5500, following Africanus. The author of the “Paschal Chronicle,” makes the epoch A.M. 5507; and the meeting of the council, called “Synodus in Trullo,” A.D. 691, reckoned it A.M. 5508, which is the same as our date of the Epiphany. In short, the epochs of the Nativity, the Epiphany, and the Resurrection, (ἡ παρουσία, ἡ ἐπιφάνεια, και ἡ ἀνάστασις) appear to have been so inseparably connected in the minds of the ancient writers, as to make them sometimes put the one for the other; a circumstance, which may account for not a few of the small varieties in their computation of the year of the world which was the commencement of the Christian era.[30] CHAPTER II. REDUCTION OF THE MUNDANE ERA OF REDEMPTION. Errors of Eusebius, Jerome, and the Western churches—Consistency of the Eastern and Southern churches to the latest period—Chronology of the Russians and Armenians that of the Septuagint—Testimony of Abulpharajius—Chronological innovations of the Venerable Bede—His denouncement as a heretic on this account—Chronology of the Roman church different from that of the Latin Vulgate—The chronology of the Masoretes an abridgement of the true—The chronology of the Roman Martyrology preserved by Pontifical authority to the present day—Extract from Strauchius—An important testimony in favour of the true chronology. Having shown by incontestable evidence, that the computation of the Septuagint was universally received as the true chronology of the Church of Christ from the earliest periods of its history, and that it was also received by the Jews themselves, at least _two_ centuries before the Christian era; let us now shortly inquire how it came to be abandoned, and the chronology of the Masorete Hebrew text adopted in its stead. Eusebius of Cesarea, A.D. 325, or some one for him, acting under Jewish influence, reduced the era of Redemption from A.M. 5478 to A.M. 5200, by the exclusion of the _Postdiluvian_ Cainan, the adoption of the forged _period_ for the _Critarchal_ age, and the omission of _fifteen_ years in the _Monarchal_. In these errors, he was followed by Jerome,[31] A.D. 378, and some of the Western churches; but his system was resolutely opposed by all the Eastern and Southern churches, in which the chronological authority of Africanus and Epiphanius prevailed. This opposition has indeed preserved the true chronology in some countries to a very late period; for we find that the Russians, who received it from the Greeks, still reckon that the Christian era commenced in A.M. 5509, as may be seen by reference to their native historians. The remoter Eastern churches, with some slight variations, also adhered to the longer chronology; as testified by Abulfarajius, the celebrated Armenian historian, who flourished in the thirteenth century, and who reckoned the same epoch at A.M. 5586, apparently to adjust it to the birth of Peleg, in A.M.