Budge – The Teaching of Amen-em-apt, Son of Kanekht (1924)

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Attribution: Budge – The Teaching of Amen-em-apt, Son of Kanekht (1924); public domain in Canada (death year verified: Budge d.1934 (en.wikipedia.org/wiki/E._A._Wallis_Budge)); OCR text by the Kemetic project, Yousef Hanna 2026.

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1	THE TEACHING OF AMEN-
2	EM-APT, SON OF KANEKHT
3	THE EGYPTIAN HIEROGLYPHIC TEXT AND AN
4	ENGLISH TRANSLATION, WITH TRANSLATIONS OF THE
5	MORAL AND RELIGIOUS TEACHINGS OF EGYPTIAN
6	KINGS AND OFFICIALS ILLUSTRATING THE DEVELOP-
7	MENT OF RELIGIOUS PHILOSOPHY IN EGYPT DURING
8	A PERIOD OF ABOUT TWO THOUSAND YEARS, BY
9	SIR E. A. WALLIS BUDGE, LITT.D., D.LITT.,
10	SOMETIME KEEPER OF THE ASSYRIAN
11	AND EGYPTIAN ANTIQUITIES IN
12	THE BRITISH MUSEUM.
13	LONDON: MARTIN HOPKINSON
14	AND COMPANY LTD: 14 HENRIETTA
15	STREET, COVENT GARDEN. 1924
page 5
page 6
16	CONTENTS
17	PAGE
18	Morality in Egypt and the Moral Papyri. X
19	The Teaching of Kagemna .. .. 7
20	The Teaching of Ptah-hetep .. . ⲃ
21	The Teaching of Tuauf .. .. 12
22	The Teaching of King Khati .. .. 14
23	The Teaching of Amenemhat I . 26
24	The Philosophy of Antef .. .. 28
25	The Teaching of Sehetepabra .. .. 28
26	The Religious and Moral Code of Osiris 29
27	Translations from Egyptian Moral
28	Papyri .. .. .. ..4-2
29	The Teaching of Amen- em-ipt .. .. 93
30	Amen-em-apt, his Genealogy and Offices 04
31	The Teaching of Amen-em-apt described. 100
32	God and Man’s Duty to Him .. .. 103
33	Summary of Amen-em-apt’s Teaching .. 115
34	The Morality and Religion of Amen-em-apt 130
35	Translation of the ⲧⲟⲟ of Amen-em-
36	apt .. . .. .. 140-179
37	Hieroglyphic Transcript of the Hieratic
38	Text of the Teaching of Amen-em-apt. 181-234
39	The Teaching of the Scribe Ani .. .. 235
40	Index .. .. .. .. .. 251
41	ϭ 2
page 7
page 8
42	LIST OF PLATES
43	PAGE
44	Frontispiece —The Teaching of Amen-em-
45	apt, the Son of Kanekht.
46	Plate—
47	I1.—The Teaching of Ptah-hetep Facing ⲃ
48	II1.—The Teaching of Tuauf, the
49	Son of Khattai .. ve 12
50	IV.—The Teaching of King Khati ,, 23
51	V.—The Negative Confession .. , 29
52	VI.—Thoth weighing the Heart
53	of Nebseni.. .. .. , Ⲁ
54	VII.—Anubis weighing the Heart
55	of the Priestess Anhai .., , ϣ
56	VIII.—The Teaching of the Scribe
57	Ani .. .. .. .. , 23
page 9
page 10
58	LIST OF ILLUSTRATIONS IN THE TEXT
59	PAGE
60	The Judgement Hall of Osiris in the Sixth
61	Division of the Tuat .. .. . 31
62	The Ape of Thoth and Mait weighing the
63	Heart of Tuau .. 40
64	The Ape of Thoth weighing the Heart o
65	Amenemheb .. .. . 41
66	The Heart of Nebqet in the Seales the
67	Lake of Fire, and the “Eater of the
68	Dead” . .. ..4
69	Ra or Horus weighing the Heart o Thena ⲫ
70	The Lake of Fire and the Four Holy Apes 44
71	The Ape of Thoth presenting the Ulchat
72	to Thoth .. .. .. .. 1
73	Apep chained in the Tuat.. .. .. III
74	Apep and the Crocodile Shesshes ..ⲠⲒ
75	Apep chained by the Four Sons of Horus 112
76	The “ Hidden Hand” grasping the Chain 112
77	The Ape-gods holding Models of the Great
78	Hand .. .. .. .. .. 1II2
79	Thoth acting as Scribe to Ra... .. 12I
page 11
page 12
80	PREFACE
81	IN the present volume a series of translations of
82	the moral teachings of Egyptian kings and officials,
83	arranged chronologically, has been brought
84	together, so that the student of primitive Oriental
85	Morality may be able to watch the evolution of
86	moral ideas in Egypt through a period of about
87	two thousand years, and their development into
88	a religious philosophy of a very high character.
89	The immediate cause of the appearance of this
90	work is the recent publication of the original
91	hieratic text of the “ Teaching of Amen-em-apt ”’
92	in the Second Series of Facsimiles of Egyptian
93	Hieratic Papyri in the British Museum, London,
94	1923. I published a short account of it in the
95	Recueil d'Etudes Egyptologiques 46 ⲉ la
96	Mémoire de Jean Frangois Champollion, Paris,
97	1922, pp. 431-436, with a few extracts from the
98	texts with translations. In the official publication
99	I gave a longer description of its contents and a
100	pioneer rendering of the greater part of the text,
101	and added a hieroglyphic transcript! of the whole
102	1 A writer about the volume has complained because this
103	transcript was not printed column for column opposite to the
104	hieratic text on the plates of the facsimile, but this method
105	would have added more than thirty folio pages to the volume.
106	The exigencies of official economy rendered such a costly form
107	of publication impossible, just as they made it necessary to
108	omit other hieroglyphic transcripts, and fuller translations
109	and descriptions, which had been prepared to appear in the
110	volume. There was no oversight in the matter; it was merely
111	the need of rigid economy.
page 13
112	x PREFACE
113	work. During the past years I recollated the text
114	and succeeded in making out many of the passages
115	that were obscure to me when writing the descrip-
116	tion of the papyrus for the official publication,
117	and corrected a few misprints. There still remain
118	passages in “ Amen-em-apt’s Teaching " as to the
119	exact meaning of which I am uncertain, but these
120	will no doubt be made clear when the text has been
121	more fully examined.
122	Meanwhile it has been pointed out to me that
123	the official publication is costly (£6 10s.), and that
124	as the edition is small, the volume will be wholly
125	inaccessible to many who wish to read and study
126	the new teaching. It has been suggested that the
127	publication of the revised hieroglyphic transcript
128	and translation in a handy form would be accept-
129	able to many, especially if they were accompanied
130	by translations of the Teachings of Ptah-hetep,
131	Tuauf, King Khati, Ani and other writers of
132	Moral Precepts for purposes of comparison. In
133	accordance with this suggestion the present volume
134	has been written.
135	We have now, thanks to the labours of M. E.
136	Dévaud, a good critical edition of the Teaching
137	of Ptah-hetep, and for the first time a study of the
138	Recensions of that work can be made. And
139	Golénischeff has given us a complete reproduction
140	of the papyri containing the Teaching of King
141	Khati, with hieroglyphic transcripts. The impor-
142	tance of this little-known work, with its descriptions
143	of the power and majesty of God and the Last
144	Judgement, for the study of morality and religion
page 14
145	PREFACE xi
146	in Egypt cannot be over-estimated. The Teach-
147	ings of Tuauf and Ani the Scribe are well-known,
148	but the Rules that Antef, the son of Sent, laid
149	down for himself in the performance of his duty
150	as a magistrate and highly trusted official, and
151	that have been recently translated from Dr. Hall's
152	text by Moret, will be new to many. The same
153	may be said also of Sehetepabra’s description of
154	the greatness and might and majesty of Pharaoh
155	his lord, whom he regarded as the counterpart of
156	God. The value of the Moral and Religious
157	Code which the followers of Osiris were bound to
158	observe, if they wished to live in the kingdom of
159	that god in the Hereafter, has been strangely
160	overlooked, and a translation of it must necessarily
161	appear in a book of this kind. For under the
162	XVIIIth dynasty, if not earlier, it epitomized
163	the whole Law, both moral and religious.
164	The Collections of moral and religious Teachings
165	translated in the following pages were written
166	between the IVth and XXIst dynasties; of their
167	authors two, Khati and Amen-em-hat, were kings,
168	and the remainder were professional scribes and
169	officials. The royal authors wrote their works for
170	the exclusive benefit of their sons and heirs. The
171	scribes and officials, with one exception, wrote
172	their Teachings with the definite object of instruct-
173	ing their sons in the course that they should
174	follow, if they wished to be appointed by the
175	Pharaoh to positions similar to those held by their
176	fathers. The exception, the Teaching of Amen-
177	em-apt, is addressed to no son, whether prince
page 15
178	xii PREFACE
179	or subject, but to all men. Many of his Precepts
180	would no doubt be of more use to officials than to
181	any other class of people. But the greater number
182	of his exhortations, especially those that inculcate
183	respect for the aged, pity for the widow and the
184	poor and the needy, mercy in judgement, sympathy
185	with and compassion for the suffering and
186	unfortunate, reverence for the dead and their tombs,
187	and the showing of courtesy and kindness to alk
188	men, were written with the view of making every
189	Egyptian love his neighbour and so serve God,
190	whether he called him Ra or Aten. The kindly
191	disposition of the man and his thoughtfulness for
192	others is well illustrated by his admonition *“ Treat
193	not the blind man with ridicule (¢.e., make a fook
194	of him) and browbeat not the dwarf’ (line 478).
195	A remarkable feature in the Teaching of Amen-
196	em-apt is the omission of all precepts dealing with
197	the relations of men with women, whether licit or
198	illicit. Thus it differs greatly from the Teaching
199	of Ptah-hetep, which contains warnings against
200	the ““ woman from outside ”’ and the ““ immature
201	maiden,” and most carefully advises a husband
202	to love and honour his wife, and to provide her
203	with food and raiment in abundance, and also to
204	protect and treat generously the woman whom he
205	has loved, but did not marry. The Scribe Ani
206	repeated many of Ptah-hetep’s warnings against
207	strange women, and also warned his readers that
208	the man who treated his mother lightly or neglected
209	or wronged her in any way, might make her appeal
210	to God for relief, and so bring punishment upon
page 16
211	PREFACE xiii
212	himself. With the exception of one possible
213	allusion to the dancing girl, Amen-em-apt makes
214	no reference to any woman.
215	Another characteristic difference between the
216	Teachings of the sages of the Old Kingdom and
217	the Teaching of Amen-em-ipt may be noted.
218	The former exhorted a man to lead a moral life
219	and to be good because emoluments, promotion
220	and physical well-being were to be obtained
221	thereby, but the latter urged him to practise
222	precepts, the observance of which would not be
223	followed by material benefit to himself. Clearly
224	Amen-em-apt believed that virtue was its own
225	reward. A perusal of his teaching will, I believe,
226	convince the reader that he was a deeply religious
227	man and a devout worshipper of God, whose
228	temple he frequented and enriched with offerings.
229	But by what name did he call his God? Though
230	he flourished under the XVIIIth dynasty, he was
231	no follower of Amen or Amen-Ra, for neither
232	of these names is mentioned in his teaching.
233	Evidently the cult of Osiris did not appeal to him,
234	for neither the name of this god nor that of any
235	god of his company occurs in his Precepts; and
236	as he always, when referring to the supreme
237	Divine Power, speaks of “ God ⲟⲅ ‘‘ the God,”
238	it is clear that for him ‘“ the gods ”’ did not exist.
239	But he exhorts men to pray daily for health and
240	strength to Aten, or Athen, when he rises, and
241	might therefore be regarded as a ‘‘ Disk ⲛⲟⲓ-
242	shipper ” and an adherent of the cult of Aten,
243	which under the patronage of Amenhetep IV
page 17
244	xiv PREFACE
245	attained such unenviable notoriety about B.C.
246	1400. But if he were, his Teaching lacks the
247	exclusiveness and intolerance and lax principles of
248	the followers of the cult of material things pro-
249	fessed by that king. On the other hand, it seems
250	to bear upon it the impress of some non-Egyptian
251	influence, as do the well-known hymns to Aten
252	which are put into the mouths of Amenhetep IV
253	and his officials.
254	Amen-em-apt’s Teaching may represent the
255	pure and original doctrines of the priesthood of
256	Aten at Heliopolis under the Old Kingdom, who
257	even at that early period must have been influenced
258	by (or at least been in contact with) religious
259	views and opinions which were derived ultimately
260	from the more easterly parts of Western Asia and
261	perhaps from beyond. Heliopolis was certainly
262	the mythological capital of Egypt when the
263	Pyramid Texts were written, and I believe that it
264	was the geographical capital of Egypt long before
265	Memphis was built or Menes became King of the
266	South and North. It is futile to ignore any
267	longer the proofs, which the Assyriologists are
268	adding to almost daily, that the religious beliefs
269	and ceremonies and legends of the Sumerians and
270	Babylonians are similar in many fundamentals to
271	those of the early dynastic peoples of Egypt.
272	But the Teaching of Amen-em-apt may be derived
273	from, or based upon, the doctrines that the priest-
274	hood of Herakleopolis held during the reigns of
275	the kings of the IXth and Xth dynasties. The
276	Teaching of Khati was a product of this period,
page 18
277	PREFACE Xv
278	which was one of great literary activity, and it is
279	probable that many of the Chapters of the Recen-
280	sions of the Book of the Dead in use under the
281	XIIth and XVIIIth dynasties were composed
282	about that time. But, whichever view is correct,
283	it appears to me certain that Amen-em-apt’s high
284	moral and religious ideals were inspired by an
285	influence that was not of African but was of Asiatic
286	origin.
287	E. A. WaLLis BUDGE.
288	48, Bloomsbury Street, W.C. 1.
289	May 1, 1924.
page 19
page 20
290	MORALITY IN EGYPT AND THE
291	MORAL PAPYRL
292	MoraLITY and religion appear to have existed
293	in Egypt from the earliest times, and the oldest
294	remains show that although neither, judged from
295	a modern standard, was of a very high character,
296	primitive man recognized that he owed certain
297	duties to his village god and to his neighbour.
298	The god and his worshippers formed one family,
299	and every member of the community, whether it
300	was large or small, regarded the god as his natural
301	protector and, as time went on, as his father. In
302	some cases the object of worship was a goddess,
303	who was eventually regarded as the mother of the
304	community. Nekhebit, Uatchit, Bast and Net
305	(Neith) are characteristic examples of very ancient
306	mother-goddesses who were never changed into
307	gods. The worship of the god or goddess was a
308	distinct moral force in the community, and the
309	obligations of primitive religion in Egypt forced
310	a man to be moral, at all events in respect of his
311	fellow members of the god’s family. Any act of
312	murder, adultery or theft not only injured some
313	member of the family, but hurt the god, and
314	punishment followed in its train swiftly. The
315	fear of the god and the approval of the god were
316	strong incentives to a man to act morally. In the
317	earliest times the moral obligations of the Egyp-
318	tian were comparatively few. He had to help to
319	maintain the simple house of the god and the god's
320	servant, to take his part in all work that was
321	essential for the well-being of the community, and
322	A
page 21
323	2 MORALITY IN ANCIENT EGYPT
324	above all he must respect the lives and property of
325	his neighbours and their wives and cattle. When
326	necessary he had to fight the enemies of the god
327	and of his family, to take part in all acts of public
328	worship of the god, and to assist at all the festivals
329	when the community as a whole ate and drank
330	with the god. In predynastic times the Egyptian’s
331	“neighbour ” might be defined as his fellow
332	member in the god’s family, and no one outside it ;
333	about his duty to him he had no doubt. But to
334	the stranger, still more to the enemy, he might do
335	exactly what he pleased, and the knowledge that he
336	was acting with the approval of his god would
337	stimulate him in his work.
338	There is no doubt that even in primitive times
339	in Egypt there must have been men in every
340	village community who possessed feelings of kind-
341	ness and humanity towards man and beast, and
342	it is probable that such men soon realized that it
343	did not pay to retaliate, or take vengeance, or
344	exact their due to the uttermost. Old men with
345	experience and discretion would have found out
346	that there were cases in which it was good policy
347	to temper justice with mercy, and their actions
348	and decisions would permeate the community and
349	serve as examples and guides to the younger men.
350	And as religion developed, morality would develop,
351	and men would be more than ever convinced that
352	it was profitable to discharge their moral obliga-
353	tions honourably. It would happen of necessity
354	that sometimes the head man or leader of a com-
355	munity would earn the reputation of being a good
356	lawgiver, or a good judge, and in such a case his
357	decisions would help to form the foundation of
358	the law of the land, and his influence would make
359	itself felt on the customs of the people. And
360	when the judgements of such a leader represented
page 22
361	THE LAWS OF THE ANCESTORS 3
362	the will of the family god, men in general would
363	soon discover that the way of the transgressor was
364	hard, and that it only led to loss and ruin.
365	When, at the end of the Neolithic Period, the
366	Egyptians had learned to write, among the first
367	things their scribes wrote down were the legal
368	decisions and judgements of the “ ancestors,” and
369	the religious and moral laws of the country were
370	also done into writing. Under the IIIrd dynasty
371	the scribe Methen, Ⲁ ) =, received certain
372	royal benefactions which were “recorded in the
373	register of the king,”! and we are sure therefore
374	that even at this early period the king kept a
375	scribe, or scribes, who wrote at his command.
376	And each temple must have numbered among its
377	officials scribes whose duty it was to draft and
378	make copies of religious texts, and presumably of
379	the moral precepts that were composed by various
380	authors, and were current at that time. The
381	religious texts and the moral precepts formed two
382	distinct classes of literature, and the object of
383	each was different: the former were written to
384	help the souls of the dead to secure immortality
385	and happiness in the next world, and the latter to
386	help a man to lead a safe and reputable life in this
387	world. The priestly theologian spared no pains
388	in collecting the information that would benefit
389	the dead, and the wise and experienced public
390	official spent anxious days in trying to make the
391	knowledge of men and things that he had acquired
392	available for the living, who were generally his own
393	kinsfolk. The collector of moral precepts, as we
394	shall see, existed in all periods of dynastic history,
395	ϯ- BY 1h = Zo se
396	Urkunden, Vol. 1, p. 4.
397	Az
page 23
398	4 EGYPTIAN MORAL PAPYRI
399	and his “ Teachings ⲁⲓⲉ to be found in Demotic!
400	as well as in Hieratic Moral Papyri, and even the
401	Egyptian Christian ascetics compiled their books
402	of “Sayings of the Fathers” which contained
403	many hundreds of admonitions, rules for life and
404	ascetic precepts. The brother who went to Abbi
405	Abraham? and said, ‘ Tell me, what shall T do to
406	live? ”’ only asked the question which the Egyptian
407	had in all ages asked the sages, for both pagan and
408	Christian sought for help to lead the life which
409	would save his body and soul.
410	The Egyptian Moral Papyri known to us are
411	comparatively few, and they can hardly represent
412	all that were written by the sages ; but the Books
413	of Morals which form their contents are sufficient
414	to enable us to judge of the scope and character
415	of Egyptian Morality. Before we proceed to
416	summarize their contents, it will be well to say a
417	few words about the difficulties that beset every-
418	one who tries to translate them. In the first place,
419	the texts are corrupt in many passages, and the
420	transcription of the hieratic characters in which
421	they are written is sometimes very difficult. Two
422	of the oldest Books (the Teaching of Kagemna and
423	the Teaching of Ptah-hetep) were composed in the
424	IIIrd and Vth dynasty respectively, but we have
425	no contemporaneous copies of them, and the
426	oldest papyrus containing them was written prob-
427	ably under the XIIth dynasty. To the scribe of
428	the XIIth dynasty, who wrote the copies which
429	we have, the language of the IIIrd and Vth
430	dynasties was archaic, and it is quite clear that in
431	some passages he did not understand what he was
432	! See, for example, Revillout, Le Papyrus Moral de Leide,
433	in the Journal Asiatique, Ser. X, tom. V, pp. 193-249, 1905 ;
434	tom. VI, pp. 275-332, 1905 ; and tom. VIII, pp. 83-148, 1606.
435	s Sayings of the Fathers, ed. Budge, No. 89.
page 24
436	TRANSLATING THE MORAL PAPYRI 5
437	copying. Obsolete words also must have puzzled
438	him, and the terse character of some of the utter-
439	ances, to say nothing of mutilated passages and
440	lacunae, and the similarity in form of some of the
441	hieratic ‘characters, often made him write nonsense,
442	or, at any rate, something that we are wholly unable
443	to understand. We possess portions of two copies
444	of the Teaching of Ptah-hetep copied under the
445	New Empire, viz., British Museum Papyrus No.
446	10,509 and the Carnarvon ostrakon, and one has
447	only to consult M. Dévaud’s scholarly transcrip-
448	tions of the work to see how greatly the XVIIIth
449	or XIXth dynasty text differs from that copied
450	under the XIIth dynasty. The difficulty of
451	translating such texts into a modern language can
452	be well illustrated by selecting a passage from one
453	of the best-known Egyptian Moral Papyri, and
454	printing below it the translations of it which have
455	been published by some of the greatest Egyptolo-
456	gists. The XIIIth Precept of the Teaching of the
457	scribe Ani reads -
458	INS ⲉⲁ ϩⲟⲟ
459	$3 5 EE ⲀϤ-
460	1% 208 nl 182% I= Ⲁ
461	2514 185 %= J ⲻ
462	=&c ⲻ- ⲀⲀ ⲃ) ⲛ = Ⲁ︦
463	154 The \| == IL
464	KF ⲟ︦ 3118 LEN ⲀϤ
page 25
465	6 PRECEPT OF THE SCRIBE ANI
466	Ⲁ 131% 4R ST XRU~
467	ZAR =D Ⲁ ⲚⲤ̄ ©
468	...ⲓ ..ⲧ RW Tet [7
469	The following are translations of it by E. de
470	Rougé : Ⲛⲉ réprimande pas une femme dans sa
471	maison, quand méme cela te paraitrait juste. Ne
472	lui dis pas : (On est ce qu'on a apporté pour nous ?).
473	Si elle I'a mis a la place convenable, regarde et
474	tais-toi (car) ta main est avecelle. Il y a beaucoup
475	de gens qui ne savent pas ce que fait un homme
476	qui introduit les querelles dans sa maison, sans y
477	trouver son chef, en réalité. (Celui-la deviendra
478	maitre chez lui) qui saura s’apaiser promptement.”
479	By H. Brugsch : Ⲛⲉ frappe pas la femme dans
480	sa maison, quand tu sais qu'elle est une personne
481	vertueuse. Ne lui dis pas: Ou est elle ? Apporte-
482	nous cect et cela ; car elle soigne d’elle-méme pour
483	le mieux. Ce que ton ceil voit (en elle), tais-le ;
484	car tu connais sa vertu. Sois joyeux de ce que
485	ta main soit avec elle. Il y a beaucoup de gens
486	qui ne savent pas ce qu’ils font. L’homme rapide
487	met la dispute dans sa maison, et jamais il ne
488	trouve son avantage. Chacun emporte le mobilier
489	hors de la maison. Impose silence a ton cceur
490	promptement.”’
491	By F. Chabas: *Ⲛⲉ sois pas rude pour la
492	femme dans sa maison, quand tu sais qu'elle est
493	en bon ordre. Ne lui dis pas: Ou est cela?
494	apporte-le nous! car elle I’a mis a sa place con-
495	venable, car ton ceil I’a vu et tu as gardé le silence,
496	reconnaissant son mérite. Plein de joie, met ta
497	main dans la sienne. Il existe encore beaucoup
498	de gens ne sachant pas comment fait I’homme
page 26
499	THE TEACHING OF KAGEMNA 7
500	qui se plait a mettre le malheur dans sa maison
501	et qui en réalité ne trouve pas la maniére de la
502	conduire. Toute direction de la tenue d'une
503	maison git dans l'impassibilité de 1’homme.”
504	By A. Erman: ‘ Kontrolliere eine Frau nicht
505	in ihrem Hause, wenn du weisst, dass sie tiichtig
506	ist. Sage nicht zu ihr: ‘wo ist es? bringe es
507	uns,” wenn (?) sie (es) an die richtige Stelle getan
508	hat. Deine Auge blicke (hin) und schweige,
509	damit (?) du ihren guten Werke kennest. (Sie ist)
510	froh, wenn deine Hand mit ihr ist — — — —
511	Hort der Mann damit auf, Streit in seinem Hause
512	zu erregen -ⲻ- The dashes indicate
513	the parts of the extract which Erman regards as
514	untranslatable.
515	The oldest Egyptian Book of Moral Precepts
516	that has come down to us is the Teaching of
517	Kagemna, and the text of it in hieratic is found
518	in the Prisse Papyrus,! together with the Teaching
519	of Ptah-hetep. The text in the Prisse Papyrus
520	is incomplete; the first part of the Teaching of
521	Kagemna, consisting probably of several pages,
522	is wanting. Some authorities believe that the
523	columns of the text of it which we have represent
524	the complete work, and some do not. From the
525	Colophon we learn that Kagemna flourished in
526	the reign of Huni, at the end of the IlIrd dynasty,
527	and he must not be confounded with a later man
528	of the same name whose tomb was found at
529	Sakkdrah some years ago. The five paragraphs
530	which remain of Kagemna’s Precepts inculcate
531	! An excellent reproduction of this papyrus was published
532	by G. Jéquier, Le Papyrus Prisse et ses Variantes. Papyrus
533	de la Bibliothéque Nationale (Nos. 183-194), Papyrus No. 10,371
534	and 10,435 du British Museum, Tablette Carnarvon au Musée
535	du Caire, Paris, 1911. (Contains 16 phototype plates, with
536	an Introduction by the Editor.)
page 27
537	8 THE ACTS OF GOD INSCRUTABLE
538	humility, moderation in eating, and how to behave
539	at table, and exhort the reader to seek after a
540	good reputation and to avoid arrogance. He must
541	behave in such a way that he does not rouse the
542	opposition of anyone, for no man knows the future,
543	and no man knows what God will do when he
544	strikes. The reference to God here is noteworthy.
545	The Colophon is of singular interest, and states
546	that Kagemna, having studied the characters of
547	men, wrote his book, and summoning his children,
548	he ordered them to pay heed to his written pre-
549	cepts as if he himself were reciting them. His
550	children did homage to him, and then read what
551	he had written, and they thought the Precepts
552	the best things which they had ever ‘heard and
553	recited them sitting and standing, 6., by night
554	and by day. Many other sages must have com-
555	piled books of moral Precepts similar to those of
556	Kagemna, and if the family of each of them learned
557	and recited their father’s Precepts, their influence
558	on the young must have been very considerable.
559	The next oldest Book of Moral Precepts is that
560	of Ptah-hetep, who flourished in the reign of Assa,
561	a king of the Vth dynasty. His work exists in
562	two Recensions, the older belonging to the XIIth
563	dynasty (Prisse Papyrus), and the later to the
564	XVIIIth dynasty or a little later (British Museum
565	Papyrus No. 10,509 and the Carnarvon Ostra-
566	kon). Ptah-hetep held many high offices under
567	King Assi! and we see from his work that he
568	was very anxious that his son, who was also
569	called Ptah-hetep, should succeed him in them.
570	He wrote his famous Teaching chiefly for the
571	benefit of his son, hoping that he would read and
572	! Ptah-hetep senior was buried in a mastabah tomb at
573	Jakkarah. See Mariette, Les Mastaba de I’Ancien Empire,
574	. 62.
page 28
575	PLATE IL
576	TAX 109 “43h pa ‘($61-€81
577	SON ⲛⲟⲛ 254 snfido J 55 ayy wos
578	Q
579	ⲫⲉ ϢⲀ ⲑ) Jo Jury ® ‘essy vieja, jo nize ⲙ © ‘d939ti-(erd Jo Sumpora, ayy,
page 29
page 30
580	THE TEACHING OF PTAH-HETEP ⲟⲑ
581	learn the instructions which he had compiled,
582	and act upon them and follow in every way the
583	example of the ancestors. His teaching opens
584	with a warning to his son against conceit, and he
585	bids him remember that something may be learned
586	from the ignorant as well as from the learned man.
587	Then follow counsels concerning the loud, noisy
588	talker, and an exhortation to follow Truth (Maat),
589	which is eternal and everlasting. Ⲧⲉⲓ not
590	subordinates or the people, for it is only what God
591	has decreed that happens.” The God here referred
592	to cannot be the ““ town-god,” but must be the
593	Disposer of destinies. It seems as if Ptah-hetep
594	leaned towards the ideas which the Arabs connect
595	with Kismat (what is apportioned to a man) and
596	Maktib (what is written or decreed). Then follow
597	paragraphs dealing with rules for eating in public
598	(all food is given by God), showing politeness to
599	fellow guests, the conduct of a mission, behaviour
600	when God gives a good harvest, a subordinate’s
601	duty to a kind master (VII-X). The XIth para-
602	graph is very remarkable, for it counsels a man :
603	1. To do exactly what he pleases, and no more
604	than is absolutely necessary. 2. To enjoy every
605	hour that can possibly be spent in doing what he
606	likes. 3. Not to bother about business concerning
607	his house and estate, and not to trouble himself
608	about the daily routine. In other words, to be
609	always happy at all costs. If a man has an
610	estate he must beget a son pleasing to God. If
611	this son does well he should help him in every way ;
612	if he does evilly he should cast him out and God
613	will punish him (XII). Then follows more advice
614	as to behaviour towards superiors and inferiors
615	(XIII, XIV), the discharge of duty by an envoy
616	(XV), and how a man in a position of authority
617	shall behave (XVI, XVII). The warning against
page 31
618	10 THE TEACHING OF PTAH-HETEP
619	women is emphatic. Have nothing to do with
620	women in other people’s houses under any con-
621	sideration. Their pretty limbs make fools of men,
622	but they are found to be harder than quartzite
623	sandstone ; the pleasure they give is only momen-
624	tary, and in its enjoyment men find death (XVIII).
625	Avoid avarice at all costs (XIX, XX), for it pro-
626	duces hatred and strife. If thou art wise thou
627	wilt marry. Love thy wife and treat her hand-
628	somely (XXI), and be generous to thy servants
629	(XXII). Repeat not the words of an angry man,
630	nor any gossip (XXIII). Speak only when thou
631	hast full knowledge; words are weighty things
632	(XXIV). In giving orders be calm and courteous,
633	and control thy tongue. He who goes softly
634	walks rightly! (XXV). Choose thy time carefully
635	in visiting a nobleman (or magistrate) (XXVI),
636	and let the credit of thy good service be given to
637	thy master (XXVII). Be a peace-maker rather
638	than a judge (XXVIII). Turn away from the
639	man who is obnoxious to thee (XXIX). If thou
640	hast prospered, forget not thy humble beginning,
641	thy possessions are the gifts of God (XXX).
642	Honour thy chief (XXXI), have nothing to do
643	with immature women (XXXII), cultivate friend-
644	ship (XXXIII), always be cheerful (XXXIV),
645	study to preserve a good reputation (XXXV),
646	drive not away the cheerful, good-looking woman
647	with whom thou hast been on intimate terms
648	(XXXVI). These precepts are followed by
649	several paragraphs in which Ptah-hetep exhorts
650	his son to hearken to all that he has written. He
651	refers to the solid truth which underlies them, and
652	to the beauty of their literary style. They will
653	give to him that hears them not only wisdom but
654	* Compare ‘“ Chi va piano va sano.”
page 32
655	THE TEACHING OF PTAH-HETEP 11
656	prosperity upon earth. They will develop the
657	natural excellences of his disposition, and heart
658	and tongue will work together, and lips, eyes and
659	ears will perform their duties more correctly in
660	consequence. To hearken is the best of all
661	virtues, and the memorial of the son who has
662	heard his father’s precepts and performs them,
663	will spread on the earth now, and be current in
664	the mouths of generations yet unborn. The man
665	who hearkens not to them is a fool who will do
666	all manner of reprehensible things, and his food
667	will be abominable stuff. Princes and peasants
668	alike will recognize his character and shun him
669	so that they may not be mixed up in his calamities.
670	Of the son who hears and obeys his lord the
671	people will say, ““ Behold a good son of the gift
672	of God.” Ptah-hetep concludes by saying that
673	he attained the great age of 110 years through the
674	benefits and favours which the king conferred
675	upon him because he did what was right.
676	When we look at the Teaching of Ptah-hetep as
677	a whole we see that the sage’s counsels contain
678	no religious teaching of any kind; he refers
679	clearly to God as the Disposer of the destinies of
680	men, and as the giver of all material benefits, but
681	he in no way suggests that man has any duty
682	to God. Neither prayer nor sacrifices are men-
683	tioned, and there is no reference to death, or to
684	the life beyond the grave, or to man’s moral
685	responsibility. The sum total of Ptah-hetep’s
686	moral teaching is: Keep on friendly terms with
687	everyone ; do not be arrogant, or conceited, or ill-
688	tempered, or covetous, because these failings annoy
689	people ; marry a wife and avoid entanglement with
690	women, whether strangers or kinsfolk; be courteous
691	and deferential to your superiors and keep clear of
692	quarrels ; always be cheerful, lead the happiest life
page 33
693	12 THE TEACHING OF TUAUF
694	you can as long as you can, taking care not to work
695	harder than you need, and not to worry about your
696	house and estate and their everyday concerns.
697	THE TEACHING OF TUAUF.
698	The next oldest Book of Moral Precepts known
699	to us is probably the Teaching of Tuauf, the son
700	of Khattai, who wrote it for the benefit of his son
701	Pepi; when and where Tuauf lived is unknown.
702	The Teaching of Tuauf, though found in a more
703	or less complete state only in papyri of the XIXth
704	or XXth dynasty, was probably composed soon
705	after the end of the Ancient Kingdom. Maspero
706	assigned it to a writer who flourished under the
707	XIIth dynasty, but Birch considered it to be a work
708	of the VIth dynasty. The name of Tuauf’s father,
709	Khattai (formerly read Khartai), was common
710	in the IXth, Xth and XIth dynasties, but that
711	of Pepi his son suggests the VIth dynasty or the
712	period immediately following as the time when
713	this Teaching was written. The Teaching of
714	Tuauf was a very popular composition under the
715	New Empire, and it seems to have been used as a
716	text-book in schools and colleges, partly because
717	its contents were more interesting than the
718	religious texts that were usually studied, and
719	partly because from one end to the other it is
720	an eulogy of the profession of the scribe and the
721	man of books. But from the copies which have
722	come down to us, and which certainly date from
723	the XIXth or XXth dynasties, it seems clear that
724	the copyists of it at that time did not understand
725	what they were writing ; the obvious mistakes in
726	the text are very numerous, and many passages
727	mean nothing, or at any rate, are untranslatable.
728	In spite of these defects, the main object of Tuauf
729	in writing his work was to instil into the mind of
page 34
730	PLATE ⲠⲒ.
731	‘AT "100 (II 42 Z8101 ‘ON snifidvg ‘snpy “ug wosy
732	‘Te}1BY3 JO UO0s ⲑϯ
733	‘quenj, jo Suryowag, ay,
page 35
page 36
734	OBJECT OF TUAUF'S TEACHING 13
735	his son Pepi a love for letters and for the profession
736	of the scribe, and also to make him study the
737	apophthegms of the Ancestors. What Tuauf’s
738	social position was we know not, but by some
739	means or other he learned to write and to express
740	himself with tolerable clearness. He was prob-
741	ably not a man of high rank, and he seems to have
742	worked at some kind of trade. In the course of
743	this he found his ability to read and write of such
744	importance that he determined to have his son
745	properly educated, and to make him a scribe.
746	He, no doubt, lacked the skill of the professional
747	scribe in turning his sentences, and he employed
748	in his Teaching the words that were in common
749	use among the people of his own class. A
750	thousand or twelve hundred years later, when the
751	temple scribes and teachers under the Ramessid
752	kings began to use his Teaching as a text-book,
753	these words were regarded as archaisms and were
754	no longer understood, and others of more modern
755	use were substituted for them. Blunders in copy-
756	ing and attempts at emendation have brought the
757	text of Tuauf’s Teaching into the unsatisfactory
758	state in which we find it to-day. The hieratic
759	text is found in two papyri in the British Museum,
760	viz., Sallier II (No. 10,182) and Anastasi VII
761	(No. 10,222), and these have been published in
762	Select Papyry in the Hieratic Character, ed. Birch,
763	London, 1841, and in Facsimiles of Egyptian
764	Hieratic Papyri in the British Museum, ed. Budge,
765	Second Series, London, 1923. A hieroglyphic
766	transcript with a French translation was published
767	by Maspero,! and an English rendering by Birch.?
768	The composition contains twenty-eight paragraphs.
769	The Teaching of Tuauf may be divided into
770	two parts: the first (Pars. I-XIX) contains his
771	* Du Genre Epistolaire, Paris, 1872.
772	) Records of the Past, Old Series, Vol. VIII, p. 146.
page 37
773	14 TUAUF'S TEACHING SUMMARIZED
774	survey of the handicrafts of Egypt and his
775	laudations of the profession of the scribe, and
776	the second (Pars. XX-XXVIII) includes a number
777	of moral precepts. The latter are not of great
778	interest. They counsel Pepi not to act hastily,
779	not to ask questions in a neighbour’s house, not
780	to use elaborate phrases, or words of pride, when
781	talking to his neighbours, not to enter the houses
782	of neighbours unbidden when school hours are
783	ended, to deliver a message word for word as he
784	received it, to practise no deception on his mother,
785	to control his appetite for meat and drink, to pay
786	attention to the words of great men, and to obey.
