The
Wisdom of the Egyptians

The Story of the Egyptians, the Religion of the Ancient Egyptians, the Ptah-Hotep
and the Ke’gemini, the “Book of the Dead,” the Wisdom of Hermes Trismegistus,
Egyptian Magic, the Book of Thoth

Edited, and with an Introduction

By Brian Brown

New York: Brentano’s

[1923]

CHAPTER III

THE PTAH-HOTEP AND THE KE’GEMNI: THE OLDEST BOOKS IN THE WORLD

THE Instructions of Ptah-hotep and of Ke’gemni possess, apart from the curious
nature of their contents, a feature of the greatest interest, and an adequate
claim on the notice of all persons interested in literature and its history. For
if the datings and ascriptions in them be accepted as trustworthy–there is no
reason why they should not be accepted–they were composed about four thousand
years before Christ, and three thousand five hundred and fifty years before Christ,
respectively. And the significance of those remote dates is, that they are the
oldest books in the world, the earliest extant specimens of the literary art.
They stand on the extreme horizon of all that ocean of paper and ink that has
become to us as an atmosphere, a fifth element, an essential of life.

Books of many kinds had of course been written for centuries before Ptah-hotep
of Memphis summarised, for the benefit of future generations, the leading principles
of morality current in his day; even before the Vizier, five hundred years earlier,
gave to his children the scroll which they prized above all things on earth;
1 but those have perished and these remain. There are lists
of titles which have a large sound, and prayers to the gods for all good things,
on the tombs and monuments of kings and magnates long before the time Ke’gemni;
but those are not books in any sense of that word. Even the long, strange chants
and spells engraven in the royal pyramids over against Memphis are later than
the time of Ptah-hotep, and cannot be called books in their present form, although
some of them apparently originated before the First Dynasty.
2

Nor do the oldest books of any other country approach these two in antiquity.
To draw comparisons between them let us, in imagination, place ourselves at the
period at which Ptah-hotep lived, that is about B.C. 3550, “under King Isosi,
living forever,” and take a glance at futurity.

The Babylonians are doubtless exercising their literary talents; but they will
leave nothing worthy the name of book to the far posterity of fifty-four centuries
hence. Thirteen centuries shall pass before Hammurabi, King of Babylon, drafts
the code of laws that will be found at that time. Only after two thousand years
shall Moses write on the origin of things, and the Vedas be arranged in their
present form. It will be two-and-a-half thousand years before the Great King of
Jerusalem will set in order many proverbs and write books so much resembling,
in form and style, that of Ptah-hotep; before the source and summit of European
literature will write his world epics. For the space of years between Solomon
and ourselves, great though it seem, is not so great as that between Solomon and
Ptah-hotep.

Nothing definite is known concerning these two nobles beyond what is said of
them in their works. A fine tomb of a certain Ke’gemni exists at Memphis; his
titles, so far as can be ascertained, are: Judge of the High Court; Governor of
the Land unto its Limit, South and North; Director of every Command. He has sometimes
been supposed to be identical with our Ke’gemni; but I am assured by those most
competent to judge that this tomb cannot be earlier than the fifth dynasty,–a
good three hundred years from the date assigned to the moralist,–so that the
theory that they are one person may be dismissed as highly improbable. No other
person of the name is known.

The position is much the same with Ptah-hotep. There are near Memphis the tombs
of several nobles of this name, of whom two lived in the reign of Isosi; and in
this case, again, it has been assumed that one of these two must be the writer
of the Instruction. But in neither instance do the titles coincide with or include
those assigned to him. The highest title which he bears, Eldest Son of the King,
does not anywhere appear in these tombs. It is true that one of these contemporaries
was hereditary chief; but we know that Ptah-hotep was a common name at this time,
and in the absence of more certain proof it will be well to abstain from the identification
of like names upon insufficient grounds.

THE INSTRUCTION OF PTAH-HOTEP (THE GOD PTAH IS SATISFIED)

The Instruction of the Governor of his City, the Vizier, Ptah-hotep, in the
Reign of King of Upper and Lower Egypt, Isosi, living forever, to the end of Time.

