This essay will be focusing on brother-sister marriages in Graeco Roman Egypt

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Was it common to happen brother-sister matrimonies in Graeco-Roman Egypt? What is the Evidence for this?

This essay will be concentrating on brother-sister matrimonies in Graeco Roman Egypt, and the grounds that we have for it through papyri beginnings. Although inter-family matrimonies are non common today, they were surely practised during Graeco-Roman Egypt. The purpose of this essay is to high-light the grounds why such matrimonies occurred and besides, provide grounds of such matrimonies by agencies of papyri letters, contracts and paperss that was saved from the period. Furthermore, this paper is traveling to show thoughts about incest, and whether or non brother-sister matrimonies were accepted by society, who can get married, and theories for inter-marriage.

During the Roman Egypt period, a nose count was orchestrated every 14 old ages, in order to take a family count, and to command revenue enhancements. Today, merely 172 legible nose count studies remain, and historiographers and papyrologists have used this information to analyze the lives of the Graeco-Roman Egypt citizens. This analysis and papyri grounds, and besides the plants of noteworthy anthropologists, historiographers and papyrologists, has helped to reply and understand this statement today.

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Background and Origins of Brother-Sister matrimony

About everybody in Roman Egypt was married at some point in their lives. Girls in Roman Egypt were expected to be married every bit immature as 12, and decidedly by their mid 20s. In Graeco Roman Egypt, matrimony Torahs were different and confusing amongst each society. Marriages were performed under contracts, and for most matrimonies, there were no age limitations, unlike today. The strangest component of Graeco-Roman Egypt was that there was no jurisprudence against close-kin matrimonies. In fact, brothers and sisters frequently married as was practiced throughout the old coevalss. Evidence for this came from the Roman period through papyri and nose count returns. It was believed that before the Roman period, adult females were the heirs of the land and in order to maintain it in the household, the heir would hold had to get married her brother.The Romans prohibited this usage and would frequently impound the estate if such a matrimony took topographic point. However, this jurisprudence did non use for Egyptians.

For many societies today, it is considered normal to avoid sexual relationships between full brother and sister. However, in the Mediterranean universe, such as in the Greek and Roman societies, near blood-related matrimonies such as cousin-cousin or even uncle-niece matrimonies were accepted and encouraged.

Brother-Sister matrimonies originated from the Egyptian tradition of “Royal incest” which was practised in Egypt by the Pharaohs as far back as 2000BC. Harmonizing to anthropologist Cerny, brother-sister matrimonies in the royal household were really frequent. For illustration, the matrimony of brother and sister, Isis and Osiris, was seen as godly incest to avoid foreigners. Other Royal matrimony amongst brother and sister was that during the Ptolemy Era in Egypt. Cleopatra and her brother Ptolemy XIV were married and she did tire his offspring. It is believed one of the accounts for these Royal matrimonies was a “strategy to avoid dividing up of property”or to keep “ethnic political status” of the Greeks in Egypt. Although matrimony between brother-sister was frequent within the royal household and in Graeco Roman Egypt during the 2nd century CE, it was common for hubbies to name their married womans ‘sister ‘ . This is nevertheless non strong plenty grounds to attest brother-sister matrimony.

The Torahs for get marrieding brothers and sisters were different in each state.
In Ancient Greece, Athenians were allowed to get married half siblings if they were from the same male parent but different female parent whereas Spartans were allowed to get married half siblings from the same female parent but different male parent.
In Egypt it is argued to be customary to get married brother and sister. Grecian King Ptolemy II continued this usage and married his sister Arsinoe which violated his native Macedonian usage. This started a ‘trend ‘ as the following seven of the 11 Grecian male monarchs of Egypt married their sisters.

Full brother and sister matrimony or “incestuous marriages” is believed to be a regular practise in Graeco Roman Egypt and it took topographic point chiefly amongst the elect population. The matrimonies were echt, non merely for bureaucratic grounds. Many sociologists find this difficult to grok without returning to the tabu on incest.

