Lets take this one by one.. # Wisdom Texts / Known as _Sebayt_, meaning "Teachings" or "Instructions" ### [The Instruction of Ptahhotep](https://publish.obsidian.md/scrolls-of-djehuty/The+Scrolls+Of+Djehuty/Philosophy-#The+Instruction+of+Ptahhotep) [[Ancient Egyptian Literature Volume I The Old and Middle Kingdoms]] Page 72-87 ### [The Instruction of Any](https://publish.obsidian.md/scrolls-of-djehuty/The+Scrolls+Of+Djehuty/Philosophy-#The+Instruction+of+Any) [[Ancient Egyptian Literature Volume II The New Kingdom]] Page 140-150 ### The Instruction of Amenemope [[Ancient Egyptian Literature Volume II The New Kingdom]] Page 151-167 ### The Instruction of Ankhsheshonq [[Ancient Egyptian Literature Volume III The Late Period]] Page 84 (right side)-97 (left side) ### The Instruction of Papyrus Insinger [[Ancient Egyptian Literature Volume III The Late Period]] Page 97 (left side)-111 (right side) ### The Instruction Addressed to Kagemni **The Instruction Addressed to Kagemni** is an ancient Egyptian text that forms part of the corpus of _"wisdom literature,"_ which offers guidance on ethical behavior and practical living. The text is attributed to Kagemni, a vizier who served under Pharaoh Sneferu of the 4th Dynasty during the Old Kingdom period (around 2600 BCE). It is one of the oldest surviving pieces of Egyptian literature and is sometimes referred to as _"The Maxims of Kagemni."_ **Overview:** The instruction is believed to have been written by Kagemni or at least attributed to him as a way to convey his teachings to his sons or to young men preparing for a career in the royal administration. The text is essentially a collection of advice on how to conduct oneself in various aspects of life, with an emphasis on modesty, humility, and self-control. **Key Themes:** 1. **Modesty and Humility:** - Kagemni advises his audience to be modest in their behavior, particularly in social settings. He warns against pride, arrogance, and ostentation, suggesting that a person who is humble and restrained will gain respect and avoid conflicts. 2. **Self-Control and Restraint:** - The instruction emphasizes the importance of self-control, particularly in speech and behavior. Kagemni advises against speaking too much, being boastful, or seeking attention. Instead, he recommends listening more than speaking and thinking carefully before acting. 3. **Social Etiquette:** - Much of the text focuses on proper conduct in social situations, such as how to behave at a banquet or in the presence of superiors. Kagemni encourages his audience to be polite, respectful, and considerate of others, which would lead to harmonious relationships and a good reputation. 4. **Avoidance of Excess:** - Kagemni warns against excess in all forms, whether it be in eating, drinking, or indulging in pleasures. He promotes moderation as the key to maintaining health, dignity, and social standing. 5. **Wisdom and Learning:** - The text underscores the value of wisdom and learning, advising the young men to seek knowledge and to observe the behavior of others as a way to learn how to act appropriately. Wisdom, according to Kagemni, is essential for navigating the complexities of life and achieving success. **Summary:** _The Instruction Addressed to Kagemni_ is a piece of ancient Egyptian wisdom literature that offers advice on ethical behavior and social conduct. Attributed to the vizier Kagemni, it emphasizes modesty, humility, self-control, and the importance of wisdom. The text advises against pride, excessive speech, and indulgence, promoting moderation and respect for others as key to maintaining social harmony and personal dignity. This instruction reflects the values of the time, focusing on the pursuit of Ma'at (order, truth, and justice) in everyday life. [[Ancient Egyptian Literature Volume I The Old and Middle Kingdoms]] Page 70 ### The Instruction of Prince Hardjedef **The Instruction of Prince Hardjedef** is an ancient Egyptian text that belongs to the genre of _"wisdom literature."_ It dates back to the Old Kingdom period, specifically the 5th Dynasty (around 2500 BCE). This text is attributed to Prince Hardjedef, a son of Pharaoh Khufu, who is famous for building the Great Pyramid of Giza. **Overview:** The text is a collection of advice and moral teachings that Prince Hardjedef supposedly imparted to his son. It provides practical guidance on how to live a virtuous and successful life, emphasizing the importance of wisdom, proper conduct, and preparing for the afterlife. Like other wisdom texts of ancient Egypt, it reflects the values and beliefs of the time, focusing on the pursuit of Ma'at (order, truth, and justice) and the avoidance of wrongdoing. **Key Themes:** 1. **The Importance of Wisdom:** - Prince Hardjedef emphasizes the value of wisdom and understanding as the foundation of a good life. He advises his son to seek knowledge and to act with wisdom in all matters, suggesting that wisdom leads to success and respect. 2. **Moral Conduct:** - The text advises the son to lead a morally upright life, warning against actions that could bring dishonor or cause harm to others. It highlights the importance of honesty, fairness, and treating others with respect. 3. **Preparation for the Afterlife:** - One of the key aspects of the instruction is the emphasis on preparing for the afterlife. Hardjedef advises his son to make provisions for a proper burial and to live in a way that ensures a favorable judgment in the afterlife. This reflects the ancient Egyptian belief in the importance of the afterlife and the need to live a life that aligns with Ma'at. 4. **Transience of Life:** - The text acknowledges the brevity of life and the inevitability of death, urging the son to focus on what truly matters and to live a life that will be remembered positively after death. **Summary:** _The Instruction of Prince Hardjedef_ is a wisdom text from ancient Egypt that offers practical and moral advice on how to live a virtuous and successful life. Attributed to Prince Hardjedef, it emphasizes the importance of wisdom, proper conduct, and preparing for the afterlife. The text advises on living in accordance with Ma'at, the principle of order, truth, and justice, while highlighting the transience of life and the importance of leaving a lasting, positive legacy. [[Ancient Egyptian Literature Volume I The Old and Middle Kingdoms]] Page 69 ### The Stela of Count Indi of This The **Stela of Count Indi of This** (also known as the _Stela of Count Indi_) is an important ancient Egyptian artifact from the 11th Dynasty (around 2000 BCE). The stela was erected by Count Indi, a provincial governor of This (Thinis), which was an important city in Upper Egypt. The text on the stela provides insights into Indi’s life, his accomplishments, and his loyalty to the king. It is a valuable source of information on the role of provincial governors during the First Intermediate Period and the early Middle Kingdom. **Overview:** The stela is a self-commemorative inscription created by Indi to document his achievements, virtues, and the benefits he brought to his people. It reflects the social and political climate of the time, where local governors held significant power and were responsible for the welfare of their regions. The text is written in classical Middle Egyptian and is typical of autobiographical inscriptions that were common among the elite. **Key Themes:** 1. **Loyalty to the King:** - Indi emphasizes his loyalty and service to the king throughout the text. He portrays himself as a faithful servant who carried out the king’s orders and maintained order in his province. This loyalty is a central theme, reflecting the importance of the relationship between the king and his provincial governors. 2. **Governance and Justice:** - Indi highlights his role as a just and effective ruler of This. He describes how he administered justice, protected the weak, and ensured the prosperity of his people. His governance is depicted as being in line with the principles of Ma'at (order, truth, and justice), which was central to Egyptian administration. 3. **Public Works and Prosperity:** - The stela mentions various public works initiated by Indi, such as the construction of granaries, irrigation projects, and the provision of food during times of famine. These achievements underscore his role in improving the living conditions of his people and ensuring the stability of the region. 4. **Religious Piety:** - Indi’s piety and devotion to the gods are also highlighted. He describes how he made offerings to the gods and ensured the proper functioning of temples and religious rituals in his region. This religious devotion was an essential aspect of his role as a governor, reflecting the interconnectedness of governance and religion in ancient Egypt. 5. **Self-Presentation and Legacy:** - The stela serves as a means for Indi to present himself as an ideal leader, emphasizing his virtues and achievements. By commissioning this stela, Indi aimed to secure his legacy and ensure that his name and deeds would be remembered by future generations. **Summary:** The _Stela of Count Indi of This_ is an autobiographical inscription from the 11th Dynasty that commemorates the life and achievements of Count Indi, a provincial governor of This. The stela highlights Indi’s loyalty to the king, his just governance, and his efforts to improve the prosperity and well-being of his people. It also emphasizes his religious devotion and his desire to secure a lasting legacy. The stela provides valuable insights into the role of provincial governors in ancient Egypt and the values that guided their rule. [[Ancient Egyptian Literature Volume I The Old and Middle Kingdoms]] Page 95 ### Stela of the Butler Merer of Edfu The **Stela of the Butler Merer of Edfu** is an ancient Egyptian artifact that provides a glimpse into the life and achievements of Merer, who served as a butler in Edfu during the Middle Kingdom period, specifically under the reign of Pharaoh Senusret I (around 1971–1926 BCE). This stela, like many others from the time, was intended to commemorate Merer’s life, his service, and his piety, ensuring that he would be remembered and honored in the afterlife. **Overview:** The stela was erected by Merer to highlight his career, his loyalty to his master, and his devotion to the gods. It was also meant to secure his place in the afterlife by recording his good deeds and the offerings he made to the gods. The text and imagery on the stela reflect the values of the Middle Kingdom, where service to the king and devotion to the gods were central to a person’s identity and legacy. **Key Themes:** 1. **Loyalty and Service:** - Merer emphasizes his loyalty and dedication to his master, likely a high-ranking official or noble. As a butler, his role was significant in the household, and the stela highlights his faithful service, which was a valued trait in Egyptian society. 