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EDITED BY

L . CRANMER-B YNG

Dr. S . A. KAPAD IA

THE INSTRUCTION OF PTAH -HOTEP

FIRST ED ITION Feémafy, 1 90 6

Rep n'

n ted

S ECOND ED ITION Augmf, 1 91 2

THE WISDOM OF THE EAST

T H E I N S TRUC T I O N

OF PTAH -HOTEP AN D

TH E IN STRUCT ION OF

KE’

GEMN I : TH E OLDE ST

BOOKS IN TH E WORLD

TRAN SLATED FROM TH E EGYPT IANWITH AN INTRODUCTION AND APPEND I"

BY BATTISCOMBE GUNN

LONDON

JOHN MURRAY ,ALBEMARLE STREET, w,

C O N TE N T S

I NTRODUCTION

THE I NSTRUCTION OF PTAH -H OTEP

THE I NSTRUCTION OF K E’

CEMNI

APPENDI"

N OTE TO APPEND I"

THE I NSTRUCTION OF AMENEMHE ET

E"PLANATION OF NAMES

B IBLIOGRAPHY

EDITORIAL NOTE

HE object of the editors of this series is avery definite one . They desire above all

things that , in their humble way, these booksshall be the ambassadors of good-will andunderstanding between East and West , the old

world of Thought, and the new of Action . Inthis endeavour

,and in their own sphere

,they

are but followers of the highest example in theland . They are confident that a deeper knowledge of the great ideals and lofty philosophyof Orien tal thought may help to a revival ofthat true spirit of Charity which neither despisesnor fears the nations of another creed andcolour .

CRANMER-BYNG.

S . A. KAPADIA.

NOBTHBB OOK SOC IETY ,

21 CROMWELL ROAD,

KEN S INGTON , S .W.

INSTRUCTION OF PTAH-HOTEP

INTRODUCTION

IS there anything whereof it may be said.See , thisisn ew ?

I t hath be en already of Old time,Which wasb efore us.

There isn o remembran ce of former things;Neithershall there be any remembran ce

Of thingsthat are to comeWith those that shall come after.

N these days,when all things and memorie s

of the past are at len gth become not onlysubservient to , but submerged by, the mattersand needs of the immediate present , thosepaths of knowledge that lead into regions seemingly remote from such needs are somewhatdiscredited ; and the aims of those that followthem whither they lead are regarded as quite outof touch with the real interests of life . Verygreatly is this so with archaeology

,and the study

of ancient and curious tongues,and searchings

into old thoughtson high and ever- insistentquestions ; a public wh ich has hardly time to

11

mgtTHE I NSTRUCTION OE PTAH-HOTEP

read more than its daily newspaper and itsweekly novel has denounced— almost dismissedthem , with many other noble and wonderfulthings , as

‘ unpractical , whatever that vagueand hollow word may mean .

Asto those matters which lie very far back,con

cerning the lands of several thousand years ago,it

is very generally held that they are the proper andpeculiar province of specialists

,dry

-as-dusts, andpersons with an irreducible minimum of humannature . It is thought that knowledge concerningthem , not the blank ignorance regarding them thatalmost everywhere obtains , is a thing of whichto be rather ashamed

,a detrimental possession ;

in a word, that the subject is not only unprofit

able (a grave offence ) , but also uninteresting ,and therefore contemptible . This is a trueestimate of general opinion , although there arethose who will , for their own sakes , gainsay it .When

,therefore

,I state that one of the writings

herein translated has an age of nearly six thousand years

,and that another is but five hundred

years younger,it is likely that many will find

this sufficient reason against further perusal ,deemin g it impossible that such things can possessattraction for one not an enthusiast for them.

Yet so few are the voices across so great a spanof years that those among them having anythingto tell us should be welcome exceedinglywhereas

,for the most part , they have cried in the

INTRODUCTION 1 3

wilderness of neglect hitherto,or fallen on ears

filled with the clamour of more instant things .I could show, if this were a fitting place

,that

Archaeology is not at all divorced from life,nor

even devoid of emotion as subtle and strange ,as swift and moving

,as that experienced by

those who love and foll ow Art . She , Archaeo logy ,is

,for those who know her

,full of such emotion

garbed in an imperishable glamour,she is raised

far above the turmoil of the present on the wingsof Imagination . Her eyes are sombre with thememory of the wisdom driven from her scatteredsanctuaries ; and at her lips wonderful thingsstrive for utterance . In her are gathered together

,

the longings and the laughter, the fearsand failures , the sins and splendours and achievements of innumerable generations of men ; andby her we are shown all the elemental and terriblepassions of the unchangin g soul of man, to whichall cultures and philosophies are but garments tohide its nakedness and thus in her

,as in Art

,

some of us may realise ourselves . Withal She isheavy-hearted , making continual lamentation fora glory that has withered and old hopes withoutfulfilment and all her habitations are la id waste .

Asfor the true lover of all old and forgottenthings , it may justly be said of him ,

as of thepoet, Nascz'tur, n on fit. For the dreams and

the wonder are with him from the beginn ing ;and in early childhood, knowing as yet hardly

1 4 THE INSTRUCTION OF PTAH-HOTEP

the names of ancient peoples , he is consciousof, and yearns instinctively toward, an immenseand ever-receding past . With the one , as withthe other, the unaccountable passion is so knittedinto his soul that it will never

,among a thousand

distractions and adverse influences,entirely for

sake him ; nor can such an one by will ing causeit to come or to depart . He will live much inimagination , therein treading fair places nowenwrapped in their inevitable shroud of windblown sand ; building anew temples whosestones hardly remain one upon the other, con

secrate to gods dead as their multitudes of

worshippers ; holding converse with the sageswho

,with all their lore

,could not escape the

ultimate oblivion : a spectator of splendidpageants

,a ministrant at strange rites, a witness

to vast tragedies , he also hasadmittance to themagical kingdom ,

to which isadded the freedomof the city of Remembrance . His care will beto construct , patiently and with much labour ,a picture (which is often less than an outline)of the conditions of the humanity that has been ,

and he neither rejects n or despises any relic ,however trivial or unl ovely, that will he lp him,

in its degree,to understand better that humanity

or to bridge the wide chasms of his ignorance .

Moreover,great age hallows all thin gs , even

the most mean , investing them with a certainsanctity ; and the little sandal of a nameless

MEMORIALS OF THE PAST 1 5

child, or the rude amulet placed long ago withweeping on the still bosom of a friend, willmove his heart as strongly by its appeal as theproud and enduring monument of a great con

queror insatiable of praise . At times,moving

among the tokens of a period that the ravenousyears dare not wholly efface in passing , he hears,calling faintly as from afar, innumerable voicesthe voices of those who , stretching forth in Sheoleager hands toward Life , greatly desire thatsome memorial of them , be it but a name , maysurvive in the world of men . i

Ancient Egypt fares perhapsbetter than otherCountries of antiquity at the hands of the generalreader ,

’ and sometimes obtains a hearing whenthey do not , by reason of its intimate contactat certain periods with the nation that hasbrought us the Old Testamen t. B ecause of thisthe report of it has been with us constantly

,

and it has nearly become a symbol in religion .

The stories of Moses and the magicians,and

of the dealings of Abraham and Joseph withPharaoh , together with the rude woodcuts ofEgyptian taskmasters and cupbearers in familyB ibles , have invested the venerable land with adreamy myste ry ; while every one has heard ofRameses , the Pharaoh of the Oppression ,

’ andMeneptah , the Pharaoh of the Exodus .

’And

it is possible that for the sake of such associa


tion , if not for hisown sake , Ptah—hotep will beconsidered worthy of notice .

But in spite of the fact that the AncientEgyptians enjoy rather more popularity thantheir contemporaries

,it is evident that the books

which they wrote are closed books to those whohave not the glamour of vanished peoples

,and

the fascination of mighty cities now made desolate

,strong upon them .

Yet in the heterogeneous and pitiful flotsamthat reluctant seas have washed to us piecemealfrom a remote past

,there are

,as will be shown

late r,many things which

,although proceeding

from a culture and modes of thought asfarremoved from our own as they may well be , 1 areworth the readin g

,which do not require any

special knowledge for their understanding ; andof these are the translations in this book .

