This week you will be reading from "Daily Life in Ancient Egypt" by Kasia Szpakowska, "The Blinding of Truth by Falsehood", a story about Isis healing Horus (PDF) and some texts from Lahun/Kahun (PDF).
I want you to think about how Egyptologists combine multiple lines of evidence to come to particular conclusions about the Egyptian world view and practice. Please provide an example of how Szpakowska analyzes archaeological and textual material together to reach conclusions or comment on how the primary sources you read for this week could be viewed in light of historical/archaeological/art historical information provided either in lecture or in your secondary readings. Do you see common themes or motifs in different categories of evidence that reinforce each other? Contradict each other?
In Szpakowska's book, "Daily Life in Ancient Egypt," she explores the culture of the town of Lahun or Kahun. One of the biggest things she talks about is childbirth and the importance of children in society.
ReplyDeleteSzpakowska opens the chapter by mentioning that the delivery process is an "area of life that is generally not documented in detail by any culture, and Ancient Egypt is no exception" (23). However, she is able to piece together the basic process of giving birth in Lahun using a few material clues "coupled with ethnographic evidence" (23).
The author goes on to summarize the general procedure. The woman giving birth was to squat over birth bricks that were engraved with images of the gods. There were also to be at least two other women standing by in order to assist the mother and eventually the newborn. Much of what Szpakowska is able to gather comes from the physical remnants of the "bricks," as well as the images upon them. For example, one mud brick pictures a woman holding a newborn boy. She is attended by two women and two forms of the goddess, Hathor.
It seems that the process of childbirth was both a religious and mystical process. Not only were the goddesses associated with birth (Hathor, Taweret, Heqat, Meshkenet, Isis, and Nephthys) prayed to and invoked, but spells and concocted potions were also used to help “hasten the birth of a child, encourage contractions, and loosen a child from the womb" (25). Additionally, wands called "birth hippopotamus-tusks" were used as a source of protection.
Giving birth in ancient Egypt was a cause of celebration, both because it introduced a new life into the world and because the actual survival rate of newborns was fairly low. A successful birth was not necessarily unusual, but was considered to be what we call nowadays, "beating the odds." I believe that this idea of giving life and fertility is a common motif in Egyptian literature. Even when not explicitly mentioned, there is this theme of raising a child safely and having them grow up to lead the household.
In "Isis and the Infant Horus," Isis is concerned only with the safety of her son and protecting him from the evil Seth. When she discovers him to be poisoned, she pleads to the other gods and asks Thoth for help with keeping Horus "remaining on earth!" (65). This source further shows the connection between a mother and her son. When Isis says, "Here I am, my son Horus! Do not be afraid. Son of a glorious lady, nothing bad will happen to you," she is promising safety to her son and strengthening the bond between the two of them (69).
When I read the primary texts, I could see distinct similarities between the two stories that an archaeologist who knew nothing about Egypt could see and derive different themes from Egyptian culture. For instance, both stories seem to have a father absent. In “Isis and the Infant Horus,” Osiris lives in the afterlife and is unable to assist Isis in her time of need. While in “Blinding of Truth by Falsehood,” the boy does not know who is father is, and when he learns of his father’s identity he finds that his father is blind. By illustrating the absence of father’s, both stories imply that Egypt is a patriarchal society one in which the mother is the driving force in raising children. Also, both stories place the burden of resolving their father’s issues on the son. Again, this reinforces the concept of a patriarchal society because it gives responsibility to the male heir to both take care of his father, not necessarily his mother, and finish any unresolved business.
ReplyDeleteAnother common theme that I saw in the “Isis and the Infant Horus” story and a story we had read earlier this semester “The Doomed Prince,” was the occurrence of a child being poisoned. I think this shows that this may have been a larger threat than starvation for a small child. Again, when something that cannot be healed by tonics and pellets occurs magic plays a huge role in curing poisoning, illustrating a need for the Egyptian people to look for a higher power to solve their unsolvable problems. Conversely, there is an overwhelming amount of personification of the Gods which may illustrate a deep connection between the people and their gods.