2. **Religious Piety:** - The stela underscores Merer’s devotion to the gods, particularly Horus, the patron god of Edfu. It describes the offerings and rituals he performed to honor the gods, ensuring their favor and securing his place in the afterlife. Piety was a key aspect of Egyptian life, and Merer’s stela reflects this through its detailed account of his religious activities. 3. **Social Status and Legacy:** - Although Merer was a servant, his stela reflects a desire to be remembered and respected after death. The erection of such a stela indicates his social status within his community and his aspiration to be honored by the living and the gods alike. It also serves as a testament to the respect and recognition he earned through his service. 4. **Afterlife and Commemoration:** - The stela was intended to ensure Merer’s name would live on and that he would receive offerings in the afterlife. Like other funerary stelae, it was believed that the inscription would help sustain Merer’s ka (spiritual essence) in the afterlife by prompting the living to make offerings in his name. 5. **Representation of Daily Life:** - The stela provides insights into the roles and duties of servants in ancient Egyptian households, particularly those of a butler. It sheds light on the social structure of the time, where even those in service positions could attain a certain level of recognition and commemoration. **Summary:** The _Stela of the Butler Merer of Edfu_ is a Middle Kingdom artifact that commemorates the life and service of Merer, who served as a butler in Edfu. The stela highlights Merer’s loyalty and dedication to his master, his religious piety, and his desire to be remembered and honored in the afterlife. It reflects the values of the time, emphasizing the importance of service, devotion to the gods, and the aspiration for a lasting legacy. The stela also offers insights into the social structure of ancient Egypt and the roles of household servants like Merer. [[Ancient Egyptian Literature Volume I The Old and Middle Kingdoms]] Page 97 ### Stela of the Treasurer Iti of Imyotru The **Stela of the Treasurer Iti of Imyotru** is an ancient Egyptian artifact from the First Intermediate Period (around 2150–2040 BCE), a time of political fragmentation and regional governance. This stela commemorates Iti, who served as a treasurer in the region of Imyotru, which was a part of the 13th nome (province) of Upper Egypt. The stela is an important document that sheds light on the roles and responsibilities of officials during a period when local leaders had significant autonomy. **Overview:** The stela was commissioned by Iti to document his achievements, service to the state, and his devotion to the gods. Like other commemorative stelae, it was intended to secure Iti’s legacy and ensure that he would be remembered and provided with offerings in the afterlife. The inscription and imagery on the stela reflect Iti’s role in maintaining the economic stability of his region and his piety. **Key Themes:** 1. **Role as Treasurer:** - Iti emphasizes his duties as a treasurer, responsible for managing the wealth and resources of Imyotru. His role would have involved overseeing the collection of taxes, managing state granaries, and ensuring the proper distribution of resources. The stela highlights his competence and integrity in fulfilling these responsibilities. 2. **Service to the State:** - The stela reflects Iti’s loyalty and service to the state, despite the challenges of the First Intermediate Period. Iti portrays himself as a dedicated official who worked to maintain order and prosperity in his region. His service would have been crucial in a time when central authority was weakened, and local officials played a key role in governance. 3. **Religious Piety:** - As with many Egyptian officials, Iti’s stela emphasizes his devotion to the gods, particularly the local deities of Imyotru. The text describes his offerings and religious observances, which were intended to secure divine favor and ensure his well-being in the afterlife. 4. **Legacy and Commemoration:** - The stela serves to immortalize Iti’s name and deeds, ensuring that he would be remembered by future generations. It reflects his desire to be honored and respected in both life and death, and to receive the offerings necessary for sustaining his spirit in the afterlife. 5. **Insight into the First Intermediate Period:** - The stela provides valuable insights into the roles of local officials during the First Intermediate Period, a time marked by regional autonomy and the decline of centralized power. It offers a glimpse into how local governance functioned and the importance of regional treasurers in maintaining economic stability. **Summary:** The _Stela of the Treasurer Iti of Imyotru_ is an artifact from the First Intermediate Period that commemorates the life and service of Iti, who served as a treasurer in the region of Imyotru. The stela highlights Iti’s role in managing the wealth and resources of his region, his loyalty to the state, and his religious devotion. It reflects his desire to secure a lasting legacy and to be remembered and honored in the afterlife. The stela also provides insights into the governance and challenges of the First Intermediate Period, illustrating the significant responsibilities of local officials like Iti. [[Ancient Egyptian Literature Volume I The Old and Middle Kingdoms]] Page 98 ### The Instruction Addressed to King Merikare **The Instruction Addressed to King Merikare** is an ancient Egyptian text that falls within the tradition of _"wisdom literature."_ It dates to the First Intermediate Period or the early Middle Kingdom (around 21st century BCE) and is attributed to a pharaoh (possibly Khety III) who imparts advice to his son and successor, King Merikare. The instruction provides guidance on how to be a wise and effective ruler, offering practical advice on governance, justice, military matters, and religious piety. **Overview:** The instruction is framed as a father's advice to his son on how to rule justly and maintain the stability of the kingdom. It reflects the challenges of the First Intermediate Period, a time of political fragmentation, regional conflicts, and the need to restore order. The text serves as a manual for kingship, emphasizing the importance of upholding Ma'at (order, truth, and justice) and ensuring the welfare of the people. **Key Themes:** 1. **Just and Wise Governance:** - The text emphasizes the importance of ruling with justice and wisdom. The pharaoh advises his son to listen to his people, to judge fairly, and to be merciful. A just ruler, he argues, will earn the loyalty and respect of his subjects, ensuring a stable and prosperous reign. 2. **Military Strategy and Defense:** - The instruction provides guidance on military matters, urging Merikare to be cautious and strategic in his military campaigns. The pharaoh advises against unnecessary warfare and emphasizes the importance of defending the kingdom’s borders. He also warns against relying too heavily on force, suggesting that diplomacy and wisdom are often more effective. 3. **Religious Piety:** - Religious devotion is another central theme of the instruction. The pharaoh stresses the importance of honoring the gods, maintaining the temples, and observing religious rituals. Piety is portrayed as essential for gaining the favor of the gods, which in turn ensures the prosperity and protection of the kingdom. 4. **The Role of the King as a Shepherd:** - The king is depicted as a shepherd of his people, responsible for their well-being and protection. The pharaoh advises his son to be compassionate and to consider the needs of the common people, suggesting that a ruler’s success is measured by the prosperity and happiness of his subjects. 5. **Legacy and the Afterlife:** - The text reflects a concern for legacy and the afterlife, advising Merikare to rule in a way that will be remembered positively. The pharaoh emphasizes that the actions taken during one’s reign will determine how the king is judged in the afterlife, urging his son to build monuments, maintain justice, and leave behind a strong and stable kingdom. **Summary:** _The Instruction Addressed to King Merikare_ is a wisdom text from ancient Egypt that offers guidance on effective kingship. Attributed to a pharaoh advising his son Merikare, the text emphasizes just and wise governance, military strategy, religious piety, and the role of the king as a shepherd of his people. It reflects the challenges of the First Intermediate Period and the importance of restoring and maintaining order. The instruction also stresses the significance of leaving a lasting legacy and ensuring a favorable judgment in the afterlife, making it a valuable guide for rulers in ancient Egypt. [[Ancient Egyptian Literature Volume I The Old and Middle Kingdoms]] Page 107 ### The Prophecies of Neferti **The Prophecies of Neferti** is an ancient Egyptian literary work, likely composed during the Middle Kingdom, though it is set in the Old Kingdom period. It is framed as a speech delivered by the sage Neferti at the court of King Sneferu, the first king of the 4th Dynasty. The text is presented as a prophecy, in which Neferti foresees a period of chaos and disorder in Egypt, followed by the rise of a savior-king who will restore order and prosperity. **Overview:** The text is structured as a narrative in which Neferti, a wise man, is called upon by King Sneferu to speak about the future of Egypt. In response, Neferti delivers a prophecy predicting a time of great turmoil and suffering in the land, where the social order is upturned, the Nile fails to flood, and the people suffer greatly. This period of chaos is described in vivid and dramatic terms. However, the prophecy concludes with the foretelling of a savior-king, often interpreted as a reference to King Amenemhat I, who would rise to restore Ma'at (order, truth, and justice) and bring peace and prosperity back to Egypt. **Key Themes:** 1. **Chaos and Disorder:** - Neferti’s prophecy begins with a grim depiction of a future Egypt plunged into chaos. The social and natural order is disrupted, with the breakdown of law and order, famine, and suffering. This chaotic period symbolizes a departure from Ma'at, the divine order that was central to Egyptian belief. 