The Story of Wenamun (alternately known as the Report of Wenamun, The Misadventures of Wenamun, Voyage of Unamūn, or nformallyas just Wenamun) is a literary text written in hieratic in the

Late Egyptian Late Egyptian is the stage of the Egyptian language that was written by the time of the New Kingdom of Egypt around 1350 BC (the Amarna Period). Texts written wholly in Late Egyptian date to the Twentieth Dynasty of Egypt and later. Late Egyptia ...

language. It is only known from one incomplete copy discovered in 1890 at

al-Hibah El Hiba (alt. el-Hibeh; Arabic الحيبة ) is the modern name of the ancient Egyptian city of Tayu-djayet (''t3yw-ḏ3yt''), an ancient nickname meaning "their walls" in reference to the massive enclosure walls built on the site. In Coptic ...

, Egypt, and subsequently purchased in 1891 in

Cairo Cairo ( ; ar, القاهرة, al-Qāhirah, ) is the capital of Egypt and its largest city, home to 10 million people. It is also part of the largest urban agglomeration in Africa, the Arab world and the Middle East: The Greater Cairo metro ...

by the

Russia Russia (, , ), or the Russian Federation, is a transcontinental country spanning Eastern Europe and Northern Asia. It is the largest country in the world, with its internationally recognised territory covering , and encompassing one-eight ...

Egyptologist Egyptology (from ''Egypt'' and Greek , ''-logia''; ar, علم المصريات) is the study of ancient Egyptian history, language, literature, religion, architecture and art from the 5th millennium BC until the end of its native religious ...

Vladimir Goleniščev. It was found in a jar together with the

Onomasticon of Amenope The Onomasticon of Amenope is an ancient Egyptian papyrus from the late 20th Dynasty to 22nd Dynasty. It is a compilation belonging to a tradition that began in the Middle Kingdom, and which includes the ''Ramesseum Onomasticon'' dating from t ...

and the Tale of Woe. The papyrus is now in the collection of the

Pushkin Museum of Fine Arts The Pushkin State Museum of Fine Arts (russian: Музей изобразительных искусств имени А. С. Пушкина, abbreviated as ) is the largest museum of European art in Moscow, located in Volkhonka street, just oppo ...

, Moscow, and officially designated as ''Papyrus Pushkin 120''. The hieratic text was published by Korostovcev 1960, and the hieroglyphic text was published by Gardiner 1932 (as well as on-line).

Discovery

The two-page papyrus is unprovenanced. It was reported to have been discovered in an illicit excavation at

, Egypt, and was bought by

Vladimir Golenishchev Vladimir Semyonovich Golenishchev (russian: Владимир Семёнович Голенищев; 29 January 1856 – 5 August 1947), formerly also known as Wladimir or Woldemar Golenischeff, was one of the first and most accomplished Russian E ...

in 1891-92. Golenishchev published the manuscript in 1897-99.

The text

The story is set in an anonymous "Year 5", generally taken to be the fifth year of the so-called Renaissance of Pharaoh

Ramesses XI Menmaatre Ramesses XI (also written Ramses and Rameses) reigned from 1107 BC to 1078 BC or 1077 BC and was the tenth and final pharaoh of the Twentieth Dynasty of Egypt and as such, was the last king of the New Kingdom period. He ruled Egypt fo ...

, the tenth and last ruler of the

Twentieth Dynasty The Twentieth Dynasty of Egypt (notated Dynasty XX, alternatively 20th Dynasty or Dynasty 20) is the third and last dynasty of the Ancient Egyptian New Kingdom period, lasting from 1189 BC to 1077 BC. The 19th and 20th Dynasties furthermore togeth ...

of Ancient Egypt (1190 - 1077 BCE). However, since Karl Jansen-Winkeln has proposed to reverse the order of the

High Priests of Amun The High Priest of Amun or First Prophet of Amun ('' ḥm nṯr tpj n jmn'') was the highest-ranking priest in the priesthood of the ancient Egyptian god Amun. The first high priests of Amun appear in the New Kingdom of Egypt, at the beginning ...