The following pages , which , although addressedto the general reader ,

’ may yet be of someassistance to those especially interested in Egypt ,give

,among other matters

,the place of the

Instructions of Ptah-hotep and K e’

gemn i inthe literature of Egypt ; their place— their

Much ingenuity hasbe en expended to Show that Egyptianman n ersand customs, books. an d other things, were much thesame asour own ; asthough the sup osedsimilarity reflectedany credit either on them or on us. xcept in customswhichare common to all timesand places, asdrinking beer, writinglove-letters, making wills,

gping to school , and other thin gs

an te ceden tly probable , the gyptian life can show very fewparalle lsto the life of tod ay.

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Such are the love-songs , ful l of the burningutterance of desire ; the pathetic and even bitterdirges , whose singers have seen all the worksthat are done under the sun

,and found all to

be vanity and vexation of spirit . And suchalso are the didactic poems for the instructionof youth , which— in poetic phrase and in greatdetail— inculcate , among other things , the practice of right conduct asthe price of happinessa courtesy hardly less considerate than our ownand a charity which

,when certain inevitable

shortcomings are allowed for,bears comparison

with almost any later system . Out of thesethere are many that may properly claim a placein a series bearing the seal of the Wisdom ofthe E ast

,though they belong only to the more

objective and practical ’ side of that Wisdom .

But,as touching the books here translated

the Instructions of Ptah-hotep and of K e’

gemnithey possess

,apart from the curious nature of

their contents,a feature of the greatest interest

,

and an adequate claim on the notice of all personsinterested in literature and its history . For ifthe datings and ascriptions in them be acceptedas trustworthy (there is no reason why theyshould not be so accepted) , they were composedabout four thousand years before Christ, andthree thousand five hundred and fifty yearsbefore Christ

,respectively . And the significance

of those remote dates is, that they are the oldest

THE " TIME OF PTAH-HOTEP 1 9

booksin the world, the earliest extant specimensof the literary art . They stand on the extremehorizon of all that ocean of paper and ink thathas become to us as an atmosphere , a fifthelement , an essential of life .

B ooks of many kinds had of course been writtenfor centuries before Ptah-hotep of Memphissummarised

,for the benefit of future gen eratiOIIS ,

the leading principles of morality current in hisday ; even before the Vizier , five hundred yearsearlier

,gave to his children the scroll which they

priz ed above all things on earth ; but thosehave perished and these remain . There arelists of titles which have a large soun d, andprayers to the Gods for all good things

,on the

tombs and monuments of kings and magnateslong before the time of Ke

’

gemn i ; but thoseare not books in any sense of that word . Eventhe long

,strange chants and spells engraven in

the Royal Pyramids over against Memphis arelater than the time of Ptah-hotep,

and cannotbe called books in their present form

,although

some of them apparently originated before theFirst Dynasty .

z

' Nor do the oldest books of any other countryapproach these two in ant iquity . To draw

1 The monumen tsleave n o doubt of this. Pen and ink wereused in the First Dyn asty

, and speech had b een reduced tovisible signsbefore that .

2 About I n al l Egyptian datesgiven in thisbe bkI follow Professor Petrie ’schronolog .

20 THE INSTRUCTION OF PTAH-HOTEP

comparisons between them let us,in imagination ,

place ourselves at the period at which Ptah—hoteplived , that is , about 35 50

, under KingIsOsi, living for ever, ’ and take a glance atfuturity .

The B abylonians are doubtless exercising theirliterary talents but they will leave nothin gworthy the name of book to the far posterity offifty

-four centurieshence . Thirteen centuries shallpass before Hammurabi

,King of B abylon

,drafts

the code of laws that will be found at that time .

Only after two thousand years shall Moses writeon the origin of things

,and the Vedas be arranged

in their present form . It will be two-and-a-halfthousand years before the Great King of Jerusalem will set . in order many proverbs and writebooks so much resembling

,in form and style ,

that of P tah-hotep before the source andsummit of European literature will write hisworld epics. For the space of years betweenSolomon and ourselves

,great though it seem ,

isnot so great asthat be tween Solomon and

Ptah-hotep.

The number of extant texts of the class to whichthe subjoined immediately belong is not largein proportion to the rest of Egyptian MSS . ,

These are round figures, of course , and in the case of

Solomon and Mosestraditional dates. Modern criticism placesGenesisandP roverb: much later than 1 50 0 and 1 00 0

CONCERNING THE BOOK

but they seem to be representative of the class ,being diverse in date and subject , but similarin form . There is great uniformity in thearrangement of most of them , in the followingrespects . They have as title the word Instruction and are written by a fatherfor the advantage of his son ; they are very poeticin their arrangement

‘

of words and phrases,and

are usually divided into short sections or paragraphs by the use of red ink for the first sentenceof each . Such isthe Instruction of Ptah-hotepon morality (the finest of its class) the Instruotion of King Amen emhe’et on the hollownessof friendship and other matters ; the Instructionof Deu

’

of, the son of Khert i, on the excellenceof the literary life ; and others . In manyrespects and in many details they greatlyresemble the didactic works of the Old Testamen tand Apocryphe .

These ‘"In struction s were held in high esteem

as text-books and writing exercises in schoolsa circumstance to which we owe the preservationof many of them . For a considerable numberof important and interesting poems , letters , andnarratives are only known to us from schoolexercise-books . The pupil at the Chamberof Instruct ion wrote out about three pages ofthese each day

,as a means of improving his

writing , as a model of style in composition , andfor purposes of edification . These exercises


abound in errors ‘of spelling and grammar,having

sometimes the master’ s corrections elegantlywritten above in red . Asmay be imagined

,a

schoolboy ’s scrawl over three thousand yearsold is no easy thing to translate ; but faute demieux the Egyptologist welcomes any version

,

even the most barbarous . Fortunately,the

MS . from which these translations come isnot of this kind ; a detailed description of itmay interest some of my readers .The Prisse Papyrus , which is well known by

name and a few extracts to all persons conversantwith Egyptian matters

,was acquired in Egypt

by M . Prisse d’

Aven n es, a French archaeologistof distinction

,and published by him in

The exact place of its discovery is unknown .

M . Prisse is said to have bought it of one of the

fellahfin whom he employed to make excavationsat the burial-ground of Thebes . This manpretended that he had no knowledge of itsfinding

,as he was trying to sell it for a friend .

It is believed that it was actually taken by theArab from the tomb of one of the Kings ’

En tef 3

but this is not certain . If it were , it would

pe rhaps enable us to fix a terminusad quem forthe writing of this copy , although tombs oftencontain objects of later date . The papyrus waspresented in about 1 847, by M . Prisse , to the

See Appendix for the literature of thispapyrus.These were kingsof the Eleven th Dynasty, about 2985 B .0 .

THE TREATISE OF KE’

GEMNI 23

B ibliotheque Nationale (in those days the B ibliotheque Royale) at Paris , where it still is , dividedand glaz ed in the usual manner .Spread out flat

,it measures about 23 ft .

7 in . ,with an average height of 5 % in . , which

is about the usual height of papyr i of the Eleventhand Twelfth Dynasties . It contains at presenteighteen pages of heavy and bold black andred writing,

in the so-called hieratic character .At first sight it appears to be in perfect preservation

,being entirely free from the cracks

and decay which mar many fine manuscriptsof far later date ; but an examination of thecontents shows that an unknown quantity hasbeen torn off from the commencement . Ori

gin ally the roll contained at least two books , ofwhich we have the latter part of one and thewhole of the other . B etween these there is ablank space of some 5 3 in .

The characters are clearly and carefully made,

but are not always correct , as though the Oopyisthad a badly written or very cursive copy beforehim , and was not always sure of his spelling .

The first of these books , of which only the lasttwo pages remain to us

,is a treatise on deport

ment , and is here called the I nstruction of K e’

gemn i. It has always been attributed to thisperson since its discovery

,but examination of

as much of the book as exists will Show that itis not said to have been written by him . B ecause


hisis the only name mentioned, Egyptologists

have concluded that he is the author . Theunn amed Vizier , who called his children to him ,

can hardly be K e’

gemn i, who was not raised tothe rank of Vizier and Governor of a city untilafterwards . K e

’

gemni may well have been ason of the author . This is not of materialimportance

,however

,as the date of writing is

given asthe end of the reign of H eun i,the last

King of the Th ird Dynasty,who died about

3998 This book,then , which argues a

society of some refinement,is , so far as it goes,

the oldest in the world .

