and

name was Salatis; he also lived at Memphis, and made both the upper and lower regions pay tribute, and left garrisons in the places that were most proper for them. He chiefly aimed to secure the eastern parts, as foreseeing that the Assyrians, who had then the greatest power, would be desirous of that kingdom and invade them; and, as he found in the Saitic Nomos a city very proper for this purpose, and which lay upon the Bubastic channel, but in a certain ancient theological account was called Avaris, this he rebuilt, and made very strong by the walls he built about it, and by a most numerous garrison of two hundred and forty thousand armed men, whom he put into it to keep it. Thither Salatis came in summer time, partly to gather his corn, and pay his soldiers their wages (σιτομετρῶν καὶ μισθοφορίαν παρεχόμενος), and partly to exercise his troops and thereby to terrify foreigners. When this man had reigned nineteen years he died; after him reigned another, whose name was Beon, for forty-four years; after him reigned another, called Apachnas, thirty-six years seven months; after him Apophis reigned sixty-one years; and then Janias fifty years and one month; after all these reigned Assis forty-two years and two months. And these six were the first rulers among them, who were all along making war with the Egyptians, and were very desirous gradually to destroy them to the very roots. This whole nation was styled Hycsos, i.e., shepherd-kings (Baoiλeîs toiμéves); for the first syllable Hyc, according to the sacred dialect, denotes a king; Sos, according to the ordinary dialect, is a shepherd; and Hycsos is compounded of these. But some say that these people were Arabians.' In another manuscript (ἐν δ ̓ ἄλλῳ ἀντιypáþw), however, I have found that Hyk does not denote kings, but on the contrary captive shepherds; for Hyc, with the aspirate (daovvóμevov) means in the Egyptian tongue prisoners; and this seems to me the more probable opinion and more in accordance with sacred history. But Manetho goes on: 'These people whom we have before named kings, and called shepherds also, and their descendants, kept possession of Egypt five hundred and eleven years. After this, however, the kings of Thebais and the others parts of Egypt made an insurrection against the shepherds, and a terrible and long war was waged between them. And under a king named Alisphragmuthosis, the shepherds were subdued by him, and were driven out of

other parts of Egypt, but were shut up in a place that contained ten thousand acres of land; this place was Avaris. The shepherds built a wall round all this place, which was a large and strong wall, and this in order to keep all their possessions and their prey within a place of strength. But Thummosis, the son of Alis-Phragmuthosis, made an attempt to take them by force and by siege, with four hundred and eighty thousand men to lie round about them, but upon his despair of taking the place by that siege, they came to a composition with them, that they should leave Egypt and go, without any harm being done to them, whithersoever they would. After this composition was made, they went away with their whole families and effects, not fewer in number than two hundred and fifty thousand, and took their journey from Egypt, through the wilderness to Syria. But as they feared the Assyrian power, which had then the dominion over Asia, they settled in the country which is now called Judea, and there they built a city, large enough to contain so many thousand men, and called it Hierosolyma.' In another book

of the Aegyptiaca, Manetho says, that the shepherds are described as captives in the sacred books. And this account of his is the truth, for feeding of sheep was the employment of our forefathers in the most ancient times, and therefore they were called shepherds; nor was it without reason that they were called captives by the Egyptians, since one of our ancestors, Joseph, called himself a captive before the king of Egypt" (Josephus contra Ap. i. 14, Whiston's transl.).

(2). The second extract from Manetho (on the expulsion of the lepers) is found in the same book of Josephus, (c. Apion i. 26 seq.), who says: "Manetho promised to interpret the Egyptian history out of the sacred writings, and first of all relates, that our forefathers came in many myriads into Egypt and subdued its inhabitants. But in the next age they were expelled, took Judea and there built Jerusalem and the temple. So far he follows the ancient records. But after this he takes the liberty of introducing incredible fables and legends (μυθευόμενα καὶ λεγόμενα, λόγους ἀπιθάνους ;—according to Bk. i. c. 16: οὐκ ἐκ τῶν παρ' Αιγυπτίοις γραμμάτων, ἀλλ ̓ ὡς αὐτὸς ὡμολόγηκεν, ἐκ τῶν ἀδεσπότως μυθολογουμένων προστέθεικεν), concerning the Jews, confounding our forefathers with a number of leprous Egyptians, who were driven out of Egypt on account of their

leprosy and other diseases. For this purpose he brings in a king Amenophis, whose name is a fictitious one, on which account he does not venture to give the length of his reign, which he always on other occasions most scrupulously does. With this king he associates the fables referred to, and forgets that, according to his own statements, 518 years must have passed since the shepherds were expelled. For they left Egypt in the reign of Thutmosis (Thummosis). Now from him to Sethos there were 393 years; Sethos reigned fifty-nine years, and his son Rampses sixty-six. It is not till this point that he introduces the fabulous Amenophis, of whom he gives the following account: Amenophis desired

