PAGE: 13 LAST PAGES. Assalamu ʿalaykum wa rahamatullahi wa barakatuhu Story Of Moses and Pharaoh. ______________________________ MORE EGYPTIAN MISCELLANIES FROM THE QURAN There are other details too which the Quran mentions about the Pharaoh. However, the identification of these using the ancient Egyptian history remains elusive or incomplete. For example, the Quran says that the Pharaoh had companions called Haman and Qarun. The name Haman was alleged to be a historical contradiction in the Quran because the Bible places it in the story of Esther. Notwithstanding the flawed logic of using a fictitious book to find a historical character, it was noted that Haman may be simply an Arabized version of the ancient Egyptian amana. The ancient Egyptian deity ’IMN (or amana) was used in the title for a High Priest as well as an architect. It would be akin to the king who ruled during the time of Moses being called firʿawn which is the Arabized form of the ancient Egyptian word “per-aa”, the title used to refer to the king of Egypt from the New Kingdom Period onwards. Should our proposed identification of Ramesses II be correct, a historical investigation has shown that Bakenkhons, the High Priest of Amun during Ramesses II reign, can be considered a good candidate for Haman mentioned in the Quran. Another interesting detail which the Quran mentions is the day of encounter between Moses and the magicians. But we can surely produce magic to match thine! So make a tryst between us and thee, which we shall not fail to keep - neither we nor thou - in a place where both shall have even chances. Moses said: Your tryst is the Day of the Festival [yaum al-zīna], and let the people be assembled when the sun is well up. [Quran 20:58-59] The day of the encounter in the Quran is called yaum al-zīna. Zīna means a thing with which or by which one is adorned, ornamented, decorated, etc.[84] So, the phrase yaum al-zīna can mean a day when people are dressed up smartly, or the city is adorned or perhaps both. It could even mean a day of pompous celebration or more precisely a day of festival.[85] Could it refer to the Heb-Sed (or simply Sed) festival? The Heb-Sed Festival,[86] also called a jubilee, was usually celebrated 30 years after a kings rule and thereafter, every three years. Ramesses II celebrated a record 11 or 12 of these after his Heb-Sed festival in year 30. It was to renew the potency of the Pharaoh and to assure a long reign in the afterlife. One of the most important aspects of this festival is that it was probably witnessed by ordinary citizens only very rarely. 4. Conclusions Those Christian scholars who date the Exodus can be broadly divided into two groups: one which believes that the Bible should be the sole basis of dating and the other group which uses ancient near eastern archaeology. Both these groups employ certain assumptions and overlook certain details in order to reach their conclusions. As we have observed, proving the efficacy of the statements contained in the Old Testament is problematic. The biblical account is inherently contradictory as the information provided simultaneously points towards divergent time periods and thus divergent Pharaohs. The Christian scholars, whom the missionaries and apologists depend upon, rush to explain away these contradictions by making ingenious reinterpretations of the text and using concepts such as editorial updating and its corollary inspired textual updating. For example, the number 480 does not actually stand for 480 and the place name Ramesses does not actually stand for the place name Ramesses. Does it really matter? Realising they have no other choice, the missionaries and apologists have long since approved editorial updating and its occurrence throughout the Bible. One such missionary casually states, In the final anylsis, I do not mind if the place/person names were updated in Scriptures – which begs the question what other texts the missionaries and apologists do not mind being updated? It should be clear by now that such approval is integrated within a flexible creedal system of beliefs where one can believe in an undelineated Bible that contains errors and still maintain ones right to salvation. Consequently, the doctrines of biblical inspiration, infallibility and inerrancy become confusing and ineffectual as numbers mean other different numbers and place names mean other different place names. Although certain assumptions must be formed in absence of information supplied, interpreting the Quran does not require one to depend upon editorial updating, inspired