Ancient Egyptian Literature, Volume III: The Late Period
253
Ancient Egyptian Literature, Volume III: The Late Period
253eBook
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Overview
Volume I outlines the early and gradual evolution of Egyptian literary genres, including biographical and historical inscriptions carved on stone, the various classes of literary works written with pen on papyrus, and the mortuary literature that focuses on life after death. Introduced with a new foreword by Antonio Loprieno.
Volume II shows the culmination of these literary genres within the single period known as the New Kingdom (1550-1080 B.C.). With a new foreword by Hans-W. Fischer-Elfert.
Volume III spans the last millennium of Pharaonic civilization, from the tenth century B.C. to the beginning of the Christian era. With a new foreword by Joseph G. Manning.
Product Details
| ISBN-13: | 9780520933071 |
|---|---|
| Publisher: | University of California Press |
| Publication date: | 04/03/2006 |
| Sold by: | Barnes & Noble |
| Format: | eBook |
| Pages: | 253 |
| File size: | 1 MB |
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Read an Excerpt
Ancient Egyptian Literature
A Book of Readings Volume III: The Late Period
By Miriam Lichtheim
UNIVERSITY OF CALIFORNIA PRESS
Copyright © 2006 The Regents of the University of CaliforniaAll rights reserved.
ISBN: 978-0-520-93307-1
CHAPTER 1
Biographical Inscriptions
The dignitaries who administered Thebes and the Thebaid during the Post-Imperial epoch, under a rapid succession of kings and under the changeless governance of Amun of Thebes, are represented here by Djedkhonsefankh, Nebneteru, Harwa, and Montemhet, all four members of the clergy of Amun. The first two served kings of the Twenty-second Dynasty, while the last two held office under the Twenty-fifth (Nubian) Dynasty.
With the Twenty-sixth Dynasty, which hailed from Sais, the center of power was once again in the north. The restoring activities of the Saite Dynasty are illustrated by the biography of Peftuaneith, who records his work of rebuilding at Abydos. The destruction of the Saite Dynasty through the Persian conquest of Egypt is reflected in the biography of Udjahorresne, who alludes guardedly to the calamity of the Persian conquest and dwells at some length on his successful efforts to restore normal life through collaboration with the Persian conquerors after they had settled down to rule.
The career of Somtutefnakht spans three eras: the final years of Egyptian independence under the Thirtieth Dynasty, the brief second Persian domination, and the destruction of the Persian empire by Alexander the Great. Petosiris, the high priest of Thoth at Hermopolis Magna, looks back on long years of service to his town in the last decades of the fourth century, when Persian dominion ended and Macedonian rule was installed. The biography of Wennofer, inscribed on a coffin, is wholly devoted to the praise of a life enjoyed.
The sorrow over premature death is the theme of the biographical inscription of Thothrekh son of Petosiris and of the biographical stelae of Isenkhebe and Taimhotep.
STATUE INSCRIPTION OF DJEDKHONSEFANKH
From the Temple of Luxor
Cairo Museum 559
The near-independence of the Thebaid in the time of the Twenty-first Dynasty was terminated by Sheshonq I, the founder of the Twenty-second Dynasty. He brought the Theban region back under royal control by means of two related measures: appointing sons of the royal house to the leading priestly positions at Thebes, notably the positions of "First Prophet" and "Second Prophet" of Amun, and having members of the royal family marry into the established Theban families. The career of Djedkhonsefankh illustrates this policy; and his autobiography typifies the biographical style of the period.
Djedkhonsefankh (Djed-khons-ef-ankh) came from a Theban family of long lineage and he married the daughter of Iuput, second son of Sheshonq I and high priest of Amun. Thus, when Osorkon I succeeded his father Sheshonq I, Djedkhonsefankh, the husband of his niece, was a favored courtier; and eventually he was made "Fourth Prophet" of Amun of Thebes. After the death of Osorkon I, Djedkhonsefankh continued to serve the royal house as well as Thebes and its god Amun.
His autobiography is inscribed on a block statue of dark granite, 1.02 m high. He is seated with legs drawn up under the chin and wrapped in a long garment in the posture called block, or cube statue, a posture common in statuary since the New Kingdom and especially favored in the Late Period. The text in thirteen horizontal lines covers the front and sides of the body, and there are six text columns on the back plinth. In addition, eight short text columns, now more than half destroyed, are inscribed on the feet. These tell that the statue was dedicated by his eldest son.
