El Amarna in Chaos

by

Damien F. Mackey

The good news is that I have retained intact all of the early 18th dynastic sequence with its revised biblical correlations. Namely:

Ahmose (biblical Ahimaaz)

Amenhotep I (biblical King Saul)

Thutmose I (biblical King David)

Thutmose II – {Senenmut} (biblical King Solomon)

Hatshepsut (biblical ‘Queen of Sheba’)

Thutmose III (biblical ‘King Shishak’)

Amenhotep II ….

At this stage, though, I introduce a bit of a fold, with, instead of Thutmose IV coming next, after Amenhotep II, I make Thutmose III and IV (both ‘Menkheperure’) the same person, and IV’s son who pre-deceased him, ‘Aakheperure’, the same as Amenhotep II ‘Aakheperure’.

This means that Amenhotep III ‘the Magnificent’ actually rises to power right after the long reign of Thutmose III.

Now here come the bombshells.

Bombshell One. Amenhotep III is King Asa of Judah, both of approximately 40 years of reign. He comes to the throne of Judah about (and I am following P. Mauro’s biblical chronology here) 15 years after the ‘Shishak’ incident, hence in Year 38 of Thutmose III. In the latter’s Year 43, approximately, which is Year 5 of Amenhotep III (Asa), Pharaoh Thutmose III, whose personally-led Palestinian campaigns had ceased a few years earlier (presumably due to his age), sent his Nubian commander, the biblical “Zerah the Ethiopian”, with a massive army of a million men and 300 chariots, Ethiopians and Libyans, to crush Judah. This was likely the largest army until then ever assembled. King Asa turned to God for help and defeated the enemy host. This was virtually the only major war waged by Asa in his guise as Amenhotep III. He records it on various stelae and he names his ‘vile Kushite’ foe, Ikheny.

Amenhotep III took a massive 30,000 prisoners.

In previous articles I had identified this “Zerah” with Amenhotep II’s Nubian commander (or commander of Nubia), User-tatet; the biblical name “Zerah” having been derived from the name element, User (or Uzer). I think that that identification can still stand, even though I now suspect that Amenhotep II himself was no longer alive (otherwise this warlike man would have led the army himself). I would also suggest in this context that Ikheny was the native name of User-tatet.

Thanks to this massive victory for Judah, King Asa became extremely rich, famous and mighty, just like Amenhotep III, a new King Solomon. And, as Thutmose III’s reign faded out, and with no heirs left to him, Amenhotep ‘the Magnificent’ was able to rule Egypt for about three decades.

Bombshell Two. Amenhotep III married the formidable Queen, Tiy. Nicknames were common at this time, and Tiy is one such, or simply an abbreviation, Egyptologists say, equivalent to the ending of the name Neferti-ti. Well, Tiy, who fades out right at the very time of Akhnaton’s reign as does Nefertiti, around Year 16, is Nefertiti, I now suggest. Tiy’s apparent marriage to Akhnaton, her presumed son, of which Velikovsky had made so much (and justifiably so in his context), is nothing other than Akhnaton’s marriage to Nefertiti.

Bombshell Three. Since it was King Asa who was struck with a disease in his feet (and this is when he turned away from his full dependence on Yawheh), he, and not Akhnaton, may then perhaps be considered for Oedipus (‘swollen feet’). El Amarna's Tushratta (my Ben-Hadad I) is thought to have sent Amenhotep III a statue of Ishtar from Nineveh, in the vain hope of curing him. That is probably what the Bible refers to as ‘physicians’, in relation to Asa, that is, magicians or witchdoctors.

Bombshell Four. There is no need for my previous shunting of Queen Jezebel/Queen Nefertiti, from (i) Ahab of Israel, to (ii) Amenhotep III, and then on to (iii) Akhnaton. For Ahab was Akhnaton. Nefertiti (Tiy) had firstly married Amenhotep III (Asa), and, after he had died, or had lost interest, she had passed on (as apparently was her wont) to Akhnaton (= Ahab - as his wife, Jezebel).

{Nefertiti is almost certainly, too, the legendary Queen Semiramis of that same era, who was said to have ruled both Egypt and Babylon – so this incredible woman must have either found time also to have married an Assyro-Babylonian royal, or, perhaps more likely, one of her husbands already mentioned was also ruling Babylon}.

