Ancient Egyptian Literature Research Articles

Private Lives and Public Censure: Adultery in Ancient Egypt and Biblical Israel

In biblical Israel, the traditional view was that adultery was a violation of the covenant between the people and their god. The fact that there is no official code of law from ancient Egypt has generally not facilitated direct comparisons of this culture with biblical Israel. Also, because the severity of punishment in Egypt for adultery was generally far less than that suggested by the legal codes of Babylon or biblical Israel, the assumption has always been that adulterous behavior was not publicly censured. Egyptian documents, however, clearly indicate that the act was regarded as a moral failing and a source of community discord. In that way, the perceptions of adultery known from ancient Egyptian literature parallel the attitudes represented in biblical passages dealing with adultery more than has been heretofore suggested. The treatment of specific cases relating to the consequences of adultery in ancient Egypt, over a period of several centuries, are examined in this article in order to shed light on some of the similarities noted to the biblical traditions.

Ancient Egyptian Literature: History and Forms. Antonio Loprieno

<i>Ancient Egyptian Literature: History and Forms</i>. Antonio Loprieno

Ancient Egyptian literature: an anthology

Poetry, stories, hymns, prayers, and wisdom texts found exquisite written expression in ancient Egypt while their literary counterparts were still being recited around hearth fires in ancient Greece and Israel. Yet, because of its very antiquity and the centuries during which the language was forgotten, ancient Egyptian literature is a newly discovered country for modern readers. This anthology offers an extensive sampling of all the major genres of ancient Egyptian literature. It includes all the texts from John Foster's previous book Echoes of Egyptian Voices, along with selections from his Love Songs of the New Kingdom and Hymns, Prayers, and Songs: An Anthology of Ancient Egyptian Lyric Poetry, as well as previously unpublished translations of four longer and two short poems. Foster's translations capture the poetical beauty of the Egyptian language and the spirit that impelled each piece's composition, making these ancient masterworks sing for modern readers. An introduction to ancient Egyptian literature and its translation, as well as brief information about the authorship and date of each selection, completes the volume.

Definitely: Egyptian Literature. Proceedings of the Symposium "Ancient Egyptian Literature: History and Forms," Los Angeles, March 24-26, 1995

Definitely: Egyptian Literature. Proceedings of the Symposium "Ancient Egyptian Literature: History and Forms," Los Angeles, March 24-26, 1995

Innocent Suffering in Egypt

There are many studies exploring the idea of innocent suffering and the concept of theodicy as it occurs in the literature of ancient Mesopotamia and Israel, but this is not so much the case with ancient Egyptian literature. This article will explore this matter in regard to ancient Egyptian documents. The point is to discover what factors in Egyptian culture led to the exclusion of theodicy and the idea of innocent suffering from their world view and literature.

