Moses in Egypt’s Fifth Dynasty

by Damien F. Mackey Should we have been considering Ptahhotep as Moses? If, as posited in my recent article: Moses in Egypt’s Fourth Dynasty (3) Moses in Egypt's Fourth Dynasty Egypt’s Fourth Dynasty, revised, fits promisingly as being the dynastic period of rule from the approximate childhood of Moses through to his sojourn in Midian, then, chronologically, the Fifth Dynasty, which supposedly followed the Fourth, ought to have coincided with the return to Egypt by Moses, and with the Plagues, and, finally, with the Exodus. None of this is at all evident during the Fifth Dynasty, however, which was, as we have learned in my article: Some Fourth and Fifth Dynasty similarities (5) Some Fourth and Fifth Dynasty similarities a phase of intense building and supposed innovations – not one of extreme chaos. Now, with the Fourth Dynasty pharaoh, Menkaure, identified with the Fifth Dynasty pharaoh (probably Menkauhor), Sahure (and also as the dynastic founding “new king” of Exodus 1:8), not least on the basis of seemingly identical appearance: then virtually inevitable will be a Fifth Dynasty emergence of Moses – {alongside my Fourth Dynasty identifications of him as the royal Djedefre/Djedefhor (in article, “Moses in Egypt’s Fourth Dynasty”), and as the Vizier, the teaching sage, Kagemni}: Vizier Kagemni another vital link for connecting Egypt’s Fourth and Sixth dynasties (5) Vizier Kagemni another vital link for connecting Egypt's Fourth and Sixth dynasties Indeed, a most likely Fifth Dynasty candidate for Moses can now step forward. Moses as Ptahhotep I do not know if anyone yet has proposed Ptahhotep for Moses. Revisionists, searching for the two Hebrew sages, Joseph and Moses, in the Egyptian historical records, have considered Ptahhotep as a possibility for the ‘dream weaver’, Joseph (others, however, favouring the viziers, Imhotep and Mentuhotep), with some revisionists being adamant about this. Apart from the fact that Ptahhotep was a highly educated sage, with a gift for creating proverbs and instructions, but especially lured by his supposed attainment to that magical age of 110 (cf. Genesis 50:26), revisionists, myself included, have been drawn like a moth to a flame. Surely Ptahhotep was Joseph! But then, again, if Ptahhotep were, as we are told, a Vizier to Djedkare Isesi of the Egyptian Fifth Dynasty, a pharaoh whom I have multi-identified, and have fused with the dynastic founding “new king” of Exodus 1:8, then Ptahhotep would have been born far too late (almost two centuries) to have been Joseph of Egypt. According to the standard view of things: https://en.wikipedia.org/wiki/Ptahhotep Ptahhotep (Ancient Egyptian: ptḥ ḥtp "Peace of Ptah"; (fl. c. 2400 BC) [sic], sometimes known as Ptahhotep I or Ptahhotpe, was an ancient Egyptian vizier during the late 25th century BC and early 24th century BC Fifth Dynasty of Egypt. He is credited with authoring The Maxims of Ptahhotep, an early piece of Egyptian "wisdom literature" or philosophy meant to instruct young men in appropriate behavior. Life …. Ptahhotep was the city administrator and vizier (first minister) during the reign of King Djedkare Isesi in the Fifth Dynasty. He had a son named Akhethetep, who was also a vizier. He and his descendants were buried at Saqqara. Ptahhotep's tomb is located in a mastaba in North Saqqara (Mastaba D62). His grandson Ptahhotep Tjefi, who lived during the reign of Unas, was buried in the mastaba of his father (Mastaba 64). …. Their tomb is famous for its outstanding depictions. …. Next to the vizier's titles he held many other important positions, such as overseer of the treasury, overseer of scribes of the king's document, overseer of the double granary and overseer of all royal works. …. [End of quote] If I have placed the Era of Moses - he under multiple guises now - during a combination of the Fourth, Fifth, Sixth and Twelfth (including the Thirteenth in part) dynasties of Egypt, why have I not recognised the obvious, that Ptahhotep, in the Fifth Dynasty, could not possibly have been Joseph, but must have been Moses - his name, Ptahhotep, being just a theophoric variation on his Twelfth Dynasty name, Mentuhotep, who was a Chief Judge and Vizier of Egypt? Well, if I may make a few excuses here, there were several obstacles encumbering me from concluding the obvious as it is in retrospect. Firstly, there was that hypnotising number 110 years old at the age of death. Secondly, there was some apparent degree of confusion as to whether Ptahhotep