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A. The Bible
The Bible mentions these characters. Dashed lines represent the suggested reconstruction and relationships.
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B. Edgar Cayce
The Edgar Cayce's psychic life reading (355-1) says that the "abused Hebrew" was Moses' sister, Sidiptu, who was "despoiled" by "The Egyptian" Moses killed.
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C. Suggested Birth Order And Regnal Sequence
Moses' mother's children's birth order is significant becasue Sidiptu was born after the king's (Amenemhet I) son, Sesostris I.
Sidiptu's mother went back to her first hisband, which no doubt irritated both of these kings. The regnal order is significant because the
fourth king was not the son of the third, rather his half uncle. This king is Sesostris II (Aaron).
Moses (Sesostris III) became opposing king during the reign of Sesostris II.
Aris M. Hobeth offers a suggested family tree revisionof the Twelfth Dynasty royal family.
Hobeth used the Egyptian tale about triplet kings (who were not born on the same day) to identify the three as the Seostris kings. They share the same mother, identified as Khenemhetneferhedjet, but the father of the older two is grandfather of the youngest.
Despite having the tale identify the trio as kings
from an earlier fifth dynasty, (Userkaf, Sahure, and Neferirkare which are considered wordplay,pun names), Hobeth uses the names given in the tale. The first child is named wsr (weerkef) means "strong, mighty" and "his ka is mighty." He is identified as Moses. The second child is named Sahu-Ra which means "one who is well endowed," "to kick" and "tread of Ra" a high priest of On. He is identified as Aaron. The third child Keku, Neuserre Kakai means "darkness." His father is half-Nubian.
A prediction in the tale given by Neferti to King Khufu (who is identified as Amenemhet I by Hobeth) gives the regnal sequence: "first your son (will rule, and is the youngest of the trio, Sesostris I), "then his son (will rule, who is identified as Amenemhet II), "then one of them." The "one of them" prediction tells that the royal succession switched from the Nubian line, to a different triplet (Sesostris II, who is the half-uncle to Amenemhet II).
The third triplet, Sesostris III/Moses, disrupts the conventional sequential line of the kings.
Hobeth contends that this king began a parallel rule in exile that began at the assassination of Amenemhet I, and ended eighty years later at his own death. He died in the same year as his full brother Seostris II/Aaron. Amenemhet III/Joshua took
over next. Hobeth also claims that Sesostris III/Moses is also Sinuhe, who killed King Amenemhet I. This murder caused his exile and fugitive status.
Hobeth cites the Egytian tale, "Eighty years contendings of Horus and Seth" as the eighty year period between when Moses at age 40, killed "The Egyptian" and ended with his own death at age 120. Hobeth identifies the contendings of Seth and Horus as Seth/Moses succession disputes with Sesostris I, his younger half-brother, with Amenemhet II, his younger half-nephew, and with Sesostris II, his brother Aaron. In other words, the "Horus" is a composite king of the three who follow the assassinated kin. Hobeth claims Sesostris III rules in parallel, not in chronoligical sequence with those three kings.
Therefore, the length of the Seostris III reign should be removed from usual sequential
chronologies. The entire Twelfth Dynasty is therefore made much shorter.
Another effect of the Hobeth identifications puts the date of the Exodus as 40 years after the assassination of Amenemhet I, during the reign of Amenemhet I's grandson, Amenemhet II. However, Hobeth does not provide a totally revised (corrected)
Egyptian chronology. Hobeth relies on the Donovan Courville revision that puts the Sixth Dynasty as parallel with the Twelfth Dynasty in about 1500BC. Hobeth also identifies the Old Kingdom Imhotep as Joseph, and uses Immanuel Velikovsky's identification of the New Kingsom's Hatshepsut as Sheba, therefore making the Thuthmosids as candidates to be identified as David and Solomon.
However, Hobeth's scenario could be proven wrong if archaeologists find three mummies of women explicitly identified as each a different mother to each of the three Sesostris kings. Only one mummy of a certain Khenemhetneferhedjet has been found
in the Seostris II monument. Hobeth considers one or two other women of the same name to be only the one individual. Unfortunately genetic testing will not prove any mother to son relationship without evidence from the males themselves.