2. **Moral and Social Decline:** - The prophecy describes a society in moral decline, where traditional values are forgotten, and the weak suffer at the hands of the powerful. Neferti speaks of widespread injustice, corruption, and social upheaval, painting a picture of a world turned upside down. 3. **The Role of the King as a Restorer:** - Central to the prophecy is the idea that a divinely chosen king will arise to restore order. This savior-king is depicted as a bringer of Ma'at, who will reestablish justice, repair the land, and restore Egypt to its former glory. This figure is often identified with King Amenemhat I, who founded the 12th Dynasty and is credited with restoring stability to Egypt. 4. **Propaganda and Legitimization:** - The text can be seen as a form of royal propaganda, legitimizing the rule of the Middle Kingdom kings by presenting them as the fulfillment of a prophecy. By associating themselves with the savior-king foretold by Neferti, these rulers reinforced their divine right to rule and their role as restorers of Ma'at. 5. **Religious and Cultural Significance:** - The Prophecies of Neferti reflect the deep-seated Egyptian belief in the cyclical nature of time and the inevitability of order following chaos. It also underscores the central role of the king in maintaining Ma'at, and the belief that the king’s actions have a direct impact on the well-being of the entire country. **Summary:** _The Prophecies of Neferti_ is an ancient Egyptian literary work that predicts a period of chaos and disorder in Egypt, followed by the rise of a savior-king who will restore order and prosperity. Delivered by the sage Neferti at the court of King Sneferu, the prophecy describes a future Egypt plagued by social and moral decline, where Ma'at (order, truth, and justice) is disrupted. However, it concludes with the hopeful prediction of a king who will reestablish Ma'at and bring peace back to the land. The text is often seen as a piece of royal propaganda, legitimizing the rule of the Middle Kingdom kings by presenting them as the fulfillment of Neferti’s prophecy. [[Ancient Egyptian Literature Volume I The Old and Middle Kingdoms]] Page 148 ### The Admonitions of Ipuwer **The Admonitions of Ipuwer** is an ancient Egyptian text that is considered a work of _"wisdom literature"_ and _"lamentation poetry."_ It is preserved on the Papyrus Leiden I 344 and dates to the late Middle Kingdom (around 19th to 17th century BCE), though it describes events and conditions that may reflect the First Intermediate Period or earlier times of crisis in Egypt. The text is structured as a dialogue in which Ipuwer, an elite Egyptian, delivers a series of complaints and reflections on the state of Egypt, describing a society in chaos, with widespread social, political, and natural disorder. **Overview:** In _The Admonitions of Ipuwer,_ the speaker, Ipuwer, laments the reversal of the natural and social order in Egypt. He describes a world where the poor have become rich, the powerful are powerless, and chaos reigns. The text is filled with vivid imagery of destruction, famine, social upheaval, and a breakdown in the traditional values and structures of Egyptian society. It is a powerful reflection on the fragility of order and the impact of societal collapse. **Key Themes:** 1. **Social and Moral Chaos:** - Ipuwer describes a society where the established social order has been turned upside down. The poor and disenfranchised have taken over, while the wealthy and powerful are brought low. This inversion of roles is portrayed as deeply troubling, signaling a breakdown of Ma'at (order, truth, and justice). 2. **Natural Disasters and Famine:** - The text vividly depicts the natural world in chaos, with the Nile failing to flood, leading to widespread famine. The land is barren, and people suffer from hunger and want. These natural disasters are seen as both a cause and a consequence of the disruption of Ma'at. 3. **Critique of Leadership:** - Ipuwer criticizes the leadership of Egypt, blaming the rulers for allowing the country to fall into such a state of disarray. He calls for strong and just leadership to restore order and to reestablish the proper social and cosmic balance. 4. **Despair and Lamentation:** - The tone of the text is one of deep despair and lamentation. Ipuwer’s reflections are marked by sorrow and anger at the state of the world, reflecting a profound sense of loss and the yearning for a return to stability and order. 5. **Hope for Restoration:** - Despite the overwhelming negativity of the text, there is an underlying hope for the restoration of order. Ipuwer calls for a return to Ma'at and for the gods to intervene to set things right. This hope reflects the Egyptian belief in the cyclical nature of history, where periods of chaos are inevitably followed by the restoration of order. **Summary:** _The Admonitions of Ipuwer_ is an ancient Egyptian text that portrays a society in the midst of chaos and upheaval. Presented as a lamentation by Ipuwer, it describes the breakdown of social and moral order, natural disasters, famine, and a reversal of traditional roles. The text serves as a critique of the leadership of the time and expresses a deep sense of despair at the state of the world. Despite this, there is a call for the restoration of Ma'at (order, truth, and justice) and a hope for the return of stability. The text is a powerful reflection on the fragility of civilization and the importance of strong, just leadership. [[Ancient Egyptian Literature Volume I The Old and Middle Kingdoms]] Page 158 ### The Dispute Between a Man and His Ba **The Dispute Between a Man and His Ba** is an ancient Egyptian text from the Middle Kingdom period (circa 2040–1782 BCE) that explores complex themes of life, death, and the afterlife. It is a unique and profound piece of literature, often classified as _"existential"_ or _"philosophical"_ in nature. The text is preserved on the Papyrus Berlin 3024 and is written in the form of a dialogue between a man and his _ba,_ a spiritual component of a person that is often associated with one's personality or soul. **Overview:** The text presents a man who is in deep despair and contemplating death as a release from his suffering. He engages in a dialogue with his _ba,_ who tries to dissuade him from taking his own life. The _ba_ represents the voice of reason, arguing that life is still worth living and that death should not be sought prematurely. The man, on the other hand, expresses his dissatisfaction with life and the pain he feels, viewing death as a potential escape. The dialogue touches on themes of suffering, the meaning of life, the nature of the afterlife, and the relationship between the physical and spiritual aspects of existence. **Key Themes:** 1. **Despair and the Search for Meaning:** - The man expresses a deep sense of despair and hopelessness, questioning the value of life and the purpose of enduring suffering. His thoughts reflect a search for meaning in a world that seems filled with pain and injustice. 2. **The Nature of the Afterlife:** - The _ba_ argues against the man’s desire for death by discussing the uncertainties of the afterlife. The text explores Egyptian beliefs about the afterlife, suggesting that death is not necessarily an escape from suffering and that one should not hasten their departure from the physical world. 3. **Conflict Between Body and Soul:** - The dialogue represents a conflict between the man's physical self, which is weary of life, and his _ba,_ which urges him to continue living. This tension reflects broader Egyptian concerns about the relationship between the body and the soul and the need to maintain balance between the two. 4. **Moral and Ethical Considerations:** - The text touches on ethical questions about the right to end one’s own life and the responsibilities one has to oneself and to the spiritual realm. The _ba_ presents the perspective that life is a gift and that one has a duty to preserve it, despite the challenges. 5. **Resignation and Acceptance:** - In the end, the man seems to reach a form of acceptance, acknowledging the _ba_’s arguments and reconsidering his desire for death. This acceptance is not necessarily joyful but reflects a resignation to continue living despite the hardships. **Summary:** _The Dispute Between a Man and His Ba_ is an ancient Egyptian text from the Middle Kingdom that explores deep existential themes through a dialogue between a despairing man and his _ba_ (soul or spiritual aspect). The man contemplates suicide as an escape from the suffering of life, while his _ba_ tries to dissuade him, arguing for the value of life and the uncertainties of the afterlife. The text delves into the nature of suffering, the relationship between the body and soul, and the ethical considerations surrounding life and death. Ultimately, the man reaches a form of acceptance, acknowledging the complexity of existence and the responsibilities that come with life. This text is a profound reflection on the human condition, resonating with timeless questions about the meaning and value of life. [[Ancient Egyptian Literature Volume I The Old and Middle Kingdoms]] Page 172 ### The Eloquent Peasant **The Eloquent Peasant** is an ancient Egyptian literary work from the Middle Kingdom (circa 2040–1782 BCE). It is one of the most famous examples of Egyptian _"wisdom literature"_ and is valued for its exploration of themes like justice, eloquence, and social order. The story is preserved on several papyri and ostraca, indicating its popularity and significance in ancient Egyptian culture. **Overview:** The tale revolves around a poor peasant named Khun-Anup, who becomes the victim of an injustice. After his goods are wrongfully seized by a wealthy landowner named Nemtynakht, Khun-Anup travels to seek justice from the local magistrate, Rensi. Despite his humble status, Khun-Anup demonstrates remarkable eloquence, delivering a series of nine powerful speeches that appeal to the principles of Ma'at (order, truth, and justice). His pleas are so impressive that Rensi delays judgment to continue hearing the peasant's speeches, eventually bringing the case to the attention of the pharaoh, who orders that justice be served. In the end, Khun-Anup's goods are restored, and he is rewarded for his eloquence and persistence. **Key Themes:** 1. **Justice and Ma'at:** - The story emphasizes the importance of Ma'at, the concept of order, truth, and justice, in Egyptian society. Khun-Anup's appeals are grounded in the idea that justice is a divine principle that must be upheld by those in power. The text highlights the role of rulers and officials in maintaining Ma'at and ensuring that justice prevails, even for the poor and powerless. 