Evidence of the matrimonies was foremost noticed in papyri dating from every bit early as the first century CE. Although brother-sister matrimony would be deemed incestuous today, grounds looking in papyri shows that brother-sister matrimonies were socially and lawfully accepted at the clip. This can be seen from official nose count returns which shows that a big per centum of the matrimonies were between brother and sister.However, as stated before, attending should be taken when construing the papyri. Private letters which were amongst the papyri found in the Fayyum country of Egypt, showed the footings ‘brother ‘ and ‘sister ‘ in letters between hubbies and married womans. This nevertheless, should non be taken as literally. Most of the papyri documenting these matrimonies originate from the Fayyum and harmonizing to Hopkins ; the adult females are documented as being “wife and sister from the same male parent and the same mother” which “leaves small room for ambiguity” .

Possibly brother-sister matrimony can be due to a limitation of pick. In Roman Egypt, matrimonies were most likely to hold been arranged and hence, many immature adult females ended up get marrieding older work forces or work forces pre-arranged through household. For Greeks and Romans in Egypt, the pick was really limited as there was the political and societal position to see. Many Greeks did get married Egyptian adult females nevertheless, certain Torahs applied when it came to position sing kids. Marrying brother and sister was seen as the ideal solution to some Grecian households as it overcame the issue of a dowery or the division of household belongings. Inter household matrimonies besides overcame issues of Grecian racism. Sociologist Brent Shaw suggests that Grecian colonists in Egypt married within the household to divide themselves from the Egyptian population and to besides maintain a pure blood lineage so to avoid revenue enhancement disadvantages.

Despite all these grounds, most bookmans agree that although practiced, it is known that both Greek and Roman societies prohibited any sexual relationship between siblings. However, in most instances, Grecian traditions of intermarriages were pushed to the bound. It is besides believed amongst bookmans that although practised throughout lower and upper Egypt, in the bigger towns instead than small towns, inter household matrimonies were more common amongst the Greek than the Egyptians.

This phenomenon of intermarriage in Graeco Roman Egypt could be traced to Greek Oedipal mythology, which leads us to the topic of incest.

Is Brother-Sister Marriage Considered Incest?

Incest refers to sexual activity between two household members and is really much a cultural tabu in most societies and holds heavy punishments. Whilst parent-children or sibling-sibling dealingss are illegal, other dealingss such as cousin-cousin may be acceptable in other societies and civilizations.
The pattern of brother-sister matrimony has ne’er been common among any other society apart from the Graeco-Roman Egyptian society. Full brother and sister matrimony was practised throughout the first three centuries after Christ.

Incestuous matrimony was widespread during Graeco-Roman Egypt and the grounds for this show in legion papyri and family nose count returns. Anthropologist Brent Shaw states that, “the word incest is linked to moral, societal and legal norms established in Graeco-Roman antiquity.” The Latin word for incest- incestum means to be ‘unclean ‘ or ‘not pure ‘ which refers more specifically to perpetrating a out act between household members.

In Graeco-Roman antiquity, there was a difference as to what was considered acceptable behavior. Roman jurisprudence and societal patterns sing incestuous matrimony was far more unbearable than those of Grecian jurisprudence and patterns. Shaw states that the Greeks did non hold a word similar to the Latin ‘incestum’until the reaching of Christianity to the society. This shows the differences in attitude towards brother-sister and other close kin marriages.In Greek society, near blood-related matrimony was more acceptable and practised than it was in Roman society. This attitude shows in the narrative of Oedipus and other narratives of the same nature. This attitude was brought over to Egypt and even continued and encouraged. Marriage between cousins and half brother/sister matrimonies were accepted and became the norm for the Grecian population in Egypt. This caused a clang with the Roman society ‘s ‘stringent ‘ regulations towards incest. Marriages between ethnicities, for illustration Greek or Roman-Egyptian were nevertheless frowned upon.

