In The Twelfth Dynasty Egyptian Literature
A Reconstruction


Preface



Job 38:1-8
Then the Lord addressed Job out of the storm and said: “Who is this that obscures divine plans with words of ignorance? Gird up your loins now, like a man; I will question you, and tell me the answers! Where were you when I founded the earth? Tell me, if you have understanding, who determined its size; do you know? Who stretched out the measuring line for it? Into what were it’s pedestals sunk, and who laid the cornerstone, while the morning stars sang in chorus and all the sons of God shouted for joy?”

Romans 11:33-36
O the depth of the riches of the wisdom and of the knowledge of God! How incomprehensible are his judgments, and how unsearchable his ways! For who hath known the mind of the Lord? Or who hath been his counselor?

2 Corinthians 3:12-16
. . . we use great boldness in our speech, and are not as Moses, who used to put a veil over his face that the sons of Israel might not look intently at the end of what was fading away. But their minds were hardened; for until this very day at the reading of the old covenant the same veil remains unlifted, because it is removed in Christ. But to this day whenever Moses is read, a veil lies over their heart: But whenever a man turns to the Lord, the veil is taken away.


    Most scholars tentatively position Moses in the Egyptian New Kingdom reign of Rameses II because the bible mentions a city with a name similar to Rameses. With this assumption, none of the events described in the bible emerge from the Egyptian records, therefore something is wrong.

    Moses jumps out as a major hero who lived a long eventful life centered in Egypt. He could not have passed unnoticed by the Egyptians. Especially when one notes the momentous events that involved the passover angel of death which destroyed Egypt and the massive exodus of about two million people. Moreover, Moses as adopted into the royal family of Egypt was famous. After he murdered “The Egyptian” he became notorious.

    Moses will be identified here as a major hero of the Egyptian Middle Kingdom Twelfth Dynasty literature. Each of the stories will tell about a segment of his long life.

    The Egyptian literature has only within the last 200 years been discovered, translated and published for general reading, however no one seems to have made the connection between the ancient biblical stories and the recovered ancient Egyptian stories. After the events are selected and matched one for one, the whole coherent saga emerges clearly.

    The first set of matches, famine and flight, involve Joseph and Moses in proper sequence.

    Joseph lived to age 110. His large Hebrew family joined him in Egypt and stayed about 430 years. Moses born in Egypt murdered the “Egyptian” at age 40, fled to Midian where he stayed for about 40 years. Then he returned to Egypt to lead the Hebrews at age 80, and died at age 120. (Moses’ brother Aaron died in the same year just before Moses, at age 123.) David and Solomon came about 480 years later completing a span of about a 1000 years.

    Joseph lived a long interesting life. Some would say that his story reads so beautifully that it must be a novella, that is fiction. However, the ancient writers must not be held to modern journalistic standards. Just because it reads as a carefully crafted piece does not mean it was merely entertainment. Certainly the Egyptian and Hebrews’ writing standards were high and strict as were the obvious standards concerning the visual arts. The extremely stylized drawings, paintings and sculpture done by the Egyptians conformed to certain conventions but also told about real events and depicted real people even though we know that they didn’t walk around with their heads turned over one shoulder. The Joseph story may have some fictionalized aspects, however the saga, despite being beautifully enhanced, is accurate history. The dialog certainly was not word for word but just as certainly conveyed what happened. Not only was Joseph a real person, he was Imhotep, another famous historic person whose existence not many would doubt.

    Both of these heroes, foresaw a terrible seven-year famine, planned ahead and saved many people including non-Egyptians. Both are linked with the image of seven cows and seven sheaves of wheat. Joseph interpreted the pharaoh’s seven-cow dream as a warning of the coming famine. Likewise the Old Kingdom’s famous “Book of the Dead” written during Imhotep’s time, also contains the image of seven cows each with a sheaf of wheat. Both heroes are called saviors of mankind because of their leadership efforts.