After a long stretch of blank papyrus , fromwhich a third book has p erhaps been erased,we come upon the I nstruction of P tah-hotep initsentirety ,

divided into sections by red writing,

as aforesaid .

‘ In this,also

,we get a definite date

,

for we learn in the opening lines that its author

"pr compiler) lived in the reign of King IsOsi.ow IsOsi was the last ruler but one of the

Fifth Dynasty,and rul ed forty-four years , from

about 3 5 80 to 3 5 36 Thus we may takeabout 3 5 5 0 as the period of Ptah-hotep .

Of these two kings there is hardly anythingto say . H euni is only known to us by mentionof his name we have no record of any act of his .

1 I n the translation these divisionsare indicated, for purposesof referen ce , by n umbersand letters, which are n ot, of course

,

in the origin al . So also in the I nm otion qf Amenemhé’

ot

(Appendix) .


It is . as fresh and readable asin the year afterit was written . Will the books of our time lastone-tenth so long It is not without a feelingof awe , even of sadness, that one with any senseof the wonder of things gazes for the first timeon the old book , and thinksof all it has survived .

So many empires have arisen and gone downsince those words were penned

,so many great

and terrible things have been .

And we are fortunate indeed in having sucha book as this of P tah-hotep for the most ancientcomplete literary work extant . For not by anymagical texts

,or hymns and prayers

,should we

be so well shown the conditions of that earlytime ; but our moralist , by advancing counselsof perfection for every contingency, has left usa faithful record of his age . The veil of five -anda-half thousand years is rent , and we are met witha vivid and a fascinating picture of the domesticand social life of the Old Kingdom .

’ We readof the wife

,who must be treated kindly at

all costs the genial generosity of the rich man ,and the scowling boor, a thorn in the side of hisfriends and relations

,the laughing-stock of all

men ; the unquenchable talkers of every stationin life , who argue high , who argue low , whoalso argue round about them , as common as nowin the East

,and the trusted councill or , weighing

every word ; the obstinate ignoramuswho sees

AN EGYPTIAN CHESTERFIELD 27

everything inverted, listening open-mouthed to

the disjointed gossip of those near him , andthe scholar

,conversing freely with learned

and unlearned alike , recognisin g that , measuredagainst the infinite possibilities of knowledge andskill

,we are all much of the same stature ; the

master of the estate or province , treated withinfinite respect by his subordinates in rank andwealth

,and the paid servants that are never

satisfied,who leave after presents have been

made them ; the hard-working clerk who castsaccounts all day

,and the tradesmen who will

perhaps give you credit when money is dear ,if you have previously made friends of them ;

the well-bred diner-out , lightly passing on hisfavourite dish

,contenting himself with plain fare

,

and the gourmand who visits his friends at mealtimes

,departing only when the larder is entirely

exhausted .

Not only do we find such characters as thesein Ptah-hotep

’shand-book,but interesting scenes

are brought near to us by the writing-reed of thatprimaeval Chesterfield . We find ourselves takingsupper at the table of a great man . His subordinates sit round

,scarcely daring to raise

the ir eyes from their food,not speaking to their

host until spoken to . He serves the food thatis before ' him according to his liking for eachguest ; and the less favoured fin d solace in thereflection that even the distribution of food is


according to Providence . We pass on . Now weare in the hall of council with the other overseersand oflicialsof the province

,and our overlord

presiding . We notice with astonishment theextreme solemnity and strict observance ofcustom and precedence in this archaic period .

Many of those who have met report on thematters under their charge

,and others debate on

them . The one now speaking is discussing atrade about which he knows nothing

,and an

expert rises and makes very short work of hisopponent ’ s arguments . Now we are amongsome people dividing up property . One of themhas tried

,of course , to bully hisfriendsinto giving

him more than his due share , and, having failed ,leaves the house in a rage . He will regret itlater . And so on .

Nothing defin ite is known concerning thesetwo nobles beyond what is said of them in theirworks . A fine tomb of a certain Ke

’

gemn i existsat Memphis ; histitles , so far as can be asoertain ed,

’l are : Judge of the H igh Court Governor

of the Land un to itsLimit, S outh and North 3

D irector of every Command. He has sometimesbeen supposed to be identical with our K e

’

gemn

l The inscriptionsandsculpturesfrom thistomb have n ot yetbe en published, but a work dealing with it wil l shortly appeai .

The above titles, excepting the first, are fromLepsius, Denkmc'

iler

an : Agyp ten and Athiopien , Abth. II . 48, Berlin , 1 849 58.

WHO WAS PTAH-HOTEP ? 29

but I am assured by those most competent tojudge that this tomb cannot be earlier than theFifth Dynasty (a good three hundred years fromthe date assigned to the moralist) , so that thetheory that they are one person may be dismissedas highly improbable . No other person of thename is known .

The position is much the same with Ptah-hotep.

There are near Memphis the tombs of severalnobles of this name

,of whom two lived in the

reign of IsOsi and in this case,again , it has been

assumed that one 1 of these two must be the writerof the Instruction . But in neither instance dothe titles coincide with or include those assignedto him. The highest title which he bears ,Eldest S on of the King, does not anywhereappear in these tombs . It is true that one ofthese contemporaries was H ereditary Chief ; butwe know that Ptah-hotep was a common nameat this time , and in the absence of more certainproof it will be well to abstain from the iden tification of like names upon insufficient grounds.Thus it isonly by the chance discovery of this

1 Cal led Ptah-hotep I . byEgyptologists. For a description ofhistomb , se e Mariette , A. , L esMastabasdo l ’An cien Emp ire ,Paris, 1 889 D . 62. For the other Ptah-hotep under IsOsi, seeQuib ell , J. and Griffi th , F. L. ,

Egyp tia n Research Accoun t ;The Ramesseumand the Tomb of P tah-hetcp , London ,

1 898. AlsoDavies, N . de G ., and Grifi th ,

F ; L .,Egypt E a: lora tion Fund ;

The Mastaba qf P tahhetep and Ahhsthetcp at qa/reh, 2,

vols,

London , 1 900 , 1 90 1 . The litlle figure on the cover of thisbookisfrom thistomb .


scroll that these two princes of old time,whose

bodies are blown about the desert dust thesemany centuries , are secured from utter oblivionmen such asdid bear rule in their

‘

kingdoms,men ren own ed for their power, giving counsel bytheir understanding, and declaring propheciesLeadersof the people by their counsels, and bytheir knowledge of lea rn ing meet for the people ,wise and eloquen t in their instructions. ’ And

against such as these , that from remote yearshave left a name behind them, tha t their praisesmight be reported,

’ how many are there which

have no memoria l ; who are perished,asthough

they had n ever been and are become asthoughthey had n ever been born and their children afterthem

I had intended to make a detailed analysisofthe moral sense of P tah-hotep and Ke

’

gemn i,but it appears unnecessary ; since they givetheir advice so clearly and simply

,they may

safely be left to speak for themselves . But

asespecially noteworthy I would point to thegracious tolerance of ignorance enjoined in 1

(Ptah hotep) , and the fin e reason given for thatinjunction

,in contrast with the scorn expressed

for the obstinate fool (Ph . 40 ) the care due toa wife (Ph . which is in signal contrast tothe custom of other Eastern nations in this

1 The Wisdomof the Son of S iraoh, chap . xliv.

HIS TEACHING 3 1

respect ; 1 the great stress laid on fil ial duties

(Ph . 3 8,39

,41

,42

,the enthusiasm for

obedience,expressed in a jargon of puns (Ph .

which , once the high-watermark of style amongEgyptian literati, has long since lost its savour ;the interesting matter on manners at table(Kg . 2, 3 , Ph . 7 , in society (Kg . 4

,Ph . 1 4

, 1 8, 20 ,

and in official positions (Ph . 5 , 8 , 1 3 , 1 5 , 1 6,

1 7 , 24, A rough classification includingmany sections is here givenDuties toward superiors (Ph . 2

, 7, 8,1 0

,

1 5 , 27 ,Duties toward equals (3 , 6, 1 4, 1 8 , 20 , 26, 29,

3 3,35

,

Duties toward inferiors ( 1 , 4, 5 , 1 6, 1 7 ,The whole teaching resolves into the maxim ,

B e good , and you will be happy ; not at allin the sense that virtue is its own reward— I donot think that that would have seemed anadequate return to Ptah-hotep— but in the senseof material welfare rewarding

,as a matter of

course , an honourable life . Following his reasoning , if a man be obedient as a son , punctiliousas a servant , generous and gentle as a master,and courteous as a friend

,then all good things

shall fall to him,he shall reach a green old age

honoured by the King, an d his memory shall

be long in the land . This theory,which is not

The Egyptianswere mon ogamistsat thistime , and the wifeenjoyedsocial equality with her husband.

