In my book's concluding chapter, I have developed a theory in which I attempt to understand the Aamu folk-memory that appears to have survived in the early Israelite culture(s). For lack of a better term (and without giving anything away), I refer to this Aamu cultural inheritance as the 'Ahmose cult theory'. To give an idea of my theoretical approach, the following excerpts are from Chapter 3, aptly titled From Egypt to Canaan: The Lingering Aamu Folk-Memory.
From Deciphering the Proto-Sinaitic Script (page 192):
To be able to read [the Wadi el-Hol] Vertical Inscription is an epigraphic discovery that is nothing less than a watershed clue. Significantly, this [...] has provided me with some much-sought-after archaeolinguistic evidence that can be used to connect the Aamu (Egyptianized Canaanite) world with the culture(s) of neighbouring Canaan, where, incredibly, upon further exploration, it appears the Aamu folk-memory not only survived, but was also instrumental in the formation of proto-Judaism. This last chapter explores all of the connections that have subsequently come to light as a direct result of the proto-Sinaitic decipherment. In looking at the Egyptian and Canaanite cross-cultural perspectives that present themselves, the early stories and folktales that formed an integral part of the Hebrew Bible shall be re-examined. And, as shall be seen, there is very real reason to believe that the original source of inspiration behind many important biblical characters and events can ultimately be retraced back to Egypt, via the lingering Aamu folk-memory.
My decipherment of proto-Sinaitic has ultimately led me to think there is sufficient reason to advance the theory that the Ahmose cult can be identified as a likely prototype behind the proto-Judaic cult of Moses, at the heart of Judaism.
Another excerpt from Deciphering the Proto-Sinaitic Script (page 292):
To connect Ahmose [Dynasty 18 reign, c. 1550–1525 BC] with a proto-Exodus emigration to Canaan is not difficult: One need simply revisit Ahmose’s defeat of the Hyksos and their expulsion from their capital city, Avaris, to understand how this eventually gave rise to a folk-myth on which the biblical Moses and the Exodus story was largely based. Both of the Ahmose/Moses stories share the same central theme in which each leader has to deliver an ‘oppressed people’. For Ahmose, his ‘oppressed people’ are the native Egyptians who need to be liberated from the oppressive yoke of Hyksos rule; for Moses, his ‘oppressed people’ are the Israelites who need to be liberated from the oppression of Egypt’s unidentified ‘Pharaoh’. I shall now take a closer look at the common thread that links the Moses/Ahmose storylines, such as the departure and arrival points, as the exiled Hyksos made their way across the Sinai from Avaris (Egypt) to Jerusalem (Canaan).
Above: A painting on the Dura Europos synagogue wall showing the Hebrews leaving Egypt, circa 244 AD. From Wikimedia Commons. File:DuraSyn-WA3-Exodus from Egypt.jpg
Since 1990 I have maintained in articles at my website, www.bibleorigins.net that Pharaoh Ahmose I was recast as Moses (Hebrew Moshe) in the Bible. Furthermore, that the Hyksos Expulsion associated with Ahmose I was recast as the Exodus. What is the connecting link, archaeologically speaking, between the Hyksos Expulsion and the Bible's Exodus? Its Jericho. In the 1950s Dame Kathleen Kenyon excavated Jericho and found it last wall had fallen in an earthquake and been set afire, ash was found everywhere. She attributted this wall's burning to Ahmose's I Egyptians who had chased the Hyksos back to Canaan and conquered their lands, making them part of the Egyptian Empire. She said Jericho had no later walls, it survived in later…