to see the gods, as King Horus had formerly done. He made known this wish to a wise man, who was also named Amenophis, and was told by him that he must first of all cleanse the land. entirely from lepers and unclean persons. The king then had all the unclean persons gathered together out of the whole of the land of Egypt, 80,000 in number, and sent them to work in the quarries to the east of the Nile. Among these lepers there were some learned priests. In the meantime Amenophis repented that he had advised the king to expel the lepers, fearing that the wrath of the gods might be excited thereby, and, as a revelation was made to him a short time afterwards, that the lepers would rule for thirteen years over Egypt, supported by foreigners, and he durst not make this known to the king, he killed himself, and left a written document behind him, which greatly troubled the king. After the lepers had continued for a long time to do hard work in the quarries, the king listened to their request, and gave them the city of Avaris, which had formerly been occupied by the shepherds, but at that time was desolate. In the ancient theological documents this city is called the city of Typhon (Tvpávios). Now, when the lepers had settled there, they chose a priest of Heliopolis, named Osarsiph, to be their leader, and swore that they would yield obedience to him in everything. He first of all commanded them to worship no gods, to cease to abstain from the animals which were regarded as sacred in Egypt, to slay and eat without distinction, and to hold fellowship with no man, who did not belong to them. He also gave them many other laws, which were directly opposed to the customs of Egypt. After this he had the city fortified with walls, and prepared to make war upon Amenophis. He sent messengers to the shep2 B

VOL. II.

herds at Jerusalem, who had been expelled by Thutmosis, and urged them to join in a common attack upon Egypt. The shepherds gladly listened to his appeal, and came to Avaris with 200,000 men. King Amenophis remembered the prophecy, and lost all his spirit. He gathered together the sacred animals, hid the images of the gods, brought his son Sethos, who was five years old, and had been named Ramesses after his father Rampses, placed him under the protection of a friend, and then advanced with 300,000 men to meet the foe. From fear of the gods, however, he did not venture to attack them, but withdrew into Ethiopia, taking with him the sacred animals, and there he remained in voluntary exile for thirteen years; the king of Ethiopia being bound to him by ties of gratitude. The Solymites, in conjunction with the lepers, inflicted the greatest cruelties upon the Egyptians, who were left behind. They set fire to the cities and villages, destroyed the temples, and used the wood of the images of the gods to cook the flesh of the sacred animals. The priests were compelled to slaughter the sacred animals with their own hand, and were then driven naked from the spot. The founder of this state had formerly been a priest of Heliopolis. He was named Osarsiph after the god Osiris, who was worshipped there; but afterwards he was called Moyses. After an exile of thirteen years, Amenophis and his son Rampses returned from Ethiopia to Egypt, each at the head of a powerful army. The shepherds and lepers were speedily subdued, and driven as far as the frontier of Syria.'"-Josephus then proceeds to demonstrate the absurdity of this fictitious account.

(3). The account, which Manetho gives of the lepers, is found in the works of other authors, but with various alterations. CHAEREMON (in Josephus c. Apion i. 32) relates that the goddess Isis appeared in a dream to King Amenophis, and complained that her temple had been destroyed in war. By the advice of the priest, Phritiphas, who informs him that he will not be disturbed by the goddess any more, if he cleanses Egypt from all its lepers, he has 25,000 of them banished. Their leaders, the scribes Moyses and Josepos (whose Egyptian names were Tisithes and Peteseph) conducted them to Pelusium. There they united with 380,000 men, whom Amenophis had placed there with orders not to enter Egypt, and with these they invaded that land. Amenophis was unable to resist their attack, and fled

to Ethiopia. His wife, whose time of delivery was drawing near, could not accompany him in his flight, and hid herself in a cave. There she gave birth to a son, who, when he had grown up, drove out the Jews, at that time numbering 200,000 men, chased them to Syria, and recalled his father from Ethiopia.

The same legend is given by LYSIMACHUS (Josephus c. Apion i. 34) in a still more romantic form: During the reign of King Bokchoris, the people of the Jews, having been attacked with leprosy, the itch, and other diseases, took refuge in the temple, and got their living by begging. In consequence of this, the land was visited by famine and pestilence. The oracle of Ammon ordered the temple to be purified from the unclean and wicked men, who were all to be sent into the desert, with the exception of those afflicted with leprosy and the itch. The latter were to be rolled up in lead and thrown into the sea. This was done. The others, who had been transported to the desert, then took counsel what they might do. They lighted torches and lamps as soon as the night came on, set watches, and fasted, for the purpose of propitiating the gods. The next morning a certain Moyses advised them to go forward in a regular procession, till they came to some inhabited country. He also commanded that in future they should do good to no one, and should destroy every temple and altar that they might happen to meet with. After many obstructions, they reached Judea, where they plundered and burned all the temples, and built a city, which they called Hierosyla in commemoration of their deeds. But as this name was afterwards regarded as a term of reproach, they altered it to Hierosolyma.

APION, in the third book of his history of Egypt (Josephus c. Apion ii. 2), adopts the account given by Lysimachus, but he also embellishes it with a "trustworthy" explanation of the manner in which the Sabbath originated. The Jews, he says, arrived at Judea after a six days' march through the desert. On the seventh day they were attacked with internal ulcers, which compelled them to rest on that day, and as this disease was known in Egypt by the name of Sabbatosis, they called that day the Sabbath.

TACITUS (Hist. 5. 2—5), in his description of the destruction of Jerusalem, refers to the origin of the Jewish people. He cites different reports, with which he was acquainted; but does