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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。
30。 Our nation； therefore； according to Manetho； was not derived from Egypt； nor were any of the Egyptians mingled with us。 For it is to be supposed that many of the leprous and distempered people were dead in the mines； since they had been there a long time； and in so ill a condition； many others must be dead in the battles that happened afterward； and more still in the last battle and flight after it。
31。 It now remains that I debate with Manetho about Moses。 Now the Egyptians acknowledge him to have been a wonderful and a divine person； nay； they would willingly lay claim to him themselves； though after a most abusive and incredible manner； and pretend that he was of Heliopolis； and one of the priests of that place； and was ejected out of it among the rest； on account of his leprosy； although it had been demonstrated out of their records that he lived five hundred and eighteen years earlier； and then brought our forefathers out of Egypt into the country that is now inhabited by us。 But now that he was not subject in his body to any such calamity； is evident from what he himself tells us； for he forbade those that had the leprosy either to continue in a city； or to inhabit in a village； but commanded that they should go about by themselves with their clothes rent； and declares that such as either touch them； or live under the same roof with them； should be esteemed unclean； nay； more； if any one of their disease be healed； and he recover his natural constitution again； he appointed them certain purifications； and washings with spring water； and the shaving off all their hair； and enjoins that they shall offer many sacrifices； and those of several kinds； and then at length to be admitted into the holy city； although it were to be expected that； on the contrary； if he had been under the same calamity； he should have taken care of such persons beforehand； and have had them treated after a kinder manner； as affected with a concern for those that were to be under the like misfortunes with himself。 Nor ；was it only those leprous people for whose sake he made these laws； but also for such as should be maimed in the smallest part of their body； who yet are not permitted by him to officiate as priests； nay； although any priest； already initiated； should have such a calamity fall upon him afterward； he ordered him to be deprived of his honor of officiating。 How can it then be supposed that Moses should ordain such laws against himself； to his own reproach and damage who so ordained them？ Nor indeed is that other notion of Manetho at all probable； wherein he relates the change of his name； and says that 〃he was formerly called Osarsiph；〃 and this a name no way agreeable to the other； while his true name was Mosses； and signifies a person who is preserved out of the water； for the Egyptians call water Moil。 I think； therefore； I have made it sufficiently evident that Manetho； while he followed his ancient records； did not much mistake the truth of the history； but that when he had recourse to fabulous stories； without any certain author； he either forged them himself； without any probability； or else gave credit to some men who spake so out of their ill…will to us。
32。 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 appariti