Today, I was reading about the Admonitions of Ipuwer, which was discussed in the 2015 documentary Patterns of Evidence. Patterns of Evidence
argues that the biblical Exodus took place during Egypt’s Middle
Kingdom Period. The Admonitions of Ipuwer presents a picture of chaos
in Egypt, and the documentary believes that some of what it says
resembles the plagues in the biblical Exodus story, and may even attest
to their historicity.
In the documentary, Timothy Mahoney is interviewing Maarten Raven,
curator of the Leiden Museum, and Raven disagrees with the view that the
Admonitions of Ipuwer describes the plagues of the Exodus. For one,
Raven believes that, if there was an Exodus, it dates to the time of
Ramesses II. Ramesses ruled during the time of the New Kingdom, not the
Middle Kingdom, which was likely the date of the Admonitions of
Ipuwer. For Raven, the Admonitions of Ipuwer is too early to describe
the biblical plagues. Second, Raven does not even believe that Ipuwer
was describing actual events, but rather that he was imagining what he
was writing about. Raven looked to me like he was reaching, but that
was because I was unaware of the basis for his position. The
documentary then referred to Egyptologist Miriam Lichtheim, who also did
not think that Ipuwer was describing actual events. Lichtheim is
quoted as saying that the picture that Ipuwer presents is contradictory
and is thus probably unhistorical. Lichtheim notes that Ipuwer presents
the land as impoverished, and yet the poor and the slaves are becoming
rich. How can both be true?
The documentary holds that a Middle Kingdom date for the Exodus
solves these problems. If the Exodus occurred during the Middle
Kingdom, then the Admonitions of Ipuwer is not too early to describe the
biblical plagues. And, if Admonitions of Ipuwer is about the Exodus,
then that would resolve the contradiction that Lichtheim identifies: the
Egyptians are becoming poor and the land is becoming impoverished, but
the Hebrew slaves are plundering the land and becoming rich as they
leave Egypt.
My purpose in this post is to evaluate these claims. Today, I read a translation of the Admonitions of Ipuwer. I read some of what Miriam Lichtheim wrote in volume 1 of Ancient Egyptian Literature,
which is what the documentary was quoting. I also looked at some
scholarly commentaries on the Book of Exodus, and a couple of scholarly
articles about the Admonitions of Ipuwer. What follows are my
reactions:
A. In reading the Admonitions of Ipuwer, I could indeed see some
similarities between the biblical plagues and what Ipuwer describes.
Slaves are going free. The poor are becoming rich. The river is blood,
yet people are still drinking from it. At the same time, I also noted
differences. For example, the Admonitions of Ipuwer more than once
refers to the overflowing of the Nile and to floods, a problem for
ancient Egypt, whereas the biblical Exodus story does not mention that.
In addition, it seemed to me that the poor who were becoming
rich in the Admonitions of Ipuwer were not leaving Egypt, as did the
Jews in the biblical Exodus story, but were planning on staying and
prospering there. The poor took tombstones that belonged to the rich,
and the poor lived in the rich people’s houses.
There were other interesting details in the Admonitions of Ipuwer.
Although the document is polytheistic, it does refer to God in the
singular at some point. Some may deem that significant, maybe even
seeing it as evidence that the Egyptians were acknowledging the God of
Israel, but I am hesitant to jump to that conclusion: perhaps “God”
refers to Re, the
sun-god and creator-god whom Ipuwer says is worthy is worship. The
Admonitions of Ipuwer also supports the slaughter of oxen for
sacrifice. That stood out to me, since some argue on the basis of
Exodus 8:26 that the Egyptians considered the animal sacrifices of the
Israelites to be offensive because the Egyptians worshiped those
animals. From Ipuwer, however, it seems that the Egyptians, at least
during the Middle Kingdom Period, were not opposed to animal sacrifice.
How could one explain the water turning to blood in the Admonitions
of Ipuwer? The Admonitions of Ipuwer does talk about intense violence,
so perhaps that it how it believes that the river became blood (i.e.,
the river is being filled with blood from the killing). Some maintain
that there was a natural cause for the Nile appearing red; some,
however, say that water becoming blood was a common motif in the ancient
Middle East. See page 40 of Mark Smith’s commentary on Exodus.
B. I learned a couple of things in reading Miriam Lichtheim’s
comments. First of all, Lichtheim did not come up with that thought
that the Admonitions of Ipuwer is unhistorical because it is inherently
contradictory. She was agreeing with an article by S. Luria, “Die
Ersten werden die Letzen Sein (zur ‘sozialen Revolution’ im Altertum),”
which appeared in Klio n. F. 4 (1929) 1-27. She thought that
Luria’s article contained important insights and was not getting the
attention that it deserved. Second, Luria, and Lichtheim, had
additional reasons for believing that the Admonitions of Ipuwer did not
describe actual historical events. They were not just basing their
conclusion on that one contradiction within the Admonitions.
