Moses and Ahmose Sapair: Between Biblical Tradition and Archaeological Reality
Moses and Ahmose Sapair: Between Biblical Tradition and Archaeological Reality
Doctorando José García Velazquez
Dr. José David Mendoza Álvarez
Resumen
El presente estudio aborda la figura de Moisés desde una perspectiva histórica, arqueológica y antropológica, analizando su posible correlato con personajes históricos egipcios, en particular Ahmose Sapair, un príncipe del Segundo Período Intermedio. Se analizan los relatos bíblicos contenidos en los libros de Éxodo y Génesis a la luz de los descubrimientos arqueológicos y las fuentes egipcias. A través de una metodología comparativa y crítica, se plantea una revisión de los elementos históricos y simbólicos que podrían sustentar la figura mosaica como una reelaboración posterior de tradiciones egipcias y semitas. Se concluye que, si bien no hay pruebas directas de la existencia histórica de Moisés, su figura pudo haber sido construida en torno a personajes como Ahmose Sapair y en el marco de procesos sociales ocurridos durante el Segundo Período Intermedio y el inicio del Imperio Nuevo.
Palabras clave: Arqueología, Antropología, Historia, Religión, Moisés.
Abstract
This study addresses the figure of Moses from a historical, archaeological, and anthropological perspective, analyzing his possible correlation with historical Egyptian figures, particularly Ahmose Sapair, a prince of the Second Intermediate Period. The biblical accounts contained in the books of Exodus and Genesis are analyzed in light of archaeological discoveries and Egyptian sources. Through a comparative and critical methodology, a review is proposed of the historical and symbolic elements that could support the Mosaic figure as a later reworking of Egyptian and Semitic traditions. The conclusion is that, although there is no direct evidence of the historical existence of Moses, his figure may have been constructed around figures such as Ahmose Sapair and within the framework of social processes that occurred during the Second Intermediate Period and the beginning of the New Kingdom.
Keywords: Archaeology, Anthropology, History, Religion, Moses.
1. Introducción
La figura de Moisés ha trascendido los límites de la teología para convertirse en un objeto de estudio multidisciplinar, atrayendo el interés de historiadores, arqueólogos, antropólogos y filólogos. Su representación en los textos del Pentateuco, fundamentalmente en el libro del Éxodo, lo consagra como el líder y libertador del pueblo hebreo, así como el mediador entre Dios y la humanidad, a través de la entrega de la Ley. No obstante, la cuestión de la historicidad de Moisés ha generado un intenso debate académico. La escasez de evidencia arqueológica directa que respalde los relatos bíblicos, sumada a las dificultades para conciliar la cronología bíblica con los datos históricos y arqueológicos disponibles, plantea serias dudas sobre la existencia histórica del personaje tal como se describe en la Biblia (Redford, 1992; Finkelstein y Silberman, 2002).
En este intrincado escenario, diversas teorías han surgido para intentar explicar el origen de la figura mosaica. Una de las hipótesis más sugerentes postula una conexión entre Moisés y figuras del antiguo Egipto. Entre estas, destaca la figura de Ahmose Sapair, un príncipe de la XVII Dinastía, cuya vida y contexto histórico presentan ciertas similitudes con el relato bíblico. Ahmose Sapair, hijo del faraón Seqenenra Taa II y hermano de Ahmose I, vivió en un período crucial de la historia egipcia, marcado por la expulsión de los hicsos y la fundación del Imperio Nuevo.
Este artículo se propone realizar un análisis comparativo exhaustivo entre la figura de Moisés y la de Ahmose Sapair, con el objetivo de explorar la posibilidad de que la figura bíblica haya sido, en parte, una reelaboración ideológica de personajes históricos egipcios. Se examinarán tanto las similitudes como las diferencias entre ambos personajes, así como el contexto histórico, arqueológico, antropológico y literario en el que se enmarcan sus respectivas narrativas. Se buscará determinar si la figura de Moisés es una construcción unitaria o un compuesto de tradiciones diversas, reelaboradas a lo largo del tiempo.
