apart the city Avaris, which was then left desolate of the shepherds, for their habitation and protection; which desire he granted them. Now this city, according to the ancient theology, was Typho's city. But when these men were gotten into it, and found the place fit for a revolt, they appointed themselves a ruler out of the priests of Hellopolis, whose name was Osarsiph, and they took their oaths that they would be obedient to him in all things. He then, in the first place, made this law for them, That they should neither worship the Egyptian gods, nor should abstain from any one of those sacred animals which they have in the highest esteem, but kill and destroy them all; that they should join themselves to nobody but to those that were of this confederacy. When he had made such laws as these, and many more such as were mainly opposite to the customs of the Egyptians, he gave order that they should use the multitude of the hands they had in building walls about their City, and make themselves ready for a war with king Amenophis, while he did himself take into his friendship the other priests, and those that were polluted with them, and sent ambassadors to those shepherds who had been driven out of the land by Tefilmosis to the city called Jerusalem; whereby he informed them of his own affairs, and of the state of those others that had been treated after such an ignominious manner, and desired that they would come with one consent to his assistance in this war against Egypt. He also promised that he would, in the first place, bring them back to their ancient city and country Avaris, and provide a plentiful maintenance for their multitude; that he would protect them and fight for them as occasion should require, and would easily reduce the country under their dominion. These shepherds were all very glad of this message, and came away with alacrity all together, being in number two hundred thousand men; and in a little time they came to Avaris. And now Amenophis the king of Egypt, upon his being informed of their invasion, was in great confusion, as calling to mind what Amenophis, the son of Papis, had foretold him; and, in the first place, he assembled the multitude of the Egyptians, and took counsel with their leaders, and sent for their sacred animals to him, especially for those that were principally worshipped in their temples, and gave a particular charge to the priests distinctly, that they should hide the images of their gods with the utmost care he also sent his son Sethos, who was also named Ramesses, from his father Rhampses, being but five years old, to a friend of his. He then passed on with the rest of the Egyptians, being three hundred thousand of the most warlike of them, against the enemy, who met them. Yet did he not join battle with them; but thinking that would be to fight against the gods, he returned back and came to Memphis, where he took Apis and the other sacred animals which he had sent for to him, and presently marched into Ethiopia, together with his whole army and multitude of Egyptians; for the king of Ethiopia was under an obligation to him, on which account he received him, and took care of all the multitude that was with him, while the country supplied all that was necessary for the food of the men. He also allotted cities and villages for this exile, that was to be from its beginning during those fatally determined thirteen years. Moreover, he pitched a camp for his Ethiopian army, as a guard to king Amenophis, upon the borders of Egypt. And this was the state of things in Ethiopia. But for the people of Jerusalem, when they came down together with the polluted Egyptians, they treated the men in such a barbarous manner, that those who saw how they subdued the forementioned country, and the horrid wickedness they were guilty of, thought it a most dreadful thing; for they did not only set the cities and villages on fire but were not satisfied till they had been guilty of sacrilege, and destroyed the images of the gods, and used them in roasting those sacred animals that used to be worshipped, and forced the priests and prophets to be the executioners and murderers of those animals, and then ejected them naked out of the country. It was also reported that the priest, who ordained their polity and their laws, was by birth of Hellopolls, and his name Osarsiph, from Osyris, who was the god of Hellopolls; but that when he was gone over to these people, his name was changed, and he was called Moses."