textual updating¸ assigning different numerical values to mysterious numbers or deciding between which type of manuscripts and translations to rely upon to calculate those numbers. The Quran does not mention the name of the Pharaoh who unjustly oppressed Moses and the Children of Israel. When combined, the information provided by the Quran and the ancient Egyptian sources including the archaeological and documentary evidence, there are a sufficient number of clues that point towards the New Kingdom period in general and to the Pharaoh Ramesses II in particular who reigned for about 66 years from 1279–1213 BCE. Although the scientific examination of Ramesses IIs mummy is inconclusive regarding the precise nature of his death, he did not, as was previously thought, have a debilitating rheumatic condition that would have physically prevented him from engaging Moses and the Children of Israel in the final stages of his life. In conclusion, the Quranic presentation of the Pharaoh of the Exodus is internally consistent and fits well with the extant egyptological data. This is also in line with the earlier studies by Hamidullah[87] and Fatoohi et al.[88] who have arrived at similar conclusions, albeit using less exhaustive and sometimes shaky evidence, that the Pharaoh who ruled Egypt before the birth of Moses until the Exodus and his (i.e., Pharaohs) death was Ramesses II. And ALLAH AND HIS PROPHETS knows best! _________________________________ References & Notes [1] M. Díaz-Andreu, A World History Of Nineteenth-Century Archaeology: Nationalism, Colonialism, And The Past, 2007, Oxford University Press Inc., New York, pp. 131-134. It would come as a surprise to many that even a scientific discipline such as archaeology had to find its place amongst contemporary political events in juxtaposition with western imperial and nationalistic ideologies current in the nineteenth century. Hence, in the words of Díaz-Andreu, ... archaeology is not a value-free and neutral social science as previously presumed. [ibid., p. 4]. Seen by many as the archaeology of the Levant with a (evangelical) Biblical bias, it is of course an entirely different discussion if such a discipline named biblical archaeology is even appropriate. For some topical views see P. R. S. Moorey, A Century Of Biblical Archaeology, 1991, The Lutterworth Press: Cambridge (UK); M. C. Moreland (Ed.), Between Text And Artifact: Integrating Archaeology In Biblical Studies Teaching, 2003, Society Of Biblical Literature: Atlanta; T. W. Davis, Shifting Sands: The Rise And Fall Of Biblical Archaeology, 2004, Oxford University Press Inc.: New York; J. K. Hoffmeier & A. Millard (Eds.), The Future Of Biblical Archaeology: Reassessing Methodologies And Assumptions, 2004, The Proceedings Of A Symposium August 12-14, 2001 At Trinity International University, Wm. B. Eerdmans Publishing Co.: Grand Rapids (MI) & Cambridge (UK). [2] M. Díaz-Andreu, A World History Of Nineteenth-Century Archaeology: Nationalism, Colonialism, And The Past, 2007, op. cit., p. 137. [3] K. Kitchen, Ancient Near Eastern Studies: Egypt, in J. W. Rogerson & J. M. Lieu (Eds.), The Oxford Handbook Of Biblical Studies, 2006, Oxford University Press Inc., New York, pp. 89-90. [4] The Society – History Of The Society (The Beginnings), The Egypt Exploration Society (Official Website), available online (accessed 14th November 2008). [5] Egypt Exploration Fund, Report Of Fourth Annual General Meeting And Balance Sheet, 1885-86, Trübner & Co.: London & J. W. Arrowsmith: Bristol, p. 4. [6] E. Naville, The Store-City Of Pithom And The Route Of The Exodus, 1885, Egypt Exploration Fund Excavation Memoirs – Volume I, Messrs Trübner & Co.: London, p. vii. [7] For a very recent example see J. K. Hoffmeier, Major Geographical Issues In The Accounts Of The Exodus, in D. I. Block (Ed.), Israel: Ancient Kingdom Or Late Invention?, 2008, B&H Publishing Group: Nashville (TN) pp. 97-129. [8] For some examples see K. A. Kitchen, On The Reliability Of The Old Testament, 2003, Wm. B. Eerdmans Publishing Co.: Grand Rapids (MI); J. K. Hoffmeier, Israel In Egypt: The Evidence For The Authenticity Of The Exodus Tradition, 1999, Oxford University Press: Oxford (UK); C. J. Humphreys,The Miracles Of Exodus: A Scientists Discovery Of The Extraordinary Natural Causes Of The Biblical Stories, 2003, Continuum: London. [9] These are the two most accepted models although presently a few others do exist. For example see G. A. Rendsburg, The Date Of The Exodus And The Conquest/Settlement: The Case For The 1100s, Vetus Testamentum, 1992, Volume