2. Marco Histórico y Arqueológico del Éxodo
Para comprender la complejidad de la figura de Moisés y su posible vinculación con el antiguo Egipto, es fundamental situar el relato del Éxodo en su contexto histórico y arqueológico.
2.1 Cronología del Éxodo
La cronología bíblica tradicional ubica el Éxodo en el siglo XV a.C., específicamente durante el reinado de un faraón anónimo (Éxodo 1:8-10). Esta datación se basa en la interpretación de ciertos pasajes bíblicos, como 1 Reyes 6:1, que sitúa la construcción del Templo de Salomón 480 años después del Éxodo. Sin embargo, esta cronología ha sido objeto de intenso debate y escrutinio por parte de los investigadores modernos.
Investigaciones arqueológicas y estudios históricos han cuestionado seriamente la datación del Éxodo en el siglo XV a.C. Uno de los argumentos principales es la falta de evidencia arqueológica que respalde la narrativa bíblica de un éxodo masivo desde Egipto y la posterior conquista de Canaán.
Finkelstein y Silberman (2002) argumentan que no existen pruebas arqueológicas de un éxodo a gran escala desde Egipto, ni de un colapso económico o social significativo en Egipto durante el siglo XV a.C. Los hallazgos arqueológicos en el Delta del Nilo, donde se situaría la tierra de Gosén, no muestran evidencia de una partida repentina y masiva de una población significativa.
En contraste, el único evento de expulsión masiva bien documentado en la historia egipcia antigua es la expulsión de los hicsos, un pueblo asiático que dominó el Bajo Egipto durante el Segundo Período Intermedio (c. 1650-1550 a.C.). Esta expulsión, liderada por los faraones de la XVII Dinastía y culminada por Ahmose I alrededor de 1550 a.C., ha sido identificada por algunos investigadores como una posible base histórica para la narrativa del Éxodo (Redford, 1992).
Esta reubicación cronológica del Éxodo al Segundo Período Intermedio plantea nuevas preguntas y posibilidades interpretativas. Sugiere que la memoria colectiva de un evento traumático de expulsión y liberación pudo haber sido transmitida y reelaborada a lo largo del tiempo, dando forma a la narrativa bíblica del Éxodo.
2.2 Evidencias Arqueológicas
Las excavaciones arqueológicas en las regiones del Delta oriental del Nilo, donde los textos bíblicos sitúan la tierra de Gosén (Génesis 47:6), han proporcionado valiosa información sobre la presencia de poblaciones asiáticas en Egipto durante el Segundo Período Intermedio (c. 1800–1550 a.C.) (Bietak, 2015).
En particular, los yacimientos de Tell el-Dab'a, identificada como la antigua Avaris, la capital de los hicsos, revelan una importante presencia de población semita coexistiendo con la población egipcia. Los hallazgos arqueológicos en Tell el-Dab'a incluyen restos de arquitectura, cerámica, herramientas y prácticas funerarias que evidencian la presencia de una comunidad semita significativa con sus propias características culturales.
Sin embargo, a pesar de estas evidencias de presencia semita en Egipto, no se ha encontrado ninguna evidencia arqueológica que confirme los relatos bíblicos de un éxodo masivo desde Egipto ni la posterior conquista de las ciudades cananeas en el siglo XV a.C., tal como se describe en el libro de Josué. Las excavaciones en sitios arqueológicos clave en Canaán no han revelado evidencia de la destrucción generalizada de ciudades que cabría esperar si hubiera ocurrido una conquista militar a gran escala en ese período.
Estas ausencias de evidencia arqueológica han llevado a algunos investigadores a proponer reinterpretaciones de las narrativas bíblicas. Se sugiere que estas narrativas podrían ser productos literarios elaborados en períodos posteriores, como el período monárquico (siglos X-VI a.C.) o el exilio babilónico (siglo VI a.C.), con el objetivo de construir una identidad nacional y legitimar las aspiraciones políticas y religiosas del antiguo Israel (Davies, 1992).
3. Ahmose Sapair: Perfil Histórico
En el contexto de la investigación sobre los orígenes de la figura de Moisés, Ahmose Sapair emerge como un personaje de particular interés.