787	The references to the goddesses Renenit and
788	Meskhenit are obscure, but Tuauf evidently thinks
789	that they concern themselves with the growth and
790	advancement of the scribe. The words in para-
791	graph XXVIII saying that the father and mother
792	of the successful scribe praise Ra, show that Ra
793	was the god whom Tuauf worshipped. From
794	first to last there is no religious teaching in Tuauf’s
795	work, and his sole object in writing it was to make
796	his son become a scribe. To be scribe and secre-
797	tary of the Town Council seemed to him to be the
798	highest post to which a man could attain on earth.
799	THE TEACHING OF KING KHATI
800	The next * Teaching ϯⲟ be considered is that
801	of King Khati, who wrote this remarkable com-
802	position for the benefit of his son Meri-ka-Ra.
803	Unfortunately the only version of it which we
804	have is the work of the scribes of the XIXth
805	dynasty, but there seems to be little doubt that
806	the composition itself is about two thousand years
807	older. This Teaching of Khati is different in
808	every way from that of his predecessors, and this
809	royal author intended to teach his son something
page 38
810	KHATI'S INSTRUCTIONS FOR RULING 15
811	more than morality. The first six paragraphs
812	advise Meri-ka-Ra how to deal with disloyal,
813	noisy sedition-mongers, who go about the city
814	talking and inciting men to overthrow the existing
815	government. He is to use no half measures, but
816	to seize such folk, kill them, blot out their name
817	and memorial, and destroy their adherents. The
818	king continues: Make thyself able to justify
819	thyself, or prove thy integrity, before God
820	L = I ⲑ fh = ϯ A (VII) ; speak wisely and
821	skilfully, speech is mightier than any fighting
822	comes to the wise man and is extracted (or, brewed
823	—
824	ⲑ︦ 9)) from him like the precepts of the Ancestors
825	(VIII). Follow the example of thy forefathers.
826	Read their sayings and be guided by them ; do
827	good to thy people and the favour of God shall
828	be thine (IX).
829	The next three paragraphs counsel just and
830	considerate treatment of the nobles and the people
831	in general : Stablish thy boundaries and provide
832	for the future, seize not all the land. [Life]
833	passes quickly upon earth and is of short duration.
834	All men pass away (X). Confer authority on thy
835	nobles and they will carry out thy commands ;
836	great is the king whose nobles are great (XI).
837	Rule justly, satisfy the man who has a grievance,
838	rob neither widows nor children, slay no one
839	except the rebel and sedition-monger (XII). Teach
840	thy young men the art of war (XIV). Treat
841	gentle and simple alike, and select a follower for
842	his ability only. Build monuments for thyself
843	and for the God, for such perpetuate thy name.
844	Visit the temple regularly, eat bread there, and
page 39
845	16 KHATI'S RELIGIOUS TEACHING
846	contribute liberally to the offerings and sacrifices.
847	Give according to thy means. God knows those
848	. << [11 <g> MW
849	who work for Him, ⲟ̄ fi ik FT ϫ
850	(XV, XVI). The next seven paragraphs deal with
851	an incident in a fight which King Khati had with
852	the princes of Thebes at This, near Abydos; the
853	subjugation of the peoples to the north-west and
854	north-east of Herakleopolis; the nomad tribes
855	of the Aamu (or Syrians) and their warlike and
856	unconquerable disposition; and the building of
857	block-houses and castles to protect the boundaries
858	of Egypt. Paragraphs XXV and XXVI have for
859	their principal subject the King and his office ;
860	and in paragraph XXIX the King calls upon his
861	son not to do anything which he has warned him
862	against in so far as it refers to the King.
863	We will now refer to three paragraphs which
864	we have not mentioned, viz., XIII, XXVII and
865	XXVIII, but which give to the Teaching of Khati
866	a character possessed by no other moral work
867	except that of Amen-em-apt. These paragraphs
868	deal with religion and not morality, and that they
869	should occur in a work written nearly three
870	thousand years before Christ is very remarkable.
871	Paragraph XIII carries on the subject of the
872	preceding paragraph, in which the King says:
873	“ Do right deeds, thou shalt remain on the earth,”
874	<< = ⲅ ⲱ︦ \| «- He goes on to say,
875	If thou wilt oppress the widow, and usurp the
876	orphans’ possessions, and dismiss the magistrates
877	who judge rightly, and punish innocent men, and
878	murder people, thou wilt be judged and punished
879	after death. The passage concerning the Judge-
880	ment is so important that I reproduce Golénischett’s
881	transcript of it, and a translation of it :—
page 40
882	KHATI ON LAST JUDGEMENT 17
883	THE JUDGEMENT.
884	ⲃ. ⲉ ⲫ ϫⲛ ⲁⲃⲟⲗ
885	TINT Et eS
886	we D1 ϧⲃ Ⲁ︦ ϩ︦
887	ⲁ ⲇ︦ Ϥⲓ ϥⲉ ⲉ ⲟ︦ⲃ︦ Ⲁ
888	Ⲁ ⲫ• Ⲁ ⲻ Ⲁ eo]
889	ⲃ. Ⲁ︦ fer Ⲁ
890	ⲁϩⲁ ⲝ̄ *ⲓⲓ
891	ww a Of oe SA AMAA
892	T Siie Se Ⲛ *ⲝ ⲃⲉ
893	Wiel 22 = 15° Ⲁ
894	-ϯ fet Los TT
895	ⲡⲁ [ⲗ [3
896	[ⲻ NS Fi
897	Papyrus 116A, obv.
page 41
898	18 FORGET NOT LAST JUDGEMENT
899	THE JUDGEMENT.
900	“ [Remember] the Tchatchaut! who judge wrong-
901	doers.
902	Know thou that they will not be lenient (or,
903	pitiful)
904	[On] that day of the judgement of wretched
905	man,
906	[In] the hour of the doing of [their] appointed
907	duty.
908	It is a terrible thing for a man who knows [his
909	sin] to be charged with it.
910	Fill not thy heart [with hope] because of length
911	of years,
912	[For] they regard a whole lifetime as a single
913	hour.
914	They prove [a man] after [his] arrival in port
915	(¢.e., death).
916	His qualities are placed near him as means of
917	subsistence (?).
918	There (i.e., in the Other World) existence is
919	everlasting.
920	A fool is he who has put [the remembrance of]
921	it away from him.
922	The man who attains to that place without
923	wrongdoing
924	Has an existence there like that of God,
925	Going about unhampered like the Everlasting
926	Lords.”
927	t Le., the Company of Assessors in the Other World,
928	presumably the Forty-two great gods of the Hall of Maati,
929	which was presided over by Osiris.
page 42
930	BELIEF IN LAST JUDGEMENT 19
931	The Tchatchaut, or ‘“ Heads,” are well known
932	from the funerary works of the XVIIIth and
933	XIXth dynasties. They appear in the Fifth
934	Division of the Book of Gates and are there eight
935	in number. They kept the registers of Osiris,
936	which presumably contained the names of those
937	who were in the Other World, and the period of
938	time which each had to serve there, and the
939	amount of work which each had to perform! In
940	the Book of the Dead they are mentioned (Chapter
941	XXXB) in connection with the Great Scales, and
942	the deceased says: “Let no one stand up to
943	testify against me, let none of the Tchatchaut,
944	18 ϯ Ϥ︦ thrust me back, and do not thou
945	(¢.e., his heart) turn aside from me in the presence
946	of the Guardian of the Scales.” Chapter XXXB
947	was, according to one tradition, composed by
948	Thoth, and it was “ found ”’ by Hertataf, a son of
949	Khufu (Cheops), inscribed on a tablet under the
950	feet of a statue of this god; and according to
951	another it was known in the reign of Semti-Hesepti,
952	a king of the Ist dynasty. Assuming these tradi-
953	tions to be based on facts, the belief in the Judge-
954	ment after death is as old in Egypt as dynastic
955	civilization. From the IVth dynasty to the
956	Ptolemaic Period the deceased was believed to
957	recite the prayer contained in this Chapter when
958	he entered the Hall of Judgement, and it must
959	therefore have been in general use between three
960	and four thousand years.
961	The equally remarkable paragraphs XXVII and
962	XXVIII treat of God and His worship, and His
963	power as the great Creator -
964	! See Budge, Egyptian Heaven and Hell, Vol. II, p. 156.
965	B 2
page 43
966	ϩⲟ KHATI DESCRIBES POWER OF GOD
967	Gop THE CREATOR. His WORSHIP AND POWER.
968	‘“ 124. God has hidden Himself; [He] knows the
969	dispositions [of men].
970	None can resist the lord of the hand}
971	Who attacks 125. the things which are seen by
972	the eyes (or, whilst the eyes look on).
973	God is to be adored [when] He is on His way.
974	Stones are worked upon, copper (or, bronze) is
975	wrought [into images of Him].
976	The parched land (?) is 126. rewarded with a
977	stream.
978	A river will not permit itself to disappear, it
979	destroys (or, dissolves away) that ground in
980	which it hid itself.
981	127. The soul journeys to the place which it
982	knows.
983	Found [and] make perfect (or, magnificent) thy
984	house of Ament (i.e., the west bank of the
985	Nile),
986	Beautify thy house 128. of Khert-Neter (-
987	the cemetery)
988	As is right to do, like one who observes the
989	law,
990	For the minds (or, hearts) of men rely upon
991	it.
992	129. The disposition of him that is right of heart
993	1 A phrase difficult to explain. Can it refer to the great
994	Hand of Geb which is grasping the chain by means of which
995	the Four Sons of Horus fetter Apep and his sons, as shown
996	in the Tenth Division of the Book of Gates? This Hand
997	is called the '* Hidden Hand,” \| el See Budge,
998	. a ==]
999	Egyptian Heaven and Hell, Vol. 11, pp. 270-272.
page 44
1000	KHATI DESCRIBES POWER OF GOD 21
1001	Gop THE CREATOR. His WORSHIP AND POWER.
1002	ae [ⲫ Je 10) 52 150
1003	A. —t\| =e = vil Ⲁ
1004	— al ⲫⲓ oe
1005	ⲟ ⲁⲇ ...Ⲁ
1006	ⲉ NZ ϫ..)
1007	ⲛ- Adee Ⲁ.
1008	[]ss = Ϥ︦ Ⲁ] 27
1009	— 82 IZA er Ⲁ* Ⲁ
1010	HG = Je ZT ZI" NZ ⲉ
1011	ⲥ ⲇ Ⲁ RR] IE
1012	ϫⲁ ⲁ) MR = 25
1013	ⲃ
1014	ⲉϩ ϩ [Ϩⲓ =
1015	ⲱ. [ⲓⲍ \| FI A
page 45
1016	zz KHATI DESCRIBES POWER OF GOD
1017	Is more acceptable than the ox of the worker of
1018	iniquity.
1019	Work for God, He will work for thee in like
1020	manner.
1021	Make offerings 130. to keep the tables for offer-
1022	ings well-supplied,
1023	[And] with the cutting [of funerary texts add]
1024	the similitude of thy name.
1025	God knows well [the man] who works for him.”
1026	King Khati continues his advice thus (Para.
1027	XXVIII) -
1028	* Regulate (or, keep order among) 131. men and
1029	women, who [are] the flocks and herds of
1030	God. (Compare Psalm 74, 1; 79,13; 95,7;
1031	100, 3.)
1032	He made heaven [and] earth for their will (i.e.,
1033	pleasure),
1034	He dissipated the darkness! (?) of the waters,
1035	He made the breezes of life (or, the life-giving
1036	air) 132. for their nostrils.
1037	They are the images (or, likenesses) of Him,
1038	(Compare Gen. i, 26, 27; ix, 6.)
1039	Who came forth from His members.
1040	He mounts up into the sky for their hearts (i.e.,
1041	gratification).
1042	He has made 133. for them fruits and vegetables,
1043	flocks and herds, feathered fowl [and] fish
1044	for their subsistence.
1045	! The allusion here is to the monster Aapep, whose symbol
1046	was a crocodile. He was the personification of fog, mist,
1047	rain and the primeval darkness which was everywhere until
1048	the sun rose for the first time.
page 46
1049	KHATI DESCRIBES POWER OF GOD 23
1050	ANB = (TEE
1051	Td = Ϥⲉ] Ⲁ Ⲁ
1052	ⲟ. ⲁ ϫ- Ⲁ TIS
1053	ⲉ... EK Fi
1054	...ⲁ
1055	AM 14° ⲛⲗⲗⲗⲁⲗ Oa == 0 ⲟⲩⲟ
1056	LO ⲗⲗⲗⲗⲗⲗ
1057	(ϫⲁ ⲇ- — ϯ ⲙ̄ Le
1058	$a ms gs PTT MLL]
1059	ce FIR Ia" 80 KN =
1060	A I LI
1061	ⲓ ..ⲥ =
1062	~ INI [= [Ⲁ ⲀϤ ⲻ
1063	ϨⲀ Ⲁ ⲻ *ⲫ
page 47
1064	24 KHATI DESCRIBES POWER OF GOD
1065	He has slain his enemies, he destroyed his own
1066	children! 134. because they conspired and made
1067	rebellion.
1068	He made the daylight for their hearts (i.e.,
1069	gratification).
1070	He made himself to travel in a boat so that he
1071	could see them.
1072	He has raised up a 135. shrine (?) behind them.
1073	[When] they weep he hearkens [to their cry].
1074	He made for them a governor in the egg,?
1075	A captain to 136. strengthen the back of the
1076	feeble man.
1077	He made for them words of power [for] weapons
1078	To repulse the might 137. of [untoward]
1079	happenings
1080	[And terrifying] visions by night as well as by
1081	ay.
1082	He has slain those who were rebels in heart
1083	138. As a man chastises his son for his brother.
1084	God knows every name.”
1085	! The allusion here is to the old Egyptian tradition which
1086	states that Ra destroyed the men whom he had made because
1087	they reviled him. This god said: “ The men who came
1088	into being from my eye have spoken words against me,”
1089	Ⲱ︦ 8=% = Th ⲻ
1090	ⲟⲩ ϫ ⲫ = The text is found in the tomb
1091	of Seti I and has been published with a French translation by
1092	Naville, Trans. Soc. Bibl. Arch., Vol. IV, p. 1 fi.
1093	* I.e., governors who were kings before they were born.
1094	. a [. a .
1095	For the reading [ⲉ (instead of ve ©) see Golénischeff,
1096	op. cit., PL. Suppl. C, line 135.
page 48
page 49
1097	PLATE IV.
1098	The Teaching which Khati, a king of Herakleopolis, wrote for his son Merikara.
1099	From the Papyrus of the Hermitage at St. Petersburg, ed. Golénischeff, No. 1116a, obv. iI. 106-117.
1100	were.
1101	ⲥ ϩⲛ ⲟⲟ Ⲙⲙⲟ
1102	ⲉ ..
page 50
1103	KHATI DESCRIBES POWER OF GOD 25
1104	ea THT Ⲁ ⲝ (MINS
1105	<>
1106	= ϧⲁ om ⲓⲃ ⲙⲉ
1107	The (IT) Ⲛ︦ ︦︦ 12
1108	HEA ⲁ WF HRN
1109	[dS TIF w= Fi Bb
1110	..ⲓ —g® =
1111	ⲟ JURE = ⲇ︦
1112	=i ne GTS A
1113	Siw I Eo ⲀⲀϤ
1114	ⲉ.. ⲓ[) :
1115	ⲱⲃ ϥ︦ ⲫ- ⲫ* ⲫ* Ⲓⲉ ϯ
1116	ol SE"
page 51
1117	26 MAGIC INVENTED BY RA
1118	The above passages contain the simplest and
1119	grandest description of the power and majesty of
1120	the God of Creation which has been found in
1121	Egyptian papyri. Itis clear from some of the lines
1122	in them that the god whose power Khati describes
1123	is Ra, the oldest sun-god of Heliopolis, who was
1124	undoubtedly regarded as the creator of the material
1125	universe. King Khati’s monotheism is of a very
1126	high order, but Ra was, apparently, not almighty,
1127	for he had enemies, who subsisted against his will,
1128	and whom he had to slay. And his power over
1129	the men whom he had created in his image was
1130	not great enough to prevent them from conspiring
1131	against him. Moreover, to help men to overcome
1132	‘““ happenings,” t.e., accidents and calamities, and
1133	diurnal and nocturnal visions, he was obliged to
1134	invent for them Hekau, JUNG “ words of
1135	power,” i.e., magical spells, incantations, exor-
1136	cisms, and the like. As these were to be recited
1137	whilst certain ceremonies, of a symbolic and
1138	magical character, were being performed, and as
1139	both the spells and ceremonies were designed to
1140	destroy the power and works of evil beings, they
1141	must be regarded as the foundation of the
1142	‘““ White Magic,” which Ra invented to defeat
1143	‘ Black Magic.”
1144	THE TEACHING OF AMENEMHAT I.
1145	In the Teaching! of Sehetepabra Amenemhat (I),
1146	1 The hieratic text, from Sallier Papyrus II (Brit. Mus.,
1147	No. 10,182), is reproduced in Egyptian Hieratic Papyri in
1148	the British Museum, Second Series, Plates LXIII-LXXVI.
1149	There are English translations by Goodwin, Cambridge Essays,
1150	p. 227 ff; Maspero, Records of the Past, Vol. 11, pp. 9-16;
1151	Birch, Egyptian Texts, p. 16 ff; and Griffith, Zeitschrift fur
1152	Aeg. Sprache, Bd. XXXIV (1896), p. 35. The last is accom-
1153	panied by a hieroglyphic transcript.
page 52
1154	PRECEPTS FOR RULING AS KING 27
1155	the first king of the XIIth dynasty, we have a set
1156	of precepts wholly different in character from those
1157	of Kagemna, Ptah-hetep and Khati. Amenemhat I
1158	wrote his Teaching to help his son Usertsen
1159	(Senusert) I to rule and not to become moral ;
1160	therefore I have not included any extracts
1161	from it among my translations. The first para-
1162	graph advises his son to trust no brother, to make
1163	no intimate friends, to keep everybody at a safe
1164	distance, and to keep his weapons near him when
1165	he sleeps. Amenemhat says that he fed the beggar
1166	and the destitute, and received gentle and simple
1167	alike ; but those who had prospered under him
1168	turned against him. A plot was formed against
1169	him, and one night after supper, when he was
1170	lying down, he heard the clash of weapons and,
1171	springing up, he found that men had tried to
1172	burst into the chamber to kill him. His sentry had,
1173	it seems, been killed by them, and he found himself
1174	without a protector, but he escaped by some means,
1175	and the plot collapsed. The rest of the work tells
1176	how he sent expeditions to Elephantine and the
1177	Delta, and encouraged irrigation and agriculture,
1178	hunted lions, caught crocodiles, and reduced the
1179	Nubians and the Nomads, who followed him like
1180	dogs, and brought Stdani men (the M’tchaiu,
1181	STEER to Egypt as soldiers.
1182	As a result of all these works no man suffered
1183	from hunger or thirst in his days, and the
1184	people dwelt in peace and quietness, and had
1185	leisure to discuss their king’s mighty deeds. The
1186	last two paragraphs of Amenemhat’s work are
1187	full of difficulties; they contain no moral
1188	precepts.
page 53
1189	28 MORAL TEACHING AND OFFICIAL LIFE
1190	THE TEACHING OF ANTEF.
1191	That the Teachings of Kagemna and Ptah-hetep
1192	were known and read under the XIIth dynasty is
1193	certain, for the oldest copies of these works are
1194	contained in the Prisse Papyrus, which was written
1195	at this period. By good fortune a monument has
1196	come down to us containing an inscription in which
1197	the man commemorated, one Antef, the son of
1198	Sent, describes his own character, and tells us
1199	about the way in which he fulfilled his duties as a
1200	high official of Usertsen I, the second king of the
1201	XIIth dynasty. He makes twenty statements
1202	about himself, and in each of them he shows that
1203	he put into practice a precept which is contained
1204	in the Teachings of the sages which are known to
1205	us. The whole inscription proves that the precepts
1206	of the Teachings are not merely aphorisms
1207	academic in character, but rules for conduct which
1208	officials were expected to learn and carry out.
1209	M. Moret, who has recently republished the text
1210	and added a French translation, has aptly called
1211	it “La Profession de Foi d'un Magistrat sous la
1212	XII Dynastie ”’ (Cinquantenaire de I’ Ecole Pratique
1213	des Hautes Etudes, Paris, 1821).
1214	Tue TEACHING OF SEHETEPABRA,
1215	Next, according to the chronological order of the
1216	Teachings, comes the Teaching of Sehetepabra,
1217	©[1=*=9, an hereditary prince and seal-bearer
1218	a 0
1219	of Amenemhat IIT, a mighty king of the XIIth
1220	dynasty. This official was high in the favour
1221	of his king, and performed many exalted duties
1222	in connection with the worship of the gods at
1223	Abydos. He wrote his Teaching for the benefit
1224	of his children, and claims that he will *“ make them
1225	to know the dispensation of eternity, and make to
page 54
page 55
1226	(AXXO “doy ‘Pod 243 fo 100d) 88 1994S ‘LLYOT ON snafidog snpy pg wosq
1227	ⲫⲟⲑϥⲃⲓⲑⲡⲓⲡⲡⲑ ⲑϥ JBL} ⲉⲑⲟⲡⲑⲣⲟ ⲑϥ) JO ⲑⲡⲟ ⲓⲉ poyjrurmod ⲣⲃϥ ⲑϥ Jey SISO JO [BH 91 1 ⲃⲓⲟⲃⲉⲑⲃⲃⲩ
1228	Ⲉⲙⲟ 4-pue-0AL J, ⲑ] ⲑⲓⲟ]ⲑϥ ⲣⲑⲃⲃⲑⲟⲑⲣ ⲑ] Ⲉϥ eruap [edL10Sa3wd ayy ) ‘UOISSOFUO] ⲑⲁ ssaⲚ ,, OY,
1229	PLATE V.
1230	havi
page 56
1231	THE KING AS GOD 29
1232	grow and flourish the life of truth (s.e., the real or
1233	genuine life), and to pass the whole period of their
1234	ⲣ.. : ⲉ. s
1235	lfein peace,” ⲫ ⲉ Ⲁ
1236	Ⲁ ==. The composition deals neither with
1237	religion nor morality, and contains nothing but a
1238	deification and glorification of the king and his
1239	power. Sehetepabra was a loyal, whole-hearted
1240	follower of Amenemhat III, and as a result
1241	prospered greatly ; he urges his children to follow
1242	his example, for only by so doing can they attain
1243	to the sole kind of life that is real, and pass their
1244	days happily. Since Amenemhat III was to him
1245	as God, service to him, in his opinion, embraced
1246	both religion and morality.
1247	THE THEBAN RECENSION OF THE BOOK OF THE
1248	DEeAD, AND THE RELIGIOUS AND MORAL CODE
1249	OF OSIRIS.
1250	With the Teaching of Sehetepabra our series of
1251	moral works of the Ancient and Middle Empire
1252	comes to an end. The period between the end of
1253	the XIIth dynasty and the beginning of the
1254	XVIIIth is barren, but when the Hyksos had been
1255	expelled, and the rule of the great Theban kings
1256	began, a period of great activity in connection with
1257	the writing and copying of religious and moral
1258	works was inaugurated. It must have been early
1259	in the XVIIIth dynasty that the Theban Recension
1260	of the Book of the Dead was made. A great many
1261	of the texts included in that were in existence in
1262	the XIth and XIIth dynasties, as we know from
1263	the rectangular painted wooden coffins from
1264	Al-Barshah, in Upper Egypt. But after the XIIth
1265	dynasty these and many other texts were grouped
page 57
1266	30 RELIGIOUS AND MORAL CODE
1267	together and arranged in a kind of order, and the
1268	= a ⲟ
1269	Book of PER-EM-HRru, = Ⲁ JER “(or
1270	PERT-EM-HRU), came into being at the beginning
1271	of the XVIIIth dynasty. At this time Amen, or
1272	Amen-Ra, was the King of the gods at Thebes, but
1273	Osiris was King of the Other World, and Judge of
1274	the Dead, and the chief Ancestor-god of all
1275	Egypt. The object of the compilers of the Book
1276	of the Dead was to help the deceased, who is
1277	throughout identified with Osiris, to reach the
1278	Kingdom of Osiris. It included spells and magical
1279	texts of all periods, which were intended to pre-
1280	serve his body from evil hap and destruction in
1281	every form, and hymns to the gods, and a number of
1282	compositions, the knowledge of which would enable
1283	him to enjoy to the full the delights of the Kingdom
1284	of Osiris, and to make ample use of the super-
1285	natural powers which he would possess there,
1286	But Osiris demanded much of the deceased before
1287	he admitted him into the abode of the blessed.
1288	The deceased had to prove to the Divine Magis-
1289	trates, or Assessors, that he had led a good life
1290	upon earth, and to submit to his actions being
1291	weighed in the Great Scales against Maat, s.e., the
1292	Truth (or, the Law). This weighing was per-
1293	formed with scrupulous care by Thoth and his
1294	deputy, in the presence of Osiris and the Great
1295	Company of the gods, and unless a man’s good
1296	deeds exactly counterbalanced Mait, he was
1297	doomed to annihilation. The Assessors were im-
1298	partial, incorruptible and merciless ; the Law had
1299	to be satisfied. A man was responsible to his god,
1300	whether it were Ra or Osiris, for his deeds and
1301	words ; on this fundamental fact the Egyptian
1302	conception of the Judgement of Souls was based.
1303	In addition to satisfying Thoth, the Advocate and
page 58
1304	31
1305	ⲩⲩ ⲅ ⲅⲅ︦︦︦
1306	ⲉϩⲟ ⲟⲟ ⲁⲑⲟⲟⲩ ⲑⲟ ⲁⲱⲑⲟⲥ ⲟⲟϩ TT ⲉ
1307	ϫ ⲛⲩⲛ ⲩⲩ ⲩⲩ
1308	N »
1309	ⲉⲟ
1310	=
1311	The Judgement Hall of Osiris, and the Gate of the Sixth Division of the
1312	Tuat called Nebtaha. Osiris is seated on a throne with nine steps, on each
1313	of which stands a god of his Company, and the Great Scales stand before
1314	him, The standard is a god in mummy form, but what is in the pans of
1315	the scales is doubtful. The Ape of Thoth is driving away evil in the form
1316	of the black pig, Amid. Anubis is addressing Osiris.
1317	From the sarcophagus of Seti I in Sir John Soane’s Museum,
page 59
1318	32 RELIGIOUS AND MORAL CODE
1319	Secretary of Osiris, a man had to 86) the
1320	Forty-two Assessors that he had not committed
1321	the forty-two sins the committal of any one of
1322	which would exclude him from the Kingdom of
1323	Osiris. He did this by declaring to each of the
1324	Assessors that he had not committed a certain
1325	sin, and if the result of the weighing of his deeds
1326	in the Great Scales confirmed this, he was declared
1327	maa Rheru, = ] ⲉ £. “true of speech,” i.e,
1328	innocent.
1329	At the beginning of the XVIIIth dynasty, under
1330	some influence which is unknown to us, the scribes
1331	began to add Vignettes, i.¢., to illustrate the Book of
1332	the Dead, and they gave free play to their imagina-
1333	tions in their representations of the Judgement
1334	Scene. A small vignette of the weighing of the
1335	deceased illustrated Chapter XXXB, and this they
1336	made the central feature of their larger vignette,
1337	which primarily they designed to illustrate Chapter
1338	CXXV. They considered this latter chapter of
1339	such great importance that they made it the
1340	introductory section of the Book of the Dead in all
1341	the great Codices of that work. Probably the
1342	finest coloured example known is that found in the
1343	Papyrus of Ani (Brit. Mus., No. 10,470), where it
1344	is given with two introductory hymns, one to Ra
1345	and the other to Osiris. In later Codices of the
1346	Book of the Dead the treatment of the Judge-
1347	ment Scene varies in details, but its main features
1348	remained unchanged for more than one thousand
1349	years.
1350	The collection of declarations of innocence of
1351	the forty-two sins which the deceased made to the
1352	Forty-two Assessors forms what may be called “The
1353	Moral and Religious Code of Osiris,” and the
1354	scribes of the XVIIIth dynasty regarded it as one
page 60
page 61
1355	PLATE VI.
1356	Thoth, Lord of the Scales of the Two Lands, weighing the Scribe
1357	Nebseni in the Great Scales, against a heart (Nebseni’s ?) in the
1358	presence of Osiris,
1359	From Brit. Mus. Papyrus No. 9900, sheet 4 (Book of the Dead,
1360	Chap, XX Xb).
page 62
1361	RELIGIOUS AND MORAL CODE 5
1362	of the most important sections of the Book of the
1363	Dead. In modern works it is known as the
1364	“ Negative Confession,” a name given to it by the
1365	early Egyptologists because each declaration begins
1366	with “I have not.” It was addressed to Osiris
1367	in the first instance by the deceased, who said :
1368	““ I know thee and I know thy name and the names
1369	of the Forty-two Gods who dwell with thee in
1370	the hall of Maiti,” etc. He then wenton: “Ihave
1371	brought thee Truth, I have destroyed sin, I have
1372	not sinned against mankind, I have not slain my
1373	kinsfolk,” and so on to the end of the Confession
1374	which is part of Chap. CXXV (Introduction). But
1375	the scribes were not content to leave it in this form,
1376	and they added the Vignette in the Papyrus of
1377	Nu, which is reproduced on Plate V. Here we
1378	see a long pylon-shaped hall, called the ‘ Hall of
1379	Maati,” the doors of which are thrown open, and
1380	down the middle of it, arranged in a single row, are
1381	forty-two mummified human forms, each having
1382	upon his head a feather, symbolic of Maat (Truth).
1383	Above and below these are the texts of the declara-
1384	tions of innocence. In the Papyrus of Nebseni
1385	(Brit. Mus. ggoo) the cornice of the Hall is decorated
1386	with rows of feathers of Maat, ⲛ̅ and uraei with
1387	horns and disks, Bs figures of four apes, each
1388	sitting by the side of a pair of scales, uy) 8
1389	and a seated god with his hands stretched out over
1390	the two eyes of Ra. At the end of the Hall are
1391	figures of the Maiti goddesses, Isis and Nephthys
1392	1 These are the four holy apes who in the Vignette to
1393	Chap. CXXVT are seen sitting one at each corner of the Lake
1394	of Liquid Fire, into which the bodies of the damned were
1395	thrown. In the Papyrus of Nesitanebtashru the Lake with
1396	its apes is seen quite close to the Great Scales.
1397	Cc
page 63
1398	34
1399	RELIGIOUS AND MORAL CODE
1400	and in the Papyrus of Ani, small vignettes repre-
1401	senting Ani before Osiris, the Great Scales, and
1402	Thoth writing on a feather, are added. The texts
1403	read -
1404	I.
1405	2.
1406	ϭ (ⲗ ϯ ⲱ
1407	® 3
1408	ⲑ
1409	IO.
1410	II.
1411	12.
1412	13.
1413	14.
1414	Hail, Usekht-nemmt, appearing from Anu
1415	(Heliopolis), I have not committed sins.
1416	Hail, Hept-seshet, appearing from Kheraha,!
1417	I have not robbed with violence.
1418	Hail, Fenti (Thoth), appearing from Khem-
1419	enu (Hermopolis), I have not plundered.
1420	Hail, Am-Khaibitu, appearing from Qerrt,
1421	I have not stolen.
1422	Hail, Neha-hau, appearing from Restau, I
1423	have not slain men.
1424	Hail, Ruruti, appearing from heaven, I have
1425	not cheated over the bushel.
1426	Hail, Arti-f-em-tes, appearing from Sekhem
1427	(Letopolis), I have not acted with deceit.
1428	Hail, Neba-per-em-khetkhet, I have not
1429	stolen the property of God.
1430	Hail, Set-qesu, appearing from Hennsu
1431	(Herakleopolis), I have not uttered lies.
1432	Hail, Uatch-nesert, appearing from Heka-
1433	ptah (Memphis), I have not carried off food.
1434	Hail, Qerti, appearing from Ament (the
1435	West), I have not uttered words of
1436	blasphemy (or, sedition).
1437	Hail, Hetch-abehu, appearing from Ta-she
1438	(the Fayytim), I have not invaded any
1439	man’s land.
1440	Hail, Unem-snef, appearing from the
1441	Slaughter-house, I have not slain an ox
1442	set apart for the god.
1443	Hail, Unem-besku, appearing from [the
1444	Mabet-chamber], I have not cheated in
1445	respectof . . ....
1446	! A town which stood near the modern Fustit.
page 64
1447	15.
1448	16.
1449	17.
1450	18.
1451	19.
1452	20.
1453	21.
1454	22.
1455	23.
1456	24.
1457	25.
1458	26.
1459	27.
1460	28.
1461	RELIGIOUS AND MORAL CODE 35
1462	Hail, Neb-Mait, appearing from Maiti, I
1463	have not pillaged the grain-lands.
1464	Hail, Thenemi, appearing from Bast
1465	(Bubastis), I have not played the spy
1466	(or, eavesdropper ?).
1467	Hail, Aati (or Anti), appearing from Anu
1468	(Heliopolis), I have not set my mouth in
1469	motion (z.e., reviled any man). ⲉ
1470	Hail, Tutu, appearing from Ati, or Athi
1471	(Busiris ?), I havenot . . . ..... except
1472	over the things which were mine.
1473	Hail, Uamemti, appearing from the
1474	Slaughter-house, I have not had inter-
1475	course with the wife of a young (?) man.
1476	Hail, Maa-antuf, appearing from Per-Menu,
1477	I have not polluted myself.
1478	Hail, Heri-seru, appearing from [Nehat]u
1479	(Sycamore City), I have not terrified
1480	[men] by my acts.
1481	Hail, Khemi, appearing from the Lake of
1482	Kaui, I have not attacked [any man].
1483	Hail, Sheti-kheru, appearing from Urit, I
1484	have not been an incendiary (?).
1485	Hail, Nekhen, appearing from Heq-at(?),
1486	I have not made myself deaf to the words
1487	of truth (or, the Law).
1488	Hail, Seri-kheru, appearing from Unes, I
1489	have not stirred up strife (or, sedition).
1490	Hail, Basti, appearing from Shetait, I have
1491	made no man to weep.
1492	Hail, Herf-haf! appearing from Hept-tchat 31
1493	have not committed acts of sexual impurity.
1494	Hail, Ta-ret, appearing from Akhekhu
1495	(Darkness), I have not eaten my heart.
1496	! He was the ferryman who ferried souls over the river to
1497	the Island of Osiris.
1498	* The “ Cabin of the Ferryboat ” (?).
page 65
1499	36
1500	29.
1501	30.
1502	3..
1503	32.
1504	33.
1505	34.
1506	35.
1507	36.
1508	37
1509	38.
1510	39.
1511	40.
1512	41.
1513	42.
1514	RELIGIOUS AND MORAL CODE
1515	Hail, Kenemti, appearing from Kenemt, I
1516	have not cursed.
1517	Hail, An-hetep-f, appearing from Sau (Sais),
1518	I have not acted with violence.
1519	Hail, Neb-heru, appearing from Tchefet, I
1520	have not hurried my mind (judged hastily?).
1521	Hail, Serekhi, appearing from Unth, I have
1522	not ...... my skin, I have not taken
1523	vengeance (?) on the god.
1524	Hail, Neb-abui, appearing from Satiu, I
1525	have not talked overmuch.
1526	Hail, Nefer-tem, appearing from Hekaptah
1527	(Memphis), I have not acted deceitfully,
1528	I have not done evil.
1529	Hail, Tem-sep, appearing from Tetu
1530	(Mendes), I have not acted as an enemy
1531	[of the king].
1532	Hail, Ari-em-ab-i, appearing from Tebti, I
1533	have not befouled running water.
1534	Hail, Hi-mu, appearing from Nenu (Nu), I
1535	have not made high (arrogant ?) my voice.
1536	Hail, Utchu-rekhit, appearing from his
1537	abode, I have not cursed God.
1538	Hail, Neheb-nefert, appearing from Nefer(?),
1539	I have not behaved with insolence.
1540	Hail, Neheb-kau, appearing from [thy] city,
1541	I have not sought distinctions (honours ?)
1542	for myself.
1543	Hail, Tcheser-tep, appearing from [his]
1544	cavern, I have not added to my wealth
1545	except such things as are my own.
1546	Hail, An-3-f, appearing from Augert, I have
1547	not thought scorn of the god of my city.
1548	The names of the Forty-two Assessors are titles
1549	of gods of the forty-two nomes of Egypt. Some
1550	of them explain themselves, e.g., No. 1. Usekht-
page 66
1551	THE NEGATIVE CONFESSION 37
1552	nemmt, z.e., “ He of the long strides "’ from Helio-
1553	polis is Ra, and No. 3. Fenti, 1.. Ⲛⲟⲃⲉ
1554	from Hermopolis is Thoth, the allusion being
1555	to the beak of the ibis, the bird that was
1556	sacred to him. In many cases it is not possible
1557	to identify the god referred to, and it is probable
1558	that most of the names are titles of local gods
1559	who were associated with the cult of Osiris in his
1560	numerous shrines throughout Egypt. The nega-
1561	tive form of the declarations (“I have not
1562	done ) suggests that they are an answer to
1563	precepts either from some Teaching of Osiris that
1564	began with the words Ⲟⲟ not,” or ‘ Thou
1565	shalt not,” or from the Teaching of some Sage
1566	like Ptah-hetep.