A. The Governor of his City, the Vizier, Ptah-hotep, he said: “O Prince my
Lord, the end of life is at hand; old age descendeth–upon me–; feebleness cometh,
and childishness is renewed. He–that is old–lieth down in misery every day.
The eyes are small; the ears are deaf. Energy is diminished, the heart hath no
rest. The mouth is silent, and he speaketh no word; the heart stoppeth, and he
remembereth not yesterday. The bones are painful throughout the body; good turneth
into evil. All taste departeth. These things doeth old age for mankind, being
evil in all things. The nose is stopped, and he breatheth not for weakness (?),
whether standing or sitting.

“Command thy servant, therefore, to make over my, princely authority–to my
son–. Let me speak unto him the words of them that hearken to the counsel of
the men of old time; those that once hearkened unto the gods. I pray thee, let
this thing be done, that sin may be banished from among persons of understanding,
that thou may enlighten the lands.”

Said the Majesty of this God: 3 “Instruct
him, then, in the words of old time; may he be a wonder unto the children of princes,
that they may enter and hearken with him. Make straight all their hearts; and
discourse with him, without causing weariness.”

B. Here begin the proverbs of fair speech, spoken by the Hereditary Chief,
the Holy Father, Beloved of the God, the Eldest Son of the King, of his body,
the Governor of his City, the Vizier, Ptah-hotep, when instructing the ignorant
in the knowledge of exactness in fair speaking; the glory of him that obeyeth,
the shame of him that transgresseth them. He said unto his son:

1. Be not proud because thou art learned; but discourse with the ignorant man,
as with the sage. For no limit can be set to skill, neither is there any craftsman
that possesseth full advantages. Fair speech is more rare than the emerald that
is found by slave-maidens on the pebbles.

2. If thou find an arguer talking, one that is well disposed and wiser than
thou, let thine arms fall, bend thy back, 4 be not angry with
him if he agree (?) not with thee. Refrain from speaking evilly; oppose him not
at any time when he speaketh. If he address thee as one ignorant of the matter,
thine humbleness shall bear away his contentions.

3. If thou find an arguer talking, thy fellow, one that is within thy reach,
keep not silence when he saith aught that is evil; so shalt thou be wiser than
he. Great will be the applause on the part of the listeners, and thy name shall
be good in the knowledge of princes.

4. If thou find an arguer talking, a poor man, that is to say not thine equal,
be not scornful toward him because he is lowly. Let him alone; then shall he confound
himself. Question him not to please thine heart, neither pour out thy wrath upon
him that is before thee; it is shameful to confuse a mean mind. If thou be about
to do that which is in thine heart, overcome it as a thing rejected of princes.

5. If thou be a leader, as one directing the conduct of the multitude, endeavor
always to be gracious, that thine own conduct be without defect. Great is Truth,
appointing a straight path; never hath it been overthrown since the reign of Osiris.
5 One that oversteppeth the laws shall be punished. Overstepping
is by the covetous man; but degradations (?) bear off his riches. Never hath evil-doing,
brought its venture safe to port. For he saith, “I will obtain by myself for myself,”
and saith not, “I will obtain because I am allowed.” But the limits of justice
are steadfast; it is that which a man repeateth from his father.

6. Cause not fear among men; for–this–the God punisheth likewise. For there
is a man that saith, “Therein is life”; and he is bereft of the bread of his mouth.
There is a man that saith, “Power–is therein”; and he saith, “I seize for myself
that which I perceive.” Thus a man speaketh, and he is smitten down. It is another
that attaineth by giving unto him that hath not. Never hath that which men have
prepared for come to pass; for what the God hath commanded, even that thing cometh
to pass. Live, therefore, in the house of kindliness, and men shall come and give
gifts of themselves.

7. If thou be among the guests of a man that is greater than thou, accept that
which he giveth thee, putting it to thy lips. If thou look at him that is before
thee–thine host–pierce him not with many glances. It is abhorred of the soul
6 to stare at him. Speak not until he address thee; one knoweth
not what may be evil in his opinion. Speak when he questioneth thee; so shall
thy speech be good in his opinion. The noble who sitteth before food divideth
it as his soul moveth him; he giveth unto him that he would favour–it is the
custom of the evening meal. It is his soul that guideth his hand. It is the noble
that bestoweth, not the underling that attaineth. Thus the eating of bread is
under the providence of the God; he is an ignorant man that disputeth it.