It is non certain whether these matrimonies can be considered ‘incestuous ‘ as a long history of sibling matrimony existed throughout the society. To them, this was regarded as the norm and it even existed amongst Egyptian Royalty. The add-on of myths and narratives justified that brother-sister matrimony was accepted and that incest was dubious.

Potential Theories for Inter-Marriage

In Egypt, this pattern was common amongst the Royal household ; nevertheless it was still considered a tabu. There are no existent accounts as to why they adopted these patterns but sociologist Hopkins believes that there are four theories behind inter-family matrimony. One factor being the high rate of mortality. Research into the human ecology of Graeco Roman Egypt at the clip, shows that the spread between lasting siblings is so high that the “son looking for a mate must travel outside the family.” Therefore, the lone manner to work out this was to get married within the household.

However, harmonizing to the “indifference theory” by J.R. Fox, belief was that “boys and misss populating and playing together from childhood showed an absence of titillating feeling towards each other” . The chief point behind this theory is that “boys and misss brought up together demo no desire for incest.” However in contradiction to this, there were cases of incest between siblings which links to Sigmund Freud ‘s theory of “suppression” where “incestuous desires come from the subconscious”.This once more, relates to the influences of Grecian myths such as Oedipus and narratives of Egyptian Gods Isis and Osiris who were brother and sister every bit good as hubby and married woman.

Social Class

Social position may play a portion in brother-sister matrimonies. Those with position liked to keep “racial purity” and this was maintained through agencies of close-kin matrimonies.

The societal category in Graeco-Roman Egypt was divided. The Romans and Greeks lived privileged lives whereas the Egyptians remained hapless. Therefore, matrimonies remained within the several societies. The societal category in Graeco-Roman Egypt was divided. The Romans and Greeks lived privileged lives whereas the Egyptians remained hapless. Therefore, matrimonies remained within the several societies.

With regard to inheritance, sibling matrimonies were favoured as any land was to be distributed every bit among the kids. However in respects to adult females in Graeco-Roman Egypt, belongings and land was secured by matrimony contracts hence being financially protected in the event of divorce of decease of a hubby. Those who still inherited land were non capable to the Roman revenue enhancement canvass. Womans who married out of the household had to take along with her belongings that she had inherited. Therefore, the lone manner to maintain belongings within the household, even if the matrimony ended in divorce or decease was to get married a brother. Harmonizing to Greek patterns the male parent had the power to take a partner for his girl and so, the ideal solution was to set up brother-sister matrimonies so that the household will non lose belongings as land was really of import for societal position and mobility, and was used for fiscal addition. As misss married immature in Graeco-Roman Egypt, it was reasonably easy to act upon these matrimonies.

Papyri Evidence of Brother-Sister Marriage

Evidence for such matrimonies comes from the nose count family returns. However, the grounds can be seen as biased to the richer population as their documents would hold been better preserved compared to those of the hapless Egyptians.

The nose count was conducted every 14 old ages between the old ages 19 C.E. and 257 C.E. Out of 172 of the legible nose count returns, between 15-21 per cent was matrimony between brother and sister. 12 per cent of these matrimonies were between full brother and sister.

Here are the papyri grounds for brother-sister matrimony, which comes in the signifier of letters, marrying invitations, matrimony contracts and birth enrollments:

Registering the birth of a boy

P.Oxy 2858

To Agathodaimon and Herakleides… Scribe of the city, from Kephalas boy of Heron boy of Theon and from his married woman who is sister of the same male parent and of the same female parent, Didume… we register the boy born to us, Didumos. We deposit a presentment of his birth.

This is a papers registering the birth of a boy. The parents are citizens of the Metropolis Arsinoe. This was a privileged position and their mention of being hubby and married woman every bit good as brother and sister was necessary to place themselves.

