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Osarsiph and the Exodus

8/19/2014

27 Comments

 
Here’s an interesting passage I came across in doing some research today. In Against Apion 1.26, Flavius Josephus provides the following (very) lengthy quotation from the Egyptian priest Manetho, who writes of an incident that some of suggested reflects the Egyptian version of the Exodus story. I hadn’t read this before, and it’s an interesting tale.

Since the Weebly block quote function puts everything in italics, I’m going to present it as a chunk of text so it’s easier to read. I pick up the story from William Whiston’s translation right after the pharaoh Amenophis orders all of the lepers of Egypt to work in the quarries.
Picture
After those that were sent to work in the quarries had continued in that miserable state for a long while, the king was desired that he would set apart the city Avaris, which was then left desolate of the shepherds, for their habitation and protection; which desire he granted them. Now this city, according to the ancient theology, was Typho's city. But when these men were gotten into it, and found the place fit for a revolt, they appointed themselves a ruler out of the priests of Heliopolis, whose name was Osarsiph, and they took their oaths that they would be obedient to him in all things. He then, in the first place, made this law for them, That they should neither worship the Egyptian gods, nor should abstain from any one of those sacred animals which they have in the highest esteem, but kill and destroy them all; that they should join themselves to nobody but to those that were of this confederacy. When he had made such laws as these, and many more such as were mainly opposite to the customs of the Egyptians, he gave order that they should use the multitude of the hands they had in building walls about their City, and make themselves ready for a war with king Amenophis, while he did himself take into his friendship the other priests, and those that were polluted with them, and sent ambassadors to those shepherds who had been driven out of the land by Tefilmosis to the city called Jerusalem; whereby he informed them of his own affairs, and of the state of those others that had been treated after such an ignominious manner, and desired that they would come with one consent to his assistance in this war against Egypt. He also promised that he would, in the first place, bring them back to their ancient city and country Avaris, and provide a plentiful maintenance for their multitude; that he would protect them and fight for them as occasion should require, and would easily reduce the country under their dominion. These shepherds were all very glad of this message, and came away with alacrity all together, being in number two hundred thousand men; and in a little time they came to Avaris. And now Amenophis the king of Egypt, upon his being informed of their invasion, was in great confusion, as calling to mind what Amenophis, the son of Papis, had foretold him; and, in the first place, he assembled the multitude of the Egyptians, and took counsel with their leaders, and sent for their sacred animals to him, especially for those that were principally worshipped in their temples, and gave a particular charge to the priests distinctly, that they should hide the images of their gods with the utmost care he also sent his son Sethos, who was also named Ramesses, from his father Rhampses, being but five years old, to a friend of his. He then passed on with the rest of the Egyptians, being three hundred thousand of the most warlike of them, against the enemy, who met them. Yet did he not join battle with them; but thinking that would be to fight against the gods, he returned back and came to Memphis, where he took Apis and the other sacred animals which he had sent for to him, and presently marched into Ethiopia, together with his whole army and multitude of Egyptians; for the king of Ethiopia was under an obligation to him, on which account he received him, and took care of all the multitude that was with him, while the country supplied all that was necessary for the food of the men. He also allotted cities and villages for this exile, that was to be from its beginning during those fatally determined thirteen years. Moreover, he pitched a camp for his Ethiopian army, as a guard to king Amenophis, upon the borders of Egypt. And this was the state of things in Ethiopia. But for the people of Jerusalem, when they came down together with the polluted Egyptians, they treated the men in such a barbarous manner, that those who saw how they subdued the forementioned country, and the horrid wickedness they were guilty of, thought it a most dreadful thing; for they did not only set the cities and villages on fire but were not satisfied till they had been guilty of sacrilege, and destroyed the images of the gods, and used them in roasting those sacred animals that used to be worshipped, and forced the priests and prophets to be the executioners and murderers of those animals, and then ejected them naked out of the country. It was also reported that the priest, who ordained their polity and their laws, was by birth of Heliopolis, and his name Osarsiph, from Osyris, who was the god of Heliopolis; but that when he was gone over to these people, his name was changed, and he was called Moses.
The text as given presents several possible interpretations, all of which have their supporters. Because the pharaoh’s name is a Amenophis (i.e. Amenhotep), which was what Akhenaten was called before he introduced worship of the Aten, some have argued that this is a jumbled account of the Amarna period, as filtered through the damnatio memoriae that followed his chaotic reign. (Josephus considered Amenophis to be fictional.) The references to Avaris, the Hyksos capital, suggest a relationship to that period. But the story overall reads as a highly negative take on the Jewish Exodus narrative, particularly the final reference (sometimes thought to be an interpolation) to the name of Moses. Many have therefore suggested that the tale was originally written as anti-Jewish propaganda.