Herihor Herihor was an Egyptian army officer and High Priest of Amun at Thebes (1080 BC to 1074 BC) during the reign of Pharaoh Ramesses XI. Chronological and genealogical position Traditionally his career was placed before that of the High Priest of A ...

and

Piankh Piankh was a High Priest of Amun during the 21st Dynasty. Chronological and genealogical position While the High Priest of Amun Piankh (or Payankh) has been assumed to be a son-in-law of Herihor and his heir to the Theban office of the High Prie ...

, this ascription has become disputed. With the pontificate of Herihor falling later than that of Piankh, who is attested in year 7 of the Renaissance, the date in the heading of Wenamun should rather refer to the direct (or indirect) successor of Ramesses XI. Following Jansen-Winkeln, Arno Egberts (1991) therefore argues that the story is set in the fifth regnal year of Smendes I, the

Delta Delta commonly refers to: * Delta (letter) (Δ or δ), a letter of the Greek alphabet * River delta, at a river mouth * D ( NATO phonetic alphabet: "Delta") * Delta Air Lines, US * Delta variant of SARS-CoV-2 that causes COVID-19 Delta may also ...

-based founder of the Twenty-first Dynasty. Recently, yet another solution has been suggested by Ad Thijs who ascribes the text to year 5 of "king"

Pinedjem I Pinedjem I was the High Priest of Amun at Thebes in Ancient Egypt from 1070 to 1032 BC and the ''de facto'' ruler of the south of the country from 1054 BC. He was the son of the High Priest Piankh. However, many Egyptologists today believe that t ...

, who is the successor of Ramesses XI in his radically alternative chronology, which is based on the reversal of High Priests put forward by Jansen-Winkeln. As the story begins, the principal character, Wenamun, a priest of

Amun Amun (; also ''Amon'', ''Ammon'', ''Amen''; egy, jmn, reconstructed as (Old Egyptian and early Middle Egyptian) → (later Middle Egyptian) → (Late Egyptian), cop, Ⲁⲙⲟⲩⲛ, Amoun) romanized: ʾmn) was a major ancient Egyptian ...

Karnak The Karnak Temple Complex, commonly known as Karnak (, which was originally derived from ar, خورنق ''Khurnaq'' "fortified village"), comprises a vast mix of decayed temples, pylons, chapels, and other buildings near Luxor, Egypt. Construc ...

, is sent by the High Priest of Amun

to the Phoenician city of

Byblos Byblos ( ; gr, Βύβλος), also known as Jbeil or Jubayl ( ar, جُبَيْل, Jubayl, locally ; phn, 𐤂𐤁𐤋, , probably ), is a city in the Keserwan-Jbeil Governorate of Lebanon. It is believed to have been first occupied between 880 ...

to acquire lumber (probably cedar wood) to build a new ship to transport the

cult image In the practice of religion, a cult image is a human-made object that is venerated or worshipped for the deity, spirit or daemon that it embodies or represents. In several traditions, including the ancient religions of Egypt, Greece and Rom ...

of Amun. After visiting Smendes (Nesbanebded in Egyptian) at Tanis, Wenamun stopped at the port of Dor ruled by the Tjeker prince Beder, where he was robbed. Upon reaching Byblos, he was shocked by the hostile reception he received there. When he finally gained an audience with

Zakar-Baal The Story of Wenamun (alternately known as the Report of Wenamun, The Misadventures of Wenamun, Voyage of Unamūn, or nformallyas just Wenamun) is a literary text written in hieratic in the Late Egyptian language. It is only known from one incomp ...

, the local king, the latter refused to give the requested goods for free, as had been the traditional custom, instead demanding payment. Wenamun had to send to Smendes for payment, a humiliating move that demonstrates the waning of Egyptian power over the Eastern Mediterranean; a causative factor of a new nature can be seen in this ebbing of Egyptian power — the rise of

Assyria Assyria (Neo-Assyrian cuneiform: , romanized: ''māt Aššur''; syc, ܐܬܘܪ, ʾāthor) was a major ancient Mesopotamian civilization which existed as a city-state at times controlling regional territories in the indigenous lands of the ...

and its intrusion into Phoenicia around the year 1100 BCE. After a wait of almost a year at Byblos, Wenamun attempted to leave for Egypt, only to be blown off course to

Alashiya Alashiya ( akk, 𒀀𒆷𒅆𒅀 ''Alašiya'' -la-ši-ia uga, 𐎀𐎍𐎘𐎊 ''ẢLṮY''; Linear B: 𐀀𐀨𐀯𐀍 ''Alasios'' -ra-si-jo, also spelled Alasiya, also known as the Kingdom of Alashiya, was a state which existed in the Middle ...

