Rarely is there enough information about ancient cultures to satisfy contemporary interest. This is especially true of ancient Egypt and particularly of ancient Egyptian law. The civilization that left so many grand edifices dedicated to its gods and kings left little evidence of the laws those gods and king laid down. This dearth of evidence paired with the absence of a written code of law makes some scholars skeptical of speaking of Egyptian law as law in a proper sense (Théodoridès 291). But if one reviews what we do know about this aspect of ancient Egyptian society, the missing code fades away as a problem even if it does not evaporate completely.
Most of what we do know comes from fragmentary legal documents and stories from tomb inscriptions. We have contracts for the exchange of goods and property as well as partial records of court hearings. We also have stories, some perhaps apocryphal, about the treatment of ordinary subjects of the king and the actions of the king himself. What we lack, unfortunately, is a written legal code for the ancient Egyptians of the Pharaonic Period.
The Ptolemaic Dynasty, an Hellenic dynasty that ruled over Egypt in the last few centuries of the first millennium B.C., did have a written law of sorts, but Eyre describes this as more of handbook for judges (92). Before them, it is reported that the Persians under Darius commissioned the laws of Egypt to be written down (Théodoridès 319). Diodorus, a Greek historian writing in the first century B.C., says that there was a codex written before the Persian occupation of Egypt. Yet we have not found a single copy of the codex he alleges existed.
Supposing that this codex did exist at some point in Pharaonic Egypt, there is som...
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... periods of history. The king often acted as a protector of his subjects, enacting reforms when abuses came to light. For all the skepticism of scholars regarding treatment of ancient Egyptian as law proper, a layperson of the twenty-first century A.D. would find the Egyptian justice system during its best period very familiar.
Works Cited
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Shupak, Nili. "A New Source for the Study of the Judiciary and Law of Ancient Egypt: "The Tale of the Eloquent Peasant"." Journal of Near Eastern Studies. Vol. 51.No. 1 (1992): 1-18.
Théodoridès, Aristide. "The Concept of Law in Ancient Egypt." The Legacy of Ancient Egypt. 2nd ed. Oxford: Oxford University, 1971. 291-322.
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...d guidelines for the citizens to follow to remain in civil order and to avoid chaos. Many early types of this can be seen and parallels to early civilization through stories such as Hammurabi establishing the code of laws in which the residents would follow, but Osiris was simply attempting to make the lives of those around him more civilized and did not install the social rules based on quests for power, much like early rulers were believed to have done. With this being based in early Egyptian mythology, it can be apparent that the Egyptians felt some form of equality and respect between the king and the civilians in which he resided over, which had not been seen in other early human forms of civilization.
Ancient Egypt was a single tightly organized state for much of its history (Centanni, n.d.). In all its phases, the Egyptian government was led by the pharaoh. The pharaoh was held to be descended from gods, with the power to assure success and control the rituals that assured the flow of the Nile and the fertility derived from irrigation. Wanting gods to favor Egypt, the entire population of people did not hesitate to carry out laws that the pharaoh placed upon them. Egypt’s pharaohs claimed additional power and authority as actual incarnations of the gods
Herodotus is a Greek historian who travelled to Egypt and wrote down his observations about the Egyptians in his second volume of his histories. He is also well known as the “father of history”, although his observations were not always accurate. Through his experience in Egypt, he developed many different views of what he thought the Egyptians were, and why they were worth describing. Herodotus made observations on the Egyptian’s because their habits and customs were reversed from other countries.
Lichtheim, M. and Fischer-Elfert, H., 2006. Ancient Egyptian Literature. 1st ed. Berkeley: University of California Press
The Woman who was King. Kings and Queens. 1997-2005. Mark Millmore's Ancient Egypt. 20 Nov. 2004. <http://www.eyelid.co.uk/k-q1.htm>.
During the New Kingdom of Egypt (from 1552 through 1069 B.C.), there came a sweeping change in the religious structure of the ancient Egyptian civilization. "The Hymn to the Aten" was created by Amenhotep IV, who ruled from 1369 to 1353 B.C., and began a move toward a monotheist culture instead of the polytheist religion which Egypt had experienced for the many hundreds of years prior to the introduction of this new idea. There was much that was different from the old views in "The Hymn to the Aten", and it offered a new outlook on the Egyptian ways of life by providing a complete break with the traditions which Egypt held to with great respect. Yet at the same time, there were many commonalties between these new ideas and the old views of the Egyptian world. Although through the duration of his reign, Amenhotep IV introduced a great many changes to the Egyptian religion along with "The Hymn", none of these reforms outlived their creator, mostly due to the massive forces placed on his successor, Tutankhamen, to renounce these new reforms. However, the significance of Amenhotep IV, or Akhenaten as he later changed his name to, is found in "The Hymn". "The Hymn" itself can be looked at as a contradiction of ideas; it must be looked at in relation to both the Old Kingdom's belief of steadfast and static values, as well as in regards to the changes of the Middle Kingdom, which saw unprecedented expansionistic and individualistic oriented reforms. In this paper I plan to discuss the evolvement of Egyptian Religious Beliefs throughout the Old,
This paper will offer a commentary on Herodotus’ Histories 2.129-135. Book Two of Histories concerns itself with Egypt; specifically chapters 99-182 detail rulers of Egypt both legendary and actual. Book Two is distinct from the other books in Histories as it is in this book that we predominantly experience Herodotus as an investigator. More precisely it is in Book Two that Herodotus treats first person experience not as direct evidence but as a method of assessing the accounts of others. Chapters 129-135 provide us with the tale of King Mycerinus as recounted by whom Herodotus refers to in 2.127 as simply ‘ÆGYPTIOI’. These Egyptians are referred to at various points in Book Two and at times appear to refer to what might be termed ‘Egyptians in general’ . However, we can make a reasonable assumption in this instance, given what has been stated before at 2.99 and what is stated later at 2.142, that the Egyptians that provide Herodotus with the tale of King Mycerinus are probably priests. It should not be assumed that priests are any more reliable than the lay Egyptian in Histories however; the Egyptian priesthood did not necessarily concern itself with historical accuracy. Indeed the inclusion of priests may simply be a Herodotean literary device designed to reinforce his reader’s credulity.
It is difficult to fully understand the role of women in ancient Egyptian society because the understandings of the society and government are still incomplete. There are also two other major problems, those being that there is very little source material on women, and the material that has been found was biased by the ideas and minds of previous Egyptologists. The only source material that has survived from great kingdoms of Egypt is material that has been either found in tombs on the walls and sarcophaguses, or carved on major government and religious document. None of the writings on papyrus and other delicate materials survived. This material, which has survived, is the writings of the Egyptian literate male elite. In their writings the also did not show any emotions or feelings, this was not the style of the Egyptian people, writings were purely a record keeping device. Because of these limitations, “It is essential to avoid the temptation to extrapolate from the particular to the general, a process which can only too easily introduce error.”
Wilkinson, Toby A. H.. The rise and fall of ancient Egypt. New York: Random House, 2010. Print.
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Amarna Letters, c.1390, j. Breasted, date of translation is unknown, The Zenith of Egyptian power and the region of Amenhotep III, Tushratta, N.P
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