XLII, No. 4, pp. 510-527. [10] B. M. Metzger & R. E. Murphy (Eds.), The New Oxford Annotated Bible With The Apocryphal / Deuterocanonical Books, 1991, Oxford University Press, Inc., p. 432 (I Kings 6:1). N. B. The NRSV translation has been used to allow better comparison with the Septuagint translation cited below which uses the NRSV translation modifying the English as necessary according to the Greek. The same verse in the NIV reads: In the four hundred and eightieth year after the Israelites had come out of Egypt, in the fourth year of Solomons reign over Israel, in the month of Ziv, the second month, he began to build the temple of the LORD. [11] K. A. Kitchen, How We Know When Solomon Ruled, Biblical Archaeological Review, 2001, Volume 27 (September/October), No. 5, pp. 32-37, p. 58. [12] See, for example, W. H. Shea , Exodus, Date Of The in G. W. Bromiley (Gen. Ed.), The International Standard Bible Encyclopedia, 1982 (Fully Revised, Illustrated), Volume II, William B. Eerdmans Publishing Company: Grand Rapids (MI), pp. 230-238; G. L. Archer Jr., New International Encyclopedia Of Bible Difficulties, 1982, Zondervan: Grand Rapids (MI), pp. 115-116; G. L. Archer, A Survey Of Old Testament Introduction, 1994, Moody Press: Chicago, pp. 239-252; A. E. Hill & J. H. Walton, A Survey Of The Old Testament, 2000, Zondervan: Grand Rapids (MI), p. 84. Hill and Walton assumes the historical validity of the biblical numbers while recognizing the slippery nature of the evidence gathered by early- and late-date modelsfrom the selective appeal to extrabiblical and archaeological data. Also see their excellent summary of both models on pp. 85-86; N. L. Geisler & R. M. Brooks,When Skeptics Ask, 2001, Baker Books: Grand Rapids (MI), pp. 171-173 and pp. 188-196; N. L. Geisler, Baker Encyclopedia Of Christian Apologetics, 2002, Baker Books: Grand Rapids (MI), pp. 588-591; N. Geisler & T. Howe, When Critics Ask: A Popular Handbook On Bible Difficulties, 2004 (7th Printing), Baker Books: Grand Rapids (MI), pp. 67-68; F. N. Jones, Chronology Of The Old Testament, 2005, Master Books, pp. 49-53. [13] A good refutation of those who take the position that there exists the biblical date of the Exodus was made by J. K. Hoffmeier, Rameses Of The Exodus Narratives Is The 13th Century B.C. Royal Ramesside Residence, Trinity Journal, 2007, Volume 28 (NS), No. 2, pp. 281-282. [14] P. D. McLean & B. A. Taylor (Trans.), 3 Reigns, in A. Pitersma & B. G. Wright (Eds.), A New English Translation Of The Septuagint And The Other Greek Translations Traditionally Included Under That Title, 2007, Oxford University Press: New York, p. 303 (3 Reigns 6:1). [15] F. C. Fensham, Judges, Book Of, in G. W. Bromiley (Ed.), The International Standard Bible Encyclopedia, 1982, Volume Two: E-J, Fully Revised, Wm. B. Eerdmans Publishing Co.: Grand Rapids (MI), p. 1158. [16] J. K. Hoffmeier, What Is The Biblical Date For The Exodus? A Response To Bryant Wood, Journal Of The Evangelical Theological Society, 2007, Volume 50, No. 2, pp. 227-228. [17] See for example, A. E. Steinmann, The Mysterious Numbers Of The Book Of Judges, Journal Of The Evangelical Theological Society, 2005, Volume 48, No. 3, pp. 491-500. [18] E. Hornung, R. Krauss & D. A. Warburton, Chronological Table For The Dynastic Period in E. Hornung, R. Krauss & D. A. Warburton (Eds.),Ancient Egyptian Chronology, 2006, Handbook Of Oriental Studies - Section 1, The Near And Middle East - Volume 83, Brill: Leiden & Boston, p. 492. [19] J. D. Hays, Reconsidering The Height Of Goliath, Journal Of The Evangelical Theological Society, 2005, Volume 48, No. 4, pp. 701-714. [20] D. W. Parry, “How Many Vessels”? An Examination Of MT 1 Sam 2:14 / 4QSama 1 Sam 2:16, in P. W. Flint, E. Tov & J. C. VanderKam (Eds.),Studies In The Hebrew Bible, Qumran, And The Septuagint Presented To Eugene Ulrich, 2006, Koninklijke Brill NV, Leiden: The Netherlands, pp. 84-95. These verses have yet to make an appearance in the whole host of volumes devoted to “Bible difficulties”. [21] B. M. Metzger & R. E. Murphy (Eds.), The New Oxford Annotated Bible With The Apocryphal / Deuterocanonical Books, 1991, op. cit., p. 70 (Exodus 1:11). The same verse in the NIV reads: So they put slave masters over them to oppress them with forced labor, and they built Pithom and Rameses as store cities for Pharaoh. [22] G. L. Archer, An Eighteenth Dynasty Rameses, Journal Of The Evangelical Theological Society, 1974, Volume 17, No. 1, pp. 49-50. [23] See A. H. Gardiner, The Delta Residence Of The Ramessides, Journal Of Egyptian Archaeology, 1918, Volume 