8. If thou be an emissary sent from one noble to another, be exact after the
manner of him that sent thee, give his message even as he hath said it. Beware
of making enmity by thy words, setting one noble against the other by perverting
truth. Overstep it not, neither repeat that which any man, be he prince or peasant,
saith in opening the heart; it is abhorrent to the soul.

9. If thou have ploughed, gather thine harvest in the field, and the God shall
make it great under thine hand. Fill not thy mouth at any neighbor’s table . .
. 7 If a crafty man be the possessor of wealth, he stealeth like
a crocodile from the priests.

Let not a man be envious that hath no children; let him be neither downcast
nor quarrelsome on account of it. For a father, though great, may be grieved;
as to the mother of children, she hath less peace than another. Verily, each man
is created–to his destiny–by the God, who is the chief of a tribe, trustful
in following him.

10. If thou be lowly, serve a wise man, that all thine actions may be good
before the God. If thou have known a man of none account that hath been advanced
in rank, be not haughty toward him on account of that which thou knowest concerning
him; but honour him that hath been advanced, according to that which he hath become.

Behold, riches come not of themselves; it is their rule for him that desireth
them. If he bestir him and collect them himself, the God shall make him prosperous;
but He shall punish him, if he be slothful.

11. Follow thine heart during thy lifetime; do not more than is commanded thee.
Diminish not the time of following the heart; it is abhorred of the soul, that
its time–of ease–be taken away. Shorten not the daytime more than is needful
to maintain thy house. When riches are gained, follow the heart; for riches are
of no avail if one be weary.

12. If thou wouldest be a wise man, beget a son for the pleasing of the God.
If he make straight his course after thine example, if he arrange thine affairs
in due order, do unto him all that is good, for thy son is he, begotten of thine
own soul. Sunder not thine heart from him, or thine own begotten shall curse–thee–.
If he be heedless and trespass thy rules of conduct, and is violent; if every
speech that cometh from his mouth be a vile word; then beat thou him, that his
talk may be fitting. Keep him from those that make light of that which is commanded,
for it is they that make him rebellious. And they that are guided go not astray,
but they that lose their bearings cannot find a straight course.

13. If thou be in the chamber of council, act always according to the steps
enjoined on thee at the beginning of the day. Be not absent, or thou shalt be
expelled; but be ready in entering and making report. Wide 8 is the seat of one that hath made address. The council chamber acteth by strict
rule; and all its plans are in accordance with method. It is the God that advanceth
one to a seat therein; the like is not done for elbowers.

14. If thou be among people, make for thyself love, the beginning and end of
the heart. One that knoweth not his course shall say in himself–seeing thee–,
“He that ordereth himself duly becometh the owner of wealth; I shall copy his
conduct.”

Thy name shall be good, though thou speak not; thy body shall be fed; thy face
shall be–seen–among thy neighbors; thou shalt be provided with what thou lackest.
As to the man whose heart obeyeth his belly, he causeth disgust in place of love.
His heart is wretched (?), his body is gross (?), he is insolent toward those
endowed of the God. He that obeyeth his belly hath an enemy. 9

15. Report thine actions without concealment; discover thy conduct when in
council with thine overlord. It is not evil for the envoy that his report be not
answered. “Yea, I know it,” by the prince; for that which he knoweth includeth
not–this. If he–the prince–think that he will oppose him on account of it,–he
thinketh–“He will be silent because I have spoken.” 10

16. If thou be a leader, cause that the rules that thou hast enjoined be carried
out; and do all things as one that remembereth the days coming after, when speech
availeth not. Be not lavish of favours; it leadeth to servility (?), producing
slackness.

17. If thou be a leader, be gracious when thou hearkenest unto the speech of
a suppliant. Let him not hesitate to deliver himself of that which he hath thought
to tell thee; but be desirous of removing his injury. Let him speak freely, that
the thing for which he hath come to thee may be done. If he hesitate to open his
heart, it is said, “Is it because he–the judge–doeth the wrong that no entreaties
are made to him concerning it by those to whom it happeneth?” But a well taught
heart hearkeneth readily.

