Serie A brev nr 25

Magazine Overview

This issue of "BREVCIRKELN." (Issue No. 25) is a Swedish-language publication exploring the controversial theory of Moses' Egyptian origins. Titled "MOSES - EGYPTIERN ?", it features an introductory quote from Sigmund Freud emphasizing the importance of seeking truth over nationalistic interests. The magazine delves into historical and religious scholarship to present a case for Moses being deeply influenced by, or even a product of, ancient Egyptian religious thought, particularly the monotheistic Atenism of Pharaoh Akhenaten.

The Life and Work of Moses: Historical vs. Mythical Accounts

The article begins by acknowledging that the biblical accounts of Moses' life in the Pentateuch (2-5 Moses Books) are partly questioned regarding their historical accuracy. It outlines the traditional narrative: Moses' birth in Egypt, his flight to Sinai after a murder, his marriage to Jetro's daughter, his return to Egypt to lead the Israelites out, their sojourn at Sinai and Kadesh, and his death east of Jordan without entering Canaan. The author posits that Moses' true significance lies not in legal codes but in mediating a new relationship between humanity and God, leading to monotheism.

Moses' Education and Military Prowess

It is suggested that Moses was educated at Pharaoh's court, receiving instruction in sciences like mathematics, chemistry, and astronomy. The text references Josephus, who recounts Moses' military leadership during an Ethiopian invasion of Egypt. Moses, as commander of the royal troops, defeated the enemy and captured their main city, Meroe, returning as a victor to Egypt. This period of his life in Egypt leads to the hypothesis of a connection between the Jewish religion and Egyptian beliefs.

The Monotheism-Polytheism Dichotomy

While the Jewish religion is characterized by monotheism and ancient Egyptian religion by a vast pantheon of gods, the article explores how a connection might still exist. A deeper study, it suggests, could reveal that the religion Moses gave to the Jews was indeed Egyptian in origin, albeit a distinct form.

The Name 'Moses': Etymology and Interpretation

The article then focuses on the name 'Moses' (Moshe in Hebrew). The biblical explanation—that the child rescued from the Nile was named by a princess because she 'drew him out of the water'—is presented as potentially insufficient and debated by scholars. The "Jüdisches Lexikon" is cited, suggesting the biblical meaning is folk etymology and that the Hebrew form 'Moshe' could mean 'undertaker' or 'one who takes up,' which doesn't fit the narrative. Sigmund Freud is quoted as finding it illogical to attribute a Hebrew derivation to an Egyptian princess and questioning whether the Nile was indeed the body of water involved, suggesting the birth story might be steeped in myth.

Mythological Parallels in Heroic Birth Stories

Freud's perspective is further elaborated, noting that many cultures have embellished the birth and youth stories of their heroes with fantastic elements that bear striking resemblances, sometimes verbatim. This is supported by O. Rank's work, "The Myth of the Hero's Birth."

The Egyptian Origin of the Name 'Moses'

Many scholars, including J.H. Breasted in "The Dawn of Conscience," have accepted the Egyptian origin of the name 'Moses.' Breasted suggests it is the Egyptian word "Mose," meaning "child," and is a shortened form of fuller names like Amon-Mose (Child of Amon) or Ptah-Mose (Child of Ptah). These, in turn, are abbreviations of longer phrases like "Amon has given a child" or "Ptah has given a child." The name "child" became a convenient substitute for the cumbersome full name, and "Mose" appears on Egyptian monuments. It is proposed that Moses' father likely gave him a name incorporating a god's name, which was later shortened, with the '-s' ending in 'Moses' originating from the Greek translation of the Old Testament, not from Hebrew where it is 'Mosche.' Similar Egyptian royal names like Ah-Mose, Thut-Mose, and Ra-Mose (Ramses) are cited as parallels.

Moses as an Egyptian

If the name 'Moses' is Egyptian, the logical conclusion is that its bearer was also Egyptian. However, the article acknowledges the difficulty in overturning deeply ingrained traditions and the subconscious influence of millennia-old suggestions. For those seeking truth, this clue is considered significant.

The Egyptian Influence on the Name of God (Yahweh/Jehovah)

The article also points to another potential Egyptian influence: the name of the new God, Yahweh or Jehovah. A note in the second book of Moses suggests the name can be translated as "He Is." This is presented as the Egyptian name for the "pre-existing God" – "I am, I am – He is." However, this interpretation depends on the reliability of the biblical translation, as many scholars offer different interpretations, such as Hugo Gressmann's "The Destroyer" or Nathan Söderblom's "The Great One."

