25 Frembgen, Honour, Shame, and Bodily Mutilation: 255-7. For more general literature on cult images and statuary specifically, see D. Lorton, The Theology of Cult Statues in Ancient Egypt. In Born in Heaven, Made on Earth: the Making of the Cult Image in the Ancient Near East, ed.

[Note: See Pritchard, ed., Ancient Near . 12 For more on legal matters at Deir el-Medina, see J. Cern, A Community of Workmen at Thebes in the Ramesside Period (Cairo: ifao 50, 1973) and especially McDowell, Jurisdiction. Here, it is assigned to the Middle Kingdom but typifies a variety of stelae which occur in the New Kingdom too. For the most recent and comprehensive interpretation of the role of ear stelae and models, see Morgan. removed; and by the remnant is meant the common people, that 939-40 (H. Altenmller 1977), M. A. Abdalla, The Amputated Hands, and especially the conclusive archaeological evidence for hand severance in M. Bietak et al, Report on the Excavations of a Hyksos Palace at Tell el-Daba/Avaris. &L 22/23 (2012-13): 31-32. Jerusalem stands indicted by the name of Aholibah, for that she, as a false traitor to her sovereign Lord the God of heaven, not having his fear before her eyes, but moved by the instigation of the devil, had revolted from her allegiance to him, had compassed and imagined to shake off his government, had kept up a correspondence had joined in confederacy with his enemies, and the pretenders to a deity, in contempt of his crown and dignity. furiously with thee It could be a practical procedure, and yet seems to have had a supra-practical side which added multidimensionality to the punishment. For an updated study, see G. A. Gaballa, The Memphite Tomb Chapel of Mose (Warminster: Aris & Phillips Ltd, 1977).

II: Spells 355-787, Honour, Shame, and Bodily Mutilation: Cutting off the Nose among Tribal Societies in Pakistan, The Inscription of Mes: A Contribution to the Study of Egyptian Judicial Procedure, Egyptian Grammar, Being an Introduction to the Study of Hieroglyphs, 3rd edn, Regional Sentiment in Medieval Islamic Egypt, Bulletin of the School of Oriental and African Studies, The Imjin War: Japans Sixteenth-Century Invasion of Korea and Attempt to Conquer China, Lexikon der gyptologie.

R. Westbrook (Leiden: Brill, 2003): 294-6. recto 2, 3, transcribed in A. H. Gardiner. A. Fletcher, D. Antoine & J. D. Hill (London: British Museum Press, 2014): 123-36. ), Tattoo, Torture, Mutilation and Adornment: the Denaturalization of the Body in Culture and Text (Albany: State University of New York Press, 1992). An Egyptian law prescribed this punishment for an adulteress. See Calmet. 1234-5 (R. Schlichting 1977), which point out that hearing (sdm) could be seen as an auxiliary god of decision-making, a helper of the god Thoth, and one of the 14 kas of Ra and the King. Note, It is common for sinful love soon to turn into hatred; as Amnon's to Tamar. The nose-cutting of Mrs. Barber occurred as an accident when her silence was misunderstood as her firm resolve to continue her illicit affair, at the hands of a weaver who was in no position at the time to take a sensible decision; while her ear-cutting was a merciful option, decreed in view of a woman committing a capital offence. 40 Janssen, Two Personalities: 116-123. Popular Religion in Egypt during the New Kingdom 1987 Hildesheim Gerstenberg Verlag, Sanchez G. M. & Meltzer E. S. The Edwin Smith Papyrus: Updated Translation of the Trauma Treatise and Modern Medical Commentaries 2012 Atlanta Lockwood Press, Schulman A. R. Remarks on the Alleged Fall of Senmut Journal of the American Research Center in Egypt 1970 8 29 48, Sethe K. gyptische Lesestcke zum Gebrauch im akademischen Unterricht: Texte des mittleren Reiches 1929 Hildesheim Georg Olms, Simpson W. K. The Literature of Ancient Egypt 2003 3rd edn New Haven Yale University Press, Singhal H. Geibel J. Skinner refers to the Biblical passage (Ezekiel 23:25) which specifies cutting off noses and ears as punishment for lewdness and prostitution. With regards to women, Gregory gives the example of French nuns, accused of sexual misconduct in the course of a revolt, being roped to posts and given a good beating while some got their ears and noses cut off. Israel, the northern kingdom, was impressed with the might of Assyria, but in forming an alliance with the superior power she accepted also that countrys gods (5-8).