belonged to the Fifth, or to the Third (Joseph’s) dynasty. Thirdly, there were those fantastic legends that came to surround Ptahhotep (as also in the case of Imhotep, the real Joseph), attributing to Ptahhotep some Joseph-like characteristics. Fourthly, there were rumours of more than one Ptahhotep. Fifthly, Ptahhotep’s pharaoh, Djedkare Isesi, is poorly known in some crucial aspects. On this, see e.g. my article: More ‘camera-shy’ ancient potentates (5) More 'camera-shy' ancient potentates Regarding that golden number, 110, it became an age to be aspired to by the Egyptians. No doubt this was due to the greatness of Joseph. A later notable, Amenhotep son of Hapu, had hoped to reach that age. In the course of mythical elaborations on the life of Ptahhotep, the age of 110 was attached to him. As Moses, he went even better, attaining to 120 (Deuteronomy 34:7): “Moses was a hundred and twenty years old when he died, yet his eyes were not weak nor his strength gone”. As for multiple sages “Ptahhotep”, such duplicating can be due to an over-extended chronology. And, although there is a fair amount of obscurity attached to pharaoh Djedkare Isesi, this vanishes when he is fitted with his various alter egos. As I wrote in my article, “Some Fourth and Fifth Dynasty similarities”: In the course of this section the following names all became potential candidates for reconstructing the “new king” of Exodus 1:8: SNOFRU; KHUFU … MENKAURE; MENKAUHOR; NEUSERRE; SAHURE; DJEDKARE ISESI; TETI; MERENRE; AMENEMES I (AND PERHAPS II-IV) Ptahhotep’s maxims are often considered to constitute “the oldest book in the world”. They can be very biblical, as we shall find. While the following, taken from: http://www.askelm.com/doctrine/d040501.htm actually identifies Ptahhotep with Joseph, it can well be applied to Moses: “The Instruction of Ptah-Hotep” This brings us to consider the author of an early Egyptian work called “The Instruction of the Vizier [the Prime Minister] Ptah-Hotep.” The man who wrote this document of proverbial teaching was so close to the Pharaoh that he was considered Pharaoh’s son — from his own body. This does not necessarily mean that the author was the actual son of the Pharaoh. It is a designation which means that both the author (the Prime Minister) and the Pharaoh were one in attitude, authority, and family. …. Could this document be a composition of the patriarch Joseph? There are many parallels between what the document says and historical events in Joseph’s life. Indeed, the similarities are so remarkable, that I have the strong feeling that modern man has found an early Egyptian writing from the hand of Joseph himself. Though it is evident that the copies that have come into our possession are copies of a copy (and not the original), it still reflects what the autograph said; in almost every section it smacks of the attitude and temperament of Joseph as revealed to us in the Bible. Let us now look at some of the remarkable parallels. This Egyptian document is often called “The Oldest Book in the World” and was originally written by the vizier in the Fifth (or Third) Dynasty. The Egyptian name of this vizier (i.e., the next in command to Pharaoh) was Ptah-Hotep. This man was, according to Breasted the “Chief of all Works of the King.” He was the busiest man in the kingdom, all-powerful (only the Pharaoh was over him). He was the chief judge and the most popular man in Pharaoh’s government. …. The name Ptah-Hotep was a title rather than a proper name, and it was carried by successive viziers of the Memphite and Elephantine governments. The contents of this “Oldest Book” may direct us to Joseph and to the later teachings of Israel. Notice what this Ptah-Hotep (the second in command in Egypt) had to say of his life on earth. How long did he live? The answer is given in the concluding statement in the document: “The keeping of these laws have gained for me upon earth 110 years of life, with the gift of the favor of the King, among the first of those whose works have made them noble, doing the pleasure of the King in an honored position.”  “The Instruction of Ptah-Hotep,” Precept XLIV This man, with the title Ptah-Hotep, was one who did great construction works. Joseph was supposed to have done mighty works — traditionally, even the Great Pyramid was built through the dole of grain during the seven years of low Niles. [sic] And remember, Joseph also lived 110 years (Genesis 50:26) just as did this Ptah-Hotep. He resembled Joseph in another way. “If you would be held in esteem in the house wherein you enterest, whether it be that of a ruler, or of a brother, or of a friend, whatever you do enter, beware of approaching the wife, for it is not in any way a good thing to do. It is senseless. Thousands of men have destroyed themselves and gone to their deaths for the sake of the enjoyment of a pleasure which is as fleeting as the twinkling of an eye.”  