In Szpakowska’s book, she emphasizes certain archaeological objects found in relation to ancient myths and religious beliefs to reach some conclusion about childbirth in ancient Egypt. Specifically, she comments on the Middle Kingdom Papyrus Westcar, which entails a tale about the birth of royal triplets, concentrating on the presence of goddesses to assist in the birth. This story definitely made me recall the story of King Cheops and the Magicians when the goddesses Isis, Nephthys, Meshkenet, Heket, and Khnum are present in order to give Reddedet aid in the delivery of the royal kings. In both stories, the praise and aid of goddesses are of the utmost importance in order to ensure a safe delivery. Without their help, the success of childbirth would not be possible.
ReplyDeleteSzpakowska also analyzes a brick excavated in the house of the mayor of Abydos in the 13th Dynasty. Engraved on this brick was the story of childbirth with only women present. Around this brick, there were fragments of birth tusks found, which clued excavators of the use of all these objects. These tusks were often made from ivory, reflecting the fierce nature of the hippopotamus. All these excavated examples show how superstitious Egyptians were about childbirth and all the precautions they employed to avoid any complications
What is curious, though, is that throughout all of her analyses of these objects and texts, she does not once mention the role that men played in this sacred process. Perhaps, then, men did not play any role in the childbirth process, and furthermore, in the raising of children either, as indicated in the “Blinding of Truth by Falsehood.” It is women who carry the burden of birth and raising children.
The Blinding of Truth by Falsehood is a typical story of morality. The author has personified both virtue and vices within the characters in the story. For example one who follows Falsehood’s ideals lack righteousness, Truth is the path which everyone should seek, the woman named N exhibits lust, and Truth’s son represents correct conduct and vengeance ( 105, Simpson). Without being cognizant of Egyptian history, one can immediately see that those who are virtuous are rewarded. Although, Truth was blinded his son’s revenge balanced the world, for Falsehood was punished (107, Simpson). The beatings and the overall punishment that Falsehood endures represent the system of ethics in Egypt (107, Simpson). Stealing is not acceptable, and perhaps harming one’s brother for petty goods is also not considered acceptable (105, Simpson). Since N decides to sleep with Truth because of her lust for him, this may portray the Egyptians thoughts about women in general (105, Simpson). Seeking vengeance seems typical, for Truth’s son redeems his family through it (107, Simpson). Respect is also derived through one’s education (writing skill) and skill in “the arts of war” (105, Simpson)
ReplyDeleteIn the story of Isis and the Infant Horus, divine beings are called forth to care for the infant Horus because he has been poisoned. Both remedies and spells are used to attempt to cure the child. The remedy includes the incorporation of garlic, barley, and salt which one sees as a means to extract poison in ancient Egypt (Borghouts, 62). It states that Horus is trying to escape the “evil intentions of his brother” which is reminiscent of the Blinding of Truth by Falsehood, because they both refer to the story of the epic struggle of kingship, or dominance between two brothers.
I definitely think it's interesting that right off the bat she pulls in varied evidence that suggests midwives are goddesses - pictures in which goddesses are assisting a woman giving birth, the Papyrus Westcar. This is of course reminiscent of King Cheops. What's interesting is the added evidence Szpakowska gives that 'midwife' is rarely in source material, rather the word 'nurse'. There seems to be some sort of mysticism surrounding birth, something vaguely relating to magic or something beyond human. Clearly, births were very important and those who assisted with it were respected, if they were being compared to goddesses.
ReplyDeleteAnother theme I saw was that of purity. We know that it was very important for people to purify themselves before going to the temple, and yet there are specific instructions for how to purify oneself after birth. Menstruating women were also excluded from the temple. Interestingly, the cycles of life - menstruating, giving birth, etc. - somehow made women unclean and they needed to purify themselves. Szapowska mentions in the text that this is apparently a sign of respect, but from a modern perspective it's just another example of women being imposed upon by societal norms over which they have no control.