5, No. 2, pp. 127-138 (Parts I & II); idem., The Delta Residence Of The Ramessides, Journal Of Egyptian Archaeology, 1918, Volume 5, No. 3, pp. 179-200 (Part III); idem., The Delta Residence Of The Ramessides, Journal Of Egyptian Archaeology, 1918, Volume 5, No. 4, pp. 242-271 (Parts IV, V & VI). [24] A. H. Gardiner, The Delta Residence Of The Ramessides, Journal Of Egyptian Archaeology, 1918, op. cit., p. 266 (Parts IV, V & VI). The impact of this quotation has not gone unnoticed. Recently utilised by Professor Hoffmeier of Trinity Evangelical Divinity School, he has cut off the first part of the first sentence of the quotation and capitalised ‘there’ as if it were the beginning of Gardiners sentence. He has also left out the last two words of the final sentence retaining the full stop. Additionally, he has mistakenly cited Gardiners quote as coming from Part IV when it is in fact from Part V. See J. K. Hoffmeier, Rameses Of The Exodus Narratives Is The 13th Century B.C. Royal Ramesside Residence, Trinity Journal, 2007, op. cit., pp. 287-288. [25] W. Helck, Tkw Und Ramses-Stadt, Vetus Testamentum, 1965, Volume 15, pp. 35-48. [26] See for example, Moses in O. Odelain and R. Séguineau (Trans. M. J. OConnell), Dictionary Of Proper Names And Places In The Bible, 1981, Robert Hale Ltd.: London, p. 270; Moses, Encyclopaedia Judaica, 1971, Volume 12, Encyclopaedia Judaica Jerusalem, col. 371; Moses, The Universal Jewish Encyclopedia, 1969, Volume 8, Ktav Publishing House, Inc.: New York, p. 4; P. Alexander and D. Alexander (Eds.), The Lion Handbook To The Bible, 1999, Third Edition (Revised & Expanded), Lion Publishing Inc.: Oxford (UK), p. 156; K. A. Kitchen, Moses in J. D. Douglas (Organizing Editor),New Bible Dictionary, 1982, Second Edition, Inter-Varsity Press: Leicester (UK) and Tyndale House Publishers, Inc.: Wheaton (IL), p. 795; Moses in A. C. Myers (Ed.), The Eerdmans Bible Dictionary, 1987, William B. Eerdmans Publishing Company: Grand Rapids (MI), p. 731; Exodus, The Book Of in P. J. Achtemeier, Harpers Bible Dictionary, 1985, Harper & Row Publishers: San Francisco, p. 317; F. B. Huey, Jr., Moses in W. A. Elwell (Gen. Ed.),Encyclopedia Of The Bible, 1988, Volume II, Marshall Pickering: London, p. 1490; R. F. Johnson, Moses in G. A. Buttrick (Ed.), The Interpreters Dictionary Of The Bible, 1962 (1996 Print), Volume 3, Abingdon Press, Nashville, p. 445; J. K. Hoffmeier, Moses in G. W. Bromiley (Gen. Ed.), The International Standard Bible Encyclopedia, 1986 (Fully Revised, Illustrated), Volume III, William B. Eerdmans Publishing Company: Grand Rapids (MI), p. 416. Hoffmeier provides a good overview of all possible datings proposed so far; P. Montet, LÉgypte Et La Bible, 1959, Cahiers DArchéologie Biblique No. 11, Delachaux & Niestlé S. A.: Neuchâtel (Switzerland), pp. 24-37 and pp. 132-132 for chronological listing of biblical events; K. A. Kitchen, Ancient Orient And Old Testament, 1966, The Tyndale Press: London (UK), pp. 57-60; idem., On The Reliability Of The Old Testament, 2003, op. cit., p. 207 and p. 500; J. K. Hoffmeier, Israel In Egypt: The Evidence For The Authenticity Of The Exodus Tradition, 1999, op. cit., p. 126. [27] K. A. Kitchen, On The Reliability Of The Old Testament, 2003, op. cit., pp. 307-308. [28] C. F. Aling, The Biblical City Of Ramses, Journal Of The Evangelical Theological Society, 1982, Volume 25, No. 2, pp. 129-137, especially pp. 136-137; B. G. Wood, The Rise And Fall Of The 13th-Century Exodus-Conquest Theory, Journal Of The Evangelical Theological Society, 2005, Volume 48, No. 3, pp. 478-479; idem., The Biblical Date For The Exodus Is 1446 BC: A Response To James Hoffmeier, Journal Of The Evangelical Theological Society, 2007, Volume 50, No. 2, pp. 250-251. [29] M. A. Grisanti, Inspiration, Inerrancy, And The OT Canon: The Place Of Textual Updating In An Inerrant View Of Scripture, Journal Of The Evangelical Theological Society, 2001, Volume 44, No. 4, pp. 577-598. Grisanti gives no indication as to the antiquity of his views. A paper delivered at the 59th national meeting of the Evangelical Theological Society in 2007 suggests that a basic conception of Inspired Textual Updating reaches at least as far back as Augustine (354 CE – 430 CE). See W. D. Barrick, “Ur Of The Chaldeans” (Gen 11:28-31): A Model For Dealing With Difficult Texts, 2007, November 14, ETS Annual Meeting, pp. 2-3. [30] P. Schaff, The Creeds Of Christendom, With A History And Critical Notes, 1877, Fourth Edition Revised and Enlarged, The Evangelical Protestant Creeds With Translations, Volume III, Harper & Brothers: New York. [31] The Humble Advice Of The Assembly Of Divines, Now By Authority Of Parliament Sitting At Westminster, Concerning A Confession Of Faith, Presented By Them Lately To Both Houses Of Parliament, 1646, Printed for the Company of Stationers.: London, pp. 5-6; A Declaration Of The Faith And Order Owned And Practiced In The Congregational Churches In England; Agreed Upon And Consented Unto By Their Elders And Messengers In Their Meeting At The Savoy, Octob. 