Ahmose Sapair fue un príncipe egipcio de la XVII Dinastía, que floreció a finales del Segundo Período Intermedio. Era hijo del faraón Seqenenra Taa II y, muy probablemente, hermano del célebre Ahmose I, el faraón que lideró la expulsión definitiva de los hicsos y fundó el Imperio Nuevo de Egipto.
A pesar de su estatus como príncipe real, Ahmose Sapair murió joven y no llegó a ascender al trono de Egipto. Sin embargo, su figura adquirió una importancia significativa en la memoria colectiva egipcia, siendo venerado posteriormente como un símbolo de renovación, pureza dinástica y esperanza en el futuro (Dodson y Hilton, 2004).
El contexto histórico en el que vivió Ahmose Sapair es de crucial importancia para comprender su relevancia. Fue una época de transición, marcada por la lucha contra los hicsos, la reunificación de Egipto y el establecimiento de un nuevo orden político y social. Este período de conflictos étnicos, desplazamientos de población y centralización del poder estatal proporciona un marco ideal para el surgimiento y la cristalización de mitos fundacionales y figuras heroicas.
Ahmose Sapair aparece en diversos textos funerarios y monumentos egipcios, donde se le representa como una figura semidivina. A menudo se le vincula con conceptos como la juventud, la redención y la promesa de un futuro mejor, lo que ha llevado a algunos estudiosos a considerarlo como un arquetipo posible para personajes míticos como Moisés (Reeves, 2001).
4. Comparación entre Moisés y Ahmose Sapair
La comparación entre las figuras de Moisés y Ahmose Sapair revela una serie de similitudes estructurales y simbólicas que merecen un análisis detallado.
4.1 Origen Noble y Crianza Cortesana
Un paralelismo notable entre Moisés y Ahmose Sapair reside en la narrativa de su infancia, ambas vinculadas al entorno del palacio real.
En el relato bíblico, Moisés es adoptado y criado por la hija del faraón (Éxodo 2:10), lo que lo sitúa desde una edad temprana en el centro del poder egipcio.
4.2 Redención del Pueblo y Expulsión de Extranjeros
Otro punto de comparación significativo entre Moisés y Ahmose Sapair se encuentra en su vinculación con la redención de un pueblo y la expulsión de extranjeros.
Ahmose I, el hermano de Ahmose Sapair, lideró la expulsión de los hicsos, un pueblo asiático que había logrado establecer su dominio sobre el norte de Egipto durante el Segundo Período Intermedio.
4.3 Elementos Simbólicos Comunes
Además de las similitudes en la narrativa de la infancia y la redención del pueblo, tanto Moisés como Ahmose Sapair están rodeados de elementos simbólicos de muerte y renovación.
5. Implicaciones Antropológicas y Literarias
El análisis de la figura de Moisés y su posible vinculación con personajes como Ahmose Sapair trasciende los límites de la historia y la arqueología, y nos adentra en los campos de la antropología y la literatura.
Desde una perspectiva antropológica, la figura de Moisés puede ser entendida como la de un héroe cultural (Campbell, 1949).
6. Conclusiones
La comparación entre las figuras de Moisés y Ahmose Sapair revela una serie de similitudes estructurales y simbólicas que sugieren una posible conexión entre ambas.
La figura de Moisés, en este sentido, representa una síntesis de diversas influencias culturales y literarias, que cristalizaron en una narrativa poderosa y perdurable sobre la identidad, la liberación y la relación entre Dios y su pueblo.
7. Bibliografía
Assmann, J. (1997). Moses the Egyptian: The Memory of Egypt in Western Monotheism. Harvard University Press.
Bietak, M. (2015). “Avaris: The Capital of the Hyksos.” The British Museum Studies in Ancient Egypt and Sudan, 23(1), pp. 17–35.
Campbell, J. (1949). The Hero with a Thousand Faces. Princeton University Press.
Davies, P. R. (1992). In Search of Ancient Israel. JSOT Press.
Dodson, A. y Hilton, D. (2004). The Complete Royal Families of Ancient Egypt. Thames y Hudson.