Ben Sira 38:24-39:11 and the "Egyptian Satire of the Trades": A Reconsideration

Bell & Howell Information ansd Learning: Foreign text omitted. Scribal wisdom increases wisdom; whoever free from toil can become wise (Sir 38:24).1 With those laudatory remarks, Ben Sira begins pericope about the superlative aspects of the professional pursuit and dissemination of wisdom, that is, the scribal profession (Sir 38:24-39:11).2 To paint the picture more graphically, he first describes the lives of the artisans: The farmer does not have the luxury of acquiring wisdom because his objective to the fattening (of the cattle) and attention turned toward the fields (Sir 38:26).3 The engraver does not acquire wisdom because the exigencies of craft require that he labor night and day in order to make a realistic likeness (Sir 38:27). Similarly, the smith contends with the heat of the furnace, sears flesh, and deafens ears, so that he can complete the projects (Sir 38:28). Likewise, the potter toils endlessly at the wheel, employing both hands and feet, because he compelled to finish work (Sir 38:29). In short, Ben Sira affirms that the demands of an artisan's life stifle the possibilities for the acquisition of wisdom. He does acknowledge the value and necessity of such trades: All these skilled with their hands ... without them a city not habitable, and wherever they stay, they not hunger (Sir 38:31, 32).4 Nevertheless, he observes that artisans, in contrast to the scribes, are not sought for the council of the people, not prominent in the assembly, and they do not deliberate about judicial regulations or expound on discipline and justice (Sir 38:32, 33). The scribe, Ben Sira continues, seeks out the wisdom of all the ancients, is in the midst of the great, travels in the land of foreign peoples, and many praise understanding (Sir 39:1, 4, 9). Clearly, according to Ben Sira, the life of the scribe far superior to that of the artisans. I This pericope, with its extended comparison of the vocation of the scribe vis-a-vis that of the tradesmen, reflects a very distinctive motif, or topos, without precise parallels in (antecedent) Mesopotamian, Greco-Roman, or Hebrew traditions.5 However, biblical scholars consistently refer to the Egyptian composition known as the Satire of the Trades (hereafter Satire), often affirming Ben Sira's dependence on this Middle Kingdom composition (or one with virtually the same content). Thus, for example, Jack Sanders states that -the first and most obvious use of traditional Egyptian material by Ben Sira ... the Satire of Occupations. 6 The cogency of this conclusion not normally questioned.7 Reference to parallels in just a single Egyptian composition (namely, the Middle Kingdom Satire) is, however, problematic. For, although the Egyptian Satire an early, paradigmatic example of this literary topos, it by no means the only Egyptian example. Statements about the superiority of the scribal profession, accompanied by derogatory statements about artisans, quite common in ancient Egyptian literature, from various periods. Hence, it here argued that the Satire should be understood as being part of a rich literary tradition exemplified by, but not limited to, the Satire. This fact has not been sufficiently recognized by biblical scholars.8 In short, Ben Sira 38:24-39:11 may be dependent on the Satire; nevertheless, the presence of additional Egyptian exemplars with the same basic topos cautions against limiting reference and comparative discussion to a single Egyptian text (i.e., the Satire).9 Texts substantiating the breadth of the Egyptian tradition will now be considered. 10 The Egyptian texts sometimes brandished the power and prestige associated with the scribal profession. For example, the Satire inaugurates its paean to the scribe by noting the place of importance to which the scribe rapidly ascends: Barely grown, still a child, he greeted, sent on errands, hardly returned he wears a gown. …

Beetlemania of Bygone Times

The biblical terms [Formula: see text] in Deut. 28.42 and [Formula: see text] in Isa. 18.1 were never satisfactorily defined. A thorough analysis of ancient Egyptian texts, classical literature, Aramaic and rabbinic sources, post-biblical texts and archaeological material suggests that [Formula: see text] in the Pentateuch means beetle and Isaiah's phrase can be translated ‘land of the winged beetle’, that is, Egypt. Moreover, the Egyptian beetle metaphorically could represent a (sacred) boat and in Christian commentary, crucified Jesus. Though viewed as abominable, the beetle was used as a potent drug in eastern Mediterranean communities down to the middle ages. Influence of time-honoured Egyptian culture left a distinct mark on the contiguous communities. Small wonder that the Bible, even talmudic literature, incorporated some of its tastes.

Ancient Egyptian Literature: History and Forms

This volume deals with the development and the characteristics of the literature of Ancient Egypt over a period of more than two millennia, from the monumental origins of autobiography at the end of the Old Kingdom (ca. 2150 BCE) down to the latest literary compositions in Demotic during the Graeco-Roman period (300 BCE-200 CE). This book, the result of an international co-operation among more than twenty scholars, is divided into sections devoted to the definition of literary discourse in Ancient Egypt; the history and genres of these texts, their linguistic and stylistic features; and the image of Ancient Egypt as displayed in later literary traditions of the Mediterranean world - Greek, Coptic, Arabic. With over thirty chapters, this volume provides an interdisciplinary account of current research in one of the methodologically most advanced fields of Egyptology.