12. 1658, 1659, Printed for D. L. And are to be sold in Pauls Church Yard, Fleet-Street, and Westminster-Hall: London, pp. 2-3; A Confession Of Faith. Put Forth By The Elders And Brethren Of Many Congregations Of Christians (Baptized Upon Profession Of Their Faith) In London And The Country, 1677, Printed for Benjamin Harris, and are to be sold at his shop at the Stationers Arms in Sweetings Rents, in Cornhill, near the Royal Exchange: London, p. 7. [32] R. C. Sproul, Explaining Inerrancy, 1996, Ligonier Ministries: Orlando (FL), p. 56. N.B. This book was previously published in 1980 with the titleExplaining Inerrancy: A Commentary, by the International Council on Biblical Inerrancy. [33] ibid. [34] ibid., pp. 10-12. [35] D. M. Rohl, A Test Of Time, 1995, Volume I: The Bible - From Myth To History, Random House UK Ltd.: London. [36] ibid., p. 330. [37] E. Hornung, R. Krauss & D. A. Warburton, Chronological Table For The Dynastic Period in E. Hornung, R. Krauss & D. A. Warburton (Eds.),Ancient Egyptian Chronology, 2006, op. cit., p. 492; K. A. Kitchen, The Historical Chronology Of Ancient Egypt, A Current Assessment in M. Bietak (Ed.), The Synchronisation Of Civilisations In The Eastern Mediterranean In The Second Millennium B.C., 2000, Proceedings Of An International Symposium At Schloß Haindorf, 15th-17th Of November 1996 And At The Austrian Academy, Vienna, 11th-12th Of May 1998, Contributions To The Chronology Of The Eastern Mediterranean - Volume I, Österreichischen Akademie Der Wissenschaften: Wien, pp. 45-46 & p. 49. This is a new revised version of Kitchens article originally published in K. A. Kitchen, The Historical Chronology Of Ancient Egypt, A Current Assessment, Acta Archaeologica, 1996, Volume 67, pp. 1-13. [38] D. M. Rohl, A Test Of Time, 1995, Volume I: The Bible - From Myth To History, op. cit., p. 327. [39] B. G. Wood, The Rise And Fall Of The 13th-Century Exodus-Conquest Theory, Journal Of The Evangelical Theological Society, 2005, op. cit., pp. 475-489; D. Petrovich, Amenhotep II And The Historicity Of The Exodus-Pharaoh, Masters Seminary Journal, 2006, Volume 17, No. 1, pp. 81-110; R. Young, The Talmuds Two Jubilees And Their Relevance To The Date Of The Exodus, Westminster Theological Journal, 2006, Volume 68, pp. 71-83; R. I. Vasholz, On The Dating Of The Exodus, Presbyterion, 2006, Volume 32, No. 2, pp. 111-113; R. K. Hawkins, Propositions For Evangelical Acceptance Of A Late-Date Exodus-Conquest: Biblical Data And The Royal Scarabs From Mt. Ebal, Journal Of The Evangelical Theological Society, 2007, Volume 50, No. 1, pp. 31-46; J. K. Hoffmeier, What Is The Biblical Date For The Exodus? A Response To Bryant Wood, Journal Of The Evangelical Theological Society, 2007, op. cit., pp. 225-247; idem., Rameses Of The Exodus Narratives Is The 13th Century B.C. Royal Ramesside Residence, Trinity Journal, 2007, op. cit., pp. 281-289; B. G. Wood, The Biblical Date For The Exodus Is 1446 BC: A Response To James Hoffmeier,Journal Of The Evangelical Theological Society, 2007, op. cit., pp. 249-258; R. C. Young & B. G. Wood, A Critical Analysis Of The Evidence From Ralph Hawkins For A Late-Date Exodus-Conquest, Journal Of The Evangelical Theological Society, 2008, Volume 51, No. 2, pp. 225-244; R. K. Hawkins, The Date Of The Exodus-Conquest Is Still An Open Question: A Response To Rodger Young And Bryant Wood, Journal Of The Evangelical Theological Society, 2008, Volume 51, No. 2, pp. 245-266. [40] Sir A. Gardiner, Egyptian Grammar: Being An Introduction To The Study Of Hieroglyphs, 1957, 3rd Edition (Revised), Oxford University Press: London, p. 75. [41] C. B. Ramsey, M. W. Dee, J. M. Rowland, T. F. G. Higham, S. A. Harris, F. Brock, A. Quiles, E. M. Wild, E. S. Marcus & A. J. Shortland, Radiocarbon-Based Chronology For Dynastic Egypt, Science, 2010, Volume 328, pp. 1554-1557. Also see the comment on this article by H. J. Bruins, Dating Pharaonic Egypt, Science, 2010, Volume 328, pp. 1489-1490. [42] C. B. Ramsey, M. W. Dee, J. M. Rowland, T. F. G. Higham, S. A. Harris, F. Brock, A. Quiles, E. M. Wild, E. S. Marcus & A. J. Shortland, Radiocarbon-Based