Finkelstein, I. y Silberman, N. A. (2002). The Bible Unearthed: Archaeology's New Vision of Ancient Israel and the Origin of Its Sacred Texts. Free Press.
Hornung, E. (1999). The Ancient Egyptian Books of the Afterlife. Cornell University Press.
Knauf, E. A. (1994). “From Exile to Diaspora: The Israelite Experience in Babylon.” In: Grabbe, L.L. (ed.) Leading Captivity Captive: The Exile as History and Ideology. T&T Clark.
Redford, D. B. (1992). Egypt, Canaan, and Israel in Ancient Times. Princeton University Press.
Reeves, N. (2001). Akhenaten: Egypt's False Prophet. Thames y Hudson.
Van Seters, J. (1997). The Pentateuch: A Social-Science Commentary. T&T Clark.
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MOISÉS Y AHMOSE SAPAIR: ENTRE LA TRADICIÓN BÍBLICA Y LA REALIDAD ARQUEOLÓGICA
Moses and Ahmose Sapair: Between Biblical Tradition and Archaeological Reality
Doctorando José García Velazquez
Dr. José David Mendoza Álvarez
Resumen
The present study addresses the figure of Moses from a historical, archaeological, and anthropological perspective, analyzing his possible correlation with historical Egyptian figures, particularly Ahmose Sapair, a prince of the Second Intermediate Period. The biblical accounts contained in the books of Exodus and Genesis are analyzed in light of archaeological discoveries and Egyptian sources. Through a comparative and critical methodology, a review is proposed of the historical and symbolic elements that could support the Mosaic figure as a later reworking of Egyptian and Semitic traditions. The conclusion is that, although there is no direct evidence of the historical existence of Moses, his figure may have been constructed around figures such as Ahmose Sapair and within the framework of social processes that occurred during the Second Intermediate Period and the beginning of the New Kingdom.
Palabras clave: Arqueología, Antropología, Historia, Religión, Moisés.
Abstract
This study addresses the figure of Moses from a historical, archaeological, and anthropological perspective, analyzing his possible correlation with historical Egyptian figures, particularly Ahmose Sapair, a prince of the Second Intermediate Period. The biblical accounts contained in the books of Exodus and Genesis are analyzed in light of archaeological discoveries and Egyptian sources. Through a comparative and critical methodology, a review is proposed of the historical and symbolic elements that could support the Mosaic figure as a later reworking of Egyptian and Semitic traditions. The conclusion is that, although there is no direct evidence of the historical existence of Moses, his figure may have been constructed around figures such as Ahmose Sapair and within the framework of social processes that occurred during the Second Intermediate Period and the beginning of the New Kingdom.
Keywords: Archaeology, Anthropology, History, Religion, Moses.
1. Introducción
The figure of Moses has transcended the limits of theology to become an object of multidisciplinary study, attracting the interest of historians, archaeologists, anthropologists, and philologists. His representation in the texts of the Pentateuch, fundamentally in the book of Exodus, enshrines him as the leader and liberator of the Hebrew people, as well as the mediator between God and humanity, through the giving of the Law. However, the question of the historicity of Moses has generated intense academic debate. The scarcity of direct archaeological evidence to support the biblical accounts, coupled with the difficulties in reconciling biblical chronology with available historical and archaeological data, raises serious doubts about the historical existence of the character as described in the Bible (Redford, 1992; Finkelstein and Silberman, 2002).
In this intricate scenario, various theories have emerged to try to explain the origin of the Mosaic figure. One of the most suggestive hypotheses posits a connection between Moses and figures from ancient Egypt. Among these, the figure of Ahmose Sapair stands out, a prince of the XVII Dynasty, whose life and historical context present certain similarities with the biblical account. Ahmose Sapair, son of Pharaoh Seqenenra Taa II and brother of Ahmose I, lived in a crucial period of Egyptian history, marked by the expulsion of the Hyksos and the founding of the New Kingdom.