1567	It is possible that originally the Negative Con-
1568	fession was composed for the king, and that he
1569	alone was supposed to recite it before Osiris, for
1570	it is inconceivable that every Egyptian who was
1571	a follower of Osiris could or did make use of it.
1572	And the question arises whether the idea of it
1573	was of native origin, and whether the Book of the
1574	Dead is the place for which it was originally
1575	intended. The ordinary text of Chap. CXXV
1576	contains the substance of it, and there must be
1577	some reason why the Negative Confession in
1578	tabular form was given in addition. It seems to
1579	have nothing to do with the weighing of the words
1580	and deeds of a man in the Great Scales, and some
1581	special benefit must have accrued to the deceased
1582	from its recital! The Babylonians placed a
1583	! The priests of Amen attached great importance to the
1584	Negative Confession in tabular form, a fact proved by the
1585	Papyrus of Nesitanebtashru. There Chap. CXXV is given
1586	in hieratic (ed. Budge, Plates XLIII and XLIV), and on
1587	Plates CX~CXII we have the Negative Confession in hiero-
1588	glyphs.
page 67
1589	38 BABYLONIAN NEGATIVE CONFESSION
1590	Negative Confession in the mouth of their king
1591	when he went annually to the temple of Marduk
1592	to obtain the renewal of his sovereignty over Baby-
1593	lonia. The king was brought before Bél, and the
1594	Urigallu (a kind of priest) went out from the
1595	sanctuary, and, taking the king’s crown from his
1596	head and the three emblems of rule which he had
1597	in his hands, the Urigallu took them into the
1598	sanctuary and set them on a stand before Bél.
1599	He then went out and smote the king on his face,
1600	and brought him in before Bél, and, taking hold
1601	of the king's ears, he drew him down to the ground
1602	and made him kneel before the god. And the
1603	king said, Ⲓ have not committed sin, O lord of
1604	the lands. I have not been careless about the
1605	service of thy godship. I have not destroyed
1606	Babel, I have not commanded its destruction.
1607	I have not destroyed E. Sagila, I have not forgotten
1608	its rites. I have not smitten the cheeks of legal
1609	vassals, I have not caused them to be abased.
1610	I made Babel my first care, I have not stricken
1611	down its walls.” When the Urigallu, speaking for
1612	the god, had assured the king that Bél would
1613	hear his prayers and destroy his enemies, he
1614	restored the crown and symbols of sovereignty
1615	to the king, who then arrayed himself as before.
1616	The Urigallu again smote the king on his cheek,
1617	and if tears came from the king's eyes they showed
1618	that Bél was propitious to the king. If no tears
1619	came it showed that Bél was wroth with him, and
1620	that the king’s enemies would arise and bring
1621	about his downfall! The Negative Confession of
1622	the Egyptian before Osiris, and the Negative
1623	Confession of the King of Babylon before Marduk
1624	! See Thureau-Dangin, Rituels Accadiens, Paris, 1921,
1625	Pp. 144-145.
page 68
1626	OSIRIS AND MARDUK 39
1627	are extraordinarily close parallels. Marduk, as the
1628	god who visited the Underworld and had to be
1629	restored to life, seems to be the Babylonian counter-
1630	part of Osiris, god of the Underworld and god of
1631	the Resurrection.
1632	The translation of the Moral and Religious
1633	Code of Osiris is made from the oldest known copy
1634	of it, which is found in the Papyrus of Nebseni,
1635	but the later Theban Codices show that con-
1636	siderable alterations were made by the scribes in
1637	the catalogue of sins there given. Thus, in the
1638	Papyrus of Nu the deceased says in the Introduc-
1639	tion to the Negative Confession: I have not
1640	sinned against men, oppressed my kinsfolk, done
1641	evil in the place of truth, known reprobates, done
1642	abominable deeds, done more than was necessary,
1643	put forward my name for honours, dominated over
1644	slaves, scorned God, robbed the poor, done deeds
1645	hateful to the gods, caused a man to harm his
1646	slave, made any man suffer, let any man go
1647	hungry, made any man weep, committed murder,
1648	caused any murder to be committed, hurt the
1649	people, robbed the temple-offerings, stolen sacred
1650	cakes, stolen sepulchral offerings, committed
1651	sodomy, defiled sacred places, cheated in selling
1652	grain, filched land, encroached on the lands of
1653	others, cheated with the weights, cheated by mis-
1654	reading the pointer of the scales, taken milk from
1655	babes, driven beasts off their pastures, snared
1656	sacred geese, caught fish with bait of their bodies,
1657	fouled (or obstructed) water, breached a canal,
1658	extinguished a flame that should burn, abolished
1659	festal days, driven cattle from sacred property, or
1660	thrust aside the god when he appeared in his
1661	processions. This having been said, the deceased
1662	cries out, “I am pure, I am pure, I am pure,
1663	I am pure.”
page 69
1664	40
1665	(ⲡⲭⲭ 1d ‘godt
1666	men] ⲣϩⲃⲉⲟⲟⲟⲣ A Jo ⲙⲉⲑϥ ⲑϥ) jo SurgSrm
1667	‘suis Jo 9oussaxd ayy ut
1668	ⲟϥ) Suryoyem JEEJy 5sⲑⲣⲣⲟ
1669	‘gopuor] ⲑⲡⲓⲇⲉⲛ ⲣ) nen] Jo snifdeg ayy moi g
1670	3 sy) pue logy, jo dV Paps
1671	-Sop ⲟϥ.
page 70
1672	THE WEIGHING OF THE HEART 41
1673	The Vignettes in the papyri copied in the first
1674	half of the period of the XVIIIth dynasty show
1675	that the weighing of the words and deeds of the
1676	deceased was a comparatively simple matter.
1677	Thoth, in the form of a dog-headed ape, conducted
1678	the weighing and announced the result to Osiris,
1679	who sat close by on his throne. (See Plate VI.)
1680	In the Papyrus of Iuau, USI 4, (ed.
1681	Naville, Pl. XXII), Osiris stands by the Scales
1682	\|
1683	ⲓ..
1684	1. Ra, in the form of a mummy, watching the weighing of the heart
1685	of Amenemheb ; Ri here takes the place of Osiris.
1686	2. The dog-headed Ape of Thoth.
1687	3. The Great Scales, the pillar of which is surmounted by the head
1688	of Maat (Truth), The heart of the deceased counterbalances
1689	ruth.
1690	4. An Ape-headed god leading the deceased to the Great Scales.
1691	From the Papyrus of Amenemheb in the Louvre, No. 3097.
1692	(Naville, Zodrenbuck, Vol. I, Chap. CXXV.)
1693	and watches the heart of the deceased balancing
1694	itself against the symbol of truth, and Thoth,
1695	in the form of a dog-headed ape with the
1696	crescent and full moon on his head, and his
1697	counterpart Maat stand by watching. In the
1698	Louvre Papyrus No. 3073 the Maiti goddesses
1699	watch the weighing, and the top of the pillar
1700	of the Scales is in the form of the head of
1701	Maat. In the Louvre Papyrus No. 3074, the
page 71
1702	42 THE WEIGHING OF THE HEART
1703	weighing is performed by Ra or Horus, the ape
1704	sits on the top of the pillar of the Scales, and
1705	the heart is presented by Anubis to the two
1706	apes who sit before Osiris. In the Pap
1707	of Neb-Qet (Louvre, No. 3132) the top of the
1708	standard is made in the form of the head of the
1709	ibis of Thoth, and to the left of it are the Eater
1710	of the Dead and the Lake of Fire with the Four
1711	Apes. In many papyri Anubis performs the
1712	. Osiris in his shrine.
1713	. The deceased Nebget adoring the god.
1714	. The heart of the deceased in the Great Scales being weighed against Truth.
1715	. The feather of Truth (Maat).
1716	The Lake of Fire and the Four Holy Apes.
1717	. The monster Am-mit, ** Eater of the Dead,” waiting to destroy sinners.
1718	From the Papyrus of Nebget (ed. Devéria and Pierret, Paris, 1872).
1719	ⲟⲛ ⲉⲙ ⲙ =
1720	weighing and the ape of Thoth sits on the top of
1721	the standard. In papyri of the latter half of the
1722	XVIIIth dynasty, e.g., the Papyrus of Ani, the
1723	Judgement Scene is greatly elaborated, and the
1724	weighing is watched not only by the deceased,
1725	but by his soul and his Luck, and his embryo (?)
1726	and the goddess of his birth-chamber Meskhenit,
1727	and the goddess of his destiny Renenit. The ape
1728	sits on the Scales, and the god Thoth, the “ Lord
page 72
1729	PLATE VII
1730	Anubis weighing the heart of the priestess Anhai against a figure of Maat,
1731	goddess of Truth. The Ape of Thoth watches the weighing on behalf of
1732	Thoth, who is recording the result on his palette.
1733	From Brit. Mus. Papyrus No. 10472 (Book of the Dead, Chap. CX XV).
page 73
page 74
1734	THE VERDICT OF THOTH 43
1735	of the words of the god,”! ibis-headed, stands
1736	writing down on ‘his palette the result of the
1737	weighing which Anubis reports.
1738	The verdict which Thoth returns to the gods is
1739	both interesting and instructive, and shows what
1740	was demanded of a man before he could enter the
1741	R ='SERD
1742	ⲑ
1743	ⲫ
1744	.
1745	ϩⲁⲓ
1746	1. 2. The Truth goddesses of Upper and Lower Egypt.
1747	3. The Great Scales in which Horus or Ra is weighing the heart of
1748	Thena ; the Ape of Thoth sits on the standard.
1749	4. Anubis presenting the heart of Thena to Osiris who sits enthroned
1750	as Judge with two of the Holy Apes before him.
1751	From the Papyrus of Thena in the Louvre (Naville, Todtenbuch,
1752	Vol. I, Chap. CXXV).
1753	Kingdom of Osiris. He says: “In real truth
1754	(s.e., with the strictest regard to the demands of
1755	the Law) the heart of the Osiris (Ani) has been
1756	weighed. His soul stood up bearing witness on
1757	his behalf. His character (or, disposition) is right
1758	1 ⲉⲥⲉ a » M .
1759	Neb metu neter, => 1 ⲛ 3 NE Eisler’s theory that
1760	I refers to the standards of the god, or gods, is disposed
1761	of by Boylan in his Thoth as Hermes, p. 92.
page 75
1762	44 THE FOUR HOLY APES
1763	according to the Great Scales. No vice (or, abomi-
1764	nation) has been found in him. He has not filched
1765	from the offerings in the temples. He did not
1766	commit deceitful deeds, he did not spread about
1767	with his mouth lies whilst he lived upon the earth.”
1768	Thus the Code of Osiris regarded as the essential
1769	qualities in a candidate for the Elysian Fields
1770	< ⲩ
1771	0
1772	The Four Holy Apes who guard the Lake of Fire into which
1773	the remains of those who were condemned in the Judgement
1774	Hall of Osiris were cast.
1775	Vignette of Chap. CXXVI in the Papyrus of Nebseni.
1776	(Brit. Mus. Papyrus, No. 9900.)
1777	a right spirit, honesty in his work, and absolute
1778	truth in word and deed. And this was Thoth’s
1779	summary of the Law.
1780	In the Papyrus of Neb-Qet the monster ‘“ Eater
1781	of the Dead ” is seen lying by the side of the Lake
1782	of Fire with its Four Apes, but in the later papyri
1783	the Lake is removed from the Hall of Judgement,
page 76
1784	THE FOUR HOLY APES 45
1785	and the Vignette of it, with its text, forms Chap.
1786	CXXVI. These Apes were originally supposed to
1787	sit in the Boat of Ra, and each told the god the
1788	truth about what was happening in one quarter of
1789	the world, but here they are seated each at one
1790	corner or side of a rectangular lake of fire. They
1791	lived by the truth, and they fed on the truth, and
1792	were free from deceit and fraud and vice of every
1793	kind. To these the deceased prayed, saying:
1794	“Blot out my evil deeds, and put away my
1795	culpable deeds committed upon earth, and destroy
1796	anything of evil that clings to me, and let there be
1797	nothing in me to alienate you from me. Let me
1798	pass through the Ammehet, and enter Restau, and
1799	pass through the secret gates of Amentt.” And
1800	when the deceased was a righteous man they
1801	answered : ‘‘ Come, for we have blotted out thy
1802	evil deeds, and put away thy sin and thy culpable
1803	deeds committed upon earth, and we have
1804	destroyed every evil thing that clung to thee upon
1805	earth. Enter therefore into Restau, and pass
1806	through the secret pylons of Amentt.”
page 77
page 78
1807	TRANSLATIONS OF EXTRACTS FROM
1808	EGYPTIAN MORAL PAPYRI
page 79
page 80
1809	4
1810	THE TEACHING OF KAGEMNA!
1811	[The beginning is lost.]
1812	I. The timid man is strong, and he who is just
1813	in word and deed is praised. The hall is opened
1814	to the humble man, and a wide room [is given to
1815	him] that is gentle in speech ; but sharp knives are
1816	against him that would force a way. A man should
1817	not seek an entrance except at his [appointed]
1818	time.
1819	II. If thou art seated at meat with many
1820	people hate (i.e., abstain from) the food which thou
1821	lovest. It is only a minute's restraint of the
1822	appetite, and greediness is a disgrace and tends to
1823	gluttony. A cup of water will quench the thirst
1824	satisfactorily, and a mouthful only will stablish
1825	the heart. One good thing takes the place of
1826	another, and a small quantity even of something
1827	which is of inferior quality will take the place of a
1828	large quantity. He who is intent on satisfying
1829	the lust of the belly is a shameful person. Passing
1830	the time he is unable to loosen the body in strange
1831	houses.
1832	III. If thou art seated at meat with a greedy
1833	man eat thou when he has finished his meal; and
1834	if thou art seated at meat with a winebibber,
1835	accept thou a drink whenever it pleases him to
1836	offer thee one. Reject not the pieces of flesh
1837	which [are found with] a man of bestial appetite.
1838	Take what he offers thee, and refuse it not ;
1839	remember acceptance conduces to gentleness on
1840	his part.
1841	ⲙ The hieratic text of this Teaching is found in the Prisse
1842	Papyrus, which is described on p. 51.
1843	D
page 81
1844	ϭⲟ WRITTEN WORD TO BE ACCEPTED
1845	IV. If a man lacks the knowledge of what a
1846	man should know, and if nothing said [to him]
1847	moves him, and if"he maintains a sullen attitude
1848	to the person who is well-disposed towards him,
1849	he is a calamity for his mother and for his neigh-
1850	bours and for people in general. Make thy name
1851	to come forth (i.e., be known). Being silent (or,
1852	modest) in thy speech, thou shalt be proclaimed.
1853	V. Be not arrogant because of thy strength
1854	when thou art among thy contemporaries. Take
1855	care to act in such a way that people do not oppose
1856	thee. No man knows what is going to happen, or
1857	what God will do when He strikes.
1858	And the Wazir (or, mayor) caused his children
1859	to be summoned to him having made himself fully
1860	acquainted with the dispositions of men, and they
1861	came being filled with wonder . . ..... He
1862	said to them : ‘“ Whatsoever is in writing on this
1863	roll pay heed unto it as if I myself were repeating
1864	ittoyou...... And the children laid them-
1865	selves down flat upon their bellies, and they re-
1866	cited these sayings according to what was written.
1867	And in their opinion these sayings were more
1868	beautiful than everything else in the whole land,
1869	and [they recited them] both standing up and sitting
1870	down. His Majesty King Huni died, and His
1871	Majesty Seneferu, the King of the South and the
1872	North, became the gracious King of all this land.
1873	And Kagemna was appointed governor of the town
1874	and Wazir.
page 82
1875	51
1876	THE TEACHING OF PTAH-HETEP.
1877	The only complete copy of this work known was
1878	purchased from a native of Western Thebes by
1879	Prisse d’Avennes, who was making excavations
1880	there, and was given by him to the Bibliotheque
1881	Royale in Paris in 1847. He published the text
1882	in an oblong quarto volume, entitled Facsimile
1883	d'un papyrus Lgyptien en caractéves hiératiques,
1884	trouvé a Thebes, donné a la Bibliotheque Royale de
1885	Paris, et publié par E. Prisse d’Avennes, Paris,
1886	1847. The papyrus was written under the XIth or
1887	XIIth dynasty, and supplies us with a copy, more
1888	or less accurate, of the text as it was received about
1889	B.C. 2500 or earlier. Hieroglyphic transcripts of
1890	this text were published by Virey, Etudes sur le
1891	Papyrus Prisse, Paris, 1887, and by myself, Egyptian
1892	Reading Book, London, 1896, pp. 244-274. A later
1893	Version of a portion of the Teaching is found in a
1894	papyrus which I acquired for the British Museum
1895	(No. 10,509), and on an ostrakon which was dis-
1896	covered by the late Lord Carnarvon. A valuable
1897	edition of all the available texts of both Versions
1898	has been published by E. Dévaud, Les Maximes de
1899	Ptahhotep, Fribourg, 1916. Translations of the
1900	Teaching, in whole or in part, have been made by
1901	Dr. Heath (Proverbs of Aphobis, 1864), Chabas
1902	(Rev. Arch., XV, 1858), Lauth (Sitzungsberichte der
1903	Konig. Bayer. Akad. 1869, p. 530 ⲏ︦. 1870,
1904	ⲣ. 245), Virey (ZLtudes, Paris, 1887), Maspero
1905	(Recuetl, XXXI, 146), Virey (Records of the Past,
1906	2nd ed., Vol. ITI, p. 1), and others. The title of
1907	the work of Ptah-hetep reads -
1908	D 2
page 83
1909	52 PTAH-HETEP'S APPEAL TO ASSA
1910	THE TEACHING OF THE GOVERNOR OF THE TOWN,
1911	THE WAZIR PTAH-HETEP, [WHO LIVED] UNDER
1912	THE MAJESTY OF THE KING OF THE SOUTH
1913	AND THE KING OF THE NORTH, Assi, WHO
1914	LIVES FOR EVER AND EVER.
1915	The Governor of the Town, the Wazir Ptah-
1916	hetep, says to the Majesty of the King of the South
1917	and the King of the North, Assi, who lives for
1918	ever and ever : Ⲟ King my Lord, grey hairs have
1919	come upon me, old age has advanced, decay has
1920	come to me, oldness has taken the place of newness,
1921	some new defect settles upon one every day. The
1922	eyesight fails, the ears become stopped, the
1923	strength diminishes, the heart is sluggish, the
1924	mouth is silent and speaks not, the mind forgets
1925	and cannot remember the things of yesterday,
1926	every bone in the body aches, happiness turns into
1927	discomfort, the taste of everything vanishes. Old
1928	age makes men miserable in every way. The nose
1929	becomes stopped up and can smell nothing. It is
1930	misery for the old man whether he sits or stands up.
1931	Give the order then on behalf of thy servant here
1932	present to make a staff for my old age, and let my
1933	son stand in my place. Then will I tell him the
1934	speech of those who hearkened and the weighty
1935	sayings of the ancestors, and those who have
1936	obeyed the gods. And thou likewise, mayest thou
1937	act in such a way as to drive out strife from among
1938	the people, and to make those who dwell on both
1939	banks of the Nile serve thee loyally.” The
1940	Majesty of this god (i.e. King Assi) said: * In-
1941	struct him in the speech of olden time as thou
1942	sittest. Ⲟ make him to be a marvel to the children
page 84
1943	PTAH-HETEP ORDERED TO SPEAK 53
1944	of the princes. May obedience enter into him,
1945	together with all rightmindedness which has been
1946	described. No one is born who possesses under-
1947	standing naturally.”
1948	Here begin the Precepts in noble language which
1949	were uttered by the Prince and hereditary Chief,
1950	the father of the god, the beloved of the god, the
1951	son of the king, truly begotten by him, the
1952	Governor of the Town, the Wazir Ptah-hetep.
1953	They will teach the ignorant man to become a man
1954	of knowledge and to express himself in the best
1955	possible way, and will prove a blessing to him that
1956	will hearken to them, and a curse to him that will
1957	cast them behind him. He spake to his som?
1958	thus :—
1959	I. Magnify not thy heart because of thy know-
1960	ledge, and fill not thy heart with the thought about
1961	it because thou hast knowledge. Hold converse
1962	with the ignorant man as well as with the learned.
1963	No limit has been set to a handicraft, and no
1964	handicraftsman is equipped with all its excellences.
1965	Fine speech is hidden deeper than mother-of-
1966	emerald stone, and yet it is to be found among the
1967	women who grind flour at the mill.
1968	II. If thou meetest a man of words who is
1969	bolder and better equipped than thyself in his
1970	hour (z.e. when he is coming to the conclusion of
1971	his speech), bend thy arm and bow thy back. Let
1972	not thy heart be carried away, let him not rest
1973	upon thee ; [but] make thou thyself small. When
1974	he says things that are evil make no attempt to
1975	stop him in his hour, so that he may be called the
1976	““man who knows nothing about things.” Bear
1977	thy disgust. It is his treasure (or, food).
1978	ⲙ Var. “ to his son Ptah-hetep the little *’ (i.e. junior).
page 85
1979	54 WHAT GOD DECREES HAPPENS
1980	III. If thou meetest a man of words in his
1981	hour, if he be one like thyself, that which is on
1982	thy shoulders set down and become wiser than he
1983	is through thy silence, whenever he is speaking
1984	evil things. Those who are listening will applaud
1985	him, but thy name will be fair in the opinion of the
1986	princes.
1987	IV. If thou meetest a man of words in his hour,
1988	curse him not if he be thy inferior. Let not thy
1989	heart rage because of him, for he is a miserable
1990	being. Let him remain on the ground, he will
1991	punish himself.
1992	V. If thou art in the position of a leader and
1993	it is thy duty to give orders to a great number of
1994	people, pursue thou a course which is wholly
1995	excellent, and continue in it until there is no defect
1996	whatsoever in thy administration. Truth (Maat)
1997	is great, and her virtue is lasting, and she has never
1998	been overthrown since the time of Osiris (var. since
1999	Ra created it); the man who transgresses her
2000	behests (or, laws) is sorely punished. She is the
2001	path of him that is [not] a robber. The wicked
2002	can indeed steal possessions, but the wicked cannot
2003	attain to her state. There is great power in Truth,
2004	for she is permanent ; the good man says: ‘‘ She
2005	was a possession of my father.”
2006	VI. Make not terror to exist among the people,
2007	for it effects nothing is what God has decreed
2008	that happens.
2009	VII. If thou art one of those who are sitting at
2010	table with a man who is greater than thyself,
2011	accept what he gives thee, what is set before thy
2012	nose. Look not at that which he has before him,
2013	but set thy gaze upon that which is before thee.
2014	Cast not a multitude of prying glances upon him,
2015	for this behaviour will cause him discomfort.
2016	Keep thy face turned downwards until he addresses
page 86
2017	RY
2018	THE TEACHING OF PTAH-HETEP 55
2019	thee, and speak only when he speaks to thee.
2020	Laugh thou when he laughs. That will be exceed-
2021	ingly pleasing to his mind, and what thou doest
2022	will be very good behaviour. What is in the heart
2023	cannot be known. When a great man is [sitting]
2024	behind food, his commands are in accordance with
2025	his (disposition). A great man gives to the person
2026	whom he can reach, but the Ka makes him stretch
2027	his hands to those beyond. The eating of bread is
2028	under the dispensation of God. When plans of the
2029	night come into being, the ignorant man suffers loss
2030	thereby.
2031	VIII. If thou art in the position of a man who
2032	is treated with confidence, whom one nobleman
2033	sends to another on business, when he sends thee
2034	on a mission conduct the business in a right and
2035	fitting manner. Perform the mission according to
2036	what he says to thee. Let not thy heart eat (z.e.
2037	hide) anything of what is said to thee, and guard
2038	thyself carefully against forgetting any part of it.
2039	Guard thyself also against making harsh the words
2040	which one nobleman may speak about another
2041	contemptuously by using the utterances of folk
2042	in general. Whether it be a nobleman or a man
2043	of no account, it is disgrace to the Ka.
2044	IX. When thou ploughest, and there is abun-
2045	dant growth in thy field, and God gives a plentiful
2046	crop into thy hand, praise not the man who has no
2047	children, curse not, boast not, and eat not thy
2048	fill from the provisions of thy family. The fear
2049	of silence (?) works great things; the man who is
2050	master of the kat weight is master of the goods
2051	[also], he seizes like the crocodile among the genbet
2052	officials. . . .........
2053	X. If thou art a man in a menial position, and
2054	art in the service of a man of honourable estate,
2055	and thy treatment by God is good (or, generous),
2056	ⲁⲛ ⲙ... LiBRARY
page 87
2057	56 SEEK HAPPINESS OF MIND AND BODY
2058	seek not to acquire any knowledge whatsoever
2059	about his former estate. Make not great thy
2060	heart (i.e. be not arrogant) towards him because
2061	of what thou knowest about him and his former
2062	condition. Fear him because of what has hap-
2063	pened to him, for behold, wealth comes not of
2064	itself ; it is a law to those who love it. If he
2065	squanders it one fears him. It is God Who creates
2066	his honourable estate ; if he fights on his own behalf
2067	he falls down (z.e. dies).
2068	XI. Follow thy heart’s desire as long as thou
2069	livest, and do not more than is ordered. Waste
2070	not the time in which thou canst follow thy heart’s
2071	desire, for it is a hateful thing to the Ka (6.
2072	the natural disposition) to limit its period. Weary
2073	not thyself concerning the affairs of the day, nor
2074	be anxious overmuch about thy house and estate ;
2075	things happen (or, come), follow [thy] inclina-
2076	tion. . .....
2077	XII. If thou wouldst be a perfect man and
2078	dost possess a house and estate, beget a son who
2079	shall be well-pleasing to God. If he does what is
2080	right, and if he imitates thee in thy actions, and
2081	hearkens to thy teaching, and his behaving is
2082	perfect in thy house, and he cares for thy property
2083	as if it was his own, seek thou for him every kind
2084	of honour. He is thy son whom thy heart’s desire
2085	has begotten ; let not thy heart drift away from
2086	him. ...... But if he follows an evil course,
2087	and opposes thy plans, and does not carry out
2088	thy instructions, and his behaviour in thy house is
2089	detestable, and he treats with contempt all thy
2090	words, and sets his mouth in motion with vile
2091	words, and his face is turned away, and nothing
2092	remains in his hands, cast him away, for he is no
2093	son of thine, and he was not born for thee. He is
2094	thy servant by his tongue through his qualities
page 88
2095	THE TEACHING OF PTAH-HETEP 57
2096	ⲱ characteristics) ; he is one who blames them.
2097	od will smite him in the body. He will never
2098	turn back to control them. The shipwrecked ones
2099	will not find a boat for themselves.
2100	XIII. If thou art in the ante-chamber of a
2101	nobleman, whether thou art standing up or
2102	squatting, abase thyself the first day. Press not
2103	forward, lest thy being turned back should take
2104	place. Keep a keen watch on the confidential
2105	servant who announces thee; the man who is
2106	summoned [by the nobleman] finds a wide seat
2107	(s.e. plenty of room). The ante-chamber of a
2108	nobleman is governed by precedence, and all its
2109	procedure is according to rule. It is God who
2110	advances the seat of him that is advanced. It is
2111	not effected by the shoulder of a man (i.e. by
2112	force).
2113	XIV. If thou art with common people make
2114	thyself like the peasant folk by concealing thy
2115	mind. The man who conceals his mind enjoys a
2116	good reputation, if he does not wander about after
2117	the word of his body. He becomes his own master,
2118	a master of affairs by his own planning. Thy name
2119	is good without thy word. Thy limbs (or, body)
2120	are fat; thy face is with (?) thee, thou praisest
2121	thyself without knowing it. The man who is
2122	small of heart (timid?) hearkens to his body, he
2123	sets his defects (or, littlenesses) in the place of his
2124	love, his heart becomes a wretched thing, his
2125	members dwindle to nothing. The man who is
2126	great of heart (i.e. bold) is one of God’s men.
2127	He hearkens to the command of his heart, his
2128	enemy becomes his possession.
2129	XV. Declare thy mission and conceal nothing.
2130	Devote all thy thought to the counsel of thy lord. . .
2131	. . . Supposing that a noble destroys his posses-
2132	sions : even if he (¢.e. the envoy) thinks of opposing
page 89
2133	58 AVOID THE SOCIETY OF WOMEN
2134	him in the matter, he must hold his peace, having
2135	already spoken to him.
2136	XVI. If thou art in the position of a leader,
2137	press forward thy plans by thy commands; do
2138	thou what thou hast decided upon. But remember
2139	(or, take good heed concerning) the days that are
2140	to follow. If there be no word on thy behalf
2141	among those who are praised, calamity will over-
2142	whelm thee and misery will overtake thee.
2143	XVII. If thou art in the position of a leader (or,
2144	one to whom petitions are made), be courteous, and
2145	listen to the petition of the petitioner. Stop not his
2146	words, until he has poured out all that is in his heart
2147	and has said what he came to say. A man with a
2148	petition to make loves the official who will agree to
2149	what he says, and will let him talk out his grievance
2150	fully. Every petitioner rejoices to have his griev-
2151	ance heard. A fair word rejoices (literally, paints)
2152	the heart. If an official stops the flow of words
2153	of the petitioner, the people say: ‘““ Why is this
2154	fellow there having the power to act in this way ? ”
2155	XVIII. If thou wishest to maintain a perma-
2156	nent friendship in the house to which thou art in
2157	the habit of going, whether as master, or whether
2158	as brother, or whether as friend, or in fact in any
2159	place to which thou hast the entry, strive against
2160	associating with the women. The place which they
2161	frequent is not good. The man who is not prudent
2162	follows after them. A thousand men seeking what
2163	is beautiful are destroyed by them. A man is
2164	made a fool of by their shining limbs, but they turn
2165	into things that are harder than quartzite sand-
2166	stone. The pleasure is only for a little moment,
2167	and it [passes] like a dream, and a man at the end
2168	thereof finds death through knowingit. . . . . . .
2169	XIX. If thou wouldst have thy lot as a leader
2170	a happy one, guard thyself against every evil deed,
page 90
2171	THE TEACHING OF PTAH-HETEP 5
2172	and above all fight against the vice of avarice,
2173	which is a disease fraught with pain that cannot be
2174	conquered. Confidence cannot exist side by side
2175	with it. It turns fathers and mothers into evil
2176	folk, and also the brothers of the mother. It turns
2177	the kindly friend into a bitter enemy, it drives
2178	away the trusted servant from his master, and it
2179	makes a wife hateful to her husband. It is a
2180	strong treasure-house of every kind of evil, and a
2181	purse containing abominable vices of every kind.
2182	The man who has truth (maat) for his tow-line
2183	walks whither her steps lead him, and acquires
2184	house and estate; but the avaricious possesses
2185	not even a tomb.
2186	XX. Be not avaricious when a division of
2187	property is made, and be not greedy, and what is
2188	thy due shall come to thee. Be not avaricious in
2189	thy dealings with thy kinsfolk. The prayer of the
2190	long-suffering man is greater than force, even
2191	though he be of no account among the people of
2192	his own time, and is destitute of the gifts of speech.
2193	A very little avarice about a matter of the kind
2194	will make hostility to arise even in the man who is
2195	usually cool-hearted (i.e., unexcitable).
2196	XXI. If thou wouldst be wise (or, prosperous)
2197	stablish thyself in a house (i.e., get married). Love
2198	thou thy wife in the house wholly and rightly.
2199	Fill her belly and clothe her back ; oil for anointing
2200	is the medicine for her limbs. Make her heart to
2201	rejoice as long as thou livest ; she is a profitable
2202	field for her lord. Enter not into disputes with her.
2203	She will withdraw herself before force. . . . . ..
2204	Make her to prosper permanently in thy house. If
2205	thou art hostile to her she is a well (or, ditch) ; she
2206	gives herself to herself.
2207	XXII. Satisfy thy servants whom thou trustest
2208	with thy possessions, so that they may feel as if
page 91
2209	ϭⲟ SPEAK ONLY WITH KNOWLEDGE
2210	they had been rewarded by God. If a man is
2211	iggardly in satisfying his trusted servants, he is
2212	ⲛ︦ⲉ︦ to be a thievish person. . . . .......
2213	oN man knows what will happen as he meditates
2214	in the morning. When troublesome events come
2215	upon him it will be the trusted servants who will
2216	bid him “ Welcome.” Peace (?) cannot be brought
2217	to the town (or, estate), and when it is brought by
2218	the servants ruin supervenes.
2219	XXIII. Repeat not the words spoken by a man
2220	who is furiously angry; hearken not to him;
2221	they are the outpouring of a heated mind (or, body).
2222	At the repetition of a matter, look on, hear not ;
2223	let it go to the ground. . . . . . . ..
2224	XXIV. If thou art in the position of a man of
2225	high rank who sits in the council of his lord, devote
2226	thy heart entirely to what is good (or, perfect).
2227	To hold thy peace is better for thee than the teftef
2228	flower. Speak thou only when thou knowest a
2229	matter and canst explain it. Behold, the word is a
2230	handicraftsman who speaks in the council, and
2231	speech is the most laborious of all works. The
2232	explanation thereof hands one over to the staff
2233	[of punishment].
2234	XXV. If thou art strong, make respect for
2235	thyself to spread with understanding and with
2236	gentleness of speech. Command not except when
2237	thou canst guide ; abuse brings a man to calamity.
2238	Be not haughty in thy heart, lest it be humbled.
2239	Keep not silence entirely, take care as to the path
2240	thou treadest. Answer a word in a suitable (?)
2241	manner. Put away ...... control thyself.
2242	Subdue the heated emotions of an ardent mind.
2243	The man who walks softly fashions his path aright.
2244	The man who toils the whole day long never
2245	passes a happy moment; and the man who
2246	indulges in pleasure all the day long never acquires
page 92
2247	THE TEACHING OF PTAH-HETEP 61
2248	possessions. Seize a time for rest as does the
2249	steersman ; the time he is on land another toils
2250	(¢.e., grasps the pole). . . . . .. ..
2251	XXVI. Approach not a great man in his hour,
2252	and irritate not the heart of him who is heavily
2253	burdened with care. Injury caused by him comes
2254	upon him that is hated by him. He sets free his
2255	Ka, he loves him who gives food, who is with God.
2256	What he loves he does. . . . .. There is peace
2257	with his Ka [when] the calamity has fallen (?)
2258	XXVIII. Instruct thou a nobleman in the
2259	matters which will be advantageous to him ; make
2260	his splendour to be among the people ; make thou
2261	that what a man knows shall fall (i.e., be attri-
2262	buted) to his lord. Thine own food depends upon
2263	his Ka (i.e., good pleasure) ; a kindly (or, loving)
2264	heart obtains the meals which satisfy, and thine
2265	own back becomes clothed thereby. His light (?)
2266	is upon thee to make thy house to live. . . . . .
2267	He offers a gracious (z.e., helpful) shoulder. . . .
2268	Verily he who hearkens is a being who is loved.
2269	XXVIII. If thou art the son of a man who is a
2270	member of council and art chosen to go on a mission
2271	to make tranquil the multitude, search out the
2272	matter with strict justice, and declare thy finding,
2273	taking no side. Take heed to what one says as
2274	do the chiefs . . . . . it is for thee to adjust the
2275	case rather than to act as judge.
2276	XXIX. If thou hast been long-suffering with
2277	a man in time past, and thou art wearied by a man
2278	suing for his right, turn thyself away from him,
2279	and remember him not. Whilst he keeps silent to
2280	thee . . . .. the first day.
2281	XXX. If thou hast become great, having been
2282	once in a very lowly state, and if thou hast acquired
2283	possessions, having been at one time in a state of
2284	destitution in the quarter of the city that is known
page 93
2285	62 SERVE LOYALLY AND FAITHFULLY
2286	to thee, forget not that which happened to thee
2287	in the times that are past. Set not thy heart’s
2288	confidence on thy goods, which have, after all,
2289	only come to thee as gifts of God. Thou wouldst
2290	not be superior to any other man if what has
2291	happened to thee had happened to him.
2292	XXXI. Bend thy back in reverence to him that
2293	is thy chief and thy governor by virtue of the power
2294	that he derives from the House (.e., authority)
2295	of the King. Thy house and all that is in it shall
2296	prosper thereby, and thou shalt receive the wages
2297	that it is meet for thee to have. It is a bad thing
2298	to set oneself in opposition to the man who is
2299	appointed chief. A man lives as long as he displays
2300	gentleness and patience. A man should never
2301	injure the shoulder that covers (z.e., protects) him.
2302	Rob not the house of the peasants, and seize not
2303	by force the property that comes into thy hands.
2304	He (i.e., thy chief) will not revile thee because of
2305	what thou hast heard. . . . .. If he knows it
2306	he will be hostile to thee. It is a bad thing to set
2307	thyself in opposition in the place which thou hast
2308	entered.
2309	XXXII. Have no intercourse with a woman-
2310	child . ...........
2311	XXXIII. If thou seekest for friendship with
2312	a man, ask not for it, but go to his house, and pass
2313	the time (or, pay a visit) with him alone, so that
2314	he may not be able to make his attitude to thee
2315	unpleasant. Talk wisely to him after a certain
2316	period. Find out what his mind is by conversing
2317	with him. If there comes up as a subject something
2318	that he has seen thee do, or if he does something
2319	that makes thee to be ashamed, hold thy peace or
2320	show thyself friendly to him ; browbeat him not.