Chronology For Dynastic Egypt, Science, 2010, op. cit., p. 1556. [43] For the recorded effects of some of these pests in a late antique setting with a bearing on the rise of Islam see D. Ch Stathakopoulos, Famine And Pestilence In The Late Roman And Early Byzantine Empire: A Systematic Survey Of Subsistence Crises And Epidemics, 2004, Birmingham Byzantine And Ottoman Monographs: Volume 9, Ashgate Publishing Ltd: Hampshire. Even in our modern advanced technological era hundreds of millions of dollars are spent on locust control due to the widespread devastation plagues of locusts can cause. How much more so the impact thousands of years ago! For a rigorous scientific study on modern methods of locust control one can consult S. Krall, R. Peveling & D. Ba Diallo (Eds.), New Strategies In Locust Control, 1997, Birkhäuser Verlag: Basel (Switzerland). [44] The plots are drawn using the latest data given in E. Hornung, R. Krauss & D. A. Warburton, Chronological Table For The Dynastic Period in E. Hornung, R. Krauss & D. A. Warburton (Eds.), Ancient Egyptian Chronology, 2006, op. cit., pp. 492-494. Also see K. A. Kitchen, The Historical Chronology Of Ancient Egypt, A Current Assessment in M. Bietak (Ed.), The Synchronisation Of Civilisations In The Eastern Mediterranean In The Second Millennium B.C., 2000, op. cit., pp. 41-44. The dating here may be slightly different but it should not make any impact on our argument. [45] E. Hornung, R. Krauss & D. A. Warburton, Chronological Table For The Dynastic Period in E. Hornung, R. Krauss & D. A. Warburton (Eds.),Ancient Egyptian Chronology, 2006, op. cit., pp. 492-494; K. A. Kitchen, The Historical Chronology Of Ancient Egypt, A Current Assessment in M. Bietak (Ed.), The Synchronisation Of Civilisations In The Eastern Mediterranean In The Second Millennium B.C., 2000, op. cit., pp. 39-41. [46] E. Hornung, R. Krauss & D. A. Warburton, Chronological Table For The Dynastic Period in E. Hornung, R. Krauss & D. A. Warburton (Eds.),Ancient Egyptian Chronology, 2006, op. cit., p. 494; K. A. Kitchen, The Historical Chronology Of Ancient Egypt, A Current Assessment in M. Bietak (Ed.), The Synchronisation Of Civilisations In The Eastern Mediterranean In The Second Millennium B.C., 2000, op. cit., p. 50. [47] W. J. Murnane, The Earlier Reign Of Ramesses II And His Coregency With Sety I, Journal Of Near Eastern Studies, 1975, Volume 34, No. 3, pp. 153-190; idem., Ancient Egyptian Coregencies, 1977, Studies In Ancient Oriental Civilization - No. 40, The Oriental Institute: Chicago (IL), pp. 57-87; A. Spalinger, Traces Of The Early Career Of Ramesses II, Journal Of Near Eastern Studies, 1979, Volume 38, No. 4, pp. 271-286. [48] K. A. Kitchen, Ramesses II in D. B. Redford (Ed.), The Oxford Encyclopedia of Ancient Egypt, 2001, Volume III, Oxford University Press: Oxford (UK), p. 116. [49] D. P. Silverman,Divinities And Deities In Ancient Egypt in B. E. Shafer (Ed.) Religion In Ancient Egypt: Gods Myths, And Personal Practice, 1991, Routledge: London, p. 64. [50] For an exhaustive discussion please see L. Habachi, Features Of The Deification Of Ramesses II, 1969, Abhandlungen Des Deutschen Archaölogischen Instituts Kairo Ägyptische Reihe - Volume 5, Verlag J. J. Augustin: Glückstadt; idem., Khatâ‘na-Qantîr: Importance, Annales Du Service Des Antiquités De LÉgypte, 1954, Volume 52, pp. 443-559, Plates I-XXXVII. Other important works are G. Roeder, Ramses II Als Gott: Nach Den Hildesheimer Denksteinen Aus Horbet, Zeitschrift Für Ägyptische Sprache Und Altertumskunde, 1926, Volume 61, pp. 57-67, Plates IV and V; M. Hamza, Excavations Of The Department Of Antiquities At Qantîr (Faqus District) (Season, May 21st - July 7th, 1928), Annales Du Service Des Antiquités De LÉgypte, 1930, Volume 30, pp. 31-68, Plates I-IV. [51] L. Habachi, Features Of The Deification Of Ramesses II, 1969, op. cit., p. 32; G. Roeder, Ramses II Als Gott: Nach Den Hildesheimer Denksteinen Aus Horbet, Zeitschrift Für Ägyptische Sprache Und Altertumskunde, 1926, op. cit., pp. 62-63; L. Habachi, Khatâ‘na-Qantîr: Importance, Annales Du Service Des Antiquités De LÉgypte, 1954, op. cit., pp. 537-538. [52] For (a) see G. Roeder, Ramses II Als Gott: Nach Den Hildesheimer Denksteinen Aus Horbet, Zeitschrift Für Ägyptische Sprache Und Altertumskunde, 1926, op. cit., Tafel V(3); L. Habachi, Features Of The Deification Of Ramesses II, 1969, op. cit., p. 31; For (b) see G. Roeder, Ramses II Als Gott: Nach Den Hildesheimer Denksteinen Aus Horbet, Zeitschrift Für Ägyptische Sprache Und Altertumskunde, 1926, op. cit., Tafel