18. If thou desire to continue friendship in any abode wherein thou interest,
be it as master, as brother, or as friend; wheresoever thou goest, beware of consorting
with women. No place prospereth wherein that is done. Nor is it prudent to take
part in it; a thousand men have been ruined for the pleasure of a little time
short as a dream. Even death is reached thereby; it is a wretched thing. As for
the evil liver, one leaveth him for what he doeth, he is avoided. If his desires
be not gratified, he regardeth (?) no laws.

19. If thou desire that thine actions may be good, save thyself from all malice,
and beware of the quality of covetousness, which is a grievous inner (?) Malady.
Let it not chance that thou fall thereinto. It setteth at variance fathers-in-law
and the kinsmen of the daughter-in-law; it sundereth the wife and the husband.
It gathereth unto itself all evils; it is the girdle of all wickedness. 11 But the man that is just flourisheth; truth goes in his footsteps,
and he maketh habitations therein, not in the dwelling of covetousness.

20. Be not covetous as touching shares, in seizing that which is not thine
own property. Be not covetous toward thy neighbors; for with a gentleman praise
availeth more than might. He–that is covetous–cometh empty from among his neighbours,
being void of the persuasion of speech. One hath remorse for even a little covetousness
when his belly cooleth.

21. If thou wouldest be wise, provide for thine house, and love thy wife that
is in thine arms. Fill her stomach, clothe her back; oil is the remedy of her
limbs. Gladden her heart during thy lifetime, for she is an estate profitable
unto its lord. Be not harsh, for gentleness mastereth her more than strength.
Give (?) to her that for which she sigheth and that toward which her eye looketh;
so shall thou keep her in thy house. . . .

22. Satisfy thine hired servants out of such things as thou hast; it is the
duty of one that hath been favoured of the God. In sooth, it is hard to satisfy
hired servants. For one 12 saith, ‘He is a lavish person; one
knoweth not that which may come–from him.” But on the morrow he thinketh, ‘We
is a person of exactitude–parsimony–content therein.” And when favours have
been shown unto servants, they say, “We go.” Peace dwelleth not in that town wherein
dwell servants that are wretched.

23. Repeat not extravagant speech, neither listen thereto; for it is the utterance
of a body heated by wrath. When such speech is repeated to thee, hearken not thereto,
look to the ground. Speak not regarding it, that he that is before thee may know
wisdom. If thou be commanded to do a theft, bring it to pass that the command
be taken off thee, for it is a thing hateful according to law. That which destroyeth
a vision is the veil over it.

24. If thou wouldest be a wise man, and one sitting in council with his overlord,
apply thine heart unto perfection. Silence is more profitable unto thee than abundance
of speech. Consider how thou may be opposed by an expert that speaketh in council.
It is a foolish thing to speak on every kind of work, for he that disputeth thy
words shall put them unto proof.

25. If thou be powerful, make thyself to be honoured for knowledge and for
gentleness. Speak with authority, that is, not as if following injunctions, for
he that is humble–when highly placed–falleth into errors. Exalt not thine heart,
that it be not brought low. Be not silent, but beware of interruption and of answering
words with heat. Put it far from thee; control thyself. The wrathful heart speaketh
fiery words; it darteth out at the man of peace that approacheth, stopping his
path.

One that reckoneth accounts all the day passeth not an happy moment. One that
gladdeneth his heart all the day provideth not for his house. The bowman hitteth
the mark, as the steersman reacheth land, by diversity of aim. He that obeyeth
his heart shall command. 13

26. Let not a prince be hindered when he is occupied; neither oppress the heart
of him that is already laden. For he shall be hostile toward one that delayeth
him, but shall bare his soul unto one that loveth him. The disposal of souls is
with the God, and that which He loveth is His creation. Set out, therefore, after
a violent quarrel; be at peace with him that is hostile unto–thee–his opponent.
It is such souls that make love to grow.