2. **Eloquence and Persuasion:** - Khun-Anup's speeches are central to the story, showcasing the power of eloquence and reasoned argument. His ability to articulate his grievances eloquently and persuasively is what ultimately leads to justice. The text celebrates the art of rhetoric and the idea that words, when used wisely, can achieve great things. 3. **Social Critique:** - Through the plight of Khun-Anup, the story critiques the social inequalities and abuses of power prevalent in society. It portrays the wealthy landowner's actions as corrupt and unjust, contrasting them with the ideal of a just ruler who listens to all, regardless of their social status. 4. **Persistence and Resilience:** - Khun-Anup's persistence in seeking justice, despite being repeatedly turned away, is a key aspect of the story. His resilience in the face of adversity underscores the value of determination and the belief that justice can be attained through steadfastness and moral conviction. 5. **The Role of the Ruler:** - The text also explores the role of the ruler as the ultimate arbiter of justice. The pharaoh's decision to reward Khun-Anup for his eloquence and to restore his property reinforces the idea that a good ruler must be attentive to the needs of all subjects, not just the powerful. **Summary:** _The Eloquent Peasant_ is a Middle Kingdom Egyptian tale about a poor peasant named Khun-Anup, whose goods are unjustly seized by a wealthy landowner. Seeking justice, Khun-Anup appeals to a magistrate with a series of eloquent speeches, emphasizing the principles of Ma'at (order, truth, and justice). His speeches impress the magistrate and the pharaoh, leading to the restoration of his goods and a reward for his eloquence. The story highlights themes of justice, the power of rhetoric, social inequality, and the responsibilities of rulers to maintain justice for all. It is a powerful reflection on the importance of upholding Ma'at and the potential of eloquence to effect change. [[Ancient Egyptian Literature Volume I The Old and Middle Kingdoms]] Page 178 ### The Tale of the Shipwrecked Sailor **The Tale of the Shipwrecked Sailor** is an ancient Egyptian story from the Middle Kingdom period (circa 2040–1782 BCE). It is a narrative that blends elements of adventure, myth, and moral instruction, and is one of the most well-known examples of Egyptian *"literature of wonder."* The story is preserved on a single papyrus (Papyrus Leningrad 1115) and is often studied for its rich symbolism and insight into Egyptian beliefs about fate, divine intervention, and resilience. **Overview:** The tale is framed as a story within a story. A sailor, who has survived a shipwreck, tells his adventure to his master as a way to console him. The sailor recounts how he was the sole survivor of a shipwreck that left him stranded on a mysterious, enchanted island. On the island, he encounters a giant serpent, the lord of the island, who speaks to him and comforts him. The serpent reveals that he too once suffered loss and was left alone on the island after a calamity wiped out his family. The serpent prophesies that a ship will come to rescue the sailor and bring him back to Egypt. The prophecy comes true, and the sailor is eventually rescued. Upon returning to Egypt, he is welcomed back with honor, though he does not receive the same level of wealth and recognition he once enjoyed. **Key Themes:** 1. **Fate and Divine Will:** - The story reflects the Egyptian belief in fate and divine intervention. The sailor’s survival and eventual rescue are portrayed as acts of divine will, suggesting that the gods have a plan for everyone and that humans must trust in that plan, even in difficult times. 2. **Resilience and Hope:** - The sailor’s experience emphasizes the importance of resilience and hope in the face of adversity. Despite being shipwrecked and alone, the sailor remains hopeful and is eventually rewarded for his endurance. 3. **Moral and Ethical Lessons:** - The story imparts moral lessons about humility, acceptance, and the transient nature of fortune. The sailor’s journey can be seen as a metaphor for the ups and downs of life, teaching that one should remain humble and not overly attached to material wealth or status. 4. **The Supernatural and the Mythic:** - The encounter with the talking serpent introduces a mythic and supernatural element to the story. The serpent, with its wisdom and knowledge of the future, serves as a guide and protector for the sailor, symbolizing the presence of divine wisdom in the natural world. 5. **Storytelling as Consolation:** - The tale is presented as a means of consolation, with the sailor using his own story to comfort his master. This reflects the Egyptian appreciation for storytelling as a way to impart wisdom, provide comfort, and make sense of life’s uncertainties. **Summary:** *The Tale of the Shipwrecked Sailor* is a Middle Kingdom Egyptian story about a sailor who survives a shipwreck and finds himself stranded on a magical island. There, he meets a wise serpent who comforts him and foretells his rescue. The sailor is eventually saved and returns to Egypt, where he is welcomed with honor, though not with the same wealth and status he once had. The story explores themes of fate, resilience, divine will, and the moral lessons to be learned from adversity. It also highlights the role of storytelling as a means of imparting wisdom and providing consolation. The tale is a rich and symbolic narrative that reflects the values and beliefs of ancient Egyptian culture. [[Ancient Egyptian Literature Volume I The Old and Middle Kingdoms]] Page 220 ### The Story of Sinuhe **The Story of Sinuhe** is one of the most famous works of ancient Egyptian literature, dating from the Middle Kingdom period (circa 20th century BCE). It is a narrative that combines elements of adventure, political intrigue, and personal reflection, and is often regarded as a masterpiece of Egyptian narrative fiction. The text is known from several copies, indicating its popularity and significance in ancient Egyptian culture. **Overview:** The story is set during the reign of King Amenemhat I and begins with the king's assassination. Sinuhe, a courtier and official, overhears news of the king’s death while accompanying the crown prince, Sesostris I, on a military campaign in Libya. Fearing for his life and possibly overwhelmed by panic or guilt, Sinuhe flees Egypt and eventually finds refuge in the land of Retjenu (modern-day Syria/Palestine). In Retjenu, Sinuhe becomes a successful and respected figure, marrying into a local family, fathering children, and becoming a leader among the local tribes. Despite his success, Sinuhe longs for his homeland, and his heart is filled with a deep sense of exile and homesickness. Eventually, Pharaoh Sesostris I invites Sinuhe to return to Egypt, offering him forgiveness and promising to restore his former status. Sinuhe accepts the pharaoh's offer, returns to Egypt, and is welcomed back with honor. He spends the remainder of his life in peace, with a royal tomb prepared for him, symbolizing his reconciliation with his homeland. **Key Themes:** 1. **Exile and Homesickness:** - Central to the story is Sinuhe’s profound sense of exile and his longing to return to Egypt. His experiences in foreign lands, despite his success, are marked by a deep yearning for his homeland, reflecting the importance of home and identity in ancient Egyptian culture. 2. **Loyalty and Betrayal:** - Sinuhe’s initial flight can be interpreted as a moment of weakness or fear, potentially seen as a betrayal of his duties to the royal family. However, the story ultimately portrays him as a loyal subject who is forgiven by the pharaoh, highlighting the themes of loyalty, forgiveness, and the importance of reconciliation. 3. **The Role of the Pharaoh:** - Pharaoh Sesostris I is depicted as a wise and magnanimous ruler who, despite Sinuhe’s perceived betrayal, extends clemency and offers him the chance to return. The pharaoh’s actions reinforce the idea of the king as a divine figure who upholds Ma'at (order, truth, and justice) and is capable of great mercy. 4. **The Journey of Life:** - Sinuhe’s journey can be seen as a metaphor for the journey of life, with its twists, turns, and eventual return to the source. The story reflects the Egyptian belief in the cyclical nature of life and the possibility of redemption and return, no matter how far one has strayed. 5. **Identity and Cultural Integration:** - While Sinuhe adapts to life in a foreign land and becomes a respected leader, his identity remains deeply tied to Egypt. The story explores the complexities of cultural integration and the tension between maintaining one's identity and adapting to new environments. **Summary:** *The Story of Sinuhe* is an ancient Egyptian narrative about a courtier named Sinuhe who flees Egypt in fear after the assassination of King Amenemhat I. He finds refuge in a foreign land, where he becomes a successful and respected leader. Despite his success, Sinuhe longs to return to Egypt, and eventually, Pharaoh Sesostris I invites him back, offering forgiveness and restoration of his status. Sinuhe returns to Egypt, is welcomed with honor, and spends the rest of his life in peace, symbolizing reconciliation with his homeland. The story explores themes of exile, loyalty, the role of the pharaoh, and the journey of life, making it a timeless reflection on identity, redemption, and the human condition. [[Ancient Egyptian Literature Volume I The Old and Middle Kingdoms]] Page 232 ### The Obelisk Inscriptions of Queen Hatshepsut The **Obelisk Inscriptions of Queen Hatshepsut** are a series of hieroglyphic texts inscribed on the bases and shafts of the two massive obelisks that she had erected at the Temple of Amun in Karnak, Thebes (modern-day Luxor). These obelisks, made from pink granite and standing over 30 meters tall, were intended to honor the god Amun and to glorify Hatshepsut’s reign. The inscriptions provide valuable insights into Hatshepsut's divine legitimacy as pharaoh, her relationship with the gods, and her contributions to the religious and cultural life of Egypt. **Overview:** The inscriptions on Hatshepsut’s obelisks are rich in religious and political significance. They emphasize her divine birth, her legitimacy as pharaoh, and her devotion to the god Amun. Hatshepsut, who was one of the few female pharaohs of ancient Egypt, uses the inscriptions to reinforce her right to rule, presenting herself as both the daughter of the god Amun and the rightful successor to her father, Thutmose I. **Key Themes and Content:** 1. **Divine Legitimacy:** - The inscriptions repeatedly stress Hatshepsut’s divine birth, a common motif in royal propaganda. Hatshepsut claims that Amun himself fathered her by assuming the form of her earthly father, Thutmose I. This divine connection is meant to legitimize her rule, particularly in a society where female pharaohs were rare. 2. **Dedication to Amun:** - The obelisks were dedicated to Amun, the chief god of Thebes, and the inscriptions emphasize Hatshepsut’s piety and devotion to the god. She claims to have erected the obelisks as a symbol of her worship and gratitude to Amun, who she credits with granting her kingship. 