As to DNA testing, any Twelfth Dynasty king's mummy, if found, could be tested for the Kohanim/Cohen/Aaron genetic marker. If found, the test could partly confirm the Hobeth scenario. None of the Twelfth Dynasty kings mummies have been found and identified.
Conventional Egyptian family trees appear in "Chronicle of the Queens of Egypt" by Joyce Tyldesley, and in "The Complete Royal Families of Ancient Egypt" by Aiden Dodson and Dyan Hilton. Translations of the "Triplet Kings" (Tales of Wonder), "Horus and Seth," "Sinuhe" and many others appear in "Ancient Egyptian Literature," a
two volume set by Miriam Lichtheim.
The complete Aris M. Hobeth reconstruction appears on the website, arismhobeth.com and the book, "Moses in the Twelfth Dynasty Literature: a Reconstruction."
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D.1. Conventional Dates
(Am = Amenemhet, Ses= Sesostris)
Conventional dates of the 12th Dynasty (left side) are compared with the conventional dates for Moses (right side). Conventional dates for Moses are sometime during the reign of Ramses II in the New Kingdom’s 19th Dynasty (1279-1212BC). Blocks represent the length of each reign.
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D.2. Suggested Merged Chronologies Of The Twelfth Dynasty Kings With Moses' Life Events
Moses becomes Sesostris III, and rules at the same time in opposition to Sesostris II, his brother Aaron.
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E. Solar System
1. The orbit marked 1 shows Venus erupting from Jupiter and taking an orbit that crosses the other orbits.
2. The arrow marked 2 shows that the planets travel in the same direction on their orbits. They spin in the same direction on their axes, except Venus which spins in reverse.
3. A dramatic suggestion is that this may be the area where the comet Venus “passed over” the Earth (arrow 3).
Velikovsky speculated that Venus, as a comet, looked like a cow and/or a snake. It appeared to have horns from a crescent effect or from its atmosphere taking a horned shape. The tail took a serpentine shape. The comet may have traveled around its orbit seven times before approaching the Earth. This is the seven cow dream prediction of Joseph. After magnetic encounters Venus took a stable orbit between Mercury and the Earth (not shown here).
The belt of asteroids which orbit between Mars and Jupiter may once have been a planet which suffered a direct hit by the comet. The position of the planets on their orbital paths are unknown. The entire astro situation remains, of course, extremely speculative but coincides with an event of biblical proportions destroying Egypt during the Passover.
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F. Comparing Biblical And Egyptian Events
Biblical Events | Egyptian Events |
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G. The Doomed Prince/The Enchanted Prince
- A New Kingdom story on P.Harris 500 in the British Museum. It is not earlier than the 18th Dynasty, but may be from the 19th or 20th.
- Translations from Maspero, "Popular Stories from Ancient Egypt," p185-195; Divan, "Stories from Ancient Egypt" p143-154; E.Wilson, "Egyptian Literature" p137-39.
- The seven Hathors predict that a newborn prince will perish by the crocodile, the serpent or the dog. As he grew up he avoided a few dooms, but he refused to give up his dog. He has adventures in Madian where he weds a princess who helps him avoid a few more mishaps. The ending is lost but presumed to be happy.
- Biblical parallels include the seven Hathors matching the seven cows of Joseph that also predicted the passover event to Moses. The prince is Moses. The Madian princess is Zipporah who Moses wed.
- Velikovsky’s astronomical theories match this tale because the crocodile, serpent and dog represent heavenly stars or constellations with predictable paths known to the ancients.
- Cayce not relevant here.
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H. Tale Of The Shepherd/Herdsman
- A fragment in the Egyptian Museum, Berlin, on the same manuscript as the "Debate between a Man and his Ba." The hand is from the second half of the 12th Dynasty.
- Translation from Erman, AEPP p35-36
- The short text describes a shepherd being terrified when he confronts a goddess along the banks/marshes of the Nile. She hides in a shrub/tree.
- Biblical parallels suggest Moses having his vision/mission of God at the burning bush.
