Proverbial poetry: its settings and syntax
Yüklə 6,58 Mb.
|
|
provide a corroboration of the biblical statements as to the international character of wisdom (1 Kgs 4:30f. [MT 5:10f.]).1 No attempt will be made to reanalyze these sources; rather, the goal will be to select samples which are characteristic of the two-thousand-year history of this form of literature in Egypt.2 The following rather jejune list of the most well known Egyptian wisdom ____________________ 1 Perhaps the most convenient list and analysis of this material is found in William McKane's, Proverbs: A New Approach. The Old Testament Library (Philadelphia: The Westminster Press, 1970), pp. 51-201. Another fine overview is James L. Crenshaw's, Old Testament Wisdom: An
A very exhaustive list, which includes the location of the materials, is found in K. A. Kitchen's, "Proverbs and Wisdom Books of the Ancient Near East: The Factual History of a Literary Form," TB 28 (1977):111-14. R. J. Williams provides a thorough synopsis of Egyptian wisdom studies between 1960 and 1981 in "The Sages of Ancient Egypt in the Light of Recent Scholarship," JAOS 101 (1981):1-19. Finally, an excellent chart may be found in E. E. Heaton's,
easily accessible in James B. Pritchard's, ANET, pp. 412-24 or in Miriam Lichtheim's, Ancient Egyptian Literature, 3 vols. (Los Angeles: University of California Press, 1980), 1:58-82, 97-112, 134-92; 2:135-80; 3:159-217. Other translations are: William Simpson, The Literature of Ancient Egypt (reprint ed., New Haven: Yale University, 1973) and K. A. Kitchen, "Studies in Egyptian Wisdom Literature--1," OrAnt 7 (1969):189-208 and "Studies in Egyptian Wisdom Literature--2," OrAnt 8 (1970):203-9. Kitchen translates the Instruction by a "Man for His Son" and the "Counsels of Discretion." An older collection, but still of value, is Adolf Erman, The Literature of the
York: Benjamin Blom, Inc., 1971), pp. 54-85. texts provides a chronological sequence demonstrating the antiquity and continuity of this type of literature in Egypt.
The Instruction Addressed to Kagemni (ca. 2200 B.C.) The Instruction of Ptahhotep (ca. 2200 B.C.)
The Instruction of Amenemope (ca. 1100-600 B.C.) THE LATE PERIOD The Instruction of 'Onchsheshonqy (Ptolemaic?) The Instruction of Papyrus Insinger (Ptolemaic?)1 There are two genres of Egyptian wisdom literature: (l) sebayit (instructions), and (2) onomasticon. The sebayit are instructions given by an authority, often a father or teacher, to his son/pupil. They structure their advice in an admonition form (Mahnspruch), which is hortatory, and a statement or saying form (Aussage) which makes empirical remarks about the realities of life.2 So in "The Instruction Addressed ____________________
Proverbs?" Essays in Old Testament Ethics, ed. James L. Crenshaw (New York: KTAV Publishing House, 1974), p. 173. to Kagemni" one reads an admonition concerning table etiquette: When you sit with company, Shun the food you love.1
from a familial setting. Do not control your wife in her house, When you know she is efficient; . . . Let your eye observe in silence, then you recognize her skill.2 An illustration of the sentence or saying form may also be found in "The Instructions of Any," describing the empirical realities of life in a non-hortatory fashion. One man is rich, another is poor, But food remains for him [who shares it].3
be shown later. Disputation literature and scribal texts are also found in Egypt, but, since they are not particularly germane to the discussion, they have not been included. A few examples from the Instruction literature may be cited to illustrate the correspondence of both form and content between Egyptian and Israelite sources. In Ptah-hotep is written this instruction: ____________________ 1Miriam Lichtheim, Ancient Egyptian Literature, 1:59.