And now I will turn my discourse to one of their principal writers, whom I have a little before made use of as a witness to our antiquity; I mean Manetho. He promised to interpret the Egyptian history out of their sacred writings, and premised this: that "our people had come into Egypt, many ten thousands in number, and subdued its inhabitants;" and when he had further confessed that "we went out of that country afterward, and settled in that country which is now called Judea, and there built Jerusalem and its temple." Now thus far he followed his ancient records; but after this he permits himself, in order to appear to have written what rumors and reports passed abroad about the Jews, and introduces incredible narrations, as if he would have the Egyptian multitude, that had the leprosy and other distempers, to have been mixed with us, as he says they were, and that they were condemned to fly out of Egypt together; for he mentions Amenophis, a fictitious king's name, though on that account he durst not set down the number of years of his reign, which yet he had accurately done as to the other kings he mentions; he then ascribes certain fabulous stories to this king, as having in a manner forgotten how he had already related that the departure of the shepherds for Jerusalem had been five hundred and eighteen years before; for Tethmosis was king when they went away. Now, from his days, the reigns of the intermediate kings, according to Manethe, amounted to three hundred and ninety-three years, as he says himself, till the two brothers Sethos and Hermeus; the one of whom, Sethos, was called by that other name of Egyptus, and the other, Hermeus, by that of Danaus. He also says that Sethos east the other out of Egypt, and reigned fifty-nine years, as did his eldest son Rhampses reign after him sixty-six years. When Manethe therefore had acknowledged that our forefathers were gone out of Egypt so many years ago, he introduces his fictitious king Amenophis, and says thus: "This king was desirous to become a spectator of the gods, as had Orus, one of his predecessors in that kingdom, desired the same before him; he also communicated that his desire to his namesake Amenophis, who was the son of Papis, and one that seemed to partake of a divine nature, both as to wisdom and the knowledge of futurities." Manethe adds, "how this namesake of his told him that he might see the gods, if he would clear the whole country of the lepers and of the other impure people; that the king was pleased with this injunction, and got together all that had any defect in their bodies out of Egypt; and that their number was eighty thousand; whom he sent to those quarries which are on the east side of the Nile, that they might work in them, and might be separated from the rest of the Egyptians." He says further, that "there were some of the learned priests that were polluted with the leprosy; but that still this Amenophis, the wise man and the prophet, was afraid that the gods would be angry at him and at the king, if there should appear to have been violence offered them; who also added this further, [out of his sagacity about futurities,] that certain people would come to the assistance of these polluted wretches, and would conquer Egypt, and keep it in their possession thirteen years; that, however, he durst not tell the king of these things, but that he left a writing behind him about all those matters, and then slew himself, which made the king disconsolate." After which he writes thus verbatim: "After those that were sent to work in the quarries had continued in that miserable state for a long while, the king was desired that he would set apart the city Avaris, which was then left desolate of the shepherds, for their habitation and protection; which desire he granted them. Now this city, according to the ancient theology, was Typho's city. But when these men were gotten into it, and found the place fit for a revolt, they appointed themselves a ruler out of the priests of Hellopolis, whose name was Osarsiph, and they took their oaths that they would be obedient to him in all things. He then, in the first place, made this law for them, That they should neither worship the Egyptian gods, nor should abstain from any one of those sacred animals which they have in the highest esteem, but kill and destroy them all; that they should join themselves to nobody but to those that were of this confederacy. When he had made such laws as these, and many more such as were mainly opposite to the customs of the Egyptians, he gave order that they should use the multitude of the hands they had in building walls about their City, and make themselves ready for a war with king Amenophis, while he did himself take into his friendship the other priests, and those that were polluted with them, and sent ambassadors to those shepherds who had been driven out of the land by Tefilmosis to the city called Jerusalem; whereby he informed them of his own affairs, and of the state of those others that had been treated after such an ignominious manner, and desired that they would come with one consent to his assistance in this war against Egypt. He also promised that he would, in the first place, bring them back to their ancient city and country Avaris, and provide a plentiful maintenance for their multitude; that he would protect them and fight for them as occasion should require, and would easily reduce the country under their dominion. These shepherds were all very glad of this message, and came away with alacrity all together, being in number two hundred thousand men; and in a little time they came to Avaris. And now Amenophis the king of Egypt, upon his being informed of their invasion, was in great confusion, as calling to mind what Amenophis, the son of Papis, had foretold him; and, in the first place, he assembled the multitude of the Egyptians, and took counsel with their leaders, and sent for their sacred animals to him, especially for those that were principally worshipped in their temples, and gave a particular charge to the priests distinctly, that they should hide the images of their gods with the utmost care he also sent his son Sethos, who was also named Ramesses, from his father Rhampses, being but five years old, to a friend of his. He then passed on with the rest of the Egyptians, being three hundred thousand of the most warlike of them, against the enemy, who met them. Yet did he not join battle with them; but thinking that would be to fight against the gods, he returned back and came to Memphis, where he took Apis and the other sacred animals which he had sent for to him, and presently marched into Ethiopia, together with his whole army and multitude of Egyptians; for the king of Ethiopia was under an obligation to him, on which account he received him, and took care of all the multitude that was with him, while the country supplied all that was necessary for the food of the men. He also allotted cities and villages for this exile, that was to be from its beginning during those fatally determined thirteen years. Moreover, he pitched a camp for his Ethiopian army, as a guard to king Amenophis, upon the borders of Egypt. And this was the state of things in Ethiopia. But for the people of Jerusalem, when they came down together with the polluted Egyptians, they treated the men in such a barbarous manner, that those who saw how they subdued the forementioned country, and the horrid wickedness they were guilty of, thought it a most dreadful thing; for they did not only set the cities and villages on fire but were not satisfied till they had been guilty of sacrilege, and destroyed the images of the gods, and used them in roasting those sacred animals that used to be worshipped, and forced the priests and prophets to be the executioners and murderers of those animals, and then ejected them naked out of the country. It was also reported that the priest, who ordained their polity and their laws, was by birth of Hellopolls, and his name Osarsiph, from Osyris, who was the god of Hellopolls; but that when he was gone over to these people, his name was changed, and he was called Moses."