32 THE IN STRUCTION OF PTAH-HOTEP

found satisfactory in our day , is insisted on bymost of the ancient moralists

,who appear to

regard it , not as a substitute for conscience , butrather as a raison d’etre or justification thereof .Yet, centuries before a King of Israel had seenall things that are , and found them vanity, a.

King of Egypt had left it on record that he haddone all good things for hissubjects

, and thatthere was no satisfaction therein .

’

It has been said with some truth of codesofmorals and laws that what is omitted is almostas important as what is included . But we mustnot carry this too far ; we should be foolishindeed did we assert that those things omittedfrom such a code as Ptah-hotep

’swere notpractised or not held to be important in his day .

For example,he knows nothing - as a Higher

Critic would say— of kindn ess to animals ; butwe kn ow from many things that the Egyptian streated animals kindly and made much of themas pets . In the very tomb of that Ptah—hotepmentioned above , 1 who may be our author ,is depicted the bringing of three dogs and a tamemonkey to him while he is dressing ; possiblyso that he may feed them himself . And thiskin dly feeling obtained throughout Egyptianhisto They treated animals more as dumbfrien in those days than might have been

Page 29, footnote.


seemingly suffi cient to him that one do the rightin this world, without thinking overmuch aboutthe other . This is the more curious in thatother writers of the same class have many injunetions regarding worship and sacrifice ; and socomplete is his reserve touching this matter

,

so important in the eyes of other Egyptians,that

it is easy to believe that it was intentional . Wemay even discern in him a protagonist of themodern E thical School

,

’ whose adherents maybe interested to find their views implicitly heldso long ago .

Notwithstanding this singularity , he is byno means unmindful of Deity . We notice thathe has occasion to speak several times of theGod in His relation to humanity and humanaffairs . If we collect these references to theGod

,we shall find that the followin g qualities

are attributed to Him . He rewards diligence

( 9, 1 0 ) and punishes sin (6, 1 0 ; also Kg .

He is the giver of good things (Ph . 22, 3 0 ,

dispenses fate and preordains events (6 7 , 9,

loves His creation observes men s actionsdesires them to be fruitful and multiply

All this is in complete accord with the belief ofother religions— including Christ ianity— regardingthe Godhead . And here we touch anotherpleasing characteristic of this most ancient ofbooks— its catholic spirit and disregard of those

l Nétaro

THE GODS OF EGYPT 3 5

mythological and esoteric riddles that mostEgyptian works propound to us continually .

ItM be noticed that the God is not anywherementioned by name . Osiris (5 ) and Horus (41 )are alluded to , but only historically, in respectof their rule upon earth , not as present powers .The reason is this , that at that time the Gods ,even the great Gods , were only local , that is tosay

,their worship was confined to certain towns

or districts nomes and beyond the boundaries of these their names lost that power andinfluence which they exerted in their peculiarprovinces . A book , therefore , which spoke ofone God only— by name— would have been foundmuch limited as to popularity and use . Hen cethe oldmoralists and didactic writers , whateverGod they might themselves worship , foreboreto mention Him , since by many readers He wou ldnot be recognised as paramount ; they wroteinstead , ‘ The God ,

’ that is , the God of yourallegiance

,whoever He may be .

’ Thus,were

the reader a native of Heliopolis,his God would

be Atcmu , the Setting Sun ; of Memphis , Ptah ,the Revealer ; of Hermopolis , Thoth , Masterof Divine Words and Chief of the E ight . Itwas for this reason that the unknown authorof what is called the Negative Confessionmakes the deceased say , ‘ I have n otscorn ed the

Thisisan arbitrary name n ot existing in the original. I twould be better n amed The Declaration of I nnocence .

’


God of my town .

’And

, indeed , so simply andpurely does Ptah-hotep speak of the God thatthe modern reader can

,without the least de

gradation of his ideals,consider the author as

referring to the Deity of monotheism,and if he

be of Christendom,read God ; if of Islam ,

readAllah ; if of Jewry , Jehovah .

‘

No doubt the gulf fixed between teaching andpractice was as great then as now . We havethe teaching , we know that the teaching wascurrent all over Egypt in various forms

,but of

the practice we know very little . Human naturebeing much the same at all times and places

,we

must beware of me asuring the one by the other ,the unknown by the known

,and must be content

to take such counsels as showing the Egyptian

Not what he was, but what heshould have been .

It is established that they were a kindly,

peace-loving people,genial and courtly ; but

whethe r law-abiding is another matter . Weknow nothing about their laws , but we know

I t hasbe en thought bymany Egyptologiststhat the God’

men tion ed in thisan d other textsisa n amelessmon otheisticabstraction transcending all named gods. Although thistheoryhasthesupport of man y gre at n ames, I ven ture to say that theeviden ce forsuch an importan t doctrine isin the highest degreeunsatisfactory

PREVIOUS TRAN SLATIONS 37

that the law-courts were busy, and that legalofficials were numerous and we know,

further ,that their duplicity and lack of straightforwardness were proverbial among the Greeks and

Romans,and persist to this day.

I have noted above the resemblance of theEgyptian Instructions to the Jewish didacticbooks (P roverbsand Ecclesiastesin the Old

Testamen t, Wisdom ofS olomon and E cclesiasticusin the Apocrypha ) ; this will be obvious to all

readers . Compare,e .g.

, the opening o f P tahhotep (§B ) with the opening of P roverbs. Itis not necessary to point out all the parallels indetail .

I come,lastly

,to speak of other translations . ‘

The first into any language was that of theRev . D . I . Heath , Vicar of B rading , Isle of Wight .This version

,which first appeared in 1 856

,was

ruined by the tran slator’ s theory that the PrissePapyruscontained references to the Exodus ,and was written by the Shepherd-King

,

’Apho

bis . How he obtained that name from Ptahhotep,

how he read the Exodus into his book,

or how he got three-fourths of his translation,

it is not possible to say . Written in a stylewhich is in itself a matter for decipherment

,it is

full of absurdities and gratuitousmistakes,and

1 The booksmention ed here are set forth in detail in the

B ibliography.


is entirely worthless . It is one more instance ofthe lamentable results that arise when a personwith a preconceived B iblical theory comes intocontact with Egyptian records . In the followingyear M . Chabas did part of the papyrus intoFrench , and , as might be expected of an Egyptologist of such attainments , hisversion wasinfinitely more accurate than the foregoing . In1 869 Herr Lauth made a translation— alsopartial— into Latin , and in 1 884 M . PhilippeVirey published a careful study and completetranslation of both books . His rendering wassubsequently translated into English and published (with some alterations) in Recordsof thePast

,1 890

,and has remained the only complete

translation in English . It has been taken bodily

(even the footnotes) into Myer’ s Oldest B ooksin

the World,and has been put into charming verse

by Canon Rawnsley in his N otesfor the Nile .

Thus it appears to be,in a sense , the standard

version . Nevertheless , it leaves very much to bedesired in point of accuracy

,although the general

sense of each section is usually caught . Of lateryears Mr . Griffith has done important work onthis text

,and I am indebted to his translations

for several readings .Asregards the version here offered , I will onlysay that it hasbeen done with considerable care,

On ly of Ptah-hotep.

THE OLDEST BOOK KNOWN 39

without prejudice,and

,it is thought , in accordance

with scientific methods of translation and thatit has been compared with all previous renderings ,and will be found to be , on the whole , the mostaccurate that has yet appeared .

And now I will leave Ptah-hotep to speak forhimself . It may be thought that he has be enintroduced at too great length ; but I would pointout that hisbook has been strangely overlookedby the educated public hitherto

,although it would

be diffi cul t to over-estimate its importance , toliterature as the oldest complete book known ,to ethics and theology as the earliest expressionof the mystery we name Conscience

,and to lovers

of antiquity as one of the most instructive andtouching relics of a people and a power that oncewere great and are now brought to nothing . Bya happy chance the words of our sage have beenjustified , in that he said , N o word tha t hath

here been set down sha ll cease out of the land forever .