V(4); L. Habachi, Features Of The Deification Of Ramesses II, 1969, op. cit., p. 31; For (c) see L. Habachi, Khatâ‘na-Qantîr: Importance, Annales Du Service Des Antiquités De LÉgypte, 1954, op. cit., p. 550. [53] L. Habachi, Features Of The Deification Of Ramesses II, 1969, op. cit., p. 31; G. Roeder, Ramses II Als Gott: Nach Den Hildesheimer Denksteinen Aus Horbet, Zeitschrift Für Ägyptische Sprache Und Altertumskunde, 1926, op. cit., pp. 62-63; L. Habachi, Khatâ‘na-Qantîr: Importance, Annales Du Service Des Antiquités De LÉgypte, 1954, op. cit., pp. 539-540. [54] L. Habachi, Features Of The Deification Of Ramesses II, 1969, op. cit., Plate II(a). [55] H. Te Velde, Commemoration In Ancient Egypt, in H. G. Kippenberg, L. P. van den Bosch et al., Visible Religion: Annual For Religious Iconography, 1982, Volume I - Commemorative Figures: Papers Presented To Dr. Th. P. Van Baaren On The Occasion Of His Seventieth Birthday, May 13, 1982, E. J. Brill: Leiden, p. 136. [56] A. H. Gardiner, The Delta Residence Of The Ramessides, Journal Of Egyptian Archaeology, 1918, op. cit. (Part III), p. 187. [57] The inscription was published in A. H. Gardiner, Late-Egyptian Miscellanies, 1937, Bibliotheca Aegyptiaca - VII, Édition de la Fondation Égyptologique Reine Élisabeth: Bruxelles, p. 12; Translation was done by R. A. Caminos, Late-Egyptian Miscellanies, 1954, Brown Egyptological Studies - I, Oxford University Press: London, p. 37; Also see A. H. Gardiner, The Delta Residence Of The Ramessides, Journal Of Egyptian Archaeology, 1918, op. cit.(Part III), pp. 187-188. [58] J. M. Cowan (Ed.), Hans-Wehr Dictionary Of Modern Written Arabic, 1980 (Reprint), Librairie Du Liban: Beirut, p. 408. [59] D. P. Silverman,Divinities And Deities In Ancient Egypt in B. E. Shafer (Ed.) Religion In Ancient Egypt: Gods Myths, And Personal Practice, 1991, op. cit., p. 62; Also see K. A. Kitchen, Pharaoh Triumphant: The Life And Times Of Ramesses II, King Of Egypt, 1982, Monumenta Hannah Sheen Dedicata - II, Aris & Phillips Ltd.: Warminster (England), pp. 177-178. [60] K. A. Kitchen, Pharaoh Triumphant: The Life And Times Of Ramesses II, King Of Egypt, 1982, op. cit., p. 225. [61] P. A. Clayton, Chronicle Of The Pharaohs: The Reign-By-Reign Record Of The Rulers And Dynasties Of Ancient Egypt, 1994, Thames and Hudson Ltd.: London (UK), pp. 153-154. [62] K. A. Kitchen, Pharaoh Triumphant: The Life And Times Of Ramesses II, King Of Egypt, 1982, op. cit., pp. 234-235. Examples of stamps from various countries featuring temples of Abu Simbel, Ramesses II and his queen Nefertari can be seen on p. 236. [63] ibid., p. 236. [64] E. P. Uphill, Pithom And Raamses: Their Location And Significance, Journal Of Near Eastern Studies, 1968, Volume 27, Number 4, p. 299. [65] M. Hamza, Excavations Of The Department Of Antiquities At Qantîr (Faqus District) (Season, May 21st - July 7th, 1928), Annales Du Service Des Antiquités De LÉgypte, 1930, op. cit., pp. 31-68, Plates I-IV; L. Habachi, Khatâ‘na-Qantîr: Importance, Annales Du Service Des Antiquités De LÉgypte, 1954, op. cit., pp. 443-559, Plates I-XXXVII. [66] E. B. Pusch & A. Herold, Qantir/Pi-Ramesses in K. A. Bard (Ed.), Encyclopedia Of The Archaeology Of Ancient Egypt, 1999, Routledge, Taylor & Francis Books Ltd: UK, pp. 647-649; E. B. Pusch, Piramesse in D. B. Redford (Ed.), The Oxford Encyclopedia of Ancient Egypt, 2001, Volume III, Oxford University Press: Oxford (UK), pp. 48-50. [67] E. P. Uphill, Pithom And Raamses: Their Location And Significance, Journal Of Near Eastern Studies, 1969, Volume 28, Number 1, p. 37. Uphill records a very useful table allotting points to the above listed cities based on this concise list of nine attributes required for Pr-Ramesses as discerned from the primary and secondary sources. [68] E. P. Uphill, The Temples Of Per Ramesses, 1984, Aris & Phillips, Warminster: England, p. 1. [69] E. Pusch, Towards A Map Of Piramesse, Egyptian Archaeology, 1999, Number 14, p. 13. [70] E. B. Pusch, Piramesse in D. B. Redford (Ed.), The Oxford Encyclopedia of Ancient Egypt, 2001, Volume III, op. cit., p. 50. [71] E. B. Pusch & A. Herold, Qantir/Pi-Ramesses in K. A. Bard (Ed.), Encyclopedia Of The Archaeology Of Ancient Egypt, 1999, op. cit., p. 647. [72] E. P. Uphill, The Temples Of Per Ramesses, 1984, op. cit., p. 227. N.B. The comparative calculations made by Uphill were based on the measurements of Pr-Ramesses available to him at the time. As we have observed, modern investigations show the city is now considerably larger than previously imagined. Perhaps due to the uncertainty surrounding