    On his deathbed, in the last chapter of Genesis, Joseph gave another warning, and ordered his bretheren to plan ahead. He said that “God will visit you,” and when he does, “get my bones outta here!” In other words “God’s visit” would bring destruction. Joseph warned of the coming passover angel of death, and 400 years later Moses understood. (Moses did remove Joseph’s mummy and transplanted it in Sechem.)

    The second of the “famine and flight” clues, flight, involved Moses.

    After Moses killed the Egyptian he fled to Midian, which is east of the Sinai Peninsula, northeast of the Red Sea, and which is now in Saudi Arabia. He met Zipporah, daughter of the tribal priest-leader Jethro, married her, had two sons, led the tribe to military victories and prospered. He experienced a vision of God there on the mountain at the burning bush. In the vision he got his mission to go back to Egypt to save the people. This mission gave Moses foreknowledge of the coming visit of the passover angel, just as Joseph had warned.

    Yet Moses stayed in Midian 40 years and feared returning to Egypt because he remained a murder fugitive. Moses waited for the king “who sought his death” to die himself, before Moses attempted to return.

    This part of the Moses story matches a famous Egyptian one, “The Story of Sinuhe.” Moses is Sinuhe. In his first person account, Sinuhe evasively linked himself to the murder of Amenemhet I, the first king of the Twelfth Dynasty. The flight confirms that he had some part in the murder, the guilty usually flee, but an apparent plot to take over the throne failed. He fled to Midian, married the daughter of the tribal leader, Ammuneneschi, led the tribe to military victories and prospered. Only after a long time, after the son of Amenemhet I also died, did Sinuhe attempt to return. That king, Sesostris I, as son of the slain king, still wanted to execute his father’s murderer. The parallels are striking. The story fits chronologically with the Joseph/Imhotep match also.

    The Joseph famine and the Moses flight seem much less meager clues than the mere single clue of a city name used to position Moses with Rameses II. The city, named apparently after Rameses, is mentioned in the bible.

    The next set of clues comes from two controversial Americans: Immanuel Velikovsky and Edgar Cayce.

    From Velikovsky three ideas, first that a comet was the biblical passover. Secondly, that the conventional chronologies of ancient times are wrong. Thirdly, Velikovsky suggested matching recorded events, biblical to Egyptian, one for one, ignoring conventional (wrong) history.

    Velikovsky’s first idea launched a series of best-sellers and a firestorm of controversy during the 1950s. In his “Worlds in Collision,” he theorized that the planet Jupiter ejected a comet from its “red spot.” The comet took a recurrent orbit that crossed the orbits of the other planets, including earth. One of the close passes was the biblical passover. The comet, almost as large as the earth caused all sorts of disasters. He wrote about these in “Earth in Upheaval.” In his third book, “Ages in Chaos,” Velikovsky speculated that Solomon’s Sheba was Egypt’s Hatshepsut, thus adjusting conventional history. Velikovsky did not offer much about Moses despite zeroing in on the Exodus and the passover. Perhaps he accepted Sigmund Freud’s speculation that Moses was Akenaten. (Both of those speculations/theories/identifications are not acceptable here.)

    However eminent Egyptologist Sir Alan Gardiner independently agreed with Velikovsky’s assertion that most modern chronologies are suspect, “Rags and tatters,” he opined. Also fifty years after Velikovsky’s books, many people now consider comets a serious threat. Luis Alvarez said a comet hit near the Yucatan 65million years ago and caused the dinosaurs to die out. Before Velikovsky major comets hitting the earth seemed impossible to most scientists and the general public.

    The other controversial American, Edgar Cayce, (1877-1945), has become increasingly more famous. During his childhood Cayce had a vision in which an angel gave him his wish to be able to “help people.” Later in his life he, during a sleeplike state, would somehow give medical advice to ill persons to help them recover. He gave about 14,000 of these trance “readings” which were recorded and are now available on CD from the Association for Research and Enlightenment in Virginia Beach, Virginia. About a thousand of the readings concern past lives (reincarnation) of persons who asked about personal relationships. Many of Cayce’s readings told about individual’s lives in Atlantis, ancient Egypt and other historical periods. Many involved minor biblical characters, but not the major heros.