’ Would indeed that we had more of suchbooks as this , whereby we may a little lighte nthe darkness that lies behind the risings of amillion suns ; and learn how little the humanheart, and the elements of human intercourse,alter throughout the ages . And what of theother writers of that time

,whose works and

whose very names are entirely swept away Tothis there is no better answer made than in thelamentation made by the harper close upon five


thousand years ago , which was written up in thetomb of King ’

E n tef

n o resting-place . Lo "what oftheir deedi ? I have

heard the wordsof Yemhotep and of Hardedef,whose sayingsmen repea t con tinua lly. B ehold I

where are their abodes Their wa llsare over

thrown ,and their placesare n ot, even asthough

they had n ot been .

’

The burden of Egypt .

BATTI SCOMBE GUNN .


once hearkened unto the gods . I pray thee,le t

this thing be done , that sin may be banishedfrom among persons of understanding

,that thou

mav en lighten the lands ’

Said the Majesty of this God Instruct him,

then , in the words of old time ; may he be awonder unto the children of princes

,that they

may ente r and hearken with him . Make straightall their hearts and discourse with him

,without

causing weariness .

13 . Here begin the proverbs of fair speech ,

spoken by the Hereditary Chief,the Holy Father

,

B eloved of the God , the Eldest Son of the King ,of his body

,the Governor of his City

,the Vezier

,

Ptah-hotep ,when instructing the ignorant in the

knowledge of exactness in fair-speaking theglory of him that obeyeth , the shame of him tha ttransgresseth them .

He said unto his son

1 . B e not proud because thou art learned ; butdiscourse with the ignorant man

,as with the

sage . For no limit can be set to skill , neither isthere any craftsman that possesseth full advan

tages:Fair speech is more rare than the emerald

that isfound by slave-maidens on the pebbles .2. If thou find an arguer talking , one that is

well disposed and wiser than thou , let thine armsThe King.

3 Title of an order of the priesthood.

THE ETHICS OF ARGUMENT 43

fall , bend thy back ,1 be not angry with him if

he agree (2) not with thee . Refrain from speakingevilly oppose him not at any time when hespeaketh . If he address thee as one ignorantof 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 thoube 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 . Le t him alonethen shall he confound himself . Question himnot to please thine heart

,neither pour out thy

wrath upon him that is before thee ; it is shamefulto confuse a mean mind . If thou be about todo that which is in thine heart, overcome it as athing rejected of princes .

5 . If thou be a leader,as one directing the

conduct of "the .multitude,endeavour always to

be gracious , that thine own conduct be withoutdefect . Great is Truth

,appointing a straight

path , never hath it been overthrown since theThe customary attitude of asubmissive in ferior at that time .


reign of Osiris .1 On e that oversteppe th the laws

shall be punished Overstepping is by thecovetous man ; but degradations ( l ) .

bear off

his riches . Never hath evil-doing brought itsventure safe to port . For he saith

,

‘ I willobtain by myself for myself

,

’ and saith not,

I will obtain because I am allowed .

’

£11, tlimits of justice are ste adfast it is that whicha mail

"

re’

peateth'

from his father .

6 . Cause not fear among men ; for "this"theGod pun ishe th likewise . For there is a manthat saith , Therein is life

’

; and he 18 bereft ofthe bread of his mouth . There is a man thatsaith , Power "is therein" and he saith

,I

seize for myself that which I pe rceive .

’ Thus aman speaketh, and he is smitten down . It isanother that attain e th by giving unto him thathath not . Never hath that which men have prepared for come to pass for what the God hathcommanded

,even that thing cometh to pass .

Live,therefore

,in the house of kindl iness , and

men shall come and give gifts of themselves .

7 . If thou be among the guests of a man thatis 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

1 The God Osiriswasb e lieved to have re ign ed on

many thousand yearsbefore Mew ,the first historical king.

MANNERS FOR GUESTS 45

with many glances . It is abhorred of the soul 1

to stare at him . Speak not till he address theeone knoweth not what may be evil in his Opinion .

Speak when he question eth thee ; so shall thyspeech be good in his opinion . The noble whositteth before food divideth it as his soul movethhim he giveth unto him that he would favourit is the custom of the evenin g meal

‘

. It is hissoul that guideth his hand . It is the noble thatb estoweth ,

not the underling that attain eth .

Thus the eating of bread is under the providence of the God ; he is an ignorant man thatdisputeth it .8 . If thou be an emissary sent from one noble

to another , be exact after the manner of himthat sent thee

,give his message even as he hath

said it . B eware of making enmity by thy words,

setting one noble against the other by pervertingtruth . Overstep it not

,neither repeat that which

any man , be he prince or peasant , sait’h 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 greatunder thine hand . Fill not thy mouth at thyneighbours’ table . .

2 If a crafty man be the

Soul ka’

,and throughout thiswork. Ka

’

istranslatedperson in 22

,will in 27 .

2 An obscure or corrupt phrase he re fol lows, which doesnotadmit ofsatisfactory translation .


possessor of wealth , he stealeth like a crocodilefrom the priests .Le t not a man be envious that hath no children ;

le t himbe neither downcast nor quarrelsome onaccount of it . For a father

,though great

,may

be grieved ; as to the mother of children , shehath less peace than another . Verily

,each man

is created "to his destiny"by the God , Whois the chief of a tribe

,trustful in following

him .

1 0 . If thou be lowly , serve a wise man , thatall thine actions may be good before the God.

If thou have known a man of none account thathath been advanced in rank

,be not haughty

toward him on account of that which thouknowest concerning him ; but honour him thathath been advanced

,according to that which

he hath become .

B ehold,riches come not of themselves ; it

is their rul e for him that desireth them . If hebestir him and collect them himself

,the God

shall make him prosperous ; but He shall punishhim

,if he be slothful .

1 1 . Follow thine heart during thy lifetimedo not more than is commanded thee . Diminishnot the time of following the heart it is abhorredof the soul

,that its time "of ease"be taken away .

Shorten not the daytime more than is needful to

FROM FATHER TO SON 47

maintain thin e house . When riches are gained,follow the heart ; for riches are of no avail ifone be weary.

12. If thou wouldest be a wise man , beget ason for the pleasing of the God . If he makestraight his course after thine example , if hearrange thine affairs in due order

,do unto him

all that is good, for thy son is he , begotten ofthine own soul . Sunder not thine heart fromhim

,or thine own begotten shall curse "thee".

If he be heedless and trespass thy rules ofconduct

,and is violent ; if every speech that

cometh from his mouth be a vile word ; thenbeat thou him

,that his talk may be fitting .

Keep him from those that make light of thatwhich is commanded, for it is they that makehim rebellious . ‘ And they that are guided gonot astray, but they that lose their bearingscannot find a straight course .

1 3 . If thou be in the chamber of council , actalways according to the steps enjoined on theeat the beginning of the day . B e not absent , orthou shalt be expelled but be ready in enteringand making report . Wide is the seat of onethat hath made address . The council-chamberacte th

‘ by strict rule ; and all its plans are inaccordance with method . It is the God that

Translation doubtful. 9 is. comfortable .


advan ce th one to a seat therein the like is notdone for elbowers.1 4 . If thou be among people

,make for thyself

love , the beginning and end of the heart . Onethat knoweth not his course shall say in himself

( seeing thee) , He that ordereth himself dulybecometh the owner of wealth ; I shall copy hisconduct . ’ Thy name shall be good, though thouspeak not ; thy body shall be fed ; thy face shallbe "seen"among thy neighbours ; thou shalt beprovided with what thou lackest . Asto the manwhose heart obeyeth his belly , he causeth disgustin place of love . His heart is hisbody is gross ( l ) , he is insolent toward thoseendowed of the God . He that obeyeth his bellyhath an enemy .

‘

1 5 . Report thine actions without concealment ;discover thy conduct when in council with thineoverlord . It isnot evil for the envoy that hisreport be not answered

,Yea

,I know it ,

’ bythe prince for that which he knoweth in cludethnot "this". If he (the prince ) think that he willOppose him on account of it , "he thinketh" Hewill be silent because I have spoken .

"

1 6. If thou be a leader, cause that the rules

H isb el ly,presumab ly.