One can see why Egyptologists like Szpakowska, sometimes are forced to use multiple lines of evidence to develop a certain conclusion. Subjects such as the act of childbirth is not well documented most likely because it involves the taboo subject of talking in great depths of the human reproductive organs. Egyptologists have to infer from evidence that they have gathered about childbirth and the rituals involved.
ReplyDeleteOne thing that I thought both "The Blinding Truth by Falsehood" and "Isis and the Infant Horus" has in common is the idea that no evil deed will go either unpunished or goodness will always triumph over evil. In "Isis and the Infant Horus," we can see that even the heaven splits open to help the infant Horus, and saves him from death (65). From "The Blinding Truth by Falsehood," although Truth has led a life of blindness and his son is constantly berated by his peers, Truth's son eventually avenges his father by ruining Falsehood.
I also agree with what Jamie has written above. I thought the most glaring evidence that Egypt is a patriarchal society is that Isis was not the one who healed her son. From all the stories that I've heard so far about Isis protecting her son from the snakes and scorpions of the marshes, I always thought that Isis would be the one to bring Horus back to life, but all Isis did was cry.
One example of how Egyptologists study evidence to reach conclusions is seen by how social structure in ancient Egypt is understood through archeological evidence, or more specifically by cemeteries. This is helpful because individuals are placed in groups, usually corresponding to their class, when they’re buried. Furthermore, you can somewhat tell by the size of the tomb and the “materials used for burial goods” (10) what class these people belonged to.
ReplyDeleteFurthermore, Egyptologists can even reach conclusions about who was important within the royal family based on how they were buried and also through texts. It can be seen that the royal family enjoyed many privileges due to the fact that they were buried close to the king, however, it can also be seen that they didn’t have administrative duties due to the fact that they are rarely mentioned in texts. With daughters, on the other hand, you can tell they’re important because husbands are rarely mentioned in texts and they are also buried close tot heir father. Therefore Egyptologists reach the conclusion that they probably played a religious role.
Egyptologists, like Szpakowska, use different archaeological and textual evidence to conclude a particular subject about Egyptian way of life. For example, the process of childbirth was not well documented, however, with clues and “ethnographic evidence it is reasonable to suggest that women (in ancient Egypt) gave birth in the same manner as women around the world: squatting over a hole, with their feet on two or four birth bricks” (Szpakowska 23). This squatting position is found craved in a relief at the mammisi (birth house) at the Ptolemaic temple of Hathor at Dendera. Evidence like this and artifacts like birth bricks allow Egyptologist to analyze the process. In addition, ideas from myths (involving Isis and her child Horus) are also used to examine the process of Egyptian childbirth. Other home-related topics are also discussed.
ReplyDeleteIn addition to archeological and textual materials Szpakowska used to illustrate Egyptian was of life, “Blinding of Truth by Falsehood,” and “Isis and the Infant Horus,” are stories/myths that are used to describe Egyptians ideas about justice and morality associated with family. The underline of both stories deal with good versus evil. In “Blinding of Truth by Falsehood,” the battle is between truth (good) and falsehood (bad). When the boy learns that his father is blinded by Falsehood, he seeks to avenge him. The story ended with “And so the boy avenged his father, and (the dispute between) Truth and Falsehood was settled” (Simpson 107). Righteousness prevails and justice is restored within the familial structure. In “Isis and the Infant Horus,” Isis’s goal is to keep her newly born infant out of harm’s way. Horus is poisoned, and chaos arrives. “ The innocent one wailed n distress and those around the child were depressed” (64). However, goodness and purity in Horus prevails and the Gods cure him. The story ended with, “ …your son Horus has been assigned to life-and all men and all animals that are suffering from poison live likewise” (69). This shows that when Horus is well and healthy, the balance is conserved/ justice is restored and everyone lives happily.
One difference I notice between the two stories revolves around the protectors of each story. In “Blinding of Truth by Falsehood,” the son goes out of his way to avenge his blinded dad. Meanwhile in “Isis and the Infant Horus,” Isis (the mother) is responsible for her son’s, Horus, wellbeing. The stories switched roles to show the importance of family and each family member’s role in keeping one’s family safe.
