Coptic Culture
Ancient Egyptian Literature, Part X
by Ed Rizkalla
"The fear of the LORD is the beginning of wisdom" Psalm 111.10
"رأس الحكمة مخافة اللة"
Though ancient Egyptian artifacts such as the golden mask of king Tut have become familiar popular culture objects, ancient Egyptian literature remain to a great extent unknown to most people. Some ancient Egyptian literary creations such as the tales of "Sinuhe" and the "Setna" seem to have been the exception, as they reached a wider audience.
The tales of "Setna Khaemuas and the Mummies" or "Setna I" and "The Adventures of Setna and Si-Osire" or "Setna II" are ancient Egyptian literary creations dating to the Late Period. The contemporary Egyptologist, Robert K. Ritner (1), notes that one of the tales of Setna was recorded by Herodotus. Furthermore, Gilbert Murray (1866-1957), the British classical scholar rewrote the "Setna I" tale in English verse in 1911.
The tale provided inspiration for Mika Waltari's book "The Egyptian" in 1949, in which the character of a harlot is somewhat similar to "Tububu" in "Senta I". The 1954 Hollywood movie "The Egyptian" is based on Walteri's book.
In this series, the writer explored several examples from ancient Egyptian literature dating to the Old, Middle and New Kingdoms, to shed light on some of the Coptic cultural attributes traits, norms, and values. The examples cited in prior articles were mostly written in the hieratic script of the Egyptian language. Some ancient Egyptian literary creations were written in the hieroglyphic script of the Egyptian language. They are mostly found carved on the surfaces of monuments, e.g. the poetical stela of king Thuthmose III at the Karnak temple.
The tale of "Setna I" provides an example from the Late Period written in the demotic script of the Egyptian language. Though ancient Egyptian literary creations changed over time, some topics themes seem to have continued on throughout with the changes reflecting the spirit of their times.
The tale of "Setna I" narrates the quest of the 4th son of king Ramesses II Setna for knowledge and wisdom.
Setna set to find the "scroll of Thoth", which was indicated to contain exotic knowledge and magic to enable enchanting the heavens, the earth, the underworld, the mountains and the seas.
The precious scroll was indicated to have been enclosed in a chest of gold, within a chest of silver, within a chest of ivory and ebony, within a chest of pinewood, within a chest of bronze, within a chest of iron, and kept under guard by magical serpents in the midst of the sea of Coptos.
The precious scroll was indicated to have been enclosed in a chest of gold, within a chest of silver, within a chest of ivory and ebony, within a chest of pinewood, within a chest of bronze, within a chest of iron, and kept under guard by magical serpents in the midst of the sea of Coptos.
Setna finds out that the "scroll of Thoth" was kept at the tomb of Naneferkaptah at Memphis. As Setna embarks on acquiring the "scroll of Thoth" from the tomb of Naneferkaptah, he encounters his mummy and the ghosts of his wife Ihweret and son Merib.
Ihwere starts telling Setna their story. Her husband Naneferkaptah was also a scholar in his time who sought knowledge and wisdom. Naneferkaptah managed to find and acquire the "scroll of Thoth". This made Thoth, the god of wisdom, angry at him, which ultimately led the demise of the whole family.
As Ihweret recites their story she touches upon some more Coptic cultural attributes. She loved Naneferkaptah and wished to marry him. Her father the king, however, desired her to marry a general. So Ihweret sent a courtier to her father to intercede on her behalf to let her marry Naneferkaptah.
The king initially rejected the courtier's plea; however he ultimately relented and let her marry the man of her choice. Ihweret ultimately challenges Setna's right to take the "scroll of Thoth" from Naneferkaptah's tomb. Setna however takes it anyway, and Naneferkaptah tells his wife that he'll force him though magic to return the scroll back.
Naneferkaptah casts a magical spell upon Setna. The spell inflames Setna's desire for a seductress called "Tabubu". Setna offers her 10 deben of gold in return for her favors.
At this point of the tale, the ancient Egyptian writer resorts to direct intrusion in the narrative stating "Woe to every man in the vicinity of Setna". A direct intrusion in the narrative- a rare occurrence in ancient Egyptian literature- is used to portray the gravity of the situation. Setna was known to be a wise man; however his lust has turned him into a fool.
Tabubu demands a lot more in return for her favors, to the extent of asking Setna to slaughter his children. Setna finally recovers from the magical spell and regains his senses.
Here is a short excerpt from the tale of Senta I: "Setna came away from the presence of Pharaoh…He went down in the tomb in which Naneferkaptah was. Ihweret said to him: "Setna, it was Ptah, the great god, who brought you back safely." Naneferkaptah laughed, saying: "It is what I said to you previously." Stena greeted Naneferkaptah. He found that one would say that it was the sun which was in the whole tomb."
The last sentence paints a picture of the light returning back to fill the tomb upon the return of the scroll, or in other words it paints a picture for the light of "knowledge and wisdom". Setna reconciled with Naneferkaptah, embarks on traveling to bring the mummies of Ihweret and her son Merib and reunites the mummies in Naneferkaptah's tomb.
The tale of "Setna I" helps provide further insights into several Coptic cultural attributes, namely
1) the respect for education, knowledge, and love of wisdom,
2) the respect for individuality and the individual,
3) the equality of men and women and the respect for women in the family and the society at large, and
4) the respect for the family as the corner stone of a civilized society.
Last but not least, the episode of Setna's fall for a seductress is noteworthy. Space limitations do not permit the exploration of this aspect of the tale. The tale however provides a cautionary note and an admonition against falling prey for a passion or passions which could turn a wise man into a fool.
Coptic Culture is a forward-looking culture. It has helped the Copts over the ages not only to survive but also thrive.
The peace of the Lord be with you all. Irene Passe.
References:
(1) The Literature of Ancient Egypt, An Anthology of Stories, Instructions, Stelae, Autobiographies, and Poetry, edited by William K. Simpson, with translations by Robert K. Ritner, William K. Simpson, Vincent A. Tobin, and Edward F. Wente, Jr.,Yale University Press, New Haven, CT, 2003
Acknowledgement: The writer would like to acknowledge and thank the staff of the Library of Congress, Washington, DC, for their assistance with research for background material for this article.
Ed Rizkalla is a management consultant and a freelance writer. He is the founder of Pharos on the Potomac Group (POPG), a non-profit organization at Annandale, VA. http://mysite.verizon.net/vzes76jv/pharosonthepotomacgroup