Just as the statue is carved with skill, so the text is composed with deliberation and with a striving for effect by means of uncommon words and phrases. The basic translations of Janssen and Otto can, I believe, be improved in a number of places, especially through the recognition that, except for the text on the plinth, Djedkhonsefankh's speech is cast in the orational style. The speech consists of couplets formed through parallelism of content, that is to say, the second sentence of each couplet enlarges upon the theme of the first sentence through amplification or contrast.
Publication: G. Daressy, RT, 16 (1894), 56–60. Borchardt, Statuen, II, 105–108 and pl. 94. J. M. A. Janssen in Studi Rosellini, II, 119–129 (best text and translation).
Translation: Otto, Inschriften, pp. 132–134 (abridged).
Comments: H. Kees, ZÄS, 74 (1938), 82; idem, Priestertum, pp. 206 ff. Kitchen, Third Intermediate, pp. 219, 289, 308.
(1) The one honored by Amun, great favorite of the lord of Thebes; the Fourth Prophet of Amen-Re, King of Gods, the herald and follower of Amen-Re, King of Gods; the chief incense-bearer before Amun; the one who performs the robing and prepares his holy chapel; the monthly priest of the House of Amun of the third phyle; the second prophet of Mut, mistress of heaven, the prophet of Khons of Benent; the chief scribe of the temple of Khons; the priest who goes in front of him whose throne endures, Amen-Re, King of Gods; the prophet of Amun, Conqueror-of-foreign-lands; the prophet of Amun, the living protection; the guardian of the chest of the House of Amun of the second phyle; the Eyes of the King in Ipet-sut, the Tongue of the King in Upper Egypt; who begs jubilees for his lord the King from the gods of this land; the fan-bearer to the right of the King, who strides freely in the palace; the true intimate of Horus, his beloved, Djedkhonsefankh, son of the prophet of Amen-Re, King of Gods, who saw the sacred Horus of the palace, Nespernebu; (3) born of the sistrum player of Amen-Re, Nesmut; he says:
Hail to you who will come after,
Who will be in future times!
I shall make you call me blessed,
For my destiny was great.
Khnum fashioned me as one effective,
An adviser of excellent counsel.
He made my character superior to others,
He steered my tongue to excellence.
I kept my mouth clean of harming him who harmed me,
My patience turned my foes into my friends.
I ruled my mouth, was skilled in answer,
Yet did not acquiesce in evil-doing.
The people (5) reckoned me as openhanded,
For I despised the piling up of riches.
I caused them all to greet me for my excellence,
Hand-kissing to my ka and saying of me:
"The progeny of his father,
His mother's godly offspring!"
No one reviled my parents on account of me,
They were much honored owing to
They found me helpful while they were on earth,
And I supply them in the desert vale.
I did not let my servants call me "our master,"
I made myself the image of their father.
The Good God praised me, Sekhem-kheperre-sotpenre,
His heirs praised (7) me again, still more than he.
As each one reigned he was content with me,
For they perceived my worth among the folk.
The country's nobles strove to copy me,
Because my favor with the king was great.
I strayed not from his majesty at the palace,
He did not exclude me from his falcon-ship.
His drink was sweet, I ate with him,
I sipped wine together with him.
The god esteemed me for attending him agreeably,
I was advanced in keeping with my worth.
Thus was I foremost in the heart of Horus,
As he is great among mankind.
When I reached Thebes in (my) old age,
(9) I did what was favored in Ipet-sut.
Appointed king's speaker at its head,
I did not give praise to him who flattered me.
I prevented expenses beyond the king's orders,
I protected the goods of its poor.
I put respect of its lord before them,
I restrained the arms of its robbers.
I was constant in sending reports to the king,
In cases of relieving hardships.
He gave assent to what I said,
He favored me above his courtiers.
My goodness was a sheltering refuge,
A fundament that would not ever tilt.
If I kept (11) my mouth clean of doing harm,
He increased their members among the attendants.
If I [walked] on the water of my lord,
He protected them more than the chest in the tomb.