3. **Promotion of Her Reign:** - Hatshepsut uses the inscriptions to promote the prosperity and stability of her reign. She portrays herself as a wise and effective ruler, chosen by the gods to bring peace and order to Egypt. The text also mentions her many building projects, which were intended to honor the gods and secure her legacy. 4. **Historical and Cultural Significance:** - The obelisk inscriptions serve as a record of Hatshepsut’s achievements, both in terms of her religious devotion and her contributions to Egyptian society. They also reflect the broader cultural and religious beliefs of the time, particularly the importance of divine kingship and the central role of Amun in Egyptian religion. 5. **Visual and Architectural Impact:** - The obelisks themselves were impressive feats of engineering and artistry. The inscriptions highlight the scale and grandeur of these monuments, which were meant to stand as eternal symbols of Hatshepsut’s power and piety. **Summary:** *The Obelisk Inscriptions of Queen Hatshepsut* are hieroglyphic texts inscribed on the obelisks she erected at the Temple of Amun in Karnak. These inscriptions emphasize her divine legitimacy as pharaoh, her dedication to the god Amun, and the prosperity of her reign. Hatshepsut portrays herself as the daughter of Amun, chosen to rule Egypt and bring peace and order. The obelisks serve as both religious offerings and as monuments to Hatshepsut’s legacy, reflecting the cultural and religious values of the New Kingdom. The inscriptions highlight her achievements and reinforce her position as one of ancient Egypt’s most significant rulers. [[Ancient Egyptian Literature Volume II The New Kingdom]] Page 32 ### The Great Sphinx Stela of Amenhotep II at Giza is an ancient Egyptian monument that records the achievements and piety of Pharaoh Amenhotep II, who ruled during the 18th Dynasty (circa 1427–1401 BCE). The stela, also known as the _Dream Stela_, is located between the paws of the Great Sphinx of Giza and serves as a testament to the pharaoh's devotion to the sun god and his efforts to restore the Sphinx, which was already an ancient and revered monument by his time. **Overview:** The stela was erected by Amenhotep II to commemorate his deeds and to emphasize his divine connection with the gods, particularly the sun god Ra-Horakhty, who was associated with the Sphinx. The inscriptions on the stela describe Amenhotep II’s physical prowess, his successful military campaigns, and his acts of piety, particularly his restoration of the Great Sphinx, which had been partially buried in sand. **Key Themes and Content:** 1. **Restoration of the Sphinx:** - The stela highlights Amenhotep II’s efforts to clear the sand that had accumulated around the Great Sphinx, thus preserving and honoring this ancient monument. This act of restoration is portrayed as a pious duty and a demonstration of the pharaoh's reverence for the gods. 2. **Divine Favor and Legitimacy:** - The inscriptions emphasize the divine favor that Amenhotep II enjoyed, particularly from the sun god Ra-Horakhty. The stela presents the pharaoh as a chosen ruler, favored by the gods, which serves to legitimize his reign and his authority over Egypt. 3. **Military Achievements:** - Amenhotep II’s military exploits are also celebrated on the stela. He is depicted as a strong and capable warrior, whose victories in battle were guided by the gods. These achievements further underscore his role as a protector of Egypt and a ruler blessed by divine forces. 4. **Physical Prowess:** - The stela emphasizes Amenhotep II’s physical strength and athleticism, portraying him as an ideal king who embodies both the mental and physical qualities expected of a pharaoh. His ability to perform extraordinary feats of strength is linked to his divine right to rule. 5. **Religious and Cultural Significance:** - The stela not only serves as a record of Amenhotep II’s achievements but also reflects the cultural and religious values of the time. It highlights the importance of maintaining and venerating sacred monuments like the Sphinx, as well as the role of the pharaoh in upholding religious traditions. **Summary:** _The Great Sphinx Stela of Amenhotep II_ at Giza is a monument that commemorates Pharaoh Amenhotep II’s restoration of the Great Sphinx and his military achievements. The stela, located between the Sphinx's paws, emphasizes the pharaoh's divine favor from the sun god Ra-Horakhty, his physical prowess, and his role as a pious ruler. It celebrates his efforts to preserve the ancient Sphinx, which had been partially buried in sand, and reinforces his legitimacy and authority as a ruler blessed by the gods. The stela serves as both a historical record and a symbol of Amenhotep II’s connection to Egypt’s religious and cultural heritage. [[Ancient Egyptian Literature Volume II The New Kingdom]] Page 46 ## The Instruction of Amenemope **The Instruction of Amenemope** is an ancient Egyptian wisdom text, likely composed during the late New Kingdom period (around 1300–1075 BCE). It is a collection of ethical teachings and practical advice, written in the form of a father instructing his son on how to live a virtuous and successful life. The text is notable for its emphasis on moral conduct, humility, and the value of inner peace over material wealth. **Overview:** The Instruction of Amenemope is composed of thirty chapters, each offering guidance on various aspects of life, including how to interact with others, how to conduct oneself with integrity, and how to navigate the challenges of life. The text reflects a deep sense of piety and a belief in the importance of living in harmony with Ma'at, the principle of truth, balance, and justice that was central to Egyptian thought. **Key Themes and Content:** 1. **Humility and Moderation:** - The instruction emphasizes the importance of humility and moderation in all things. It advises against pride, arrogance, and excessive ambition, suggesting that a humble and modest approach to life leads to inner peace and contentment. 2. **The Value of Silence and Patience:** - Amenemope extols the virtues of silence and patience, encouraging his son to be thoughtful and measured in speech and action. He warns against hastiness, anger, and speaking out of turn, advocating for a calm and reflective demeanor. 3. **Moral Integrity and Justice:** - The text strongly emphasizes the importance of moral integrity and justice. It advises against dishonesty, corruption, and the mistreatment of others, urging the reader to act fairly and justly in all dealings, whether with peers or subordinates. 4. **Contentment and Inner Peace:** - Amenemope advises his son to seek contentment in what he has, rather than striving endlessly for more. He warns against envy and the pursuit of wealth at the expense of one’s moral principles, suggesting that true wealth lies in a peaceful heart and a clear conscience. 5. **Respect for Authority and Tradition:** - The instruction encourages respect for authority, elders, and tradition. It advises the young man to learn from those who are older and wiser, and to adhere to the established customs and laws that maintain social order. 6. **The Transience of Material Wealth:** - The text cautions against placing too much value on material wealth, reminding the reader that riches are fleeting and cannot bring lasting happiness. Instead, it encourages the pursuit of wisdom and moral virtue, which are seen as enduring and truly valuable. **Summary:** _The Instruction of Amenemope_ is an ancient Egyptian wisdom text offering ethical teachings and practical advice on how to live a virtuous and fulfilling life. The text emphasizes humility, moderation, patience, and moral integrity, while advocating for contentment and inner peace over the pursuit of material wealth. It advises respect for authority and tradition, and underscores the importance of living in harmony with Ma'at, the principle of truth and justice. The instruction is a guide to achieving a life of balance, wisdom, and moral righteousness. [[Ancient Egyptian Literature Volume II The New Kingdom]] Page 151 ## The Instruction of Ptahhotep [[Ancient Egyptian Literature Volume I The Old and Middle Kingdoms]] Page 72-87 O king, my lord! Age is here, old age arrived, Feebleness came, weakness grows, Childlike one sleeps all day. Eyes are dim, ears deaf, Strength is waning through weariness, The mouth, silenced, speaks not, The heart, void, recalls not the past, The bones ache throughout. Good has become evil, all taste is gone, What age does to people is evil in everything. The nose, clogged, breathes not, Painful are standing and sitting. May this servant be ordered to make a staff of old age, So as to tell him the words of those who heard, The ways of the ancestors, Who have listened to the gods. May such be done for you, So that strife may be banned from the people, And the Two Shores may serve you! Said the majesty of this god: Instruct him then in the sayings of the past, May he become a model for the children of the great, May obedience enter him, And the devotion of him who speaks to him, No one is born wise. 1. Don't be proud of your knowledge, Consult the ignorant and the wise; The limits of art are not reached, No artist's skills are perfect; Good speech is more hidden than greenstone, Yet may be found among maids at the grindstones. 