The Great Edict of Horemheb

 

[According to the AMAIC, Horemheb was the founder of the 19th Dynasty Ramessides]

 

 

His majesty took counsel with his heart [how he might] .... [exp]el evil and suppress lying. The plans of his majesty were an excellent refuge, repelling violence behind ...... [and delivering the Egyptians from the oppressions] which were among them. Behold, his majesty spent the whole time seeking the welfare of Egypt and searching out instances [of oppression in the land]. .... [came the scribe] of his majesty. Then he seized palette and roll; he put it into writing according to all that his majesty, the king himself said. He spoke as follows: "[My majesty] commands ... [concerning all] instances of oppression in the land.

 

If the poor man made for himself a craft with its sail, in order to be able to serve the Pharaoh, L.P.H., [loading it with the dues for the breweries and the kitchens of the Pharaoh, and he was robbed of the craft and] the dues, the poor man stood reft of his goods and stripped of his many labors. This is wrong, and the Pharaoh will suppress it by his excellent measures. If there be a [poor man] who pays the dues of the breweries and kitchens of the Pharaoh, L.P.H., to the two deputies, [and he be robbed of his goods and his craft, my majesty commands: that every officer who seizes the dues] and taketh the craft of any citizen of the army or of any person who is in the whole land, the law shall be executed against him, in that his nose shall be cut off, and he shall be sent to Tharu.

[Furthermore, concerning the impost of wood, my majesty commands that if any officer find] a poor man without a craft, then let him bring to him a craft for his impost from another, and let him send him to bring for him the wood; thus he shall serve [the Pharaoh].

[Furthermore, my majesty commands that if any poor man be oppressed by] [robbe]ry, his cargo be emptied by theft of them, and the poor man stand reft of hi[s good]s, [no further exactions for dues shall be made from him] when he has nothing. For it is not good, this report of very great injustice. My majesty commands that restitution be made to him; behold .... .

[Furthermore, as for those who] ... and those who bring to the harem, likewise for the offerings of all gods, paying dues to the two deputies of the army and ... [my majesty commands that if any officer is guilty of extortions or thefts], the law [shall be executed] against him, in that his nose shall be cut off, and (he) shall be sent to Tharu likewise.

When the officers of the Pharaoh's house of offerings have gone about tax-collecting in the towns, to take [katha-plant], [they have seized the slaves of the people, and kept them at work] for 6 days or 7 days, without one's being able to depart from them afar, so that it was an excessive detention indeed. It shall be done likewise against them. If there be any place [where the stewards shall be tax-collecting, and any one] shall hear, saying: "They are tax-collecting, to take katha-plant for themselves," and another shall come to report, saying: "My man slave (or) my female slave has been taken away [and detained many days at work by the stewards;" it shall be done likewise against them.]

The two divisions of troops which are in the field, one in the southern region, the other in the northern region, stole hides in the whole land, not passing a year, without applying the brand of [the royal house to cattle which were not due to them, thereby increasing] their number, and stealing that which was stamped from them. They went out from house to house, beating and plundering without leaving a hide for the people .... Then the officer] of the Pharaoh went about to each one, [to collect the hides charged against him and came to the people demanding] them, but the hides were not found with them (although) the amount charged against them could be established. They satisfied them, saying: "They have been stolen from us." A wretched case is this, therefore it shall be [done] likewise.

When the overseer of the cattle of Pharaoh, L.P.H., goes about to attend to the loan-herds in the whole land, and there be not brought to him the hides of the ... which are on the lists, [he shall not hold the people responsible for the hides if they have them not, but they shall be released by command of his majesty] according to his just purposes. As for any citizen of the army, (concerning) whom one shall hear, saying: "He goeth about stealing hides," beginning with this day, the law shall be executed against him, by beating him a hundred blows, opening five wounds, and taking from him by force the hides which he took.

Now, as for the other instance of evil which the [official staff were accustomed to commit, when they held inspection] in the land, of that which happened [against the law], [the table-scribe of] the queen and the table-scribe of the harem went about after the official staff, punishing them and investigating their affair ...... of the one who sailed down-or up-river. One investigated it among the officials in the time of the King Menkheperre (Thutmose III). Now, when the one who sailed down-or up-river whom they took; and when [the superior officials of] [the king], Menkheperre, went about [after these officials] each year, [that they might make an] expedition to the city, and that these superior officials might come to these officials, saying: "Give thou [to us] the consideration for the careless expedition;" then, behold, the Pharaoh, L.P.H., made the expedition at the feast of Opet each year without carelessness. One prepared the way before the Pharaoh [and questioned the local magistrate, wherever he] landed, [concerning the corrupt official] causing him to ......what he (the corrupt official) was like. As for one who goes about again, afterward, to seek the consideration ......, then these officials shall go about with the expedition concerning the affairs of these poor people ...... My majesty commands to prevent that one shall do thus, beginning with this day ..... the landing; he is the one against whom one shall prosecute it.