This article proposes to carry out an exhaustive comparative analysis between the figure of Moses and that of Ahmose Sapair, with the aim of exploring the possibility that the biblical figure was, in part, an ideological reworking of historical Egyptian characters. Both the similarities and differences between both characters will be examined, as well as the historical, archaeological, anthropological, and literary context in which their respective narratives are framed. It will seek to determine whether the figure of Moses is a unitary construction or a composite of diverse traditions, reworked over time.
2. Marco Histórico y Arqueológico del Éxodo
To understand the complexity of the figure of Moses and his possible connection with ancient Egypt, it is essential to place the Exodus narrative in its historical and archaeological context.
2.1 Cronología del Éxodo
Traditional biblical chronology places the Exodus around the 15th century BC, specifically during the reign of an anonymous pharaoh (Exodus 1:8-10). This dating is based on the interpretation of certain biblical passages, such as 1 Kings 6:1, which places the construction of Solomon's Temple 480 years after the Exodus. However, this chronology has been the subject of intense debate and scrutiny by modern researchers.
Archaeological investigations and historical studies have seriously questioned the dating of the Exodus in the 15th century BC. One of the main arguments is the lack of archaeological evidence to support the biblical narrative of a mass exodus from Egypt and the subsequent conquest of Canaan.
Finkelstein and Silberman (2002) argue that there is no archaeological evidence of a large-scale exodus from Egypt, nor of a significant economic or social collapse in Egypt during the 15th century BC. Archaeological findings in the Nile Delta, where the land of Goshen would have been located, show no evidence of a sudden and massive departure of a significant population.
In contrast, the only well-documented mass expulsion event in ancient Egyptian history is the expulsion of the Hyksos, an Asiatic people who dominated Lower Egypt during the Second Intermediate Period (c. 1650-1550 BC). This expulsion, led by the pharaohs of the XVII Dynasty and culminating with Ahmose I around 1550 BC, has been identified by some researchers as a possible historical basis for the Exodus narrative (Redford, 1992).
This chronological relocation of the Exodus to the Second Intermediate Period raises new questions and interpretative possibilities. It suggests that the collective memory of a traumatic event of expulsion and liberation may have been transmitted and reworked over time, shaping the biblical narrative of the Exodus.
2.2 Evidencias Arqueológicas
Archaeological excavations in the regions of the eastern Nile Delta, where the biblical texts locate the land of Goshen (Genesis 47:6), have provided valuable information about the presence of Asian populations in Egypt during the Second Intermediate Period (c. 1800–1550 BC) (Bietak, 2015).
In particular, the sites of Tell el-Dab'a, identified as the ancient Avaris, the capital of the Hyksos, reveal a significant presence of Semitic population coexisting with the Egyptian population. Archaeological findings at Tell el-Dab'a include remains of architecture, ceramics, tools, and funerary practices that evidence the presence of a significant Semitic community with its own cultural characteristics.
However, despite this evidence of a Semitic presence in Egypt, no archaeological evidence has been found to confirm the biblical accounts of a mass exodus from Egypt or the subsequent conquest of the Canaanite cities in the 15th century BC, as described in the book of Joshua. Excavations at key archaeological sites in Canaan have revealed no evidence of the widespread destruction of cities that would be expected if a large-scale military conquest had occurred in that period.
These absences of archaeological evidence have led some researchers to propose reinterpretations of the biblical narratives. It is suggested that these narratives could be literary products elaborated in later periods, such as the monarchic period (10th-6th centuries BC) or the Babylonian exile (6th century BC), with the aim of constructing a national identity and legitimizing the political and religious aspirations of ancient Israel (Davies, 1992).
3. Ahmose Sapair: Perfil Histórico
In the context of research on the origins of the figure of Moses, Ahmose Sapair emerges as a character of particular interest.
Ahmose Sapair was an Egyptian prince of the XVII Dynasty, who flourished at the end of the Second Intermediate Period. He was the son of Pharaoh Seqenenra Taa II and, most likely, brother of the famous Ahmose I, the pharaoh who led the definitive expulsion of the Hyksos and founded the New Kingdom of Egypt.
Despite his status as a royal prince, Ahmose Sapair died young and did not ascend to the throne of Egypt. However, his figure acquired significant importance in the Egyptian collective memory, being venerated later as a symbol of renewal, dynastic purity, and hope for the future (Dodson and Hilton, 2004).
