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