And now I will turn my discourse to one of their principal writers, whom I have a little before made use of as a witness to our antiquity; I mean Manetho. He promised to interpret the Egyptian history out of their sacred writings, and premised this: that "our people had come into Egypt, many ten thousands in number, and subdued its inhabitants;" and when he had further confessed that "we went out of that country afterward, and settled in that country which is now called Judea, and there built Jerusalem and its temple." Now thus far he followed his ancient records; but after this he permits himself, in order to appear to have written what rumors and reports passed abroad about the Jews, and introduces incredible narrations, as if he would have the Egyptian multitude, that had the leprosy and other distempers, to have been mixed with us, as he says they were, and that they were condemned to fly out of Egypt together; for he mentions Amenophis, a fictitious king's name, though on that account he durst not set down the number of years of his reign, which yet he had accurately done as to the other kings he mentions; he then ascribes certain fabulous stories to this king, as having in a manner forgotten how he had already related that the departure of the shepherds for Jerusalem had been five hundred and eighteen years before; for Tethmosis was king when they went away. Now, from his days, the reigns of the intermediate kings, according to Manethe, amounted to three hundred and ninety-three years, as he says himself, till the two brothers Sethos and Hermeus; the one of whom, Sethos, was called by that other name of Egyptus, and the other, Hermeus, by that of Danaus. He also says that Sethos east the other out of Egypt, and reigned fifty-nine years, as did his eldest son Rhampses reign after him sixty-six years. When Manethe therefore had acknowledged that our forefathers were gone out of Egypt so many years ago, he introduces his fictitious king Amenophis, and says thus: "This king was desirous to become a spectator of the gods, as had Orus, one of his predecessors in that kingdom, desired the same before him; he also communicated that his desire to his namesake Amenophis, who was the son of Papis, and one that seemed to partake of a divine nature, both as to wisdom and the knowledge of futurities." Manethe adds, "how this namesake of his told him that he might see the gods, if he would clear the whole country of the lepers and of the other impure people; that the king was pleased with this injunction, and got together all that had any defect in their bodies out of Egypt; and that their number was eighty thousand; whom he sent to those quarries which are on the east side of the Nile, that they might work in them, and might be separated from the rest of the Egyptians." He says further, that "there were some of the learned priests that were polluted with the leprosy; but that still this Amenophis, the wise man and the prophet, was afraid that the gods would be angry at him and at the king, if there should appear to have been violence offered them; who also added this further, [out of his sagacity about futurities,] that certain people would come to the assistance of these polluted wretches, and would conquer Egypt, and keep it in their possession thirteen years; that, however, he durst not tell the king of these things, but that he left a writing behind him about all those matters, and then slew himself, which made the king disconsolate." After which he writes thus verbatim: "After those that were sent to work in the quarries had continued in that miserable state for a long while, the king was desired that he would set apart the city Avaris, which was then left desolate of the shepherds, for their habitation and protection; which desire he granted them. Now this city, according to the ancient theology, was Typho's city. But when these men were gotten into it, and found the place fit for a revolt, they appointed themselves a ruler out of the priests of Hellopolis, whose name was Osarsiph, and they took their oaths that they would be obedient to him in all things. He then, in the first place, made this law for them, That they should neither worship the Egyptian gods, nor should abstain from any one of those sacred animals which they have in the highest esteem, but kill and destroy them all; that they should join themselves to nobody but to those that were of this confederacy. When he had made such laws as these, and many more such as were mainly opposite to the customs of the Egyptians, he gave order that they should use the multitude of the hands they had in building walls about their City, and make themselves ready for a war with king Amenophis, while he did himself take into his friendship the other priests, and those that were polluted with them, and sent ambassadors to those shepherds who had been driven out of the land by Tefilmosis to the city called Jerusalem; whereby he informed them of his own affairs, and of the state of those others that had been treated after such an ignominious manner, and desired that they would come with one consent to his assistance in this war against Egypt. He also promised that he would, in the first place, bring them back to their ancient city and country Avaris, and provide a plentiful maintenance for their multitude; that he would protect them and fight for them as occasion should require, and would easily reduce the country under their dominion. These shepherds were all very glad of this message, and came away with alacrity all together, being in number two hundred thousand men; and in a little time they came to Avaris. And now Amenophis the king of Egypt, upon his being informed of their invasion, was in great confusion, as calling to mind what Amenophis, the son of Papis, had foretold him; and, in the first place, he assembled the multitude of the Egyptians, and took counsel with their leaders, and sent for their sacred animals to him, especially for those that were principally worshipped in their temples, and gave a particular charge to the priests distinctly, that they should hide the images of their gods with the utmost care he also sent his son Sethos, who was also named Ramesses, from his father Rhampses, being but five years old, to a friend of his. He then passed on with the rest of the Egyptians, being three hundred thousand of the most warlike of them, against the enemy, who met them. Yet did he not join battle with them; but thinking that would be to fight against the gods, he returned back and came to Memphis, where he took Apis and the other sacred animals which he had sent for to him, and presently marched into Ethiopia, together with his whole army and multitude of Egyptians; for the king of Ethiopia was under an obligation to him, on which account he received him, and took care of all the multitude that was with him, while the country supplied all that was necessary for the food of the men. He also allotted cities and villages for this exile, that was to be from its beginning during those fatally determined thirteen years. Moreover, he pitched a camp for his Ethiopian army, as a guard to king Amenophis, upon the borders of Egypt. And this was the state of things in Ethiopia. But for the people of Jerusalem, when they came down together with the polluted Egyptians, they treated the men in such a barbarous manner, that those who saw how they subdued the forementioned country, and the horrid wickedness they were guilty of, thought it a most dreadful thing; for they did not only set the cities and villages on fire but were not satisfied till they had been guilty of sacrilege, and destroyed the images of the gods, and used them in roasting those sacred animals that used to be worshipped, and forced the priests and prophets to be the executioners and murderers of those animals, and then ejected them naked out of the country. It was also reported that the priest, who ordained their polity and their laws, was by birth of Hellopolls, and his name Osarsiph, from Osyris, who was the god of Hellopolls; but that when he was gone over to these people, his name was changed, and he was called Moses."

This is what the Egyptians relate about the Jews, with much more, which I omit for the sake of brevity. But still Manetho goes on, that "after this, Amenophis returned back from Ethiopia with a great army, as did his son Ahampses with another army also, and that both of them joined battle with the shepherds and the polluted people, and beat them, and slew a great many of them, and pursued them to the bounds of Syria." These and the like accounts are written by Manetho. But I will demonstrate that he trifles, and tells arrant lies, after I have made a distinction which will relate to what I am going to say about him; for this Manetho had granted and confessed that this nation was not originally Egyptian, but that they had come from another country, and subdued Egypt, and then went away again out of it. But that those Egyptians who were thus diseased in their bodies were not mingled with us afterward, and that Moses who brought the people out was not one of that company, but lived many generations earlier, I shall endeavor to demonstrate from Manetho's own accounts themselves.

Now, for the first occasion of this fiction, Manetho supposes what is no better than a ridiculous thing; for he says that, "King Amenophis desired to see the gods." What gods, I pray, did he desire to see? If he meant the gods whom their laws ordained to be worshipped, the ox, the goat, the crocodile, and the baboon, he saw them already; but for the heavenly gods, how could he see them, and what should occasion this his desire? To be sure? it was because another king before him had already seen them. He had then been informed what sort of gods they were, and after what manner they had been seen, insomuch that he did not stand in need of any new artifice for obtaining this sight. However, the prophet by whose means the king thought to compass his design was a wise man. If so, how came he not to know that such his desire was impossible to be accomplished? for the event did not succeed. And what pretense could there be to suppose that the gods would not be seen by reason of the people's maims in their bodies, or leprosy? for the gods are not angry at the imperfection of bodies, but at wicked practices; and as to eighty thousand lepers, and those in an ill state also, how is it possible to have them gathered together in one day? nay, how came the king not to comply with the prophet? for his injunction was, that those that were maimed should be expelled out of Egypt, while the king only sent them to work in the quarries, as if he were rather in want of laborers, than intended to purge his country. He says further, that, "this prophet slew himself, as foreseeing the anger of the gods, and those events which were to come upon Egypt afterward; and that he left this prediction for the king in writing." Besides, how came it to pass that this prophet did not foreknow his own death at the first? nay, how came he not to contradict the king in his desire to see the gods immediately? how came that unreasonable dread upon him of judgments that were not to happen in his lifetime? or what worse thing could he suffer, out of the fear of which he made haste to kill himself? But now let us see the silliest thing of all:--The king, although he had been informed of these things, and terrified with the fear of what was to come, yet did not he even then eject these maimed people out of his country, when it had been foretold him that he was to clear Egypt of them; but, as Manetho says, "he then, upon their request, gave them that city to inhabit, which had formerly belonged to the shepherds, and was called Avaris; whither when they were gone in crowds," he says, "they chose one that had formerly been priest of Hellopolls; and that this priest first ordained that they should neither worship the gods, nor abstain from those animals that were worshipped by the Egyptians, but should kill and eat them all, and should associate with nobody but those that had conspired with them; and that he bound the multitude by oaths to be sure to continue in those laws; and that when he had built a wall about Avaris, he made war against the king." Manetho adds also, that "this priest sent to Jerusalem to invite that people to come to his assistance, and promised to give them Avaris; for that it had belonged to the forefathers of those that were coming from Jerusalem, and that when they were come, they made a war immediately against the king, and got possession of all Egypt." He says also that "the Egyptians came with an army of two hundred thousand men, and that Amenophis, the king of Egypt, not thinking that he ought to fight against the gods, ran away presently into Ethiopia, and committed Apis and certain other of their sacred animals to the priests, and commanded them to take care of preserving them." He says further, that, "the people of Jerusalem came accordingly upon the Egyptians, and overthrew their cities, and burnt their temples, and slew their horsemen, and, in short, abstained from no sort of wickedness nor barbarity; and for that priest who settled their polity and their laws," he says, "he was by birth of Hellopolis, and his name was Osarsiph, from Osyris the god of Hellopolis, but that he changed his name, and called himself Moses." He then says that "on the thirteenth year afterward, Amenophis, according to the fatal time of the duration of his misfortunes, came upon them out of Ethiopia with a great army, and joining battle with the shepherds and with the polluted people, overcame them in battle, and slew a great many of them, and pursued them as far as the bounds of Syria."

