Additionally, Meyers points out that female figures predominate in unearthed Iron Age terracotta statutes, holding what appear to be hand drums. These women are plainly dressed, hence they appear to be ordinary people, rather than gods or members of the elite. Few terracotta statues have been discovered in Palestine or Israel.
Yet, from the biblical references of Exodus, Judges , I Samuel and Jeremiah , we are left to understand that there was a tradition of female hand drum players. Moreover, citing I Samuel , S. Of what importance were these female drums? Meyers elaborates that female public performance would 1 assume a level of competence based upon practice, 2 indicate that, in ancient Israel, there were groups of women performers and 3 imply that leaders and other members of the community acknowledged and appreciated the expertise of these women performers.
Moreover, he writes on blogs.
Still it is not clear from whom Miriam learned to play. Or did Miriam learn from Egyptian women?
Thus, they played drums of different sizes. Drums were particularly associated with sacred ceremonial events, but they were also used during battles to rally the troops or to spread panic among the enemy forces. Dadrian adds that, in spite of the richness of the documentation, our knowledge of pharaonic music remains limited: without theoretical treaty or musical score, it is particularly difficult to do an archeology of music. The two main membranophones used by ancient Egyptians were the single membrane drum mounted on a frame and the barrel-shaped drum with two membranes.
She relates that the non-epigraphic material from the East Cemetery of Deir el-Medina, dating to the 18th dynasty, indicates that the owners of the musical instruments buried in this tomb belonged to a modest social class attached to the service of local noblemen. Music researcher, lecturer and performer Veronica Doubleday notes in a Ethnomusicology article that plentiful evidence shows women played the frame drum in the Egyptian New Kingdom BCE dynasties.
There were musical troupes in temple rituals, as well as solo drum players. In a PhD dissertation , Mauricio Molina writes that early leaders of the Christian religion, for example, condemned the frame drums because of their connection with the fertility cults, which the Church was struggling to banish. If the Israelites were to remain true to their religion in the generations to come, it would be because the women passed their faith and traditions on to their children.
In our midrash, however, Miriam had seen to the women and the education of the children. Eleazar was destined for his priestly role by virtue of his lineage. Joshua had been chosen because he was judged to be a capable military commander.
Miriam added a dimension of creative thinking and artistic, active, joyous participation within the Exodus narrative. Miriam's legacy of. This is a historical novel about Palestine. The characters are fictitious, but the dates, locations and historical events are real. The story begins in.
Moses, in that one prescient moment, understood that a vital piece of the community might have died with Miriam. But it did not die, although it became obscured. Miriam died there and was buried there. With the death of Miriam, the well dried up. Israel in the Bible had two main centers of practice: the Tent of Meeting or Tabernacle , later replaced by the Temple and the home. The rules governing the Tent of Meeting take up much of Leviticus, but the life that is to be conducted in the home receives relatively little mention. Moses, we might say, had focused on institutional religion.
While Moses showed the Israelites the God who spoke to them from the top of Sinai, Miriam enabled the women to see that God could also be found around the cooking fires in their own tents.
Miriam also helped the women change their idea of holy space from the set-apart Tent of Meeting to their own homes. In a time when the male leaders were focusing on all that was separate and distinct, Miriam taught the women to find the holy wherever they were open to it, whenever they could be responsive. And just as her imagined teachings sought to move beyond separation, her own tradition is not to be found in a separate text but in the words that mothers have told their daughters and sons since then: God is found in and through all that we remember, all that we experience, all that we hope for.