The historical context in which Ahmose Sapair lived is of crucial importance to understand his relevance. It was a time of transition, marked by the struggle against the Hyksos, the reunification of Egypt, and the establishment of a new political and social order. This period of ethnic conflicts, population displacements, and centralization of state power provides an ideal framework for the emergence and crystallization of foundational myths and heroic figures.
Ahmose Sapair appears in various funerary texts and Egyptian monuments, where he is represented as a semi-divine figure. He is often associated with concepts such as youth, redemption, and the promise of a better future, which has led some scholars to consider him as a possible archetype for mythical figures like Moses (Reeves, 2001).
4. Comparación entre Moisés y Ahmose Sapair
The comparison between the figures of Moses and Ahmose Sapair reveals a series of structural and symbolic similarities that deserve detailed analysis.
4.1 Origen Noble y Crianza Cortesana
A notable parallel between Moses and Ahmose Sapair lies in the narrative of their childhood, both linked to the environment of the royal palace.
In the biblical account, Moses is adopted and raised by the pharaoh's daughter (Exodus 2:10), which places him from an early age at the center of Egyptian power. Similarly, Ahmose Sapair, as a royal prince, grows up in the Egyptian court, surrounded by the pomp and intrigue of power.
This coincidence in the childhood narrative has been interpreted by some scholars as a recurring mythological motif in the stories of heroes and redeemers. The idea that the future leader or savior is raised in the heart of the oppressive power, only to rise up against it later, is a theme that appears in various cultures and mythologies (Assmann, 1997).
4.2 Redemption of the People and Expulsion of Foreigners
Another significant point of comparison between Moses and Ahmose Sapair is found in their connection with the redemption of a people and the expulsion of foreigners.
Ahmose I, the brother of Ahmose Sapair, led the expulsion of the Hyksos, an Asiatic people who had managed to establish their dominion over northern Egypt during the Second Intermediate Period. This event, of great importance in Egyptian history, marked the end of a period of foreign domination and the beginning of a new era of splendor and expansion for Egypt.
The biblical narrative, on the other hand, describes the flight of the Hebrews from Egypt, where they were subjected to slavery. While in this case it is not an expulsion of foreigners by the Egyptians, but the liberation of an oppressed people, both narratives coincide in the inversion of the positions of power. In one case, the Asians are expelled from Egypt, while in the other, the Hebrews liberate themselves from Egyptian oppression.
This symbolic inversion has been the subject of various interpretations. Some scholars suggest that the biblical narrative of the Exodus could be an exilic reworking, that is, a reinterpretation of historical events from the perspective of the Hebrews during their exile in Babylon (6th century BC) (Knauf, 1994). In this context, the former oppressor (Egypt) becomes the setting for a national redemption, and the memory of the expulsion of the Hyksos could have influenced the construction of the Exodus story.
4.3 Common Symbolic Elements
In addition to the similarities in the childhood narrative and the redemption of the people, both Moses and Ahmose Sapair are surrounded by symbolic elements of death and renewal.
In the case of Moses, an important symbolic motif is his salvation from the waters of the Nile (Exodus 2:3-6). This motif of salvation from the waters is a recurring theme in various mythological contexts, both in the Ancient Near East and in Egypt. For example, the Egyptian myth of Osiris and Horus also includes elements of salvation from the waters, where the god Osiris is resurrected after being thrown into the Nile (Hornung, 1999).
The early death of Ahmose Sapair and his subsequent cult as a semi-divine figure also reinforce his character as a liminal figure, that is, a figure that stands on the border between life and death, between the human world and the divine world. This liminal quality makes him a mediator between the past and the future, a symbol of hope and renewal for the Egyptian people.
5. Anthropological and Literary Implications
The analysis of the figure of Moses and his possible connection with characters like Ahmose Sapair transcends the limits of history and archeology, and takes us into the fields of anthropology and literature.