the identification and exact measurements, some modern studies still maintain Nineveh and subsequently Babylon were the largest cities in the ancient near east. For example see, C. Gates, Ancient Cities: The Archaeology Of Urban Life In The Ancient Near East And Egypt, Greece, And Rome, 2003, Routledge: Oxford & New York, p. 175. [73] E. P. Uphill, The Temples Of Per Ramesses, 1984, op. cit., p. 228. [74] B. Brier, Egyptian Mummies: Unraveling The Secrets Of An Ancient Art, 1994, William Morrow & Company Inc.: New York: (USA), pp. 107-108. [75] M. Bucaille (Trans. A. D. Pannell & M. Bucaille), Mummies Of The Pharaohs: Modern Medical Investigations, 1990, St. Martins Press: New York, pp. vii-xx. [76] S. Pain, Ramesses Rides Again, New Scientist, 2004, Issue 2473 (13th November), p. 54. [77] Ramses II (Ramses The Great), in B. Brier, The Encyclopedia of Mummies, 2004, Sutton Publishing Limited: Gloucestershire (UK), p. 153. [78] ibid. [79] E. Feldtkeller, E-M. Lemmel, A. S. Russell, Ankylosing Spondylitis In The Pharaohs Of Ancient Egypt, Rheumatology International, 2003, Volume 23, pp. 1-5. [80] M. Bucaille, Moses And Pharaoh: The Hebrews In Egypt, 1995, NTT Mediascope Inc.: Tokyo (Japan), p. 10. [81] A. C. Aufderheide & C. Rodríguez-Martín, The Cambridge Encyclopedia Of Human Paleopathology, 1998. Cambridge University Press: UK, pp. 97-99 (DISH) & pp. 102-104 (Ankylosing Spondylitis). Before a 1981 study on British Saxon and medieval skeletons DISH and ankylosing spondylitis were not separated [ibid., p. 98]. Paleopathology is the study of diseases in the remains of ancient peoples and animals. [82] R. K. Chhem, P. Schmit, C. Fauré, Did Ramesses II Really Have Ankylosing Spondylitis? A Reappraisal, Canadian Association Of Radiologists Journal, 2004, Volume 55, No. 4, pp. 211-217. Also see A. S. Russell, Ankylosing Spondylitis Or DISH In Ancient Mummies, Canadian Association Of Radiologists Journal, 2004, Volume 55, No. 5, p. 335; R. K. Chhem, P. Schmit, C. Fauré, Ankylosing Spondylitis Or DISH: Reply, Canadian Association Of Radiologists Journal, 2004, Volume 55, No. 5, p. 335; S. Pain, Ramesses Rides Again, New Scientist, 2004, op. cit., p. 54; J. E. Adams & C. W. Aslop, Imaging In Egyptian Mummies in D. A. Rosalie (Ed.), Egyptian Mummies And Modern Science, 2008, Cambridge University Press, New York, p. 38. N. B. For the latest facial reconstruction of Ramesses II face using a three dimensional computer model see C. M. Wilkinson, The Facial Reconstruction Of Ancient Egyptians in D. A. Rosalie (Ed.), Egyptian Mummies And Modern Science, 2008, op. cit., pp. 170-171. [83] Staying active and getting regular exercise are amongst the best ways of managing the symptoms of diffuse idiopathic skeletal hyperostosis (DISH). A recent study suggests that the people suffering from DISH show improvement with exercise therapy. See the study by A. Al-Herz, J. Snip, B. Clarke, J. Esdaile, Exercise Therapy For Patients With Diffuse Idiopathic Skeletal Hyperostosis, Clinical Rheumatology, 2008, Volume 27, No. 2, pp. 207-210. [84] E. W. Lane, An Arabic-English Lexicon, 1968, Part - 3, Librairie Du Liban: Beirut, 1279-1280. [85] ibid., p. 1280. [86] For detailed discussion of Heb-Sed festival see H. Frankfort, Kingship And The Gods: A Study Of Ancient Near Eastern Religion As The Integration Of Society And Nature, 1978, University of Chicago Press: Chicago (IL), pp. 79-88. [87] M. Hamidullah (Trans. A. R. Momin), The Name Of The Pharaoh Who Died By Drowning, Islamic And The Modern Age, 1981 (August), pp. 151-160. [88] L. Fatoohi & S. Al-Dargazelli, History Testifies To The Infallibility Of The Quran: Early History Of Children Of Israel, 1999, Adam Publishers & Distributors: Delhi (India), pp. 94-155. __________________________ বিঃদ্রঃ ফেসবুক এর নিয়ম আনুযায়ী, আমাদের পোস্টে নিয়মিত লাইক না দিলে ধীরে ধীরে আমাদের পোস্ট আপনার অয়ালে যাওয়া বন্ধ হয়ে যাবে। তাই আপনার স্বার্থেই আমাদের পোস্ট নিয়মিত আপনার ওয়ালে দেখতে চাইলে প্রতিটি পোস্ট এ লাইক দিয়ে নিজেকে অ্যাক্টিভ রাখুন। এছাড়াও গেট নোটিফিকেশন অন করে রাখতে পারেন বা আমাদের পেজ বুকমার্ক করে রাখতে পারেন, তাহলে আমাদের সব পোস্ট আপনার হাতের নাগালেই থাকবে। ধন্যবাদ!! Note: According to facebook rules and regulation please press like and Notification Button and share…for more post updates and write your Valuable comments l উল্লেখ্য: ফেসবুক নিয়ম প্রবিধান অনুযায়ী আরো পোস্ট আপডেটের জন্য Like বাটন টিপুন এবং আপনার মূল্যবান মন্তব্য লিখুন.l by Admin Like✔ Comment✔Share✔ ╚»Please Like This Page→↓ Knowledge is Power / জ্ঞান শক্তি / المعرفة في الطاقة
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