The Músà (Moses) of the Moslems is borrowed from Jewish sources, the Pentateuch and especially the Talmud, with a trifle of Gnosticism which, hinted at in the Koran (chapt. xviii.), is developed by later writers, making him the "external" man, while Khizr, the Green prophet, is the internal. But they utterly ignore Manetho whose account of the Jewish legislator (Josephus against Apion, i. cc. 26, 27) shows the other or Egyptian part. Moses, by name Osarsiph=Osiris-Sapi, Osiris of the underworld, which some translate rich (Osii) in food (Siph, Seph, or Zef) was nicknamed Mosheh from the Heb. Mashah=to draw out, because drawn from the water[FN#230] (or rather from the Koptic Mo=water ushe=saved). He became a priest an An or On (Heliopolis), after studying the learning of the Egyptians. Presently he was chosen chief by the "lepers and other unclean persons" who had been permitted by King Amenophis to occupy the city Avaris lately left desolate by the "Shepherd Kings." Osarsiph ordained the polity and laws of his followers, forbidding them to worship the Egyptian gods and enjoining them to slay and sacrifice the sacred animals. They were joined by the "unclean of the Egyptians" and by their kinsmen of the Shepherds, and treated the inhabitants with a barbarity more execrable than that of the latter, setting fire to cities and villages, casting the Egyptian priests and prophets out of their country, and compelling Amenophis to fall back upon Ethiopia. After some years of disorder Sethos (also called Ramesses from his father Rampses) son of Amenophis came down with the King from Ethiopia leading great united forces, and, "encountering the Shepherds and the unclean people, they defeated them and slew multitudes of them, and pursued the remainder to the borders of Syria." Josephus relates this account of Manetho, which is apparently truthful, with great indignation. For the prevalence of leprosy we have the authority of the Hebrews themselves, and Pliny (xxvi. 2), speaking of Rubor Ægyptus, evidently white leprosy ending in the black, assures us that it was "natural to the Ægyptians," adding a very improbable detail, namely that the kings cured it by balneæ (baths) of human blood.[FN#231] Schiller (in "Die Sendung Moses") argues that the mission of the Jewish lawgiver, as adopted son (the real son?) of Pharoah's daughter, became "learned in all the wisdom of the Egyptians," by receiving the priestly education of the royal princes, and that he had advanced from grade to grade in the religious mysteries, even to the highest, in which the great truth of the One Supreme, the omniscient, omnipotent God was imparted, as the sublime acme of all human knowledge, thus attributing to Moses before his flight into Midian, an almost modern conception of an essentially anthropomorphous Deity.