From an anthropological perspective, the figure of Moses can be understood as that of a cultural hero (Campbell, 1949). According to Joseph Campbell's theory of the mythical hero, the biography of Moses follows a universal pattern that is repeated in the stories of heroes from various cultures: prodigious or unusual birth, call to adventure, exile, trials and challenges, encounter with a mentor, victory over evil, redemption of the people, and mediation between the human and the divine.
The reuse of Egyptian motifs in the story of Moses, such as the motif of salvation from the waters, suggests a process of cultural syncretism, that is, the fusion or mixture of cultural elements from different origins. In this case, a possible influence of Egyptian traditions on the formation of the identity and narrative of ancient Israel is observed. This cultural syncretism could have occurred during the period in which the Canaanite peoples maintained contact with Egypt, either through trade, migration, or political domination.
Literary studies of the Pentateuch, the first five books of the Bible, have identified different documentary sources that contributed to the construction of the figure of Moses. The documentary hypothesis, proposed by Julius Wellhausen and other scholars, suggests that the Pentateuch is a compilation of texts written by different authors and in different eras, known as J (Yahwist), E (Elohist), D (Deuteronomist), and P (Priestly) (Van Seters, 1997).
Each of these documentary sources presents a slightly different image of Moses, adapted to the interests and socio-political circumstances of its time. This multiplicity of perspectives reinforces the idea that Moses is more of a composite figure, built over time from various traditions and reworkings, than a verifiable historical individual in the modern sense of the term.
6. Conclusions
The comparison between the figures of Moses and Ahmose Sapair reveals a series of structural and symbolic similarities that suggest a possible connection between the two. However, it is important to point out that these similarities are not sufficient to establish a direct identification between Moses and Ahmose Sapair.
The lack of direct archaeological evidence to support the existence of Moses, coupled with the highly ideological nature of the biblical texts, forces us to rethink the Mosaic figure as a complex literary construction with possible roots in the history and traditions of ancient Egypt and Canaan.
Ahmose Sapair, despite his relatively marginal role in Egyptian dynastic history, offers a useful profile for understanding how certain historical figures could be transformed into mythical archetypes and used to legitimize political and religious aspirations. His figure, linked to redemption, renewal, and hope, may have served as a model for the construction of other heroic figures in the context of the Ancient Near East.
Ultimately, the Exodus, more than a historical event in the strict sense, appears to have been a foundational narrative elaborated over time from various elements. These elements include memories of real historical events, such as the expulsion of the Hyksos, myths and legends shared by the cultures of the Ancient Near East, and reinterpretations of Egyptian traditions from a post-exilic Semitic perspective.
The figure of Moses, in this sense, represents a synthesis of various cultural and literary influences, which crystallized in a powerful and enduring narrative about identity, liberation, and the relationship between God and his people.
7. Bibliography
Assmann, J. (1997). Moses the Egyptian: The Memory of Egypt in Western Monotheism. Harvard University Press.
Bietak, M. (2015). “Avaris: The Capital of the Hyksos.” The British Museum Studies in Ancient Egypt and Sudan, 23(1), pp. 17–35.
Campbell, J. (1949). The Hero with a Thousand Faces. Princeton University Press.
Davies, P. R. (1992). In Search of Ancient Israel. JSOT Press.
Dodson, A. y Hilton, D. (2004). The Complete Royal Families of Ancient Egypt. Thames and Hudson.
Finkelstein, I. y Silberman, N. A. (2002). The Bible Unearthed: Archaeology's New Vision of Ancient Israel and the Origin of Its Sacred Texts. Free Press.
Hornung, E. (1999). The Ancient Egyptian Books of the Afterlife. Cornell University Press.
Knauf, E. A. (1994). “From Exile to Diaspora: The Israelite Experience in Babylon.” In: Grabbe, L.L. (ed.) Leading Captivity Captive: The Exile as History and Ideology. T&T Clark.
Redford, D. B. (1992). Egypt, Canaan, and Israel in Ancient Times. Princeton University Press.
Reeves, N. (2001). Akhenaten: Egypt's False Prophet. Thames and Hudson.
Van Seters, J. (1997). The Pentateuch: A Social-Science Commentary. T&T Clark.