According to Egyptologist Jan Assmann, the story is not a specific recollection of any one historical incident but rather a conflation of many. Writing in Moses the Egyptian (1998), Assmann argued that Manetho had to have written before the Egyptians had contact with the Hebrew Bible and was therefore recording an oral tradition current among the Egyptians. Assmann believes that the oral tradition combined elements of Akhenaten, the Hysksos period, and oral accounts of Jewish Exodus beliefs. Assmann, however, believes that the idea of Moses and monotheism originate in Akhenaten’s reforms—and is publishing this year a new book called From Akhenaten to Moses to outline his evolving view of the origins of monotheism.

This is beyond my scope for this piece, but it’s interesting to look at this strange passage from Josephus and the fragments of memory embedded in it. And then we can remember that Frank Joseph, the former head of the American Nazi Party, used this material in Opening the Ark of the Covenant (2007) as evidence that the Jews were really “leprous Asiatics” who stole their culture—and treasure—from Egypt.
27 Comments
Mandalore
8/19/2014 04:48:41 am

I've never found the evidence of Jewish monotheism developing out of Akhenaton's reforms terribly compelling. It's a stretch that is not adequately supported by the evidence, in my opinion. The Akhenaton-Moses connection was seized upon by the archeologists who first uncovered el-Amarna in the early 19th century. It was linked to some of the hyper critical interpretations of Judaism and Christianity of the time (you know, the crap 666 is stuck on even though things have changed in the last century or two). To be sure Egyptian culture influenced Palestine, especially the kingdom of Ammon south-east of the Dead Sea.

One of the best books on the Exodus I have read is William Stiebing, Out of the Desert. In particular, he does a good job discussing the problems of the many theories that exist. He also wrote a book about Ancient Aliens in 1984: Ancient Astronauts, Cosmic Collisions.

Reply
666
8/19/2014 05:01:37 am

Comment deleted

Reply
Kal
8/19/2014 05:55:06 am

Isn't it curious that the article mentions cities that should not have existed yet as though they were already there? Jerusalem shouldn't have been there yet, at least not with that name. If it was supposed to be the exodus it would have predated the Jews even entering the promised land, and thus, no 'city on a hill'. Other names seem to be corruptions of modernized Greek names, of which Egyptians wouldn't have used. Who compiled this mess?

Reply
Who Compiled This Mess
8/19/2014 08:49:57 am

Josephus was a Jew living in the first century AD and writing in Latin. He was drawing upon the work of Manetho, an Egyptian who wrote a history of Egypt in the Greek language in the third century BC, centuries and millennia after most of the events he described. Josephus was countering another writer, Apion, who derided the Jews and used this passage of Manetho to insult them. Josephus quoted this passage of Manetho before arguing that the most insulting parts of it were lies. What Josephus originally wrote may also have been distorted by later scribes, as is true with all ancient books.

Reply
Kaisa Williams
1/3/2015 07:19:38 am

On the other hand, the same could be said of the Bible, Mr. WhoCompiledThisMess. There is nothing disrespectful or "wrong" with trying to find out the truth of ancient history. So what if the Hebrews evolved from the Hyksos?