How does Szpakowska analyze archaeological and textual evidence together?
ReplyDeleteIn addition to using archaeological and textual evidence, Szpakowska makes an important designation about how she and other archaeologists look at the information from ancient cultures and draw conclusions. She states that "there are two basic approaches to understanding society in the ancient world. One is to try to discover the classification used by the people themselves, and the other is to approach the culture with our own categories." This is important because this is how she interprets both archeological and textual evidence, and this observation forms the basis upon which we collect evidence about the ancient world. She then goes on to discuss how classification of people in Egypt was demonstrated to us via both documents written on papyri and on the drawings on tombs and other artwork that depicts distinct social classes within ancient Egyptian society.
Do you see common themes or motifs in different categories of evidence that reinforce each other? Contradict each other?
Yes, I do. With the Egyptians I think it is fairly easy to make stipulations about their culture because the way they depict themselves and other central figures within their cultures (such as deities, etc.) remains fairly uniform, regardless of the means in which the information is portrayed. Because artwork and documents, etc is so uniform, it is easier for us to piece together their cultures and draw fairly concrete distinctions about their lives.
In Szpakowska's book, "Daily Life in Ancient Egypt," she uses the culture of Kahun to inform a milestone of life: giving birth.
ReplyDeleteI take issue with her statement that the birthing process is an "area of life that is generally not documented in detail by any culture, and Ancient Egypt is no exception" (23). I would say that there are cultures that document it in great detail. But I do see how child birth is important and considered a huge celebration (as factors that remain unchanged across cultures and time).
When the birthing process is outlined one part that I was interested by was the role of the gods/goddesses in bringing a new form of life into society. The main actors (the woman giving birth) and the midwives are all connected to deities. With the woman giving birth squatting over “birth” bricks, which were engraved with images of the gods and the midwives being elevated to goddesses. The fact that at least two other women needed to assist the mom has some easy to think of practical purposes—but Egyptians elevate it to have religious presence, since those two women become two forms of the goddess Hathor.
In the story “Isis and the Infant Horus” we see the threat of contamination being represented by a child being poisoned. The other thing I notice is a need to connect mortal problems to the gods. When a sickness is unchanged by healing tonics and pellets the Egyptians turn to magic and the gods.
The idea of protecting a mother and child is quite obvious in Szpakowska’s texts and is reflected in “Isis and the Infant Horus.” We learned in lecture that there were different objects that represented the support of a pregnant woman’s health and the health of her child both during and after the birthing process. “Clappers” were used in ancient Egypt to ward off demons during childbirth, which is seen similarly in “Isis and the Infant Horus,” when Isis protects her son from all evils. She, in this story, is acting as the “clappers.” Praying to god’s like Isis, Taweret and Hathor also eased the birthing process, for all of these goddesses were associated with this event, so the fact that Isis was present in this story ensures Horus’ safety. “Birthing bricks” were extremely symbolic as well, for women would squat on these bricks while giving birth. These bricks showed scenes containing goddesses associated with the birthing process. I particularly find these practices interesting for they are solely associated with women; men are rarely seen in this process.
ReplyDeleteSomething I found it interesting in Szpakowska's book how she delves into the death of infants and their mothers during or shortly after birth. We find archaeological evidence of infants being buried far from their family's resting place. Sometimes they appear buried outside the cemeteries, but also inside (or underneath) the family home. Szpakowska notes that the literary evidence doesn't provide much information on this practice, but we can see from the that the Egyptians believed in different funerary rights for infants. Though, given the inaccurate archaeological evidence, we cannot draw conclusions on the exact age in which children were given normal funerary rights.
ReplyDeleteIt's the same story with mothers who die with their children. Since there is no mention in the literary texts for reason of death and no way to conclude the reason of death from skeletal remains, we have little conclusions that can be made.
