Sextus Julius Africanus (c. 160 – c. 240; Greek: Σέξτος Ἰούλιος ὁ Ἀφρικανός or ὁ Λίβυς) was a Christian traveler and historian of the late second and early third centuries. He is important chiefly because of his influence on Eusebius, on all the later writers of Church history among the Church Fathers, and on the whole Greek school of chroniclers. Biography The Suda claims Africanus was a "Libyan philosopher", while Gelzer considers him of Roman and Ethiopian descent. Julius called himself a native of Jerusalem – which some scholars consider his birthplace – and lived at the neighbouring Emmaus. His chronicle indicates his familiarity with the topography of historic Judea. Little of Africanus's life is known and all dates are uncertain. One tradition places him under the Emperor Gordianus III (238–244), others mention him under Severus Alexander (222–235). He appears to have known Abgar VIII (176–213). Africanus may have served under Septimius Severus against the Osroenians in 195. He went on an embassy to the emperor Severus Alexander to ask for the restoration of Emmaus, which had fallen into ruins. His mission succeeded, and Emmaus was henceforward known as Nicopolis. Africanus traveled to Greece and Rome and went to Alexandria to study, attracted by the fame of its catechetical school, possibly about the year 215. He knew Greek (in which language he wrote), Latin, and Hebrew. He was at one time a soldier and had been a pagan; he wrote all his works as a Christian. Whether Africanus was a layman or a cleric remains controversial. Louis-Sébastien Le Nain de Tillemont argued from Africanus's addressing the priest Origen as "dear brother" that Julius must have been a priest himself but Gelzer points out that such an argument is inconclusive. Writings Africanus wrote Chronographiai, a history of the world in five volumes. The work covers the period from Creation to the year AD 221. He calculated the period between Creation and Jesus as 5500 years, placing the Incarnation on the first day of AM 5501 (our modern March 25 1 BC). (Note that this dating implies that the birth of Jesus was in December, nine months later.) This method of reckoning led to several Creation eras being used in the Greek Eastern Mediterranean, which all placed Creation within one decade of 5500 BC. The history, which had an apologetic aim, is no longer extant. But copious extracts from it are to