2 The above translation isn ot satisfactory ; the text maybecorrupt . No in telligible translation of it hasyet been made .

5 0 THE INSTRUCTION OF PTAH -HOTEP

1 9. If thou desire that thine actions maybe good , save thyself from all malice

,and

beware of the quality of covetousness, gvhich isa

grievous inner ( l ) malady . Le t it not chancethat thou fall thereinto . It setteth at variancefathers-ih -law and the kinsmen of the daughterin -law it sundere th the wife and the husband .

It gathereth unto itself all evils it is the girdl eof all wickedness . ‘ But the man that isjustflourishe th ; truth goeth in his footsteps , and hemaketh habitationstherein , not in the dwellin gof covetousness .

20 . B e not covetous as touching shares,in

seizing that which is not thine own property .

B e not covetous toward thy neighbours ; forwith a gentle man praise availeth more thanmight . He "that is covetous"cometh empty fromamong his neighbours

,being void of the per

suasion of speech . One hath remorse for evena little covetousness when his belly coole th .

21 . If thou woul dest be wise , provide for thinehouse

,and love thy wife that isin thine arms .

Fill her stomach,clothe her back ; oil is the

remedy of her limbs . Gladden her heart dur ingthy lifetime

,for she is an estate profitable unto

its lord . B e not harsh , for gentleness mastere thher more than strength . Give ( l ) to her that forwhich she sigheth and that toward which her

1 all wickednessiscon tain ed therein .

THE TREATMENT OF SERVANTS 5 1

eye looketh ; so shalt thou keep her in thinehouse .

22. Satisfy thine hired servants out of suchthings as thou hast ; it is the duty of one that hathbeen favoured of the God . In sooth

,it is hard

to satisfy hired servants . For one saith,He

is a lavish person one knoweth not that whichmay come "from But on the morrow hethinketh , He is a person of exactitude (parsimony) , content therein .

’And when favours

have been shown unto servants , they say, Wego .

’

Peace dwelleth not in that town whereindwell servants that are wretched.

23 . Repeat not extravagant speech, neitherlisten thereto for it is the utterance of a bodyheated bywrath . When such speech is repeatedto thee

,hearken not thereto

,look to the ground .

Speak not regarding it, that he that is before theemay know wisdom . If thoube commanded to doa 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 istheveil 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 profitableunto thee than abundance of speech . Consider

Aservan t .


how thou may be Opposed by an expert thatspeaketh in council . It is a foolish thing to speakon every kind of work , for he that dispji te th thywords shall put them unto proof .

25 . If thou be powerful , make thyself to behonoured for knowledge and for gentleness .Speak with authority , that as if followinginjunctions

,for he that is humble (when highly

placed) falleth into errors . Exalt not thineheart

,that it be not brought low .

‘ B e n ot silent,

but beware of interruption and of answeringwords with heat . Put it far from thee controlthyself . The wrathful heart speaketh fierywords it darte th out at the man of peace thatapproacheth

,stopping his path .

On e that reckoneth accounts all the daypasseth not an happy moment . One that gladde n e th his heart all the day provideth n et for hishouse . The bowman hitteth the mark , asthesteersman reacheth land

,by diversity of aim .

He that obeyeth hisheart shall command .

”26 . Le t not a prince be hindered when he is

occupied neither oppress the heart of him thatis already laden . For he shall be hostile towardon e that delayeth him , but shall bare hissoul

Compare Prov . xvu . 1 8.

3 So a lso in life , by diversity of aim,alternating work and

play, happin essissecured Tacking iseviden tly mean t in the

case of theste ersman .

DUTIES OF THE GREAT 53

unto one that loveth him . The disposal of soulsis with the God

,and that which He loveth

is His creation . Set out, therefore , after aviolent. quarrel ; be at peace with him that ishostile unto "thee" his opponent . It is suchsoiflsthat make love to grow .

27 . Instruct a noble in such things as beprofitable unto him ; cause that he be receivedamong men . Le t his satisfaction fall on hismaster

,for thy provision dependeth upon his

wil l . By reason of it thy belly shall be satisfiedthy back will be clothed thereby . Le t himreceive thine heart

,that thine house may flour ish

and thine honour -if thou wish it to flourishthereby . He shall extend thee a kin dly hand .

Further,he shall implant the love of thee in the

bodies of thy friends . Forsooth , it is a soulloving to hearken .

l

28 . If thou be the son of a man of the priesthood

,and an envoy to conciliate the multitude ,speak thou without favouring one side .

Let it not be said , ‘ His conduct is that of thenobles

,favouring one side in hisspee ch .

’ Turnthine aim toward exact judgments .

Thissection refersto the relationsbetween the son of a

n ob leman and histutor, dwe lling on the b en efitsfrom formerpupilsin high places, if their schooldayshave b een pleasan t .The last sen ten ce of thissection , asofsections23 and 25 , issomewhat prop osdesbottes.

3 An obscure phrase ishere .


29 . If thou have been gracious at a formertime

,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".

3 0 . If thou be great,after being of none

account,and hast gotten riches after squalor

,

being foremost in these in the city,and hast

knowledge concerning useful matters,so that

promotion iscome unto thee ; then swathe notthine heart in thine hoard

,for thou art become

the steward of the endowments of the God .

Thou art not the last ; another shall be thineequal

,and to him shall come the like "fortune and

station".

3 1 . B end 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 quarre lle th withhis chief

,for one liveth only while he is

gracious .Plunder not the houses of tenants; neithersteal the things of a friend , lest he accuse theein thine hearing

,which thrusteth back the

heart . 1 If he know of it , he will do thee an injury .

Quarrelling in place of friendship is a foolish

Lite ral ly, I t isthat which preven teth the heart fromadvan cing ( i) A curiousphrase .

z: THE TEST OF FRIENDSHIP 5 5

32. "Concerning un natural sin".

3 3 . If thou wouldest seek out the nature ofa friend

,ask it not of any companion of his; but

pass a time with him alone , that thou injure nothis affairs . Debate with him after a season ; testhisheart in an occasion of speech . When hehath told thee his past life , he hath made anOpportun ity that thou may either be ashamedfor him or be famil iar with him. B e not reservedwith him when he openeth speech , neither answerhim after a scornful manner . Withdraw notthyself from him

,neither interrupt ( 2) him

whose matter 1snot yet ended , whom it is possibleto benefit .

34 . Le t thy face be bright what time thoulivest . That which goeth into the storehousemust come out therefrom ; and bread is to beshared . He that is grasping in entertainment shallhimself have an empty belly ; he that causethstrife cometh himself to sorrow . Take not suchan one for thy companion . It is a man ’s kindlyacts that are remembered of him in the years afte rhis life .

1

3 5 . Know well thy merchants ; for when thineaffairs are in evil case

,thy good repute amon g

thy friends is a channel ( 2) which is filled . It ismore important than the dignities of a man ; and

Literal ly, after hisst ick orsceptre .

56 THE INSTRUCTION OF PTAH—HOTEP

the wealth of one passeth to another . The goodrepute of a man ’s son is a glory unto him anda good charac ter is for remembrance .

36. Correct chiefly instruct conformably"therewith". Vice must be drawn out , that virtuemay remain . Nor is this a matter of misfortune

,

for one that is a gainsayer becometh a strifemaker .

3 7 . If thou make a woman to be ashamed ,wanton of heart , one known b y her townsfolkto be falsely placed

,be kind unto her for a space

,

send her not away,give her to eat . The wanton

ne ss of her heart shall esteem thy guidance .

0 . If thou obey these things that I have saidunto thee

,all thy demeanour shall be of the best

for,verily

, the quality of truth is among theirexcellences . Set the memory of them in themouths of the people ; for their proverbs aregood . Nor shall any word that hath here beense t down cea se out of this land for ever, butshall be made a pattern whereby princes shallspeak well . They (my words ) shall instruct a

man,

how he shall speak , after he hath heardthem ; yea , he shall become as one skilful inobeying

,excellent in speaking , after he hath

heard them . Good fortune shall befall him , forhe shall be of the highest rank . He shall be

gracious to the end“

of his life he shall be con


He that obeyeth becometh one obeyed.

