Will the real Moses kindly step forward? (Part 2)
L M Leteane | Friday October 23, 2015 17:42
Since these Exoduses were separated by several hundred years each, then, logically, we have several candidates for “Moses” whose deeds were evidently telescoped and merged into a single biblical character. Although most scholars recognise this fact – leading to a few tantalising candidates for Moses – in this miniseries I connect the dots that both conventional and “non-fiction alternative history” scholars have overlooked or did not detect, and come up with compelling new lines of thought. Last week, they included using Setswana to affirm in several ways the link of Hyksos to Abraham – a necessary read for everything to fall into place.
“Mainstream” researchers Robert Ritner and Karen Polinger Foster presented the first serious evidence that possibly linked the Hyksos expulsion directly with the biblical Exodus, but stopped short of asserting the idea. They noted that the “Ahmoses stela” records a time of “storms and thick darkness over Egypt” as pharaoh Ahmoses’ expelled the Hyksos elite. Indeed, biblically, one of the terrible plagues that preceded the Exodus comprised “three days of darkness” over Egypt. I will soon, however, show a more definite cause of the plagues while unearthing the second and most compelling candidate for Moses.
In Part 1, I boldly suggested that the reason for the short reign of Kamoses (c.1554-1549 BC), the elder brother of Ahmoses, might be that he was that “Royal House member” who eventually turned around and sided with the Hyksos and even led the Exodus after being “worked” by Aten himself, the god of Mehibre/Abraham. If true, then “Moses” is actually Kamoses! Though we need to know more about Kamoses before my suspicion can be ascertained, our first “Moses” did emerge in his time.
The second and primary candidate for the biblical Moses was born in 1513 BC, just after the Hyksos expulsion. In an act echoing Sumerian king Sargon’s saga millennia before, Moses – a Hebrew – was cleverly planted in pharaoh’s household at infancy. His role: to regain Egypt for El/Aten/Adonai. In 1513 BC, Hatshepsut was indeed the very young “pharaoh’s daughter” who adopted Moses: she later married her half-brother pharaoh Thothmoses II, and when he died in 1479 BC, she effectively ruled Egypt because Thothmoses III, her husband’s only son by a concubine, was still young. Moses was eventually informed of his true mission, but his “brother” Thothmoses III must have learnt of this and Moses had to flee for his life. We do not know “Moses’s” full name, but he was certainly amongst the royalty of Hatshepsut’s time. With Moses exposed, Aten’s determined plot to regain Egypt swung into full action.
Last week, I showed how a proper interpretation of “Jacob’s Ladder” that only I have discerned explains the enigma of why Jacob (pharaoh Yakubher) seems to disappear and then reappear hundreds of years later in the time of Hyksos pharaoh Apepi; the time of Kamoses. So, for reasons of space, I will not repeat the compelling reason I advanced. But as Jacob lay dying in his bed and cursed his sons Simeon and Levi for their rage that led to a “wall” (I-sira-El: “El’s shield”) being “digged down” (“compromised”: Genesis 49:5-6, KJV), his son Joseph (1478-1368 BC) was already the famous but “foreign looking” vizier Yuya (Ewe-sif: Scion of the Sheep). “Sheep”, of course, was code for Hyksos (see Genesis 46:33-34), the Sheep-Princes: the “ku” in Hyk-ku is n’ku (sheep) in Setswana. He, too, was planted in the Royal House of Upper Egypt, the southern heartland of Africans where Kamoses first ruled decades ago. Dates alone make Yuya/Joseph and Moses (1513-1393 BC) contemporaries – something the Old Testament does not obviate: it is silent on the interval between Joseph and Moses. This unique observation allowed me to make a stunning discovery.
When the volcanic mountain of Santorini, in nearby Crete, erupted in 1440 BC (the date unveiled in my upcoming book A New Harmonized Timeline of History) and the environmental disaster caused a series of plagues in Egypt, it was most likely triggered by a huge bomb thrown into the crater of the simmering volcano – which is why Moses and Joseph were both “forewarned” about the “impending” disaster that will afflict Egypt. Now the biblical events made sense. In the more distant south (Upper Egypt), it did not bring about the level of turmoil felt in the north, but a red blanket of smoke and ash from one of the biggest eruptions of all time (which “turned the Nile red”, as if blood) quite predictably caused a seven-year famine there (major eruptions come with sudden and lasting climate change), allowing Joseph, as planned, to earn pharaoh’s trust as a “seer” of repute.
In 1443 BC, seven terrible years after Santorini’s eruption, Moses (born 1513 BC) was indeed 80 years old (Exodus 7:7) when Thuthmoses III allowed remnant Hyksos, now enslaved, to leave Egypt. Despite the general but baseless belief that the Exodus pharaoh was Rameses II (simply because the loaded and secretive term “Israel” was first openly mentioned in his time), it is highly significant that the second-century BC historian Manetho categorically stated that Thothmoses III (1479-1425 BC) was the pharaoh of the Exodus. When Moses led this second Exodus, Yuya had married Tyuyu, a princess of the southern royal household he had so impressed, and their daughter Tiye married Amenhotep II, the next pharaoh. Even to Amenhotep III’s time, Yuya influenced the pharaohs greatly. Later on, Akhenaten even decided time was ripe to assert Aten/Adonai as the sole and supreme god, only to trigger old anger against these embedded Hyksos. As we shall see next week, he had to flee Egypt with a band of Aten’s faithful and thus became the third and final character upon which the cagy identity of the biblical “Moses” was based.
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