( Cyprus), where he was almost killed by an

angry mob Mob rule or ochlocracy ( el, ὀχλοκρατία, translit=okhlokratía; la, ochlocratia) is the rule of government by a mob or mass of people and the intimidation of legitimate authorities. Insofar as it represents a pejorative for majori ...

before placing himself under the protection of the local queen, whom he called Hatbi. At this point the story breaks off.

Analysis

It was once widely believed that the ''Story of Wenamun'' was an actual historical account, written by Wenamun as a report regarding his travels. However,

literary analysis Literary criticism (or literary studies) is the study, evaluation, and interpretation of literature. Modern literary criticism is often influenced by literary theory, which is the philosophical discussion of literature's goals and methods. ...

conducted by Egyptologists since the 1980s (Helck 1986) indicates that it is a work of historical fiction, a view now generally accepted by most professionals working on the text. As Sass (2002) summarized the situation, "In recent years most Egyptologists have come to regard Wenamun as a work of fiction, composed after the events it relates, its value as a historical source rather limited (see also end of Section 4). On the other hand students of the Ancient Near East and of Egypto-Levantine connections, thirsting as they are after every scrap of written information, often still treat Wenamun practically as a primary historical source of the late 20th dynasty." As examples of the latter approach, Sass cites Mazar (1992), Kitchen (1996), Millard (1998), Yurco (1999), Ward (1999), Markoe (2000), Leahy (2001), and Weinstein (2001). For details on the former approach, see Baines 1999; Scheepers 1992; Egberts 2001; Sass 2002; Schipper 2005. Jaroslav Černý found that the text had no corrections, and was apparently written without any interruptions, such as would have been caused by simultaneously composing the document. In general, the literary character of the text is summed up by Egberts (2001:495) as being apparent from the sophisticated plot, the rhetoric and irony of the dialogues, the

image An image is a visual representation of something. It can be two-dimensional, three-dimensional, or somehow otherwise feed into the visual system to convey information. An image can be an artifact, such as a photograph or other two-dimensiona ...

ry, and the underlying reflection on political, theological, and cultural issues. Specific grammatical features also point to the literary nature of the text. Moreover, the palaeography of the text points to a Twenty-second Dynasty date for its composition (Caminos 1977:3; Helck 1986:1215), as well as a number of

anachronism An anachronism (from the Greek , 'against' and , 'time') is a chronological inconsistency in some arrangement, especially a juxtaposition of people, events, objects, language terms and customs from different time periods. The most common type ...

s more reflective of a post-Twentieth or Twenty-first Dynasty time frame (Sass 2002; Sass specifically states it was written during the reign of

Shoshenq I Hedjkheperre Setepenre Shoshenq I ( Egyptian ''ššnq''; reigned c. 943–922 BC)—also known as Shashank or Sheshonk or Sheshonq Ifor discussion of the spelling, see Shoshenq—was a pharaoh of ancient Egypt and the founder of the Twenty-seco ...

). The text ends quite abruptly, possibly showing that the person writing the text down was only interested in the first part of the narrative, and stopped when he realized that he had continued too far into the return journey. However, it has also been suggested that the text as it stands is complete and nothing has been lost at the end, with the last words (''And she said to me: "Be at rest"'') as a fitting, but hitherto unrecognized closing formula. Finally, at the end of the text, in a slightly larger hand, the syllable (''copy'') is written, showing that it is not the original, which of course limits the value of paleography as a means to date the content of the story. It would be naïve to assume that there have only been two copies of this narrative: a 20th Dynasty original and a 22nd Dynasty copy. The literary elements in the surviving text (such as the 'too good to be true timeframe' which was pointed out by Arno Egberts) suggest that in-between the events described and the apparent date of our surviving copy the story was somehow reworked to entertain a broader audience. From the fact that many of the main protagonists are not properly introduced, it seems clear that the 'report' became 'literature' at a time when most of the names and situations were still recognizable for an educated audience. A case in point is the ambiguous reference to "''the messengers of Khaemwase who spent 17 years in this country and died in their positions'' " in lines 2, 51-53. Since this could theoretically refer to either

