ISRAEL'S PHARAOH

In 1939 a British-funded archaeological excavation turns up solid evidence that links Egypt of the Pharaohs with the biblical narrative of the Israelites and proves that there was an Israelite Pharaoh. This would mean, of course, that the greatness of Egypt 3500 years ago was due to rule by the ancestors of today's Jews. Now imagine what a blow this would be not only to Egyptian nationalism but Pan-Arabism as well. Imagine the extent to which the Egyptian archaeologists would go to suppress the evidence of this revelation. Take a journey covering half a century to Israel, Jordan, Palestinian Authority territory, and Egypt. The Cairo Museum, one of the finest archaeological museums in the world, is also one of the most disorganized. It is here that the story begins, as an Egyptian archaeologist, late in the 20th Century, discovers an artefact "lost" in the dusty confines of the museum's storage—an artefact with an intriguing and potentially earth-shattering inscription in hieroglyphics dated to the 15th Century BCE. An American archaeologist friend, with extensive ties to Israel, is brought in to share the excitement at the "rediscover," only to realize that its stored location in the museum was not at all accidental. Jump back in time 60 years, to a world of British colonialism and Jewish and Arab nation building. Both groups face the common foe of European empire building in the Middle East. A young Egyptian graduate student in archaeology discovers an artefact in British-mandated Palestine with Egyptian hieroglyphs referring to "the great Pharaoh, Mu-she." Since only one other person, the dig's director, knows of the fragment, it seems the nationalist, Arabic thing to do is prevent the world from discovering the truth. However, the scientist in him keeps him from destroying the piece. He opts to hide it in plain sight—in the dingy storerooms of the Cairo Museum. Egyptian nationalism and Jewish Zionism both shape archaeological research in disastrous ways, as each side tries to hide evidence that may hinder the political goal of nationhood for both. The clues get uncovered one stratum after another—each one capable of shattering both our perceptions of the evolution of western religion and the relationships of "half-brothers and sisters" in the Middle East today. The "what ifs" in this book are very real possibilities—ancient legacies that may someday be uncovered.