2. If you meet a disputant in action, A powerful man, superior to you, Fold your arms, bend your back, To flout him will not make him agree with you. Make little of the evil speech By not opposing him while he's in action; He will be called an ignoramus, Your self-control will match his pile (of words). 3. If you meet a disputant in action Who is your equal, on your level, You will make your worth exceed his by silence, While he is speaking evilly, There will be much talk by the hearers, Your name will be good in the mind of the magistrates. 4. If you meet a disputant in action, A poor man, not your equal, Do not attack him because he is weak, Let him alone, he will confute himself. Do not answer him to relieve your heart, Do not vent yourself against your opponent, Wretched is he who injures a poor man, One will wish to do what you desire, You will beat him through the magistrates' reproof. 5. If you are a man who leads, Who controls the affairs of the many, Seek out every beneficent deed, That your conduct may be blameless. Great is justice, lasting in effect, Unchallenged since the time of Osiris. One punishes the transgressor of laws, Though the greedy overlooks this; Baseness may seize riches, Yet crime never lands its wares; In the end it is justice that lasts, Man says: "It is my father's ground." 6. Do not scheme against people, God punishes accordingly: If a man says: "I shall live by it," He will lack bread for his mouth. If a man says: "I shall be rich," He will have to say: "My cleverness has snared me." If he says: "I will snare for myself," He will be unable to say: "I snared for my profit." If a man says: "I will rob someone," He will end being given to a stranger. People's schemes do not prevail, God's command is what prevails; Live then in the midst of peace, What they give comes by itself. 7. If you are one among guests At the table of one greater than you, Take what he gives as it is set before you; Look at what is before you, Don't shoot many glances at him, Molesting him offends the ka. Don't speak to him until he summons, One does not know what may displease; Speak when he has addressed you, Then your words will please the heart. The nobleman, when he is behind food, Behaves as his ka commands him; He will give to him whom he favors, It is the custom when night has come. It is the ka that makes his hands reach out, The great man gives to the chosen man; Thus eating is under the counsel of god, A fool is who complains of it. 8. If you are a man of trust, Sent by one great man to another, Adhere to the nature of him who sent you, Give his message as he said it. Guard against reviling speech, Which embroils one great with another; Keep to the truth, don't exceed it, But an outburst should not be repeated. Do not malign anyone, Great or small, the ka abhors it. 9. If you plow and there's growth in the field, And god lets it prosper in your hand, Do not boast at your neighbors' side, One has great respect for the silent man: Man of character is man of wealth. If he robs he is like a crocodile in court. Don't impose on one who is childless, Neither decry nor boast of it; There is many a father who has grief, And a mother of children less content than another; It is the lonely whom god fosters, While the family man prays for a follower. 10. If you are poor, serve a man of worth, That all your conduct may be well with the god. Do not recall if he once was poor, Don't be arrogant toward him For knowing his former state; Respect him for what has accrued to him, For wealth does not come by itself. It is their law for him whom they love His gain, he gathered it himself; It is the god who makes him worthy And protects him while he sleeps. 11. Follow your heart as long as you live, Do no more than is required, Do not shorten the time of "follow-the-heart," Trimming its moment offends the ka. Don't waste time on daily cares Beyond providing for your household; When wealth has come, follow your heart, Wealth does no good if one is glum! 12. If you are a man of worth And produce a son by the grace of god, If he is straight, takes after you, Takes good care of your possessions, Do for him all that is good, He is your son, your ka begot him, Don't withdraw your heart from him. But an offspring can make trouble: If he strays, neglects your counsel, Disobeys all that is said, His mouth spouting evil speech, Punish him for all his talk! They hate him who crosses you, His guilt was fated in the womb; He whom they guide can not go wrong, Whom they make boat less can not cross. 13. If you are in the antechamber, Stand and sit as fits your rank, Which was assigned you the first day. Do not trespass-you will be turned back, Keen is the face to him who enters announced, Spacious the seat of him who has been called. The antechamber has a rule, All behavior is by measure; It is the god who gives advancement, He who uses elbows is not helped. 14. If you are among the people, Gain supporters through being trusted; The trusted man who does not vent his belly's speech, He will himself become a leader. A man of means-what is he like? Your name is good, you are not maligned, Your body is sleek, your face benign, One praises you without your knowing. He whose heart obeys his belly Puts contempt of himself in place of love, His heart is bald, his body unanointed; The great-hearted is god-given, He who obeys his belly belongs to the enemy. 15. Report your commission without faltering, Give your advice in your master's council. If he is fluent in his speech, It will not be hard for the envoy to report, Nor will he be answered, "Who is he to know it?" As to the master, his affairs will fail If he plans to punish him for it, He should be silent upon (hearing): "I have told." 16. If you are a man who leads, Whose authority reaches wide, You should do outstanding things, Remember the day that comes after. No strife will occur in the midst of honors, But where the crocodile enters hatred arises. 17. If you are a man who leads, Listen calmly to the speech of one who pleads; Don't stop him from purging his body Of that which he planned to tell. A man in distress wants to pour out his heart More than that his case be won. About him who stops a plea One says: "Why does he reject it?" Not all one pleads for can be granted, But a good hearing soothes the heart. 18. If you want friendship to endure In the house you enter As master, brother, or friend, In whatever place you enter, Beware of approaching the women! Unhappy is the place where it is done, Unwelcome is he who intrudes on them. A thousand men are turned away from their good: A short moment like a dream, Then death comes for having known them. Poor advice is "shoot the opponent," When one goes to do it the heart rejects it. He who fails through lust of them, No affair of his can prosper. 19. If you want a perfect conduct, To be free from every evil, Guard against the vice of greed: A grievous sickness without cure, There is no treatment for it. It embroils fathers, mothers, And the brothers of the mother, It parts wife from husband; It is a compound33 of all evils, A bundle of all hateful things. That man endures whose rule is rightness, Who walks a straight line; He will make a will by it, The greedy has no tomb. 20. Do not be greedy in the division, Do not covet more than your share; Do not be greedy toward your kin, The mild has a greater claim than the harsh. Poor is he who shuns his kin, He is deprived of interchange'. Even a little of what is craved Turns a quarreler into an amiable man. 21. When you prosper and found your house, And love your wife with ardor, Fill her belly, clothe her back, Ointment soothes her body. Gladden her heart as long as you live, She is a fertile field for her lord. Do not contend with her in court, Keep her from power, restrain her- Her eye is her storm when she gazes Thus will you make her stay in your house. 22. Sustain your friends with what you have, You have it by the grace of god; Of him who fails to sustain his friends One says, "a selfish ka." One plans the morrow but knows not what will be, The (right) ka is the ka by which one is sustained. If praiseworthy deeds are done, Friends will say, "welcome!" One does not bring supplies to town, One brings friends when there is need. 23. Do not repeat calumny, Nor should you listen to it, It is the spouting of the hot-bellied. Report a thing observed, not heard, If it is negligible, don't say anything, He who is before you recognizes worth. If a seizure is ordered and carried out, Hatred will arise against him who seizes; Calumny is like a dream against which one covers the face. 24. If you are a man of worth Who sits in his master's council, Concentrate on excellence, Your silence is better than chatter. Speak when you know you have a solution, It is the skilled who should speak in council; Speaking is harder than al1 other work, He who understands it makes it serve. 25. If you are mighty, gain respect through knowledge And through gentleness of speech. Don't command except as is fitting, He who provokes gets into trouble. Don't be haughty, lest you be humbled, Don't be mute, lest you be chided. When you answer one who is fuming, A vert your face, control yourself. The flame of the hot-heart sweeps across, He who steps gently, his path is paved. He who frets all day has no happy moment, He who's gay all day can't keep house. 26. Don't oppose a great man's action, Don't vex the heart of one who is burdened; If he gets angry at him who foils him. The ka will part from him who loves him. Yet he is the provider along with the god, What he wishes should be done for him. When he turns his face back to you after raging, There will be peace from his ka; As ill will comes from opposition, So goodwill increases love. 27. Teach the great what is useful to him, Be his aid before the people; If you let his knowledge impress his lord, Your sustenance will come from his ka. As the favorite's belly is filled, So your back will be clothed by it, And his help will be there to sustain you. For your superior whom you love And who lives by it, He in turn will give you good support. Thus will love of you endure In the belly of those who love you, He is a ka who loves to listen. 28. If you are a magistrate of standing, Commissioned to satisfy the many, Hew a straight line. When you speak don't lean to one side, Beware lest one complain: "Judges, he distorts the matter!" And your deed turns into a judgment (of you) . 