Where Can Wisdom be Found? The Sage's Language in the Bible and in Ancient Egyptian Literature (review)

Hebrew Studies 38 (1997) 159 Reviews are exaggerated. The consistency, logic, and coherence of his research are admirable; his scholarship is of the highest order. Crow has written a convincing work on The Songs of Ascents and their place in Israelite history and religion. He does not need to qualify it so much. Daniel Grossberg State University ofNew York Albany, NY 12222 WHERE CAN WISDOM BE FOUND? THE SAGE'S LAN· GUAGE IN THE BIBLE AND IN ANCIENT EGYPTIAN LITERATURE. By Nili Shupak. Orbis Biblicus et Orientalis 130. Pp. xxxi + 508. Freiburg, Switzerland: University Press; Gottingen: Vandenhoeck und Ruprecht. Cloth, SF 148. In the epilogue of this major work, the author concludes by reminding the reader that when it comes to comparative research between ancient Egyptian sources and the Bible, "the territory is vast and continues to invite scholarly attention" (p. 355). Nili Shupak's work has certainly gone a long way toward reducing the amount of territory that requires exploration in the field of wisdom literature. Over the years there has been considerable work done by biblical scholars on Israelite wisdom literature as there has been among Egyptologists in Egyptian didactic literature. Comparative work between Israelite and Egyptian literature has been limited largely because few scholars have had adequate preparation in both Hebrew and Egyptian to control the sources required for careful study. The late Ronald 1. Williams, Helmut Brunner, KelUleth A. Kitchen, and Michael V. Fox are among those who could work authoritatively in both fields and thus make significant contributions to academe. We can now add Shupak's name to this small but distinguished list. The objectives of her study are as follows: (l) "to draw up a glossary of Egyptian wisdom terms," (2) "to elucidate the semantics of these terms," and (3) "to clarify the wisdom vocabulary of the Hebrew sages in relation to the corresponding Egyptian terminology" (p. 7). The third point is the main thrust of the book. Because of the nature of the first two points, the bulk of the book is devoted to presenting the data. Consequently, this monograph is very comprehensive, but reading the work requires considerable plodding to get to the conclusions of the investigation. Hebrew Studies 38 (1997) 160 Reviews The book begins by introducing the corpus of sources used in the study. On the Hebrew side, Proverbs, Job, Qoheleth, wisdom Psalms, and Ben Sira are included. The Egyptian sources are divided into more specific categories -Didactic Wisdom-Instructions, "Loyalists '" Instructions, Speculative-Pessimistic Wisdom, School Texts, Royal Inscriptions and autobiographies, and religious literature. With this large database, Shupak launches into a comparative study of terms relating to instruction and teaching (e.g., sb3y.t and musiir; mtr(t) and toka/;lat; tp rd and mi~waltora; slJr and 'e~a).What may be surprising about these terms is that there are no Egyptian cognates or loan-words. If Israelite wisdom was influenced by Egypt, one might expect some Egyptian terms to be present. However, the author shows that the relationship between these terms is semantic, not linguistic . This is the conclusion drawn throughout as she explores the comparative terms for "Teaching and Learning" (chapter 2), "The Negative Human Type-Traits and Behavior" (chapter 3), "The Positive Human Type-Traits and Practices, Quietness, Calmness, Coolness" (chapter 4), "The Consequences of Failing to Acquire Learning: Fool and Foolishness" (chapter 5), "The Consequences of Acquiring Wisdom: Wise and Wisdom" (chapter 6), "The Parts of the Body Involved in Instruction and Wisdom" (chapter 7), and "Wisdom Words" (chapter 8). A good example of the type of semantic relationship Shupak identifies is Egyptianls and Hebrew ta/;lbulot (pp. 313-317). Egyptian IS is written with a knotted belt or rope determinative. It was Brunner who first called attention to IS, "knot," meaning "maxim." Similarly, the Hebrew ta/;lbuLOt is related to the word /;lebel, rope. In both cases, the idea behind the words is that a maxim "is a tightly phrased, well constructed, pithy maxim made like a series of knots and loops" (p. 316). Naturally the wise person will have to apply himself to unraveling the meaning. This type of semantic association between the Hebrew and Egyptian can hardly be a coincidence. Therefore...

