Empires of the Word - Nicholas Ostler [69]
Aramaic, then, was the first language in three millennia to make a significant inroad into Egypt. When Alexander took the country in 332 BC, initiating three centuries of Greek rule, he found an administration run in Aramaic; in some respects, for instance in the law courts, this language persisted under the Ptolemies,10 but in general Aramaic was replaced in official use by Greek. Although the Ptolemies took their role as Greek successors to the pharaohs seriously, and Greek Egypt became an autonomous and prosperous country again, the Egyptian language was henceforth relegated to the extremes of sacred and profane: in the temples, and on the lips of the common people. Alexandria, which replaced Athens as the academic centre of the ancient world, was a Greek-speaking city. Famously, Queen Cleopatra, the last Ptolemy to rule (51-30 BC), was also the first to learn Egyptian—and that apparently only because she had a passion for languages.
There was pleasure in the very sound of her voice. Like a many-stringed instrument, she turned her tongue easily to whatever dialect she would, and few indeed were the foreigners with whom she conversed through an interpreter, since she answered most of them in her own words, whether Ethiopian, Trogodyte, Hebrew, Arab, Syriac, Median or Parthian. The kings before her had not even had the patience to acquire Egyptian, and some had even been lacking in their Macedonian.*
Changes in writing
The Egyptian language went through more radical revolutions in its written form than it did orally. The elegant and exact pictorial symbols familiar from Egyptian monuments were called (by the Greeks) hieroglyphs, ‘sacred carvings’, translating the Egyptian term ’, maduww nāts ar, ‘words of god’ (the phrase also used for Ptah’s creative words in the text that heads this chapter). We have no indication as to how they arose, and they undergo essentially no modification in the 3400 or so years for which we see them in use, although in the last few centuries, when Egyptian religion was increasingly an antiquarian practice within a Hellenised and Christianised country, the scope the system gave for symbolism and imagery has increasing play. Vast numbers of new pictograms are invented, showing that the system is no longer bound by the constraint of being a practical script. The last inscription dates to AD 394, after which it was suppressed by the Christian authorities.*
They had, from the time of the first non-monumental documents (c.2600 BC) been paralleled by an equivalent but more cursive script, called hieratic—’priestly’. These two scripts made up what was essentially a single system, which could be rendered either in monumental glyphs or a cursive scrawl, with about 175 signs interpreted as consonants or sequences of consonants, and a few hundred signs used in conjunction with them to specify meanings.
From the seventh century BC, a new style of writing, known as demotic—’popular’—began to be used: it began as a radically simplified form of hieratic writing, but soon diverged from the traditional system when the link with the original hieroglyphs was forgotten.
After the Greek conquest at the end of the fourth century BC, Greek glosses begin to appear in demotic texts, to clarify a difficult reading here and there. Literacy in Greek was becoming widespread. Despite this, the indigenous system of writing still had a very long way to run. The last dated demotic text is from AD 452,784 years after the Greek conquest, 482 years after the Ptolemies had been supplanted by Rome, and 310 years after the apostle St Mark is said to have first