    Unfortunately a reincarnated Moses did not get a reading. In one reading, after direct questioning, Cayce said that Rameses II was the pharoah of the Exodus. In another he said Hatshepsut was in power. (Because these readings contradict this reconstruction, they have been ignored here as suspect. Cayce’s readings have on occasion been wrong or at least unclear. (See Appendix “Discrepancies” for comments on the other Cayce readings about Exodus.)

    However, one reading, given June 13, 1933 to an attractive twenty-year-old, without direct biblical questioning, tells about her previous life as Moses’ sister “Sidiptu.” This reading about a previously unknown sister (not Miriam), provides crucial information that confirms the positioning of Moses as hero of the Twelfth Dynasty stories. This is the only reading by Cayce that will be used here.

    The relevant reading, 355-1, mentions Moses’ mother, called Hatherpsut, and sister, Sidiptu, who is a past life of the young lady getting the reading, and who did not ask about Moses. (The first number is the code number assigned to the person for whom the reading was conducted, the 355th person who got readings. The second number gives the number of the reading in case of multiple readings given to the same person.) In this reading, Cayce said that Moses had arranged a marriage between Sidiptu and a priest, but that she was “despoiled by the Egyptian” Moses slew. This murder “caused a new pharaoh to the ruling of the people.”

    This reading offers many clues about the situation. First, the “Hebrew” being “abused” in the Bible was Moses’ sister, Sidiptu who had been “despoiled.” Most readers believe the Bible’s abused Hebrew was an insignificant male slave probably not closely related to Moses. Cayce gives this previously unknown detail about the story. Moses then killed the “Egyptian” in anger over his sister’s despoilment. This murder, the Cayce reading continues, caused “a new pharaoh.” In other words, the murder victim was the “old” pharaoh. The “new” pharaoh, who came from the “mountainous” or “southern land,” was able to control the government quickly because, at the time of the murder, he was co-regent with his murdered father. As Cayce remarked, “the land was almost divided.” The people accepted the new pharaoh and he was thus able to thwart any attempted revolution or coup led by the murderer, Moses. The situation will be clarified by using the Egyptian stories later.

    Moses’ mother, called Jocabed in the Bible is given another name in this reading: Hatherpsut, (which may or may not be a misspelling for Hatshepsut, who may or may not be the famous female pharoah. She is not a “female king” for this reconstruction. The name is ignored here. Perhaps it may be some sort of royal title unclear today.) This name however implies that they all may have more than one name. Also translations into different languages cause multiple names to occur. She also was “in power;” as queen or queen mother, and she was also Moses’ mother. Thus, Moses was royal on his mother’s side. She was “despised,” according to the reading, for her physical love of a “people.” She married a Hebrew, Moses’ father, and undoubtedly loved his relatives. Indeed she was her husband’s aunt, therefore also herself a relative. In other words some powerful Egyptians hated her for choosing/loving an unapproved mate.

    All of these clues from the Cayce reading certainly offer enough information to look into the Egyptian literature for a similar situation involving a notable hero. The “murder,” the “despoiled girl,” “the new pharaoh,” the “strong mother,” the “famous fugitive’s flight to Midian.” And certainly, even more noteworthy to the Egyptians were the Exodus and Passover events, which were superimposed on the personal and political situations.

    The Twelfth Dynasty literature offers an exactly similar scenario.

    The Twelfth Dynasty Egyptian stories cited are each superimposed on the basic biblical and Cayce-Moses Family Tree charts. Each story gives a fragment that matches a part of the story as written by Moses himself in the Pentateuch. These Egyptian fragments, by each author’s intent, represent a particular faction’s version that shed the best light on that faction. In other words, one could say the conflicting versions of these stories are propaganda. A hero in one version could be the villain in another.

