Various reasons had led an increasing majority of Egyptologists to regard Ramses II., the most prominent figure in the nineteenth dynasty, if not in the whole history of the Pharaohs, as the Pharaoh of the Oppression, and the question was finally settled by Dr. Naville’s excavations at Tel el-Maskhûta on behalf of the Egypt Exploration Fund.[150] Tel el-Maskhûta proved to be the site of Pi-Tum, the Biblical Pithom, and to have had the civil name of Thuku or Thukut from the nome of the district in which it was situated. Brugsch had already pointed out that Thukut is the Succoth of the Old Testament, the Egyptian _th_ corresponding to the Hebrew _’s_, and Succoth was the first stage in the flight of the Israelites after their departure from Raamses (Exod. xii. 37). Pi-Tum was the sacred name of the city, which was dedicated to Tum, the setting Sun. The monuments found on the spot showed that the founder of the city was Ramses II.; and since the Pharaoh of the Oppression was also the builder of Pithom (Exod. i. 11), those who attach any credit to the historical character of the Biblical statement must necessarily see in him the great Pharaoh of the nineteenth dynasty. The conclusion is further supported by the name of ‘Raamses,’ or Ramses, the second of the two cities which it is said the Hebrews were employed in building. Ramses I., the founder of the nineteenth dynasty, and the grandfather of Ramses II., was the first king of Egypt who bore that name; and the shortness of his reign, which does not seem to have exceeded two years, as well as the disturbed condition of the country, would have prevented him from undertaking any architectural works. Ramses II., however, was essentially a building Pharaoh; he covered Egypt from one end to the other with his constructions; he founded cities, erected or restored monuments, and not unfrequently usurped them. There was more than one city or temple of Ramses which owed its existence to his architectural zeal and was called after his name. As the date of the third Ramses of the twentieth dynasty is too late to fit in with any theory of the Exodus, there remains only Ramses II. for ‘the treasure-city’ mentioned in Exodus. Ramses II. restored Zoan, and made it a seat of residence; this will explain why, in Gen. xlvii. 11, Goshen is proleptically said to have been situated in ‘the land of Rameses.’ Brugsch has made it probable that ‘the city of Ramses’ referred to in an Egyptian papyrus was Zoan itself.[151]