If I safeguarded his majesty's orders to me,
They were promoted in the palace.
If I raised a son above the rank of his father,
Their requests were fulfilled as they wished.
If I scattered my wealth on everybody,
They thought
If I hated slander, loved assent,
A voice was raised for them to guard them from evil.
I was thus a god for them,
They knew my action when he bestowed favors.
When they succeeded me in the king's service,
Their rank was through me in accord with my wish.
May I see the children of their children,
While I remain on earth!
May my body be young in their descendants,
While I am here thereafter!
I shall not vanish for I know:
God acts for him whose heart is true!
On the back plinth
(1) The one honored by Khons, great favorite of the lord of Benent; the fourth prophet of Amen-Re, King of Gods, Djedkhonsefankh, justified; son of the priest of Amen-Re, King of Gods, and intimate of Horus in his palace, Nespernebu, justified; he says: When I was in charge of the loaves, my lord Amun enriched me. (3) I was constant in lending grain to the Thebans, in nourishing the poor of my town. I did not rage at him who could not pay. I did not press him so as to seize his belongings. I did not make him sell his goods to another, so as to repay the debt (5) he had made. I sated (him) by buying his goods and paying two or three times their worth. One cannot equal what I did in any respect. I did not quarrel with him who had robbed me, for I knew one does not get rich by theft. God does what he wishes!
STATUE INSCRIPTION OF NEBNETERU
From Karnak
Cairo Museum 42225
A handsome block statue of grey granite, 1.10 m high. The cartouches of King Osorkon II are inscribed on Nebneteru's shoulders. In addition, his right shoulder bears the inscription "First Prophet of Amun, Harsiese." In this way Nebneteru pays homage to the chief pontiff of Thebes. Incised on the front of the body are the standing figures of Amun, Re, Ptah, and Osiris, with each god addressing a blessing to Nebneteru.
Below the scene is the beginning of the biographical inscription. The texts are distributed over the surfaces in the following order. On the front is an introductory autobiographical statement in the first person, which ends with an appeal to the priests of the temple. On the right side is a list of titles and epithets cast in the third person followed by a prayer on behalf of Nebneteru, such as might be spoken by his son. On the left side is the principal autobiographical inscription, ending in another appeal to the priests to safeguard and supply his statue. On the back plinth is a summary of his offices and titles. On the base two vertical and two horizontal lines repeat the titles of Nebneteru and add those of his son Hor, who dedicated the statue of his father.
Like Djedkhonsefankh before him, Nebneteru belonged to a leading Theban family whose members held important positions in the Theban priesthood and at court, and were related to the ruling dynasty through marriages with princesses of the royal house. Nebneteru's principal courtly office was that of "royal secretary," an office which entailed extensive administrative duties.
Of special interest in his autobiography is Nebneteru's expression of satisfaction with his exceptionally long life, and his emphatic exhortation to the reader to enjoy life, to eschew worries, and to shun the thought of death.
Publication: Legrain, Statues, III, 58–62 and pl. 32.
Partial text, translation, and study: H. Kees, ZÄS, 74 (1938), 73–87, and idem, ZÄS, 88 (1962/3), 24–26.
Translation: Otto, Inschriften, pp. 136–139.
Comments: Legrain, RT, 30 (1908), 73–74, 160, and 165 f. Kees, Priestertum, pp. 223 ff., and idem, Priester, p. 108. Kitchen, Third Intermediate, pp. 211–213.
On the front of the body in eight columns
(1) The prince, count, royal seal-bearer, prophet of Amun in Ipet-sut, royal secretary, Nebneteru, son of the mayor, vizier, mouth of Nekhen, Neseramun, born of Muthetepti, says:
I was one unique and excellent,
Great in his town,
Much esteemed in the temple.
Amun appointed me door-opener of heaven,
So that I saw his form (3) in lightland.
He introduced me to the palace in private,
So that I saw Horus in his image.
I sought what was useful for my town in my time,
My concern was for the house of god.
He gave me rewards in blessings,
He requited (me) as he wished.
He provided me with a son to take office,
On my entering the land of my permanence.
(5) I saw his worth as he circled the shrine,
As one honored by the King in the palace,
The prophet of Amun, fan-bearer at the King's right,
Royal secretary of the Lord of the Two Lands, Hor.