Now, for the first occasion of this fiction, Manetho supposes what is no better than a ridiculous thing; for he says that, "King Amenophis desired to see the gods." What gods, I pray, did he desire to see? If he meant the gods whom their laws ordained to be worshipped, the ox, the goat, the crocodile, and the baboon, he saw them already; but for the heavenly gods, how could he see them, and what should occasion this his desire? To be sure? it was because another king before him had already seen them. He had then been informed what sort of gods they were, and after what manner they had been seen, insomuch that he did not stand in need of any new artifice for obtaining this sight. However, the prophet by whose means the king thought to compass his design was a wise man. If so, how came he not to know that such his desire was impossible to be accomplished? for the event did not succeed. And what pretense could there be to suppose that the gods would not be seen by reason of the people's maims in their bodies, or leprosy? for the gods are not angry at the imperfection of bodies, but at wicked practices; and as to eighty thousand lepers, and those in an ill state also, how is it possible to have them gathered together in one day? nay, how came the king not to comply with the prophet? for his injunction was, that those that were maimed should be expelled out of Egypt, while the king only sent them to work in the quarries, as if he were rather in want of laborers, than intended to purge his country. He says further, that, "this prophet slew himself, as foreseeing the anger of the gods, and those events which were to come upon Egypt afterward; and that he left this prediction for the king in writing." Besides, how came it to pass that this prophet did not foreknow his own death at the first? nay, how came he not to contradict the king in his desire to see the gods immediately? how came that unreasonable dread upon him of judgments that were not to happen in his lifetime? or what worse thing could he suffer, out of the fear of which he made haste to kill himself? But now let us see the silliest thing of all:--The king, although he had been informed of these things, and terrified with the fear of what was to come, yet did not he even then eject these maimed people out of his country, when it had been foretold him that he was to clear Egypt of them; but, as Manetho says, "he then, upon their request, gave them that city to inhabit, which had formerly belonged to the shepherds, and was called Avaris; whither when they were gone in crowds," he says, "they chose one that had formerly been priest of Hellopolls; and that this priest first ordained that they should neither worship the gods, nor abstain from those animals that were worshipped by the Egyptians, but should kill and eat them all, and should associate with nobody but those that had conspired with them; and that he bound the multitude by oaths to be sure to continue in those laws; and that when he had built a wall about Avaris, he made war against the king." Manetho adds also, that "this priest sent to Jerusalem to invite that people to come to his assistance, and promised to give them Avaris; for that it had belonged to the forefathers of those that were coming from Jerusalem, and that when they were come, they made a war immediately against the king, and got possession of all Egypt." He says also that "the Egyptians came with an army of two hundred thousand men, and that Amenophis, the king of Egypt, not thinking that he ought to fight against the gods, ran away presently into Ethiopia, and committed Apis and certain other of their sacred animals to the priests, and commanded them to take care of preserving them." He says further, that, "the people of Jerusalem came accordingly upon the Egyptians, and overthrew their cities, and burnt their temples, and slew their horsemen, and, in short, abstained from no sort of wickedness nor barbarity; and for that priest who settled their polity and their laws," he says, "he was by birth of Hellopolis, and his name was Osarsiph, from Osyris the god of Hellopolis, but that he changed his name, and called himself Moses." He then says that "on the thirteenth year afterward, Amenophis, according to the fatal time of the duration of his misfortunes, came upon them out of Ethiopia with a great army, and joining battle with the shepherds and with the polluted people, overcame them in battle, and slew a great many of them, and pursued them as far as the bounds of Syria."