It is good indeed when a son obeyeth hisfather ; and he (his father) that hath sphath great j oy of it . Such a son shafi be mildasa master , and he that heareth himshall obeyhim that hath spoken . He shall be comely inbody and honoured by hisfather . His memoryshall be in the mouths of the living

,those upon

earth,as long as they exist . 1

39 . Le t a son receive the word of his father ,not being heedless of any rule of his. Instructthy son "thus" for the obedient man is one thatis perfect in the opinion of princes . If he directhismouth by what hath been enjoined him,

watchful and obedient , thy son shall be wise , andhis goings seemly . Heedl essness leadeth untodisobedience on the morrow but understandingshall stablish him . Asfor the fool , he shall bec rushed .

40 . Asfor the fool , devoid of obedience , hedoeth nothing . Knowledge he regardeth asignorance

,profitable things ashurtful things .

He doeth all kind of errors, so tha t he isrebukedtherefor every day . He liveth in death there

The greate r part of thissection isa play upon the root

m ,which in itsmeanin g includesour he ar ( litters) and obey.

Thistiresome torture of wordsisfrequen t in Egyptian , especiall yin old religioustexts.

ONE GENERATION TO ANOTHER 5 9

with ; it ishisfood . At chatte ring speech hemarvelleth , asat the Wisdom of princes , livingin death every day . He is shunned because ofhismisfortunes

,by reason of the mul titude of

afflictions that cometh upon him every day .

41 . A son that hearkeneth is as a Followerof Horus . 1 He is good after he hearkeneth ; hegroweth old,

he reacheth honour and reverence .

He repeate‘

th in like manner to hisson s anddaughters

,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 the ir sons and daughters

,that they

may be famous in their deeds . Let that whichthou speakest implant true things and just inthe life of thy children : Then the highestauthority shall arrive

,and sins depart "from

them". And such men assee t hese things shallsay

,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 directthe multitude ; dignitiesare not complete Withoutthem .

’

Take not any word away,neither add one ;

Th e “ Followersof Horus”are a legendary dyn asty of

demigods, be lieved by the Egyptiansto have rul ed for about

1 3 ,40 0 yearsafter the re ign of Horns, an d b efore that ofMén és.There 1 8 also an order ofspiritsof thisn ame .


set not one in the place of another . B eware ofopening in thyself .B e wary of speech when a learn ed man

hearkeneth unto thee ; desire to be stablishedfor good in the mouth of those that hear theespeaking . If thou have entered as an expert

,

speak with exact ( i) lips , that thy conduct maybe seemly .

42. B e thine heart overflowing ; but refrainthy mouth . Le t thy conduct be exact whileamongst nobles

,and seemly before thy lord ,

doing that which he hath commanded . Sucha son shall speak unto them that hearken tohim ; moreover , hisbegetter shall be favoured .

Apply thine heart,What time thou speakest , to

saying things such that the nobles who l istendeclare

,H ow 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 , forhe hath come from him

,who hath spoken of his

son while he was yet unborn ; and that whichis done for him (the son) is more than that whichis commanded him . Forsooth

,a good son is of

the gift of the God ; he doeth more than is1 A word of unkn own mean ing apparen tly some kind of

plan t . Such a. word se emsout of place here , an d may be

idiomatic, like our“ flowery language .

”But the precedinglin e obviously refersto thisbook .

WHOM THE KING HONOURETH 61

enjoined on him,he doeth right, and putteth

hisheart into all his goings .

D . If now thou attain my position , thy bodyshall 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 oflife

,for the King hath bestowed upon me

favours more than upon my forefathers ; thisbecause I wrought truth and justice for the Kingunto mine old age .

IT I S FIN ISHED

FROM ITS B EGINN IN G TO I TS END

EVEN AS FOUND IN WRITING .

THE INSTRUCTION OF KE’

GEMNI

l .

1 The cautious man flourisheth ,the exact one

is praised the innermost chamber openeth untothe man of silence . Wide 2 is the seat of theman gentle of speech ; but knives are preparedagainst one that force th a path , that he advancenot

,save in due season .

2. If thou sit with a company of people , desirenot the bread that thou likest : short is thetime of restraining the heart

,and gluttony is an

abomination ; therein is the quality of a beast .A handful of water quen che th the thirst, and amouthful of melon supporte th the heart . A

good thing standeth for goodness,but some

small thing standeth for plenty .

3 A base manis he that is governed by hisbelly he departethonly when he is no longer able to fill full hisbelly in men’ s houses .

The origin al isn ot divided in tosec tions.comfortab le

3 Thisisa rather darksaying, but apparen tly the author meansthat although the duly instructed guest will on ly partakemoderately of the abun dan ce b efore him, What he catsisasgood asthe rest . Hisportion will b e equal to the whole asregardsquality, though inferior asregardsquan tity.

ON AVOIDING OFFENCE 63

3 . If thou sit with a glutton , eat with him ,

then depart ( i) .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 oneside

,thinking that it will be a courteous thing .

4 . If a man be lacking in good fellowship , n ospeech hath any influence over him . He is sourof face toward the glad-hearted that are kindly tohim he is a grief unto hismother and hisfriendsan dall men "cry", Le t thy name be known thouart silent in thy mouth when thou art addressed5 . B e not haughty because of thy might in

the midst of thy young soldiers . B eware ofmaking strife , for on e knoweth not the thingsthat the God Will do when He pun ishe th .

The Vizier caused hissons and daughters tobe summoned , when he had finished the rules ofthe conduct of men . And they marvelled whenthey came to him . Then he said unto them ,

Hearken unto everything that is in writing inthis book , even as I have said it in addingunto profitable sayings . ’ And ' they cast themselves ou their bellies, and they read it, evenas it was in writing . An d i t was bette r in theiropinion than any thing in this land un to its

Now they were living when His Majesty,the

King of Upper and Lower Egypt,H EUNI

,


departed , and His Majesty , the King of Upperand Lower Egypt, SENFORU , was enthronedas a gracious kin g over the whole of this land .

Then was K e’

gemn i made Governor of hisand Viz ier .

IT I S FHTISHED .

66 APPENDI"

In the twentieth year of his reign he associatedhis son

, Senwesert I , with him in a cc -regencywhich lasted ten years . From §8 we gatherthat the attempted assassination took place justbefore the dual rul e ; while the Instruction wasevidently penned shortly before the writer’ sdeath . The house referred to is presumablyhis pyramid-tomb , called K e

’-n6fer-amen emhé ’e t .

Amen emM ’

et isexa lted and good. The site of

this building isnot known .

This Instruction waspopular asa schoolexercise in the New Kingdom

,

’and we possess

several copies or parts of copies . There is no

good text for the latter part 12fl) : whichiscorrupt in such MSS . as contain itI have used the critical text of Mr . Griffi th ,

published in the "eitschrift fur dgyptische Sprache,1 896 .

It is hoped that the B ibliography will be usefulto students of the booksof Ptah-hotep and

B . G .

THE INSTRUCTION or AMENEMHE’ET

EGINNETH here the Instruction made bythe Majesty of the King of Upper and

Lower Egypt SEHGTEPJ EB -Rf‘f,Son of the Sun

AMEN EMHE’

ET,the Justified.

‘ He speaketh thusin discovering words of truth unto his Son, theLord of the World1 . Shine forth , he saith, even as the God.

Hearken to that which I say unto thee : thatthou may reign over the land

,that thou m

a;govern the world, that thou may excel in gooness .2. Le t one withdraw himself from his subordinate s entirely. It befalleth that mankindgive their hearts unto one that causeth themfear . Mix not among them alone ; fill notthine heart with a brother ; know not a trustedfriend make for thyself no familiar dependentsin these things is no satisfaction .

3 . When thou liest down have care for thyvery life ,”since friends exist not for a man in the

A ceremon ial title applied to deceased persons, analogoustoJust1fied isnot an exact rendering, but it

isusual , andwillserve.

68 APPENDI"

day of misfortunes . I gave to the beggar,and

caused the orphan to live I made him that hadnot to attain

,even as" he that had .

4 . But it was the eater of my food tli'

at madeinsurrection against me ; to whom I gave minehands

,he created disturbance thereby ; they

that arrayed them in my fine linen regarded measa shadow ; and it wasthey that anointedthemselves with my spicesthat entered myharem .

5 . My images are among the living ; and myachievements are among men . B ut I havemade an heroic story that hath not be en heard ,

a great feat of arms that hath not been seen .

Surely one fighte th for a lassoed ox that forgettethyesterday ; 1 and good fortune 1sof no availun to one that cannot perceive it .6. It wasafter the evening meal , and night

wascome . I took for myself an h our of ease .

