local sanctuary (as in and ). Modern scholars believe that the absence of yeast in the bread indicated purity (as in ). The listing of Festivals in and appear to provide evidence for the independent existence of the Festival of Unleavened Bread. Modern scholars suggest that the farmers' Festival of Unleavened Bread and the shepherds' Passover later merged into a single festival, Passover moved from the home to the Temple, and the combined festival was explicitly connected to the Exodus (as in ). Collins reported that the Egyptians built the city of Pi-Ramesse, mentioned in , on the site of the old Hyksos capital of Avari and reoccupied it in the time of Ramesses II (1304–1237 BCE), and as a consequence, most scholars have favored a date around 1250 BCE for the Exodus. Collins argued that all we can really say is that the biblical Exodus account was written some time after the building of Pi-Ramesse and Per-Atum, and possibly that the author knew of a tradition associating Semitic laborers with those cities. Israel Finkelstein and Neil Asher Silberman argued that the place Sukkot mentioned in and is probably the Hebrew form of the Egyptian Tjkw, a name referring to a place or an area in the eastern Nile Delta that appears in Egyptian texts from the time of the Nineteenth Dynasty of Egypt, the dynasty of Ramesses II. Finkelstein and Silberman reported that a late thirteenth century BCE Egyptian papyrus recorded that the commanders of the forts along the delta's eastern border closely monitored the movements of foreigners there, saying: "We have completed the entry of the tribes of the Edomite Shasu (that is, Bedouin) through the fortress of Merneptah-Content-with-Truth, which is in Tjkw, to the pools of Pr-Itm which (are) in Tjkw for the sustenance of their flocks." And Finkelstein and Silberman reported that the abundant Egyptian sources describing the time of the New Kingdom of Egypt in general and the thirteenth century in particular make no reference to the Israelites. Finkelstein and Silberman concluded that based on the evidence at the specific sites where says that the Israelites camped for extended periods during their wandering in the desert (and where some archaeological indication—if present—would almost certainly be found), a mass Exodus did not happen at the time and in the manner described in the Bible. Plaut noted that while some might read the report of that the