Although the tomb-wall party guests are served a tempting buffet, they are never actually depicted eating. They do, however, drink, and their cups are repeatedly replenished by the ever-willing maids. This slight inconsistency has prompted some linguists, influenced by the fact that the Egyptian word sti, ‘to pour’, also means to impregnate, to suggest that the scenes may be interpreted as a form of visual pun intended to emphasize the fertility of the deceased. Certainly more overt sexual references would have been considered out of place on a tomb wall.6
Yesterday’s drunkenness will not quench today’s thirst.
Late Period advice to young men
No accomplished host would have dreamed of inviting his guests to a meal without providing an unlimited supply of the finest wines for their enjoyment.7 Wine was drunk by men and women alike, and there seems to have been no prohibition on serving women alcohol. Indeed, occasional scenes of indiscreetly drunken ladies being horribly and publicly sick show that intemperance at banquets was regarded as a rather amusing joke for all, particularly when the sufferer was a woman: one lady depicted in the tomb of Paheri even orders the servant somewhat rashly to ‘Give me eighteen cups of wine, I want to drink to drunkenness; my throat is as dry as straw.’ The most universally popular party tipple was red wine made from grapes, a drink widely enjoyed from the beginning of the Old Kingdom onwards. The mass production of white wine probably didn’t start until the Middle Kingdom, although by the classical periods Egyptian whites were well respected by the bon viveurs of the classical world: the Greek–Egyptian Athenaeus admiringly described the wine of the Mareotic region as ‘excellent, white, pleasant, fragrant, easily assimilated, thin, not likely to go to the head, and diuretic’, the Taeniotic wine as ‘better than Mareotic, somewhat pale, has an oily quality, pleasant, aromatic, mildly astringent’ and the wine of Antylla province ‘surpassing all others’.
Fig. 16 Lady vomiting at a banquet
Do not indulge in drinking beer lest you utter evil speech and don’t know what you are saying.
Instructions of Scribe Any
Wine was very much the expensive pleasure of the upper classes. Poorer and less sophisticated drinkers drowned their sorrows in vast amounts of home-brewed beer, the favourite ‘soft’ drink of ancient Egypt which was sweetish, non-fizzy and thick, and unfortunately so full of floating impurities that it frequently had to be drunk through a special filtering straw. This beer was certainly nothing like the bottled ‘Stella’ sold in Egypt today, and was probably far more nutritious than alcoholic. However much an acquired taste, the beer was both cheap and easily available, and was apparently enjoyed by all who drank it, even winning praise from the discerning Diodorus Siculus as ‘in smell and sweetness of taste not much inferior to wine’. Beer was the usual drink offered to the gods and to the deceased, and it was a valued ingredient in medicine.
Brewing was a very important offshoot of baking, and as such was traditionally regarded as a female activity. The process was relatively simple. Ground flour was mixed with water, kneaded into a stiff dough with added yeast and given a light baking in the oven. The loaf was then crumbled and placed in a fermenting jar with extra damp flour and more beer added. When brewed, the beer was strained through a sieve into a jar and stoppered to prevent further fermentation which would make the drink too acidic to be enjoyable. A similar brewing technique is still used today in the manufacture of the home-made Nubian beer known as ‘booza’.
4
Work and Play
I’ll make you love the scribe’s job more than you love your own mother. I’ll make its beauties obvious to you, for it is the greatest of all professions, and there is none like it in all the land… See, there is no worker without an overseer except for the scribe, who is always his own boss. Therefore, if you can learn to write, it will be far better for you than all the other careers which I have listed before you, each one of which is more wretched than the last.
