The Exodus Quest. Will Adams

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      I

      ‘Ah,’ sighed Fatima. ‘Akhenaten as Moses. That old chestnut. I can’t tell you how many first-year students of mine have come to the same conclusion.’

      ‘Perhaps for a very good reason,’ said Stafford tightly. ‘Perhaps because it’s true.’

      ‘And you have evidence to support such a bold claim, I assume?’

      ‘As it happens.’

      ‘Won’t you share it with us?’

      Lily bowed her head and looked uncomfortably down at her plate. This wasn’t the first time she’d been ringside when Stafford had launched into one of his lectures. She hated it, not least because it always seemed to be down to her to smooth things over once he was done.

      ‘It’s not so much that I’ve discovered anything new,’ he acknowledged. ‘It’s just that no one else has put the pieces together in quite the right way before. After all, even you have to admit some link between Akhenaten and the Jews, if you’re honest with yourself.’

      ‘What exactly do you mean by that?’

      ‘Everyone knows that Egyptologists have their heads buried in the sand when it comes to the Exodus. It’s too sensitive an issue for a Muslim country in this day and age. I’m not criticizing you for this—’

      ‘It sounds that way to me.’

      ‘I’m only saying I understand why you’d look the other way.’

      ‘Quite a feat, what with my head already buried in the sand.’

      ‘You know what I mean.’

      ‘Yes,’ said Fatima. ‘You believe I’d distort the archaeological record for personal convenience or professional advancement.’

      ‘Forgive us,’ said Lily hurriedly. ‘Charles didn’t mean that. Did you, Charles?’

      ‘Of course not,’ said Stafford. ‘I was talking about the establishment in general. So-called Egypt experts who refuse even to consider that the Bible might have light to shed upon Egyptian history.’

      ‘Which people are these?’ asked Fatima. ‘I’ve never met any.’

      ‘I don’t suggest for a moment that the Bible is strictly factual,’ continued Stafford. ‘But clearly it’s by far our best account of Judaism’s origins. Who can doubt, for example, that a slave population later known as the Jews were present in Egypt in large numbers sometime during the second millennium BC? And who can doubt that they came into conflict with their Egyptian masters and fled in a mass exodus, led by a man they called Moses? Or that they stormed and destroyed Jericho and other cities before settling in and around Jerusalem. That’s the skeleton of what happened. Our job as historians is to flesh those bones out as best we can.’

      ‘Oh,’ said Fatima. ‘That’s our job, is it?’

      ‘Yes,’ said Stafford complacently. ‘It is. And if we do, we straightaway encounter a problem. Because there’s no obvious Egyptian account of any such exodus. Of course, it wasn’t anything like so significant for the Egyptians as for the Jews, just the flight of a group of slaves, so that’s understandable enough. And it’s not as though we’re completely without clues to work with. For example, Genesis credits Joseph with bringing the Hebrews to Egypt. And chariots are mentioned not once, not twice, but three times in Joseph’s story. But the Egyptians didn’t have chariots before the Eighteenth Dynasty, so the Jews can’t possibly even have arrived in Egypt before the mid sixteenth-century BC. And then there’s the Merneptah Stele, which records a victory over the tribe of Israel in Canaan, so the Exodus must have already taken place by the time it was inscribed, around 1225 BC. So now we have a bracket of dates: 1550–1225 BC. Or, to put it another way, sometime during the Eighteenth Dynasty. Agreed?’

      ‘Your logic appears impeccable,’ said Fatima.

      ‘Thank you,’ said Stafford. ‘Now let’s see if we can’t narrow it down further. The Ptolemies commissioned a man called Manetho to write a history of Egypt. His King List still forms the basis for our understanding of the ancient dynastic structure.’

      ‘You don’t say.’

      ‘Manetho was an Egyptian high priest, and he had access to the records of the Temple of Amun in Heliopolis. He identified a man called Osarseph as the biblical Moses. This Osarseph was high priest to a Pharaoh Amenhotep, and apparently he built up a following among outcasts and lepers. He became so powerful that the gods came to Amenhotep in a dream and ordered him to drive Osarseph from Egypt, but Osarseph drove out Amenhotep instead, establishing a thirteen-year reign before he was finally expelled. So. Not only do we have our independent confirmation of the Exodus, we also have a massive clue in our search for Moses. This man Osarseph. This Pharaoh Amenhotep.’

      ‘There were four Pharaoh Amenhoteps during the Eighteenth Dynasty. Which one do you suppose Manetho was referring to?’

      ‘He said that the pharaoh had a son called Ramesses. Ramesses was a Nineteenth Dynasty name, so Manetho was clearly referring to one of the later, not earlier, Amenhoteps.’

      ‘Ah. I see.’

      ‘Now, Osarseph’s thirteen-year reign might appear to be a problem, because we have no other record of a Pharaoh Osarseph, or of any Eighteenth Dynasty pharaoh ruling for thirteen years. But let’s take a closer look at our various candidates. Ay or Horemheb, maybe. Neither was of royal birth, one being a vizier before he ascended the throne, the other a general. But Ay reigned just four years; and Horemheb’s nineteen years were largely orthodox and prosperous. Smenkhkare СКАЧАТЬ