FRIEDRICH REINHARDT, UNIVERSfTATSßUCH DRUCKEREI, BASEL
Fig. 1.11. The title page from one of R. Baldauf's books, 1902.
The issue of veracity is hardly raised at all in the XX century, and the ancient chronology solidifies terminally in the very shape and form given to it by the writings of Eusebius, Hieronymus, Theophilus, Augustine, Hippolytus, St. Clement of Alexandria, Usher, Scaliger, and Petavius. To someone in our day and age, the very thought that historians have followed an erroneous chronology for about three centuries seems preposterous since it contradicts the existing tradition.
However, as chronology developed, specialists encountered considerable difficulties in trying to correlate the varied chronological data offered by ancient sources with the consensual Scaliger's version. It was discovered, for instance, that Hieronymus misdates his own time by a hundred years (, page 83).
The so-called "Sassanide tradition" separated Alexander the Great from the Sassanides by an interval of 226 years, which was extended to 557 by contemporary historians (, page 83). In this case, the gap exceeds 300 years.
"The Jews also allocate a mere 52 years for the Persian period of their history, despite the fact that Cyrus II is separated from Alexander the Great by 206 years (according to the Scaligerian chronology-A. F.)" (, page 83).
The basic Egyptian chronology has also reached us through the filter of Christian chronologists: "The list of kings compiled by Manethon only survived as quotations made by the Christian authors" (, page 77). Some readers might be unaware that "The Oriental Church avoided using the birth of Christ as a chronological point of reference since in Constantinople the debates about the date of his birth have continued well into the XIV century" (, page 69).
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