2Ibid., 2:143. 3Ibid., 2:142. If you are one among guests At the table of one greater than you, Take what he gives as it is set before you.1 A similar note is struck in Proverbs 23:1: When you sit to dine with a ruler. Note well what is before you. Though manifesting several differences from the book of Proverbs--for example, 'Onchsheshonqy's slender use of antithetical parallelism and its employment of single line proverbs--'Onchsheshonqy does have some points in common with Proverbs. The idea that "man proposes but God disposes" is found in both Proverbs and 'Onchsheshonqy: In his heart a man plans his course, but the LORD determines his steps (Prov 16:9). This may be compared with 'Onchsheshonqy 26,l.14: The plans of the god are one thing, the thoughts of [men] are another.
texts. Themes such as the condemnation of laziness, the warning against wayward married women, the end of a man's way determining the course he should take, and even the advice that one's fear of god be great, will be easily recognized by students of Proverbs.2 While, surely, no one ____________________ 1Ibid., 1:65. 2B. Gemser, "The Instructions of 'Onchsheshonqy and Biblical Wisdom Literature," in Studies in Ancient Israelite Wisdom (New York: KTAV, 1976), pp. 142-43, 156. Hereafter cited as SAIW. would suggest borrowing between 'Onchsheshonqy and Proverbs, the comparison does show a common ethos prevalent in this type of literature, both in Egypt and in Israel.
A matter which demands special attention is the debate concerning the viability and direction of borrowing between Amenemope and Proverbs. The text of Amenemope suggests a very strong nexus between Egypt and Israel.1 A scrutiny of this problem will not be attempted here since pertinent literature is abundant. Amenemope is dated by some as early as 1000 B.C. and by others as late as 600 B.C. The usual triad of solutions is forwarded:2 (1) Israel borrowed;3 ____________________ 1Ludwig Keimer, "The Wisdom of Amen-em-ope and the Proverbs of Solomon," AJSL 43 (1926):8-9 surveys the early discovery and analysis of this "Instruction."
the three views, as do Martin R. Johnson, "An Investigation of the Fear of God as a Central Concept in the Theology of the Wisdom Literature" (M.A. thesis, Trinity Evangelical Divinity School, 1974), p. 7 and Brian Kovacs, "Sociological-Structural Constraints upon Wisdom: The Spatial and Temporal Matrix of Proverbs 15:28-22:16" (Ph.D. dissertation, Vanderbilt University, 1978), p. 167. 3This is the view held by the majority of scholars. Bryce, A Legacy of Wisdom, pp. 74-75, 158, 212 gives the most recent and well-stated exposition of this position, in which he allows for adaptive, assimilative and integrative stages to account for differences in the texts. James L. Crenshaw, Old Testament Wisdom: An Introduction (Atlanta: John Knox Press, 1981), p. 220. Ronald J. Williams, "The Alleged Semitic Original of the (2) Amenemope borrowed;1 or (3) they both referred to a common setting or common original.2 ____________________ 'Wisdom of Amenemope,'" JEA 47 (1961):100-106 gives a refutation of Drioton (vid. the next footnote for Drioton's articles). R. B. Y. Scott, "Solomon and the Beginnings of Wisdom in Israel," in Wisdom in Israel and in the Ancient
(Leiden: E. J. Brill, 1969), p. 278. Roland E. Murphy, "Israel's Wisdom: a Biblical Model of Salvation," Studia
York: Walter de Gruyter, 1974), p. 40, where Whybray says Proverbs' dependence is "universally admitted." Scholars who hold this position are: Zimmerli, Eissfeldt, Childs, Rylaarsdam, Heaton, Skladny, Rankin, B. Andersen, Erman, von Rad, Keimer, Gemser, McKane et al. 1Two older works are: Robert O. Kevin, "The Wisdom of Amen-em-apt and its Possible Dependence upon the Book of Proverbs," Journal of the Society of Oriental Research 14 (November 1930):115-56; and James M. McGlinchey, The Teaching of Amen-em-ope and the Book of Proverbs (Washington, DC: The Catholic University of America, 1939), pp.33-36. More recently the Egyptologist Drioton has attempted to support a Semitic original. E. Drioton, "Le Livre des Proverbes et la sagesse d'Amenemope," in