Szpakowska writes, “there are two basic approaches to understanding society in the ancient world. One is to try to discover the classification system used by the peoples themselves, and the other is to approach the culture with our own catgories.“ However, these categories do not always correspond and thus some are poorly understood. Therefore, she says, “it is useful to approach the question from the out side” and “as with other aspects of life in Ancient Egypt, to do this we base our understanding of the social structure of Ancient Egypt on archaeological evidence. “ She uses Cemeteries as an example of archaeological evidence that helps us understand the category, since people were carefully buried in groups rather than being buried randomly.
ReplyDeleteOne thing I found intriguing during last week’s reading was the problem archaeologists face when gathering information from textual evidences. Szpakowska talks about how the preponderance of the population was illiterate and has left behind little textual evidence to begin with. She says it is one of the reasons why we rely on archaeological evidence. In the Parkinson PDF reading, there are lists of examples of textual evidences, and along with that, he provides in what ways they are not perfect. “Flaws in our lexicographical knowledge” makes us impossible to reconstruct from the texts, some texts are without any introductory titles, depicted scenes from tomb walls are oftentimes not directly taken from actual life, and presumably less relevant letters were discarded.
Another thing I found interesting was when Parkinson talks about dating the time the letter was written by the “handwriting” of the text. How does that work?
In “Daily Life in Ancient Egypt”, Szpakowska states from the very beginning of the text that she wanted to take on the challenge of writing from the point of view of a young girl from the lower middle class, rather than the traditional point of view of a male from the upper or middle class. This is a challenge because not much is known about women or children, especially of the lower class, from Egyptian records, and much of what we know is drawn from miscellaneous details found in various Egyptian texts, artifacts, etc. One example of a story that gives us details about the role of women in society is the story of “Isis and the Infant Horus”. The goddess Isis took on the duty herself to do everything in her power to save her son Horus. The focus on the mother’s role in child birth shows the women’s importance in care and rearing of the child, and as Professor Morris has said before, Isis was portrayed as the “ideal” image of what a woman and mother should be.
ReplyDeleteSzpakowska also states that conclusions about daily life in Egypt are drawn from physical artifacts that have been found. Archeological evidence is key to understanding Egyptian culture, as well, whether it be through excavating cemeteries or finding religious artifacts.
One of the major ways egyptologist work to understand how social life worked in ancient Egypt is to “approach the culture with our own categories, and use our own criteria in order to make cross-culturally relevant comparisons” (9). For most people, putting things into terms or into a context they can better relate to allows them to better understand something; in this case, we apply our daily lives to what we know about the lives of those in ancient Egypt in hopes of better understanding their culture. Szpakowska also made a good point in saying that much of what we know about the lower classes is based upon textual evidence that was written by members of the upper class, since many of the individuals from the lower class were illiterate, leaving us with the possibility of bias recordings. This is why it is important to take into account a plethora of other artifacts or evidence when piecing together the lives of those individuals less focused on in Egyptian literature.
When discussing the locations where childbirth took place in Egypt, Szpakowska starts by saying that the exact location where it took place is unknown. He explains this by stating that there are "no archaeological or textual evidence of any specialized structure devoted to this critical process" (25). The author then puts forth the possibility of the existence of places called "birthing beds," and backs this claim up by stating that Egyptologists have uncovered mud-brick structures found in the "rear of the first room of the house" (25). Szpakowska then states that some scholars have concluded that these structures were used as "conjugal beds, birthing beds, or places for the seclusion of new mothers and neonates" (26). Szpakowska, however, does not simply present the information of others and accept them as true; instead, he challenges some of these notions. Szpakowska points out that the possibility of the structures as birthing beds or a place of seclusion for new mothers is highly unlikely, since Egyptians often thought that demonic entities entered the house, and therefore painted the door red. The author then deduces that the Egyptians must have used the room for several purposes, and that it could act as an "altar, a site for postpartum purification rites, a secure location for infant care, or a household shrine" (26).
ReplyDeleteThus, it is apparent that Szpakowska does not hesitate to refute the claims made by the sources he introduces. His claims are usually still tentative, and almost never made with entire surety, since there is a limited amount of evidence available for many of the ancient Egyptian locations. This type of presentation of information leads plenty of room for interpretation, and simultaneously engages readers to decide what is more likely to have happened.