M. R. Buzon, Health of the non-elites at Tombos: Nutritional and Disease Stress in New Kingdom Nubia. American Journal of Physical Anthropology 130 (2006): 30-35; M. R. Buzon, A Bioarchaeological Perspective on Egyptian Colonialism in Nubia during the New Kingdom. Journal of Egyptian Archaeology 94 (2008): 177-80. ", Jerusalems judgment for prostitution 23:22-35. R. H. Wilkinson, The Complete Gods and Goddesses of Ancient Egypt (New York: Thames & Hudson, 2003): 125. ., p. These are the gods that you worship." If men deal ever so hatefully, ever so furiously, with us, yet, if we have God on our side, we need not fear them; they can do us no real hurt. 59 M. R. Buzon, Health of the non-elites at Tombos: Nutritional and Disease Stress in New Kingdom Nubia. American Journal of Physical Anthropology 130 (2006): 30-35; M. R. Buzon, A Bioarchaeological Perspective on Egyptian Colonialism in Nubia during the New Kingdom. Journal of Egyptian Archaeology 94 (2008): 177-80. J. Geibel (WebMed llc, 2012): http://emedicine.medscape.com/article/ 432650-overview. Four messages announce Gods judgment on Jerusalem for her unfaithfulness (Ezekiel 23:22-35). Indeed, the best part of Skinners essay is that she has shown how facial disfigurement as a punitive practice cuts across time, space and gender. was the priest's office to attend to the word of God, and teach 87 Gardiner, Egyptian Grammar: 143. #karma #choices. For an Egyptian example of the possible discrepancies between legal theory and practice, see the discussion on the role of the King in law in R. Jasnow, Egypt: New Kingdom. In A History of Ancient Near Eastern Law, ed. Much of this would naturally depend on how strongly the convict believed in the esoteric qualities of the nose and ears, but the evidence cited above does suggest that such beliefs were commonplace in Egypt at the time. For instance, see R. Westbrook, Lex Talionis and Exodus 21: 22-25. Revue Biblique 93 (1986): 52-69 and R. Westbrook, A Matter of Life and Death. Journal of the Ancient Near Eastern Society 25 (1997): 61-70. Then, with the feeling of disgust that often follows immorality, Judah turned away from Babylon. 41 On characteristic changes in lifestyle commonly associated with facial disfigurement, see MacGregor, Facial Disfigurement. She will suffer the same fate as her sister kingdom to the north. N. N. May (Chicago: Oriental Institute of the University of Chicago): 363-94. 53 D. W. Batteau, The Role of the Pinna in Human Localization. Proceedings of the Royal Society of London. 32 kri v: text 148: 359, ll.14-6. (Berlin: Akademie-Verlag, 1926-1971) (henceforth Wb), vol. As Skinner puts it eloquently, although sometimes justified as a punishment for acts of criminality or perceived betrayal, even medieval authors recognized that it was an extreme response, requiring ample justification.. However, in examining such events recorded in ancient texts, it is important to take into account the prevalent norms of the society in which they occurred and not judge them by the moral standards of our own times. For more on hearing as a god, see E. Brunner-Traut, Der Sehgott und Hrgott in Literatur und Theologie In Fragen an die altgyptische Literatur: Studien zum Gedenken an Eberhard Otto, eds. For an Egyptian example of the possible discrepancies between legal theory and practice, see the discussion on the role of the King in law in R. Jasnow, Egypt: New Kingdom. In. In fact, king Ahaz went up to Assyria, and he makes mention of this here, how they went to Assyria. 9 J-M. Kruchten, Le Dcret dHoremheb: Traduction, commentaire pigraphique, philologique et institutionel (Brussels: Universit de Bruxelles, 1981): 50-1. For the most recent and comprehensive interpretation of the role of ear stelae and models, see Morgan, Untersuchungen zu den Ohrenstelen aus Deir el Medine: 48-54. Copyright 2022, Bible Study Tools. For a more recent summary ideal for non-specialists, see J. Tyldesley, Judgement of the Pharaoh: Crime and Punishment in Ancient Egypt (London: Weidenfeld & Nicolson, 2000). 21 H. P. Duerr, Intimitt. 34 Thou shalt even drink it and suck it out, and thou shalt break the sherds thereof, and pluck off thine own breasts: for I have spoken it, saith the Lord GOD. And he speaks about that here. 2 Frankfurt am Main Suhrkamp, Duerr H. P. Intimitt. Sperati, Amputation: 45. Kemi 1 (1928): 132-135. I can't understand it. Adulteries were punished in this way; and to this Martial refers: -. 2015 Chichester Wiley-Blackwell, Robins G. Walls N. H. Cult Statues in Ancient Egypt Cult Image and Divine Representation in the Ancient Near East 2005 Boston American Schools of Oriental Research 1 12, Roth M. T. Roth M. T. Middle Assyrian Laws Law Collections from Mesopotamia and Asia Minor, 2nd edn 1997 Atlanta Scholars Press 153 194, Saad Z. Y. The subject is also mentioned in W. Boochs, Das altgyptische Strafverfahren bei Straftaten von besonderem staatlichem Interesse. Gttinger Miszellen 109 (1989): 23. The Memphite Tomb Chapel of Mose 1977 Warminster Aris & Phillips Ltd. Gardiner A. H. The Inscription of Mes: A Contribution to the Study of Egyptian Judicial Procedure 1905 Leipzig J. C. Hinrichssche Buchhandlung, Gardiner A. H. Egyptian Grammar, Being an Introduction to the Study of Hieroglyphs, 3rd edn 1957 Oxford Griffith Institute, Gardiner A. H. Ramesside Administrative Documents 1968 Oxford Griffith Institute, Haarmann U. II: Spells 355-787 (Warminster: Aris & Phillips Ltd, 1977): 48. Indeed, sva-karma by her own action would suggest that the judges considered the nasal mutilation as a crime but they held that Mrs. Barber was complicit in the act which had victimized her. Her enemies shall come against her on every side (Ezekiel 23:22; Ezekiel 23:22), those of the several nations that constituted the Chaldean army (Ezekiel 23:23; Ezekiel 23:23), all of them great lords and renowned, whose pomp, and grandeur, and splendid appearance made them look the more amiable when they came as friends to protect and patronise Jerusalem, but the more formidable when they came to chastise its treachery and aimed at no less than its ruin. However, the barber was in a decrepit state on account of the thrashing he had received from the police officers, subsequent to his wifes complaint. M. T. Roth (Atlanta: Scholars Press, 1997): 156, 162, 168, 176. A text mentioning amputated hands and phalli as war trophies is also quoted in Tyldesley, Judgement of the Pharaoh: 85. 86 For translations of these works and further references, see Simpson (ed. See especially paragraphs 45 and 53.