Essentially, Luria was arguing that the Admonitions of Ipuwer has a
theme of national distress that is present in other Middle Kingdom
Egyptian works, such as the Prophecies of Neferti and the Complaints of
Khakheperre-sonb. National distress in these works, for Luria,
had a propagandistic function: to present the king of Egypt as one who
preserved the social and natural order, or to encourage the king to do
so. The Prophecies of Neferti, for example, present calamities
and predict that a future king, Amenemhet I, will solve these
problems. According to Lichtheim, the reign of Amenhemet I was probably
when the Prophecies was written, even though the prophecies were set in
the past! The aim of this work is to validate the king of Egypt, to
depict him as a savior from chaos. Moreover, according to Lichtheim,
the twelfth dynasty, which is when she dates the Admonitions of Ipuwer,
was not a particularly chaotic time, so she doubts that the Admonitions
reflects actual chaos.
I was reading Gerald E. Kadish’s contribution to the “Egypt, History of” article in the Anchor Bible Dictionary,
and Kadish says that twelfth dynasty kings tried to portray the
preceding First Intermediate Period as a time of anarchy, in order to
present themselves as saviors, but Kadish maintains that the problems of
the First Intermediate Period were probably “episodic rather than
typical.” According to Mark Sneed, on page 33 of The Politics of Pessimism in Ecclesiastes,
Luria himself acknowledged that there may have been chaos in the Old
Kingdom period, but he believed that the Admonitions of Ipuwer
exaggerated these problems.
C. Is the Admonitions of Ipuwer encouraging the king of Egypt to
uphold the natural order, though? R.J. Williams, on page 4 of “The
Sages of Ancient Egypt in the Light of Recent Scholarship” (Journal of
the American Oriental Society 101, January-March 1981, pages 1-19),
discusses the development in scholarship on this topic:
“Ipuwer had been understood by earlier scholars to be an attack by
Ipuwer on a ruler, probably Pepi II. J. Spiegel reinterpreted this as an
attack by a member of the ruling class at the end of the Old Kingdom on
a supposed usurper who gained power after the revolution which toppled
the Old Kingdom (Spiegel, 1950). This reconstruction failed to gain
general support, but is still confidently maintained in an article
Spiegel contributed to the most recent encyclopedia (Spiegel, 1975). A
fresh and stimulating approach was made by E. Otto in a published
lecture (Otto, 1951). He argued that the composition was not a
denunciation of a human ruler, but a reproach directed at the
creator-god Atum for the lamentable state of the land.”
Otto argued that the Admonitions of Ipuwer is about Ipuwer’s
confrontation of the creator-god Atum, not his confrontation of the king
of Egypt to preserve the natural and social order. If Otto is correct,
then the Admonitions of Ipuwer may not be so much like the Prophecies
of Neferti, contra Luria and Lichtheim, as the biblical Book of
Lamentations, which challenges God about problems in the land.
D. John Van Seters wrote a significant article on the Admonitions of
Ipuwer: “A Date for the ‘Admonitions’ in the Second Intermediate
Period.” One place that it appeared was The Journal of Egyptian Archaeology 50 (December 1964): 13-23. Many
scholars before him thought that the Admonitions of Ipuwer reflected
the chaos of the Old Kingdom, but Van Seters was arguing that it was
instead reflecting the social situation of the Middle Kingdom Period.
I would like to note two things about Van Seters’ article. First of
all, unlike Lichtheim and Luria, Van Seters maintains that the
Admonitions of Ipuwer reflects actual historical events. Second, Van
Seters thinks that the king of Egypt is being criticized in the
Admonitions of Ipuwer: it is not just about blaming a god, and it is not
promoting the king as a savior from chaos, as the Prophecies of Neferti
does. Rather, it is criticizing the king. Perhaps, if Van Seters is
correct, it is attempting to convince the king to fulfill his role, or
Ipuwer has despaired of appealing to the king and is appealing to the
creator-god instead.
What particularly interested me was what Van Seters portrayed
as the historical context for the Admonitions, the historical situation
that it was addressing. According to Van Seters, as he cites passages
from the document, this was a time when foreigners were assimilating
into Egypt and gaining power, compromising the social order. Foreign
powers were outside of Egypt, posing a threat. Van Seters also raises
the possibility that, when the Eastern Delta “fell to foreigners,” lists
were destroyed, allowing Asiatic slaves to go free. For Ipuwer, this
was a threat to the social order.
This is not the biblical Exodus: there is nothing about the
Asiatic slaves leaving Egypt to settle elsewhere. Van Seters’
speculation, however, may account for certain details of the Admonitions
of Ipuwer that sound Exodus-like, only without appealing to any
Exodus.
In any case, I found reading about this to be interesting, and I hope
that you find something useful in this post, even if you may have
wondered where exactly I was going in it.