27. Instruct a noble in such things as be profitable unto him; cause that he
be received among men. Let his satisfaction fall on his master, for thy provision
dependeth upon his will. By reason of it thy belly shall be satisfied; thy back
will be clothed thereby. Let him receive thine heart, that thine house may flourish
and thine honour–if thou wish it to flourish–thereby. He shall extend thee a
kindly hand. Further, he shall implant the love of thee in the bodies of thy friends.
Forsooth, it is a soul loving to hearken. 14

28. If thou be the son of a man of the priesthood, and an envoy to conciliate
the multitude. . . . 15 speak thou without favouring one side.
Let it not be said: “His conduct is that of the nobles, favouring one side in
his speech.” Turn thine aim toward exact judgments.

29. If thou have been gracious at a former time, having forgiven a man to guide
him aright, shun him, remind him not after the first day that he hath been silent
to thee—concerning it.

30. If thou be great, after being of none account, and hast gotten riches after
squalour, being foremost in these in the city, and hast knowledge concerning useful
matters, so that promotion is come unto thee; then swathe not thine heart in thine
hoard, for thou art become the steward of the endowments of the God. Thou art
not the last; another shall be thine equal, and to him shall come the like-fortune
and station.

31. Bend thy back unto thy chief, thine overseer in the King’s palace, for
thine house dependeth upon his wealth, and thy wages in their season. How foolish
is one that quarrelleth with his chief, for one liveth only while he is gracious.
. . .

Plunder not the houses of tenants; neither steal the things of a friend, lest
he accuse thee in thine bearing, which thrusteth back the heart.
16 If he know of it, he will do thee an injury. Quarrelling in place of friendship
is a foolish thing.

32. –Concerning unnatural sin.

33. If thou wouldest seek out the nature of a friend, ask it not of any companion
of his; but pass a time with him alone, that thou injure not his affairs. Debate
with him after a season; test his heart in an occasion of speech. When he hath
told thee his past life, he hath made an opportunity that thou may either be ashamed
for him or be familiar with him. Be not reserved with him when he openeth speech,
neither answer him after a scornful manner. Withdraw not thyself from him, neither
interrupt (?) him whose matter is not yet ended, whom it is possible to benefit.

34. Let thy face be bright what time thou livest. That which goeth into the
storehouse must come out therefrom; and bread is to be shared. He that is grasping
in entertainment shall himself have an empty belly; he that causeth strife cometh
himself to sorrow. Take not such an one for thy companion. It is a man’s kindly
acts that are remembered of him in the years after his life. 17

35. Know well thy merchants; for when thine affairs are in evil case, thy good
repute among thy friends is a channel (?) which is filled. It is more important
than the dignities of a man; and the wealth of one passeth to another. The good
repute of a man’s son is a glory unto him; and a good character is for remembrance.

36. Correct chiefly; instruct conformably–therewith. Vice must be drawn out
that virtue may remain. Nor is this a matter of misfortune, for one that is a
gainsayer becometh a strifemaker.

37. If thou make a woman to be ashamed, wanton of heart, not known by her townfolk,
to be falsely placed, be kind unto her for a space, send her not away, give her
to eat. The wantonness of her heart shall esteem thy guidance.

C. If thou obey these things that I have said unto thee, all thy demeanour
shall be of the best; for verily, the quality of truth is among their excellences.
Set the memory of them in the mouths of the people; for their proverbs are good.
Nor shall any word that hath here been set down cease out of this land for ever,
but shall be made a pattern whereby princes shall speak well. They–my words–shall
instruct a man how he shall speak, after he hath heard them; yea, he shall become
as one skillful in obeying, excellent in speaking, after he hath heard them. Good
fortune shall befall him, for he shall be of the highest rank. He shall be gracious
to the end of his life; he shall be contented always. His knowledge shall be his
guide (?) into a place of security, wherein he shall prosper while on earth. The
scholar 18 shall be content in his knowledge. As to the prince,
in his turn, forsooth, his heart shall be happy, his tongue made straight. And–in
these proverbs–his lips shall speak, his eyes shall see, and his ears shall hear,
that which is profitable for his son, so that he deal justly, void of deceit.

38. A splendid thing is the obedience of an obedient son; he cometh in and
listeneth obediently.

Excellent in hearing, excellent in speaking, is every man that obeyeth what
is noble, and the obedience of an obeyer is a noble thing.