2321	Prepare an answer for him with words that will
2322	tell, answer not in a way that will irritate him ;
page 94
2323	THE TEACHING OF PTAH-HETEP 6
2324	do not leave him, and do not harass (?) him. His
2325	moment must not come, and he must not be cast
2326	down at what has been ordered for him.
2327	XXXIV. Let thy face shine with cheerfulness
2328	as long as thou livest. When there comes forth
2329	from the storehouse one of those who went in at
2330	the distribution of loaves of bread and his face is
2331	set in a frown, he makes known the emptiness of
2332	his belly, and he becomes an enemy, being unsatis-
2333	fied. Do not let any man approach thee and find
2334	thee with a gloomy face. Ⲁ man wishes to remem-
2335	ber what is pleasant in the years that he has yet
2336	to live (?).
2337	XXXV. Know thy people (or, acquaintances)
2338	when thy prosperity is at a low ebb ; thy character
2339	(or, reputation) is more than thy friends. It fills
2340	the river-side ; it is greater than a man’s valuable
2341	possessions. Riches pass from one man to another.
2342	It is an excellent thing for the son of a man to have
2343	a [good] character. Good qualities are remem-
2344	bered.
2345	XXXVI ............
2346	XXXVII. If thou takest as a handmaid a
2347	woman who has always enjoyed good cheer, and is
2348	of a merry disposition and is well known to her
2349	fellow townsfolk, and she is as thy lawful wife, and
2350	is good to look upon, drive her not away, but
2351	supply her with food to eat (or, make her fat with
2352	good food).
2353	[Here ends the Teaching of Ptah-hetep.]
2354	PTAH-HETEP'S COMMENTS ON HIS TEACHING.
2355	I. If thou wilt hearken to these things which I
2356	have said to thee, thy condition of life will be like
2357	unto that of all those who have gone before thee.
page 95
2358	64 HIS COMMENTS ON HIS TEACHING
2359	And besides the truth that belongs to them remains
2360	their beauty: the memory of them shall never
2361	depart from the mouths of men by reason of the
2362	beauty of their phrasing. Every word will pass
2363	current as a thing that can never perish in this
2364	land, and it will beautify exceedingly the utterances
2365	that the princes and nobles make. It is the
2366	Teaching that a man should hand on when speaking
2367	to his posterity, so that they may hear it. Thereby
2368	he becomes a craftsman in speech, and having
2369	heard fine speech himself, he declares it to those
2370	who shall come after him, so that they likewise
2371	may hear what he has heard. If a well-doing dis-
2372	position exists in him that is set at the head of
2373	affairs he will always be beneficent, and all his
2374	wisdom shall endure for ever and ever. The soul
2375	that is well trained (or, is understanding) rejoices
2376	when its wisdom is established, and it is happy
2377	when it is prosperous on the earth. Behold, he
2378	becomes a prince through his well-doing dis-
2379	position, his heart serves as the counterpoise to his
2380	tongue, and his lips are true when he speaks, his
2381	eyes see rightly, and his two ears hear at the same
2382	time. It is a very excellent thing for his son to do
2383	what is right, and to keep himself from falsehood
2384	[in word and deed].
2385	II. Tt is a good thing for the son who hears to
2386	have heard. He who hears enters in as one who
2387	has heard, and he who has heard becomes a hearer
2388	who hears what is good and speaks what is good.
2389	Everyone who has heard is an excellent person,
2390	and it is an excellent thing for him that has already
2391	heard [teaching] to hear [more]. To hear is the
2392	best of all qualities (or, characteristics), and
2393	beautiful affection springs into being thereby.
2394	How beautiful is it to see a son searching into the
2395	Teaching of his father; through this act he will
page 96
2396	HIS COMMENTS ON HIS TEACHING 65
2397	attain to old age. The man who loves God will
2398	hear, but he whom God hates will not hear.
2399	Behold, it is the heart of a man that makes its
2400	possessor hear or not hear. The heart of a man is
2401	life, strength and health to him. Behold, he who
2402	has heard hears the word, and he who loves to hear
2403	is he who will perform words. How beautiful it is
2404	when a son hearkens to his father! And how
2405	happy is he (i.e., the father) to whom these words
2406	are applicable! How beautiful is the son as a
2407	lord of hearing, who has heard and of whom it can
2408	be said, He is good in his body, and is treasured
2409	by his father! The memorial of him shall be ever
2410	in the mouths of those who are alive on the earth
2411	at this present, and in the mouths of unborn
2412	generations.
2413	ITI. If the son of a man receives what his
2414	father says to him, none of his plans shall fail.
2415	Thou art instructed by a son who hearkens. His
2416	merit [becomes known] among the princes. His
2417	control is over that which he speaks—seeing in
2418	hearing . . .... Calamity overtakes [the son
2419	who] will not hear. The man of knowledge rises
2420	betimes to stablish himself, but the fool of a man
2421	injures himself.
2422	IV. The fool of a man who has not hearkened
2423	effects nothing whatsoever. He looks upon the
2424	man of knowledge as a man who knows nothing,
2425	and the qualities of virtue and excellence he con-
2426	siders to be defects. He does every kind of thing
2427	that is reprehensible, and these cause him to be
2428	abused daily. He lives (i.e., flourishes) upon that
2429	through which men die, and his bread is that which
2430	is filthy and abominable. But his character and
2431	disposition are well known to the princes. He goes
2432	on living day by day, but he is as one dead, and
2433	people keep themselves at a distance from him
2434	K
page 97
2435	66 HIS COMMENTS ON HIS TEACHING
2436	because of his evil moods, and because of the many
2437	calamities that come upon him every day.
2438	V. The son who has hearkened is like a Follower
2439	of Horus, and when he has hearkened good [comes]
2440	to him. When he is old and has attained the state
2441	when reverence is paid to him, he tells his children
2442	the things that were told to him, and so makes
2443	new the instruction of his father. Every man
2444	instructs as he has been instructed, and tells his
2445	children what he has been told, and they tell it
2446	again to their children.
2447	VI. Build up a character and gainsay not thy
2448	precept (?). Make Truth to flourish, give life to
2449	thy children. If .......... it will come
2450	bearing sins (or, defects). Act thou in such a way
2451	that the people when they see thee shall say:
2452	* Behold, he is exactly like that one ”’; and that
2453	when they hear of thee they shall also say : Be-
2454	hold, he is exactly like that one.” The people
2455	shall see and shall [say] . . ... .. subduing the
2456	multitude . ........
2457	VII. Suppress no word [in this book], and add
2458	nothing to it, and set not one thing in the place of
2459	another. Take good heed not to open the writ-
2460	ings (?) that thou hast ; instruct according to the
2461	[traditional] word. Thou, a man of learning,
2462	hearken thyself. Desire thou to establish thy
2463	behest in the mouths of those who hear. [Let
2464	thy speech be suitable to the occasion] and let
2465	every plan of thine be in its place.
2466	VIII. Make thy heart to sink as in water,
2467	control thy mouth, so shall thy plans be among
2468	the princes. Make thyself to be wholly in accord
2469	with thy lord, make him to say: * This is my
2470	son.” Then shall those who hear these words say:
2471	‘“ Assuredly praise is due to his begetters.” Ⲥⲟⲡ-
2472	centrate thy mind at the time when thou art
page 98
2473	HIS COMMENTS ON HIS TEACHING 6
2474	speaking, and thou shalt make remarkable utter-
2475	ances, and the princes who hear them shall say :
2476	*“ Good, good are the things that come forth from
2477	his mouth.”
2478	IX. Act in such a way that thy lord shall say
2479	of thee :—The Teaching of his father must have
2480	been very, very good. He came forth from him
2481	(¢.e., his father), the first of his loins. He has
2482	declared his Teaching to him, and the whole of it
2483	is in his body, and what he did in making him was
2484	greater than what he said to him. Behold a good
2485	son, of the gift of God, who has done more than
2486	his lord ordered him to do. He does that which is
2487	right, and his heart does (i.e., follows) according
2488	to his footsteps.
2489	May thy members have strength (or, good health)
2490	similar to that which I have obtained, the King at
2491	the same time being satisfied with everything that
2492	has happened, and mayest thou be master of
2493	[many] years of life. It is not a little thing that I
2494	have upon the earth. Ihave obtained one hundred
2495	and ten years of life, which the King has given
2496	to me, in addition to the favours which surpassed
2497	those of my ancestors, for doing what was right
2498	for the King up to the place of reverence (z.e., to
2499	old age).
2500	Here ends [the book]—its beginning to its end
2501	as it was found in writing.
page 99
2502	68
2503	THE TEACHING OF TUAUF, THE
2504	SON OF KHATTAL
2505	THE BEGINNING OF THE TEACHING THAT WAS
2506	COMPOSED BY A MAN OF THE ZTHART, WHOSE
2507	NAME Is TUAUF, THE SON OF KHATTAI, FOR
2508	HIS SON WHOSE NAME IS PEPI, WHEN HE WAS
2509	SAILING UP THE RIVER WITH HIM TO KHENNU
2510	(ⲟⲕ TO THE COURT?), TO PLACE HIM IN THE
2511	HOUSE OF THE TEACHING OF BOOKS (i.e., WITH
2512	THE SONS OF THE PRINCES OF KHENNU). He
2513	said to him --
2514	I. I have considered the exhaustion caused by
2515	labour, I repeat I have considered it; [therefore]
2516	devote thy mind to books. I have also considered
2517	who has been released from the corvée, and assuredly
2518	there is nothing more [to be esteemed] than books.
2519	They are like a well. Dig down deeply therefore
2520	into the depth of Kamit (s.e., the literature of
2521	Egypt), and thou wilt find the following aphorism :
2522	As for the scribe, any (or every) position at Court
2523	may be his; he needs not be a beggar therein.
2524	The man who works to satisfy another never
2525	obtains a settled position. I have considered the
2526	other professions likewise, and to them also this
2527	aphorism may be applied. I would make thee to
2528	love books as thy mother. I would bring in their
2529	beauties before thy face, for the profession of the
2530	scribe is greater than any other—there is nothing
2531	equal to it upon the earth. Even when he is
2532	a beginner and is making progress, though still
page 100
2533	THE HARDSHIPS OF WORKMEN 69
2534	a mere youth, his views are discussed. He is
2535	despatched on missions of state, but does not come
2536	[back] to place himself under restraint (?).
2537	II. I have never seen the blacksmith (literally,
2538	the man who casts statues in metal) in charge of a
2539	mission, or the gold-worker despatched on one.
2540	But I have seen the coppersmith at his work at the
2541	door of his blazing fiery furnace. His fingers are
2542	[knotted and rough] like the hide of the crocodile,
2543	and he stinks more than the guts of fish.
2544	III. Every artisan who wields the chisel, has
2545	he any more rest than! the ploughman? His
2546	fields are [made of] wood, his tools of tillage are of
2547	copper. He is released from work in the night-
2548	season, and works more than he did with his arms
2549	[in the day-time]; in the night-season he lights
2550	his lamp.
2551	IV. The stone-mason is always seeking blocks
2552	of sandstone of all kinds suitable for his work.
2553	When his period of work is ended in the evening,
2554	his arms are weary, and he (¢.e., his whole body) is
2555	exhausted. He sits himself down when Ra enters
2556	[the Tuat], and his thighs and the bones of his back
2557	[seem] as if they were coming asunder.
2558	V. The barber shaves until far into the night.
2559	When he sets himself to eat (?) he must put himself
2560	on his upper arm. He betakes himself from one
2561	quarter of the town to another in search of the
2562	men who want shaving (i.e., his customers). He
2563	tortures his hands and arms to fill his belly, just
2564	as do the honey-flies (i.e., bees) which devour their
2565	own productions.
2566	VI. The waterman (?) has to work down the
2567	river into the Delta in order to gain his wages.
2568	He must toil excessively and work as long as his
2569	! Or, perhaps, Ⲙⲉ needs more rest than the ploughman.”
page 101
2570	70 THE HARDSHIPS OF WORKMEN
2571	arms are able to do so. The mosquitoes (?) and
2572	gnats sting him to death, his stink chokes (?) him.
2573	He sets out for his garden, he sets out for his
2574	house. . . . . ..
2575	VII. The workman (or, mud-puddler) who
2576	builds dams (or, makes bricks) in the fields must
2577	pass his time among the cattle. He has to do
2578	work in the vineyards and for the pigs. He cooks
2579	his food (?) in the fields. His garments are stiff
2580	with the mud which is caked on them, the straps
2581	break (?). If he goes into the wind it stifles him ;
2582	when his fire appears (s.e., burns up) he is com-
2583	fortable. He works wooden tools with his feet.
2584	If he frees himself from them and crosses the
2585	threshold, he is driven from the place.
2586	VIII. I will speak to thee also about the builder
2587	of walls. He is eaten up with disease, for he lives
2588	out in the open air among the winds. The building
2589	material is in his garb. He is tied to the walls like
2590	the lilies (?) in order to attain to what he seeks.
2591	His arms are in evil case . . . . all his clothes are
2592	dilapidated. He eats the bread of his fingers, he
2593	washes himself once only.
2594	His misery is so great that it can hardly be
2595	described correctly . . . . . from one chamber to
2596	another, ten cubits by six cubits . . . . . from one
2597	month to another he clings to the scaffolding like
2598	the lilies on the houses, doing work of every kind.
2599	If he has bread [to eat] it is to his house that he
2600	gives it. His children are cruelly beaten [by him].
2601	IX. The gardener brings in to me gazelle (sic).
2602	His shoulders are bowed under crushing loads, and
2603	his arms and his neck become diseased. He
2604	spends the forenoon in watching the onions and
2605	the afternoon in attending to the vines. He is
2606	obliged to work every day, and everything he does
2607	exhausts his body.
page 102
2608	THE HARDSHIPS OF WORKMEN 71
2609	X. The farm-labourer, his clothes [last] for
2610	ever! He has a raucous voice like that of the
2611	corncrake (?) His fingers and hands and arms
2612	are dried up by the winds and are cracked. He is
2613	worked ϯⲟ exhaustion ...... a man would
2614	choose the security afforded by lions to that which
2615	he has. The taste of death is in him. His roof (?)
2616	is the earth among them. He comes through the
2617	fields, he comes to his house in the evening, and
2618	is utterly worn out by the journey.
2619	XI. The weaver sits in a closed hut, and has a
2620	lot which is worse than that of a woman. His
2621	thighs are drawn up close to his body, and he
2622	cannot breathe freely. The day on which he fails
2623	to do his tale of woven work he is dragged out
2624	[from his hut] like a lily (or lotus) from the pool.
2625	Only by bribing the watchman at the door with
2626	[his] bread-cakes can he make him let him see the
2627	sunlight.
2628	XII. The spear-maker (literally, the maker of
2629	weapons for fighting) suffers sorely when he has to
2630	go out into the hills. He must pay much money
2631	for the hire of the asses and [their drivers], and his
2632	expenses for provender for them on the way are
2633	very great. He comes through the fields, he comes
2634	to his house, and is utterly worn out by the
2635	journey.
2636	XIII. The envoy (?) when he is about to come
2637	forth into the mountainous country (or, desert)
2638	bequeaths his possessions to his children, being
2639	afraid of lions and the thievish nomads, the Aamu.
2640	And when he returns to Egypt, and has come
2641	through the fields, and reaches his house at night-
2642	fall, he is utterly broken by the fatigues of the
2643	journey.
2644	! Or, perhaps, ‘“ The farm-labourer is always held account-
2645	able by his employer.”
page 103
2646	ⲗⲍ THE HARDSHIPS OF WORKMEN
2647	XIV. The reed-cutter, his fingers are filthy,
2648	and the stink of them is that of the dealer in
2649	fish (?) His eyes are dazed (or, sunken), his hand
2650	never rests. He passes the whole day in cutting
2651	papyrus (?), he detests [wearing] clothes.
2652	XV. The lot of the sandal-maker is an evil one
2653	indeed. He must beg [for work] everlastingly.
2654	His health is the health of a hooked-fish (?) He
2655	gnaws the strips of leather.
2656	XVI. The washerman who toils on the river
2657	bank is a neighbour (?) of the crocodile. . . . . ..
2658	filth rises on the water, his hand never stops. It
2659	is not a restful profession which I now set before
2660	thee, or the happiest of all professions! His food
2661	is mixed up with his apparel, not one of his
2662	members is clean, he must put himself into the
2663	garments of women. His miserable state is one
2664	to weep over. He spends his whole day with the
2665	stick for beating the clothes [in his hands]. When
2666	clothes are brought to him to wash he is told that
2667	if he delays he will be beaten (?)
2668	XVII. The snarer of wild-fowl toils exceedingly
2669	hard when he tries to see the birds as they fly high
2670	in the sky. When he sees the birds in a mass in
2671	the sky, he says: “How I wish that I had a net
2672	handy!” but God does not give him his heart’s
2673	desire to help him to carry out his thoughts.
2674	XVIII. Moreover I tell thee that the trade of
2675	the fisherman is the worst of all trades. Does he
2676	not verily have to toil in the waters of the river,
2677	where he is mixed up with the crocodiles ? When
2678	the river-plants are sparse there is no one to cry
2679	out to him, ⲇ crocodile lurking there.” Fear
2680	blinds his eyes. . . . . . Verily there is no occu-
2681	pation than which better cannot be found except
2682	the profession of the scribe, which is the best
2683	of all.
page 104
2684	THE HARDSHIPS OF WORKMEN 73
2685	XIX. When a man knows the books one will
2686	say, “ They are good for thee.” No other pro-
2687	fession will I set before thee (?); verily each
2688	worker curses his work [except the scribe]. No
2689	man says to the scribe, “ Work in the fields for
2690	such and such a man.” Verily that which I am
2691	now doing as I sail up the river to Khennu (the
2692	Court ?), behold, I do it for love of thee. Even
2693	one day [spent] in the house of instruction (i.e.,
2694	school) is profitable for thee, and the work done
2695	therein will endure as long as the mountains.
2696	These are the things that I would have thee
2697	to know quickly, quickly, for they drive away
2698	the Beast (or, Serpent ?) Betennu ] ⲝ ⲫ ⲩⲛ.
2699	XX. TI will [now] speak to thee words con-
2700	cerning other matters, to instruct thee and make
2701	thee to know [how to behave] and how to avoid
2702	contention (or, quarrelling). Be thou one of those
2703	who have weight (a settled object?) in their
2704	plans, for if a man adopts an object hastily he
2705	knows not where his plans will end. A man
2706	may have lapis lazuli (?) in his hand [for] the
2707	lions. . ..........
2708	XXI. When thou art following in the train of
2709	princes walk decorously, as if thou wert feeling
2710	pleasure. When thou goest into a house and
2711	findest the master therein, the hands of another
2712	not being before thee! sit down, [lay] thy hand
2713	on thy mouth, and ask no questions of anyone
2714	who may happen to be near thee. He who says
2715	‘““[Tell me,] I pray,” is like the man who tries to
2716	break a cudgel with a twig (?)2
2717	! Or, perhaps, “and findest the master therein [engaged]
2718	in discussing with another man affairs [of which thou art
2719	ignorant).”
2720	* Tuauf is here quoting a proverb; he quotes it again a
2721	few paragraphs later.
page 105
2722	74 MODERATE EATING AND DRINKING
2723	XXII. Ur-shefit lays a burden upon thee.
2724	Utter no cryptic words ; he who conceals his body
2725	(or, mind) works against him. Speak not words
2726	of pride and arrogance, even when thou art sitting
2727	by thyself, or, according to a variant reading,
2728	alone.
2729	XXIII. When thou comest out of the house of
2730	teaching (s.e., school)—it having been told thee
2731	that midday has come—and thou goest singing
2732	(or, shouting) about the courtyards of the houses,
2733	I charge thee not to enter into [the houses] to
2734	which they belong.
2735	XXIV. When a great man of the town sends
2736	thee on an errand, deliver the message which he
2737	gave thee word for word, even as he uttered it.
2738	Take nothing away from the message which he
2739	gave, and abandon [the idea] of making any addi-
2740	tion to it. Let him not set his heart. He is
2741	filled with [good] qualities of every kind, there
2742	exist no hidden things to him, no place is large
2743	enough to contain him.
2744	XXV. Speak not lies to (or, concerning) thy
2745	mother, for the sake of this Great Chief (Osiris ?).
2746	Cee Act not in any wise against her,
2747	not even when thou art by thyself or, according to
2748	a variant reading, alone. If thou art one who
2749	despises the belly thou wilt be hearkened to. If,
2750	when thou hast eaten three bread-cakes, and hast
2751	drunk two pitchers of beer, thy belly is not full,
2752	thou must fight against it (6., thy ravenous
2753	appetite). If another man is filled therewith
2754	make no stand : it is like a man trying to break a
2755	cudgel with a twig.
2756	XXVI. Behold, it is a good thing for thee to
2757	dismiss the crowd of people that are about thee,
2758	[so that] thou canst hear [privily] the words of
2759	the nobles. O that I could make myself like unto
page 106
2760	SCRIBE UNDER DIVINE GUIDANCE #5
2761	thee—a son of men (?). Thou marchest like one
2762	who has made himself the master of . . . . .
2763	The scribe who hears (or, obeys) is seen [and
2764	known] ; he who obeys becomes a man of might.
2765	Fight against the words that are against (s.e.,
2766	condemn) it. Make thy feet hasten when thou
2767	marchest and spare not thyself. ........
2768	Make thyself to be friendly with thy young
2769	companions.
2770	XXVIII. Behold, the goddess Renenit is on the
2771	way of God, and it is the goddess Renenit whom
2772	the scribe has upon his shoulder on the day of
2773	his birth, and when having become a man, he
2774	enters the Council Chamber. Verily there is no
2775	scribe who does not eat the food of the King;
2776	life, strength, and health be to him !
2777	XXVIII. The goddess Meskhenit makes the
2778	scribe to flourish and to prosper, and sets him at
2779	the head of the Council. Tua-Ra is his father
2780	and his mother (or, his father and his mother
2781	praise Ra). They set him on the path of life.
2782	Behold, these are the things that I would set
2783	before thee, and before the children of his (i.e,
2784	his son’s) children.
page 107
2785	76
2786	THE TEACHING WHICH KING
2787	KHATI WROTE FOR HIS
2788	SON MERIKARA.
2789	The hieratic text of this Teaching is only found
2790	in copies of it which were made by the scribes
2791	who flourished under the New Empire, and is
2792	preserved at St. Petersburg and Moscow. It was
2793	published by Golénischeff in Les Papyrus Hiéra-
2794	tiques No. No. 1115, I110A ef 1116B de L’Ermitage
2795	Impérial d St. Pétersbourg, 1913. The photo-
2796	graphic facsimiles are accompanied by a transcript
2797	of the hieratic text into hieroglyphs! The first
2798	two or three columns are much mutilated, and
2799	little connected sense can be got from the fragments.
2800	I. The few words which remain suggest that
2801	the king tells his son what characteristic in a man
2802	he considers to be absolutely essential for ruling
2803	successfully.
2804	II-IV. These paragraphs deal with the sup-
2805	pression of rebellion.
2806	V. The king, considering the case of a man
2807	who is friendly with disloyal folk, and possesses the
2808	gift of fluent speech, and is very popular with
2809	many in the city and can bend them to his will,
2810	and is a mischievous chatterer, advises his son
2811	to seize him, and kill him, and blot out his name,
2812	and wipe out every memorial of his existence, and
2813	suppress all who were his adherents.
2814	1 An English translation of most of the published text was
2815	given by Gardiner in the Journal of Egyptian Archaeology,
2816	Vol. 1, p. 22 ff. / tor &
page 108
2817	THE GREAT VALUE OF WISE SPEECH 77
2818	VI. A quarrelsome discontented man causes
2819	uproar in a city, and will split the community into
2820	two parties. If thou dost find a man of this kind,
2821	but canst not thyself deal adequately with him,
2822	summon him to appear before the council, and
2823	prosecute him as a rebel, for he is one. A chatterer
2824	in any case causes trouble in a city. Curb the
2825	mob. The man with nothing to lose rebels
2826	naturally.
2827	VII. A king must not punish in the heat of
2828	passion ; use discretion in punishing, and thy
2829	people will rejoice. Show thyself to be a speaker
2830	of the truth before the God. . . . . . The heaven
2831	of a man is a good disposition (or, nature) ; the
2832	curse of a man who is broken-hearted through
2833	suffering is a terrible thing (or, calamity).
2834	VIII. Make thyself a craftsman in speech, for
2835	thereby thou shalt gain the upper hand. The
2836	tongue of a man is his weapon, and speech is
2837	mightier than fighting. No man can come behind
2838	him that is skilled in heart. . . . . Those who
2839	do not know cannot seize the man who knows, and
2840	where he is no evil thing takes place. Truth
2841	comes to him in a well rubbed-down state in the
2842	form of the sayings of the ancestors.
2843	IX. Follow after (or, imitate) thy fathers of
2844	olden time. The [mind] is trained by knowledge.
2845	Behold, their words stand fast in writing. Open
2846	[their book], read, and follow their wise counsels,
2847	and in this wise shall the workman become a man
2848	who has been taught. Be not evil; good is
2849	graciousness (or, sympathy). Let thy loving
2850	sympathy stand as a permanent memorial of thee.
2851	Multiply thy [benefit] . . . in the city. The
2852	people will give thanks to God for thy benefactions,
2853	and they will praise thy goodness, and will pray
2854	for thy health [in years to come].
page 109
2855	78 RULE JUSTLY AND RIGHTEOUSLY
2856	X. Pay honour to princes, and treat thy people
2857	well. Make the boundaries of thy country to
2858	flourish (s.e., enlarge them), and the districts
2859	about thee. Ⲓ is a good thing to work (z.c., make
2860	provision) for what is (or, those who are) to come
2861	after. Pay honour to a life of work, for he who is
2862	satisfied in heart becomes an evil . . . . . . Itisa
2863	despicable thing for a man to fetter the land (his
2864	estate ?). The man who has nothing is greedy for
2865	the property [of others] . . . . .. upon earth has
2866	no continuity . . . .....
2867	XI. Make great thy princes and they will carry
2868	out thy laws. The man who possesses wealth in
2869	his house favours no man; the man with pos-
2870	sessions has no need of [bribes]. The poor man
2871	does not say what it would be right for him [to say],
2872	and the man who says, Ⲓ would have more ” is
2873	not trustworthy for he will favour the side that will
2874	bribe him. A prince is truly great when his princes
2875	are great ; a king is strong when he has shenit (i.e.,
2876	mighty men) about him. Awe-inspiring is he who
2877	has many princes about him. Speak what is true
2878	in thy house, and the princes who are on the earth
2879	shall fear thee. All is well when the Lord is right
2880	of heart, [for] the chief (or, innermost ?) chamber
2881	makes reverence to be felt for the outside thereof.
2882	XII. Do the right, and thou shalt continue
2883	upon the earth. Make the weeper to cease his
2884	plaint. Fleece not the widow woman. Drive no
2885	man away from the property of his father (.e.,
2886	ancestral estate). Defraud not the princes by
2887	removing them from their hereditary offices. Take
2888	good heed not to inflict punishment unjustly.
2889	Slay none unnecessarily ; it will not be profitable
2890	for thee. Inflict punishment by means of beatings
2891	and putting men under restraint ; through treat-
2892	ment of this kind this land shall have a sure
page 110
2893	REBELS MUST BE SLAIN 79
2894	foundation. But an exception to this treatment
2895	shall be the rebel whose plottings have been found
2896	out. God knows the evil-hearted. God smites
2897	him for transgressions against Him even to
2898	blood. . . ....... Slay not the man with
2899	whose virtues thou art acquainted, with whom
2900	thou hast in times past sung the writings [in
2901	school] and read the [Sapu Book] of God. Enter
2902	with a long stride the place of hidden things (or,
2903	mysteries). The soul of the man who is slain,
2904	EN A, comes to the place which it knows, it
2905	steps not aside from the ways of yesterday. No
2906	words of power (i.e., magical spells) can turn it
2907	back, and it advances to the place where waters
2908	flow for it.
2909	[For paragraph XIII, see page 17.]
2910	XIV. Train up the young men to be soldiers
2911	and thou wilt be beloved by the Court, and let
2912	thy retinue of servants be great and numerous.
2913	See that thy town is always filled with hale young
2914	men who have newly arrived, being twenty years
2915	of age. Young men rejoice in following the
2916	dictates of their hearts. Successors of dependants
2917	appear, and a father with his children . . . . .
2918	Thus I raised soldiers when I ascended the throne.
2919	Make great thy great men, promote [those who
2920	fight] for thee. Ⲓ pray thee to increase thy young
2921	men who follow thee, provided with inventories (?),
2922	endowed with fields and supplied with cattle.
2923	XV. Make no distinction in thy behaviour
2924	towards the son of a man of rank and the son of a
2925	man of humble parentage, but attach to thyself
2926	a man by reason of what his hands have effected.
2927	All handicrafts are performed according to the
2928	....... the Lord of Strength. Guard thy
page 111
2929	80 GIVE GENEROUSLY TO THE TEMPLES
2930	border, set up thy lasting monuments, so that the
2931	corvée gangs may be profitable to their lord. Set
2932	up thy [fine] monumental buildings to God, for
2933	this will make to live the name of him that builds
2934	them. Let a man do what is of benefit to his
2935	souls, [that is to say] let him make the monthly
2936	purification, and take the white sandals, and
2937	betake himself to the temple, and unveil what is
2938	usually secret, and enter the shrine (or, sanctuary),
2939	and eat bread in the house of the god.
2940	XVI. Make the libation tank to overflow,
2941	make great (or, large) the bread-cakes, multiply
2942	the daily offerings, for it benefits the man who does
2943	this. Make to flourish thy monuments according
2944	to thy wealth (or, power). One day [only] will
2945	provide for eternity, and one hour [only] will
2946	produce benefit for him that comes after. God has
2947	knowledge of the man who works for him. Carry
2948	statues of thyself into a remote land, and let not
2949	the people count [the labour] of doing so. Sick
2950	is the man who lacks a thing to fight about, in
2951	the interior of Egypt the fighting man is never
2952	cool.
2953	XVII. Young recruits attack young recruits,
2954	according to what the men of olden time have said
2955	about the matter. Egypt fights in the cemetery,
2956	smashing the tombs and smashing. . . . . Thus
2957	did I myself and thus did it happen. . . . . . . ..
2958	Entreat not evilly the country of the South.
2959	Thou knowest what the Court said concerning it in
2960	times past, and it came to pass even as these things
2961	came to pass. They did not invade it, as they
2962	said. . .... The town of Ten (Thinis), which
2963	was the boundary on the south, and as far Taut (?),
2964	I captured it like a water flood. King Meri[ka]-
2965	Ra, whose word is truth! did not do this. Be
2966	1 J.e., this king was dead.
page 112
2967	DO WHAT THY HEART PROMPTS ⲑⲓ
2968	long-suffering in ruling that country . . . . . .. ..
2969	act wisely, having regard to the future.
2970	XVIII. Keep on good terms with the region of
2971	the South. Men will come to thee bowed under
2972	loads with offerings. I acted as the men of olden
2973	time did. If a man has no grain to give [as
2974	tribute] be compassionate, for they are feeble folk
2975	by the side of thee. Fill thyself full of thine own
2976	bread-cakes and beer. Then shall the granite
2977	come to thee [from Sun, 1.. Syene] without
2978	any hindrance. Destroy not the monuments of
2979	another man, but hew stone for thyself in Reau.!
2980	Build not thy tomb with stones from a wrecked
2981	tomb. . ...... Behold, thou King, Lord of
2982	joy of heart, thou art lazy, thou sleepest in thy
2983	strength. Follow thy inclination as I have done
2984	and thou shalt not have an enemy within thy
2985	border.
2986	XIX. A certain man stood up, he was a lord
2987	of the town, and his heart was broken because of
2988	Ta-Mehu (i.e., the Delta), from Het-shennu to
2989	Sebaqa, its southern border as far as the marsh
2990	land of Khaui (near Herakleopolis). I settled the
2991	country on the west [of the Delta] as far as the
2992	margins of the Lake (or, Sea). They work (or, pay
2993	tribute), it yields. ........ The Eastern
2994	country is full of nomad Arabs, their tribute
2995	[The next five paragraphs are full of difficult
2996	words and passages. They refer to the writer's
2997	conquest of the country to the north-east of Egypt,
2998	including Syria. He had subjugated it as far as
2999	Kantarah, and apparently had established garri-
3000	sons to keep away the Semites and other Asiatic
3001	peoples. He now wishes to see a strong man arise
3002	1 I.e., the quarries of Turah, about 20 miles south of Cairo
3003	on the East bank of the Nile.
page 113
3004	82 NOMADS OF DESERT DESCRIBED
3005	in the person of his son. And, moreover, he says,
3006	the Pett peoples (i.e., the nomad tribes of Palestine
3007	and Syria) may be described thus. The Amu are
3008	a despicable folk. The region in which they live
3009	is a miserable place, the water of the well[s] is
3010	horrible, it is difficult to travel about in because of
3011	the great number of the trees (or, jungle), and their
3012	roads are bad because of the mountainous dis-
3013	tricts. The Amu is never to be found in the same
3014	place, and his feet are always on the move, march-
3015	ing from one place to another. He has been
3016	fighting ever since the time of Horus. He con-
3017	quers nobody and nobody conquers him. He
3018	never announces the day on which he is going to
3019	fight, and is like the captain who rushes off sud-
3020	denly to quell a rebellion. During my time the
3021	Pett tribes of the Amu were like a weapon in a
3022	fortress. . . . . . I allowed the people of Ta-
3023	Mehu (¢.e., the North-land, or Delta) to fight them.
3024	I carried away captive their holders of land and
3025	their cattle . . . . . . the Amu are a beastly folk
3026	to the Egyptians. Let not thy heart have concern
3027	about him. He will attack and rob an isolated
3028	encampment, but he will not attack a walled town.
3029	Dig down the dyke and flood half of the district as
3030	far as Kamui (Athribis), verily it is the navel-cord
3031	of the nomads of the desert. Its walls are manned
3032	with armed men, its inhabitants are many and
3033	they know how to handle . . . . . . Then there is
3034	the town of Tetu-Asut,! the people whereof are ten
3035	thousand in number, and they are free and untaxed.
3036	There are princes in it who from the time of Ra
3037	have gone to the Court [Memphis ?]. Its borders
3038	are well defined, its coast-guards are strong, and it
3039	has many Northern men (s.e., Delta folk) in it, and
3040	1 A part of the modern district of Sakkarah, to the South
3041	of Memphis.
page 114
3042	BUILD FORTS IN THE DELTA 83
3043	they irrigate (?) it. The North-land gives tribute
3044	in the shape of grain. Behold, it is the lands of
3045	wood of the North-land. They built a dyke that
3046	reached to Hensu (Hanes—Herakleopolis). . .....
3047	Take good care not to be hemmed in by hostile
3048	subjects. . . . ..
3049	When there is revolt on thy southern border it is
3050	the Pett folk (¢.e., nomad tribes) who will take up
3051	arms against thee. Therefore build forts (block-
3052	houses ?) in the North-land. A man’s name is
3053	not belittled because of what he has done, and the
3054	city that is protected cannot be injured. Build
3055	forts. . . .. .. The enemy loves the man who
3056	is evil-hearted, for his disposition is vile. King
3057	KHATI! whose word is truth, has laid down the
3058	following in his wise counsel : He who is silent
3059	(s.e., inactive) against the man of violent heart is
3060	destroyed ; God fights against the man who is an
3061	enemy of the temple.
3062	Here the section of the text that contains
3063	Khati’s advice of a political character comes to an
3064	end ; he now harks back to his moral Teaching.
3065	XXV. Thereshallcomeone . ....... who
3066	shall carry it out; he shall understand what has
3067	been decreed . . . .. the day of his coming.
3068	Provide drink offerings in abundance. Pay honour
3069	to God, and say not : ‘“ He is poor-spirited.” Let
3070	not thy hands and arms drop in idleness, but work
3071	willingly. What destroys heaven is apathy (?).
3072	Monuments are regarded by an enemy, [for] he
3073	does not destroy them because he wishes that what
3074	he himself has made shall be maintained in good
3075	order by him who comes after him. There exists
3076	no man who has not an enemy. [The Lord] of the
3077	Two Lands understands affairs, and the King who
3078	1 Presumably Khati I, the founder of the Herakleopolitan
3079	Dynasty.
3080	F 2
page 115
3081	84 THE GLORY OF SOVEREIGNTY
3082	is surrounded by nobles does not act stupidly.
3083	He was wise even when he came forth from the
3084	womb ; he was set apart (or, distinguished) to be
3085	at the head of the land of millions [of men].
3086	XXVI. Kingship is a splendid rank. Even
3087	when [a king] has no son and no brother to per-
3088	petuate his monuments, lo, one king maintains the
3089	reputation of another. A man works on behalf of
3090	his predecessor, because he wishes that what he
3091	himself has done shall be maintained in good order
3092	by his successor. Behold, an evil happening took
3093	place in my time, that is to say, the funerary
3094	districts of Tenu (Thinis) were laid waste. It took
3095	place because of an act of my own, and I only had
3096	knowledge of it after the deed was done. Verily
3097	my punishment was in proportion to what I had
3098	done. A contemptible man and unprofitable is he
3099	who thinks that he can make to flourish again what
3100	he has laid waste, or build up what he has over-
3101	thrown, restoring its perfect state and beauty.
3102	Take good heed to this matter; a blow struck
3103	brings a counter blow in its train ; and this is the
3104	irresistible result of every action (or, deed).