Likewise the collection of vegetables for the breweries [and kitchens of the Pharaoh and] ..... [Extortion was practiced, and the officials plundered] the poor, taking the best of their vegetables, saying: "They are for the impost [of the Pharaoh]." [Thus they] robbed the poor of their labors, so that a double [impost was levied. Now, my majesty commands that as for any officials who come to] collect vegetables [for] the impost of Pharaoh, L.P.H., in the arbors, and the .... houses of the estates of Pharaoh, L.P.H., and the ... of Pharaoh which contain vegetables, (concerning whom) one shall hear, saying: "They ... for any ... of any citizen of the army, or [any] people, [beginning with this day, the law shall be executed against them] ...... transgressing commands.

Now as far as these officials of the herds, who go about ...... in the southern region or the northern region collecting grain from the [citizens] of the city .... going about .... in the southern region or northern region collecting ... from the poor ... . ......... going about taking possession to bring every citizen, to cause them to see ... (concerning whom) one shall hear, (saying) ".... a crime, .... collection of the harem who go about in the [towns tax-collecting] ...... the ... of the fishermen .... carrying the ..... .

I have improved this entire land ...... I have sailed it, as far as south of the wall, I have given ..., I have learned its whole interior, I have traveled it entirely in its midst, I have searched in .... [and I have sought two officials] perfect in speech, excellent in good qualities, knowing how to judge the innermost heart, hearing the words of the palace, the laws of the judgment-hall. I have appointed them to judge the Two Lands, to satisfy those who are in ...... . [I have given to each one] his seat; I have set them in the two great cities of the South and the North; every land among them cometh to him without exception; I have put before them regulations in the daily register [of the palace] ........ I have directed [them] to the way of life; I led them to the truth, I teach them, saying: "Do not associate with others of the people; do not receive the reward of another, not hearing .... . How, then, shall those like you judge others, while there is one among you committing a crime against justice.

Now, as to the obligation of silver and gold ....... [my] majesty remits it, in order that there be not collected an obligation of anything from the official staff of the South and North.

Now, as for any official or any priest (concerning whom) it shall be heard, saying: "He sits, to execute judgment among the official staff appointed for judgment, and he commits a crime against justice therein;" it shall be against him a capital crime. Behold, my majesty has done this, to improve the laws of Egypt, in order to cause that another should not be ........... .

[Behold, my majesty appointed] the official staff of the divine fathers, the prophets of the temples, the officials of the court of this land and the priests of the gods who comprise the official staff out of desire that they shall judge the citizens of every city. My majesty is legislating for Egypt, to prosper the life of its inhabitants; when he appeared upon the throne of Re. Behold, the official staffs have been appointed in the whole land ... all ... to comprise the official staffs in the cities according to their rank. ....

They went around ... times a month, which he [made] for them like a feast; every man set down at a portion of every good thing, of good bread, and meat of the storehouses, of royal provision .....; their voices reached heaven, praising all benefits ... the heart of all the soldiers of the army. [The king appeared to the people] ... throwing (gifts) to them from the balcony while every man was called by his name by the king himself. They came forth from the presence rejoicing, laden with the provision of the royal house; yea, they too [grain-heaps] in the granary, every one of them [bore] barley and spelt, there was not found one who had nothing .... their cities. [If they did not complete the circuit therein within three days, [....] their khetkhet-officers hastened after them to the place where they were immediately. They were found there .....

Hear ye these commands which my majesty has made for the first time governing the whole land, when my majesty remembered these cases of oppression which occur before this land.

Sources: James Breasted, Ancient Records of Egypt , Vol. III 50 to 67

[ ] A stone slab with a copy of the Great Edict was discovered near the 10th pylon at Karnak. About a third of the text is missing.

Read more: http://www.touregypt.net/edictofhoremheb.htm#ixzz2jifXLT1e

Ramses II Clearly C8th BC

Taken from:
http://hdl.handle.net/2123/5973

 

....