Ramesses IX Neferkare Setepenre Ramesses IX (also written Ramses) (originally named Amon-her-khepshef Khaemwaset) (ruled 1129–1111 BC) was the eighth pharaoh of the Twentieth Dynasty of Egypt. He was the third longest serving king of this Dynasty after Ra ...

or the son of Ramses II, it seems that the editor of the text could expect his readers to know who was meant. It is quite possible that the copy we have may date as much as one-hundred and fifty years later than the original. The first reason for this assumption is that the post-script is used. This is otherwise only used in the twenty-second dynasty (945-715 BCE). The other reason is the locale where the document was discovered—the Upper Egyptian town of

. This town only gained any degree of importance under the reigns of

and Osorkon I. There was also apparently a renewed interest in the affairs of the Levant during the twenty-second dynasty. The author of ''Wenamun'' possibly wrote the original manuscript as an administrative document, a report of his journeys. However, the man who had the document copied over a century later most likely had a different reason. When theorizing about the purposes of the copyist, it seems to be all-too-common to forget about the reverse side of the papyrus. This concerns, as near as we can tell, the "sending of commodities by Ni-ki.. through the agency of Ne-pz-K-r-t for unspecified payment." It could be that this is a summarization of an attempt to perform a mission similar to that of Wenamun in this later time. ''The Journey of Wenamun to Phoenicia,'' then, may have been copied as a preparation for this later trip.

Importance of the document

The ''Story of Wenamun'' is an unparalleled source of information on conditions in Egypt and Phoenicia. The document, as no other of the period, reflects common attitudes toward religion (especially the cult of

Amon Amon may refer to: Mythology * Amun, an Ancient Egyptian deity, also known as Amon and Amon-Ra * Aamon, a Goetic demon People Momonym * Amon of Judah ( 664– 640 BC), king of Judah Given name * Amon G. Carter (1879–1955), American pu ...

), the state of Mediterranean shipping practices, and even the attitudes of foreign princes to Egyptian claims of supremacy in the region. Even the supremacy of the pharaoh in Egypt comes into question; the current pharaoh,

, is never even mentioned during Wenamun's journey. Thebes, Wenamun's hometown, is under the control of

, High Priest of Amon. The authority whom Wenamun goes to see in the Nile Delta is Smendes, residing at Tanis, who bears the never-before-seen title "organizer-of-the-country". Notably, neither Smendes nor

bears any royal title whatsoever. The ''Story of Wenamun'' presents possibly the most vivid and descriptive narrative of pre-Classical times. Because the ''Story of Wenamun'' is based on a historical framework, it is particularly useful to historians studying the late New Kingdom and early Third Intermediate Period, who often treat the text as a primary source of the late 20th Dynasty. The ''Story of Wenamun'' was discovered together with another historical fiction, the so-called '' Tale of Woe'' (''Papyrus Pushkin 127''), which takes the form of an imaginary letter as a vehicle to convey a narrative,

The geography of Wenamun questioned

Alessandra Nibbi, wrote a great number of articles in which she tried to show that many modern interpretations of geographical references in Ancient Egyptian texts are incorrect. On the basis of her analysis of the source texts, she concluded that Egypt was not a seafaring nation.A. Nibbi, Wenamun without Cyprus, Discussions in Egyptology 53 (2002), 71-74 Egyptian words normally connected to the Mediterranean (such as “the great ym of Kharu”) and the associated geographical names are reinterpreted. As a result of her investigations, she has had to "relocate" the places mentioned in ''Wenamun'', assuming that Wenamun journeyed through the wadi Tumilat to

lake Timsah Lake Timsah, also known as Crocodile Lake ( ar, بُحَيْرة التِّمْسَاح); is a lake in Egypt on the Nile delta. It lies in a basin developed along a fault extending from the Mediterranean Sea to the Gulf of Suez through the Bitte ...