3105	[For Paragraphs XXVII and XXVIII, see
3106	page 21 ff]
3107	XXIX. Do no evil thing. My mouth gives
3108	laws of every kind for the King. Make direct thy
3109	face before thee, lift up thyself like a man. Ⲟ that
3110	thou mayest come to where I am without any
3111	laying information against thee. Slay not any
3112	man who approaches thee and whom thou hast
3113	favoured, for God knows him. He who flourishes
3114	on earth is one of them ; those who follow the
3115	King are gods. Make the love of thee to be among
3116	all the peoples. A generous (or, well-doing)
3117	character is held in remembrance . . . . . . it was
page 116
3118	THE TIME FOR ACTION HAS COME 8s
3119	said concerning thee the time of the feeble man
3120	isatanend. Thus said those who were dependants
3121	in the House of King Khat-ti when prophesying
3122	about him that was to come to-day. Behold, I
3123	have declared to thee the profitable things of my
3124	mind ; make them to be firmly grounded before
3125	thee.
3126	COLOPHON.
3127	It (i.e., the book) has gone out (i.e., it is finished)
3128	in peace, as it was found in writing in the writing of
3129	Khamuas for himself, the silent one of truth, of
3130	kindly nature, generous and a lover of men. He
3131	stood not in the ⲉⲩⲉ (?) of another, he was not one
3132	given to scurrilous (or, blasphemous) abuse, he was
3133	the servant of his lord, a scribe who . . . . . a
3134	man skilled in the craft of Thoth, the scribe
3135	Khamuas, and for his brother whom he loved
3136	dearly, the silent one of truth, of kindly nature,
3137	a man skilled in the craft of Thoth, the scribe
3138	Mahu.
page 117
3139	86
3140	THE PHILOSOPHY OF ANTEF, THE
3141	SON OF SENT.
3142	From his stele in the British Museum, No. 197
3143	[581]
3144	‘“ Antef, the governor of the offices of the
3145	Government? smells the ground (i.e., does homage)
3146	before Khenti-Amenti, and looks upon the bene-
3147	ficent deeds of Up-uatu. He says: Now as con-
3148	cerning this tomb which I have made in the
3149	mountain (i.e., cemetery)? of Abydos, this region
3150	which is surrounded by walls, which was made in
3151	the beginning by Nebertcher* a place profitable
3152	(or glorious) since the time of Osiris, a settlement of
3153	Horus for his Fathers, [the place] that the stars
3154	in the sky serve, [the place that is] the mistress of
3155	the henmemet beings, whereto come the great ones
3156	of Tetu (Mendes), the sister-site of Anu (Helio-
3157	polis), [the place of] Horus-splendours, whereon
3158	rests Nebertcher—may offerings appear at the
3159	word here for the loyal servant, the governor of
3160	the offices of the Government, Antef, the son of
3161	ent.
3162	ⲉ Published by Sharpe, Egyptian Inscriptions, 11, pl. 83;
3163	and Hall, H. R., Hieroglyphic Texts, Part II, pl. 23; and
3164	Moret, La Profession, p. 80.
3165	* The equivalent of the Mudiriyah of our days.
3166	* To this day the Egyptians call the region where the tombs
3167	are situated ‘‘ gabal,” ⲓ. mountain.
3168	‘Ie, “Lord to the uttermost limit,” perhaps God or
3169	God Almighty.
page 118
3170	THE PHILOSOPHY OF ANTEF 87
3171	I am a silent man before a raging man and
3172	before a fool, in order to suppress wrath.
3173	I am cold (6., calm, or cautious), without
3174	hasty impulses, knowing what circum-
3175	stances may arise, understanding possi-
3176	bilities of failure.
3177	I am a man who speaks in places where
3178	violence is applied, and I know when,
3179	according to custom, it is right for me to
3180	show anger.
3181	I am a long-suffering man. I pay heed to
3182	my name (or, reputation) ; it gives (?) [me]
3183	what is in my heart.
3184	. I am a man who collects [his facts or
3185	thoughts], returning to a matter, long-
3186	suffering (or, patient), silencing the weeper
3187	with happiness.
3188	I am a man who has a bright (i.e., pleasant)
3189	face for his subordinate, and who does good
3190	to the man who is like himself (¢.e., is in
3191	the same social position).
3192	I am an impartial man in the house of his
3193	lord, knowing what will heal the man who
3194	is diseased in speech.
3195	. I am a man who is bright (6., pleasant) of
3196	face, open-handed, a lord of food, without
3197	withdrawal of face [from any man].
3198	9. I am a friend towards those who are in a
3199	IO.
3200	lowly condition, and to the man who has
3201	nothing my true (or, just) dealing is sweet.
3202	I am the food of the hungry man who has
3203	no possessions, and open-handed to the
3204	destitute.
page 119
3205	88
3206	II
3207	12
3208	13
3209	14
3210	15
3211	16
3212	17
3213	18
3214	19
3215	20
3216	THE PHILOSOPHY OF ANTEF
3217	. I act as the man of knowledge for him that
3218	is ignorant, and I teach a man that which
3219	will be beneficial for him.
3220	. I am the impartial man in the house of the
3221	king, knowing that which is said in every
3222	court-house.
3223	. I am a man who hearkens, I hearken to
3224	Maat (the Law, or the Truth), and, indeed,
3225	cause it to declare its message to my
3226	heart.
3227	. I am the peacemaker of the house of his
3228	lord, being remembered by reason of his
3229	amiable qualities.
3230	. I am a good one in the courts when cases
3231	are being tried, equable of mind, free from
3232	words (or, acts) that irritate.
3233	. I am a good man, not acting hastily, not
3234	coercing a man because of an utterance
3235	[of his].
3236	. I am a man of justice, like the scales, im-
3237	partial, true like Thoth.
3238	. I am a man firm of foot, whose design is
3239	well thought out, who prepares the way
3240	for the man who would make him to
3241	prosper.
3242	. I'am a man who recognizes the man who can
3243	teach him, and the man who will allow him
3244	to discuss a matter with him.
3245	. I am a man who speaks in the Court of Law
3246	(or, Truth), who sets (literally, sharpens)
3247	his mouth against the restrictions of the
3248	mind.”
page 120
3249	THE PHILOSOPHY OF ANTEF 89
3250	Another stele! from the tomb of Antef, the son of
3251	Sent, is dated in the thirty-ninth year of Usertsen I,
3252	and after the usual prayer to Osiris, *“ Lord of Tetu
3253	(Mendes), Khenti-Amenti, the great god, Lord of
3254	Abydos,” for sepulchral offerings, the text goes on
3255	to supply further information about the position
3256	and duties of Antef. According to this, Antef led
3257	the chiefs of the Land of the South, and made them
3258	do homage on their bellies in the Court of the
3259	hereditary prince and Wazir. Then he set them
3260	at the head of some ceremony of truth-speaking
3261	before the judges who tried cases, and seems to
3262	have assigned places to them, with due regard to
3263	their rank, in the Council Chamber. He was
3264	President of the Works in the Land of the South,
3265	and he was well acquainted with the laws and he
3266	instructed his officials how to apply them. Many
3267	of the statements that he makes about himself
3268	are, to me, untranslatable, but the general meaning
3269	seems to be that which he has expressed in the
3270	twenty lines given above. He was beloved by all
3271	the royal court officials, he enjoyed the reputation
3272	of being a just and a learned man, he pursued his
3273	course without hesitation, he ‘‘ heard the word in
3274	the White House of Geb,” etc. Hitherto the
3275	inscriptions of Antef have dealt with his official
3276	philosophy, and have left his moral actions un-
3277	mentioned. On a third stele of his in the British
3278	Museum (No. 141 [562]),” he says : “‘ I set goodness
3279	(or, prosperity) under my house, love for me went
3280	throughout the whole country . . . . I gave bread
3281	to the hungry, beer to the thirsty, and I set the
3282	! British Museum, Stele No. 140 [572]. Published in
3283	Sharpe, Egyptian Inscriptions, I, pl. 80; Hall, Hieroglyphic
3284	Texts, Part II, pl. 22; Piehl, Inscriptions, Part III, pll. 12 ff,
3285	2 For the text see Sharpe, Egyptian Inscriptions, 11, pl. 84 ;
3286	and Hall, Hieroglyphic Texts, Part II, pl. 24.
page 121
3287	go THE PHILOSOPHY OF ANTEF
3288	shipwrecked man on his way . . . . I buried the
3289	aged, I clothed the naked, I committed no sin
3290	against men [and none] that God hates. I per-
3291	formed (or, I applied) the Law which is beloved of
3292	the King. I have come to my city, and entered
3293	my home. I have done that which men and
3294	women love, and the things that are approved of
3295	by the gods. The Majesty of the King of the
3296	South and the North, Kheperkara, Son of Ra,
3297	Usertsen, the everliving, has set me among his
3298	princes.”
page 122
3299	19) §
3300	THE TEACHING OF SEHETEPABRA,
3301	AN OVERSEER OF AMENEMHAT IIL
3302	THE BEGINNING OF THE TEACHING which he
3303	(¢.e., Sehetepabra) composed for his children -
3304	I will speak that which is great. I will make you
3305	hear, I will make you to understand a scheme of life
3306	which will be enduring, which will make to flourish
3307	the life that is real, and enable [you] to bring your
3308	life to an end in peace.
3309	Praise ye the King of the South, ENMAATRA the
3310	everliving, in the interior of your bodies. Make ye
3311	a league with His Majesty in your hearts. He is
3312	the god Saa? (i.e., the god who knows all things),
3313	who is in your hearts (or breasts).
3314	His two eyes search through the reins of every
3315	man.
3316	He is Ra, by means of whose rays [everything]
3317	is seen.
3318	He lights up the Two Lands (i.c., Egypt) with a
3319	light greater than that of Aten (the solar Disk).
3320	He makes the land burst into a green colour with
3321	vegetation more than does a great Hap (the Nile).
3322	He inundates the Two Lands with the strength of
3323	life. He makes cool the nostrils [when] he sets
3324	out to fight (or do battle) ; he is appeased with
3325	! The hieroglyphic text will be found in Mariette, Abydos,
3326	II, PL. 25, but a better edition of the text will be found
3327	in Piehl, Inscriptions Hiéroglyphiques recueillies en Egypte,
3328	Ⲡⲉ Série, Leipzig, 1895, PIL. VI and VII, lines 8-20.
3329	* Saa, the “ knowing one,” is a well-known title of Thoth.
page 123
3330	92 THE KING AS GOD
3331	offerings of . . . . .. He is the giver of food to
3332	those who are in his following. He fills with rich
3333	food those who make firm his path.
3334	The King of the South is himself food, his
3335	mouth itself is abundance.
3336	It is he who made (or, makes) to come into being
3337	his existence (6. he is self-subsistent).
3338	He is Khnemu, the god who fashions the bodies
3339	of all men.
3340	He is the Lord of generation, who makes men
3341	and women to come into being.
3342	He is Bastt, the guardian Lady of the Two
3343	Lands (i.c., Egypt).
3344	His arm shall avoid the man who prays to him.
3345	He is the goddess Sekhet (Sekhmit) to him who
3346	breaks his decree ; he is hostiletothe . . . .. ..
3347	Do battle for his name, purify yourselves by
3348	swearing by his life ; [then] shall ye be free from a
3349	period of destitution (or, nakedness).
3350	He who enjoys the favour of the King shall be
3351	revered.
3352	There is no tomb allotted to the man who rebels
3353	against His Majesty; on the contrary, his body shall
3354	be cast into the stream.
3355	Do these things and your bodies shall be strong
3356	and healthy, and they shall prove of benefit to
3357	you for ever and ever.
page 124
3358	93
3359	THE TEACHING OF AMEN-EM-APT.
3360	Translated from Brit. Mus. Papyrus No. 10,474.
3361	Tue Papyrus.
3362	Papyrus No. 10,474 is about 12 ft. 1} ins. in
3363	length, and its greatest width is about 10 ins.
3364	It is tolerably coarse in texture, and in places the
3365	strips from the papyrus stalk are not well gummed,
3366	and when found the roll was thicker at one end
3367	than at the other, and the lower end was covered
3368	with clots of bitumen. After many attempts the
3369	bitumen was removed, but the unrolling presented
3370	some difficulty. When this was overcome, and
3371	the papyrus was unrolled inch by inch, it lay fan-
3372	shaped, for the upper margin was stretched and
3373	the lower margin was contracted, and in a few
3374	places, chiefly at the beginning of the text, the
3375	papyrus crumbled into coarse dust. One side of
3376	the papyrus is covered with twenty-eight columns
3377	of text, including the colophon (consisting of one
3378	line standing by itself), which are written in small,
3379	clear, though, in places, somewhat cursive, hieratic
3380	characters. The twenty-seven columns of text
3381	contain a copy of a work entitled ‘ Teaching
3382	concerning Life,” which was composed by Amen-
3383	em-apt, the son of Ka-Nekht. In places the scribe
3384	crowded his words together, and the characters
3385	are ill-formed and difficult to transcribe. The
3386	copyist was one SHENNU, ϯ ϩ ⲉ Pik the son of
3387	Pamai (?), a Divine Father. The general style of
3388	1 This name was probably pronounced Amen-em-ap.
page 125
3389	94 THE TEACHING OF AMEN-EM-APT
3390	the writing suggests that this copy of Amen-em-
3391	apt’s ‘“ Teaching ⲙⲁⲃ made under the XXth or
3392	XXIst dynasty. A column of text contains from
3393	nineteen to twenty-three lines, and the total
3394	number of lines in the work, including the title
3395	and the colophon, is 551. The title and the
3396	number of the chapters and two or three lines
3397	are written in red ink. On the reverse of the
3398	papyrus are forty-nine lines of hieratic text, very
3399	badly written in a large, coarse hand by an
3400	unskilled scribe. The first line of Column 1, which
3401	is in red ink, contains the title of the work that
3402	the scribe was copying for practice, and reads:
3403	a Ⲑ « .
3404	ZI PRNL Ⲁ = 04, Besin
3405	ning of the Teaching in solving problems of the
3406	heart (or, mind).” Its author bore the name of
3407	Amen-em-apt, and the lines here given may be
3408	an extract from another work by his namesake,
3409	the son of Ka-Nekht, mentioned above. Some of
3410	the lines seem to be of a poetical character, for
3411	mention is made in them of the MooN-GoD AAHU,
3412	-ⲟ e ) ORION, SAHU, HEN SEERA
3413	and the GREAT BEAR, MESKHETI, ] [ⲉ Ⲁ NE
3414	AMEN-EM-APT, HIS GENEALOGY AND OFFICES.
3415	Amen-em-apt, (= 4 Ⲁ 5 iz) ⲫ. was
3416	the son of Ka-Nekht, %3 -ϥ SHB, who
3417	appears to have been a dweller in or native of
3418	Nifur, a quarter of the great town of Abydos.
3419	From line 43 it seems that Ka-Nekht was a Bua,
3420	Je £) Ⲁ i ⲙ︦ (a chieftain or nobleman),
page 126
3421	THE PARENTS OF AMEN-EM-APT oj
3422	and magistrate and member of the Town Council of
3423	Apu (Panopolis), the Akhmim of the Arabs. He
3424	held many priestly offices in connection with the
3425	cult and temple of Menti (or, Menu), and Horus.
3426	The mother of Amen-em-apt was called Ta-Usrit,!
3427	a = \|\|\|, and she was the chief sistrum-
3428	bearer, ‘‘Sekhmit,” bo Ⲁ 00% Bad. of the
3429	god Shu and his consort Tefnut. In addition
3430	to this she was Directress of the College of Horus,
3431	not Horus the son of Isis, but either Horus the
3432	Aged (Aroeris), the oldest god of the day in Egypt,
3433	who fought and defeated Set, the god of the night,
3434	or Her-Aakhuti (Horus of the Two Horizons).
3435	Shu and Tefnut, according to ancient Egyptian
3436	mythology, were emanations of Ra, the great Sun-
3437	god in his strength, and they formed with Ra the
3438	first triad, or trinity, which the Egyptian mind in
3439	the Dynastic Period conceived. They were also
3440	the first of the four pairs of gods who, with R3,
3441	formed the Great Company of the Nine Gods of
3442	Heliopolis. Horus and his numerous forms were
3443	adored in very early times at Heliopolis, and thus
3444	we see that Ta-Usrit the sistrum-bearer was, at any
3445	rate officially, a servant of the old solar gods of
3446	Heliopolis. Amen-em-apt probably grew up under
3447	her care, and absorbed her views, for, as will be
3448	seen from his ‘ Teaching,” he was a devout
3449	worshipper of Ra and the old solar gods of Helio-
3450	polis.
3451	When Amen-em-apt lived, and under which
3452	king he flourished, cannot be said, but it seems
3453	highly probable that he was born during the reign
3454	of one of the kings of the XVIIIth dynasty. In
3455	1 If lines 43-45 refer to Ka-Nekht, Ta-Usrit must have been
3456	men-em-apt’s grandmother.
page 127
3457	96 AMEN-EM-APT’S TITLES, ETC.
3458	line 16 of his ‘‘ Teaching” he refers to ‘his
3459	Lord,” in line 18 to “ His Majesty,” and in line 20
3460	to Ⲙⲉ King,” but from first to last there is in it
3461	nothing to indicate who the Lord, or Majesty, or
3462	King was. The fact that the name of Amen, the
3463	king of the gods, forms part of our author’s name,
3464	suggests that the cult of this god was predominant
3465	when he was born, but it is quite clear that he
3466	was no follower of Amen, and no admirer of his
3467	cult, for, except as a component part of his name,
3468	Amen is neither mentioned nor referred to in the
3469	“ Teaching.” On the other hand, it is pretty
3470	clear that when Amen-em-apt composed his
3471	‘““ Teaching ” Amen had not reached the exalted
3472	position of ““ King of the Gods,” which he attained
3473	as the result of the conquests of Thothmes III
3474	in the Stidan and Western Asia. I would therefore
3475	assign the ‘ Teaching ϯⲟ the first half of the
3476	period of the XVIIIth dynasty, probably soon
3477	after Amenhetep I had rebuilt the temple of Amen
3478	in the Northern Ap (Karnak), and established and
3479	endowed the Priesthood of Amen.
3480	From line 13 ff. we learn what offices Amen-em-
3481	apt filled, and the titles of these afford some clue
3482	to the social position of his family. His father
3483	was, as we have scen, a ‘‘ nobleman,” or, as we
3484	should say, a magistrate, and therefore a man
3485	of means, perhaps even of wealth, and his son
3486	would be brought up in much the same way as the
3487	sons of the wealthy Fallahin, or gentlemen-
3488	farmers, of Bani Suwéf, the Fayylm, and Middle
3489	Egypt were brought up until two or three genera-
3490	tions ago. It is quite clear from the language of
3491	the “ Teaching ”’ that Amen-em-apt was not only
3492	a clever but a diligent pupil, and that he studied
3493	the best examples of literature of Egypt to good
3494	purpose. His mother’s position as priestess would
page 128
3495	MINISTER OF AGRICULTURE 97
3496	secure for him the help and friendship of the temple
3497	authorities, and from them he would learn the
3498	religion and mythology of his country. There
3499	was no need for him to earn his living by manual
3500	labour, and he became a skilled writer as well as
3501	reader. But he was not a ‘royal scribe,” or
3502	“King’s Scribe,” either real or titular. He
3503	employed his abilities in connection with the great
3504	grain-producing lands which lay and still lie
3505	between Akhmim and Balyanah (Abydos), and if
3506	we may believe his own naive statement, he was
3507	highly skilled and experienced in his profession
3508	(line 13). His chief office was that of * Grain
3509	scribe of Ta-mera” (Upper and Lower Egypt).
3510	He was overseer of all the crops in his district ; he
3511	controlled the grain that was due to the god and
3512	the king ; he was Registrary of the Department
3513	of Agriculture ; he had charge of the endowments
3514	of grain that were bequeathed by pious bene-
3515	factors for the maintenance of the funerary offer-
3516	ings to the Aakhu, or Ancestral Spirits; and he
3517	was the regulator of the grain traffic in every
3518	part of his district. Not only did he control the
3519	produce of the harvests, but he directed the manage-
3520	ment of the corn-lands and superintended the
3521	letting of the farms to peasant farmers, and
3522	naturally would select the tenants for the farms
3523	on the royal estates, and on the property of the
3524	temples, and the lands belonging to the Depart-
3525	ment of Religious Endowments, or pious bequests,
3526	like the Awkaf, SIG, of the Muhammadans.
3527	He was also the GER MAA, ⲫ] i
3528	of This and Nifur, near Abydos, and ‘“ Reporter ”’
3529	of the town of Apu (Panopolis), and Master of the
3530	necropolis there, and he held a third office at
3531	Abydos. What is meant by “Ger Mad” is
3532	G
page 129
3533	98 AMEN-EM-APT AS GER MAA
3534	difficult to say. As words, ‘“ Ger ” means ⲉⲡϯ
3535	one,” and Ⲙ︦ means ‘‘ true ⲟⲓ “real,” and
3536	adopting these meanings, we get ‘‘ the real Ger,”
3537	i.e, the “real silent one.” But it is probable
3538	that *Ⲥⲉⲓ has some very special meaning,
3539	probably of a religious character, which Egyptolo-
3540	gists have so far failed to discover! The words
3541	occur again in line 102, where they undoubtedly
3542	seem to mean ⲁ man who is truly a religious
3543	man who knows how to hold his peace.” In
3544	line 121 we have “ Every Ger of the house of the
3545	god”; and in line 184 it is said, ‘‘ the boat of the
3546	Ger sails along with fair winds.” In lines 433 and
3547	JAY : ⲉ » ..ϯ
3548	458, BZ ⲫ certainly means “silence,” and it is
3549	quite clear that the writer regards “ silence ”’ as a
3550	form of worship. In line 123 Amen-em-apt says,
3551	“ Fill thyself full with silence, thou shalt find the
3552	life.”” The idea of silence and repose which under-
3553	lies Ⲥⲉⲓ ” seems to me to be that of RESIGNATION,
3554	or SUBMISSION, and if this be so, “ Ger Maa”
3555	means ⲓⲉ man who is truly resigned,” to God’s
3556	guiding hand of course, and is prepared to obey
3557	Him. The doctrine of the Ⲥⲉ then, is sub-
3558	mission and obedience, and finds its exact counter-
3559	part in the 1 preached by Muhammad and
3560	the Arabs two thousand years later. The funda-
3561	mental idea of that Religion, like much else, came
3562	out of Egypt.
3563	Now the lines that follow the name of Ka-
3564	Nekht, the father of Amen-em-apt, in line 30,
3565	1 See the remarks in Vogelsang, Kommentar zu den Klagen
3566	des Bauern, Leipzig, 1913, pp. 162, 206, 215; and in Moret’s
3567	La Profession de For d'un Magistrat sous la XI1I¢ Dynastie (in
3568	Cinquantenaire, Paris, 1921, p. 75).
3569	ϩ Compare the use of the Hebrew MMT dimiyydh,
3570	silence, repose, still waiting, in Psalm xxxix, 3, and Ixii, 2.
page 130
3571	AMEN-EM-APT'S PRIESTLY DESCENT ogg
3572	appear to be somewhat mixed. Line 32 reads,
3573	‘““His son,” presumably Ka-Nekht's, “is the
3574	youngest of his children,” and these words are
3575	followed by “ Overseer of the mysteries of Menti (?)
3576	in the character of Ka-mut-f.” Immediately after
3577	this line comes the statement, Ⲙⲉ is the man of
3578	least account among his kinsfolk,” and this line
3579	is followed by several priestly titles. We should
3580	expect line 34, Ⲙⲉ is the man of least account
3581	among his relatives,” to follow immediately after
3582	line 32, His son is the youngest of his children,”
3583	but they are separated by line 33, which gives the
3584	title of a priest of Menti (?). The priestly offices
3585	enumerated in line 33 ff. must have been held
3586	either by Ka-Nekht or his son Amen-em-apt,
3587	most probably by the former, for the latter can
3588	hardly have discharged them, considering how
3589	heavy his duties were as Director of Agriculture.
3590	Why lines 32 and 34 were inserted in the list of
3591	priestly offices cannot be stated with certainty,
3592	but they were probably added by Amen-em-apt
3593	himself in self-depreciation and in his character
3594	of the Ger Maa. The priestly offices of Ka-Nekht
3595	were as follows: 1. Inductor of Un-Nefer, 7.e.,
3596	he led the procession when the image of this god
3597	was carried about. Un-Nefer was originally a
3598	form or name of the Sun-god, but under the New
3599	Empire the name was bestowed upon Osiris ; it
3600	means ‘‘ beautiful springer up” or ‘ beautiful
3601	hastener,” an appropriate title of the Sun-god.
3602	2. Inductor of Horus upon the throne of his
3603	father. The Horus here referred to is not Horus
3604	the son of Isis and Osiris, but the old solar god of
3605	Heliopolis. Neither Isis nor Osiris is mentioned in
3606	the ‘“ Teaching ” of Amen-em-apt. On the occa-
3607	sions when the statue of Horus was set upon the
3608	throne in his sanctuary Ka-Nekht directed the
3609	G 2
page 131
3610	ra
3611	100 AMEN-EM-APT’S TEACHING
3612	proceedings. 3. Surveyor of the mother of the
3613	god. The god here referred to must be Menti (?)
3614	(Menu), whose mother, according to late texts,
3615	was Khent-Abtt, © Fons: She appears on a wall
3616	at Denderah in the form of a woman wearing
3617	on her head the disk and horns of the Cow-goddess
3618	Hathor, and is assisting at the ceremony of setting
3619	up the ‘ladder’ before her son Menu. 4. In-
3620	spector of the black bulls, which were sacred to
3621	Menti and were kept at Panopolis for the sacrifices
3622	of the god. 5. Defender of Menti in his shrine.
3623	The cult of Menti, or Menu, was of Heliopolitan
3624	origin, and at a very early period this god was
3625	identified with Tem-Khepera and Ra, in their
3626	character of solar gods and gods of generation.
3627	THE TEACHING OF AMEN-EM-APT DESCRIBED.
3628	Amen-em-apt divides his Teaching into Thirty
3629	Sections, or Chapters, which vary in length from
3630	a few lines to a column and a half on the papyrus.
3631	For convenience of reference these chapters have
3632	been broken up into one hundred and fourteen
3633	paragraphs, but in a few cases it is difficult to see
3634	exactly where the new paragraph begins.
3635	The Teaching of Amen-em-apt is different from
3636	the Teaching of every other Egyptian sage known
3637	to us, and reveals an aspect of the religion and
3638	morality of the Egyptians that is wanting in all
3639	the other Moral Papyri. The Teaching of Ptah-
3640	hetep, the Teaching of King Khati, the Teaching
3641	of Ani, the Teaching of Tuauf, etc., were all defi-
3642	nitely written for the benefit of the sons of these
3643	sages, and were intended to teach them how to
3644	! Brugsch, Dict. Géog., p. 724.
page 132
3645	AMEN-EM-APT’S TEACHING 101
3646	achieve success in this world. But Amen-em-apt
3647	addresses his Teaching to no son, and though the
3648	wise rules of conduct which he lays down would
3649	benefit all classes of officials and secure promotion
3650	for them, one great object in writing seems to have
3651	been to teach a man how to live to God and to
3652	love his neighbour. Portions of his Teaching will
3653	be found in all the other Teachings known to us,
3654	but there are many which will be sought for in
3655	them in vain. His Teaching was essentially that
3656	of the Ger Maa, or man who was truly resigned to
3657	the Will of his God, and its object was to teach
3658	men to treat their fellow-men of every class with
3659	kindness and consideration, to have pity upon the
3660	widow and the orphan, to show charity to the
3661	destitute, and to help the man who was in need,
3662	or trouble or adversity. The language he uses is
3663	simple, and, though the exact meaning of many of
3664	the words is not at present known, and the words
3665	themselves are not to be found in the existing
3666	dictionaries, the general purport of them is clear.
3667	The style is free from the obscurities and imitations
3668	of archaic phraseology in which the earlier authors
3669	of moral works have indulged, and as a literary
3670	work the Teaching of Amen-em-apt will always
3671	hold a very high place among ancient Egyptian
3672	writings. We are here dealing with a document
3673	that is practically complete, and the text of which
3674	has suffered little if any corruption at the hands
3675	of copyists. The length of the text adds to its
3676	importance, for no other document of its class now
3677	known contains so many unmutilated lines. The
3678	style of the document is that of the apophthegm,
3679	which rules supreme in the Moral Papyri. The
3680	oldest examples of its use outside Egypt are found
3681	in Babylonia and Syria, that is to say, in the texts
3682	on Babylonian tablets and in the Book of the
page 133
3683	102 USE OF METAPHOR AND SIMILE
3684	Proverbsof Solomon and in Ecclesiastes. Amen-em-
3685	apt, like Solomon, uses both metaphor and simile
3686	freely, but the Babylonian relied chiefly on simile?
3687	to enforce his point. Amen-em-apt’s metaphors
3688	are unusually interesting and are most original -
3689	The boat of the Ger (i.e., the silent righteous man)
3690	is safer to sail in than the boat of the sinner
3691	(line 184) ; a man’s tongue gives orders on the boat
3692	of his life, but Nebertcher is the captain of it
3693	(line 387) ; row thy boat lustily to save the man
3694	who is on a wrong course (line 76) ; the very day
3695	stands still in horror of the evil man (line 227) ;
3696	the lying mischief-maker is a potter’s wheel that is
3697	worked by the devil Tar, and he mixes together
3698	the stuff that destroys the minds of men (lines
3699	230, 231); the scandal-monger destroys the skin
3700	(or, hair) of the god Shu, 7.. he rends the sky
3701	and blackens heaven with his wickedness (line
3702	236) ; his lips are date-syrup, his tongue is a
3703	deadly dagger (line 239), etc. Amen-em-apt’s
3704	similes are numerous and uncommon? :—The fate
3705	of the man of iniquity is like that of the man cast
3706	out on a dyke (line 68) ; the noisy bully is like a
3707	raging wind and fire (line 89) ; riches fly away like
3708	geese (line 178) ; the scandal-monger is like a sullen
3709	whelp in a stable eyeing jealously the other dogs
3710	(line 232) ; he is like the blast of the desert sand-
3711	storm (line 235) ; the beak of the Ibis-god (Thoth)
3712	ⲉ Compare *“ Giving is like loving, interest is like begetting
3713	a ⲃⲟⲃ (Langdon, Babylonian Wisdom, p. 78) ; *“ their counsels
3714	change like day and night (414 the following
3715	the simile is disguised, “ Woman is a well, a slough, a ditch :
3716	woman is a sharp iron dagger which cuts into the neck of a
3717	man” (ibid., pp. 75-77).
3718	2 On comparisons in Egyptian generally see Grapow,
3719	Vergleiche und andere bildliche Ausdriicke im Aegyptischen,
3720	Leipzig, 1920 (in Der Alte Orient, 21 Jahrgang).
page 134
3721	ASIATIC INFLUENCE IN TEACHING 103
3722	is the scribe’s finger (line 321) ; the love of precious
3723	metal and the dancing girl is like a bond and
3724	fetter (line 344); the mind of a man is the nose
3725	of God (line 473), etc. The precepts are both
3726	positive and negative, the latter predominating
3727	throughout the work.
3728	The system of religious morality which it reveals
3729	is of a very high character, and in many particulars
3730	closely resembles that which has hitherto been
3731	regarded as almost exclusively the property of
3732	ancient Semitic and Sumerian peoples. Parallels to
3733	some of its Precepts can be found in the Penta-
3734	teuch, the Psalms, and the Proverbs of Solomon,
3735	and it is impossible not to wonder whether these
3736	at least are not due to some Asiatic influence which
3737	found its way into Egypt under the Middle
3738	Empire, or about the time of the rule of the
3739	Hyksos over Lower Egypt. The doctrines of the
3740	Ger Maia may have been in existence in Egypt
3741	when the Pyramids were built, and assuming that
3742	some of them are of Asiatic origin, they might well
3743	have been brought there by way of Heliopolis
3744	from Syria and Babylonia by caravan men.
3745	Whether this be so or not I cannot believe that
3746	they are of African, or native Egyptian, origin.
3747	From time immemorial Heliopolis was a cosmo-
3748	politan city, and a central desert mart where
3749	merchants of all nationalities exchanged not only
3750	material goods, but ideas and information.
3751	The Teaching of Amen-em-apt may now be
3752	summarized.
3753	Gop AND MaN’s Duty ⲦⲞ Him.
3754	Throughout his Teaching Amen-em-apt speaks
3755	of God, 13 or the God, PEN ikl just as
3756	the Arabs speak of Ⲁ and Al-Alldh. To him
page 135
3757	104 MAN'S DUTY TO GOD
3758	there was only one God, and we never find him
3759	\|
3760	making use of the form wneferu Tid ϯ or ait
3761	or 14 \| “gods,” as is the case in many Egyptian
3762	texts even when the One God is referred to. It
3763	may be argued that the god to whom he referred
3764	was Rai, or even Aten, the solar Disk, but when
3765	he means Ra he says so distinctly, as we may see
3766	from lines 496, 509, and 512. Ra was the god of
3767	material things, but God, of whom no similitude
3768	existed, was the Ruler of man’s mind and destiny
3769	and his Judge. This God formulated plans,
3770	© © 1 and a man must do nothing to
3771	ⲉ. c3
3772	disarrange them (line 418), or attempt to find out
3773	what his Will, #391, would keep hidden (line
3774	419). God rests upon Maat, 7.. Truth, and Maat
3775	is his chief support, that is, God is established
3776	or founded upon Truth (line 409). Maat repre-
3777	sented law and order in the physical world ; Ra
3778	the Sun-god lived in and by it. In the spiritual
3779	world it stood for the right, truth of word and
3780	deed, justice and integrity. God hates the liar
3781	(line 254), and the man who holds converse with
3782	the liar and enjoys talk with him is an abomination
3783	to the God. God is kind and gracious, and his
3784	love is more to be praised and adored than the
3785	honour that is awarded by the magistrate, or
3786	President of the Town Council (line 525).
3787	Imagine not that God does not concern himself
3788	with the affairs of men, for though a man mixes
3789	earth with water and makes bricks, and collects
3790	the straw, it is God who is the Architect, and it is
3791	he who throws down a wall or builds it up (lines
3792	483, 484). With this may be compared : “ Except
3793	the Lord build the house, they labour in vain that
page 136
3794	GOD IN MAN'S LIFE 105
3795	build ⲓ (Psalm cxxvii, 1) A man may think
3796	that he is directing the course of the boat of his life
3797	by his tongue, which he uses as a steering pole, but
3798	remember it is ‘“ Nebertcher (s.e., the God of the
3799	Universe) who is the Captain” (lines 386-388).
3800	Amen-em-apt thought that goodness and badness
3801	could not be considered in connection with God, for
3802	he writes: Say not that nothing abominable is
3803	permitted to exist, whilst at that very moment thou
3804	art seeking to stir up strife. If the abominable
3805	thing belonged to the God, He would set the seal
3806	of his finger upon it. There is no goodness in the
3807	hand (i.e., action) of the God, because there is
3808	nothing abominable before Him. If He could
3809	bring Himself to seek after goodness as soon as
3810	the occasion for the exercise of it was passed He
3811	would destroy it” (lines 377-384). I know of no
3812	other example of an attempt to discuss the attri-
3813	butes of God in Egyptian papyri.
3814	God is not separated from man by an impassable
3815	gulf, there is a connection between them, for ““ the
3816	heart (or, mind) of man is the nose of God”
3817	(line 473), and the life-breath of the heart of man
3818	is the life-breath of God’s nostrils. Man is only
3819	safe and well-guarded when he places himself in
3820	‘ the hand of God ”’ (line 253). If a man would be
3821	a Ger Maa, that is to say, one who can say with
3822	David, “ Truly my soul waiteth (z.e., is silent)
3823	upon God ”’ (Psalm Ixii, 1), he must repose wholly
3824	on God, and follow Amen-em-apt’s direction given
3825	in line 431 and repeated in line 457 : ‘‘ Seat thyself
3826	on the arms of the God.” The mention of the
3827	two arms of the God recalls the verse in Deut.
3828	xxxiii, 27, where the God of olden time is described
3829	as a refuge, and the ‘everlasting arms’ are
3830	beneath ready to protect the refugee. The worship
3831	most acceptable to God is that of the Ger, the
page 137
3832	106 THE SPIRITUAL LIFE OF A MAN
3833	resigned silent one, but to his silence he must
3834	add hetbu, f=] ⲉ ⲉ ⲁ word which must
3835	=== Al
3836	mean something like “ prostrations,” or “ bowings
3837	down to the ground” (lines 431, 457). The
3838	Egyptians have in all periods made bowings to
3839	their gods, or God. The pre-Christian Egyptians
3840	‘“ smelt the earth,” 7. set their faces in the dust,
3841	before the Deity, the Christian ascetics boasted of
3842	the number of bowings which they performed in
3843	the course of the twenty-four hours of the day and
3844	night, and the Muhammadans in Egypt are most
3845	scrupulous in making their bowings at their times
3846	of prayer. It is not sufficient for the Ger to be
3847	silent and resigned at one time and not at another,
3848	but he must “fill himself full of silence.” The
3849	reward of the Ger who does this is great, for he
3850	‘“ shall find the Life ”’ (line 123) and “ his members
3851	shall enjoy health and strength upon the earth ”
3852	(line 124). The Life here alluded to is not the mere
3853	animal life, but the true life of the spiritual part
3854	of a man and of the soul, which directs its thoughts
3855	and aspirations to this unseen Neter, or God. By
3856	silence and resignation the soul finds wisdom and
3857	contentment, and the life that is based on the
3858	truth. Health of the soul produces health of the
3859	body, so that a man’s gain is twofold. The same
3860	idea 1s expressed in the Book of Proverbs, where
3861	Wisdom claims that he who finds her finds life, as
3862	well as riches that are durable and honour and
3863	righteousness (Proverbs viii, 18, 35). And the
3864	Ger does good not only to himself, but to his
3865	neighbours, for the man who embarks in the boat
3866	of the robber suffers shipwreck, whilst he who sets
3867	out in the boat of the Ger sails easily with favouring
3868	winds behind him and reaches his destination
3869	(lines 182, 183). And to what may the Ger be
page 138
3870	OSIRIS AND HIS JUDGEMENT 107
3871	compared? “ He is like unto a large tree by the
3872	wayside, with dense foliage, which is planted in
3873	rich ground. It bursts into blossom at its ap-
3874	pointed time, during the fierce heats of summer it
3875	produces a twofold yield of fruit, and its position
3876	is under the eye of its lord, who rejoices therein.