In all this God will be justified, and by all this they will be reformed; and so the issue even of this will be God's glory and their good. 31 Thou hast walked in the way of thy sister; therefore will I give her cup into thine hand. The Lord would express His jealousy over Jerusalem and deal with her in His wrath. This punishment would make Jerusalem grotesque, unappealing, and repulsive to other nations. Kemi 1 (1928): 132-135. This will make the execution the more severe that their swords will be dipped in poison. II. Series B, Biological Sciences 168/1011 (1967): 158-80.

(Leiden: Nederlands Instituut voor het Nabije Oosten, 1990). and departed from the Lord, he threatens to stir up the fury of Proud member 91 For the original argument see M. Blok, Remarques sur quelques stles dites oreilles . The possibility of imperfect bodies not being buried is raised in S. Quirke, Exploring Religion in Ancient Egypt (Chichester: Wiley-Blackwell, 2015): 47. 28 For a broader range of examples across multiple parts of the body in Egypt itself, including castration and the removal of hands and tongue, see references in Helck, W., E. Otto & W. Westendorf (ed. Gaballa G. A. Skinner has also mentioned that medieval contemporaries viewed [nose-cutting], in many cases, as excessive (unless it was being substituted for execution, when it was instead presented as a merciful option). This is precisely the view, which the Pacatantra has assigned to the judges in this narrative. (2.) Does this mean that, in the view of the text, the weaver had not committed a crime by cutting off Mrs. Barbers nose but inflicted a deserving punishment on her for abetting in adultery? VII 1917 London William Heinemann Ltd, Teeter E. Egyptian Art Art Institute of Chicago Museum Studies 1994 20 1 14 31, Tefnin R. Art et magie au temps des pyramides: lnigme des ttes dites de remplacement 1991 Brussels Fondation Reine Elisabeth. He is the author of Natural Enmity: Reflections on the Niti and Rasa of the Pancatantra. J. This is not to say that the ancient world was primitive but that it was different from our own and it is important to understand what nose-cutting would mean in its context, as opposed to the aversion and disgust it evokes in ours. With regards to nose-cutting, Skinner has raised the issue about whether it was considered as a crime or punishment, and explained the ambiguity with examples from medieval Europe. Being so intoxicated, they shall become, as drunkards deserve to be, a laughing-stock to all about them (Ezekiel 23:32; Ezekiel 23:32): Thou shalt be laughed to scorn and had in derision, as acting ridiculously in every thing thou goest about. And Mrs. Weaver, who was the real adulteress, was not even summoned at court, let alone punished. 2 For the texts, see T. E. Peet, The Great Tomb Robberies of the 20th Egyptian Dynasty (Oxford: Clarendon, 1930) and A. J. Peden, Egyptian Historical Inscriptions of the Twentieth Dynasty (Jonsered: Paul strms frlag, 1994). See also P. Vernus, tudes de Philologie et de Linguistique ii. Revue dgyptologie 34 (1982-83): 115-28, which provides a partial translation and suggests that the text might have been copied from, or at least influenced by, royal inscriptions.

as has been the custom in some countries, particularly with the 57 Z. Zba, Les Maximes de Ptahhotep (Prague: ditions de lAcadmie Tchcoslovaque des Sciences, 1956): 16-7, ll.16-22 (version C), trans. That her children shall go into captivity. ), The Literature of Ancient Egypt, 3rd edn (New Haven: Yale University Press, 2003): 130, ll.4,3-5,1. 43 P. Turin 1887, recto 2, 3, transcribed in A. H. Gardiner, Ramesside Administrative Documents (Oxford: Griffith Institute, 1968): text xxv: 76, ll.4-5.