    This coloring and fragmentation may explain why these stories and characters have not been perceived as being the same as the Biblical stories and characters. Each version seems to be hiding, or “veiling” some unflattering details. Yet, they each provide supplemental details that, when put all together, reveal the entire story.

    Reconstructing a Moses family tree grid based on the Cayce reading allows a logical format in which to match the characters in the Egyptian stories with the Biblical characters (See Figures A, B and C). The subsequent Family Trees, for each Egyptian story used here, detail the relationships between each Egyptian story’s characters. Superimposed on each Egyptian character’s name is the Biblical character’s name. Because Moses’ family members are all part of the Egyptian royal family, the first six kings of the Twelfth Dynasty star in the reconstruction. Each king has been discovered, despite multiple names, as starring in the Egyptian stories. The six-king chart and the six-king chronology offer the skeleton of the reconstruction. Not only does this reconstruction identify the biblical characters with the Egyptian characters, it also gives coherence to the fragments of this Dynasty’s literature. In other words, they all tell parts of the main saga.

    Merged together 1) the Biblical story, 2) the Velikovsky comet as passover (or some such astronomical incident), 3) the Cayce details and 4) the Egyptian texts provide the entire Moses tale.



Some biblical background


    Moses wrote the first five books of the Bible. We have the famous four (Yahwist, Eloist, Deuteronomist and Priestly) versions of his (lost?) original. The oldest, the Yahwist, possibly written at the time of Solomon, which according to the Bible was 480 years after Moses, may have been redacted at the time of Ezra. Moses’ authorship of the Pentateuch for the Hebrews does not preclude him from having written other texts for the Egyptians. The elite, royal, well-educated Moses certainly commanded many languages. He also understood astronomy. As a Midian initiate and a Heliopolitan priest of the same order as Joseph, Moses understood Midian astronomy, which was perhaps superior to Egyptian astronomy. Moreover, not only could Moses write his customized versions of history in Egyptian, but also his foes could write their versions. Versions covering Moses’ personal life events and the political and celestial situation become as parts of a puzzle which when assembled reveal the entire picture.

    Moses wrote the story about Joseph after the Passover had occurred during Moses’ lifetime. When Moses (or Moses’ chosen scribe) wrote the Joseph story—the “seven cow-seven sheaves of wheat” dream story—he elaborated poetically on the “seven days” of creation that culminated in the “seventh day” event. This “seventh day” is simultaneously, Joseph’s “seventh cow,” Moses’ “passover angel”, Aaron’s “golden calf,” and the Egyptian’s cow-goddess, Hathor, who was sent by Ra, as the fiery goddess Sekhmet to destroy the Egyptians.

    Moses recorded the Joseph prediction/interpretation the seven-cow dream as a means of referring back to the seven “days” of creation, and forward (the prediction) to the seventh cow—the Passover/golden calf. This destruction is the “last day of creation.” The words cow and kine also mean year. The “year” here would mean the orbit of the cow-comet, not the 365-day year of the earth. Also, of course, the creation “day” would not be the 24 hour day that it takes for the earth to spin once, but the day would be the 50(?) year orbit of the comet: the time it takes for it to pass around the sun and return. Or it could be seen as a new “Sun” day, the sun perhaps having rose in a different place. Also, knowing the day of the cow, the time span it took to make one orbit, would allow predictions. Therefore, the prediction of when it would return to “visit” could be known and a predictable date and site be given. Joseph’s prediction/warning given on his deathbed, forewarned his brethren the time and place of the comet’s next visit: Egypt at the Passover. Moses ultimately understood this prediction at the burning bush “visit” 40 years prior to the final Passover “visit.” The burning bush visit occurred when Moses lived in Midian. Moses as a member of the Midianite clan, the same clan that had rescued Joseph from his brothers, undoubted learned from them what Joseph had learned. Moses then knew he had to try to save as many as he could from the destruction that he and Joseph foresaw.