3877	Its fruit is luscious, men find its shadow refreshing
3878	to rest in, and finally it is removed and trans-
3879	planted into the garden of the God ” (lines 102-
3880	107). This picturesque passage calls to mind the
3881	man who meditates day and night on the Law of
3882	God as described by David: Ⲁ tree planted by
3883	the rivers of water, that bringeth forth his fruit in
3884	his season ; his leaf also shall not wither; and
3885	whatsoever he doeth shall prosper” (Psalm i, 3).
3886	Throughout his Teaching Amen-em-apt expresses
3887	no opinion as to the future state of the Ger, and
3888	his views on this point are unknown. From lines
3889	482-489, which describe God’s direction of the
3890	affairs and lives of men, it is possible to conclude
3891	that he had no doubt about the existence of man
3892	after death, or about his passing into the care of
3893	God. Thus he says: “A man lives his hour of
3894	life ; rejoice, be glad. It is He Who makes [a
3895	man] to arrive in Amentt (z.e., the grave, the Other
3896	World), where he is safe in the hand of the God.”
3897	Amen-em-apt uses the very ancient word Amentt!
3898	for the Other World, but nowhere does he speak
3899	of Osiris, the God and Judge of the Dead, the
3900	Prince of Amentt, or the gods of his Company.
3901	He must have been well acquainted with the
3902	popular theology of Egypt, according to which the
3903	souls of the dead were weighed in the Great Scales
3904	under the supervision of Thoth and his Ape-god,
3905	for he mentions Thoth in line 321, and the Ape-god
3906	! IL.e., the country of the dead on the west bank of the Nile.
page 139
3907	108 OSIRIS AND THE GODS REJECTED
3908	in lines 323 and 336. Furthermore, he must have
3909	known the belief which was current in his day
3910	that all those whose hearts had been weighed by
3911	Thoth, and were declared by him to be maa
3912	kheru, =O ea ⲫ \| ⲫ. (““ true of word,” 7..
3913	speaker of the truth), passed into the kingdom of
3914	Osiris, where they lived a life that was a glorified
3915	copy of their life upon earth. It seems quite clear
3916	that Amen-em-apt did not accept such views,
3917	either because they were opposed to the teachings
3918	of Heliopolitan theology, or because he considered
3919	them foolish or contemptible. In his Teaching he
3920	mentions Ra (lines 496, 509, 512), Shu (line 236),
3921	Khnemu-Ra (line 229), Thoth (line 321), Uben
3922	(line 353), Nebertcher (line 188), Aten (lines 183,
3923	510), and Aahu (lines 75, 133), and all these were
3924	Heliopolitan gods ; Amen-em-apt found the recog-
3925	nition of these to be compatible with his belief in
3926	Neter, or God. As he rejected Osiris, he must also
3927	have rejected the multitude of fiends, devils, and
3928	monsters that we find mentioned in the Book of
3929	Ammi Tuat, the Book of Gates, and the Helio-
3930	politan, Theban, and Saite Recensions of the Book
3931	of the Dead. Nevertheless, for purposes of argu-
3932	ment, he mentions two devils, in the existence of
3933	whom he can hardly have believed, namely, Apep,
3934	or Apepi, and Tar (lines 193, 230).
3935	Of the Heliopolitan gods referred to above, Ra,
3936	Khnemu-R4, Shu, Aten and Uben, or Ubni, were
3937	forms of the Sun-god, Aihu was the Moon-god
3938	with whom Thoth was closely associated. Neber-
3939	tcher! is a title given to all the ancient solar gods,
3940	1 This name survives in Coptic under the form of Ⲡϫⲟⲉⲓⲥ
3941	ⲙ︦ ⲡⲧⲕⲣϥ, “ the Lord of the All,” and is found in a Homily
3942	by Theophilus (ed. Budge, Coptic Homilies, p. 73).
page 140
3943	109
3944	From the Papyrus of Nu (Brit. Mus. No. 10,477).
3945	, who here is represented in the character of the
3946	ied off by Set, and was recovered by the Ape-god.
3947	g-headed Ape of Thoth, presenting to Thoth
3948	-god, the Eye of the god which was seized and carri
3949	The do;
3950	Moon
page 141
3951	110 THE DEVILS APEP AND TAR
3952	and in early times no special form seems to have
3953	been assigned to him. Uben, or Ubni, is a very
3954	ancient name of the Sun-god, and means Ⲙⲉ who
3955	thrusts himself up [into the sky] ”’; in the Pyramid
3956	Texts he is called “ Great Ubni1.” The cult of this
3957	form of the Sun-god must have been popular in
3958	Syria as well as in Egypt, for, joined to the
3959	ϯ f name of Shu, we find 1t on one of the ivories
3960	o from Nimrid,2? within a cartouche, as here
3961	given. The cutting of the hieroglyphs proves
3962	i ⲑ ] that the carver of them was not an Egyptian,
3963	for they lack the characteristic touches.
3964	ranma As regards the devils Apep and Tar, of
3965	ⲫ the latter little is known (see page 158).
3966	I} The former was the personification of all
3967	ⲟ evil, both physical and moral. Popular
3968	Ubenu. tradition assigned to Apep (the Apophis of
3969	the Greeks and Copts) the form of a monster
3970	crocodile, which lay in wait in the thick blackness of
3971	night to swallow up the sun when he rose in the sky.
3972	He was the creator of storms and kab#bs, rain, hail,
3973	thunder and lightning, and disorder in general.
3974	With a view of destroying his malign influence and
3975	evil deeds the priests composed a work which they
3976	recited at certain times on certain days. This
3977	work, which was called “ The Book of Over-
3978	throwing Apepi,”® contained several chapters, and
3979	during their recital figures of Apep made of wax,
3980	or written in green ink on papyrus, were burnt
3981	$1 = Ϩⲛ. 754, P. 744. The
3982	form ⲫ JF Ⲁ is found in N. 705.
3983	* This ivory is exhibited in the Babylonian Room in the
3984	British Museum, Table Case I. % = ⲓ
3985	* For a facsimile of the, hieratic text and a hieroglyphic
3986	transcript and translation, see Egyptian Hieratic Papyri in
3987	the British Museum, ed. Budge, First Series, London, 1910 fol.
page 142
3988	III
3989	Apep, whose voice goes round about the Tuat, fettered by a chain which is
3990	held by sixteen gods. The figure with four Serpents’ heads and holding a
3991	kuife and an instrument of torture is one of the four Antiu gods who protect
3992	Ra. The figure lying along the chain is that of the Scorpion-goddess Serqit.
3993	From the Sarcophagus of Seti I in Sir John Soane’s Museum,
3994	The serpent Apep (1) and the monster crocodile Shesshes (2) waiting to
3995	attack and destroy Ri. The defenders of Ra are the Ass-god Aai (3), three
3996	gods with harpoons (4), four goddesses (5), four apes (6), and six gods (7) who
3997	hold nets made of knotted cords with which they weave spells to destroy Apep.
3998	From the Sarcophagus of Seti I in Sir John Soane’s Museum.
page 143
3999	112
4000	ϥ ⲙ ⲑ
4001	Ⲁ ⲓ *ⲛ
4002	Apep chained to the earth by chains fastened to him by the Four Sons
4003	of Horus.
4004	From the Sarcophagus of Seti I in Sir John Soane’s Museum.
4005	The four figures lying along the chain are the Four Sons of Horus, each of
4006	whom holds by a chain one of the four monster serpents who were the sons
4007	of Apep. Behind them stands Osiris.
4008	From the Sarcophagus of Seti I in Sir John Soane’s Museum.
4009	The Four Ape-gods, holding models of the Great Hand with which they
4010	fashion the Disk of the Sun-god.
4011	From the Sarcophagus of Seti I in Sir John Soane’s Museum.
page 144
4012	DOCTRINE OF DESTINY AND FATE 113
4013	ceremonially in sacred fire. Filth was heaped upon
4014	these figures, and they were trodden into shapeless
4015	masses, and spat upon by the officiating priests
4016	before they were finally destroyed by fire. When
4017	Amen-em-apt says : ““ Spit upon Apep ”’ (line 193),
4018	he is merely referring to the well-known magical
4019	rites described above.! In a similar way Amen-
4020	em-apt mentions the god Shai and his consort
4021	Renenit, who are commonly believed to represent
4022	Luck and Destiny, or Destiny and Fate (line 164).
4023	When he says: “ Urge not thyself to find out
4024	for thyself the Will of God, do not Shai and
4025	Renenit exist?” (lines 419, 420), all he means
4026	to say is: Seek not to pry into God’s intentions
4027	as regards thyself, for are not thy luck and destiny
4028	already decided ? The God has apportioned thee
4029	thy lot and thy fate is decreed, why trouble
4030	thyself further? Or, Thou hast already thy lot,
4031	and thy end is, as the Arabs would say, MAKTOB,
4032	“ written.”
4033	To his cult of silence and his prostrations the
4034	Ger added prayer, but it is an interesting fact that
4035	he did not address his petition to God, but to the
4036	Aten, or visible symbol of Ra, the Sun-god. Thus
4037	Amen-em-apt says: ‘Make thou the prayer
4038	which it is thy duty to make to the Aten when he
4039	is shooting up in the sky. Say: Grant to me
4040	strength and health. He will give to thee the things
4041	necessary for the life” (lines 185-187). Thus the
4042	1 The following extract from a rubric explains Amen-em-
4043	apt’s allusion -ⲟⲁ this Chapter over a figure of Apep
4044	drawn in green paint upon a new piece of papyrus, in which
4045	is wrapped a wax figure of Apep with his name cut into it in
4046	green colour. Put these in the fire, and burn them, and collect
4047	the ashes ; pour filth upon them, and stamp on them with
4048	thy left foot, and put them into a fire, and spit upon them
4049	many, many times each hour.
4050	H
page 145
4051	114 AMEN-EM-APT ADMIRES NATURE
4052	Aten is the giver of health, and strength, and meat
4053	and drink, and raiment, in other words, all man’s
4054	material wants were, according to this passage,
4055	supplied by the god of the solar Disk, who shared
4056	with Ra the lordship of the physical world.
4057	Two passages in his Teaching prove that
4058	Amen-em-apt admired the works of God as
4059	displayed in His visible creation, although he
4060	coupled them with the gods Ra and Aten. Thus,
4061	when he looked upon the Nile-flood and saw its
4062	waters at the entrances of the canals and irrigation
4063	basins, and watched the crocodiles showing them-
4064	selves as they rose from the sand, and the hippo-
4065	potami disporting themselves in the sun, and the
4066	fish leaping, and the wolves (dogs?) filled with
4067	food, and the geese [happy] in the field (or, keeping
4068	festival), and restraint relaxed (?), every Ger of
4069	the house of the god must say : Great is the praise
4070	(or, graciousness) of Ra (lines 116-122). We may
4071	note in passing that hippopotami must have been
4072	common in Middle Egypt in the days of Amen-em-
4073	apt. The beauty of the dawn and the sunrise
4074	were other phases of nature that greatly impressed
4075	Amen-em-apt, who was clearly a man who did
4076	most of his work in the early hours of the day.
4077	He says : Lie not in bed when the dawn is break-
4078	ing. What can be compared with the dawn for
4079	beauty ? What kind of a man is he who has not
4080	seen the dawn ? Whilst the lie-a-bed is slumbering
4081	the God is performing his gracious works. Con-
4082	sider : On the one hand we see the paltry affairs of
4083	men, and on the other the works of the God [in
4084	the heavens] (lines 370-376). Time is precious. If
4085	a man says to-day and to-morrow are the same,
4086	what will the result be ? To-day is here, to-morrow
4087	has yet to come (lines 113-115). Waste not in
4088	slumber the early hours of the day (line 431).
page 146
4089	THE TEACHING SUMMARIZED 115
4090	SUMMARY OF AMEN-EM-APT'S TEACHING.
4091	Plunder not the poor man and ‘‘ squeeze ⲡⲟⲓ
4092	the destitute. Assume not the manner of a
4093	nobleman, and pass the aged man by unnoticed.
4094	Despatch not a friend on a mission of danger. Hurt
4095	not a man when thou canst explain thyself. As
4096	for the evildoer, make no attempt to punish him,
4097	for he will punish himself. He is like the man who
4098	is cast out on the dyke. The waters will rise and
4099	envelop him, the winds will blow him hither and
4100	thither as he lies in the raging waters, storms will
4101	beat upon him, and finally the crocodiles will find
4102	him and devour him (lines 68-72).
4103	What is the fiery, hot-headed, aggressive man
4104	like ? He is always shrieking out curses and im-
4105	precations, and his voice which rises to hieaven is so
4106	terrifying that Aahu, the Moon-god, stands still
4107	in horror of him (lines 73-75). Have nothing to
4108	do with him, run away before him, and leave him
4109	to the hands of the God, who will know how to
4110	requite him. Bear this in mind and thou shalt
4111	live to see thy children’s children (lines 90-94).
4112	How shall this man when he is in the god’s house
4113	be described ? He is like a large, leafy tree planted
4114	in a courtyard, [but there being no water there] its
4115	leaves wither, its fruit fails to ripen and drops off.
4116	Finally it is removed, and a flame of fire is its
4117	winding-sheet (¢.e., it is burnt) (lines 96-101).
4118	The chattering fool is a raging wind, and he is like
4119	a destroying fire among the reeds (line 8g). (Com-
4120	pare the ‘crackling of thorns under a pot,” in
4121	Eccles. vii, 6.)
4122	When we see the wicked man steering a wrong
4123	course, we must get out our oars, and row him to a
4124	place of safety, for may we not ourselves become
4125	like him? Set him on his feet, help him willingly,
4126	H 2
page 147
4127	116 THE TEACHING SUMMARIZED
4128	commit him to the hands of the God, provide him
4129	with meat and drink, for perhaps it is the intention
4130	of the God to give him another opportunity
4131	(lines 76-82).
4132	In the performance of thy duties take care not
4133	to encroach on the estates of the temples, and do
4134	nothing in connection with them for thy individual
4135	profit. Moreover, withdraw not a temple-servant
4136	from his duty in order to work for some other
4137	man’s benefit (lines 109-112). Remove no land-
4138	mark, break not down any boundary, and avoid
4139	all encroachments on lands set apart for the
4140	endowments of tombs (lines 126, 142, 145). Fail
4141	in any of these things and terrible calamity will
4142	befall thee (line 143). And in verifying the estate
4143	of the widow do not filch away any of her land
4144	through the cubit of the fields (line 129). The
4145	man who cheats in land is snared in the counsels of
4146	iniquity, and the Will of the Moon-god shall fetter
4147	him (i.e., make him go mad ?). Observe what he
4148	does. He robs the helpless man in a shameless
4149	fashion. He is thy enemy, and a man’s life is
4150	snatched away by a mere glance of his eye, and
4151	his house is a menace to the town. But his sons
4152	and daughters shall never inherit his property,
4153	and his possessions shall be given to another
4154	(lines 130-141).
4155	As for thee, drive not thy furrows through the
4156	[unploughed or neglected] fields of another man,
4157	for the well-being that comes from thine own
4158	furrows is better for thee. Plough the fields that
4159	thou knowest to be thine own property, and get
4160	thy bread from the treasure-house of thy body
4161	(lines 148-151). Six feet of land that God has
4162	given thee are better than thirty thousand that
4163	thou hast acquired by fraud (lines 152, 153).
4164	Treat thyself well, and make thy body strong and
page 148
4165	THE TEACHING SUMMARIZED 117
4166	happy, but remember not to do that for which
4167	Nebertcher, 7.. the All-Lord, will hold thee
4168	responsible (lines 146, 147).
4169	Avoid over-eating, wine-bibbing, and gluttony ;
4170	which waste time, destroy the mind, and bring
4171	sickness to the body. About these vices Amen-
4172	em-apt says: Spend not the hours of the day in
4173	cookshops and taverns, and sit not down in them
4174	and drink pot after pot of beer, for those who
4175	spend their days in this wise become merely masses
4176	of food (lines 154-157). Even if thou art hungry
4177	and wishest to eat, lust not like a greedy beast for
4178	the dainty, spiced meats of the rich man who loves
4179	such meats. For the rich meats of the glutton
4180	produce a storm of wind in the stomach, and the
4181	bowels eject them. They turn the upright man
4182	into a wrongdoer, and his sense (or, understanding)
4183	departs from his body. Thus, inasmuch as the
4184	evil nature of man corrupts inclination for well-
4185	doing, the evil destroys the good [in him] (lines
4186	257-264). When thou hast swallowed a mouthful
4187	of a nobleman’s food thou shalt vomit it, and thus
4188	thy body will be emptied of the dainty [which
4189	thou hast coveted] (lines 269, 270). Because a
4190	great man offers thee food without stint, eat not
4191	of it greedily. If he gives it to thee so that thou
4192	mayest help him to get richer, reject it and eat
4193	thine own food (lines 280-283). Eat not bread
4194	with the magistrate, and thrust not forward thy
4195	mouth. If thou fillest thyself with the rich meats
4196	of the wicked man they will depart with thy vomit
4197	(lines 462, 463). Keep thine eyes on the platter
4198	that is before thee, and make it to satisfy all thy
4199	cravings (lines 464,465). Do not accustom thyself to
4200	sit in the beer-house (line 491). Hasten not to follow
4201	the worship of the wine-cup, for it will double
4202	the courage of thine adversaries (lines 523, 524).
page 149
4203	118 THE TEACHING SUMMARIZED
4204	And now observe the foresight of the glutton.
4205	He himself collects the staves of the hunting nets.
4206	He makes all his servants to help in the hunt, and
4207	he keeps a strong man to kill the beasts in his
4208	slaughter-house. Keep away from him, and watch
4209	him and refuse his gifts (lines 271-278).
4210	Be not avaricious, and covet not riches. Hanker
4211	not after the things that riches give, for Shai, the
4212	god who has given thee thy lot in life, and Renenit,
4213	the goddess of thy fate, know what is best for thee
4214	(lines 163, 164). Seek not for more than thou
4215	hast (line 167). Remember that if thou hast
4216	heaped up treasures which thou hast obtained by
4217	foul means, they will not remain with thee for a
4218	night, and on the following morning they will not
4219	be in thy house. Men will look at the place where
4220	they were, and most assuredly they will not find
4221	them, for they will have swallowed themselves
4222	up. [What has become of them ?] Either the
4223	earth has opened its mouth and swallowed them
4224	up straightway, and they have sunk down into
4225	the deepest depth of Hell ; or they have become
4226	a heap of broken fragments, which are covered
4227	by rust ; or they have been mixed up with rubbish
4228	on the dust-heap; or they have made wings for
4229	themselves like the geese, and have spread them
4230	out, and flown away in the sky (lines 169-178).
4231	Take not pleasure in stolen treasures and at the
4232	same time pretend to be grieved for the victims
4233	of the robbery (lines 179, 180).
4234	Amen-em-apt warns us against the danger of the
4235	malicious scandal-monger and says: ‘“ The gossip
4236	of this man is swifter to hurt than the blast that
4237	precedes the storm. He tears down [reputations],
4238	or builds them up with his tongue. His strings
4239	of words carry destruction with them. His state-
4240	ments merit chastisement, for their object is to
page 150
4241	THE TEACHING SUMMARIZED 119
4242	injure. Like other folk he uses a boat, but he
4243	loads it with lies. He acts as ferryman to him
4244	that snares men in a net of words. Whether going
4245	or coming he continues to gossip, and when he is
4246	eating or drinking, even in his own house, he goes
4247	on talking about other people’s affairs. The day
4248	itself stands still and accuses him. His sons and
4249	daughters lament that they are his children.
4250	Khnem-Ra [who fashioned his body, and is
4251	ashamed of what he has made] proceeds to attack
4252	him. He is the potter's wheel which the devil
4253	Tar uses, and he mixes together and makes the
4254	material that destroys the minds of men. He is
4255	like a surly whelp in the stable which watches
4256	with hate and jealousy the doings of his com-
4257	panion. He sets people against each other by
4258	his scandal-mongering. He goes before every wind
4259	like the blast that precedes the hurricane and the
4260	sandstorm in the desert, [and like it] he destroys
4261	the skin of Shu (6. hides the sun and the sky
4262	by his clouds of scandalous lies]. He twists his
4263	tail like the crocodile and makes it ready for the
4264	sweep which is fatal for his victim. His lips are
4265	[as sweet as] the syrup of the date palm, but his
4266	tongue is a deadly dagger, and a consuming fire
4267	blazes in his belly! (lines 215-240).
4268	[Be content with thy lot.] It is better to be the
4269	beggar who is in the hand of the God than the rich
4270	man in a comfortable house (lines 158, 159).
4271	Better are bread-cakes made of flour and water
4272	with a loving heart than rich meats with bickering
4273	and enmity ” (lines 160, 161, 305, 306). Compare
4274	* Better is a dinner of herbs where love is, than a
4275	stalled ox and hatred therewith (Proverbs xv, 17).
4276	' Compare : The words of his mouth were smoother than
4277	butter, but war was in his heart: his words were softer
4278	than oil, yet were they drawn swords. Psalm lv, 21.
page 151
4279	120 THE TEACHING SUMMARIZED
4280	Better is a dry morsel, and quietness therewith,
4281	than an house full of good cheer with strife ”
4282	(Proverbs xvii, 1).
4283	Concerning a man’s behaviour towards his
4284	neighbours Amen-em-apt says: Ⲃⲉ generous to
4285	the people, and every one will applaud thee (lines
4286	190, 191). Show kindness to people of lowly con-
4287	dition (line 195). Make no innovation that will
4288	harm the people (line 200). Hide the matter of
4289	the fugitive (runaway slave who seeks protection ?
4290	line 201). If by chance thou discoverest that a
4291	man is engaged on a dangerous mission, speak not
4292	about it; help him on his way and let him come
4293	back (lines 288, 289). If thou findest treasure that
4294	has been hidden (buried ?) in the hands of a poor
4295	man, divide it into three portions ; keep one-third
4296	thyself and let him keep two-thirds (lines 297-299).
4297	When a man offers thee a gift do not browbeat him,
4298	eye him not with displeasure, turn not away thy
4299	face, salute him cordially and speak to him com-
4300	fortably, and he will come again (lines 308-317).
4301	When thou seest a man stumble (or, going astray)
4302	go with him and help him on his way (lines 342,
4303	343). Call not a fellow townsman who happens
4304	to be a wrong-doer a ‘chief of robbers,” and
4305	because a man is thy personal enemy brand him
4306	not as a sedition-monger (lines 426-429). Do
4307	nothing that will make the blind man a laughing-
4308	stock to his neighbours. Moreover, mock not the
4309	dwarf because of his form and colour, and interfere
4310	not in the affairs of the man with a physical defect
4311	to injure him. When a man is in trouble or
4312	suffering some affliction, do not praise to him the
4313	man who has caused his calamity (lines 478-481).
4314	Even if thou hast a dislike for a man show thyself
4315	friendly to him (line 495). Give thy arm to the
4316	old man who is drunk, and pay respect to him in
page 152
4317	BD \|
page 153
4318	122 THE TEACHING SUMMARIZED
4319	the presence of his family (lines 499, 500). Crush
4320	not the poor man who has said something that is
4321	good, letting the rich man who has only uttered
4322	windy platitudes go unrebuked ’ (lines 503, 504).
4323	In very definite words Amen-em-apt calls upon
4324	the scribe to be both accurate and honest in his
4325	work. The scribe’s finger is not a finger only, but
4326	the beak of the Ibis-god Thoth, the great divine
4327	scribe who presided over the weighing of the deeds
4328	and hearts of men at the Great Judgement. As
4329	we see from the vignette in the Book of the Dead,
4330	Thoth wrote down with accuracy the result of the
4331	weighing, which was personally supervised by the
4332	Ape-god, his assistant. Wherever the scribe may
4333	be, let him remember that the Ape-god, who
4334	dwells in Per-Khemenu (Hermopolis, the city of
4335	Thoth), is watching all Egypt, and will know when
4336	the scribe makes a mistake wilfully or accidentally.
4337	If the scribe continues to make mistakes, 7.e., to
4338	falsify his texts, the god will withdraw his emolu-
4339	ments, and his son will fail to obtain employment.
4340	‘“ Bear these things in thy mind always,” says
4341	Amen-em-apt, “ and thou shalt see thy posterity ”
4342	(lines 321-330).
4343	In all transactions of barter or buying and selling,
4344	a man must be strictly honest. He must neither
4345	cheat with the weights nor with the grain measures.
4346	The Ape-god sits on the scales and his heart is the
4347	pointer ; if thou givest light or short weight he
4348	will know at once, and thy punishment is certain.
4349	For as Thoth removes the scribe who renders
4350	false accounts, even so will God remove the man
4351	who makes the pointer of the scales to register
4352	falsely by the use of false weights. Every cunning
4353	device of the cheater will become known to the
4354	Ape-god, therefore do not obliterate the characters
4355	on the weights, and on the measures for grain,
page 154
4356	THE TEACHING SUMMARIZED 123
4357	which indicate weight and capacity. Another
4358	matter : The weights and measures in use in the
4359	country are different from the standard Govern-
4360	ment weights and measures in use in the city,
4361	therefore thou must not employ them too fre-
4362	quently in thy business transactions (lines 332-
4363	341). Be careful not to defraud the Utchat
4364	(literally the Eye of Ra), and remember that the
4365	god Uben is in the Utchat, and he is all-seeing.
4366	Give full weight, or measure, and register it
4367	correctly (lines 351-356).
4368	Similarly, the transfer or purchase of land,
4369	and the measuring of fields, must be carried out
4370	with honesty. The measuring rod is called 4
4371	I ⲟ. and Brugsch thought that it was a
4372	(Cod
4373	cubit in length, but the Coptic g,nwT, which
4374	is possibly its equivalent, was an orgyia in length,
4375	or about six feet. Amen-em-apt says: “ Make not
4376	a land-measuring rod for thy use whereby thou
4377	canst measure with different results! but do always
4378	the thing that is right (¢.e., measure accurately).
4379	The Apt measure is the Eye of Ra, which holds in
4380	abomination the man who robs and steals by
4381	making many mistakes when measuring [the land].
4382	And the seal of the Eye of Ra is stamped on the
4383	Apt measure ”’ (lines 357-362). In connection with
4384	this we may note that the mystic cord ennug,
4385	ⲁ fe. which was used in the Tuat to
4386	measure the estates of the Aakhu, or Spirits, was
4387	inhabited by a god who did not allow those who
4388	! T have seen in some parts of the Delta measuring rods
4389	with inner and outer sliding pieces, which I was told were
4390	dishonestly used by the wakils of the Government when they
4391	were sent to measure fields and estates after the boundaries
4392	had been destroyed by the Inundation.
page 155
4393	124 THE TEACHING SUMMARIZED
4394	used the cord to cheat in their measurements.
4395	And the registers of estates must not be tampered
4396	with in any way: ‘ Thou shalt not undervalue
4397	property, for by so doing thou wilt falsify the
4398	rolls (line 295). Erase (?) (or, alter) nothing
4399	in the rolls for the benefit of the encroacher
4400	(line 320). Falsify not what is on the rolls, for
4401	thou wilt disarrange God’s plans by so doing
4402	(line 417). And any addition made to the rolls
4403	is an abominable thing in the sight of God”
4404	(line 291).
4405	To speak the truth and act with sincerity is the
4406	duty of every man. ‘Keep thy tongue from
4407	lying speech (line 194). Do not support one evil
4408	man with thy acts and another with thy tongue at
4409	the same time (line 293). Go not into the Town-
4410	Council before the Presiding Magistrate, or thou
4411	mayest be obliged to eat thy words. Do not get
4412	up and sit down continually during thy speech, for
4413	thy statements must justify themselves. Attempt
4414	not to coerce any nobleman’s witness, for a [hasty]
4415	word uttered in the Council Chamber may lead to
4416	serious trouble. Speak the truth before the Magis-
4417	trate, lest he arrest thee and imprison thee, and
4418	- if thou dost appear before him early in the day,
4419	he will listen graciously to thy words. Say all
4420	thou hast to say, and be careful so that thou
4421	mayest return there. Do not permit any member
4422	of the Courts of Law to deliver a wrong judgement
4423	because thou hast hidden the truth ; thou mayest
4424	keep thyself concealed, but he will as the result
4425	suffer (lines 390-406). Accept no gift from any
4426	man if thou art in return for it to commit an act
4427	of wrong against a poor man ”’ (line 407).
4428	! See Budge, Egyptian Heaven and Hell, vol. II. (Fifth
4429	Division of the Tuat.)
page 156
4430	THE TEACHING SUMMARIZED 125
4431	A man in his dealings with men should always
4432	give his countenance and support to the things
4433	that are good, or that tend to edification ; there-
4434	fore let him “ applaud the Serpent, or Goddess,
4435	and spit upon Apep” (or Apepi, .., the Devil,
4436	line 192). Moreover, he should follow the religious
4437	customs of the people about him. ‘Take thy
4438	seat in the sanctuary of the house of the God,
4439	and present offerings on behalf of thy Lord. Make
4440	thyself to appear like one of the revered dead, and
4441	as if thou wast bandaged in thy coffin. Be
4442	strenuous in performing the Will of God (lines
4443	198, 199). Hold no converse in the company of
4444	liars, for before God that is an abominable thing
4445	to do (line 248); God hates the frivolous liar ”
4446	(line 254).
4447	As regards thy duty to the superior officer, he
4448	says : ‘“ Guard well thy tongue when thou answerest
4449	thy chief, and take heed that thou dost not revile
4450	him. Thou must never let his speech catch thee
4451	like a lasso, and must uncoil it with thy answers.
4452	Discuss matters with him, and make thy replies
4453	humbly after the manner of a subordinate ; oppose
4454	him not” (lines 209-214). And again: “In the
4455	presence of thy chief make thyself as of no account.
4456	Address him respectfully, and the compliments
4457	which thou must pay him will turn aside his curses,
4458	and thy bowings to the ground before him will
4459	disarm his violence’ (i.e., save thee from a
4460	beating, lines 265-268). This advice must be
4461	intended to apply to the subordinate who has
4462	failed to perform his duty in some particular, and
4463	who must in consequence admit his fault, and
4464	strive to turn away his lord’s anger by means of
4465	submission and adroit flattery.
4466	In granting interviews to people an official must
4467	be both patient and courteous. Therefore,” When
page 157
4468	126 THE TEACHING SUMMARIZED
4469	a man comes to discuss a matter with thee, do
4470	not try to close his mouth, but urge him to say
4471	fully all he wants to say. Do not attempt to
4472	break in upon his remarks because thou dost not
4473	see the point which he is trying to make. Think
4474	out before thou speakest what is the correct answer
4475	for thee to make, for if thou becomest heated (6
4476	losest thy temper) thy end comes. Let him go
4477	on talking and he will pour out his whole mind.
4478	When thou knowest his opinion he himself can
4479	be found (understood 2). Remove his legs (i.e.
4480	excuses or supports), and he cannot work evil,
4481	and he will not behave in an underhand manner,
4482	being afraid ”’ (lines 445-454).
4483	The wise man will repeat nothing that he hears,
4484	whether it be good, bad, or indifferent, and Amen-
4485	em-apt says: °° Whether thou hearest what is
4486	good or what is bad, treat the report thereof as
4487	no affair of thine, and hearken not to it. If
4488	thou must talk, I beseech thee to tell people only
4489	what is good upon the earth, and as for the reports
4490	of evil, hide them in the depth of thy heart (lines
4491	202-205). Listen not to the conversation which
4492	the Magistrate may have with thee in his own
4493	house, and then go and repeat what he said to
4494	thee outside it. Even if thou canst not help
4495	bringing thy mouth with thee outside his house,
4496	it is not nccessary for thee to pour out into the
4497	street all that is in thy mind. Now the mind of
4498	a man is the nose of God ; take good heed, there-
4499	fore, that thou doest it no injury. The man to
4500	whom thou repeatest the matter may be a powerful
4501	official, but he may also be a private person whose
4502	name is wholly unknown” (lines 470-476). In
4503	thy dealings with the Governor (or, Magistrate),
4504	remember that although he may have the
4505	appearance of a nobleman, he may also resemble
page 158
4506	THE TEACHING SUMMARIZED 127
4507	the crocodiles in the water in rapacity and cruelty ”
4508	(lines 466, 467).
4509	The wise man must be careful about his personal
4510	dignity, and about the kind of men he makes
4511	friends with, and on these and similar matters
4512	Amen-em-apt says: Make not a friend of the
4513	hot-headed, noisy man, even if thou must visit
4514	him for purposes of business (lines 207, 208).
4515	Let not this kind of man salute thee as a friend,
4516	especially if he is an opponent of thine, or thou
4517	wilt harm thyself (lincs 244, 245). And do not
4518	salute him with cordial greetings because thou art
4519	afraid of him (lines 246, 247). Have no doubt
4520	when once thou hast spoken, and let all thy plans
4521	and acts be based on sound judgement (lines 250,
4522	251). Be dignified in the presence of thy subor-
4523	dinates (line 252). Have no dealings with the hot-
4524	headed, noisy man, or thou wilt make thyself a
4525	friend of the wrong-doer (lines 284, 285). Do the
4526	thing which is right, and thou wilt attain to the
4527	[true] life (line 319). Think out thy plans seriously,
4528	concentrate thy mind, and be not guided by thy
4529	tongue only (lines 385, 386). Study to increase
4530	the possessions of wealthy men, but at the same
4531	time seek a living for thyself. Covet not the
4532	houses they live in, or thou mayest perish (lines
4533	421-424). Obey not the calls of nature when
4534	people are about thee, for if thou dost, thou wilt
4535	destroy their respect for thy dignity (lines 430,
4536	437). Chat not too freely with the peasants, or
4537	thou wilt become a companion of the secdition-
4538	monger (lines 438, 439). It is better for a man to
4539	keep his information to himself than to publish
4540	it abroad, when lies will be added to it (lines
4541	440, 441). Hasten not to acquire a bencfit, but
4542	act not in such a way as to lose it (lines 442, 443).
4543	Devote not thy mind to things that do not concern
page 159
4544	128 ⲒⲎⲂ TEACHING SUMMARIZED
4545	thee (line 165). Seek for nothing more than thou
4546	already hast (line 167).
4547	Give not orders to a man who is thy superior,
4548	whether he be thy junior in an official position,
4549	or senior by birth (lines 492-494). When thou
4550	meetest a man in the bazar, follow him and salute
4551	him with respect (lines 497, 498). Curse not thy
4552	superior, for he will look at Ra, and make his
4553	report to Aten. For a man of the mob to curse a
4554	nobleman is an offence which Ra will not condone.
4555	It is far better that the man of the mob should
4556	strike thee and curse thee and that thou shouldst
4557	fold thy hands on thy breast and keep silent
4558	whilst he is doing it (lines 508-515). If thou
4559	visitest a man early in the day and he gives thee
4560	gifts generously, remember that if the things
4561	which he has acquired are derived from his lord’s
4562	property they will consume the man to whom
4563	they are given (lines 516-519).
4564	A man must not only avoid the laying up of
4565	treasure, but Amen-em-apt would have him avoid
4566	greed and avarice of every kind. He says: “ Covet
4567	not precious metals, and hate the beautiful dancing
4568	woman.” The love of these things is a tie and
4569	a fetter to a man, and ⲒⲘ makes a man to err in
4570	the presence of the God.” And the scraping
4571	together of riches is quite futile, ““ for if a man
4572	scrapes off a quantity (?) of gold from an object
4573	which is made of pure and refined gold, by day-
4574	break to-morrow morning it will be found to be
4575	lead ”’ (lines 344-349).
4576	1 The hieratic character must, it seems, be transcribed by
4577	3 shema, but it may be a mistake for ⲉ. nub; “covet
4578	neither ingots of precious metal nor music and the pretty
4579	dancer ”’ probably represents the meaning of the lines.
page 160
4580	THE TEACHING SUMMARIZED 129
4581	The Egyptians have crossed the Nile by
4582	swimming, and on ferry-boats, rafts and floats,
4583	from time immemorial. Usually the ferry-boats
4584	were owned by private individuals, and every
4585	passenger had to pay his fare, but sometimes
4586	landed proprietors established ferry-boats for the
4587	use of their workmen and dependants, and though
4588	they maintained them, at the discretion of the
4589	ferryman strangers were allowed to cross the Nile
4590	in them. When a great official came to a privately
4591	owned ferry-boat, he entered it and seated himself
4592	comfortably, but Amen-em-apt says to the man
4593	who is in the habit of doing this : “ Turn not away
4594	from the ferry the people who are waiting to cross
4595	the river, so that thou mayest stretch thyself at
4596	ease in the cabin.” But the current may be
4597	strong and may carry the boat so far down the
4598	river that paddles have to be got out, and some of
4599	the passengers set to keep her from drifting.