Here is another illustration of a brother-sister twosome registering the birth of their kid:

Apynchis and Tapasis, his sister-wife, registering their eight twelvemonth old girl 14 February 185 AD

To Hermophilos, royal Scribe of the Arsinoite Nome. Herakleides division, from Aphynchis, boy of an unknown male parent and his female parent Tapholemis, and from his sister Tapasis, born from the same female parent who is besides his married woman… we register our girl Taesis, who was born to us both and is now eight old ages old…

The following papyri beginning comes from two parents who were besides kids of a brother-sister matrimony. This papyri shows two coevalss of brother-sister matrimonies, hence turn outing that it did happen and that it was common and accepted in society.

P.Tebt.320

To Sarapion… and Serenus… analyzing magistrates, from Eudaimon, boy of Heron boy of Souchas, his female parent being Heron ‘s sister Thermoutharion and from his married woman Sarapias who is his sister of the same male parent and of the same female parent, both of metropolitan position…

Hopkins suggests that brother-sister matrimony was due to parents desiring to salvage the disbursal of their girl ‘s dowery. However, he besides states that this was non an advantage in agencies of wealth as outside matrimonies could potentially convey in the same sum of wealth in footings of heritage. Some Egyptians merely take to believe that brother-sister matrimony would ensue in an economical advantage.

This papyri is an illustration of a matrimony colony between brother and sister, where a dowery was specified. This proves that every bit good as this being a brother-sister matrimony, the brother/husband besides received a dowery from her, possibly paid by their male parent.

( BGU 183 ; Mitteis, Chrestomathie 313 )

Horos boy of Tesenophis… aged about 40 three old ages with a cicatrix on the left calf agrees with his ain sister by the same male parent and the same female parent who is besides his married woman, Eriea, aged about 30 five old ages with a cicatrix… that he as party to understanding has hereby received from her… a dowery of Ag… to the value of 20 dram. Horos boy of Tesenophis… aged about 40 three old ages with a cicatrix on the left calf agrees with his ain sister by the same male parent and the same female parent who is besides his married woman, Eriea, aged about 30 five old ages with a cicatrix… that he as party to understanding has hereby received from her… a dowery of Ag… to the value of 20 dram.

Let the married brace live together without recrimination merely as they have done before, and Horos is to supply all necessities and vesture befitting to a wedded married woman… If Horos leaves her, so he as party to the understanding is to return the dowery within 30 yearss of being asked for it…

Other grounds of brother-sister matrimony comes in the signifier of a divorce contract. Even though the twosome are brother and sister, sometimes, the matrimony does non work out, and hence terminals in divorce. Here is an illustration of this:

( P.Mil.Vogl.85, AD 138

Transcript of a contract ; … Kronion boy of Kronion aged about 54 old ages with a cicatrix on his left forearm and his antique married woman Taorsenouphis, who is besides his sister of the same male parent and of the same female parent, aged 50 old ages without separating Markss… agree with each other that their life together has been brought to an terminal… and it is agreed that each of them may administrate his ain personal businesss as he chooses and Taorsenouphis can populate together with another adult male without reprisal of any sort…

Brother-Sister matrimonies were seen as common and non unnatural, hence they were celebrated openly and invitees were invited by invitation:

( P.Oxy.524 )

Dionysius invites you to dinner at the matrimony of his ain kids ( teknon ) … tomorrow, that is the thirtieth at the 9th hr

( P.Oxy. III )

Herais invites you to dinner at the matrimony of her kids at place tomorrow, that is the fifth, at the 9th hr.

These marrying invitations clearly show that brother-sister matrimony was in fact common and accepted by society. They besides provide cogent evidence that such patterns did happen. Invitations were normally delivered by manus the twenty-four hours before the wedding. & gt ;

Private letters between hubbies and married womans may supply grounds of brother-sister matrimony, but they can non be seen as sufficient cogent evidence as naming person ‘brother ‘ or ‘sister ‘ was seen as a term of endearment. There are archives of letters between hubby and married woman utilizing these footings of endearment, nevertheless, the following beginning is of a missive from a hubby to his married woman and sister:

( P.Oxy.528 )

Serenus to Isidora, his sister and married woman, many salutations. Before all else I pray that you are good… I want you to cognize that of all time since you left me I have been sorrowing, crying by dark and lamenting by twenty-four hours… You sent me letters which would hold moved a rock, so much did your words affect me. Make allow me cognize if you are coming back or non.