- The goddess, Hathor, is the same being as later becomes the passover angel. In the bush the herdsman/Moses gets and astronomical realization and therefore mission to evacuate Egypt from the foreseen "visit/destruction." This tale gets no family tree as it only has one character who is identified as Moses. Moses, on Madian soil when he had the burning bush vison, was a herdsman. The Madians were astronomers superior to the Egyptian ones. Sinuhe (Moses) had the sycamore, the tree of the goddess Hathor, as part of his name. Hathor/Sekhmet is not only the "golden calf" but also the "passover angel".
- Velikovsky ignored this tale but it supports his comet-as-passover theory.
- Cayce says Moses had foreknowledge of the passover destruction. This knowledge may be explained as astronomical.
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I. The Legend of the Destruction of Mankind by Ra
- From the longer "Book of the Cow of Heaven" inscribed in five royal tombs from the New Kingdom. However, it is written in Middle Egyptian style.
- Translations include Lichtman V2 p197-99, Budge, Fetish p463-467, Erman, "Life in Ancient Egypt," p268-69, Erman AEPP p47-9
- Ra, the sun god, sends Hathor, the cow goddess, disguised as the fiery lioness goddess, Sekhmet, to destroy mankind for their abominations. They offer her vast amounts of fake blood, red dyed beer, to distract her. She drinks it, becomes drunk and wanders off wobblingly, having killed only part of mankind.
- Biblical parallels identify this goddess thing, sent by the main god, Ra, as the Passover angel sent by the Lord to kill the firstborn Egyptians for their refusal to let the Hebrews go. The fake blood matches the first and last plagues. In the first plague all the waters of Egypt turned to blood. In the last plague, the Hebrews were told to put the blood of lambs on their door lintels to protect them from the angel. Both the Egyptian and Biblical versions may be hiding some human sacrifice. Another parallel identifies the cow-goddess called "the golden one," as the "golden calf" the terrified Hebrews idolized. This match required the identification of the passover angel AS the golden calf. A further parallel between this text and the Bible version is that both mention groups led by a person with a staff/rod, who fled to the mountains to do abominations, (during the 4th plague.)
- Velikovsky used this tale as a similar tale matching the passover event but did not say that it WAS the Egyptian version of the Biblical exodus/ passover event. A dating problem again.
- Cayce merely dates the Exodus as 5500BC.
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J.1. Khufu and the Magician/Cheops and the Magician/Three Tales of Wonder
- Purportedly from the Old Kingdom’s 4th Dynasty, but actually was probably written during the 15th Dynasty about events in the 12th Dynasty. Original lone copy found on Westcar Papyrus/ Berlin 3033.
- Translation used here is from Maspero’s "Popular stories of ancient Egypt," p.21-42, and another from Erman’s "Ancient Egypt’s prose and poetry," p36-47.
- There are three parts, mini-stories here. In "The Boating Party" a rowing princess gets her dropped jewel retrieved in a magic water miracle. In "The Magician Djedi" a magician restores a goose whose head was severed. In “The Birth of the Royal Children” the magician predicts births of triplet sons who would each become king. The triplet’s mother also later beats a daughter for an undetailed incident. The daughter dies after crying to her brother who hits her to the crocodiles.
- Biblical parallels include the water miracle displaying a power to remove a great amount of water as Moses did with the Red Sea. In the triplet tale the name of one of the triplets being "mighty," matches an adjective used to describe Moses. The other brothers names’ are shown in the chart.
- Only two of the three mini tales are used here, each getting a separate family tree.
- Velikovsky’s comet theory is not relevant here.
- Cayce’s reading about Moses’ sister Sidiptu is used in the triplet king part of the tale. Sidiptu is the little girl, beaten by her mother who complains to her brother about the beating. She dies after her brother hit her, causing her to fall to her death, eaten by crocodiles (the punishment for whores.) The mother in this tale weeps over her death, unconsoled by her repentant son who regrets causing her such sadness for losing "the little girl who grew up in the house."
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J.2. Three Tales Of Wonder: The Triplet Kings
Usually considered to be about the 5th Dynasty, this tale is here considered to be about 12th Dynasty's three Sesostris kings.
The names given to the babes give clues to thier identities here. The "dark" triplet had a Nubian grandmother.
These triplets are not considered born on the same day, but merely three bothers.
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J.3. Three Tales Of Wonder: The Boating Party
The king ordered the water removed as a great chunk in order to retrieve the lost jewel (similar to Moses' wall of water miracle).