Obedience is better than all things that are; it maketh good-will.

How good it is that a son should take that from his father by which he hath
reached old age–obedience.

That which is desired by the God is obedience; disobedience is abhorred of
the God.

Verily, it is the heart that maketh its master to obey or to disobey; for the
safe and sound life of a man are his heart.

It is the obedient man that obeyeth what is said; he that loveth to obey, the
same shall carry out commands.

He that obeyeth becometh one obeyed.

It is good indeed when a son obeyeth his father; and he-his father-that hath
spoken hath great joy of it. Such a son shall be mild as a master, and he that
heareth him shall obey him that hath spoken. He shall be comely in body and honoured
by his father. His memory shall be in the mouths of the living, those upon earth,
as long as they exist. 19

39. Let a son receive the word of his father, not being heedless of any rule
of his. Instruct thy son–thus;–for the obedient man is one that is perfect in
the opinion of princes. If he direct his mouth by what hath been enjoined him.
watchful and obedient, thy son shall be wise, and his going seemly. Heedlessness
leadeth into disobedience on the morrow; but understanding shall establish him.
As for the fool, he shall be crushed.

40. As for the fool, devoid of obedience, he doeth nothing. Knowledge he regardeth
as ignorance. profitable things are hurtful things. He doeth all kinds of errors,
so that he is rebuked therefor every day. He liveth in death therewith; it is
his food. At chattering speech he marvelleth, as at the wisdom of princes, living
in death every day. He is shunned because of his misfortunes, by reason of the
multitude of afflictions that cometh upon ]him every day.

41. A son that hearkeneth is as a Follower of Horus. 20 He
is good after he hearkeneth; he groweth old, he reacheth honour and reverence.
He repeated in like manner to his sons and daughters, so renewing the instruction
of his father. Each man instructeth as did his begetter, repeating it unto his
children. Let them–in turn–speak with their sons and daughters, that they may
be famous in their deeds. Let that which thou speaketh implant true things and
just in the life of thy children. Then the highest authority shall arrive, and
sins depart–from them. And such men as see these things shall say, “Surely that
man hath spoken to good purpose,” and they shall do likewise; or, “But surely
that man was experienced.” And all people shall declare, “It is they that shall
direct the multitude; dignities are not complete without them.”

Take not my word away, neither add one; set not one in the place of another.
Beware of opening . . . 21 in thyself.

Be wary of speech when a learned man hearkeneth unto thee; desire to be established
for good in the mouth of those that hear thee speaking. If thou have entered as
an expert, speak with exact (?) lips, that thy conduct may be seemly.

42. Be thine heart overflowing; but refrain thy mouth. Let thy conduct be exact
while amongst nobles, and seemly before thy lord, doing that which he hath commanded.
Such a son shall speak unto them that hearken to him; moreover, his begetter shall
be favoured. Apply thine heart, what time thou speakest, to saying things such
that the nobles who listen declare, “How excellent is that which cometh out of
his mouth!”

43. Carry out the behest of thy lord to thee. How good is the teaching of a
man’s father, for he hath come from him, who hath spoken of his son while he was
yet unborn; and that which is done for him–the son–is more than that which is
commanded him. Forsooth, a good son is of the gift of the God; he doeth more than
is enjoined on him, he doeth right, and putteth his heart into all his goings.

D. If now thou attain thy position, the body shall flourish, the King shall
be content in all that thou doest, and thou shalt gather years of life not fewer
than I have passed upon earth. I have gathered even fivescore and ten years of
life, for the King hath bestowed upon me favours more than upon my forefathers;
this because I wrought truth and justice for the King unto mine old age.

It Is Finished
From Its Beginning To Its End
Even As Found In Writing.

THE INSTRUCTION OF KE’GEMNI (KE’GEMNI–I HAVE FOUND A SOUL)

1. The cautious man flourisheth, the exact one is praised; the innermost chamber
openeth unto the man of silence. Wide 22 is the seat of the
man gentle of speech; but knives are prepared against one that forceth a path,
that he advance not, save in due season.