This missive shows that although they were brother and sister, they were besides fond as hubby and married woman. Love was an apparent emotion in brother-sister matrimony every bit good as in outside matrimony. This goes to demo that possibly the kids were non forced to get married but take to get married out of love for their sibling. Evidence for love, comes in the signifier of this love missive, possibly from a married woman to her hubby:

( P.Oxy.3059 )

Didyme to Apollonius, her brother and sun salutations. Didyme to Apollonius, her brother and sun salutations.
Know that I do non see the Sun, Know that I do non see the Sun,
Since I do non see you ; Since I do non see you ;
I have no Sun but you… I have no Sun but you…

The archive of Apollonios the strategos and Aline, AD 113-120
This was an archive of over 200 Grecian papyri, belonging to the affluent Apollonios household who were landholders in the Hermopolite Nome. Apollonios the strategos was portion of the highest office in the bureaucratism of Graeco-Roman Egypt. Apollonios was married to Aline who was believed to besides be his sister. The twosome often wrote letters as Apollonios spent most of his clip off from his household, turn toing each other as ‘brother ‘ and ‘sister’. & gt ;

Aline to Apollonios

C.Pap.Jud.II 436 ( September AD 115 ) C.Pap.Jud.II 436 ( September AD 115 )

Aline to Apollonios her brother, many salutations. I am really disquieted about you, because of events that are said to be taking topographic point and because you left me all of a sudden… Please, so, maintain yourself safe and do non set yourself in danger… To Apollonios my brother.

This could be proof that they were brother and sister, every bit good as hubby and married woman. However, due to the frequent usage of ‘brother ‘ and ‘sister ‘ during the clip, it is non certain whether this can be used as existent grounds.

We now return to the inquiry being posed of this paper ; “Was it common to happen brother-sister matrimonies in Graeco-Roman Egypt? ” The reply is so, yes, it was common to happen these matrimonies. Brother-sister matrimonies were considered a norm for Graeco-Roman Egypt as it was practised* by ascendants before them. We besides know that these matrimonies were sanctioned in traditional myths such as, the brother-sister matrimony of Isis and Osiris. The Oedipus myth besides allowed this practise to be justified. These matrimonies were non classed as ‘incestuous ‘ as it was really normal and traditional to get married within the household. Inheriting land and belongings besides played a portion in doing these matrimonies common, as households wanted their land to be kept within the household.
From the lasting grounds, we can see that people openly stated in letters and paperss that they were ‘husband and married woman of the same male parent and of the same female parent. ‘ And marrying invitations were even sent to invitees, ask foring them to observe the household nuptials. It is just to state that these matrimonies were accepted.
Brother-sister matrimonies were more common amongst the Greeks and Egyptians instead than the Roman citizens, as it was customary in Greek and Egyptian civilizations. The familial effects amongst offspring of these matrimonies are un-known as nil in papyri provinces that household matrimonies links to this. However, sing some households merely married within the household for several coevalss, it may be safe to state that there is no direct nexus between sibling matrimony and familial defects, which is likely why it was more acceptable during that period.

Bagnall, R.S. and B. Frier ( 1994 ) “The Demography of Roman Egypt” ( Cambridge )

Lindsay, J. ( 1963 ) “Daily Life in Roman Egypt” ( Frederick Muller Limited )

Huebner, S.R ( 2007 ) “Brother-Sister Marriage in Roman Egypt” ( Columbia )

Shaw B.D. ( 1992 ) “Explaining Incest: Brother Sister Marriage in Graeco-Roman Egypt”