Here "jewel" is the girl's virginity, lost to the king.
As the lead rower of a "ship of state", she had wanted to be queen, and mother of a king. This elaborates carefully on the "despoilment" mentioned by Cayce that led Moses to kill the king.
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K.1. Prophecy of Neferti
- Purportedly from the 4th Dynasty under King Snefru, but it probably was written during the 12th Dynasty.
- The text is preserved in New Kingdom copies only, the earliest from the 18th Dynasty. The full text is preserved on P. Leningrad 1116B, and some parts on other fragments.
- Translations used here are from Lichtman’s "Ancient Egyptian Literature," V1, p139-145, and Erman’s AEPP, p110-116.
- Neferti dislikes the influx of Asiatics into Egypt. He predicts that civil disturbances will occur and that a savior, Ameny (Amenemhet I) will rise, expel the foreigners and build a wall to keep them out. Excerpts:
- "A strange bird will breed in the Delta marsh . . . Having made its nest beside the people . . . The people having let it approach by default . . . Then perish those delightful things . . . A man sits with his back turned . . . While one slays another . . . I show you the son as enemy . . . The brother as foe . . . A man slaying his father . . . All happiness has vanished . . . The land is bowed down in distress . . . Owing to those feeders . . . Asiatics who roam the land . . . Then a king will come from the South, Ameny, the justified by name . . . Rejoice, O people of his time . . . Asiatics will fall to his sword . . . One will build the Walls-of-the-Ruler, To bar Asiatics from entering Egypt . . . They shall beg water as supplicants, So as to let their cattle drink . . . Then Order will return to its seat."
- Biblical parallels: The "strange bird" Asiatics are the Hebrews, the descendents of Joseph’s family who came to Egypt during the old famine. The hatred expressed by this Egyptian author of the Hebrews, those "feeders" who were evidently prospering, parallels the Egyptian fear and hatred that led to the slaughter of the Hebrew baby boys that the newborn Moses escaped. The "son as enemy, the brother as foe, a man slaying his father" refers to the murder situation. The "son" is Moses, as adopted royal step-son of the king; the "brother" is Moses as half-brother of both Amenemhet I and Sesostris I; and a "man slaying his father" is Moses having slain his half-brother step-father, Amenemhet I. These familial relationships are clearly diagramed in the reconstructed family tree. The "man (who) sits with his back turned" is Aaron the high-priest scorned by the girl. In ignoring the murder (turning his back to the plot he knew about), he thus approved it. The "beg water" situation parallels Moses’ miracle in which he brought forth water from the rock for the thirsty complaining Hebrews.
- This text agrees with another text, "The Instructions of King Amenemhet I to his son Sesostris I" in that both see Amenemhet I as the good king, a hero. The bad situation is blamed on the foreigners and the murderer.
- Velikovsky not relevant here.
- Cayce supplies the part about the girl being engaged to a high priest.
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K2. Prophecies Of Neferti
Written by a 12th Dynasty priest as if from the Old Kingdom.
Purports to predict the rise of a savior "Ameny" (Amenemhet I) who would rescue the Egyptians from the hated "strange bird" Asiatics of the delta.
These are the Hebrew immigrants, descendents of Jospeh who were settled in Goshen.
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L.1. Story Of Sinuhe
- The tale is preserved on five Middle Kingdom manuscripts and over twenty New Kingdom copies. The text is complete and has been much analyzed. The book "Notes on the Story of Sinuhe" by Sir Alan Gardiner provides the original hieroglyphic versions in parallel, and a composite elegant translation. This story is the jewel of Egyptian literature, and the hero is the hero of the Bible, Moses.
- Translations used here include the Gardiner version and a few others. This is the most easily available story, and is found in most collections. It is eleven pages in Lichtman.
- The autobiographical saga tells of a royal hero’s flight to Madian after a failed coup plot killed King Amenemhet I. The hero had been an Egyptian representative of the crown among the Asiatics, who knew him well. A Madian tribal leader gave him his daughter to wed. Sinuhe stayed in the Madian land a long time, raised a family, prospered and conquored local foes. The end of the story tells of his joy at returning to the royal family in Egypt, showered with welcome gifts and joyful squeals.
