Ancient Egyptian Literature, Volume I: The Old and Middle Kingdoms by Miriam Lichtheim

Ancient Egyptian Literature, Volume I: The Old and Middle Kingdoms Reviews

• 
  Banole

  While still useful, Miriam Lichtheim's three volume work suffers from the dogmas, biases and ideologies of Miriam Lichtheim .
  The sad fact is that Lichtheim was educated and drenched in perhaps the grossest form of arrogant German Eurocentrism.
  Lichtheim seemed to cling to the old Hegelian worldview, which placed black African peoples outside of human history. For Lichtheim all signs of civilizations found in ancient Africa "proper" was the result of either Asian, Semitic or even European "invaders" or immigrants "filtering in" from the "East". For Lichtheim, Hegel was right. Civilization and humanity originated in Asia. Asia was the Mother of All.
  In his Introduction to the 2006 Edition of Volume 1, Loprieno writes that Lichtheim placed "...Egypt within a literary tradition shared with the world of Western Asia...."
  We hasten to add that this failed attempt by Lichtheim to force ancient black African(ancient Egyptian) literature into the "Western Asia" "literary tradition" is indeed an intellectual fraud.
  Especially since we know that "ancient Egyptian"(ancient Negro African) literature is the oldest writings on earth!
  Lichtheim's translations and commentaries reflect her dogmas and her ideologies.
  
  Today we know that dogma is false. Civilization and humanity originated in Africa.
  
  Ancient Egyptian art depicts numerous examples of the king dancing in religious ceremonies.
  The ancient Negro Africans (ancient Egyptians) used dance in much the same way dance is still used almost everywhere in Black Africa today.
  
  On page 27 Vol 1., Lichtheim translates the well-known part of Harkhuf's mission to Yam. King Neferkare is anxious to have the dwarf at court who knows how to dance the dance of the Gods. There is another text where the king says he wishes to dance before the Deities.
  This seems to indicate profound religious and cultural connections between "ancient Egypt" and the heart of Africa. Especially since we know that the king had many priestly duties and that he was a God /priest on earth with a celestial mandate.
  In most African cultures today a God or Goddess has certain specific dances. Especially trained priest and priestess demonstrate and teach the dances of the different deities.
  For example, the Yoruba Gods(Orisa) Shango and Obatala have special dances and music. So does the Goddess Oshun and Yemoja.
  Lichtheim's translation and commentary ignores the undeniable Black African religious and cultural realities reflected in those passages. Here we have the virtual triumph of ideology, racial chauvinism and dogma over scholarship.
  
  In her translation of the Mereneptah Stela (p.75 Volume 2 Lichtheim writes: "Seth turned his back upon their chief"(the Libyans). In her notes on this passage (p78) she writes:"The god Seth was viewed as the protector of the foreign peoples to the east and west of Egypt....". There is a lot of information packed into that short sentence. Set was the God of foreigners: Europeans and Semites!
  Remember Seth was usually associated with evil, disorder and instability by the ancient Egyptians.
  The God of both the Egyptians and the Nubians was Horus.
  If Lichtheim's aim was to educate and spread knowledge to her least sophisticated readers we wonder why she said nothing about the texts from the tombs of Seti 1st or Merenptah or even Ramses 3rd (Book of Gates) where it is clearly written that both the ancient Egyptians and the Nubian-Sudanese(nehasu) were to have the God Horus
  protect their souls in Tuat. While both the Europeans (tamaho) and the Semites(amou) were to have their souls beaten or hammered by the Lion head Goddess Sekhmet.
  The Gods and Goddesses of ancient Egypt almost always originated in Nubia. And if I am not mistaken, the priestess at the most sacred temple of Amen(Amon, Amun) at Thebes had to be a Nehasi or Nubian woman!
  Here again we see that the ancient Egyptians never confused themselves with Semites, Asians and certainly not with Europeans.
  No amount of scholarly jargon or erudite rhetoric can change the facts! Not one of the Classical European writers, Greek or Roman, said that the "ancient Egyptians" were Semites, Asians or Europeans!
  