Now, for the first occasion of this fiction, Manetho supposes what is no better than a ridiculous thing; for he says that, "King Amenophis desired to see the gods." What gods, I pray, did he desire to see? If he meant the gods whom their laws ordained to be worshipped, the ox, the goat, the crocodile, and the baboon, he saw them already; but for the heavenly gods, how could he see them, and what should occasion this his desire? To be sure? it was because another king before him had already seen them. He had then been informed what sort of gods they were, and after what manner they had been seen, insomuch that he did not stand in need of any new artifice for obtaining this sight. However, the prophet by whose means the king thought to compass his design was a wise man. If so, how came he not to know that such his desire was impossible to be accomplished? for the event did not succeed. And what pretense could there be to suppose that the gods would not be seen by reason of the people's maims in their bodies, or leprosy? for the gods are not angry at the imperfection of bodies, but at wicked practices; and as to eighty thousand lepers, and those in an ill state also, how is it possible to have them gathered together in one day? nay, how came the king not to comply with the prophet? for his injunction was, that those that were maimed should be expelled out of Egypt, while the king only sent them to work in the quarries, as if he were rather in want of laborers, than intended to purge his country. He says further, that, "this prophet slew himself, as foreseeing the anger of the gods, and those events which were to come upon Egypt afterward; and that he left this prediction for the king in writing." Besides, how came it to pass that this prophet did not foreknow his own death at the first? nay, how came he not to contradict the king in his desire to see the gods immediately? how came that unreasonable dread upon him of judgments that were not to happen in his lifetime? or what worse thing could he suffer, out of the fear of which he made haste to kill himself? But now let us see the silliest thing of all:--The king, although he had been informed of these things, and terrified with the fear of what was to come, yet did not he even then eject these maimed people out of his country, when it had been foretold him that he was to clear Egypt of them; but, as Manetho says, "he then, upon their request, gave them that city to inhabit, which had formerly belonged to the shepherds, and was called Avaris; whither when they were gone in crowds," he says, "they chose one that had formerly been priest of Hellopolls; and that this priest first ordained that they should neither worship the gods, nor abstain from those animals that were worshipped by the Egyptians, but should kill and eat them all, and should associate with nobody but those that had conspired with them; and that he bound the multitude by oaths to be sure to continue in those laws; and that when he had built a wall about Avaris, he made war against the king." Manetho adds also, that "this priest sent to Jerusalem to invite that people to come to his assistance, and promised to give them Avaris; for that it had belonged to the forefathers of those that were coming from Jerusalem, and that when they were come, they made a war immediately against the king, and got possession of all Egypt." He says also that "the Egyptians came with an army of two hundred thousand men, and that Amenophis, the king of Egypt, not thinking that he ought to fight against the gods, ran away presently into Ethiopia, and committed Apis and certain other of their sacred animals to the priests, and commanded them to take care of preserving them." He says further, that, "the people of Jerusalem came accordingly upon the Egyptians, and overthrew their cities, and burnt their temples, and slew their horsemen, and, in short, abstained from no sort of wickedness nor barbarity; and for that priest who settled their polity and their laws," he says, "he was by birth of Hellopolis, and his name was Osarsiph, from Osyris the god of Hellopolis, but that he changed his name, and called himself Moses." He then says that "on the thirteenth year afterward, Amenophis, according to the fatal time of the duration of his misfortunes, came upon them out of Ethiopia with a great army, and joining battle with the shepherds and with the polluted people, overcame them in battle, and slew a great many of them, and pursued them as far as the bounds of Syria."

Now Manetho does not reflect upon the improbability of his lie; for the leprous people, and the multitude that was with them, although they might formerly have been angry at the king, and at those that had treated them so coarsely, and this according to the prediction of the prophet; yet certainly, when they were come out of the mines, and had received of the king a city, and a country, they would have grown milder towards him. However, had they ever so much hated him in particular, they might have laid a private plot against himself, but would hardly have made war against all the Egyptians; I mean this on the account of the great kindred they who were so numerous must have had among them. Nay still, if they had resolved to fight with the men, they would not have had impudence enough to fight with their gods; nor would they have ordained laws quite contrary to those of their own country, and to those in which they had been bred up themselves. Yet are we beholden to Manethe, that he does not lay the principal charge of this horrid transgression upon those that came from Jerusalem, but says that the Egyptians themselves were the most guilty, and that they were their priests that contrived these things, and made the multitude take their oaths for doing so. But still how absurd is it to suppose that none of these people's own relations or friends should be prevailed with to revolt, nor to undergo the hazards of war with them, while these polluted people were forced to send to Jerusalem, and bring their auxiliaries from thence! What friendship, I pray, or what relation was there formerly between them that required this assistance? On the contrary, these people were enemies, and greatly differed from them in their customs. He says, indeed, that they complied immediately, upon their praising them that they should conquer Egypt; as if they did not themselves very well know that country out of which they had been driven by force. Now had these men been in want, or lived miserably, perhaps they might have undertaken so hazardous an enterprise; but as they dwelt in a happy city, and had a large country, and one better than Egypt itself, how came it about that, for the sake of those that had of old been their enemies, of those that were maimed in their bodies, and of those whom none of their own relations would endure, they should run such hazards in assisting them? For they could not foresee that the king would run away from them: on the contrary, he saith himself that "Amenophis's son had three hundred thousand men with him, and met them at Pelusium." Now, to be sure, those that came could not be ignorant of this; but for the king's repentance and flight, how could they possibly guess at it? He then says, that "those who came from Jerusalem, and made this invasion, got the granaries of Egypt into their possession, and perpetrated many of the most horrid actions there." And thence he reproaches them, as though he had not himself introduced them as enemies, or as though he might accuse such as were invited from another place for so doing, when the natural Egyptians themselves had done the same things before their coming, and had taken oaths so to do. However, "Amenophis, some time afterward, came upon them, and conquered them in battle, and slew his enemies, and drove them before him as far as Syria." As if Egypt were so easily taken by people that came from any place whatsoever, and as if those that had conquered it by war, when they were informed that Amenophis was alive, did neither fortify the avenues out of Ethiopia into it, although they had great advantages for doing it, nor did get their other forces ready for their defense! but that he followed them over the sandy desert, and slew them as far as Syria; while yet it is rot an easy thing for an army to pass over that country, even without fighting.

Now Manetho does not reflect upon the improbability of his lie; for the leprous people, and the multitude that was with them, although they might formerly have been angry at the king, and at those that had treated them so coarsely, and this according to the prediction of the prophet; yet certainly, when they were come out of the mines, and had received of the king a city, and a country, they would have grown milder towards him. However, had they ever so much hated him in particular, they might have laid a private plot against himself, but would hardly have made war against all the Egyptians; I mean this on the account of the great kindred they who were so numerous must have had among them. Nay still, if they had resolved to fight with the men, they would not have had impudence enough to fight with their gods; nor would they have ordained laws quite contrary to those of their own country, and to those in which they had been bred up themselves. Yet are we beholden to Manethe, that he does not lay the principal charge of this horrid transgression upon those that came from Jerusalem, but says that the Egyptians themselves were the most guilty, and that they were their priests that contrived these things, and made the multitude take their oaths for doing so. But still how absurd is it to suppose that none of these people's own relations or friends should be prevailed with to revolt, nor to undergo the hazards of war with them, while these polluted people were forced to send to Jerusalem, and bring their auxiliaries from thence! What friendship, I pray, or what relation was there formerly between them that required this assistance? On the contrary, these people were enemies, and greatly differed from them in their customs. He says, indeed, that they complied immediately, upon their praising them that they should conquer Egypt; as if they did not themselves very well know that country out of which they had been driven by force. Now had these men been in want, or lived miserably, perhaps they might have undertaken so hazardous an enterprise; but as they dwelt in a happy city, and had a large country, and one better than Egypt itself, how came it about that, for the sake of those that had of old been their enemies, of those that were maimed in their bodies, and of those whom none of their own relations would endure, they should run such hazards in assisting them? For they could not foresee that the king would run away from them: on the contrary, he saith himself that "Amenophis's son had three hundred thousand men with him, and met them at Pelusium." Now, to be sure, those that came could not be ignorant of this; but for the king's repentance and flight, how could they possibly guess at it? He then says, that "those who came from Jerusalem, and made this invasion, got the granaries of Egypt into their possession, and perpetrated many of the most horrid actions there." And thence he reproaches them, as though he had not himself introduced them as enemies, or as though he might accuse such as were invited from another place for so doing, when the natural Egyptians themselves had done the same things before their coming, and had taken oaths so to do. However, "Amenophis, some time afterward, came upon them, and conquered them in battle, and slew his enemies, and drove them before him as far as Syria." As if Egypt were so easily taken by people that came from any place whatsoever, and as if those that had conquered it by war, when they were informed that Amenophis was alive, did neither fortify the avenues out of Ethiopia into it, although they had great advantages for doing it, nor did get their other forces ready for their defense! but that he followed them over the sandy desert, and slew them as far as Syria; while yet it is rot an easy thing for an army to pass over that country, even without fighting.

