The essential part of Manetho’s story, as far as we can piece it together, is that the Exodus of the Jews from Egypt was nothing more nor less than the defeat and expulsion of certain rebellious Egyptians. These latter had been isolated from their fellow-men as lepers and criminals, and had treasonably summoned to their aid the Bedouin Hyksos from Jerusalem. The Egyptian outcasts were led by a Heliopolitan priest named Osarsiph, who afterwards changed his name to Moses. After a short domination over Egypt, they were defeated and expelled, and pursued to the frontiers of Syria. If the very indefinite words of Josephus are to be trusted (_Contra Apionem_, i. 26), Manetho expressly asserts that this account is based upon what is popularly told of the Jews (τὰ μυθευόμενα καὶ λεγόμενα περὶ τῶν Ἰουδαίων). Whether Manetho really said so or not, it is extremely unlikely that it was the case. The account seems too finished and detailed to have such an origin. It is much more likely that it is a deliberate invention of Manetho himself, following the Jewish story with a certain amount of care. As has been suggested, the name Osarsiph is simply an Egyptian version of Joseph, the name of Osiris (which often appears as Osar- or Osor- in names)[97] being substituted for the assumed theophoric element Jo-, a syllable that would be familiar to all Egyptians in such very common Jewish names as Johanan and Jonathan. The “Egyptian version” as we found it in Hecataeus is far from malevolent. In Manetho it is plainly inspired by hatred. The Jews are represented as the mongrel offspring of Egyptian outcasts and half-civilized Bedouins. The vice of unsociability is reasserted, coupled with a charge of “atheism,” a term we shall have to deal with later in detail. Moses, or Osarsiph, forbade the Jews “to have any dealings with anyone whatsoever except their confederates” (συνωμοσμένοι). That is, of course, more precise than the words “inhospitable and inhuman manner of life” of Hecataeus, and formed in ancient times a more serious indictment than in our own. Now Josephus, of course, is roused to considerable heat by the “silly lies” of Manetho, although as testimony to the antiquity of his people the story is grist to his mill. He points out very clearly and correctly that many of the incidents are admissions that the corresponding incidents of the Jewish story are essentially true. These admissions do not prove that Manetho read these matters from the hieroglyphic records, but merely that he knew the Jewish story, and, except for the confusion of Moses and Joseph, that he knew it well.