Middle Kingdom scribal propaganda
Education and literacy were the keys to professional advancement in Dynastic society. Writing developed in Egypt at about 3000 BC, and from this point onwards only those who could combine an ability to read and write with a basic grasp of arithmetic were eligible to compete for prestigious posts as administrators and accountants in the three major white-collar employment sectors: the civil service, the army and the priesthood. The rather vague title of ‘scribe’, which could be applied to anyone who was literate regardless of occupation, quickly became one of the most prestigious of Egyptian accolades, and many wealthy and influential men chose to stress their high status by being sculpted in the typical scribe’s pose: seated cross-legged with a reed brush poised to write on a roll of papyrus stretched across the knees. In addition to enhanced employment prospects, the literate received an enviable range of fringe benefits. Most importantly, the educated were exempt from the indignities of hard manual labour, always something to be avoided in ancient Egypt. Instead, they were able to reinforce their more elevated status by mingling with the equally refined upper classes rather than the uncouth peasants. In stark contrast, the illiterate and uneducated laboured under a severe social handicap, constantly banging their heads against an unpassable and unavoidable barrier to promotion. Quite simply, anyone who was anyone in ancient Egypt could read and write.
The basics of reading and writing were acquired either at home or at school before the trainee scribe, following the long-established custom of teaching via apprenticeship, progressed to working under the direct supervision of an older and more experienced professional. Often this supervisor was a close male relation such as a father or an uncle. During the Old Kingdom wealthy families employed tutors to equip their children with a primary education, and this tradition of private coaching for the upper classes continued well into the New Kingdom. However, during the prosperous Middle Kingdom, formal day-schools known as the ‘Houses of Instruction’ were established in association with the royal palaces and temples. Here, select bands of young boys received a good basic education designed to provide the ever-expanding state with a much needed supply of well-trained bureaucrats. These schools were not, unfortunately, noted for their imaginative or stimulating lessons, and the pupils studied very little beside reading, writing and, to a lesser extent, arithmetic. Every day the students, some as young as five years of age, attended alfresco morning classes where they passed their time endlessly chanting, copying and re-copying a series of classical texts which increased in complexity and dullness as the pupil advanced in proficiency.
When your mother sent you to school, where you were taught to read and write, she cared for you each day with bread and beer at home. When you yourself become a man and take a bride, and become settled in your house, pay attention to your own son, and bring him up carefully as your mother raised you.
New Kingdom scribal instruction
There were no specialized or simple reading books designed to encourage the development of tender young Egyptian minds. Instead, the first book to be studied, a lengthy text known as the Kemit, was a standard compilation of polite Middle Egyptian phrases, model letters and guidance to young scribes, written in an old-fashioned vertical script which must have been as dauntingly unfamiliar to the young students of the New Kingdom as Chaucer’s Middle English would be to the primary school children of today. Once this formidable academic hurdle had been overcome, students were faced with a succession of more advanced traditional works, with modern literature being considered only after three or four years when the pupil had become reasonably fluent in both his reading and writing. The so-called Wisdom Texts formed an integral part of this scribal training. These texts, which have furnished many of the quotations given in this book, developed during the Old Kingdom and remained very popular throughout the Dynastic period. They always followed the same format, and were written as lists of rather long-winded and idiosyncratic advice dictated by a revered master to his son or favourite pupil. The opinions on offer ranged from t
he general to the highly specific, and much of the advice still holds good in the modern world:
If a man’s son accepts his father’s words, then no plan of his will go wrong.
Old Kingdom Wisdom Text
Do not tell lies against your mother; the magistrates abhor this.
Middle Kingdom Wisdom Text
Lend a hand to an elder drunk on beer; respect him as his children should.
New Kingdom Wisdom Text
He who spits in the sky will have spittle fall on his head.