2. If thou sit with a company of people, desire not the bread that thou likest;
short is the time of restraining the heart, and gluttony is an abomination; therein
is the quality of a beast. A handful of water quencheth the thirst, and a mouthful
of melon supporteth the heart. A good thing standeth for goodness, but some small
thing standeth for plenty. 23 A base man is he that is governed
by his belly; he departeth only when he is no longer able to fill full his belly
in men’s houses.

3. If thou sit with a glutton, eat with him, then depart (?).

If thou drink with a drunkard, accept–drink–and his heart shall be satisfied.

Refuse not meat when with a greedy man. Take that which he giveth thee; set
it not on one side, thinking that it will be a courteous thing.

4. If a man be lacking in good fellowship, no speech hath any influence over
him. He is sour of face toward the glad-hearted that are kindly to him; he is
a grief unto his mother and his friends; and all men–cry–, “Let thy name be
known; thou art silent in thy mouth when thou art addressed!”

5. Be not haughty because of thy might in the midst of thy young soldiers.
Beware of making strife, for one knoweth not the things that the God will do when
He punisheth.

The Vizier caused his sons and daughters to be summoned, when he had finished
the rules of the conduct of men. And they marvelled when they came to him. Then
he said unto them, “Hearken unto everything that is in writing in this book, even
as I have said it in adding unto profitable sayings.” And they cast themselves
on their bellies, and they read it, even as it was in writing. And it was better
in their opinion than anything in this land unto its limits.

Now they were living when His Majesty, the King of upper and lower Egypt, Heuni,
departed, and His Majesty, the King of upper and lower Egypt, Senforu, was enthroned
as a gracious king over the whole of this land.

Then was Ke’gemni made Governor of his city and Vizier.

THE INSTRUCTIONS OF AMENEMHE’ET (THE GOD AMON IS FIRST)

Beginneth here the Instruction made by the majesty of the King of upper and
lower Egypt, Sehotep’eb-Re, son of the Sun, Amenemhe’et, the Justified.
24 He speaketh thus in discovering words of truth unto his son,
the Lord of the World:

1. Shine forth, he saith, even as the God. Hearken to that which I say unto
thee; that thou may reign over the land, that thou may govern the world, that
thou may excel in goodness.

2. Let one withdraw himself from his subordinates entirely. It befalleth that
mankind give their hearts unto one that causeth them fear. Mix not among them
alone; fill not thine heart with a brother; know not a trusted friend; make for
thyself no familiar dependents; in these things is no satisfaction.

3. When thou liest down have a care for thy 25 very
life, since friends exist not for a man in the day of misfortunes. I gave to the
beggar, and caused the orphan to live; I made him that had not to attain, even
as he that had.

4. But it was the eater of my food that made insurrection against me; to whom
I gave mine hands, he created disturbance thereby; they that arrayed them in my
fine linen regarded me as a shadow; and it was they that anointed themselves with
my spices that entered my harem.

5. My images are among the living; and my achievements are among men. But I
have made an heroic story that hath not been heard; a great feat of arms that
hath not been seen. Surely one fighteth for a lassoed ox that forgetteth yesterday;
26 and good fortune is of no avail unto one that cannot perceive
it.

6. It was after the evening meal, and night was come. I took for myself an
hour of ease. I lay down upon my bed, for I was weary. My heart began to wander
(?). I slept. And lo! weapons were brandished, and there was conference concerning
me. I acted as the serpent of the desert. 27

7. I awoke to fight; I was alone. I found one struck down, it was the captain
of the guard. Had I received quickly the arms from his hand, I had driven back
the dastards by smiting around. But he was not a brave man on that night, nor
could I fight alone; an occasion of prowess cometh not to one surprised. Thus
was I.

8. Behold, then, vile things came to pass, for I was without thee; the courtiers
knew not that I had passed on to thee–my power. I sat not with thee on the throne.
28 Let me then, make my plans. Because I awed them not I was
not unmindful of them; but mine heart bringeth not to remembrance the slackness
of servants.

9. Have ever women gathered together assailants? Are assassins reared within
my palace? Was the opening done by cutting through the ground? The underlings
were deceived as to what they did. 29 But misfortunes have not
come in my train since my birth; nor hath there existed the equal of me as a doer
of valiance.