Who Compiled This Mess
5/31/2015 06:22:13 am

All I was doing was answering Kal's question. I never meant to imply that it is wrong to search for the truth of ancient history. I was simply pointing out that Josephus and Apion and Manetho all had agendas and had limited knowledge of events more than a thousand years before their own time, so probably none of their interpretations are entirely correct. One could indeed ask who compiled the mess known as the Bible. It is the product of the same kind of distorted memory and reworking of tradition, on a far grander scale, taking place over many centuries and involving multiple authors. There is a vast field of research devoted to answering exactly those questions. So far, however, people working in that field tend to doubt that Josephus or Apion were correct about the Hebrew–Hyksos connection. Most of them nowadays date the Hebrews' ethnogenesis to the Bronze Age collapse, about 500 years after the Hyksos were expelled from Egypt. That means that the Exodus tradition is either entirely unrelated to events of the Hyksos period or based on a very faint folk memory of those events.

JaredMithrandir link
10/29/2016 11:03:51 pm

In Conventional Chronology the Amarna letters have Jerusalem already known by that name under Ebed-Tov.

Reply
me bad
8/19/2014 10:43:27 am

Newton said

"This I mention not to assert when the time of the end shall be, but to put a stop to the rash conjectures of fanciful men who are frequently predicting the time of the end, & by doing so bring the sacred prophesies into discredit as often as their predictions fail. Christ comes as a thief in the night, & it is not for us to know the times & seasons which God hath put into his own breast."



Newton arrived at the year 2060 in a straightforward manner....

i did the goddess=god and his=her rewrite to bring this
into the wonder woman 1970s, i tried to update it... a tad.

Reply
Pacal
8/19/2014 11:30:43 am

The Amarna period is basically scholarly quicksand and it attracts large number of kooks and kook theories. However one thing should be made clear. The idea that Hebrew Monotheism came from the religious reforms of the Pharaoh Akhenaten is dubious. First it is debatable to put it mildly whether or not Akhenaten's new faith was in fact Monotheistic to begin with. It appears for example that Akhenaten expected the people to worship him and his family has divine while the royal family worshipped the Aten. Further there is to put it mildly precious little evidence that Akhenaten denied the existence of other Gods.

Also the whole story of the captivity of the Hebrews in Egypt is questionable to say nothing of the questionability of the existence of Moses on top of that. In fact the whole exodus narrative is at best highly colored and distorted at worst a complete concoction of flk tales.

The bottom line is that the evidence for Akhenaten's influence on Hebrew religion is dubious. I will also point out that when Hebrew religi9on became monotheistic is subject for debate and it was probably not until after 800 B.C.E. A little late for Akhenaten.

Reply
EP
8/19/2014 12:07:57 pm

I agree with pretty much everything Pacal says.

The cult of the Sun-Disk, to the extent that it may be called monotheistic at all, has arguably less in common with Abrahamic monotheism than does the traditional Egyptian polytheism. It was a really idiosyncratic religion, completely unlike anything for thousands of years before or after.

Its weirdness (combined with gaps and distortions in the historical record that are pervasive even by the period's standards) is perfect breeding ground for all kinds of delusions, especially when combined with pre-existing ideological or philoosphical agendas. Jan Assmann, while certainly a highly regarded scholar, is as guilty here as Freud. Also, he's been riding the Akhenaten-Moses gravy train for decades now and his work a lot more unorthodox than rigorous.

Incidentally, Savitri Devi (arguably the most important post-War esoteric Nazi) wrote quite a bit about Akhenaten. Unsurprisingly, she denies that Judaism stems from Akhenaten's cult. (I'm curious whether any echoes of her work can be found in Scott Wolter...)