    Another Egyptian text correlates to the Joseph dream prediction. The Egyptian “Book of the Dead,” a popular loose collection of formulas and prayers copied in parts in many tombs has an interesting illustration. In Chapter CXLVIII of the Book of the Dead (in Budge) a drawing depicts seven cows each with a solar disc between the horns, and each with a sheaf of wheat in front. Also a strange little symbol that resembles a comet is depicted above each cow. Not only does this remarkably coincide with Joseph’s seven-cow, seven-sheaves of wheat dream/prediction, but it also lends credence to Velikovski’s recurrent cow-comet theory. The solar discs represent the celestial prediction that matches Joseph’s deathbed visit/cow prediction. The exact dating of the “Book of the Dead” is not available, other than that it is from the Old Kingdom, from Imhotep’s long era. Joseph is Imhotep, and Imhotep’s seven cows and seven-year famine are the same as Joseph’s.

    Moses began writing the Bible with God creating everything in seven days. This choice of seven days seems curious. We still have a seven-day week with a day of rest to mark the “resting” of God after he “finished” creating. This theme of seven days runs through the entire Pentateuch until the Passover, which is the final seventh day of the seven-day phases, when God rested. [Gen.2:2]

    Evidently, Moses was using the word “creation” to document the Passover, as we would use the word “destruction.” Astronomically, God had allowed the earth to survive seven of these predictable events. Moses learned of these catastrophic events from the historic Egyptian records and then later symbolically detailed them when he wrote the Bible (See “creation” in the glossary). And then He (God) stopped them. He “rested.” This explains the joy after the Passover. The threats were finally over. The earth was safe. Thus keep the Seventh Day holy forever!

    Other ancient Egyptian myths also support some of Moses’ version of creation and some of Velikovski’s celestial theories. A short quote in the “Shipwrecked Sailor” that a “star hit the earth” may refer to the Exodus/Passover event. This simply supports Velikovski’s speculation, and it gives a date for the occurrence: the Twelfth Dynasty. This quote may also refer to the king who was felled/slain at that time, Amenemhet I. However, it may refer to both: a simultaneous celestial and earthly event: not only was a king killed but a star hit/punished the earth for sins.



Background on the Egyptian Middle Kingdom’s Twelfth Dynasty


    The first king, Amenemhet I, founded the Twelfth Dynasty. Son of a Nubian mother, he started as vizier to the previous king of the Eleventh Dynasty. Somehow he emerged (probably through a plot or coup) as king and founder of a new dynasty. His reign brought stability and prosperity to the land. His competence, which earned him the job as vizier, served him also as king. He married the queen, Nefret, (Nefery-to-tonen) and had a son, Sesostris I, named after his father, a high priest of Ra, named Seni (or Sesostris 0). After reigning 20 years, Amenemhet I installed his son as co-regent, and thus initiated the innovative power-sharing situation. This dual kingship effectively preempted any other contenders to the throne, and gave the co-regent some on-the-job training. The old king wisely remembered how he had become king himself and probably feared a similar plot/assassination attempt. He knew he had enemies. But for some reason he probably could not eliminate them. They were too powerful. So a pre-emptive succession program allowed him to choose his own successor and undercut his adversarial royal contenders.

    Amenemhet I, glorified in “The Prophecies of Neferty” as the hero who would rid Egypt of the “strange-bird” Asiatics of the delta, probably favored his southern Nubians. In effect, this story uses the “discovered after-the-fact prophecy,” which at the time was a popular literary device. The slain king’s son commissioned “The Prophecies of Neferty” to glorify his father as a good king. This story also highlights the strained ethnic relations in Egypt among the Asiatics, (Asiatics are not Chinese but here Semites), Nubians and native Egyptians. Strained relations also tore the royal family itself. Not only did in-law problems and incestuous step-family irritations, cause dissention, but also conflicts arose among the various family ethnicities.