I saw my sons as great priests,
Son after son who issued from me.
I attained the age of ninety-six,
Being healthy, without illness.
If one desires (7) the length of my life,
One must praise god for another in my name.
O priests, divine fathers of Amun!
You shall be on earth without want
Through the favor of Amun,
If you give water to my statue,
For whose worship
For the ka of the priest and royal secretary, Tery,
Every day unendingly.
On the right side in thirteen horizontal lines
(1) Long live the prince, count royal seal-bearer,
Prophet who opens the doors of heaven in Ipet-sut;
Chief seer who contents the heart of Re-Atum in Thebes,
Who enters the palace in private;
The eyes of the King throughout the land,
Who comes praised from the palace;
A mouth skilled in confidential speech,
Provider of Upper Egypt in his time;
Whose coming is awaited in the palace,
Whose wisdom has advanced his ka;
The royal (3) secretary for Upper Egypt, Nebneteru,
Son of the prince, count, royal seal-bearer,
Prophet of Amun in Ipet-sut,
Mayor, vizier, mouth of Nekhen,
Guide of the whole land, setem-priest,
Leader of all kilts, prophet of Maat, Neseramun;
Son of the prophet and door-opener of heaven in Ipet-sut,
First prophet of Mont, Lord of Thebes,
Intimate of the King in the palace,
Fan-bearer at the King's right,
Royal secretary of (5) Pharaoh, Nebneteru.
May your city-god act for you,
Amen-Re, Lord of Thrones-of-the-Two-Lands,
Sole god, truly benign, whose glory endures,
Lord of all in heaven, on earth,
The lightlander who rises in lightland,
By whom everyone lives,
Exalted of form, lord of joy,
Presiding over Thrones-of-the-Two-Lands!
And Re-Harakhti, the radiant,
Whose serpent shines,
Who is bright in (7) the eyes of all;
And great Ptah, South-of-his-Wall,
Lord of Memphis, Lord of Maat,
Who created all there is;
And Osiris, Lord of eternity,
Ruler of everlastingness:
May they love you as you come in peace,
May they renew your ka in the sanctuary.
May your seat be spacious as when you were on earth,
May all the living love you.
May you inhale myrrh and sweet ointment,
And receive (9) the cleansing of the Two Lords.
May the two jars give you their content,
May you receive the loaf in the hall.
May your ba be brought to the altar daily,
May the arm be bent at your tomb.
May the water of the revered be given you
From the hands of the servants of god.
May all kinds of food be poured out
In the sanctuary by the great priests.
(11) May your limbs be fashioned anew,
May your body be blessed afresh,
In reward for your having entered before god,
And having seen Amun in the hall of columns.
You have opened the doors of the portal of lightland,
You have brought sunlight from the eastern mountain.10
You have entered pure with words of cleansing,
You have made great your monthly cleansing.
Your hand was sound, your tongue exact,
(13) Your mouth shut against speaking falsely.
Your tongue was guarded ––– ...,
Your speech was free of evil.
All good things shall be given you,
An offering befitting one like you.
(Continues...)
Excerpted from Ancient Egyptian Literature by Miriam Lichtheim. Copyright © 2006 The Regents of the University of California. Excerpted by permission of UNIVERSITY OF CALIFORNIA PRESS.
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Table of Contents
Contents
Chronology of the Late Period, ix,Abbreviations and Symbols, xi,
Foreword by Joseph G. Manning, xv,
Introduction The Uses of the Past, 3,
PART ONE: Texts in the Classical Language,
I. Biographical Inscriptions, 13,
II. Royal Inscriptions, 66,
III. Two Pseudepigrapha, 90,
IV. Hymns and Lamentations, 104,
PART TWO: Demotic Literature,
The Stories of Setne Khamwas, 125,
Prince Pedikhons and Queen Serpot, 151,
The Lion in Search of Man, 156,
The Instruction of Ankhsheshonq, 159,
The Instruction of Papyrus Insinger, 184,
Indexes,
I. Divinities, 221,
II. Kings and Queens, 222,
III. Personal Names, 223,
IV. Geographical and Ethnical Terms, 224,
V. Egyptian Terms Used in the Translations, 227,
VI. Egyptian Words Discussed in the Notes, 227,