Here is what Sweeney has noted in regard to the similarities between Ashurnasirpal’s cavalry tactics and that of the Hittite opponents of pharaoh Seti I (c. 1294-1279 BC, conventional dates):[1] “Hittite cavalry are shown in action against Seti I, and their deployment etc. displays striking parallels with that of the cavalry belonging to Ashurnasirpal II”. Thus for example the Assyrian horsemen, he says, “ride bareback, obtaining a firm grip by means of pressing the raised knees against the horse’s flanks - exactly the method of riding employed by the Hittites portrayed on the monuments of Seti I and Ramses II”. Again, both the early neo-Assyrian cavalry and those of the Hittites against whom Seti I battled, employed the bow as their only weapon. “Even more importantly, they are used in an identical way tactically: they are invariably used in conjunction with the chariotry”.

Sweeney next turns to Maspero’s description of the cavalry of Ashurnasirpal: “The army [of Assyria] ... now possessed a new element, whose appearance in the field of battle was to revolutionize the whole method of warfare; this was the cavalry, properly so called, introduced as an adjunct to the chariotry.” More specifically, he writes:

This body of cavalry, having little confidence in its own powers, kept in close contact with the main body of the army, and it was not used in independent manoeuvres; it was associated with and formed an escort to the chariotry in expeditions where speed was essential, and where ordinary foot soldiers would have hampered the movements of the charioteers.

Again, this is just what one would expect from the prevailing ‘Indo-European’ influence, the ‘chariot-riding aristocracy’, with its magnificent horsemanship. Similarly, James tells of the definite likeness between the neo-Assyrian art of Ashurnasirpal II and that of the ‘Middle’ Assyrian period several centuries earlier, C13th-12th BC:[2]

One scholar noted that the forms of decoration of the intricately carved Assyrian seals of the 12^th century are ‘clearly late’, as they ‘point the way to the ornate figures which line the walls of the Neo-Assyrian palace of Assurnasirpal [mid-9^th century BC]’. The sculptors employed by this king, in the words of another expert on Assyrian art, ‘worked within a tradition that went back to the thirteenth century BC’.

Professor Greenberg has observed, along the same lines, that Mycenaean Greece Shaft Grave Stelae, currently dated variously to the late C14th, or mid C13th BC, “make a good deal more art historical sense when compared, for example, with the hunting scenes of Ashurnasirpal II from Nimrud, which are dated in the ninth century BC …”.[3]

Thus Meyer was being perfectly logical, according to his own artificial context - with its subsequent misalignment of the early history of Israel - when issuing his bold challenge to gainsay the traditional view that Moses was a real historical person. And Meyer was entirely correct too back then, in 1906 (a full century ago), when stating that “not one of those who treat [Moses] as a historical reality has hitherto been able to fill him with any kind of content whatever …”. For Meyer’s chronology, as promoted by the Berlin School of Egyptology, and later by Sir Henry Breasted, which had become the standard, had made it quite impossible for scholars even to locate Moses in that complex scheme, let alone “to fill him with any kind of content”. Whilst an independent-minded historian like Sir Flinders Petrie might try valiantly to make a major adjustment to Sothic chronology - though still unfortunately based on that system’s faulty premises, by adding an extra Sothic period - he did not like what he eventually saw and so had to reject his novel idea.[4] Meyer’s Sothic chronology therefore survived the challenge and prevailed.

Today, for those who do give some credence to the story of Moses and the Exodus account, the favoured era is, as it was in Meyer’s day, the 19^th Ramesside dynasty, Sothically dated to the C13th-C12th’s BC – but still two or more centuries after properly calculated biblical estimates for Moses. Ramses II (c. 1279-1212 BC, conventional dates) is now generally considered to have been the Pharaoh of the Exodus; though no evidence whatsoever for a mass exodus of foreigners can be found during his reign.

Fortunately, the work of revision is serving to resurrect some long-lost biblical characters of great import. I have already shown in fair detail in Part I how C9th BC biblical characters, for instance, emerge in some profusion when a Velikovskian-based revision is carefully applied to the well-documented EA period. According to the model for Egypt that I shall be proposing in Chapter 11 (section: “A Basic, Revised Chronology for Ramses II”), the reign of Ramses II actually straddled the last half of the C9th and the first part of the C8th BC; the latter being the same century to which king Hezekiah in fact belonged. Thus Ramses II came into being more than half a millennium after Moses. He was certainly not the pharaoh of the Exodus.

---

[1] Ibid, p. 24.

[2] Centuries of Darkness, p. 273.

[3] ‘Lion Gate at Mycenae’ (1973), p. 28.

[4] Researches in Sinai, ch. xii; q.v. his A History of Egypt, vol. i, add. xvii, xviii.