nonetheless hold the view that the Exodus probably has some sort of historical basis, with Kenton Sparks referring to it as "mythologized history". Scholars posit that a small group of people of Egyptian origin may have joined the early Israelites, and then contributed their own Egyptian Exodus story to all of Israel. William G. Dever cautiously identifies this group with the Tribe of Joseph, while Richard Elliott Friedman identifies it with the Tribe of Levi. Most scholars who accept a historical core of the exodus date this possible exodus group to the thirteenth century BCE at the time of Ramses II, with some instead dating it to the twelfth century BCE at the time of Ramses III. Evidence in favor of historical traditions forming a background to the Exodus myth include the documented movements of small groups of Ancient Semitic-speaking peoples into and out of Egypt during the Eighteenth and Nineteenth Dynasties, some elements of Egyptian folklore and culture in the Exodus narrative, and the names Moses, Aaron and Phinehas, which seem to have an Egyptian origin. Scholarly estimates for how many people could have been involved in such an exodus range from a few hundred to a few thousand people. Joel S. Baden noted the presence of Semitic-speaking slaves in Egypt who sometimes escaped in small numbers as potential inspirations for the Exodus. It is also possible that oppressive Egyptian rule of Canaan during the late second millennium BCE may have aided the adoption of the story of a small group of Egyptian refugees by the native Canaanites among the Israelites. The expulsion of the Hyksos, a Semitic group that had conquered much of Egypt, by the Seventeenth Dynasty of Egypt is also frequently discussed as a potential historical parallel or origin for the story. Alternatively, Nadav Na'aman argued that oppressive Egyptian rule of Canaan during the Nineteenth and especially the Twentieth Dynasty may have inspired the Exodus narrative, forming a "collective memory" of Egyptian oppression that was transferred from Canaan to Egypt itself in the popular consciousness. Many other scholars reject this view, and instead see the biblical exodus traditions as the invention of the exilic and post-exilic Jewish community, with little to no historical basis. Lester Grabbe, for instance, argued that "[t]here is no compelling reason that the exodus has to be rooted in history", and that the details of the story more closely fit the seventh