Reply
Not the Comte de Saint Germain
8/19/2014 01:47:22 pm

Is Assmann arguing that there's a direct connection between Akhenaten and Hebrew monotheism? The online description for the new book just says Akhenaten and Moses "symbolize" the shift from polytheism to monotheism, and it calls Moses a "figure of tradition", which doesn't necessarily imply that he existed.

EP
8/19/2014 01:53:25 pm

He goes back and forth on the details. But the general framework is a kind of flaky, wishy-washy "collective memory" type of thing, where the questions of historical truth play a surprisingly minor role. He doesn't really care about "direct connections" as much as about isolating certain patterns which may then be woven into hard-to-criticize narratives.

I wasn't even aware that he was bringing out yet *another* book on this topic (making it like five or six, I think) until Jason mentioned it.

EP
8/19/2014 02:04:17 pm

Let me just illustrate the "flavor" of Assmann with a couple of quotes:

"During the last two decades, our sensibility has been sharpened for the role of collective imagination in the construction of reality and the building up of the world we live in."

"It is a well-known fact that there is no absolute and objective truth in memory. Remembering is always transformation and reconstruction. This applies to collective as well as to individual memory."

"My question... is not "what really happened" but what became of the recollections that must have existed..."

Screaming Eagle
8/19/2014 02:42:58 pm

Again, because the subject and comments are completely outside of my realm of expertise, can we all please let me enjoy the fact that this thread involves the unfortunate name of "Assmann"?
@EP
Wow. The ""flavor"" of Assmann. I would buy you a nice double IPA sometime for that one.
@Jason
Please keep up the good work. Your blog is one of my favorite parts of the day after dealing with the stress of grown-up life and choosing a career outside of academia.

Reply
EP
8/19/2014 02:45:07 pm

I swear I wasn't even going for that! Get your mind out of the gutter! :P

Reply
Only Me
8/20/2014 07:03:30 pm

Dickey, do you need Chinese finger traps to aid in controlling your compulsion? Look at the article headline. It's about Osarsiph and the Exodus.

The following are not related:

Star Trek, William Shatner, the FOIA, the NSA, Nazis, the Obama administration, the Bill of Rights, G.W. Bush, Stalinists, Gus Hall, Stalin, Lamarck, Lysenko, J. Edgar Hoover, Project Bluebook, UFOs, experimental/stealth craft or sapient reptiles.

Stick to the relevant topic or don't post at all. You are violating the following:

[As of today*, off-topic posts will receive a warning to take the discussion to my Forums, where readers are free to discuss off-topic material. The Forums are publicly accessible and are the appropriate venue for material not directly related to the blog post. Any additional posts that are off-topic will be deleted without further notice.] *= amended comments policy 1/24/2014

Reply
EP
8/21/2014 01:24:52 pm

@ Only Me

Out of context, these posts make *us* look like the crazy ones, don't you agree? :)

Reply
Only Me
8/21/2014 01:43:19 pm

Except the sapient reptiles. I'm not ready for those!

EP
8/21/2014 01:51:53 pm

They are ready for you though. Roll for anal circumference! :)

Only Me
8/21/2014 02:03:29 pm

Whoa. Deja vu.

EP
8/21/2014 03:28:40 pm

http://i.imgur.com/Nh09u.jpg

An Earnest Student link
8/22/2014 02:00:28 am

Did a Ufo help to part the Red Sea?

Could an earthquake have parted it?

Was there a natural phenomenon to it?

Clearly Ufo contact implies a degree of

sapience for the pilot of the Ufo but not

the more territorial and primitive species

that is being contacted. game. set. match.

we were asked a question by a sapient

member of another species and we failed

to answer it intelligently. our problem is our

cognitive abilities as a species and our vocal

apparatus. we are not the brightest species here.

http://audioboo.fm/boos/1018346-beluga-mimicking-human-speech

http://www.cell.com/current-biology/abstract/S0960-9822(12)01009-3

Only Me
8/22/2014 03:06:37 am

Based on this post alone, Dickey, if all of us were light bulbs, you'd be the burnt out two watt.