4600	Amen-em-apt supposes such a case, and says :
4601	“If a paddle (i.e., oar) be brought to thee when
4602	the ferry-boat is in mid-stream, take it and work it.
4603	Is not he who toils a happy man ? ”’ (lines 528-532).
4604	Line 533 reads: “ There is nothing abominable in
4605	the hand—the God.” May this mean, there is
4606	nothing abominable before God in manual labour ?
4607	Continuing his words concerning the ferry-boat,
4608	Amen-em-apt says: ‘‘ Establish not a ferry-boat
4609	on the river if thou art going to exact rigorously
4610	a fare from every person who uses it. Let the
4611	fares go to the man who works the ferry-boat,
4612	[for] he must gain a living, and be thou content to
4613	take no part of it’ (lines 534-537).
4614	Among the pithy Precepts in the Teaching with a
4615	characteristically Oriental flavour are: ‘If thou
4616	art sent to fetch straw take care to avoid the
4617	nettles (?) in it ” (lines 286, 287). ‘‘ Exact not the
4618	1
page 161
4619	130 THE TEACHING SUMMARIZED
4620	summer grain from the peasant farmer, when if
4621	thou forcest him to pay what is due from him thou
4622	wilt ruin him. Make not thyself as unyielding as
4623	the measure, thou art assuming the mastery of
4624	his house. God’s Will increases the grain in the
4625	store more than the Director of the High Court”
4626	(lines 363-368). ‘If the crocodile is going to
4627	lash out with his tail, cry out a warning, for even
4628	the papyrus plants hold him in fear ” (lines 434,
4629	435). ‘“ The man who is captain of his own boat
4630	watches its course and does not allow it to
4631	capsize ”’ (lines 505, 506).
4632	Lines 413 and 521 present difficulties. In the
4633	former the transcription of the word determined
4634	by ft is doubtful, and in the latter I do not
4635	understand the allusion. The widow referred to
4636	may be one of the old women who were held to be
4637	witches and lived in the fields, even as widows do in
4638	many parts of Africa at the present day. Natives
4639	in going through the fields where they are always
4640	avoid them if possible, because they are afraid of
4641	being cursed by them.
4642	THE MORALITY AND RELIGION OF AMEN-EM-APT.
4643	A perusal of this Teaching will, I believe, con-
4644	vince the reader that it enshrines the highest system
4645	of morality ever taught or promulgated in Egypt,
4646	and that from the point of view of morality it
4647	deserves to rank with the Book of Proverbs and
4648	Ecclesiastes. There are many passages in it that
4649	prove that Amen-em-apt was not only a highly
4650	moral, but also a religious man, and held the view
4651	that the best foundation for morality was religion.
4652	But his Teaching cannot be regarded as a work
4653	written to teach the Egyptians religion, for we see
4654	that such religious advice as he gives was only
page 162
4655	THE TEACHING SUMMARIZED 131
4656	intended to safeguard his high moral teaching.
4657	The purist among teachers of morality might even
4658	complain that he left unnoticed many breaches of
4659	the law, e.g., murder, and adultery, and sexual
4660	immorality in general. He does not warn his
4661	readers against manslaughter and murder, and a
4662	man’s relations with women, regular or irregular,
4663	are not mentioned. Ptah-hetep advised his son
4664	to marry and beget a son, and to treat his wife
4665	well, but to avoid all other women, because a
4666	thousand men have destroyed themselves through
4667	the quest of their ‘shining limbs.” Ani the
4668	scribe advised his son to marry, and to rear a son
4669	to succeed him, and warned him against the
4670	‘“ strange woman,” who was a deep water, the
4671	current of which would carry a man he knew not
4672	whither. Ani also impressed upon his son the
4673	necessity of treating his mother with affection and
4674	care. But Amen-em-apt says nothing about a
4675	man’s right behaviour to the women of his family,
4676	and seems to assume that the man who was wise
4677	enough to follow his Teaching would need no advice
4678	on such private and domestic matters.
4679	The opening lines of his Teaching tell us the real
4680	object of it. He writes, he says, the admonitions
4681	that will enable a man to maintain a * safe”
4682	position under all circumstances. They will help
4683	him to preserve his fair name, to keep his character
4684	unsullied, to move in good society, to be healthy
4685	in body, to be free from carking care, and to keep a
4686	firm hold on his possessions. Another class of
4687	admonitions is based upon the rules and regula-
4688	tions and sayings of generations of high officials,
4689	whose duties and social position gave them the
4690	right of free entry into the council chambers and
4691	private offices of Wazirs, all of them being
4692	intended to teach the young official how to honour
4693	1 2
page 163
4694	132 THE TEACHING SUMMARIZED
4695	his chiefs and at the same time to maintain his
4696	position with safety and dignity. In addition to
4697	these Amen-em-apt included a number of terse,
4698	shrewd, and highly treasured sayings of the officials
4699	who had been honoured by kings with the title
4700	of friends. All these admonitions would teach a
4701	man how to lead, not a religious life, but a life in
4702	which he would be able to hold his own among
4703	courtiers, officials, noblemen, and subordinates of
4704	many kinds, and how to treat ordinary folk with
4705	kindness sufficient to gain their goodwill, and at the
4706	same time to avoid undue familiarity and friend-
4707	ship with them. Many of his wise counsels must
4708	embody the results of his personal experience in
4709	dealing with men and affairs, and taken together
4710	they form a very remarkable collection of precepts.
4711	Judging from the number of priestly offices which
4712	his father held, and from his own lucrative position
4713	as Controller of the grain of his district, Amen-em-
4714	apt must have been a man passing rich, but he
4715	inveighs against the heaping up of riches, and
4716	especially ill-gotten wealth. Riches easily acquired
4717	disappear no one knows where, therefore seek for
4718	nothing more than you have, and be content with
4719	that. Cultivate not the hunger for land, for a
4720	small parcel of land given by God is better than a
4721	large estate obtained by robbery. Amen-em-apt
4722	preached abstemiousness, and preferred dry bread
4723	and herbs with content to dainty meats where
4724	strife was. Frequent not the house of the glutton,
4725	because his meal may be a bribe. And besides,
4726	rich, highly spiced meats disturb the digestion and
4727	produce vomiting and colic and other evils in the
4728	body, and the dainty food is wasted. Avoid the
4729	bazars where grilled and baked meats are sold,
4730	and also the beer shops. On the other hand, if
4731	an old man is overtaken by drink help him on his
page 164
4732	THE TEACHING SUMMARIZED 1335
4733	way and see him home. Moreover, the official who
4734	spends his time in the cookshop and tavern ceases
4735	to be aman and becomes a mere mass of food.
4736	Over-eating and over-drinking do not pay, there-
4737	fore avoid these vices. Waste not your time,
4738	especially the early hours of the day; thrice does
4739	Amen-em-apt give this advice. Choose your
4740	company, and avoid the sedition-monger and the
4741	scandal-monger ; if you do not you will lose not
4742	only your character but your position, and you will
4743	have no means for rearing a family. Therefore
4744	avoid such men ; it does not pay. Encroach not
4745	on sacrosanct property; any act of the kind is
4746	followed by calamity ; it does not pay to rob the
4747	dead or God. Live not on the provisions of others,
4748	but be independent, and work for yourself, and eat
4749	the bread of your toil. Your lot is fixed, your end
4750	is known, it 1s useless to set your mind on things
4751	you cannot have ; it does not pay. And mind your
4752	own business ; every man will do as he pleases
4753	when he pleases. If you sail with a thief you will
4754	suffer shipwreck ; it will pay you better to sail
4755	with a righteous man. Pray to Athen in the early
4756	morning and ask for health and strength, and he
4757	will give you everything you want ; get into the
4758	habit of praying thus, for it will pay you. Always
4759	keep on the side of the angels and repudiate the
4760	Devil ; it pays to do so. Give gifts to the people
4761	and be kind to them, and they will applaud you for
4762	your pity and benevolence ; this will help you in
4763	your official career. Repeat not evil gossip ; it
4764	causes trouble and never pays. Control your
4765	tongue in talking to your chief, or you may lose
4766	both your position and your prestige ; it never pays
4767	to argue with him or oppose him. Hold not con-
4768	verse with sinners, for God hates the man who
4769	does so ; it does not pay. Impress the people by
page 165
4770	134 THE TEACHING SUMMARIZED
4771	your weighty speech and dignified behaviour ; it
4772	will tend to your promotion. Use the soft answer
4773	to turn away wrath ; it pays to do so with your
4774	chief. Never alter the registers; it offends the
4775	God and will harm you.
4776	The scribe who falsifies his copies will suffer.
4777	Men may not find him out, but the dog-headed
4778	Ape, who is an incarnation of Thoth, sits in Per-
4779	Khemenu (Hermopolis), watching on behalf of
4780	Thoth the heart and mind of Ra. His eye travels
4781	through all Egypt and sees everything, and notes
4782	every sin, and reports the sinner. It does not pay
4783	a scribe to falsify his copies, for the god will with-
4784	draw his help from him, and his son will fail to
4785	obtain employment. Similarly it does not pay
4786	to cheat with the weights and scales, for this same
4787	Ape sits on or by the Scales, and his heart acts as
4788	the pointer, and whether you set the scales awry,
4789	or sweat the weights or misread the stamps on
4790	them, the Ape will know of it and the Souls of
4791	God will weep. And love not precious metals or
4792	the dancing woman (?), for they make a man to
4793	err before God; moreover, by to-morrow the
4794	stolen gold will have turned into lead. You
4795	cannot cheat the Utchat (Eye of Ra) nor steal from
4796	the god Uben, for he is always present in the
4797	Utchat, and will know of your theft. Similarly,
4798	do not steal land by manipulating the Apt measure,
4799	because the Utchat is in the measure, and his seal
4800	is on it. Sins of this kind are always followed by
4801	punishment, therefore it does not pay a man to
4802	commit them. Do your best to benefit the rich
4803	men who employ you, but at the same time forget
4804	not your own interests. Be moderate in all your
4805	actions, being neither over-zealous nor apathetic ;
4806	thus your conduct will be approved by all classes
4807	of men. If you sit in a beer-house you may forget
page 166
4808	THE TEACHING SUMMARIZED 135
4809	your station in life and insult some great man ;
4810	this, likewise, does not pay. Therefore avoid the
4811	beer-house. Cultivate not the wine-cup, for that
4812	will put fresh courage into your adversaries, and
4813	therefore do you harm. And take care to frequent
4814	the temple of the god of the city, 7.e., attend divine
4815	service regularly, for that will both please the
4816	god and enhance your reputation for piety.
4817	Moreover, contribute to the expenses of the temple
4818	generously, but be humble and unostentatious in
4819	your gifts.
4820	The courtesy, kindness, humanity and considera-
4821	tion for the feelings of others which Amen-em-apt
4822	counselled are everywhere visible in his Teaching,
4823	and need no special mention here, but a word or
4824	two may be said about his personal religion.
4825	Apart from his canon of official morality, and his
4826	adhesion to the official religion of his town, he
4827	seems to me to have possessed a personal religion
4828	of a very high character. His monotheism is
4829	undoubted, and he worshipped God, or ‘“the God”
4830	alone, and nowhere does he acknowledge the
4831	existence of, or mention, ““ gods ”’ in his Teaching.
4832	In some passages the god to whom he refers may
4833	be Ra, the Sun-god, e.g., those referring to his works
4834	in the physical world, but others seem to show that
4835	he conceived of the existence of the great Disposer
4836	of the destinies of men, both living and dead.
4837	When he says: “It is He Who makes a man to
4838	arrive in Amentt, 7.e., the Other World, [where]
4839	he is safe in the hand of the God ” (lines 408, 409),
4840	it cannot be Ra who is referred to. In the
4841	passages : ⲑⲉ thyself (i.e., repose) on the two
4842	arms of the God ”’ (line 432) ; “ Commit thyself for
4843	safe-keeping to the hand of the God ” (line 253).
4844	“The love of God is more precious and to be
4845	esteemed than the respect (or, reverence) of the
page 167
4846	136 THE TEACHING SUMMARIZED
4847	nobleman ”’ (lines 525, 526), if Ra be the God
4848	referred to Amen-em-apt ascribed to him the
4849	attributes of the Hebrew and Christian God.
4850	Of Amen-em-apt’s views as to the future life
4851	we know nothing, but as there is no mention of
4852	Osiris, or of any god of his Company, we may
4853	assume tentatively that he did not accept the
4854	popular teaching as to the future state of the
4855	dead which was current in his time. It is clear
4856	that he recognized that a man was responsible to
4857	God for his actions, for he says, Ⲃⲉ kind to
4858	thyself, make thy body strong and happy, but
4859	take good heed to thyself in respect of Nebertcher,
4860	1.e., God Almighty ” (lines 146, 147). This passage
4861	has its equivalent in Ecclesiastes (xi, 9) : ““ Rejoice,
4862	O young man, in thy youth; and let thy heart
4863	cheer thee in the days of thy youth, and walk in
4864	the ways of thine heart, and in the sight of thine
4865	eyes: but know thou, that for all these things
4866	God will bring thee into judgement.” And follow-
4867	ing moral responsibility came the subsequent
4868	enquiry into the way in which it had been exer-
4869	cised, that is to say, the Last Judgement after
4870	death. The belief in this Judgement is a very
4871	old one in Egypt, and men had no need of the vivid
4872	vignette which we find in the Theban Recension
4873	of the Book of the Dead to help them to bear it
4874	in mind. But Amen-em-apt must have seen and
4875	known the vignette, for he speaks of the ‘“ Ape
4876	sitting by the side of the Scales,” and says that
4877	‘“ his heart is the pointer ” (lines 336, 337), and in
4878	the following line he refers to the god Thoth. In
4879	the accompanying scene, which is reproduced from
4880	the Papyrus of Iuau, who must have been a con-
4881	temporary of Amen-em-apt, we see the Ape sitting
4882	by the side of the Scales, and he is described as
4883	being ‘“ Thoth, the Lord of the words of the
page 168
4884	THE TEACHING SUMMARIZED 137
4885	God” (i.e., Ra). In line 324 Amen-em-apt gives
4886	the reason why the Ape sits by the Scales: it
4887	was because “ his eye travelled round about the
4888	Two Lands” (i.e., through all Egypt), and he saw
4889	everything that was done everywhere. Now the
4890	Dog-headed Baboon (Cynocephalus Hamadryas) is
4891	known by naturalists to be a marvellously alert,
4892	untiring, and all-seeing watcher! and the theolo-
4893	gians who designed the vignette made Thoth
4894	employ him to watch the weighing of words and
4895	deeds in the Great Scales on his behalf. In the
4896	Book of the Dead the Judgement takes place
4897	before Osiris, and Thoth reports to him, but
4898	Amen-em-apt will have none of Osiris, and he
4899	makes Thoth the final arbiter. Thoth, as the
4900	heart and mind of God, alone was qualified to be
4901	the judge of the words and deeds of men. And
4902	it was Thoth who, in the dim past, when Osiris
4903	himself was arraigned before the Great Company
4904	of the gods of Heliopolis, recognized the truth of
4905	the words of Osiris and his innocence, and gave
4906	him the verdict of Truth-speaker.
4907	From first to last the Teaching of Amen-cm-apt
4908	seems to show that his official religious views were
4909	based on the old solar cult of Heliopolis, and that
4910	his personal religion was of the same character
4911	as that of the great scribes and sages of that city
4912	! Sce Blanford, W. T., Observations on the Geology and
4913	Zoology of Abyssinia, London, 1870, p. 222; and Brehm,
4914	Reise nach Habesch, p. 88. Ludolf says (Hist. Aethiopica,
4915	lib. I, cap. X) that when a company of these baboons wish
4916	to steal fruit from a garden they act with great craftiness
4917	and send out spies to find out if there is a guardian in it.
4918	If there is not, they make signs to their companions, who
4919	then rush into the garden and devour everything. * Astutis-
4920	sime agunt, nec eos ingrediuntur nisi exploratoribus pracmissis :
4921	qui ubi tuta omnia sociis significaverint, toto agmine irrumpunt
4922	nihil prorsus reliqui facientes.”
page 169
4923	138 THE TEACHING SUMMARIZED
4924	who flourished under the Ancient Empire. Pas-
4925	sages like that in which he discusses evil and good
4926	in relation to God link him with the religious
4927	philosophers of that period. There is little doubt
4928	that he lived in the first half of the XVIIIth
4929	dynasty, at all events before Amenhetep III gave
4930	his powerful support to the cult of Aten, the
4931	physical body of the Sun-god. It is clear that
4932	he adopted the views current as to the power of
4933	this god, for he advises his readers and hearers to
4934	pray to him daily for health and strength, because
4935	he will give them everything necessary for their
4936	life and physical well-being. But he does not
4937	ascribe to him the powers which Aakhunaten
4938	(Amenhetep IV) and his followers claimed for him,
4939	and he reserves his admiration and wonder for
4940	the might and majesty of Ra as displayed in the
4941	physical works of creation. He cannot have been
4942	an Atenite, or ‘“ Disk-worshipper,” in the modern
4943	meaning of the word, for his Teaching possesses
4944	a distinctly ascetic character, which that of
4945	Amenhetep IV, judging by the tombs and other
4946	remains at Tall al-‘Amarnah, did not possess.
4947	And the cult of Amen, or Amen-Ra, which was
4948	predominant in the Thebaid under the XVIIIth
4949	dynasty, cannot have appealed to him, or in some
4950	way or other he would certainly have made
4951	mention of that god in his Teaching; he was
4952	certainly no devoted Amenite. In his daily life
4953	he probably lived like a typical Egyptian country
4954	gentleman, exact in the fulfilment of his duties
4955	to his God, a respecter of ancient traditions and
4956	customs, generous to the widow and the orphan,
4957	kind to the poor, and a refuge for his dependants
4958	and for those who were unfortunate and sorrowing.
4959	No one went hungry or naked in his days. His
4960	counterpart may be found to-day among the
page 170
4961	THE TEACHING SUMMARIZED 139
4962	educated gentlemen fallah proprietors in the great
4963	grain-producing districts of Upper Egypt, the
4964	principal difference being that they worship Allah,
4965	and not Ri as did their forefathers three thousand
4966	years ago. .
4967	King Khati advised his son to build himself a
4968	splendid tomb in the necropolis on the west bank
4969	of the Nile, and to cut upon it inscriptions which
4970	would not only honour God, but commemorate
4971	his own works. The scribe Ani also counselled his
4972	son to prepare a fine tomb for himself in the necro-
4973	polis of the mountain, wherein his body must in
4974	the course of time be buried. He told him not to
4975	forget to do this, and not to let any of his daily
4976	occupations cause him to forget the preparation
4977	of his tomb, and not to let the terrible form of
4978	death come to carry him off and find him unpro-
4979	vided with a tomb; the babe at the breast and
4980	the old man alike must die. Amen-em-apt gives
4981	no advice of this kind, and he mentions neither
4982	the tomb as the final abode of a man nor his death.
4983	R3, or Khnem-R3, he argued, gave him his body,
4984	and another solar god, Aten, or Athen, provided
4985	for its physical wants ; Ra guided him to Amentt,
4986	where, he says, a man is “safc in the hand of
4987	God,” and thus he was content to leave the matter
4988	of the future life.
page 171
4989	140
4990	THE TEACHING OF AMEN-EM-APT,
4991	THE SON OF KA-NEKHT.
4992	TRANSLATION.
4993	[TeE TITLE OF THE WORK AND ITS OBJECT.]
4994	I. (Cor. I). THE BEGINNING OF THE TEACHING
4995	CONCERNING LIFE (.e., of how to live),
4996	2. [and of] the testimonies (or, admonitions) of
4997	(¢.e., which lead to) safe conduct,
4998	3. [and of] the directions for behaviour set
4999	forth by the AQAQ1u (s.e., the high officials
5000	who had the privilege of entering the
5001	council chambers of kings and governors),
5002	[and of] the commandments of the SMERU
5003	(t.e., the friends [of the king], or high
5004	officers of state).
5005	[This Teaching and the precepts con-
5006	tained therein will enable a man]
5007	to know how to return a suitable answer to
5008	him that has spoken to him,
5009	[and] to carry back a [satisfactory] report
5010	to the man who has despatched him on
5011	a mission,
5012	7. [and] will make him to follow a straight
5013	course on the roads of life,
5014	+»
5015	ⲟⲩ
5016	1 The testimonies, directions for behaviour, and command-
5017	ments mentioned in the above lines are the equivalents of
5018	the testimonies, precepts, and righteous judgements spoken
5019	of by David in Psalm cxix, and the ‘instruction of wisdom,
5020	justice and judgement and equity,” referred to by Solomon
5021	in Proverbs, Chap. I.
page 172
5022	8.
5023	9.
5024	IO.
5025	II.
5026	12.
5027	13.
5028	14.
5029	15.
5030	16.
5031	17.
5032	18.
5033	19.
5034	THE TEACHING OF AMEN-EM-APT 141
5035	[and] will enable him to maintain his position
5036	of safety upon the earth,
5037	[and] will cause his heart to descend (or,
5038	enter) its case,
5039	[and] make him steer his course away from
5040	evil (or, the evil one),
5041	[and] make him to deliver himself! from
5042	the mouth of the common folk (?)
5043	[and] to be applauded by the mouth of men
5044	of understanding.
5045	[AMEN-EM-APT AND HIS TITLES.]
5046	[This Teaching was]
5047	made (¢.e., written) by the Director of the
5048	Crops, who was highly skilled and expe-
5049	rienced in his profession,
5050	Scribe of the grain? of Upper and Lower
5051	Egypt,
5052	Overseer of the barley crops, heaping up the
5053	grain to overflowing in the divine granary
5054	(or, granary of the god),
5055	Officer in chief in charge of the harvests of
5056	his lord,
5057	Registrary of the arable lands [and] of the
5058	coming in of the gifts (or, offerings) as
5059	ordered by the Law
5060	in (?) the Great Name of His Majesty,
5061	Custodian (?) of the funerary memorials on
5062	the boundaries of the Aakhut (i.e., of the
5063	ancestral spirits whose bodies were buried
5064	in a special quarter of the necropolis, or
5065	merely the blessed dead in general).
5066	1 Literally, Ⲉⲟ save him.”
5067	2 Or, perhaps, ‘“ Grain scribe,” a well-known title of an
5068	agricultural official.
page 173
5069	142 THE TEACHING OF AMEN-EM-APT
5070	20. (Cor. II). Defender of the King in his
5071	edicts of government,
5072	21. Performer of the office of deputy (Wazir ?)
5073	of Kam (Egypt),
5074	22. Scribe of the various grains [that formed]
5075	the divine offerings of all the gods;
5076	23. Allotter of farms to the peasants [who wished
5077	to become tenants on the royal estates],
5078	24. Overseer of the barley crops, Purveyor of
5079	supplies of grain,
5080	25. Supplier of the Ahat (palace or tomb ?) with
5081	stores of barley,
5082	26. GER MAA? of the town of Teni® and of the
5083	town of Nifu-ur,*
5084	27. Reporter of the town of Apu® (Panopolis),
5085	28. Master of the Necropolis by the town
5086	Amentt® [and] of the town of Sen,’
5087	! Presumably of Memphis, Abydos and Thebes, but his
5088	effective overlordship was probably limited to that part of
5089	Egypt which in later days was called the Thebaid.
5090	2 I.e., a real GER, not a titular GER. The meaning of ger
5091	is Ⲉⲟ be silent, to hold one’s peace.” It may be the religious
5092	title of the head of some form of the Egyptian Religion, and
5093	if this be so, the use of mai in connection with it suggests
5094	that this title was sometimes bestowed upon men honorifically.
5095	The inscriptions speak of a “ real royal scribe,” 1.e., a scribe
5096	who could and did work as a scribe, and also of a “ real royal
5097	kinsman,” meaning a man of the same blood as the king,
5098	and not an honorary kinsman. But see above, p. 101.
5099	ⲉ Ten, or Teni, was the capital of the nome of Abydos
5100	in Upper Egypt : it is the @is or ®ivs of the Greek writers.
5101	+ A quarter of Abydos.
5102	5 Ap, Api, or Apu was the capital of the nome p
5103	(Panopolites) in Upper Egypt ; perhaps = Khem S ⲛ︦ &
5104	The Greeks called it Panopolis, and the Copts gyasin,
5105	which is preserved in the modern Arabic name of Akhmim.
5106	¢ Translation doubtful. Some pyramid-town on the western
5107	bank of the Nile may be referred to.
5108	ⲧ The famous sanctuary of the god Menu at Panopolis.
page 174
5109	THE TEACHING OF AMEN-EM-APT 143
5110	29. Master of the sanctuary (?)! of Abydos,
5111	30. AMEN-EM-APT, THE SON OF KA-NEKHT,
5112	31. whose word is truth, of Nifu-ur.
5113	32. His son is the little one? (youngest?) of his
5114	children.
5115	33. Overseer of the mysteries of the god
5116	Menti (?)3 in the character of Ka-mut-f*
5117	(¢.e., the ““ Bull or husband of his mother .
5118	34. He is the man of least account among his
5119	relatives [and acquaintances],
5120	35. Inductor® of Un-Nefer,*
5121	36. Inductor of Horus upon the throne of his
5122	father,
5123	37. Watcher (?)7 who is in his holy shrine,
5124	38. [Text mutilated.]
5125	39. (Cor.IIl). Surveyor of the Mother of the God.
5126	40. Inspector of the Black Bulls of the stable (?)
5127	of Menti (?),
5128	41. Defender of the god Menti (?) in his sanc-
5129	tuary.
5130	1 1 cannot complete the transcription of the hieratic text
5131	of this name. Some well-known quarter of Abydos must be
5132	referred to.
5133	2 Or, perhaps, ‘ least,” using the word in a depreciatory
5134	sense.
5135	3 J.e., Menu = RB the Greek Ma. For a list of
5136	AMV
5137	some of his forms see my Egyptian Hieroglyphic Dictionary,
5138	p. 299.
5139	ⲉ A self-produced and self-existent god who was much
5140	worshipped at Panopolis (Akhmim). He is the Kdunéis or
5141	Kapsigis of the Greeks (see Damascius, ed. Wolf, tom. III,
5142	p- 261), and perhaps the Kuj¢ mentioned by Wessely (Eph.
5143	Gr., p. 20, No. 171).
5144	5 Probably the priest whose duty it was to ‘‘ bring in”
5145	Un-Nefer.
5146	¢ ILe., the Good or Beneficent Being, a form of Osiris.
5147	ⲧ Or, perhaps, * inspecting priest.” The break in the text
5148	makes the transcription of the title doubtful.
page 175
5149	144 THE TEACHING OF AMEN-EM-APT
5150	42. Horus as the Truth-speaker, his name of
5151	Maat (his real name ?)?,
5152	43. Boy begotten by a nobleman (or, magistrate)
5153	of Ap (Panopolis),
5154	44. Son of the sistrum-bearer and directress of
5155	the singing of the god Shu? and the goddess
5156	Tefnut,®
5157	Powerful of word (i.e., Mistress) in the
5158	College of Horus, [called] TA-UsRIT.
5159	[With the name of the mother of Amen-em-apt
5160	the Introduction to the ‘‘ Teaching,” which con-
5161	tains the title and object of the work, and the
5162	genealogy and list of offices held by its author,
5163	comes to an end. The “ Teaching ” itself begins
5164	with the words -]
5165	46. He speaks the FIRST CHAPTER.
5166	47. 1 pray thee to lend me thine ears, hearken
5167	to the things that will be said [by me].
5168	48. Ⲓ pray thee to give thy mind (or, pay
5169	attention) to the difficult matters which
5170	will be unravelled [by me].
5171	49. The setting of them in thy heart will be
5172	advantageous [to thee],
5173	1 This line suggests that when Amen-em-apt wrote his
5174	Teaching the identity of Menu, or Menti, was absorbed in
5175	that of Horus. The following forms of the dual god are well
5176	known: ⲥ̅ Da ⲫ rr Menu-Horus of the lifted
5177	-Ϥⲟ- [a ⲛ . op \|
5178	arm, ⲅ︦ NS 1 ⲟ Menu-Horus, son of Isis, — Ⲁ
5179	ⲟⲟⲟ =, Menu-Horus, the avenger of his father.
5180	2 He was an emanation of Tem, or Khepera, or Ra, and
5181	the personification of heat, light, and dryness, and the god
5182	of the space between earth and sky.
5183	ⲃ She was an emission of Tem, or Khepera, or Ri, and
5184	the personification of water and moisture of every kind.
page 176
5185	50.
5186	51.
5187	52.
5188	53.
5189	54.
5190	55.
5191	57.
5192	58.
5193	59.
5194	60.
5195	61.
5196	62.
5197	63.
5198	THE TEACHING OF AMEN-EM-APT 145
5199	And the rejection of them will be a calamity
5200	[for thee].
5201	I beseech thee to deposit them in the treasure-
5202	house of thy belly.
5203	They will enable thy heart (or, mind) to
5204	right itself!
5205	When a gale of words is beating hard upon
5206	it, [and]
5207	They will form a guiding support in thy
5208	tongue.
5209	If thou wilt live thy life day by day these
5210	things being in thy heart
5211	Thou wilt find them [beneficial] in the
5212	season of adversity’s trial.
5213	(Cor. IV). Thou wilt find my words to be
5214	like a treasure-house of life,
5215	And a source of strength and safety [as
5216	long as thou art] upon the earth.
5217	SECOND CHAPTER.
5218	I.
5219	Guard thyself against plundering the poor
5220	man
5221	And from treating with harshness the desti-
5222	tute.
5223	II.
5224	Make not thy hand to turn aside at the
5225	approach of an aged man,
5226	Thou assuming the mouth (¢.e., speech) of a
5227	great man.
5228	1 J.e., they will help the ship of the heart not to overturn
5229	(which is the usual meaning of peng) but to alter its course,
5230	and to sail, if necessary, in the opposite direction.
5231	K
page 177
5232	71.
5233	72.
5234	73.
5235	74.
5236	75.
5237	76.
5238	THE TEACHING OF AMEN-EM-APT
5239	ⲠⲒ.
5240	Not ever (i.e., never) let a man be despatched
5241	by thee on a dangerous mission
5242	When thou hast any affection for him who
5243	is to carry it out.
5244	Iv.
5245	Thou shalt not inflict an injury on him
5246	that has attacked thee
5247	When thou art able to return an answer to
5248	him on thine own behalf.
5249	V.
5250	The worker of iniquity—abandon him to the
5251	dyke (or, river) bank,
5252	His water-flood he will bring [upon] himself.
5253	The north wind hurled upon him will bring
5254	to an end in misery his hour (or, period of
5255	ife),
5256	He will be seized by the raging waters,
5257	The Storm fiend will mount on high [and]
5258	the evil crocodiles.
5259	VL
5260	The fiery, hot-headed man—what is he like
5261	to thee ?
5262	He shrieks imprecations, his voice soars
5263	upwards into the heights of heaven,
5264	The god Aahu (i.e., the Moon-god) stands
5265	still in his course, and holds him to be an
5266	abomination.
5267	VII.
5268	(Cor. V). Work the steering oar, we must
5269	give a passage to the wicked man.
5270	1 The translation of the last half of the line is doubtful ;
5271	for wicked man we should perhaps read “ the man in evil
5272	case.’
page 178
5273	THE TEACHING OF AMEN-EM-APT 147
5274	77. May not we become ourselves like unto him ?
5275	78. Set him up on his feet, extend to him gladly
5276	thy hand,
5277	#9. Commit him to the hands of the God.
5278	80. Fill his belly with the bread-cakes of thy
5279	providing.
5280	81. Satisfy him to the full [with drink] whilst
5281	he... ....
5282	82. Another occasion of beneficence is in the
5283	heart of the God,
5284	83. Idleness of the mind is speech [in this case].
5285	84. THIRD CHAPTER.
5286	VIII
5287	85. Couple not together the chattering man with
5288	the devil Tar (?)
5289	86. When thou canst pierce him in speech.
5290	87. Idle in mind [is] the crooked man (?), bow
5291	thyself to the attacker.
5292	88. .......... [is] speech.
5293	89. A raging wind he rushes forth like a destroy-
5294	ing fire among the reeds.
5295	go. The noisy, hot-headed man in his hour
5296	(¢.e., when his rage is greatest),
5297	9I. Turn thyself aside from before him, leave
5298	the matter of him
5299	92. To the God [Who] knows how to requite
5300	him.
5301	1 “The God,” pa meter, pd nN ϥ Amen-em-apt,
5302	like the earlier and later writers of this class of literature,
5303	does not mention the name of any particular god, and ‘ the
5304	God ϯⲟ him meant what Al-Allih means to the Arabs.
5305	In the course of his Teaching he mentions Ra, Aten, and
5306	other gods, but I do not think he is referring to any of them
5307	here. In funerary texts ⲉ god ”’ frequently means Osiris,
5308	but this Teaching is not a funerary text.
5309	Ⲕ 2
page 179
5310	148 THE TEACHING OF AMEN-EM-APT
5311	IX.
5312	93. If thou wilt pass the days of thy life
5313	[keeping] these things in thy heart,
5314	94. Thy children, behold them !
5315	95. FourtH CHAPTER.
5316	X.
5317	g6. (Cor. VI). Now (or, as for) the noisy, hot-
5318	headed man of the house of the god (or,
5319	temple),
5320	97. He is like a large, leafy tree planted in the
5321	courtyard [of a temple] ;
5322	98. Its [leaves]! come to an end (7.e., wither), his
5323	unripe fruit drops off,
5324	99. Brought when its end has come to the
5325	water-course (?)
5326	100. It is [cast] into the water, and carried away
5327	far from its place,
5328	101. The flame of fire is its winding-sheet (or,
5329	shroud).
5330	102. [But] the GER MAA who sets himself by the
5331	side [of the road],
5332	103. He is like a large leafy tree planted in shining
5333	(or, fertile) ground (?).
5334	104. It blossoms, it doubles its yield of fruit in the
5335	summer.
5336	105. It has its place before the face of its lord
5337	(or, owner).
5338	106. Its foliage (or, fruit) is sweet, the shadow
5339	thereof is pleasant,
5340	107. And it is carried at its end (i.e., finally) into
5341	the groves of the God.
5342	1 Some noun seems to be wanting after XA -
page 180
5343	THE TEACHING OF AMEN-EM-APT 149
5344	108. FirTH CHAPTER.
5345	XI.
5346	109. Make no encroachment on the dykes of the
5347	house of the god.
5348	XII.
5349	110. Commit not an act of avariciousness so that
5350	thou mayest find (¢.e., obtain) additional
5351	wealth.
5352	XIII.
5353	111. Make not to turn aside from his duty a
5354	servant of God
5355	112. To do what is profitable to another man.
5356	XIV.
5357	113. Say not, “To-day is even as to-morrow
5358	morning [will be].”
5359	114. The end (or, result) of this [reasoning] will
5360	be like what ?
5361	115. (Cor. VII). To-morrow has yet to come,
5362	to-day has yet to pass away.
5363	XV.
5364	116. The water-flood (Inundation) is on the
5365	mouth (i.e., crest) of the surging waves.
5366	117. The crocodiles make themselves visible
5367	[from the mud], the hippopotami appear in
5368	the light [from the water].
5369	118. The fish leap (?) in the waters.
5370	119. The wolves gorge themselves, the geese keep
5371	high festival.
5372	120. The restraining cords are cast loose.
5373	121. Now every GER of the house of God
5374	122. Shall say, “Great is the graciousness of
5375	a”
page 181
5376	150 THE TEACHING OF AMEN-EM-APT
5377	123.
5378	124.
5379	125.
5380	126.
5381	127.
5382	128.
5383	129.
5384	130.
5385	131.
5386	132.
5387	133.
5388	134.
5389	135.
5390	136.
5391	137.
5392	138.
5393	139.
5394	O thou who art filled with silence, thou shalt
5395	find the life,
5396	Thy body shall be preserved in safety upon
5397	the earth.
5398	SixTH CHAPTER.
5399	XVI
5400	Thrust not aside the funerary monument on
5401	the boundaries of the Aakhu (z.c., remove
5402	not a tombstone which is on the borders of
5403	the Necropolis)
5404	When thou art marking out additional lands
5405	for crops (?).
5406	XVII.
5407	Commit no robbery (i.e., filch not away land)
5408	by means of the cubit of the fields
5409	When thou art assessing the bounds of the
5410	estate of the widow.
5411	The land that has gone back from the
5412	plough is the waste of a man’s lifetime.
5413	He who cheats thee, himself belonging to the
5414	fields (or, land),
5415	Is snared in the counsels of iniquity,
5416	He is fettered by the Divine Souls (i.e., Will)
5417	of Aahu (the Moon-god).
5418	(Cor. VIII). Make thyself to see what he
5419	does upon the earth.
5420	He is a greedy robber of the helpless man.
5421	He is the deadly enemy who would work the
5422	overthrow of thy body.
5423	Life is snatched away by the mere sight of
5424	his aspect.
5425	His house is the enemy of the town [in which
5426	he lives].