Late Period Wisdom Text
The schoolboy’s studies were made particularly tedious by the unique Egyptian tradition of employing three different types of writing at the same time, each style being considered appropriate to a specific type of document. The most popular and frequently used type of writing was a curly-looking script running from right to left. Specially developed to be written quickly with a fine paintbrush, this so-called cursive hieratic was the writing of everyday life and, consequently, the most widely studied and read. In contrast, hieroglyphic was a highly specialized, intricate and rather time-consuming form of writing reserved for monumental inscriptions of everlasting importance which could be carved or painted slowly and with great care. Cursive hieroglyphic, written from left to right, fell between these two extremes, being the writing of the semi-formal religious, magical and scientific texts. Towards the end of the Dynastic period changes in the Egyptian language led to the development of demotic, a fourth type of script which was used mainly for business purposes. Egyptian pupils, struggling to cope with different styles of writing, would have envied their modern counterparts faced only with the need to distinguish between the highly similar ‘joined-up’ lower case writing, sloping italic writing and printed capital letters.
Don’t waste your day in idleness, or you will be flogged. A boy’s ear is on his back. He listens when he is beaten.
Traditional scribal advice
The Egyptian schoolmasters were invariably very strict with their young charges, regarding frequent beatings as an integral and essential part of the learning process. As one Egyptian adult ruefully reminisced with his former mentor, ‘You smote my back, and so your teaching entered my ear.’ Leaving aside the question of corporal punishment, the approved teaching method differed markedly from current western educational practice. In particular, reading was taught by the constant memorizing, reciting and then writing of whole phrases which were regarded as one entity; there was no attempt to teach the pupils how to analyse a sentence by considering each word, or how to build up the spelling of a particular word by identifying and pronouncing the individual component signs and letters. Nor were the pupils encouraged to develop independent thoughts or to express themselves in imaginative prose. Instead, each conventional phrase was learned parrot-fashion so that it could be reproduced as a whole. This system of block learning goes a long way towards explaining why many Egyptian documents, even private letters, are so full of identical phrases that they manage to give the impression of being written by the same scribe. Some Egyptian letters consist entirely of these conventional phrases, and represent little more than a generalized greeting without any personal content, somewhat as a modern pre-printed birthday or Christmas card or even a brief postcard can serve as a rather impersonal gesture of contact today.
Instructing a woman is like holding a sack of sand whose sides have split open.
Late Period opinion of Scribe Ankhsheshonq
There is no direct evidence to show that girls ever accompanied their brothers to school. Indeed, as primary education was merely the first step towards a vocational training, and as few girls if any were expected to progress to high-status professions, most parents would have baulked at the unnecessary expense required to educate their daughters. After all, formal education was a privilege reserved for very few boys and the majority of the population remained both illiterate and uneducated. Nevertheless, and in spite of Scribe Ankhsheshonq’s rather bigoted opinion, society did not object in principle to the education of females. Although the only Egyptian woman to be depicted actually putting pen to paper was Seshat, the goddess of writing, several ladies were illustrated in close association with the traditional scribe’s writing kit of palette and brushes.1 It is certainly beyond doubt that at least some of the daughters of the king were educated, and the position of private tutor to a royal princess could be one of the highest honour. The very influential New Kingdom official Senenmut, Steward of Amen during the reign of Queen Hatchepsut, clearly regarded his position as tutor to Princess Neferure, daughter of Hatchepsut and heiress to the Egyptian throne, as the high point of his unusually successful career.
Fig. 17 The goddess Seshat
More surprising is the evidence provided by ostraca recovered from Deir el-Medina which suggest that at least some ordinary housewives were able to read and write. These texts, which seem to be informal notes jotted down to jog the writer’s memory, deal with fairly trivial female concerns such as laundry lists, underwear and dressmaking advice, and as such are certainly not the type of document which a woman would employ a scribe to write on her behalf. It would, however, be wrong to extrapolate from this evidence and deduce that the majority of housewives were educated. Presumably the standard of literacy in a town like Deir
Fig. 18 Primitive hieroglyphs from Deir el-Medina
el-Medina, which included a high percentage of educated draughtsmen, masons and artists together with their families, was far higher than in a purely agricultural community where few peasant men and women would ever need reading and writing skills. It is interesting that Deir el-Medina has also yielded a number of non-hieroglyphic symbols which were obviously used by the illiterate or partially literate as a means of identifying their personal property. These signs, which vary from simple geometric shapes to more intricate hieroglyph-like figures, have been found on house and tomb walls, but are most commonly used to identify laundry which was sent to the washerman.