. Although her conclusions have so far not been accepted by any major scholars, her work has led to a renewed study of certain terms.Florence Friedman, On the Meaning of W3ḏ-Wr in Selected Literary Texts, GM 17 (1975), 15-21

References

*Baines, John R. 1999. "On'' Wenamun ''as a Literary Text". In ''Literatur und Politik im pharaonischen und ptolemäischen Ägypten: Vorträge der Tagung zum Gedenken an Georges Posener 5.–10. September 1996 in Leipzig'', edited by Jan Assmann, and Elke Blumenthal. Bibliothèque d'Étude 127. Cairo: Imprimerie de l'Institut français d'archéologie orientale du Caire. 209–233. *Caminos, Ricardo Augusto. 1977. ''A Tale of Woe from a Hieratic Papyrus in the A. S. Pushkin Museum of Fine Arts''. Oxford: The Griffith Institute. * Černý, Jaroslav,. 1952. '' Paper and books in Ancient Egypt. An inaugural lecture delivered at University College, London, 29 May 1947.'', London: H. K. Lewis. *Egberts, Arno. 1991. "The Chronology of The Report of Wenamun." ''Journal of Egyptian Archæology'' 77:57–67. *———. 1998. "Hard Times: The Chronology of 'The Report of Wenamun' Revised", ''Zeitschrift fur Ägyptischen Sprache'' 125 (1998), pp. 93–108. *———. 2001. "Wenamun". In ''The Oxford Encyclopedia of Ancient Egypt'', edited by Donald Bruce Redford. Vol. 3 of 3 vols. Oxford, New York, and Cairo: Oxford University Press and The American University in Cairo Press. 495–496. *Eyre, C.J.

999 999 or triple nine most often refers to: * 999 (emergency telephone number), a telephone number for the emergency services in several countries * 999 (number), an integer * AD 999, a year * 999 BC, a year Books * ''999'' (anthology) or ''999 ...