  Anyone who can read the text in the original or even a good translation can begin to understand that "ancient Egypt" was as African as Nubia or Yam or Wa wat or Punt or Kush.. Remember that the mythologies and religious thinking of the Egyptians and the Nubians form one long continuum over time and space.
  While the Egyptians and the Nubians often fought each other they never forgot their common origins in the heart of Africa.
  Again the ancient Negro African peoples we call "ancient Egyptians" tell us who they were. We know that the ancient Egyptians did not eat with the Hebrews-it was considered a great sin. Gen. 43:32.
  Herodotus tells us that neither an Egyptian woman nor man would kiss a Greek on the mouth.
  If a Greek touched a knife the Egyptian would consider the knife "unclean" and would never use it again. Incidentally we find this same way of thinking among many traditional east African cultures.
  
  Throughout her 3 volumes Lichtheim does everything possible to obscure deny or ignore the Black Negro African reality of "ancient Egypt" and its cultural and ethnic origins.
  
  In volume III, page 3, Ms. Lichtheim continues to sing the same old song. The "egyptianized kings" of Nubia restored the royal power of a single dynasty over most of the country'. No Ms. Lichtheim! Perhaps they were not "egyptianized kings"- perhaps they were kinsmen attempting to revitalize the culture of Kmt( Egypt) from its ancient sources.
  It is well known that Egyptian culture was always revitalized from Nubia. They were the same peoples.
  To the dismay of Ms. Lichtheim, her "ancient Egypt" and her "Nubia" were part of the same Nile Valley cultural complex-the same black African cultural universe.
  Until the very end Miriam Lichtheim remained locked in her eurocentric intellectual prison.
  The three volumes must be read with caution and an appreciation of the strong cultural, ethnic and racial biases of the late Ms. Lichtheim-biases that color her interpretations and translations of the text.
  
• 
  Carlos Caballero

  Well, this was an incredible book, not only by it was related to ancient Egypt, moreover, I could learn wonderful things related to mortuary transcriptions, the way they governed, and so on.
  
  I consider this book is a good way to know more about this wonderful culture.
• 
  Benjamin de Boer

  I feel like I’m echoing the critical aspect of some other reviews here in saying that the stunning writing presented in this book is largely infected with the translator’s own racist explanation of how mdw ntr developed in Egypt.
  
  Honestly It’s almost ancient alien levels of discredit: Lichtheim is constantly citing European and Asian influence as the catalyst for the “belle lettres” when clearly Ancient Egyptian society is a civilization with a distinct literature developed within Africa. How hard is that to accept? Of course it wasn’t in a vacuum but you know what I mean.
  
  The writing from this period itself is so interesting and the English translation is incredibly useful so it is unfortunate that it is comparatively analyzed with reference to the development of European categories of genre and modern interpretations of literary art. Shame.
• 
  Iset

  Originally published in 1973 but updated and revised for a 2006 edition, this book brings together a selection of key texts from the Old and Middle Kingdoms of ancient Egypt, and the First Intermediate Period also. The book is divided not just by era – showing us the changes in literature over time – but also by type, for example Pyramid Texts, religious poetry, instructional wisdom texts, and so on. The book is well-referenced, and the author provides notes where there is any doubt or multiple possible translations, but largely she lets the words of the ancient Egyptians speak for themselves. This is perfect for the reader wanting to dive in to the ancient Egyptian mindset. I’m aware that some people find these texts clunky and dull – and this is to some extent to be expected in the case of standard official inscriptions; try reading legalese today and you will find the same formulaic drudgery from one piece of paperwork to another. But beyond the stock phrases, there are wonderful glimpses of genuine feeling; a father for his deceased daughter, a worshipper praising the power and beauty of the sky goddess Nut, etc.
  