Parallels with Egyptian Deities and Concepts

Further parallels are drawn between Egyptian deities and concepts. The Egyptian god Khonsu-Ra is noted for its similarity to the Ark of the Covenant in the Old Testament. Viktor Rydberg points out in "Medieval Magic" that while the Book of Job praises Jehovah's power by referencing nature, the descriptions in Job 40-41 primarily focus on the crocodile and hippopotamus—animals sacred to the Egyptian god of the desert, Typhon. Typhon is presented as the predecessor and archetype of Set, Osiris's brother and murderer. The Typhonian type is linked to the concept of an original evil being in some Eastern religions. The land of Uz, Job's homeland, was near the Red Sea and bordered by the city of Baal-Zephon, a sanctuary for Arab tribes. Plutarch's account suggests that the Egyptians considered the Israelite God to be Typhon.

Circumcision and Egyptian Practices

Herodotus, the "Father of History," is cited for stating that circumcision has been a native Egyptian practice since ancient times. This is supported by observations of mummies and tomb wall illustrations. No other people in the Eastern Mediterranean have this custom. Herodotus's description of the ancient Egyptian people reveals surprising similarities to later Israelites, noting their piety and distinct customs, such as their aversion to pigs (possibly linked to Set's wounding of Horus) and their reverence for cows (sacred to Isis), which they would not eat or sacrifice.

Akhenaten and the Aten Religion

The article then shifts focus to Pharaoh Akhenaten (Amenhotep IV), who around 1375 BC introduced a new religion centered on the sun god Aten. This theology, described as a precursor to later monotheistic religions, emphasized Aten as the sole, formless, intelligent, loving force permeating time and space. Akhenaten proclaimed Aten as the father of all humanity, protecting all peoples. His hymns to Aten express a profound love and care for his creation, devoid of concepts like evil, revenge, or hatred. He preached peace, simplicity, honor, and sincerity, ruling for seventeen years before his reforms were largely undone after his death.

The Suppression of Atenism and Moses's Role

Despite efforts to preserve Atenism, Akhenaten's reforms were dismantled by his successors. His memory was reviled, and his creations were destroyed. The article posits that Moses, being closely aligned with Pharaoh and a believer in this new religion, found himself in a difficult position after Akhenaten's death and the subsequent reaction. To avoid renouncing his beliefs, Moses saw an opportunity to found a new kingdom and a new people, to whom he would impart the religion that Egypt had rejected.

The Exodus and the Wilderness Journey

This interpretation suggests that Moses, as a follower of Akhenaten's religion, may have led the people out of Egypt not across the Red Sea, but through a marshy area known as the "Sea of Reeds." This is supported by new translations of ancient Hebrew texts by Dr. Harry M. Orlinsky.

Sellin's Theory of Jewish Rebellion Against Moses

Ed. Sellin, another scholar, is mentioned as proposing that the Jews rebelled against Moses, killed him, and rejected the Aten religion imposed upon them. Sellin finds evidence for this tradition in the prophecies of Hosea and other later prophets, suggesting it formed the basis for future messianic expectations.

The Fate of Moses and Akhenaten

Similar to Akhenaten, Moses is portrayed as a great leader whose memory was suppressed. The article draws a parallel between their fates, suggesting that enlightened despots often meet a similar end. The biblical text itself, with accounts of rebellions and the people's apostasy (like the golden calf incident), is seen as indirectly supporting this narrative of opposition to Moses.

The Transformation of Moses's God

If Akhenaten's religion was passed on to the Hebrews and later rejected, the article questions whether Moses' God (Yahweh-Jehovah, the "Great One") was a transformation of the original concept. It also poses whether Christ's strong attacks on the prevailing religious beliefs were an attempt to reintroduce the mild and merciful Aten, the loving "Father."

Recurring Themes and Editorial Stance

The recurring themes in this issue revolve around the historical and religious connections between ancient Egypt and the origins of Judaism and monotheism. The editorial stance appears to favor critical historical inquiry, questioning traditional biblical narratives and exploring alternative interpretations supported by scholarly research, including psychoanalytic perspectives from Freud. The article champions the pursuit of truth, even when it challenges established beliefs and nationalistic sentiments.