29. If you are angered by a misdeed, Lean toward a man on account of his rightness; Pass it over, don't recall it, Since he was silent to you the first day. 30. If you are great after having been humble, I lave gained wealth after having been poor In the past, in a town which you know, Knowing 150 your former condition, Do not put trust in your wealth, Which came to you as gift of god; So that you will not fall behind one like you, To whom the same has happened. 31. Bend your back to your superior, Your overseer from the palace; Then your house will endure in its wealth, Your rewards in their right place. Wretched is he who opposes a superior, One lives as long as he is mild, Baring the arm does not hurt it. Do not plunder a neighbor's house, Do not steal the goods of one near you, Lest he denounce you before you are heard. A quarreler is a mindless person, If he is known as an aggressor The hostile man will have trouble in the neighborhood. 32. This maxim is an injunction against illicit sexual intercourse. It is very obscure and has been omitted here. 33. If you probe the character of a friend, Don't inquire, but approach him, Deal with him alone, So as not to suffer from his manner. Dispute with him after a time, Test his heart in conversation; If what he has seen escapes him, If he does a thing that annoys you, Be yet friendly with him, don't attack; Be restrained, don't let fly, Don't answer with hostility, Neither part from him nor attack him; His time does not fail to come, One does not escape what is fated. 34. Be generous as long as you live, What leaves the storehouse does not return; It is the food to be shared which is coveted, One whose belly is empty is an accuser; One depriveds7 becomes an opponent, Don't have him for a neighbor. Kindness is a man's memorial For the years after the function. 35. Know your helpers, then you prosper, Don't be mean toward your friends, They are one's watered field, And greater then one's riches, For what belongs to one belongs to another. The character of a son-of-man is profit to him; Good nature is a memorial. 36. Punish firmly, chastise soundly, Then repression of crime becomes an example; Punishment except for crime Turns the complainer into an enemy. 37. If you take to wife a ipnt Who is joyful and known by her town, If she is fickle' and likes the moment, Do not reject her, let her eat, The joyful brings happiness. #### Epilogue If you listen to my sayings, All your affairs will go forward; In their truth resides their value, Their memory goes on in the speech of men, Because of the worth of their precepts; If every word is carried on, They will not perish in this land. If advice is given for the good, The great will speak accordingly; It is teaching a man to speak to posterity, He who hears it becomes a master-hearer; It is good to speak to posterity, It will listen to it. If a good example is set by him who leads, He will be beneficent for ever, His wisdom being for all time. The wise feeds his ba with what endures, So that it is happy with him on earth. The wise is known by his wisdom, The great by his good actions; His heart matches his tongue, His lips are straight when he speaks; He has eyes that see, His ears are made to hear what will profit his son, Acting with truth he is free of falsehood. Useful is hearing to a son who hears; If hearing enters the hearer, The hearer becomes a listener, Hearing well is speaking well. Useful is hearing to one who hears, Hearing is better than all else, It creates good will. How good for a son to grasp his father's words, He will reach old age through them. He who hears is beloved of god, He whom god hates does not hear. The heart makes of its owner a hearer or non-hearer, Man's heart is his life-prosperity-health! The hearer is one who hears what is said, He who loves to hear is one who does what is said. How good for a son to listen to his father, How happy is he to whom it is said: "The son, he pleases as a master of hearing." The hearer of whom this is said, He is well-endowed And honored by his father; His remembrance is in the mouth of the living, Those on earth and those who will be. If a man's son accepts his father's words, No plan of his will go wrong. Teach your son to be a hearer, One who will be valued by the nobles; One who guides his speech by what he was told, One regarded as a hearer. This son excels, his deeds stand out, While failure follows him who hears not. The wise wakes early to his lasting gain, While the fool is hard pressed. The fool who does not hear, He can do nothing at all; He sees knowledge in ignorance, Usefulness in harmfulness. He does all that one detests And is blamed for it each day; He lives on that by which one dies, His food is distortion of speech. His sort is known to the officials, Who say: "A living death each day." One passes over his doings, Because of his many daily troubles. A son who hears is a follower of Horus, It goes well with him when he has heard. When he is old, has reached veneration, He will speak likewise to his children, Renewing the teaching of his father. Every man teaches as he acts, He will speak to the children, So that they will speak to their children: Set an example, don't give offense, If justice stands firm your children will live. As to the first who gets into trouble, When they see (it) people will say: "That is just like him." And will say to what they hear: "That's just like him too." To see everyone is to satisfy the many, Riches are useless without them. Don't take a word and then bring it back, Don't put one thing in place of another. Beware of loosening the cords in you, Lest a wise man say: "Listen, if you want to endure in the mouth of the hearers, Speak after you have mastered the craft!" If you speak to good purpose, All your affairs will be in place. Conceal your heart, control your mouth, Then you will be known among the officials; Be quite exact before your lord, Act so that one will say to him: "He's the son of that one." A lid those who hear it will say: "Blessed is he to whom he was born!" Be deliberate when you speak, So as to say things that count; Then the officials who listen will say: "How good is what comes from his mouth!" Act so that your lord will say of you: "How good is he whom his father taught; When he came forth from his body, He told him all that was in (his) mind, And he does even more than he was told." Lo, the good son, the gift of god, Exceeds what is told him by his lord, He will do right when his heart is straight. As you succeed me, sound in your body, The king content with all that was done, May you obtain (many) years of life I Not small is what I did on earth, I had one hundred and ten years of life As gift of the king, Honors exceeding those of the ancestors, By doing justice for the king, Until the state of veneration! ### The Instruction of Any [[Ancient Egyptian Literature Volume II The New Kingdom]] Page 140-150 Beginning of the educational instruction made by the Scribe Any of the Palace of Queen Nefertari. Take a wife while you're young. That she make a son for you; She should bear for you while you're youthful, It is proper to make people" Happy the man whose people are many, He is saluted on account of his progeny. Observe the feast of your god, And repeat its season, God is angry if it is neglected. Put up witnesses when you offer, The first time that you do it. When one comes to seek your record, Have them enter you in the roll; When time comes to seek your purchase, It will extol the might of the god. Song, dance, incense are his foods, Receiving prostrations is his wealth; The god does it to magnify his name, But man it is who is inebriated. Do not enter the house of anyone. Until he admits you and greets you; Do not snoop around in his house. Let your eye observe in silence, Do not speak of him to another outside. Who was not with you; A great deadly crime Beware of a woman who is a stranger, One not known in her town; Don't stare at her when she goes by, Do not know her carnally. A deep water whose course is unknown, Such is a woman away from her husband. "I am pretty," she tells you daily, When she has no witnesses; She is ready to ensnare you, A great deadly crime when it is heard. Do not leave when the chiefs enter, Lest your name stink; In a quarrel do not speak, Your silence will serve you well. Do not raise your voice in the house of god, He abhors shouting; Pray by yourself with a loving heart, Whose every word is hidden. He will grant your needs, He will hear your words, He will accept your offerings. Libate for your father and mother, Who are resting in the valley; When the gods witness your action, They will say: "Accepted." Do not forget the one outside, Your son will act for you likewise. Don't indulge in drinking beer. Lest you utter evil speech And don't know what you're saying. If you fall and hurt your body, None holds out a hand to you; Your companions in the drinking Stand up saying: "Our with the drunk!" If one comes to seek you and talk with you, One finds you lying on the ground. As if you were a little child. Do not go out of your house, Without knowing your place of rest. Let your chosen place be known, Remember it and know it. Set it before you as the path to take, If you are straight you find it. Furnish your station in the valley, The grave that shall conceal your corpse; Set it before you as your concern, A thing that matters in your eyes. Emulate the great departed. Who are at rest within their tombs. No blame accrues to him who does it. It is well that you be ready too. When your envoy comes to fetch you. He shall find you ready to come To your place of rest and saying: "Here comes one prepared before you." Do not say, "I am young to be taken," For you do not know your death. When death comes he steals the infant Who is in his mother's arms. Just like him who reached old age. Behold. I give you these useful counsels. For you to ponder in your heart; Do it and you will be happy, All evils will be far from you. Guard against the crime of fraud. Against words that are not (true}; Conquer malice in your self, A quarrelsome man does not rest on the morrow. Keep away from a hostile man, Do not let him be your comrade; Befriend one who is straight and true, One whose actions you have seen. If your rightness matches his, The friendship will be balanced. Let your hand preserve what is in your house, Wealth accrues to him who guards it; Let your hand not scatter it to strangers, Lest it rum to loss for you. If wealth is placed where it bears interest, It comes back to you redoubled; Make a storehouse for your own wealth, Your people will find it on your way. What is given small returns