  9 out of 10
• 
  Michael O'Brien

  This is an interesting book if you ever had an interest in drilling down into Ancient Egyptian culture, but for other readers --- not so much. It does show how many Egyptians perceived the after life by showing their writings about themselves ---- long lists of their life's accomplishments and efforts to justify themselves before their deities for their good deeds in this life. The tales are interesting, but do stand in contrast with Biblical literature ---- seemingly with no moral to them and fawningly complimentary to the Pharaoh, much in contrast with how the Bible treats the kings of Judah and Israel, candidly discussing their deficiencies as well as their good points if they had any.
• 
  Lucy

  The best literature is from the Middle Kingdom, so if you read any of her volumes, read this one. I love some of these stories, and the most fascinating bit is the parallel to a lot of stories from the Bible, or language/phrases still used in Arabic today. Shows the continuity with the ancient/pagan world still evident in the major monotheistic religions of today.
• 
  Wolgraugorimilir

  I wouldn’t bother reading much of Lichtheim’s commentary, which is greatly outdated, but these stories are so valuable for humanizing and characterizing the ancient Egyptian dorks who commissioned these literary works. Everything from fairy tales to political satire. ~Delightful~. This isn’t something I read cover to cover, I poked around. I’ll keep coming back to these stories when they’re referenced in other works, or for whenever else I’m looking for a good time.
• 
  Daniel Morgan

  This book has a ton of interesting readings from Egypt, and I appreciate the introductory context provided.
• 
  Abbey

  This is a great book. Effective writing skills. Just love it
  
• 
  Jonathan Roper

  Beautiful and mind opening. Such power, such wisdom, so long ago.
• 
  Mark Cooper

  This collection of Ancient Egyptian writings sheds some light on a fascinating and mysterious culture. Like The Epic of Gilgamesh, these writings show us that even through an amazing separation of distance and time there are fundamental aspects of humanity that link us all. Unlike Gilgamesh, Egyptian literature takes a tentative step away from the deeds of perfect heroes and towards the exposition of the life of ordinary mortals. Among the themes explored are justice, redemption, and mortality. In addition to these lofty subjects, there is practical advice for everything from being a good dinner guest to winning an argument (hint: don't engage). Taken as a whole, this collection is well worth a taste.
  Hidden among the bland tomb inscriptions and funerary spells, there are some literary jewels. The "Instruction of Ptahotep" and "Testament of a Heracleopolitan King" are full of good advice for even modern readers. Resounding concepts, such as the existence of free-will, the inherent equality of all men, and the reciprocal response to every action, are discussed. "Ptahotep" and "A Dispute between a Man and his Ba" include touching and thoughtful reflections on life and death. "The Shipwrecked Sailor", a charming and mysterious tale of a castaway who discovers an enchanted island, is a fun precursor to the fantasy literature of later generations. "The Eloquent Peasant" is a thorough exposition of the nature of justice. It is notable for including an early version of the "Golden Rule": the "Do Unto Others..." of biblical fame. The apex of the collection is the "Story of Sinuhe", which includes a more subtle and complex narrative than the others. Unlike earlier "autobiographies", it is not simply a listing of accomplishments. Unlike the “propaganda literature”, its protagonist is not an omnipotent god but an everyman who shows fear and exercises bad judgment in fleeing his kingdom. His search for atonement makes him relatable. Sinuhe’s accomplishments are not just ideals to be in awe of but are precedents to emulate. We all feel fear and make mistakes. If we strive intelligently and diligently, perhaps we, like Sinuhe, can find forgiveness and, ultimately, peace. "Sinuhe" is a fitting conclusion to an anthology that lays out what was a solid foundation for world literature.
• 
  Royce

  The translations and notes are great. Unfortunately, Egyptian literature is, with very few exceptions, desperately dull. I would only recommend it to those who are interested in the language itself. There are a few prose tales at the end of the book that might appeal to a wider audience, but even those will seem dull and repetitive to those who are not used to ancient southwest Asian literature.
• 
  Lauren

  This three-set series was glued to me for a good portion of my undergraduate career.
• 
  Stacy

  I enjoyed this look into the literature of the fascinating ancient Egyptian culture. It reminds me of how much we are all alike, no matter the time frame or the place.
• 
  Belinda

  Desperately boring but useful for the study of Egyptian history.
• 
  Thomas

  this was pretty historically interesting but it turns out that tomb inscriptions are pretty boring to read
• 
  Madly Jane

  TO REREAD IN 2016
• 
  saïd

  Death is before me today / Like a sick man’s recovery...

  Once again Miriam Lichtheim’s translations are excellent, but her politics are terrible.
• 
  Katie Tillwick

  A textbook, therefore not written for your entertainment. It IS, however, educational.