You ask a question about UFO intervention, followed by more reasonable causes for the Red Sea miracle, then *immediately* assume it was benevolent aliens all along.

I agree that we our cognitive abilities are suspect, as you yourself so aptly demonstrate.

There's nothing wrong with our vocalization and mimicking sounds does *not* provide a basis for measuring intelligence.

Game, set, match.

EP
8/22/2014 12:02:51 pm

Hey ., have YOU ever "rolled for anal circumference"?

.
8/23/2014 10:52:44 am

Upon thinking this over... yes I do assume most E.Ts
are benevolent and not hostile or anti-social but if we
look at Exodus we see two groups of humans having a
different outcome. Moses's community lives to thrive,
the presumed chariots of Ramses the Great are hit by
a wave of water generated by an earthquake or tsunami
andwe assume the humans and horses all drown. Few
get back to high ground or land. Given that there were at
least three canals connecting the Nile to the Red Sea if
the story is loosely contemporary to Santorini's eruption,
we are open to guessing how the dynastic cartouches go.
We also may be seeing occillating waves running up and
down the tributaries of the Nile Delta although distant from
both Crete and Santorini. Benevolent E.T aliens could have
simply told Moses's people a great wave was coming, but
hostile E.Ts could have set off a fault line by an implosion
or an explosion. Nice E.Ts try not to pick political sides but
may do altruistic & kind deeds, hostile ones loosely conform
to the behavior patterns demons & imps have in medieval
manuscripts. Going 'retro" or revisionist in a manner like a
Stalinist allows a few curious conclusions to be looked at...

EP
8/22/2014 04:37:23 pm

"it’s interesting to look at this strange passage from Josephus and the fragments of memory embedded in it."

Not sure if this still interests anyone, but I think Jason is making an unwarranted assumption here. Namely, that it contains even fragments of memory (assuming we mean accurate representation of past events, as opposed to some Assmann-style flakiness).

I don't know why anyone would associate Amenophis with Akhenaten based on the name, since Amenophis was a really common Egyptian name. In fact, the prophet mentioned in the beginning of the passage is also named Amenophis. One of the kings of the "shepherds" who had conquered Egypt earlier is, according to Manetho, also named Amenophis. Also, if Amenophis is Akhenaten, then why is it his enemies, lead by Osarsiph, who are attacking the traditional Egyptian cult?

Regardless of whether the reference to a "Moses" is genuine, there is no reason to read Manetho as saying more than that Osarsiph adopted a foreign name when dealing with a foreign people. Even if we take Manetho at face value, there is no reason to think that he is identifying Osarsiph and Moses the lawgiver.

The most significant parallel between Manetho's story and what we know about Akhenaten's rule is that the pharaoh's attention was directed at Ethiopia at the expense of Egypt's vassals in the Levant. However, that's far from a rare occurrence in the history of Egypt. Akhenaten, moreover, never traveled to Ethiopia or led military campaigns.

The passage in question is widely used by anti-Semites because it paints the Jews as morally (and physically) repugnant. (Also, by some Marxists, who like the narrative of a slave rebellion targeting the ruling priestly elite.) However, it offers no help to those wishing to associate Jewish religious thought with Akhenaten (or with Egypt more generally). Any use to that effect is grasping at straws.

Reply
JaredMithrandir link
10/29/2016 11:02:11 pm

I've written on this.

In Manetho cum Agaisnt Apion Akneton is Orus who is refrenced bck to here. This Amenophis seems to be the same Amenophis earlier listed where Merneptah should be, and his adviser also named Amenophis I think is Merneptah's brother Amenhotep.

And Osarsiph being a Priest of On/Heliopolis I think is likely Meryatum, half brother of Merneptah, or his son.

And in Revised Chronology I think he could be Amasis of the 26th Dynasty.

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