"Irony in the Story of Wenamun", in Assmann, J. & Blumenthal, E. (eds), ''Literatur und Politik im pharaonischen und ptolemäischen Ägypten'', IFAO: le Caire, 1999, pp. 235–252. *Friedman, Florence. 1975. On the Meaning of W3ḏ-Wr in Selected Literary Texts, GM 17 (1975), 15-21 *Gardiner, Alan Henderson. 1932. ''Late-Egyptian Stories''. Bibliotheca aegyptiaca 1. Brussel: Fondation égyptologique reine Élisabeth. ''Contains the hieroglyphic text of the Story of Wenamun''. *Goedicke, Hans. 1975. ''The Report of Wenamun''. Baltimore: Johns Hopkins University Press. *Görg, Manfred. 1977. "Der Ekstatiker von Byblos", GM 23 (1977), 31-33. *Green, Michael. 1986. "''m-k-m-r'' und ''w-r-k-t-r'' in der Wenamun-Geschichte", ZÄS 113 (1986), 115-119. *Helck, Hans Wolfgang. 1986. "Wenamun". In ''Lexikon der Ägyptologie'', edited by Hans Wolfgang Helck and Wolfhart Westendorf. Vol. 6 of 7 vols. Wiesbaden: Otto Harrassowitz. 1215–1217 *Kitchen, Kenneth A., 1996. ''The Third Intermediate Period in Egypt, 1100-650BC.'' Warminster: Aris and Phillips, XVI-XVII. *Коростовцев, Михаил Александрович orostovcev, Mixail Aleksandrovič 1960. ''Путешествие Ун-Амуна в Библ Египетский иератический папирус №120 Государственного музея изобразительных искусств им. А. С. Пушкина в Москве''. utešestvie Un-Amuna v Bibl: Egipetskij ieratičeskij papirus No. 120 Gosudarstvennogo muzeja izobrazitel'nyx iskusstv im. A. S. Puškina v Mockva.Памятники литературы народов востока (Волъшая серия) 4. oscow Академия Наук СССР, Институт Востоковедения kademija Nauk SSSR, Institut Vostokovedenija *Leahy, A. 2001. "Sea Peoples" in ''Oxford Encyclopedia of Ancient Egypt''. Oxford, Vol. 3, 257–260. *Leprohon, R.J. 2004. "What Wenamun Could Have Bought: the Value of his Stolen Goods", ''Egypt, Israel, and the Ancient Mediterranean World: Studies in Honor of Donald B. Redford'' (ed. G.N. Knoppers and A. Hirsch; Probleme der Ägyptologie; Leiden: E. J. Brill, 2004) *Lorton, David. 1986. Where was Ancient Egypt's KPN(Y)?, Discussions in Egyptology 6 (1986), 89-99. *Markoe, Glenn E. 2000. ''Phoenicians.'' London: British Museum Press. *Mazar, Amihay. 1992. ''Archaeology of the Land of the Bible, 10,000–586 B.C.E..'' New York: Doubleday, 305-306. *Meltzer, Edmund S. 1987. "Wenamun 2,46", JSSEA 17 (1987), 86-88. *Millard, A. 1998 "Books in the Late Bronze Age in the Levant" in ''Israel Oriental Studies'' Vol 18 (Anson F. Rainey festschrift), 171–181. *Nibbi, Alessandra. 1975. YM and the Wadi Tumilat, GM 15 (1975), 35-38. *Nibbi, Alessandra. 1985. The Lebanon (sic) and DJAHY in the Egyptian texts, Discussions in Egyptology 1 (1985), 17-26. *Nibbi, Alessandra. 1988. Byblos (sic)and Wenamun: a reply to some recent unrealistic criticism, Discussions in Egyptology 11 (1988), 31-42. *Nibbi, Alessandra. 1992. Some Questions for M. Yoyotte, Discussions in Egyptology 24 (1992), 29-42. *Nibbi, Alessandra. 1994. Some remarks on the Cedar of Lebanon, Discussions in Egyptology 28 (1994), 35-52. *Nibbi, Alessandra. 1994. The Byblos question again, Discussions in Egyptology 30 (1994), 115-141. *Nibbi, Alessandra. 1996. The City of Dor and Wenamun, Discussions in Egyptology 35 (1996), 76-95. *Nibbi, Alessandra. 2002. Wenamun without Cyprus, Discussions in Egyptology 53 (2002), 71-74. *Sass, Benjamin. 2002. "Wenamun and His Levant—1075 BC or 925 BC?" ''Ägypten und Levante'' 12:247–255. *Scheepers, A. 1992. "Le voyage d'Ounamon: un texte 'littéraire' ou 'non-littéraire'?" In ''Amosiadès: Mélanges offerts au professeur Claude Vandersleyen par ses anciens étudiants'', edited by Claude Obsomer and Ann-Laure Oosthoek. Louvain-la-neuve: . p. 355–365 *Schipper, Bernd Ulrich. 2005. ''Die Erzählung des Wenamun: Ein Literaturwerk im Spannungsfeld von Politik, Geschichte und Religion''. Orbis Biblicus et Orientalis 209. Freiburg and Göttingen: Universitätsverlag Freiburg and Vandenhoeck & Ruprecht. *de Spens, Renaud. 1998. « Droit international et commerce au début de la XXIe dynastie. Analyse juridique du rapport d'Ounamon », in Le commerce en Egypte ancienne, éd. par N. Grimal et B. Menu (BdE 121), Le Caire, p. 105-126 a
Thotweb.com.Thijs, Ad
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ZÄS 96 (2014), 209–223. *Ward, W.A., 1999. "Sea Peoples" in ''Encyclopedia of the Archaeology of Ancient Egypt'', edited by K.A. Bard, New York, 718-721,843. *Weinstein, J. 2001. "Lebanon" in ''Oxford Encyclopedia of Ancient Egypt'', Oxford, vol. 2, 284–286.
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*Yurco, Frank J, 1998. "Trade, Foreign" in ''Encyclopedia of the Archaeology of Ancient Egypt'', edited by K.A. Bard, New York, 719-720.

External links

The Report of Wenamun - Archaeowiki.org

* ttps://web.archive.org/web/20050405204841/http://www.iut.univ-paris8.fr/~rosmord/hieroglyphes/oun/ Hieroglyphic transcription of the Story of Wenamunbr>archived on 2012-07-17
{{DEFAULTSORT:Story of Wenamun 1890 archaeological discoveries Story of Wenamun Extra-biblical references to Canaan Tourist attractions in Moscow New Kingdom of Egypt Third Intermediate Period of Egypt Wadi Tumilat Antiquities of the Pushkin Museum Kings of Byblos