A. Descamps, and E. Massux, Bibliotheca ephemeridum theologicae Lovanienes, vol. 12 (Gembloux: J. Duculot, 1959), pp. 229-41. E. J. Young, An Introduction to the Old Testament (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1964), p. 314. Finally, and perhaps the most interesting, is: John Ruffle, "The Teaching of Amenemope and its Connection with the Book of Proverbs," TB 28 (1977):29-68. This is a reworking of his thesis: "The Teaching of Amenemope and its connexion with the Book of Proverbs" (M.A. thesis, University of Liverpool, 1965). Cf. also Lorne A. McCune, "Wisdom Theology and Proverbs: A Historical and Theological Evaluation" (Th.M. thesis, Grace Theological Seminary, 1979), pp. 1-111. 2W. O. E. Oesterley, "The 'Teaching of Amen-em-ope' and the Old Testament," ZAW 45 (1927):9-24; While the majority of scholars hold to Proverbs' dependence on Amenemope, there has been a steady and substantial group that has held to the priority of Proverbs. Ruffle's delightful article sardonically compares parallels between Amenemope with the Precepts of
points out the problem of suggesting that "a common proverb means common origin." Recent paroemiological studies have also shown this deduction to be hazardous. For example, who would suggest that the Swahili proverb, "Where there is a will there is a way," was borrowed by the English, alliteration and all (or vice versa)? Is one to suppose that the Yemenite folk proverb, "When the cat is absent the mice will dance," is really the original form, with certain minor transformations of the English, "While the cat's away the mice will play"? G. Neuman has well said, "Apparently there is a common manner of thought and presentation which--in spite of all differences-- unites them [proverbs] across national boundaries."1 It ____________________
Westminster Commentaries (London: Methuen and Co., Ltd., 1929), p. xxxvi; and The Wisdom of Egypt and the Old
Knowledge, 1927), pp. 36-74. Bruce K. Waltke, "The Book of Proverbs and Ancient Wisdom Literature," BSac 136 (July-September 1979):235. R. K. Harrison, Introduction to the Old Testament (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1969), p. 1015. 1 Gerhard Neuman, Der Aphorismus: zur Geschichte, zu der Formen und Moglichkeiten einer Literarischen Gattung, in Wege der Forschung, vol. 356 (Darmstadt: Wissenschaftliche Buchgesellschaft, 1976), p. 1. A translation of this was generously received through seems that a common universe, rather than borrowing, may account for many proverbial similarities between cultures, though by no means does this deprecate the fact that proverbs often are transmitted trans-culturally. It is fitting that several parallels between Amenemope and Proverbs be noted, not in an effort to demonstrate borrowing, but to show similarities in form and, to some extent, content.1 Better a little with the fear of the Lord than great wealth with turmoil. Better a meal of vegetables where there is love than a fattened calf with hatred. (Prov 15:16-17) Better is poverty at the hand of God than riches in the storehouse. Better is bread with happy heart than riches with vexation. (Amenemope 9:5-8)
set up by your forefathers, (Prov 22:28) ____________________ correspondence with Donald Morton of Syracuse University. 1Lists of comparisons may be found in any of the following: Keimer, "Wisdom of Amenemope," pp. 14-18; H. Ranston, The Old Testament Wisdom Books and Their
Ruffle, "Amenemope," p. 58; Oesterley, Proverbs, pp. xxxvii-lv; D. C. Simpson, "The Hebrew Book of Proverbs and the Teaching of Amenophis," JEA 12 (1926):233-39 (gives a very complete list relating it to all of Proverbs); Ronald E. Parkhurst, "The Wisdom of Proverbs in the Context of Ancient Near Eastern Cultures" (Th.M. thesis, Western Conservative Baptist Seminary, 1975), pp. 100-104; Waltke, "The Book of Proverbs and Ancient Wisdom Literature," pp. 234-35; and, of course, scattered throughout, Bryce, A Legacy of Wisdom. Do not carry off the landmark at the boundaries of arable land, Nor disturb the position of the measuring cord. (Amenemope 7:12-13)
do not associate with one easily angered, or you may learn his ways and get yourself ensnared. (Prov 22:24-25)
nor approach him for conversation. Leap not to cleave to that [fellow], lest a terror carry thee away. (Amenemope 11:13-15; 13:8-9)
connections with Egypt (1 Kgs 9:24). It should be observed that the Egyptian texts parallel the biblical material both in form (note the "better-than" proverb above) and in content. Thus, the inspired writer utilized aspects of ancient Near Eastern literary form and motifs to express himself. Bullock is correct when he says, "If, however, Erman and those who follow him are correct, this should in no way undermine faith in the divine inspiration of the Proverbs passage" (cf. Acts 17:28).1 Sumerian Proverbs The epigraphic materials from Sumer have been dealt with extensively by S. N. Kramer, and his student, E. I. Gordon. Gordon, in an excellent survey, lists ____________________ 1C. Hassell Bullock, An Introduction to the Old Testament Poetic Books: The Wisdom and Songs of Israel (Chicago: Moody Press, 1979), p. 172. twenty-four Sumerian Proverb collections.1 Kramer adds that the collections contain more than a thousand proverbs which received their final form during the renaissance of the Third Dynasty of Ur.2 These collections antedate the earliest Egyptian instructions by several centuries.3 Gordon has noted the following five classes of Sumerian proverbs: precept, maxim, truism, adage, and byword.4 The precept is a moral rule, often specifying conduct in the imperative. For example: ____________________ 1E. I. Gordon, "A New Look at the Wisdom of Sumer and Akkad," BO 17 (May-July 1960):121-38. This article provides a valuable survey. It is more than a review of J. A. van Dijk's, La Sagesse Sumero-Accadienne: Recherches sur les Genres Litteraires des Textes Sapientiaux avec Choix de Textes (Leiden: E. J. Brill, 1953). More recently Bendt Alster has cited where the various collections have been published as well as publishing his translation of collection seven (114 proverbs) 50 of which are found in other Sumerian collections ("Sumerian Proverb Collection Seven," Revue D'Assyriologie et D'Archeologie Orientale 72.2 (1978):97-112. 2Samuel N. Kramer, The Sumerians: Their History, Culture, and Character (Chicago: The University of Chicago Press), pp. 224-25. 3John M. Thompson, The Form and Function of Proverbs in Ancient Israel (The Hague: Mouton and Co., 1974), p. 43. 4Edmund I. Gordon, Sumerian Proverbs: Glimpses of Every Day Life in Ancient Mesopotamia (Philadelphia: The University Museum, 1959), p. 1. Gordon's work is also extremely valuable for the cultural analysis he gives on pp. 285-323. Samuel N. Kramer, "Sumerian Wisdom Literature: A Preliminary Survey," BASOR 122 (April 1951):28-29 shows the five larger genres of Sumerian wisdom literature: (1) proverbs; (2) miniature essays; (3) instructions and precepts; (4) essays concerned with the Mesopotamian school and scribe; and (5) disputes and debates.
Accept your lot (and) make your mother happy! Act promptly and make your (personal) god happy. (1.145)1
the precept: Do not cut off the neck of that which (already) has had its neck cut off. (1.3) A truism is a straightforward assertion of a truth--in contrast to the precept and maxim which are often in imperatival form, calling for action.
If it leaves (any) food for me, the stranger consumes it. (1.9)
(it often employs: metaphor, irony, simile, hyperbole, etc.).2
the wind; Utu [the sun god] has sought out honest ports for it. (1.86)
He who does not support either a wife or a child, his nose has not borne a leash. (1.153) This byword mocks a bachelor who thinks lightly of the responsibilities of marriage. Perhaps more germane to ____________________
by John Khanjian, "Wisdom in Ugarit and in the Ancient Near East with Particular Emphasis on Old Testament Wisdom Literature" (Ph.D. dissertation, Claremont Graduate School, 1974), pp. 45-55. Cf. Gordon, Sumerian Proverbs, p. 18. Similar Sumerian examples may be found in Gordon's "A New Look at the Wisdom of Sumer and Akkad," pp. 132-33.
biblical studies is Gordon's analysis that, of nearly 300 proverbs, 138 may be classified as exhibiting parallelism.1 He cites numerous examples of antithetic and synonymous parallelism. An example of antithetic parallelism may be seen in the following: Of what you have found you do not speak;
(1.11)
parables, riddles,3 "Edubba" (School) compositions, wisdom disputations, satirical dialogues and practical instructions.4 Kramer also translates a wisdom text which he calls "Man and his God," which appears to develop a motif similar to that of Job.5 More recently, Bendt Alster has meticulously analyzed "The Instructions of Suruppak," which, interestingly enough, are the wise counsels of a Sumerian royal father to his son Ziusudra.6 ____________________
the Wisdom of Sumer and Akkad," p. 132. 2Collection 21, for example, includes the fable "The Fowler and His Wife." (vid. Alster, "Sumerian Proverbs Collection Seven," p. 102).
Riddles from Lagash," JNES 32 (1973):26-33. 4Gordon, "A New Look at the Wisdom of Sumer and Akkad," p. 124. 5Samuel N. Kramer, "'Man and his God'. A Sumerian Variation on the 'Job' Motif," VTSup 3 (1960):170-82. 6Bendt Alster, The Instructions of Suruppak: A This is the oldest extant poem in the world. His work, Studies in Sumerian Proverbs, analyzes these materials from both syntactic and structuralist points of view. His development of paradoxical proverbs and even wellerisms are of interest to students of paroemiology. For example: Yüklə 6,58 Mb. Dostları ilə paylaş:
|