“On the Historicity of the Exodus: What Egyptology Today Can Contribute to Assessing the Sojourn in Egypt,” in T. E. Levy, T. Schneider and W.H.C. Propp (eds.), Israel's Exodus in Transdisciplinary Perspective, Heidelberg-New York: Springer , 17-36. By Manfred Bietak

https://www.academia.edu/11769454/_On_the_Historicity_of_the_Exodus_What_Egyptology_Today_Can_Contribute_to_Assessing_the_Sojourn_in_Egypt_in_T_E_Levy_T_Schneider_and_W_H_C_Propp_eds_Israels_Exodus_in_Transdisciplinary_Perspective_Heidelberg_New_York_Springer_17_36 In the following it will be shown that in Ramesside times besides descendants of the Canaanites of the Hyksos Period also new groups of Near Easterners arrived in Egypt as prisoners of war or as migrant bedouins. Workmen who had the task to pull down during the 20th Dynasty the temple of Aya and Horemheb in western Thebes seem to have been carriers of the same or similar Iron Age culture as the Proto-Israelites in the southern Levant as they used for their shelters makeshift Four Room-Houses. According to the stratigraphic evidence available the presence of the Iron Age people in western Thebes can be dated to the same time or only slightly later than the settlement of the Proto-Israelites in Canaan. One has to be aware, however, that their ethnogenesis has not yet been finalized at that time. If we may assume a sojourn of early Israelites in Egypt, the most likely period would have been the late Ramesside Period – the 12th century BC. It is also most fascinating to show that Egyptian scribes used Semitic toponyms for places at the eastern border of Egypt, particularly in the Wadi Tumilat. The only sensible explanation is that Semitic speaking people lived there for a time long enough to have with the use of their toponyms an impact on the Egyptian administrative system. Because of geographical and onomastic reasons Wadi Tumilat could serve as a paradigm of the biblical land of Goshen. This article supplies furthermore evidence which makes it very likely that the memory of the town of Raamses/Ramesse in the books Genesis and Exodus has to be tied to the Delta-residence of the Ramessides Pi-Ramesse. At the same time the second biblical store city of Pithom should be identified with the only substantial Ramesside town in the Wadi, Tell el-Retabe, not with Tell el-Maskhuta which according to the archaeological record did not yet exist at that time. Reconstruction of the geography of the eastern Nile Delta in the Ramesside Period shows that at least some ideas of the topographical conditions in the eastern Delta reflected in the books Genesis and Exodus go back to this Period. The quarrying of stone blocks, statues and architectural elements from Pi-Ramesse (Qantir) and their reuse for new big sacred building projects at Tanis and Bubastis in the 21st and 22nd Dynasties brought about the rise of secondary cults of gods “of Ramses” in the 4th century in Bubastis and of the gods “of Ramses of Pi-Ramesse” at Tanis from the 3rd century onwards. Such a development may have fostered ideas among diaspora in exile coming to Egypt that Raamses/Ramesse was situated in Tanis or in the environment of Bubastis. Such considerations may have brought about the theories of the northern and southern Exodus-routes from the time of the 30th Dynasty onwards. ...