Where Can Wisdom be Found? The Sage's Language in the Bible and in Ancient Egyptian Literature

In the comparative study of Egyptian and Biblical literature emphasis has been laid on content and ideas, while the formal and terminological aspects have been neglected. The present work deals with the semantics of terminology in Biblical wisdom literature as compared to that of the Egyptians and centers, therefore, on a somewhat abandoned aspect of the comparative research of the Biblical and Egyptian writings. The work has three primary objectives: (a) to draw up a glossary of Egyptian wisdom terms, a task as yet not undertaken elsewhere; (b) to elucidate the semantics of these terms; (c) to clarify the Biblical wisdom terms in relation to their Egyptian parallels. The fresh comparative inquiry into Hebrew and Egyptian wisdom vocabulary sheds light on some general problems intrinsic to Biblical wisdom, e.g.: Does the Hebrew sage (hākām) signify a function or a quality? Did Hebrew wisdom evolve from a secular to a religious stage? What was the Sitz im Leben of Biblical wisdom?

Where Can Wisdom Be Found? The Sage's Language in the Bible and in Ancient Egyptian Literature

Where Can Wisdom Be Found? The Sage's Language in the Bible and in Ancient Egyptian Literature

Book Review: Ancient Egyptian Literature

Book Review: Ancient Egyptian Literature

Ancient Egyptian Literature. A Book of Readings. Volume III: The Late Period

Ancient Egyptian Literature. A Book of Readings. Volume III: The Late Period

Ancient Egyptian Literature: A Book of Readings, Volume III: The Late Period

Ancient Egyptian Literature: A Book of Readings, Volume III: The Late Period

Ancient Egyptian Literature: A Book of Reading. Volume III: The Late Period

Ancient Egyptian Literature: A Book of Reading. Volume III: The Late Period

Ancient Egyptian Literature: A Book of Readings. 3: The Late Period

Ancient Egyptian Literature: A Book of Readings. 3: The Late Period

Sinuhe: The Ancient Egyptian Genre of Narrative Verse

THE Tale of Sinuhe is widely esteemed as the finest piece of literature to survive from ancient Egypt-an epitome of craftsmanship, style, and sophistication; that culture's finest story; its classic piece of prose fiction. Graduate students sharpen their teeth on this tale, using Blackman's transcription or photocopies of the Berlin Hieratische Papyrus; veteran scholars like Gardiner and Grapow have produced extended studies; and others regularly offer new readings, reconstructions, emendations, clarifications, and reinterpretations. The Tale of Sinuhe has a very central and visible place in ancient Egyptian literature. I would like to pursue a thesis that will, if true, offer a different perspective on Sinuhe and, I hope, further our understanding of this literary classic: The Tale of Sinuhe is not a piece of prose fiction; it is not prose at all; it is an example of the ancient Egyptian genre of narrative verse. To illustrate this thesis I shall give examples of ancient Egyptian lyric/hymnic verse (The Hymn to the Nile) and of didactic/proverbial verse (The Maxims of Ptahhotep) and then show that the structuring of Sinuhe is fundamentally like these two other verse genres, using four verse-pointed passages from the tale for the demonstration. Once the basic likeness is clear, I shall discuss the differences among verse genres (lyric, didactic, and narrative); for that is the distinction to be made here, rather than a distinction between hymnic or didactic verse, on the one hand, and prose fiction, on the other. This discussion will include the phenomenon of the odd line (or triplet) in Sinuhe, a patterning which breaks that couplet structure so fundamental to ancient Egyptian verse and misleads one into thinking the tale is written in prose. Finally, I shall try to define the difference between ancient Egyptian verse and prose by comparing Sinuhe (narrative verse) with an almost contemporary example of commemorative (i.e., probably literary) inscriptional prose (the Tomb Biography of Khnumhotep), showing the differences in patterning, both clausal and rhetorical.

The New Kingdom, Vol. II in Ancient Egyptian Literature, a Book of Readings. Miriam Lichtheim.

<i>The New Kingdom, Vol. II in Ancient Egyptian Literature, a Book of Readings</i>. Miriam Lichtheim.

Ancient Egyptian Literature: A Book of Readings

Chronologically arranged translations of ancient Egyptian writings shed light upon the development of diverse literary forms. Bibliogs.

Ancient Egyptian Literature. A Book of Readings, Volume I: The Old and Middle Kingdoms

Ancient Egyptian Literature. A Book of Readings, Volume I: The Old and Middle Kingdoms