1 jan 1279 ano antes da era comum - Ramses II 400 yr stele Shasu

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Moses and the Exodus Chronological, Historical and Archaeological Evidence by Gérard GERTOUX

The Stela of year 400, made under Ramses II, apparently refers to the Sethian dynasty of the Hyksos, 400 years earlier. The interpretation of this stela is controversial because it represents the vizier Sety (grandfather of Sety I, father of Ramses II), commemorating the event123. The Stela seems to have been made by Ramses to support an honourable affiliation with an ancient dynasty, because the cult of Seth, likened to the Baal of the Hyksos, was not widespread among the Egyptians. In addition, the system of eras was unused. It is possible that Ramses had imitated the previous era under the auspices of Horemheb, a predecessor, because a trial in the year 18 of Ramses II is dated in the year 59 of Horemheb124. Ramses seems to have connected his reign to his predecessor whose name Sethos I referred to the god Seth. The era of Ramses II would be a continuation of a prestigious past, which would place the establishment of the cult of Seth/Baal around - 1680, if one counts from Ramses II's reign. In fact, Seth is completely absent from the titular of Ramses II and its worship appears125 only after the Battle of Kadesh and from the construction of the temple of Abu Simbel started in year 5 of his reign (in 1279 BCE).

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The Pharaoh of the Exodus Fairy tale or real history? Outcome of the investigation by
Gérard GERTOUX

This stele was produced under Ramses II (c. 1279 BCE), but it refers to 400 years earlier (in 1680 BCE), at the beginning of the 15th Dynasty (Great Hyksos). The god Seth is represented with features of god Baal. The torso of the god is decorated with 2 crossed bands identical to the Hyksos warrior appearing on the axe of Ahmose (Montet: 1935, 206). God Seth is also dressed with the clothes typically worn by the Shasu of Palestine, shown by the ornaments of 4 tassels and a small bandage over the hair3. According to the biblical text, Moses commanded the Israelites to make fringed edges on their clothes and tassels to the 4 ends of their clothes (Nb 15:38-40; Dt 22:12).

Shasu regularly appear with beards, hairstyles and clothes which are substantially identical to those worn by the Hyksos (Bedouins from Edom) represented on a wall at Beni-Hassan. This hairstyle, like the one of Syrians or Shasu from Edom, with a headband encircling the head was a characteristic attribute. Egyptian art represented variations in Shasu hairstyles (headband), it was not the case for the representatives of other nations. Some features are identical to the biblical descriptions. In addition to their characteristic hair, a detail deserves special note: these Shasu soldiers are clothed in fringes decorated with tassels. According to the biblical text, Moses commanded the Israelites, after they arrived in Palestine to hove the frayed edges parts of their clothing and tassels at the four corners of these garments (Nb 15:38-40; Dt 22:12). This coincidence confirms the identification of Shasu with the Israelites of the Bible (Rainey : 2001, 57-75; Redford: 1970, 1-51). The Shasu (Israelites) are never mentioned in Amarna letters, because they were oppressed by the king of Hazor (1366-1346) at that time, according to the Bible (Jg 4:1-24). The city of Hazor was probably a vassal of the kingdom of Mitanni, which was itself an ally of Egypt. However if the Shasu are not quoted in Amarna letters they are regularly portrayed in Amarna tombs.

The inscription of the 400 Year Stele shows a positive change of opinion about the Hyksos and their god Seth/Baal, one reads:

King of Upper and Lower Egypt, ❨USER-MAAT-RA❩, Royal ❨RAMSES-MAIAMUN❩. 5/His majesty commanded the making of a great stele of granite, with the Great Name of his father (upon it), (in order) to set up the name of the father of his fathers King ❨MEN-MAAT-RA❩, Royal ❨SETHY-MERENPTAH❩, firm and enduring forever,like Re daily. Year 400, 4th month of Shemu, Day 4, King of Upper and Lower Egypt, ❨SETH-A‘A-PEHTY❩, Royal, whom he loves, ❨SETH-the-OMBITE❩, beloved of Re-harakhty, who exists forever and ever! 8/Then came the hereditary prince, overseer of the city and vizier, fan-bearer of the king on the right, battalion commander, battalion commanding, the overseer of foreign lands, overseer of the fortress of Tjaru (Sile), chief of Medjay, king’s scribe, overseer of horses 9/Festival duty of the Buck, lord of Mendes, the first prophet of Seth, lector priest of Wadjet, who judges the Two Lands, the overseer of all prophets of all the gods, Sethy, justified, son of the hereditary prince, overseer of the city, vizier, 10/battalion commanding overseer of the foreign lands, overseer of the fortress of Tjaru (Sile), king’s scribe, overseer of horses, Pi-ramesse, justified, born of the lady of the house, the chantress of Pre, Tiya, justified. He says: 11/[ ..“Hail] to you, Seth, son of Nut, great of strength in the barque of millions, who fells the enemies at the front of the barque of Re, with a great war cry. It is interesting to note that after the evacuation of Avaris, the ancient capital of the Hyksos (15th Dynasty), Tjaru (Sile) was the first city belonging to the Hyksos to have been attacked by Kamose. One also notes that the message of the stele is very favourable to Seth/Baal (the unique god of Apopi), and its description is the opposite of what Queen Hatshepsut had written4 and that reflected the opinion of Kamose.

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