augmented, "What is replaced brings abundance:' The wise lives off the house of the fool, Protect what is yours and you find it; Keep your eye on what you own, Lest you end as a beggar. He who is slack amounts to nothing. Honored is the man who's active. Learn about the way of a man Who undertakes to found his household. Make a garden, enclose a patch, In addition to your plowland; Set out trees within it, As shelter about your house. Fill your hand with all the flowers That your eye can see; One has need of all or them, It is good fortune not to lose them.' Do not rely on another's goods, Guard what you acquire yourself; Do not depend on another's wealth, Lest he become master in your house. Build a house or find and buy one, Shun contention. Don't say: "My mother's father has a house, A house that lasts, one calls it;" When you come to share with your brothers, Your portion may be a storeroom. If your god lets you have children, They'll say: "We are in our father's house." Be a ,man hungry or sated in his house, It is his walls that enclose him. Do not be a mindless person, Then your god will give you wealth. Do not sit when another is standing, One who is older than you, Or greater than you in his rank. No good character is reproached. An evil character is blamed. Walk the accustomed path each day, Stand according to your rank, "Who's there?" So one always says, Rank creates its rules; A woman is asked about her husband, A man is asked about his rank. Do not speak rudely to a brawler, When you are attacked hold yourself back; You will find this good when your relations are friendly, When trouble has come it will help you hear up. And the aggressor will desist. Deeds that are effective toward a stranger Are very noxious to a brother. Your people will hail you when you are joyful, They will weep freely (when you are sad) When you are happy the brave look to you, When you are lonely you find your relations. One will do all you say If you are versed in writings; Study the writings, put them in your heart, Then all your words will be effective. Whatever office a scribe is given, He should consult the writings; The head of the treasury has no son, The master of the seal has no heir. The scribe is chosen for his hand, His office has no children; His pronouncements are his freemen. His functions are his masters. Do not reveal your heart to a stranger, He might use your words against you; The noxious speech that came from your mouth, He repeats it and you make enemies. A man may be ruined by his tongue, Beware and you will do well. A man's belly is wider than a granary, And full of all kinds of answers; Choose the good one and say it, While the bad is shut in your belly. A rude answer brings a beating, Speak sweetly and you will be loved. Don't ever talk back to your attacker, rOo not set a trap (for him)'; It is the god who judges the righteous. His fate comes and takes him away. Offer to your god. Beware of offending him. Do not question his images, Do not accost him when he appears. Do not jostle him in order to carry him, Do not disturb the oracles. Be careful, help to protect him, Let your eye watch out for his wrath, And kiss the ground in his name. He gives power in a million forms, He who magnifies him is magnified. God of this earth is the sun in the sky, While his images are on earth; When incense is given them as daily food. The lord of risings is satisfied. Double the food your mother gave you, Support her as she supported you; She had a heavy load in you. But she did not abandon you. When you were born after your months. She was yet yoked (to you), Her breast in your mouth for three years. As you grew and your excrement disgusted, She was not disgusted. saying: "What shall I do!" When she sent you to school, And you were taught to write, She kept watching over you daily, With bread and beer in her house. When as a youth you take a wife, And you are settled in your house, Pay attention to your offspring, Bring him up as did your mother. Do not give her cause to blame you, Lest she raise her hands to god, And he hears her cries. Do not eat bread while another stands by Without extending your hand to him. As to food, it is here always, It is man who does not last; One man is rich, another is poor, But food remains for him who shares it. As to him who was rich last year, He is a vagabond this year; Don't be greedy to fill your belly, You don't know your end at all. Should you come to be in want, Another may do good to you. When last year's watercourse is gone, Another river is here today; Great lakes become dry places, Sandbanks turn into depths. Man does not have a single way. The lord of life confounds him. Attend to your position, Be it low or high; It is not good to press forward, Step according to rank. Do not intrude on a man in his house, Enter when you have been called; He may say "Welcome" with his mouth, Yet deride you in his thoughts. One gives food to one who is hated, Supplies to one who enters uninvited. Don't rush to attack your attacker, Leave him to the god; Report him daily to the god, Tomorrow being like today, And you will see what the god does, When he injures him who injured you. Do not enter into a crowd, If you find it in an uproar And about to come to blows. Don't pass anywhere near by, Keep away from their tumult, Lest you be brought before the court, When an inquiry is made. Stay away from hostile people. Keep your heart quiet among fighters; An outsider is not brought to court, One who knows nothing is not bound in fetters. It is useful to help one whom one loves, So as to cleanse him of his faults you will be safe from his errors; The first of the herd leads to the field. Do not control your wife in her house, When you know she is efficient; Don't say to her: "Where is it? Get it!" When she has put it in the right place. Let your eye observe in silence. Then you recognize her skill; It is joy when your hand is with her, There are many who don't know this. If a man desists from strife at home, He will not encounter its beginning. Every man who founds a household Should hold back the hasty heart. Do not go after a woman, Let her not steal your heart. Do not talk back to an angry superior, Let him have his way; Speak sweetly when he speaks sourly, It's the remedy that calms the heart. Fighting answers carry sticks, And your strength collapses; Do not vex your heart He will return to praise you soon. When his hour of rage has passed. If your words please the heart, The heart tends to accept them; Choose silence for yourself, Submit to what he does. Befriend the herald of your quarter, Do not make him angry with you. Give him food from your house, Do not slight his requests; Say to him, "Welcome, welcome here," No blame accrues to him who does it. The scribe Khonshotep answered his father, the scribe Any: I wish I were like (you), As learned as you! Then I would carry out your teachings, And the son would be brought to his father's place. Each man is led by his nature, You are a man who is a master, Whose strivings are exalted, Whose every word is chosen. The son, he understands little When he recites the words in the books. But when your words please the heart, The heart tends to accept them with joy. Don't make your virtues too numerous, That one may raise one's thoughts to you; A boy does not follow the moral instructions, Though the writings are on his tongue! The scribe Any answered his son, the scribe Khonshotep; Do not rely on such worthless thoughts, Beware of what you do to yourself! I judge your complaints to be wrong, I shall set you right about them. There's nothing superfluous in our words, Which you say you wished were reduced. The fighting bull who kills in the stable, He forgets and abandons the arena; He conquers his nature, Remembers what he's learned, And becomes the like of a fattened ox. The savage lion abandons his wrath, And comes to resemble the timid donkey. The horse slips into its harness, Obedient it goes outdoors. The dog obeys the word, And walks behind its master. The monkey carries the stick, Though its mother did not carry it. The goose returns from the pond, When one comes to shut it in the yard. One teaches the Nubian to speak Egyptian, The Syrian and other strangers too. Say: "I shall do like all the beasts," Listen and learn what they do. The scribe Khonshotep answered his father. the scribe Any: Do not proclaim your powers. So as to force me to your ways; Does it not happen to a man to slacken his hand. So as to hear an answer in its place? Man resembles the god in his way If he listens to a man's answer. One (man) cannot know his fellow; If the masses are beasts; One (man) cannot know his teachings, And alone possess a mind. If the multitudes are foolish. All your sayings are excellent. But doing them requires virtues; Tell the god who gave you wisdom: "Set them on your path!" The scribe Any answered his son, the scribe Khonshotep: Turn your back to these many words, That are not worth being heard. The crooked stick left on the ground, With sun and shade attacking it, If the carpenter takes it, he straightens it, Makes of it a noble's staff, And a straight stick makes a collar. You foolish heart, Do you wish us to teach, Or have you been corrupted? "Look," said he, "you my father. You who are wise and strong of hand: The infant in his mother's arms, His wish is for what nurses him." "Look," said he, "when he finds his speech. He says: "Give me bread." ## Subjects [[Beginner Bulletin]] [[Heka(Magic)]] [[History-]] [[Myths-Theology]] [[Society-]] [[Symbolism-OR-Art]] [[Glossary - Terminology-]] ### [[-Bibliography]] - [[Welcome - Home]] [[Ancient Egyptian Literature Volume I The Old and Middle Kingdoms]] [[Ancient Egyptian Literature Volume II The New Kingdom]] [[Ancient Egyptian Literature Volume III The Late Period]] [[Dancing for Hathor women in Ancient Egypt]] [[Conceptions of God in Ancient Egypt - The One and the Many]] [[Village Life in Ancient Egypt Laundry Lists and Love Songs]] [[Ancient Egypt and Modern Psychotherapy Sacred Science and the Search for Soul]] [[The Literature of Ancient Egypt An Anthology of Stories]] [[The Secret Lore of Egypt its impact on the West]] Philosophy [[A Study of the Ba Concept in Ancient Egyptian Texts]] [[Ancient Egypt and Modern Psychotherapy Sacred Science and the Search for Soul]] [[Awakening Higher Consciousness Guidance from Ancient Egypt and Sumer]] [[Maat, the moral ideal in ancient Egypt a study in classical African ethics]] [[Temple of the Cosmos The Ancient Egyptian Experience of the Sacred]]