And now I have done with Manetho, I will inquire into what Cheremon says. For he also, when he pretended to write the Egyptian history, sets down the same name for this king that Manetho did, Amenophis, as also of his son Ramesses, and then goes on thus: "The goddess Isis appeared to Amenophis in his sleep, and blamed him that her temple had been demolished in the war. But that Phritiphantes, the sacred scribe, said to him, that in case he would purge Egypt of the men that had pollutions upon them, he should be no longer troubled with such frightful apparitions. That Amenophis accordingly chose out two hundred and fifty thousand of those that were thus diseased, and cast them out of the country: that Moses and Joseph were scribes, and Joseph was a sacred scribe; that their names were Egyptian originally; that of Moses had been Tisithen, and that of Joseph, Peteseph: that these two came to Pelusium, and lighted upon three hundred and eighty thousand that had been left there by Amenophis, he not being willing to carry them into Egypt; that these scribes made a league of friendship with them, and made with them an expedition against Egypt: that Amenophis could not sustain their attacks, but fled into Ethiopia, and left his wife with child behind him, who lay concealed in certain caverns, and there brought forth a son, whose name was Messene, and who, when he was grown up to man's estate, pursued the Jews into Syria, being about two hundred thousand, and then received his father Amenophis out of Ethiopia."

And now I have done with Manetho, I will inquire into what Cheremon says. For he also, when he pretended to write the Egyptian history, sets down the same name for this king that Manetho did, Amenophis, as also of his son Ramesses, and then goes on thus: "The goddess Isis appeared to Amenophis in his sleep, and blamed him that her temple had been demolished in the war. But that Phritiphantes, the sacred scribe, said to him, that in case he would purge Egypt of the men that had pollutions upon them, he should be no longer troubled with such frightful apparitions. That Amenophis accordingly chose out two hundred and fifty thousand of those that were thus diseased, and cast them out of the country: that Moses and Joseph were scribes, and Joseph was a sacred scribe; that their names were Egyptian originally; that of Moses had been Tisithen, and that of Joseph, Peteseph: that these two came to Pelusium, and lighted upon three hundred and eighty thousand that had been left there by Amenophis, he not being willing to carry them into Egypt; that these scribes made a league of friendship with them, and made with them an expedition against Egypt: that Amenophis could not sustain their attacks, but fled into Ethiopia, and left his wife with child behind him, who lay concealed in certain caverns, and there brought forth a son, whose name was Messene, and who, when he was grown up to man's estate, pursued the Jews into Syria, being about two hundred thousand, and then received his father Amenophis out of Ethiopia."

And now I have done with Manetho, I will inquire into what Cheremon says. For he also, when he pretended to write the Egyptian history, sets down the same name for this king that Manetho did, Amenophis, as also of his son Ramesses, and then goes on thus: "The goddess Isis appeared to Amenophis in his sleep, and blamed him that her temple had been demolished in the war. But that Phritiphantes, the sacred scribe, said to him, that in case he would purge Egypt of the men that had pollutions upon them, he should be no longer troubled with such frightful apparitions. That Amenophis accordingly chose out two hundred and fifty thousand of those that were thus diseased, and cast them out of the country: that Moses and Joseph were scribes, and Joseph was a sacred scribe; that their names were Egyptian originally; that of Moses had been Tisithen, and that of Joseph, Peteseph: that these two came to Pelusium, and lighted upon three hundred and eighty thousand that had been left there by Amenophis, he not being willing to carry them into Egypt; that these scribes made a league of friendship with them, and made with them an expedition against Egypt: that Amenophis could not sustain their attacks, but fled into Ethiopia, and left his wife with child behind him, who lay concealed in certain caverns, and there brought forth a son, whose name was Messene, and who, when he was grown up to man's estate, pursued the Jews into Syria, being about two hundred thousand, and then received his father Amenophis out of Ethiopia."

And now I have done with Manetho, I will inquire into what Cheremon says. For he also, when he pretended to write the Egyptian history, sets down the same name for this king that Manetho did, Amenophis, as also of his son Ramesses, and then goes on thus: "The goddess Isis appeared to Amenophis in his sleep, and blamed him that her temple had been demolished in the war. But that Phritiphantes, the sacred scribe, said to him, that in case he would purge Egypt of the men that had pollutions upon them, he should be no longer troubled with such frightful apparitions. That Amenophis accordingly chose out two hundred and fifty thousand of those that were thus diseased, and cast them out of the country: that Moses and Joseph were scribes, and Joseph was a sacred scribe; that their names were Egyptian originally; that of Moses had been Tisithen, and that of Joseph, Peteseph: that these two came to Pelusium, and lighted upon three hundred and eighty thousand that had been left there by Amenophis, he not being willing to carry them into Egypt; that these scribes made a league of friendship with them, and made with them an expedition against Egypt: that Amenophis could not sustain their attacks, but fled into Ethiopia, and left his wife with child behind him, who lay concealed in certain caverns, and there brought forth a son, whose name was Messene, and who, when he was grown up to man's estate, pursued the Jews into Syria, being about two hundred thousand, and then received his father Amenophis out of Ethiopia."