10. I forced my way up to Elephantine, I went down unto the coast-lakes; 30 I have stood upon the boundaries
of the land, and I have seen its centre. I have set the limits of might by my
might in my deeds.

11. I raised corn, I loved Nopi; 31 the Nile begged of me every valley. In my reign none hungered; none thirsted therein.
They were contented in that which I did, saying concerning me, “Every commandment
is meet.”

12. I overcame lions; I carried off crocodiles. I cast the Nubians under my
feet; I carried off the southern Nubians; I caused the Asiatics to flee, even
as hounds.

13. I have made me an house, adorned with gold, its ceilings with lapis lazuli,
its walls having deep foundations. Its doors are of copper, their bolts are of
bronze. It is made for everlasting; eternity is in awe of it. I know every dimension
thereof, O Lord of the World!

14. There are divers devices in buildings. I know the pronouncements of men
when inquiring into its beauties; but they know not that it was without thee,
O my Son, Senwesert; life, safe and sound, be to thee–by thy feet do I walk;
thou art after mine own heart; by thine eyes do I see; born in an hour of delight;
with spirits 32 that rendered thee praise.

15. Behold, that which I have done at the beginning, let me set it in order
for thee at the end; let me be the landing-place of that which is in thine heart.
All men together set the White Crown on the Offspring of the God. fixing it unto
its due place. I shall begin thy praises when in the Boat of Ra. Thy kingdom hath
been from primeval time; not by my doing, who have done valiant things. Raise
up monuments, make beautiful thy tomb. I have fought against him whom thou knowest;
for I desire not that he should be beside thy Majesty. Life safe and sound, be
to thee.

Footnotes

1 The monuments leave no doubt of this. Pen and ink
were used in the First Dynasty, and speech had been reduced to visible signs before
that.
2 About B.C. 4770. In all Egyptian dates given in this
book I follow Professor Petrie’s chronology.
3 The King.
4 The customary attitude of a submissive inferior at
that time.
5 The god Osiris was believed to have reigned on earth
many thousand years before
Menes, the first historical king.
6 soul–Ka’.
7 An obscure or corrupt phrase here follows, which does
not admit of satisfactory translation.
8 I.e., comfortable.
9 His belly, presumably.
10 The above translation is not satisfactory; the text
may be corrupt. No intelligible translation of it has yet been made.
11 I.e.., all wickedness is contained therein.
12 A servant.
13 So also in life, by diversity of aim, alternating
work and play, happiness is secured. Tacking is evidently meant in the case of
the steersman.
14 This section refers to the relations between the
son of a nobleman and his tutor, dwelling on the benefits from former pupils in
high places, if their school days have been pleasant.
15 An obscure phrase.
16 Literally, “It is that which preventeth the heart
from advancing (?)” A curious phrase.
17 Literally, after his stick or sceptre.
18 Who knows them.
19 The greater part of this section is a play upon
the root sodem, which in its meaning includes our hear–listen–and obey. This
tiresome torture of words is frequent in Egyptian, especially in old religious
texts.
20 The “Followers of Horns” are a legendary dynasty
of demigods, believed by the Egyptians to have ruled for about 13,400 years after
the reign of Horus, and before that of Menes. There is also an order of spirits
by this name.
21 A word of unknown meaning; apparently some kind
of plant. Such a word seems out of place here, and may be idiomatic, like our
“flowery language.” But the preceding line obviously refers to this book.
22 Comfortable.
23 This is a rather dark saying, but apparently the
author means that although the duly instructed guest may only partake moderately
of the abundance before him, what he cats is as good as the rest. His portion
will be equal to the whole as regards quality, though inferior as regards quantity.
24 A ceremonial title applied to deceased persons,
analogous to our “the late.” “Justified” is not an exact rendering, but it is
usual, and will serve.
25 Literally, heart.
26 An allusion to the people of Egypt, whom he had
freed from the foreign oppressors.
27 He remained quiet but watchful.
28 Referring to the co-regency with his son.
29 Referring to the attempted assassination.
30 The limits, south and north, of his Kingdom.
31 The god of corn.
32 Or, unborn souls.