I lay down upon my bed ,“

for I was weary . Myheart began to wander I slept , And lo "

weapon s were brandished , and there was conference concerning me . I acted asthe serpent ofthe desert . ‘

7 . I awoke“

to fight ; I was alone . I foundone struck down

,it was the captain of the guard;

Had I received quickly the armsfrom his hand,An al lusion to the people of Egypt, whomhe had freed from

the farcign oppressors.9 "He he remained quiet but watchful.

A PALACE CONSPIRACY‘

69

I had driven back the dastards by smitingaround . But he wasnot a brave man on thatnight, n or '

could I fight alone ; an occasion of

prowess cometh not to one surprised . Thuswas I .

8 . Behold, then , vile things came to pass , forI was without thee the courtiers knew not thatI had passed on to thee "my power", I sat not withthee on the throne .

1 Le t me, then , make thyplans . Because I awed them not I was notunmindful of them ; but mine heart bringethnot to remembrance the slackness of servants .9. Have ever women gathered together assail

ants ? are assassins reared within my palace ?was the opening done by cutting through theground ? The underlings were deceived as towhat they did .

8 But misfortunes haVe notcome in my train since my birth nor hath thereexisted the equal of me asa doer of valiance .1 0 . I forced my way up to E lephantine, I

went down unto the coast-lakes I have stoodupon the boundaries of the land, and I haveseen its centre . I have set the limits of mightby my might in my deeds.1 1 . I raised corn , I loved N6pi the Nile

begged of me’

every valley. In my reign none

1 Referring to the cc-regen cy with his‘son .

Referring to the attempted assassination .

The limits,south and north, of hiskingdom.

The god of corn .

70 APPENDI"

hungered , none thirsted therein . They werecontented m that which I did, saying concernin gme ,

‘

Every commandment is meet . ’

12. I overcame lions ; I carried ofl crocodiles.I cast the Nubiansunder my feet I carried off

the Southern Nubians ; I esm d the Asiaticsto flee

,even as hounds .

1 3 . I have made me an house,adorned with

gold , itsceiling with lapislazuli, itswallshaving deep foundations. I tsdoors are of copper

,

their bolts are of bronz e . It is made for everlasting ; ete rnity is in awe of it . I know everydimension thereof, 0 Lord of the World "1 4. There are diversdevices in buildings . I

kn ow the pronouncements of men when inquiringinto its beauties ; but they know not that it waswithout thee , O my son , Senwesert ; life , safeand sound , be to thee— by thy feet do I walkthou art after mine own heart , by thine eyes doI see ; born in an hour of delight, with spiritsthat rendered thee praise .

1 5 . B ehold ,that which I have done at the

beginn ing, let me set it in order for thee at the

end let me be the landing-place of that which isin thine heart . All men together set the WhiteCrown on the Offspring of the God , fixing itunto itsdue place . I shall begin thy praiseswhen in the Boat of Ra . Thy kingdom

‘

hathbeen from primaeval time ; n ot by my doing,

HAIL AND FAREWELL 7 1

who have done valiant things . Raise up monuments

,make beautiful thy tomb . I have fought

against him whom thou knowest ; for I desirenot that he should be beside thy Majesty. Life,safe andsound, be to thee”

IT IS FIN ISHED-1

AN E"PLANATION OF NAMES OCCURRING

IN TH I S BOOK .

AHENEMHE ET The GodAmén isto the fore.

H EUNI I havesmitten .

IsOsr Of unkn own mean ing.

K E’

GEMNI I have fownd a soul ; or, A soul isfoun dfor me.

PTAH -HOTEP The God P tah issa tisfied, alludingeither to the belief that to beget

a child waspleasing to the God, orto the dedication of the child to

the God.

SEB 6TEP-’nB -Rfl

'

Con ten ting the hea/rt of the GodRa .

SENF6RU The beautifier .

SENWESERT Of doubtful mean ing ; con n ectedwithThe GoddessWesert.

Other spellingsof these n amesare : Amen emha tHa n a ; Assa , P tahiwtep Schetepabra , Rasehetep

7 4 APPENDI"

World’sBest Literature . New York, 1898— 9. Con tains

translation ofmanysections.H eath, D . I . On a MS . of the Phwn ician King Assa ,

ruling in Egypt before Abraham A Record of the Palm'

archal Age or , The Proverbsof Aphobis, 1 90 0 ; n ow

first fully translated. Mon thly Review. London , July ,1 856. The first translation of Kg. and Ph. Afterwardsissued asa pamphlet , London , 1 858.

Lauth, F. J. D er Autor Kadiz'

mna car 540 0 Jahren .

Sitzungsberichte der kgl . bayer. Akademie der Wissenschaften . Miin chen , 1 869, ii. Con tainsan an alysisofKg.

Lauth, F. J. D er P rin z P tah—hoteprdber ddsAlter

P tah-hotepsE thik. S itzungsberichte der kgl . bayer. Akademie der Wissenschaften . Miin chen , 1 870 , ii H eft iBeilage . Con tainsan alysisand translation in to Latin andGerman of the greater part ofPh.

Mahafl'

y, J. P. P rolegomen a to An cien t H istory, part

(London ,

1 871 . Con tainstranslationsfrom Lauthsrenering.

Myer, T. The Oldest B ooksin the World. New York,1 90 0 . Con tainsVirey’stranslation and n otes.

as. Petrie , W. M. F. Religion and Conscien ce in An cien tEgypt. London

,1 898. Con tainstranslationsof manysectl onsby F. L. Griffith.

Prisse d’

Aven n es, E . Facsimile d’un p

gepyrusggyfi

tien ,trouve

’

dThebes, don n é d la B ibliothégue cyc le 6 art's,

ct lie’

E . P . d’A. Paris, 1 847.

wnsey, H . D . Notesor the N ile, together with a

Metrical Rendering of the ymns0 An cien t Eg pt, and o

the P receptsof P tah-hotep ( the 0 l est B ookin t WorldLondon 1 892.

Revillout, E . Lee dcux pre’

facesdu papyrusPmssc.

Revue égyptologique, tome vii. Paris, 1 896. Con tainstranslation of Kg. and of Ph.

Revillout, E . Les P tah-hotep . Revueégyptologi ue , tome x. Paris, 1 902. Con tainstranslat mnand text 0 Ph.

Virey, P. Etudessur lc pd rusP resseu le lwrc dcKagunna ct lesleponsdc P tah otop . Bibhothéque de

B IBLIOGRAPHY 75

l’Ecole desHautes-Etudes, fasc. 70 . Paris, 1 887. Containscomplete translation and elaborate discussion of thetext also glossary.

Virey, P. The P recep tso P tah-hotep ( the Oldest Bookin the World) Records0 the Past, n ew series,London , 1 890 . Con tainsa translation ofPh.

Printed byEazdl, Watson A: Viney, Ld. , London and Aylccbury.

THE WISDOM OF THE EAST

SERIES

EditedbyL. CRANMER-BYNG andDr. S. A. KAPADIA

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TH E BUDDHA ’

S “ W AY OF V IRTUE .

”A Translation of

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Membersof the Royal siatic S ocie ty, Ceylon bran ch. 91 n e t.

TH E H EART OF IND IA. Sketchesin the H istor of HinduRe ligion and Morals. By

‘

L. D . BARNETT, M.A . , rofessor ofS anskrit at Un iversity College , London . 21 n e t .

BRAHMA-KN OW LE DGE : An Outlin e of the Philosophy ofthe V edan ta . Asse t forth by the Upan ishadsand bySankara .

ByL. D. BARNETT M .A . LrTT.D. Professor of S anskr'

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tCollege , London . 31; n e t.

’ l mversr y

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LE GE N D S OF IN D IAN B UDDH I SM . Translated fromL

’

In troduc tion a l'

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TH E W I SDOM OF I SRAE L : B e in g E xtractsfrom th e

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CHINES E

TAO I ST TE ACH IN G S . From the Mystical Philosophyof LiehTz i

‘

i. Translated by LIONEL G ILES , M .A. al n e t .

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THE B OOK OF FILIAL DUTY . Translatedfromthe Chineseof the Hsiao Chin g by IVAN CHEN , first S ecre tary to the Chin eseLegatiOU . I ,’ n e t .

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