Clement of Alexandria : Having reached the proper age, he was taught arithmetic, geometry, poetry, harmony, and besides, medicine and music, by those that excelled in these arts among the Egyptians; and besides, the philosophy which is conveyed by symbols, which they point out in the hieroglyphical inscriptions. The rest of the usual course of instruction, Greeks taught him in Egypt as a royal child, as Philo says in his life of Moses. He learned, besides, the literature of the Egyptians, and the knowledge of the heavenly bodies from the Chaldeans and the Egyptians; whence in the Acts he is said "to have been instructed in all the wisdom of the Egyptians." And Eupolemus, in his book On the Kings in Judea, says that "Moses was the first wise man, and the first that imparted grammar to the Jews, that the Phoenicians received it from the Jews, and the Greeks from the Phoenicians." And betaking himself to their philosophy, he increased his wisdom, being ardently attached to the training received from his kindred and ancestors, till he struck and slew the Egyptian who wrongfully attacked the Hebrew. — The Stromata Book 1 Gregory of Nyssa : Thus Moses led the people out of Egypt, and everyone who follows in the steps of Moses in this way sets free from the Egyptian tyrant all those guided by his word. Those who follow the leader to virtue must, I think, not lack the wealth of Egypt or be deprived of the treasures of the foreigners, but having acquired all the property of their enemies, they must have it for their own use. This is exactly what Moses then commanded the people to do.… It commands those participating through virtue in the free life also to equip themselves with the wealth of pagan learning by which foreigners to the faith beautify themselves. Our guide in virtue commands someone who "borrows" from wealthy Egyptians to receive such things as moral and natural philosophy, geometry, astronomy, dialectic, and whatever else is sought by those outside the church, since these things will be useful when in time the divine sanctuary of mystery must be beautified with the riches of reason.Those who treasured up for themselves such wealth handed it over to Moses as he was working on the tent of mystery, each one making his personal contribution to the construction of the holy places. It is possible to see this happening even now. For many bring to the church of God their profane learning as a kind of gift: Such a man was the great Basil, who acquired the Egyptian wealth in every respect during his youth and dedicated this wealth to God for the adornment of the church, the true tabernacle. — LIFE OF MOSES 2.112, 115-16 Irenaeus : Josephus says, that when Moses had been brought up in the royal palaces, he was chosen as general against the Ethiopians; and having proved victorious, obtained in marriage the daughter of that king, since indeed, out of her affection for him, she delivered the city up to him. — Fragments from the Lost Writings of Irenaeus XXXII John Chrysostom : "And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds." "Was trained," both in discipline and in letters. — Homily on Acts 16 Oecumenius : When he was exposed and Pharaoh's daughter took him up, she taught him all the wisdom of the Egyptians. From this it is clear that external instruction outside the Scriptures is not entirely rejectable. For in the manner of praise it is said that Moses was educated in all the wisdom of the Egyptians. And concerning the three youths and Daniel, that they excelled all in Chaldean philosophy and in the other sciences. (Dan. 1:17) Yet one must attend to these things briefly, remaining faithful to the God-breathed Scripture. — Commentary on Acts Oecumenius : For neither Moses nor those about Ananias and Daniel would have learned foreign education except under force and by power of masters. And indeed they made no use of it at all, unless one might say perhaps that it was good to learn it for the purpose of overthrowing their deceits. [AMMONIUS] — Commentary on Acts Origen of Alexandria : During the time Moses was in Egypt and "was educated in all the wisdom of the Egyptians," he was not "feeble in speech" or "slow in tongue," nor did he profess to be ineloquent. For, so far as concerned the Egyptians, his speech was sonorous and his eloquence incomparable. But when he began to hear the voice of God and recognize divine communications, then he perceived his own voice to be meager and feeble, and he understands his own tongue to be slow and impeded. When he began to recognize that true Word which "was in the beginning with God," then he announces that he is mute. But let us use an analogy that what we are saying may be more easily understood. If a rational person is compared with the dumb animals, although he may be ignorant and unlearned, he will appear eloquent in comparison with those who are devoid of both reason and speech. But if he is compared with learned and eloquent people who are most excellent in all wisdom, he will appear ineloquent and dumb. But if someone should contemplate the divine Word himself and look at the divine wisdom itself, however learned and wise he be, he will confess that he is a dumb animal in comparison with God to a much greater extent than the cattle are in comparison with us. — HOMILIES ON Exodus 3.1