Precept XVIII Here again we have Joseph! Even though adultery was the common thing in Egypt (thousands of men were doing it), only one uncommon example shines out in its history — that of Joseph. This virtue of Joseph was so strong, that its inclusion into these “Precepts” again may indicate that Joseph had a hand in writing them. Now look at the beginning of Precept XLIV. Ptah-Hotep says that if the laws of the master were kept, a person’s father will give him a “double good,” i.e., a double portion. Joseph did in fact receive the birthright and with it the “double good” (double blessing, Deuteronomy 21:15–17). This birthright blessing is repeated in Precept XXXIX. “To hearken [to your father] is worth more than all else, for it produces love, the possession doubly blessed.”  Precept XXXIX Ptah-Hotep Was a Great Man There is much more that is like Joseph in the document of Ptah-Hotep. Notice Precept XXX: “If you have become a great man having once been of no account, and if you have become rich having once been poor, and having become the Governor of the City [this exactly fits Joseph’s experience], take heed that you do not act haughtily because you have attained unto a high rank. Harden not your heart because you have become exalted, for you are only the guardian of the goods which God has given to you. Set not in the background your neighbor who is as you were, but make yourself as if he were your equal.”  Precept XXX The instruction above almost sounds as if it came from the Bible itself! The parallel to such high ethical teaching could be an indication that Joseph wrote it. There is also, in these Precepts, an emphasis on obedience, especially to one’s father(s). “Let no man make changes in the laws of his father; let the same laws be his own lessons to his children. Surely his children will say to him ‘doing your word works wonders.’”  Precept XLII “Surely a good son is one of the gifts of God, a son doing better than he has been told”  Precept XLIV “When a son hearkens to his father, it is a double joy to both, for when these things are told to him, the son is gentle toward his father. Hearkening to him who has hearkened while this was told him, he engraves on his heart what is approved by his father, and thus the memory of it is preserved in the mouth of the living, who are upon earth.”  Precept XXXIX “When a son receives the word of his father, there is no error in all his plans. So instruct your son that he shall be a teachable man whose wisdom will be pleasant to the great men. Let him direct his mouth according to that which has been told him [by his father]; in the teachableness of a son is seen his wisdom. His conduct is perfect, while error carries away him who will not be taught; in the future, knowledge will uphold him, while the ignorant will be crushed.”  Precept XL The emphasis of Ptah-Hotep is that his own greatness depended upon his attendance to the laws of his fathers. He encouraged all others to do the same. This gave him the reason for recording for posterity these basic laws, and he says that these words of his fathers “shall he born without alteration, eternally upon the earth” (Precept XXXVIII). “To put an obstacle in the way of the laws, is to open the way before violence”  Precept V “The limits of justice are unchangeable; this is a law which everyman receives from his father.  Precept V Some of those teachings are so biblical and right! It could well be a fact that these principles and good teachings came from Abraham, Isaac, and Jacob, and are here recorded by Joseph, the one respecting the teachings of his fathers. Notice this Precept: “The son who receives the word of his father shall live long on account of it.’  Precept XXXIX Compare this with the Fifth Commandment: “Honor thy father and mother: that the days may be long upon the land which the Lord your God gives you.”  Exodus 20:12 Could it be that many of the laws that became a part of the Old Covenant which God made with Israel at the Exodus were known long before — in the times of Abraham, Isaac, and Jacob? We are told that the early patriarchs knew some of God’s laws (Genesis 26:5). ….