    Finally, Amenemhet I was assassinated in an attempted but failed, coup plot. This event, described in the “Story of Sinuhe,” tells how the king’s co-regent son, Sesostris I, quickly returned to the palace from an expedition in Libya to smash the coup plot, find the assassins, consolidate his army and retain his power. His on-the-job training as co-regent served him well. He remained king for about 35 more years ruling wisely. However, the chief coup plotter escaped. Evasively the “Story of Sinuhe” hints that Sinuhe was the chief plotter. Immediately after the assassination, he fled to Midian, as a notorious fugitive, part of the Egyptian royal family, and remained there a long time.

    Sesostris I contracted an opposition propaganda piece to counter the popular “Story of Sinuhe.” “The Instructions of Amenemehet I to his Son, Sesostris I” (obviously ghost-written after the assassination) tells the official royal version of the murder written as if spoken by the dead king. It also offers evasive hints, as did the Sinuhe version. Both deliberately avoid saying Sinuhe killed the king. Apparently both factions knew all the facts, including the identity of the murderer, but neglected to name him. This deliberate subtlety inspires curiosity. Late in his reign, Sesostris I, installed his son Amenemhet II, as co-regent, then he died.

    Named after his murdered grandfather Amenemhet I, Amenemhet II welcomed the old hero, Sinuhe, back to Egypt, although this may be disputed (see the “Scribe of B” and the “Welcomer Pharoah” in the glossary). This king, Nubkaure (his second name) also listened to the “Eloquent Peasant.” See Nebkaure and Nubkaure in the glossary.

    After Amenemhet II ruled for a period, Sesostris II joined him in a short co-regency. In conventional records it is not explicit that Sesostris II is his son. However, most scholars assume the father-to-son relationship probably because of the preceding transitions. The king-lists become confusing during the next two reigns. That is, the lengths of the reigns given in the different originals differ suspiciously. Gamely, chronological scholars tried to sort it out. This or that theory favors this or that variable. Some go “long,” others go “short.” If the Egyptians had included birthdays, or ages at accession to the throne, or even death ages, some theories would be more plausible than others, however, they only left the contradictory reign length periods. Compounding the problems is the fact that often the two reigns, or the events during them, are merged making it appear as if there were only one Sesostris. Furthermore, the later pharaohs often usurped the magnificent monuments and the astounding accomplishments of the previous hero-kings. They removed the old names, and put their own name on the records. For example, Rameses II “took over” many of the Sesostris III statues and monuments as his own.

    The short tale, “Exploits of Sesostris,” in G. Maspero’s “Popular stories of Ancient Egypt,” highlights the confusion. In it, the king Sesostris (no Roman numeral designation given) has a problem with his “brother left in charge of Egypt.” This implies that two brothers ruled at the same time, probably with the same name: Sesostris II & III. See “Exploits of Sesostris” in the glossary. Concurrent reigns of brother kings, who were not co-regents may partly explain the confusion on the king-lists. Possibly the different factions recorded the part of the two reigns that each considered legitimate. Of course, this possibility may only add more confusion.

    The reign of Sesostris III emerged as the most glorious of the dynasty. He conquered north to Shechem in Canaan, south to Ethiopia and possibly, according to Herodotus, as far as Europe and India. As a great military conqueror, he left many forts and monuments. He built roads and canals, and the precursor to the Suez Canal. He is the only pharaoh who also reigned as king of Ethiopia. He reorganized the government, removed opposition officials and installed his supporters. More than one hundred statues of him have been discovered, most with noses smashed off. These portraits shock the viewer with his realistic, haunting, careworn old face.

    In addition to “The Story of Sinuhe,” this king, Sesostris III, stars in several Twelfth Dynasty tales. Among them: “The Shipwrecked Sailor,” “Instructions of Amenemhet I to his Son, Sesostris I,” “Three Tales of Wonder,” “Doomed Prince,” “Tale of the Herdsman,” “Eloquent Peasant,” “80 Years Contendings of Horus and Seth,” “Exploits of Sesostris.” Explaining this king, Sesostris III, and his role in these tales is the whole purpose of this book. The reconstruction offered here identifies Sesostris III and all of these tales’ heroes, as one individual: Moses.