There’s nothing better than a book; it’s like a boat sailing on the water.
Middle Kingdom Satire of the Trades
Very few of the privileged women who received a primary education were able to progress via formal apprenticeships into professional careers. This is not necessarily because there was an official ban on women occupying influential posts and, indeed, no such veto has ever been recorded. Instead, it reflects the fact that a girl would be embarking on her nuptial and domestic responsibilities at precisely that age when her brother might expect to commence his training. Without all the conveniences of modern life, including efficient contraception, the mistress of the house had more than enough work to fill her day, and she would certainly have been unable to take on the commitment of a full-time career. After all, the upper-class wife derived her status from her husband’s position in the community and she had no need to work to increase either her social standing or her personal wealth.
A wife was, however, expected to support her husband in his chosen career, to the extent that she might even be called upon to act from time to time as his official representative. The clearest surviving example of a wife deputizing for her absent husband is recorded in a New Kingdom letter written to the Scribe of the necropolis, Esamenope, by his wife Henuttawi.2 Henuttawi tells how, at her husband’s request, she supervised the reception of two ships of grain intended to pay the monthly rations of the Theban workmen. Unfortunately, when the ships were unloaded there was an obvious shortfall in the number of grain sacks, and Henuttawi, without herself directly challenging the sailors, proposed that the matter should be investigated further as someone had obviously tampered with the cargo during the voyage. Although it would have been more usual for a son to take over Esamenope’s role, no one questioned Henuttawi’s right to act officially on her husband’s behalf, and her ability to carry out her role effectively seems to have been accepted by all.
Those wealthy ladies who were lucky enough to find themselves with time on their hands turned to
the temple in an attempt to occupy their spare hours profitably while enhancing their social status. Religion, the one eminently respectable ‘career’ always open to royal and upper-class Egyptian women, was an approved interest for non-working females just as our modern society actively approves of those public-spirited women who have no need to take paid employment but who undertake a certain amount of voluntary work for charity. Egyptian public life was very much dominated by men, and in all the big provincial centres of Egypt the male élite held important and high-profile positions such as mayor, magistrate or senior civil servant. Their wives were free to take an equally prominent corresponding interest in the local temple where they often served as priestesses, particularly when the cult was that of a female deity. The duties of these upper-class priestesses were somewhat nebulous. Whether or not they were expected to be regular celebrants at the temple is open to question, and it seems very likely that these were purely honorary positions conferred automatically on all large-scale temple benefactors. It would certainly be wrong to class these priestesses as mere temple employees, and it seems likely that they were expected to make donations to the temple coffers rather than receive payment for their services.
Good speech is more scarce than greenstone, and yet it may be found amongst the talk of maids at the grindstone.
Old Kingdom Wisdom Text
The traditional Egyptian division of labour decreed that the man should work outside the home while the woman worked within it. This view was reinforced by the contemporary literature which constantly depicted active men supported by passive wives, and was subtly emphasized by the artistic convention of depicting light-skinned ‘indoor’ women married to sun-bronzed ‘outdoor’ men; in this context, ‘outdoor’ may be taken as a symbol for employment outside the home. Tomb paintings conform totally to the conventional view of daily life, so that we have very few scenes showing women working in anything other than purely domestic contexts, and no scenes showing a woman performing any work of great importance. But, it must be remembered that these tomb walls were painted to depict a way of life which was deliberately both idealized and stereotyped: just as upper-class Victorian and Edwardian morality maintained that a woman’s place was in the home, conveniently ignoring the thousands of women who were forced to work for a living, so the Egyptian scenes emphasize that paid work was, quite properly, the prerogative of men. The scarcity of tomb scenes showing women supervising cooking perhaps gives us some indication of the lack of realism in these conventional images.
Daughters of Isis - Joyce Tyldesley Page 12