22 H. P. Duerr, Intimitt. VII, Art et magie au temps des pyramides: lnigme des ttes dites de remplacement , Samurai Invasion: Japans Korean War 1592-1598, Judgement of the Pharaoh: Crime and Punishment in Ancient Egypt, Idogramme et phonogramme lpreuve de la figurativit: les intermittences de lhomophonie, Journal of the Ancient Near Eastern Society, The Complete Gods and Goddesses of Ancient Egypt, ditions de lAcadmie Tchcoslovaque des Sciences. Olfaction: Anatomy, Physiology and Behaviour.. And in the interpreting of this little parable of these two sisters who were prostitutes, the one sister, the older sister is Samaria, the Northern Kingdom which first went into idolatry. Literarische Anthropologie eines hervorstechenden Organs, Law Collections from Mesopotamia and Asia Minor, Nederlands Instituut voor het Nabije Oosten, Corporal Punishments and Optimal Incapacitation, Das Bildhauer-Modell eines Mannes mit abgeschnittener Nase, Zeitschrift fr gyptische Sprache und Altertumskunde, Ramesside Inscriptions: Historical and Biographical: Vols. It was often threatened but not always carried out. For a discussion on the significance of mutilating a live body rather than a corpse, see M. A. Abdalla, The Amputated Hands. Der Mythos vom Zivilisationsproze, The Ancient Egyptian Coffin Texts: vol. A Community of Workmen at Thebes in the Ramesside Period 1973 Cairo IFAO 50, Davies B. G. Egyptian Historical Inscriptions of the Nineteenth Dynasty 1997 Jonsered Paul strms frlag, Diodorus Siculus Skelton J. Salter F. M. & Edwards H. L. R. Bibliotheca Historica The Bibliotheca Historica of Diodorus Siculus 1956 233 London Early English Text Society 107, Duerr H. P. Intimitt. Z. Zba, Les Maximes de Ptahhotep (Prague: ditions de lAcadmie Tchcoslovaque des Sciences, 1956): 16-7, ll.16-22 (version C), trans. He went up to Assyria and there he saw the altar of the gods of the Assyrians. Later, she tries to get her own husband framed for the mutilation, an offence which is punishable by death. The Lord would allow this to teach Oholibah to abhor the Egyptians as political partners. to be understood figuratively: by the "nose", according to I won't have it." 62 MacGregor, Facial Disfigurement: 249-51. Translation by present writer. 22 Therefore, O Aholibah, thus saith the Lord GOD; Behold, I will raise up thy lovers against thee, from whom thy mind is alienated, and I will bring them against thee on every side; 23 The Babylonians, and all the Chaldeans, Pekod, and Shoa, and Koa, and all the Assyrians with them: all of them desirable young men, captains and rulers, great lords and renowned, all of them riding upon horses. 3. I & V, ditions de la Fondation gyptologique Reine lisabeth, Le Bulletin de lInstitut franais darchologie orientale, Le Dcret dHoremheb: Traduction, commentaire pigraphique, philologique et institutionel, Catalogue gnral des antiquits gyptiennes du Muse du Caire : N, 20001-20780: Grab- und Denksteine des Mittleren Reiches: Theil I & IV, Ancient Egyptian Autobiographies chiefly of the Middle Kingdom, Universittsverlag Freiburg Schweiz Vandenhoeck & Ruprecht Gttingen, The Treatment of Criminals in Ancient Egypt: Through the New Kingdom, Journal of the Economic and Social History of the Orient, The Theology of Cult Statues in Ancient Egypt, Born in Heaven, Made on Earth: the Making of the Cult Image in the Ancient Near East, Facial Disfigurement: Problems and Management of Social Interaction and Implications for Mental Health, Tattoo, Torture, Mutilation and Adornment: the Denaturalization of the Body in Culture and Text, Jurisdiction in the Workmens Community of Deir el-Medna, Untersuchungen zu den Ohrenstelen aus Deir el Medine (AT 61), Vergehen und Strafen: Zur Sanktionierung abweichenden Verhaltens im alten gypten, The Reserve Heads: Some Remarks on their Function and Meaning, Old Kingdom, New Perspectives: Egyptian Art and Archaeology 2750-2150BC.