And now I have done with Manetho, I will inquire into what Cheremon says. For he also, when he pretended to write the Egyptian history, sets down the same name for this king that Manetho did, Amenophis, as also of his son Ramesses, and then goes on thus: "The goddess Isis appeared to Amenophis in his sleep, and blamed him that her temple had been demolished in the war. But that Phritiphantes, the sacred scribe, said to him, that in case he would purge Egypt of the men that had pollutions upon them, he should be no longer troubled with such frightful apparitions. That Amenophis accordingly chose out two hundred and fifty thousand of those that were thus diseased, and cast them out of the country: that Moses and Joseph were scribes, and Joseph was a sacred scribe; that their names were Egyptian originally; that of Moses had been Tisithen, and that of Joseph, Peteseph: that these two came to Pelusium, and lighted upon three hundred and eighty thousand that had been left there by Amenophis, he not being willing to carry them into Egypt; that these scribes made a league of friendship with them, and made with them an expedition against Egypt: that Amenophis could not sustain their attacks, but fled into Ethiopia, and left his wife with child behind him, who lay concealed in certain caverns, and there brought forth a son, whose name was Messene, and who, when he was grown up to man's estate, pursued the Jews into Syria, being about two hundred thousand, and then received his father Amenophis out of Ethiopia."

And now I have done with Manetho, I will inquire into what Cheremon says. For he also, when he pretended to write the Egyptian history, sets down the same name for this king that Manetho did, Amenophis, as also of his son Ramesses, and then goes on thus: "The goddess Isis appeared to Amenophis in his sleep, and blamed him that her temple had been demolished in the war. But that Phritiphantes, the sacred scribe, said to him, that in case he would purge Egypt of the men that had pollutions upon them, he should be no longer troubled with such frightful apparitions. That Amenophis accordingly chose out two hundred and fifty thousand of those that were thus diseased, and cast them out of the country: that Moses and Joseph were scribes, and Joseph was a sacred scribe; that their names were Egyptian originally; that of Moses had been Tisithen, and that of Joseph, Peteseph: that these two came to Pelusium, and lighted upon three hundred and eighty thousand that had been left there by Amenophis, he not being willing to carry them into Egypt; that these scribes made a league of friendship with them, and made with them an expedition against Egypt: that Amenophis could not sustain their attacks, but fled into Ethiopia, and left his wife with child behind him, who lay concealed in certain caverns, and there brought forth a son, whose name was Messene, and who, when he was grown up to man's estate, pursued the Jews into Syria, being about two hundred thousand, and then received his father Amenophis out of Ethiopia."

This is the account Cheremon gives us. Now I take it for granted that what I have said already hath plainly proved the falsity of both these narrations; for had there been any real truth at the bottom, it was impossible they should so greatly disagree about the particulars. But for those that invent lies, what they write will easily give us very different accounts, while they forge what they please out of their own heads. Now Manetho says that the king's desire of seeing the gods was the origin of the ejection of the polluted people; but Cheremon feigns that it was a dream of his own, sent upon him by Isis, that was the occasion of it. Manetho says that the person who foreshowed this purgation of Egypt to the king was Amenophis; but this man says it was Phritiphantes. As to the numbers of the multitude that were expelled, they agree exceedingly well the former reckoning them eighty thousand, and the latter about two hundred and fifty thousand! Now, for Manetho, he describes those polluted persons as sent first to work in the quarries, and says that the city Avaris was given them for their habitation. As also he relates that it was not till after they had made war with the rest of the Egyptians, that they invited the people of Jerusalem to come to their assistance; while Cheremon says only that they were gone out of Egypt, and lighted upon three hundred and eighty thousand men about Pelusium, who had been left there by Amenophis, and so they invaded Egypt with them again; that thereupon Amenophis fled into Ethiopia. But then this Cheremon commits a most ridiculous blunder in not informing us who this army of so many ten thousands were, or whence they came; whether they were native Egyptians, or whether they came from a foreign country. Nor indeed has this man, who forged a dream from Isis about the leprous people, assigned the reason why the king would not bring them into Egypt. Moreover, Cheremon sets down Joseph as driven away at the same time with Moses, who yet died four generations before Moses, which four generations make almost one hundred and seventy years. Besides all this, Ramesses, the son of Amenophis, by Manetho's account, was a young man, and assisted his father in his war, and left the country at the same time with him, and fled into Ethiopia. But Cheremon makes him to have been born in a certain cave, after his father was dead, and that he then overcame the Jews in battle, and drove them into Syria, being in number about two hundred thousand. O the levity of the man! for he had neither told us who these three hundred and eighty thousand were, nor how the four hundred and thirty thousand perished; whether they fell in war, or went over to Ramesses. And, what is the strangest of all, it is not possible to learn out of him who they were whom he calls Jews, or to which of these two parties he applies that denomination, whether to the two hundred and fifty thousand leprous people, or to the three hundred and eighty thousand that were about Pelusium. But perhaps it will be looked upon as a silly thing in me to make any larger confutation of such writers as sufficiently confute themselves; for had they been only confuted by other men, it had been more tolerable.

