Articles , Author of the Month The Bible and the Kuran speak of Moses being born in Egypt, brought up in the pharaonic royal palace, and leading the Israelites in their Exodus to Canaan. In historical terms, when did Moses live, and who was the pharaoh of Oppression? Now that archaeologists have been able to uncover the mysteries of ancient history, we need to find answers to these questions. Egyptian born Ahmed Osman, believes that he has been able to find the answers for these questions which bewildered scholars for centuries. During his reign, the Pharaoh Akhenaten was able to abolish the complex pantheon of the ancient Egyptian religion and replace it with a single God, Aten, who had no image or form.

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A reinterpretation of biblical and Egyptian history that shows Moses and the Pharaoh Akhenaten to be one and the same. During his reign, the Pharaoh Akhenaten was able to abolish the complex pantheon of the ancient Egyptian religion and replace it with a single god, the Aten, who had no image or form.

Now Ahmed Osman, using recent archaeological discoveries and historical documents, contends that Akhenaten and Moses were one and the same man. Retreating to the Sinai with his Egyptian and Israelite supporters, he died out of the sight of his followers, presumably at the hands of Seti I, after an unsuccessful attempt to regain his throne.

Osman reveals the Egyptian components in the monotheism preached by Moses as well as his use of Egyptian royal ritual and Egyptian religious expression. Apart from a rather muddled chronology at the start of the Book of Exodus, the story of Moses it tells is quite straightforward.

However, the picture changes when we examine other holy books and the work of Manetho, the third century BC native Egyptian historian, which was subsequently transmitted by the Jewish historian, Flavius Josephus. While we know from the Old Testament that Moses was brought up in the royal palace, it does not suggest that he ever succeeded to the throne.

One of the details is that Moses was a king. However, at about the age of eighteen he was forced to flee from Egypt after, on a visit to Goshen, he came across an Egyptian smiting one of his Israelite brethren and slew him. The Talmud goes on to relate that, at about this time, there was a rebellion against the King of Ethiopia. He strengthened the walls of the capital, built huge fortresses and dug ditches and pits between the city and the nearby river.

On his return the Ethiopian king was astonished to see all these fortifications, which he thought were defences against a possible attack by an enemy. One of the soldiers who fought on the side of the king, according to the Talmud story, was Moses, who, after fleeing from Egypt, had made his way not to Midian in Sinai, as the Old Testament says, but to Ethiopia.

He became a great favourite with the Ethiopian ruler and his companions with the result that, when the king died, this inner circle appointed Moses as their new king and leader. And the Ethiopians placed Moses upon their throne and set the crown of State upon his head, and they gave him the widow of their king for a wife.

But the Queen of Ethiopia, Adonith [Aten-it in Egyptian], who wished her own son by the dead king to rule, said to the people: "Why should this stranger continue to rule over you? And the people of Ethiopia made him many rich presents, and dismissed him with great honours. He was also considered the King of Israel during the sojourn in the desert.

They can hardly have invented them and, indeed, had no reason to do so. Like the accounts of the historian Manetho, the Talmudic stories contain many distortions and accretions arising from the fact that they were transmitted orally for a long time before finally being set down in writing. Yet one can sense that behind the myths there must have lain genuine historical events that had been suppressed from the official accounts of both Egypt and Israel, but had survived in the memories of the generations.


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For the Moroccan politician, see Ahmed Osman politician. He has put forward a number of theories, some revisionist in nature, about Ancient Egypt and the origins of Judaism and Christianity. In this claim provided the basis for his first book, Stranger in the Valley of the Kings. Osman identified the Semitic -born Egyptian official Joseph with the Egyptian official Yuya , and asserted the identification of Hebrew liberator Moses with the Egyptian pharaoh Akhenaten. Ahmed Osman has also claimed that Moses and Akhenaten were the same person, supporting his belief by interpreting aspects of biblical and Egyptian history. He alleges that Atenism can be considered monotheistic and related to Judaism , and includes other similarities, including a ban on idol worship and the similarity of the name Aten to the Hebrew Adon, or "Lord".


Ahmed Osman (author)


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