    The Twelfth Dynasty provides many stories. It is the richest period for ancient Egyptian literature. There also are other tales from the Old and New Kingdoms that refer to this Twelfth Dynasty. While the Bible’s version of the events appears as a total, apparently complete composition, with cause-and-effect relationships between God and the people, the Twelfth Dynasty stories offer only this or that adventure. These apparently unrelated stories provide only single topics with no obvious relationships to the other contemporary stories (usually). Furthermore, the themes and identities in them are often masked in order to hide some facts or to maintain dignity for the royal family. Even the main idea is often hidden. Just as the individual hieroglyphs have dual meanings, the Egyptian stories also contain double entendres. Not only do the Egyptian scribes “hide” the actual point of the story, but also they sometimes give the story two meanings. This intentional ambiguity may have been a source of obvious entertainment to the Egyptians.

    An example of a dual meaning appears in the Egyptian story about a girl complaining about the loss of her “jewel”, a fish pendant. The fish represents her virginity. The Egyptian readers certainly understood this. Young girls wore a fish jewel on the end of their braid that declared their status. Another similar example appears in the story of the missing phallus of the dismembered Osiris being eaten by a fish. Here again the fish represents the virginity of the girl he despoiled. The missing phallus explains why the king was killed and dismembered. The destroyed body part represents a fitting punishment for rape. (Here Amenemhet I is identified as Osiris. Osiris means “the dead one” for this situation.) The Egyptians knew the meaning of these symbols as clear and obvious. They also understood dream interpretation and the need for symbols to convey other meanings.

    However, the use of symbols as a literary device obscures the facts for later modern readers which explains why no one has seen the biblical and Egyptian literature as telling about at least some of the identical incidents.

    This evasiveness may not have really hidden the facts from Sinhue’s contemporaries. They certainly had their own sources for obtaining the news of the day. But the evasiveness obfuscates the facts for us today. For instance, when Sinuhe went to Midian, the tribal leader already knew all about the assassination, and probably knew the hero’s role in it. And he didn’t care. The facts of the situation spread rapidly. Later highly paid analysts and propagandists wrote versions of “what really happened” just as today. Historical revisionists also often see events differently when distanced by time. However, the people who lived through the events saw their own reality from their positions of family and faction. An unbiased account of any major event is rare indeed. And some of these accounts are so veiled or biased that it is not obvious that they are versions of the same events.

    Eleven major characters have been identified as playing roles in similar situations. These characters have been taken from several Twelfth Dynasty stories. The list of matching characters identifies those in the Bible and in the Cayce reading. Note that these people may have as many as seven or eight names each.

    The strange evasiveness in both the Bible and the Egyptian stories requires that some conclusions must be jumped to and some speculative assumptions must be entertained in an effort to figure out what happened. This reconstruction is not fiction. Of course it is not a video-taped version as so many of have learned to require before accepting historic reality. Unfortunately also, the akashic record is not yet on-line. Perhaps a psychic geek may yet solve that problem. However this reconstruction used ancient stories that also were not fiction, despite editorial and artistic license being profusely used by those ancient writers. They just did not write fiction. They enhanced the facts and the events adding and deleting this or that detail or dialog in order to present their true stories. The stories are just as real as the disassembled blocks that have been found and reconstructed into some ancient Egyptian buildings.

    Using the Bible’s details, the Egyptian texts, a few clues from Cayce (the Sidiptu story), and the Velikovskian comet-as-Passover theory, the following reconstruction emerges.



[Main] [Order] [Contact]
[Selected Twelfth Dynasty tales compared to Moses’ events] (rev 1-2008)
[Preface] [The Reconstruction]
[Trees and Chronologies] [Glossary]
[Appendix] [Bibliography]







© 2010 Aris M. Hobeth. All rights reserved.