This is the account Cheremon gives us. Now I take it for granted that what I have said already hath plainly proved the falsity of both these narrations; for had there been any real truth at the bottom, it was impossible they should so greatly disagree about the particulars. But for those that invent lies, what they write will easily give us very different accounts, while they forge what they please out of their own heads. Now Manetho says that the king's desire of seeing the gods was the origin of the ejection of the polluted people; but Cheremon feigns that it was a dream of his own, sent upon him by Isis, that was the occasion of it. Manetho says that the person who foreshowed this purgation of Egypt to the king was Amenophis; but this man says it was Phritiphantes. As to the numbers of the multitude that were expelled, they agree exceedingly well the former reckoning them eighty thousand, and the latter about two hundred and fifty thousand! Now, for Manetho, he describes those polluted persons as sent first to work in the quarries, and says that the city Avaris was given them for their habitation. As also he relates that it was not till after they had made war with the rest of the Egyptians, that they invited the people of Jerusalem to come to their assistance; while Cheremon says only that they were gone out of Egypt, and lighted upon three hundred and eighty thousand men about Pelusium, who had been left there by Amenophis, and so they invaded Egypt with them again; that thereupon Amenophis fled into Ethiopia. But then this Cheremon commits a most ridiculous blunder in not informing us who this army of so many ten thousands were, or whence they came; whether they were native Egyptians, or whether they came from a foreign country. Nor indeed has this man, who forged a dream from Isis about the leprous people, assigned the reason why the king would not bring them into Egypt. Moreover, Cheremon sets down Joseph as driven away at the same time with Moses, who yet died four generations before Moses, which four generations make almost one hundred and seventy years. Besides all this, Ramesses, the son of Amenophis, by Manetho's account, was a young man, and assisted his father in his war, and left the country at the same time with him, and fled into Ethiopia. But Cheremon makes him to have been born in a certain cave, after his father was dead, and that he then overcame the Jews in battle, and drove them into Syria, being in number about two hundred thousand. O the levity of the man! for he had neither told us who these three hundred and eighty thousand were, nor how the four hundred and thirty thousand perished; whether they fell in war, or went over to Ramesses. And, what is the strangest of all, it is not possible to learn out of him who they were whom he calls Jews, or to which of these two parties he applies that denomination, whether to the two hundred and fifty thousand leprous people, or to the three hundred and eighty thousand that were about Pelusium. But perhaps it will be looked upon as a silly thing in me to make any larger confutation of such writers as sufficiently confute themselves; for had they been only confuted by other men, it had been more tolerable.

This is the account Cheremon gives us. Now I take it for granted that what I have said already hath plainly proved the falsity of both these narrations; for had there been any real truth at the bottom, it was impossible they should so greatly disagree about the particulars. But for those that invent lies, what they write will easily give us very different accounts, while they forge what they please out of their own heads. Now Manetho says that the king's desire of seeing the gods was the origin of the ejection of the polluted people; but Cheremon feigns that it was a dream of his own, sent upon him by Isis, that was the occasion of it. Manetho says that the person who foreshowed this purgation of Egypt to the king was Amenophis; but this man says it was Phritiphantes. As to the numbers of the multitude that were expelled, they agree exceedingly well the former reckoning them eighty thousand, and the latter about two hundred and fifty thousand! Now, for Manetho, he describes those polluted persons as sent first to work in the quarries, and says that the city Avaris was given them for their habitation. As also he relates that it was not till after they had made war with the rest of the Egyptians, that they invited the people of Jerusalem to come to their assistance; while Cheremon says only that they were gone out of Egypt, and lighted upon three hundred and eighty thousand men about Pelusium, who had been left there by Amenophis, and so they invaded Egypt with them again; that thereupon Amenophis fled into Ethiopia. But then this Cheremon commits a most ridiculous blunder in not informing us who this army of so many ten thousands were, or whence they came; whether they were native Egyptians, or whether they came from a foreign country. Nor indeed has this man, who forged a dream from Isis about the leprous people, assigned the reason why the king would not bring them into Egypt. Moreover, Cheremon sets down Joseph as driven away at the same time with Moses, who yet died four generations before Moses, which four generations make almost one hundred and seventy years. Besides all this, Ramesses, the son of Amenophis, by Manetho's account, was a young man, and assisted his father in his war, and left the country at the same time with him, and fled into Ethiopia. But Cheremon makes him to have been born in a certain cave, after his father was dead, and that he then overcame the Jews in battle, and drove them into Syria, being in number about two hundred thousand. O the levity of the man! for he had neither told us who these three hundred and eighty thousand were, nor how the four hundred and thirty thousand perished; whether they fell in war, or went over to Ramesses. And, what is the strangest of all, it is not possible to learn out of him who they were whom he calls Jews, or to which of these two parties he applies that denomination, whether to the two hundred and fifty thousand leprous people, or to the three hundred and eighty thousand that were about Pelusium. But perhaps it will be looked upon as a silly thing in me to make any larger confutation of such writers as sufficiently confute themselves; for had they been only confuted by other men, it had been more tolerable.

This is the account Cheremon gives us. Now I take it for granted that what I have said already hath plainly proved the falsity of both these narrations; for had there been any real truth at the bottom, it was impossible they should so greatly disagree about the particulars. But for those that invent lies, what they write will easily give us very different accounts, while they forge what they please out of their own heads. Now Manetho says that the king's desire of seeing the gods was the origin of the ejection of the polluted people; but Cheremon feigns that it was a dream of his own, sent upon him by Isis, that was the occasion of it. Manetho says that the person who foreshowed this purgation of Egypt to the king was Amenophis; but this man says it was Phritiphantes. As to the numbers of the multitude that were expelled, they agree exceedingly well the former reckoning them eighty thousand, and the latter about two hundred and fifty thousand! Now, for Manetho, he describes those polluted persons as sent first to work in the quarries, and says that the city Avaris was given them for their habitation. As also he relates that it was not till after they had made war with the rest of the Egyptians, that they invited the people of Jerusalem to come to their assistance; while Cheremon says only that they were gone out of Egypt, and lighted upon three hundred and eighty thousand men about Pelusium, who had been left there by Amenophis, and so they invaded Egypt with them again; that thereupon Amenophis fled into Ethiopia. But then this Cheremon commits a most ridiculous blunder in not informing us who this army of so many ten thousands were, or whence they came; whether they were native Egyptians, or whether they came from a foreign country. Nor indeed has this man, who forged a dream from Isis about the leprous people, assigned the reason why the king would not bring them into Egypt. Moreover, Cheremon sets down Joseph as driven away at the same time with Moses, who yet died four generations before Moses, which four generations make almost one hundred and seventy years. Besides all this, Ramesses, the son of Amenophis, by Manetho's account, was a young man, and assisted his father in his war, and left the country at the same time with him, and fled into Ethiopia. But Cheremon makes him to have been born in a certain cave, after his father was dead, and that he then overcame the Jews in battle, and drove them into Syria, being in number about two hundred thousand. O the levity of the man! for he had neither told us who these three hundred and eighty thousand were, nor how the four hundred and thirty thousand perished; whether they fell in war, or went over to Ramesses. And, what is the strangest of all, it is not possible to learn out of him who they were whom he calls Jews, or to which of these two parties he applies that denomination, whether to the two hundred and fifty thousand leprous people, or to the three hundred and eighty thousand that were about Pelusium. But perhaps it will be looked upon as a silly thing in me to make any larger confutation of such writers as sufficiently confute themselves; for had they been only confuted by other men, it had been more tolerable.