- Biblical parallels include: a hero of two cultures (Egyptian and Madian), a murder, a flight to Madian, a marriage to a Madian princess, a long exile from Egypt, a hero who is famous, a royal fugitive who becomes a foreigner, a mighty military victor, a leader of Asiatics/Hebrews, a returnee to Egypt and a burial plan.
- This tale usually pairs with "Instructions of King Amenemhet I" because both cover the same murder situation. This "Story of Sinuhe" also companions with another popular tale, "The Shipwrecked Sailor" which fills in more biographical and historical information about this hero. Both Sinuhe and the sailor are Moses. The Gardiner book shows the original discrepancy of which pharaoh welcomes the old hero back to Egypt. Here the king who sought Moses’ death died before Moses/Sinuhe was welcomed back by Amenemhet II.
- Velikovsky and Cayce not relevant here.
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L.2. Story Of Sinuhe
Partial autobiography of Sinuhe who led the plot that killed Amenemhet I.
Sinuhe, identified as Moses, then fled to Madian.
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M.1. The Instructions of King Amenemhet I to His Son Sesostris I
- The text is complete, and written by the scribe Khety in P.Chester Beatty IV (verso 6.11-14) after the death of Amenemhet I, therefore probably during the reign of Sesostris I. There are more than 50 other original ostraca, all from the New Kingdom.
- Translation used, Lichtman V1, p135-38.
- Biblical parallels match "the Egyptian" killed by Moses as Amenemhet I killed by a Sinuhe plot.
- This text usually pairs with the "Story of Sinuhe" because both tell of events involving the death of the king. Both versions are equally evasive and carefully written dropping clues or hints that the murderer is known, but neither name him. This mutual veiling of the facts may be conciliatory in that neither faction wants to tell all, because both sides share some guilt. The king was killed because he did something that deserved death. The tale warns "beware of a brother" and "he who ate my food raised troops against me." This hints that an insider led the plot, a brother, actually a half-brother of both Amenemhet I and of Sesostris I. This text pairs with "Prophecy of Neferty" because both favor the slain king.
- Velikovsky not relevant here.
- Cayce says the reason Moses killed "the Egyptian" is because he had despoiled Sidiptu who was engaged to marry a priest. Cayce also says the murder caused “a new pharoah to the ruling of the land,” which would be the co-regent, Sesostris I. Cayce also says that the land was “almost divided” which describes a failed coup plot/revolt.
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M.2. Instructions Of The King Amenemhet I To His Son Sesostris I
Murdered king, Amenemhet I, tells his son, Sesostris I, about the killing.
Obviously ghost-written, the tales seems to know who the murderer was but does not name him.
However, it warns of a "trusted" "adopted" "brother".
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N.2. Eighty Years Condendings of Horus and Seth
This is here considered to be a 12th Dynasty version of the more ancient myth.
The names are offices/titles: Osiris = dead king; Horus = legitimate king; Seth = brother/uncle murderer, foreigner and contender to the throne; Isis = royal mother; Nepthys = royal sister.
Here the eighty years is the time span from when Moses at age 40 killed the king, until Moses' death at are 120.
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O2. Eloquent Peasant
The Eloquent Peasant is considered here to be the attorney for the exiled fugitive Sinuhe/Moses.
The militarily superior hero sent his brother to ask for certain objectives.
The persuasive talks may be a face-saving propoganda to allow the hero to return without (too much) bloodshed and for him to take over as ruler.
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P2. Exploits Of Sesostris
Sesostris here is identified as Aaron who lost two sons to a "strange fire" at the Ark of the Covenant.
Moses was angry at Aaron for the golden calf heresy.
Here, these brothers are opposition kings, Sesostris II and Sesostris III, ruling at the same time and fighting each other.
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S2. Shipwrecked Sailor
The Shipwrecked Sailor is a companion autobiography to The Story of Sinuhe.
It is a different style, that is the "shipwreck" is the failed coup plot of Sinuhe/Moses.
The serpent is his father/priest who laments the loss of 75 of his fellow and a "dear daughter" (Sidiptu) who also died when a "star fell" (king was killed).
The sailor tells his tale to another sailor (Aaron) "the goose" set to die.
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