5427	[But] his store-houses shall be swept away
5428	as by a flood, .
page 182
5429	THE TEACHING OF AMEN-EM-APT 151
5430	140. His possessions shall be carried off from
5431	the hand[s] of his sons and daughters,
5432	141. His goods (or, wealth) shall be given to
5433	another (i.e., stranger).
5434	XVIII
5435	142. Take good heed concerning the treading down
5436	of the boundaries of the fields,
5437	143. Lest horrible calamity be brought upon thee.
5438	XIX.
5439	144. Likewise make propitiatory offerings to God
5440	by the Divine Souls (i.e., Will) of Aahu
5441	(the Moon-god).
5442	145. Occupy thyself with the affairs of the
5443	boundaries of the Aakhu (i.¢., the Ancestral
5444	Spirits, or the blessed dead).
5445	146. Be kind to thyself, make thy body strong
5446	and happy,
5447	147. [But] take good heed to thyself in respect of
5448	Nebertcher.!
5449	XX.
5450	148. Drive not thy furrows through the lands? of
5451	another.
5452	149. Profitable to thee is the strength (or, well-
5453	being) which comes by their mouth (?).
5454	150. Plough thou in the fields which thou findest
5455	to be thy own property,
5456	151. Take thou the bread-cakes from the store-
5457	house of thy body.
5458	1 Je.“ Lord to the uttermost limit,” or God of the Universe,
5459	the All-Lord.
5460	2 c= ⲗ.
5461	Ⲁ ϨⲀ ⲓ 5 perhaps the edge of a field where
5462	the plough turns.
page 183
5463	152
5464	152.
5465	154.
5466	155.
5467	156.
5468	157.
5469	158.
5470	159.
5471	160.
5472	161.
5473	162.
5474	163.
5475	164.
5476	165.
5477	THE TEACHING OF AMEN-EM-APT
5478	XXI.
5479	Better is one apt of land (about six feet)
5480	which the God has given thee
5481	Than five thousand apfs which thou hast
5482	gotten by fraud (or, violence).
5483	XXII.
5484	(Cor. IX). Do not acquire the habit of
5485	passing the day in eating-houses and places
5486	where roasted meat [is sold].
5487	Do not acquire the habit [of passing the day]
5488	in tasting one pot of beer after another.
5489	Those who pass their whole time at the
5490	food-store!
5491	Become to-morrow [merely] victuals.
5492	XXIII.
5493	Better is the beggar who is in the hand of
5494	the God
5495	Than the rich who are safely housed in a
5496	comfortable dwelling.
5497	XXIV.
5498	Better are bread-cakes of flour and water
5499	with a loving heart (or, mind)
5500	Than rich meats that carry with them
5501	bickering and quarrelling.
5502	SEVENTH CHAPTER.
5503	XXV.
5504	Fashion not thy heart in such wise that it
5505	hankers after things of wealth (i.e,
5506	luxurious foods and apparel).
5507	Not unknowing are the god Shai (Luck) and
5508	the goddess Renenit (Destiny).
5509	Let not thyself abandon thy heart (or, mind)
5510	to the things that are extraneous.
5511	! Literally, “ granary.”
page 184
5512	166.
5513	167.
5514	168.
5515	169.
5516	170.
5517	171.
5518	172.
5519	173.
5520	174.
5521	175.
5522	176.
5523	177.
5524	178.
5525	179.
5526	THE TEACHING OF AMEN-EM-APT 153
5527	Let every man have his hour (.e., let every
5528	man choose his own time for his own
5529	affairs).
5530	XXVI.
5531	Form not the habit of ordering thyself to
5532	seek for more than thou hast
5533	[When] thy own goods and possessions are
5534	in thy safe keeping.
5535	XXVIII.
5536	If valuable goods which have been obtained
5537	by robbery have been brought together by
5538	thee
5539	They will not pass the night in thy hands,
5540	At daybreak certainly they will not be in thy
5541	house.
5542	They will look at the place where they were,
5543	and most assuredly they will not be
5544	[there] ; they have swallowed them-
5545	selves.
5546	Either the ground has opened its mouth, and
5547	swallowed them up straightway,
5548	(Cor. X). And they have sunk down deep
5549	in the abyss [thereof] ;
5550	[Or] they have become a great broken heap
5551	through rust (or, decay) ;
5552	[Or] they have become submerged in the
5553	room [for waste] ;
5554	[Or] they have made for themselves wings
5555	like the geese,
5556	[And] have spread their wings and flown up
5557	into the sky.
5558	XXVIII
5559	Make not thyself to take pleasure in rich
5560	treasures that have been obtained by
5561	robbery,
page 185
5562	154
5563	180.
5564	181.
5565	182.
5566	183.
5567	184.
5568	185.
5569	186.
5570	187.
5571	188.
5572	189.
5573	190.
5574	10.
5575	192.
5576	103.
5577	194.
5578	THE TEACHING OF AMEN-EM-APT
5579	Whilst sighing (s.e., pretending to grieve) for
5580	the man who has been plundered (or, the
5581	beggar). XIX
5582	When the chieftain of the Stiu (Asiatics, or
5583	bowmen ?) departs from a man
5584	His servants destroy him.
5585	XXX.
5586	[If] thou sailest with a robber thou wilt be
5587	left in the stream,
5588	[But] the boat of the GER has a fair wind
5589	[behind it].
5590	XXXI.
5591	Accustom thyself to direct thy sincere prayer
5592	to the Aten (6. the God of the Solar
5593	Disk or the Disk itself) when he is rolling
5594	up into the sky,
5595	Saying, “Grant to me, I beseech thee,
5596	strength and health.”
5597	He will give to thee the things that are
5598	necessary for the life.
5599	Thou shalt be safe from anxious care.
5600	EicHTH CHAPTER.
5601	XXXII.
5602	Bestow thou thy beneficence (or, bounty ?)
5603	on the bodies of the people,
5604	[And] thou shalt be applauded by all faces
5605	(¢.e., everybody).
5606	XXXIII.
5607	Praise and exult in the Serpent (.e., Goddess),
5608	Spit upon Apep.
5609	XXXIV.
5610	Keep thy tongue from speech of lying (or,
5611	slander).
page 186
5612	THE TEACHING OF AMEN-EM-APT 155
5613	XXXV.
5614	195. (Cor. XI). Show thou kindness (or, affec-
5615	tion) to people of humble condition.
5616	XXXVI.
5617	196. Find thou thy seat in the sanctuary of the
5618	house of the god,
5619	197. The gifts made by thee shall be the cake-
5620	offerings of thy Lord.
5621	198. Make thyself to be [as if] thou wast one of
5622	the blessed dead, [and as if] thou wast a
5623	swathed [mummy] in thy coffin.
5624	XXXVII.
5625	199. Be thou strong for the Divine Souls (i.e.,
5626	Will) of God (to do His Will ?).
5627	XXXVIIL
5628	200. Make not an invocation to bring a detestable
5629	thing upon people.
5630	XXXIX.
5631	201. Hide [thou] the affairs (or, plans) of the
5632	fugitive (slave ?)
5633	XL.
5634	202. Whether thou hearest the thing that is good
5635	or the thing that is evil,
5636	203. Treat it as a matter that is outside thy
5637	interest ; hearken not to it.
5638	204. I beseech thee to spread with thy tongue
5639	only the report of that which is good upon
5640	the earth,
5641	205. Whilst as far as reports of evil are concerned,
5642	hide them in thy belly.
page 187
5643	156
5644	206.
5645	207.
5646	208.
5647	200.
5648	210.
5649	211.
5650	212.
5651	213.
5652	214.
5653	215.
5654	216.
5655	217.
5656	218.
5657	219.
5658	220.
5659	221.
5660	222.
5661	- THE TEACHING OF AMEN-EM-APT
5662	NINTH CHAPTER.
5663	XLI.
5664	Make not to be a friend of thine the hasty,
5665	hot-headed man,
5666	Even though thou hast to go to his house
5667	frequently to have speech with him.
5668	XLII.
5669	Keep well thy tongue in making an answer
5670	to him that is thy chief,
5671	At the same time guarding thyself against
5672	reviling him.
5673	Never permit his speech to fall on thee like
5674	a lasso
5675	So that thou must uncoil it by means of thy
5676	answer.
5677	Put questions to him (or, consult with him),
5678	answering like a subordinate in thy agita-
5679	tion.
5680	At the same time taking good heed not to
5681	oppose (?) him.
5682	XLIII.
5683	(Cor. XII). The word that is uttered by a
5684	man with malicious (?) intent is swifter to
5685	hurt
5686	Than the wind that precedes the storm (?).
5687	This man casts to the ground, this man
5688	builds up with his tongue,
5689	He gives utterance to strings of words that
5690	carry destruction in them.
5691	This man makes an answer that merits a
5692	beating (?).
5693	[For] the burden (z.e., object) thereof is to
5694	do harm.
5695	He trafficks by means of a boat after the
5696	manner of other folk.
5697	He loads the boat with the discourse of
5698	iniquity,
page 188
5699	THE TEACHING OF AMEN-EM-APT 157
5700	223. He makes himself the ferryman of him that
5701	catches [men] in a net of words.
5702	224. [Whether] he is going away [or whether]
5703	he is coming back, he continues to chatter
5704	(or, gossip).
5705	225. Whether he is eating or whether he is
5706	drinking, even in his own house,
5707	226. His conversation returns to matters that are
5708	outside (or, that have nothing to do with
5709	him).
5710	227. The Day itself stands up and makes an
5711	accusation against his abominable deeds,
5712	228. His sons and daughter cry out “ Woe’ to
5713	themselves.
5714	229. The god Khnem-Ra* makes a process (or,
5715	brings a case) against him.
5716	1 J.e., his answer to any question is always beside the mark.
5717	2 Khnemu was one of the oldest gods of Egypt, and the
5718	animal sacred to him was the flat-horned ram, which dis-
5719	appears from the monuments before the XIIth dynasty.
5720	His name means ‘“ the uniter,” 1.e., it was he who put together
5721	the material from which man was made. He was also the
5722	* builder,” 0 NIE of men. He was older than Rj,
5723	and was ‘‘ the fashioner of mankind, the creator of the gods,
5724	the Father, © who was in the beginning.” He ‘‘ made
5725	the things that are, and will make those that shall be ; he is
5726	the source from which all that is sprang, and was the Father
5727	of fathers, and the Mother of mothers.” He was Ⲙⲉ
5728	Grandfather of the gods and goddesses, he was self-created,
5729	and the maker of heaven, earth, underworld, water, and
5730	mountains.” Later he associated with himself Ra, Shu, Geb
5731	and Osiris, and his priests identified him with the primeval
5732	Water-god Nu, or Nenu, and subsequently with Hap-Ur,
5733	the Great Nile of Egypt. Amen-em-apt, assuming that the
5734	mischief-making scandal-monger whom he is denouncing was
5735	made by Khnem-Ra, suggests that the god is so disgusted
5736	with the behaviour of the being whom he created that he
5737	renounces all responsibility for him.
page 189
5738	158
5739	230.
5740	231.
5741	232.
5742	233.
5743	234.
5744	235.
5745	236.
5746	237.
5747	238.
5748	2309.
5749	240.
5750	241.
5751	242.
5752	243.
5753	244.
5754	THE TEACHING OF AMEN-EM-APT
5755	He is of the potter’s wheel of (i.¢., worked by)
5756	the devil Tar}!
5757	He mixes together and kneads [material] to
5758	destroy the hearts (or, minds of men)
5759	therewith.
5760	He is like a whelp of [one of] the dogs
5761	(literally, wolves) of the stable (or, farm-
5762	yard)
5763	With his eye fixed jealously on [the move-
5764	ments of] his companions.
5765	(Cor. XIII). He causes men and women to
5766	become enemies by his scandal-mongering.
5767	He goes before every wind like the blast
5768	that goes before the hab#b (i.e., the sand-
5769	storm or whirlwind of the desert).
5770	He destroys the hair (or, skin) of Shu.
5771	He gathers his tail (s.e., bends it round)
5772	about him like the young crocodile,
5773	Bringing it close to him ready for the deadly
5774	sweep.
5775	His lips are date-syrup, his tongue is a
5776	deadly dagger.
5777	A consuming fire blazes within his belly.
5778	Make no flights (i.e., attempts) to fill (.e.,
5779	please) that fellow,
5780	Lest thou bring calamity upon thyself.
5781	TENTH CHAPTER.
5782	XLIV.
5783	Allow not thyself to be greeted as a friend
5784	among thy [neighbours] by the hasty,
5785	hot-headed man who is thy opponent ;
5786	1 This devil is mentioned in the Rubric to Chap. CLXIV
5787	of the Saite Recension of the Book of the Dead under the
5788	[=
5789	form
5790	ϫⲁ By
5791	) This seems to be an allusion to the obscuring of the face
5792	of the sky by the storm-clouds produced by the hurricane.
page 190
5793	THE TEACHING OF AMEN-EM-APT 159
5794	245. [If thou dost] thou wilt thyself damage thy
5795	heart (or, mind).
5796	246. Make not thyself to say to him, *“ Thou art
5797	“praised,” with evil intent,
5798	247. There being terror in thy body.
5799	XLV.
5800	248. Hold not converse in the company of men
5801	of iniquity,
5802	249. For that is an abominable thing [to do]
5803	before the God.
5804	XLVI.
5805	250. Make not thy mind to be divided for the
5806	sake of thy tongue.
5807	251. Let all thy plans and behaviour have a
5808	sound foundation.
5809	XLVIL
5810	252. Be weighty (i.e., dignified) in the presence
5811	of people of lowly condition.
5812	253. (Cor. XIV). Put thou thyself for safe
5813	keeping in the hand of the God.
5814	XLVIIIL
5815	254. God hates the man who utters frivolous,
5816	lying speech.
5817	255. The greatest abomination to Him is the man
5818	who [nourishes] enmity [in his] belly.
5819	256. ELEVENTH CHAPTER.
5820	XLIX.
5821	257. Hanker not greedily after the things of the
5822	man whose food is dainty and spiced,!
5823	258. Though thou art hungry for his bread.
5824	1 Or, perhaps, Hanker not greedily for the things (7.e., food)
5825	of the man who eats and drinks luxuriously, ¢.e., the gourmand
5826	or glutton (not epicure).
page 191
5827	160
5828	260.
5829	261.
5830	262.
5831	263.
5832	264.
5833	265.
5834	266.
5835	267.
5836	268.
5837	269.
5838	270.
5839	271.
5840	272.
5841	273.
5842	274.
5843	THE TEACHING OF AMEN-EM-APT
5844	Now the food that is dainty and spiced is as
5845	a storm in the gullet (or, turns the
5846	stomach),
5847	[And] it makes the bowels to eject it.
5848	It turns the man who is a counsellor into a
5849	man of iniquity,
5850	And his sense turns itself away from his body.
5851	Inasmuch as the evil nature (or, base appe-
5852	tite) corrupts [his] disposition for well-
5853	doing,
5854	The evil [in him] destroys what is good.
5855	L.
5856	Be thou a creature of nought in the presence
5857	of thy chief (i.e., superior officer).
5858	Thou shalt acclaim him humbly in thy
5859	speech (i.e., conversation).
5860	Thy adulatory remarks, they shall meet and
5861	turn aside his cursings.
5862	Thy homage when smelling the earth [shall
5863	disarm his] violence.
5864	LL
5865	When thou hast swallowed the mouthful of
5866	bread of a great man thou shalt vomit it,
5867	[And] thou shalt be empty of thy good thing
5868	(or, dainty ?).
5869	LIL
5870	Make thyself to understand (or, see) the
5871	foresight (?) of the glutton.
5872	(Cor. XV). He himself gathers together
5873	staves [for the hunting nets ?].
5874	Every one of his servants is a beater for the
5875	hunting traps,
5876	[And] a strong man smites (i.e., kills) in the
5877	slaughter-house.
page 192
5878	THE TEACHING OF AMEN-EM-APT 161
5879	LIII.
5880	275. [If] thou art undone (or, vanquished) in the
5881	presence of thy chief
5882	276. It will be a disgrace for thy subordinates
5883	(or, servants).
5884	277. Steer thou thy course away from the glutton
5885	forthwith ;
5886	278. Observe him, at the same time avoiding the
5887	things [which he offers thee].
5888	279. TWELFTH CHAPTER.
5889	LIV.
5890	280. Behave not greedily in respect of the things
5891	(s.e., food) of the nobleman,
5892	281. Since the filling of the mouth with the bread
5893	of a great man is unstinted (z.e., is free to
5894	every comer).
5895	282. If he gives to thee for the growth (i.e,
5896	increase) of his possessions
5897	283. Hate (6 reject) what is his [and] keep safe
5898	what is thine.
5899	LV.
5900	284. Make no undertaking (?) in company with
5901	the noisy, hot-headed man,
5902	285. [Or] thou wilt be making thyself a friend of
5903	a man of moral obliquity.
5904	LVI
5905	286. If thou art sent onamission to transport straw
5906	287. Hate (i.e, cast away, or reject) the weeds (?)
5907	that are [in] it.
5908	LVII.
5909	288. If thine eye lights upon a person who is
5910	\| engaged on a mission of danger (?)
5911	289. Report it not, but dispatch him on his errand
5912	[and] let him return for another occasion.
5913	L
page 193
5914	162
5915	20.
5916	201.
5917	202.
5918	293.
5919	204.
5920	295.
5921	296.
5922	297.
5923	298.
5924	299.
5925	300.
5926	301.
5927	302.
5928	303.
5929	304.
5930	305.
5931	306.
5932	THE TEACHING OF AMEN-EM-APT
5933	THIRTEENTH CHAPTER.
5934	LVIII.
5935	Make not men to affix [additions ?] to the
5936	roll (register ?).
5937	This is an abominable thing to the God.
5938	LIX.
5939	(Cor. XVI). Make not the word of one
5940	man of iniquity [to appear] to be the truth
5941	by any act of thine,
5942	Whilst at the same time thou art supporting
5943	another man of iniquity with thy tongue.
5944	LX.
5945	Reckon not as nothing things [that have
5946	value],
5947	[By so doing] thou wilt falsify thy rolls (or,
5948	registers).
5949	LXI.
5950	If thou findest a great mass of hidden treasure
5951	in the possession of a poor man,
5952	Make (i.e., divide) it into three portions.
5953	Release two portions [and] let one remain
5954	[with thee],
5955	Thou shalt find it like the ways of life.
5956	Thou shalt lie down and sleep and pass thy
5957	whole night [as safely] as if it were to-day ;
5958	Thou shalt find it like the report (or, news)
5959	of a good thing.
5960	LXII.
5961	Better is the praise (i.e., approval) with the
5962	love of men
5963	Than the riches (or, wealth) laid up in a
5964	treasure house.
5965	Better are the cakes of flour and water
5966	[eaten] with a loving mind (or, disposition)
5967	Than strong meats [eaten] with strife and
5968	enmity.
page 194
5969	THE TEACHING OF AMEN-EM-APT 163
5970	307. FOURTEENTH CHAPTER.
5971	LXIII.
5972	308. Remember not [too exactly] the antecedents
5973	of a man
5974	309. When thou art striving (?) to seek for his
5975	hand (help ?),
5976	310. If he says to thee, ““ Accept the things [which
5977	I have] brought.”
5978	311. He is not one who hasno . ......
5979	312. Cast not malign looks at him whilst bending
5980	down thy face,
5981	313. Whilst turning away thy glance elsewhere.
5982	314. Greet him with kind words in thy mouth,
5983	speak and salute (?) him cordially.
5984	315. (Cor. XVII). [If] he approaches thee (?)
5985	thy end comes.
5986	316. Make him not to go down to his former
5987	[state],
5988	317. On another occasion he can be brought (?).
5989	318. FIFTEENTH CHAPTER.
5990	LXIV.
5991	319. Do the thing that is right [and] thou wilt
5992	attain to a [true] state of being.
5993	LXV.
5994	320. Make no erasure (?) in the registers on behalf
5995	of an encroacher.
5996	LXVIL
5997	321. Since the beak of the Ibis-god (i.e., Thoth)
5998	is the finger of the scribe,
5999	322. Take good heed not to thrust it aside.
6000	323. The Ape [of Thoth] sits directing Per-
6001	Khemenu (Hermopolis),
6002	L 2
page 195
6003	164 THE TEACHING OF AMEN-EM-APT
6004	324. His eye travels round about through the
6005	Two Lands (i.e., Upper and Lower Egypt).
6006	325. Since he observes the man who makes a
6007	slip (or, mistake) with his finger,
6008	326. He will withdraw his benefactions (or,
6009	endowments) according to what is right (2)
6010	327. If the scribe continues to make slips (or,
6011	mistakes) with his finger.
6012	328. His son will not be decreed [for employment. ]
6013	[The idea that the beak of the Ibis-god (Thoth)
6014	is the finger of the scribe is new to me. It has
6015	long been known that the deceased was identified
6016	with the palette of Thoth, and the scribe’s palette
6017	with Osiris. In Chap. XCIV of the Theban
6018	Recension of the Book of the Dead, which is
6019	entitled ‘‘ Chapter of praying for an ink-pot and
6020	palette,” the deceased says, ““ Hail, Aged God,
6021	who sees his father, guardian of the Book of Thoth.
6022	I bring [them], I hasten, Aker, dweller in Set.
6023	I bring the ink-pot and the palette, which are the
6024	necessary things for the hand of Thoth; hidden
6025	(or, secret) is what is in them. Behold me, a
6026	scribe. I bring the corruptible body of Osiris,
6027	I write on it. I make (i.e., write) the words of the
6028	great and beautiful god every day, happily. Thou
6029	didst order me, Her-Aakhuti. I do what is right
6030	(¢.e., I perform truth), I bear it to thee every day.”
6031	On the palette as Osiris see Pietschmann, Der
6032	Verstorbene als Schriebpalette in Festschrift fiir Georg
6033	Ebers, Leipzig, 1897, p. 82.]
6034	LXVIL
6035	329. If thou wilt pass the days of thy life these
6036	things being in thy heart,
6037	330. Thy children—behold them !
6038	1 The transcription ⲻ 1 {en is doubtful.
page 196
6039	THE TEACHING OF AMEN-EM-APT 165
6040	331. SIXTEENTH CHAPTER.
6041	LXVIII.
6042	332. Make not the balance to swerve [either]
6043	through thy falsification of the gef weights,
6044	333. [Or] through thy obliteration of the mouths
6045	of the measures (i.e., the characters or
6046	stamps on the weights and measures).
6047	334. Make not a practice of preferring the
6048	measures of the fields,
6049	335. Thou abandoning those in use in the house
6050	of silver (or, White House).
6051	336. The Ape [of Thoth] sits by the side of the
6052	Scales,
6053	337. (Cor. XVIII). [And] his heart [acts] as the
6054	tongue (or, pointer) thereof. :
6055	338. God removes, even as does the Great One
6056	Thoth,
6057	339. Him that is in the habit of finding these
6058	devices to do them.
6059	340: Accustom not thyself to cheat by means of
6060	the get weights.
6061	341. Itis they (i.e, the cheaters) who multiply the
6062	tears of the Divine Souls (¢.e., Will) of God.
6063	LXIX.
6064	342. If thou seest another man stumbling from
6065	time to time,
6066	343. Go with him and enable him to continue on
6067	his way.!
6068	LXX.
6069	344. Covet not (or, be not greedy for) the precious
6070	metals.
6071	345. Hate (ⲁⲩⲟⲓ or reject) the beautiful
6072	singing woman (?).
6073	346. What is it like ? A fetter, a tie.
6074	1 Or, If thou seest a man going astray, guide him to the
6075	road which he ought to follow.
page 197
6076	166
6077	347.
6078	348.
6079	349.
6080	350.
6081	351.
6082	352.
6083	353-
6084	354-
6085	355-
6086	350.
6087	337.
6088	358.
6089	359
6090	360.
6091	361.
6092	362.
6093	THE TEACHING OF AMEN-EM-APT
6094	It makes [a man] to stumble (or, go astray)
6095	in the presence of the God.
6096	If a paddle (?) of gold be scraped off from
6097	an object of the finest gold
6098	At daybreak to-morrow morning it will be
6099	lead.
6100	SEVENTEENTH CHAPTER.
6101	LXXI.
6102	Take heed neither to defraud the divine
6103	Utchat (6., the Eye of Ra)
6104	Nor to falsify the mouths (or, commands ?)
6105	thereof.
6106	Make no robbery of [the things of] Uben, the
6107	mighty god,
6108	For he (i.e., Uben) is never wanting in (or,
6109	absent from) its (the Utchat’s) body.
6110	Thou shalt give its measure, as to a great
6111	man [when] he is coming in.
6112	Thy hand shall set it down (?) justly (or,
6113	correctly).
6114	LXXII.
6115	Make not a measuring rod, 466 for thy use,
6116	whereby thou canst measure with two
6117	[different results].
6118	Do always the thing that is right (s.e.,
6119	measure correctly)
6120	Since the 46 measure is the Eye of Ra.
6121	(Cor. XIX). It (i.e., the Utchat, or Eye of
6122	Ra) holds in abomination the man who
6123	robs and steals
6124	And who when measuring makes many
6125	mistakes,
6126	Since the seal of his eye is upon the Apt
6127	measure.
6128	! This seems to mean that the god Uben, who is Rj, is
6129	always in the body of his Eye.
page 198
6130	THE TEACHING OF AMEN-EM-APT 16
6131	363.
6132	364.
6133	35.
6134	366.
6135	367.
6136	368.
6137	369.
6138	370.
6139	371.
6140	372.
6141	73.
6142	374.
6143	37
6144	376.
6145	377.
6146	378.
6147	LXXIII.
6148	Receive not the summer grain of the peasant
6149	farmer,
6150	Thou binding [him] by what is registered
6151	against him to ruin him.
6152	Make not thyself one (?) with the measurer(?)
6153	Thou meanwhile playing (?) the master of
6154	the house.
6155	The Divine Souls (or, Will of God) increase
6156	the store-house grain
6157	More than the Director of the Great Place.
6158	EIGHTEENTH CHAPTER.
6159	LXXIV.
6160	Accustom not thyself to lie in bed (or, sleep)
6161	whilst the dawn is rising in an awesome
6162	manner in the sky.
6163	The break of the day and the dawn [are] like
6164	what ? (s.e., to what can they be compared
6165	for beauty ?)
6166	The man who has no knowledge of the dawn
6167	[is] like what ? (i.e., to what can he be
6168	compared for ignorance ?)
6169	Whilst the God is [occupied] with His works
6170	of beneficence
6171	The man is [indulging in] his slothfulness.
6172	On the one side are the words (or, gossip)
6173	that men utter,
6174	On the other are the works that the God is
6175	doing.
6176	LXXV.
6177	Say not, “ By no manner of means is what is
6178	abominable (or, evil) to be permitted [to
6179	exist],”
6180	Whilst thou thyself art doing thy utmost to
6181	seek after strife.
page 199
6182	168
6183	379.
6184	380.
6185	381.
6186	382.
6187	383.
6188	384.
6189	38s.
6190	386.
6191	387.
6192	388.
6193	380.
6194	391.
6195	392.
6196	393.
6197	34.
6198	395.
6199	306.
6200	THE TEACHING OF AMEN-EM-APT
6201	If the thing that is abominable (i.c., evil)
6202	belongs to the God,
6203	He Himself will stamp it with the seal of
6204	His finger.
6205	There is no goodness in the hand of the God
6206	Because there is no badness before Him.
6207	(Cor. XX). If He could bring Himself to
6208	seek after goodness
6209	The occasion ended (i.e., the opportunity
6210	served) He would destroy it.
6211	LXXVI,
6212	Be weighty in thy mind, consolidate thy
6213	heart,
6214	Accustom not thyself to shape thy course
6215	by thy tongue [only].
6216	Even if the tongue of a man be the steersman
6217	of the boat,
6218	It is Nebertcher who is its watcher in the
6219	bows (i.e., captain).
6220	NINETEENTH CHAPTER.
6221	LXXVII.
6222	Go not among the members of the Town
6223	Council in the presence of the President,
6224	Or thou mayest be obliged to contradict (or,
6225	show to be inaccurate) thine own words.
6226	Be not continually rising up and sitting down
6227	whilst thou art making thy answer ;
6228	Thy testimonies must support themselves.
6229	Make no altercation with (or, make no
6230	attempt to coerce) the supporters of a lord
6231	(i.e., any owner of property),
6232	A word [spoken] in the Council Chamber
6233	may lead to a vexatious inquiry.
6234	Speak the truth in the presence of the
6235	President,
page 200
6236	THE TEACHING OF AMEN-EM-APT 169
6237	397. Lest he seize and take possession of thy
6238	person.
6239	398. If thou wilt appear before him in the early
6240	hours of the day
6241	399. He will consider graciously every word of
6242	thine.
6243	400. Speak thy mouth (i.e., say thy say) in the
6244	Court before the headmen,
6245	401. Watch carefully, so that thou mayest come
6246	back on a second occasion.
6247	402. TWENTIETH CHAPTER.
6248	LXXVIII.
6249	403. Make not a member of the Courts of Law?
6250	to trip up (z.e., to arrive at a wrong con-
6251	clusion or verdict)
6252	404. Through thy setting aside (or, hiding) the
6253	truth,
6254	405. (Cor. XXI). For whilst thy face is cloaked
6255	with a garment (?)
6256	406. And thou art sheltered (or, content) he is
6257	under constraint (?).
6258	LXXIX.
6259	407. Accept not a present (i.e., bribe) from aman
6260	of power and authority
6261	408. [If] thou art to treat wrongfully for him the
6262	poor man in distress.
6263	LXXX.
6264	409. Now Truth is the great bearer of God,
6265	410. He gives it to the man who loves Him.
6266	411. Since the mighty power is with him who is
6267	like unto Him
6268	412. He carries off (or, slays) the impotent one in
6269	his violence.
6270	1 Or, perhaps, of the ‘“ Official Classes.”
page 201
6271	170
6272	413.
6273	414.
6274	415.
6275	416.
6276	417.
6277	418.
6278	419.
6279	420.
6280	421.
6281	422.
6282	423.
6283	424.
6284	425.
6285	426.
6286	THE TEACHING OF AMEN-EM-APT
6287	LXXXI.
6288	Make not for thyself . ......... 1 of
6289	iniquity.
6290	They are the great auxiliaries of Death,
6291	They are the great incentives to sloth [in
6292	respect of] honourable actions,
6293	They are the guides who report for the
6294	herald [of judgement].
6295	LXXXIL
6296	Falsify not the things that make thee to
6297	wonder [written] on the roll,
6298	For thus thou wilt be injuring (or, dis-
6299	arranging) the plans of God.
6300	LXXXIII.
6301	Make no [attempt] to find for thyself the
6302	Divine Souls (z.e., Will) of God,
6303	Do not the god Shai (Luck) [and] the goddess
6304	Renenit (Destiny) exist ?
6305	LXXXIV.
6306	Study to make to increase (or, flourish) the
6307	possessions of the lords of wealth,
6308	Thou at the same time seeking for thyself
6309	the means of subsistence.
6310	Never build thy heart in their houses (i.e., set
6311	not thy affections upon the houses they
6312	live in),
6313	Thy carcase [being] in the house of slaughter.
6314	TWENTY-FIRST CHAPTER.
6315	LXXXV.
6316	(Cor. XXII). Say not, “I have found a
6317	very chief of robbers,”
6318	1 The determinative fF indicates some article of furniture,
6319	perhaps couch or bed; the word is unknown to me.
page 202
6320	THE TEACHING OF AMEN-EM-APT 171
6321	427. When the offender happens to be a man in
6322	thine own town.
6323	428. Say not, Ⲓ have found a sedition-monger "’
6324	(or, rebel)
6325	429. When the offender happens to be a hater
6326	(t.e., enemy of thine).
6327	430. For most assuredly thou knowest not the
6328	plans of God!
6329	LXXXVIL
6330	431. Bring not to an end (6., waste not) in
6331	slumber the early hours of the day (or, the
6332	dawn).
6333	LXXXVII.
6334	432. Seat thou thyself on the two arms of the
6335	God.
6336	433. To thy silence (silent meditation ?) [add]
6337	prostrations on the ground.
6338	LXXXVIIL
6339	434. If the crocodile is going to lash out with his
6340	tail, cry out (¢.e., give warning),
6341	435. For even the papyrus plants hold him in
6342	awe.
6343	LXXXIX.
6344	436. Do not empty thy belly when the people are
6345	round about thee,
6346	437. For if thou dost thou wilt destroy their
6347	respect for thy dignity.
6348	XC.
6349	438. Make not thy words to circulate among the
6350	common folk (or, peasants),
6351	439. If thou dost thou wilt become a companion
6352	of the man of violence.
6353	! Lines 430-433 are repeated in lines 455-458.
page 203
6354	172
6355	440.
6356	441.
6357	442.
6358	443.
6359	444.
6360	445.
6361	446.
6362	447.
6363	448.
6364	449.
6365	450.
6366	45..
6367	452.
6368	453.
6369	454.
6370	THE TEACHING OF AMEN-EM-APT
6371	XCI.
6372	Better is it for a man to keep his information
6373	(or, news) in his belly
6374	Than to publish it abroad with the addition
6375	of lies.
6376	XCII.
6377	Never run with swift steps to attain that
6378	which will be advantageous [to thee],
6379	[On the other hand] never create the circum-
6380	stances that will destroy it.
6381	TWENTY-SECOND CHAPTER.
6382	XCIII.
6383	Make no attempt to shut the mouth of (or,
6384	to make dumb) the man who is holding
6385	converse with thee ;
6386	Do thou tell him that he must declare [what
6387	is in his] heart.
6388	Make no flight (i.e., attempt) to enter [into
6389	the conversation] against him (i.e., to
6390	anticipate his remarks)
6391	(Cor. XXIII). [When] thou dost not see
6392	what he is doing (ⲉ point which he is
6393	making).
6394	Make thyself to understand beforehand what
6395	the answer to him must be.
6396	[If] thou art heated (i.e., losest thy temper)
6397	thy end comes.
6398	Let the matter rest upon him, he will empty
6399	his belly.
6400	Knowing his character (or, view) he can be
6401	found out,
6402	His feet (or, legs) being removed he cannot
6403	work his iniquity,
6404	Being afraid he will not act underhandedly,
page 204
6405	THE TEACHING OF AMEN-EM-APT 173
6406	455. For, most assuredly, thou knowest not the
6407	plans of God.
6408	456. Bring not to an end (i.e.,, waste not) in
6409	slumber the early hours of the day (or,
6410	the dawn)!
6411	457. Seat thou thyself on the two arms of the God.
6412	458. To thy silence (silent meditation ?) [add]
6413	prostrations on the ground.
6414	459. TWENTY-THIRD CHAPTER.
6415	XCIV.
6416	460. Eat not thou bread in the presence of the
6417	Governor,
6418	461. Thus setting thy mouth forward into pro-
6419	minence (?).
6420	XCV.
6421	462. If thou fillest thyself full of the rich meats
6422	of iniquity
6423	463. They will pass back again in thy vomit.
6424	XCVL
6425	464. Keep thy gaze fixed upon the vessel (platter?)
6426	which is before thee,
6427	465. Thou must make it to serve all thy needs.
6428	XCVII.
6429	466. Though the Governor may resemble a
6430	nobleman in his official position,
6431	467. He may also resemble the sacred crocodiles
6432	in the water [in] rapacity and cruelty.
6433	468. TWENTY-FOURTH CHAPTER.
6434	XCVIII.
6435	469. Listen not to the answers (i.e., conversation)
6436	of the Governor in his own house,
6437	1 Lines 455-458 are a repetition of lines 430-433.
page 205
6438	174
6439	470.
6440	471.
6441	472.
6442	473.
6443	474.
6444	475.
6445	476.
6446	477.
6447	478.
6448	479-
6449	480.
6450	481.
6451	482.
6452	484.
6453	45.
6454	THE TEACHING OF AMEN-EM-APT
6455	(Cor. XXIV). Thou then repeating what
6456	he said to thee outside in the town.
6457	Even when thou hast brought thy mouth
6458	outside [his house],
6459	Do not empty out into the street what is in
6460	thy breast.
6461	Since the heart (or, mind) of a man is the
6462	nose of God
6463	Take good heed that thou dost not cause it
6464	SOITOW.
6465	The man [to whom thou speakest] may be a
6466	powerful official,
6467	[He may also be] a private person whose
6468	name is quite unknown.
6469	TWENTY-FIFTH CHAPTER.
6470	XCIX.
6471	Make not a laughing-stock of the blind man.
6472	Vex! (or, browbeat) not the dwarf,
6473	[And] frustrate not the plans of the afflicted
6474	(or, lame) man.
6475	Vex! (or, irritate) not a man who is in the
6476	hand of the God (i.e., the man who is
6477	suffering through some dispensation of
6478	God)
6479	By singing to him the praises of him who
6480	has wronged him.
6481	C.
6482	Even if a man mixes the mud [and] the straw
6483	It is the God Who is his builder.
6484	It is He Who throws down [a house], it is He
6485	Who builds [it] up daily.
6486	It is He Who can turn a thousand [men]
6487	into corruption at His pleasure,
6488	1 Or, perhaps, “ make not a mock of.”
page 206
6489	THE TEACHING OF AMEN-EM-APT 5
6490	486. It is He Who can make one man to have the
6491	overseership of a thousand.
6492	487. A man lives his [allotted] hour of life :
6493	488. Rejoice, be glad. It is He Who makes [a
6494	man] to arrive in Amentt ;
6495	489. He is safe in the hand of the God.
6496	490. TWENTY-SIXTH CHAPTER.
6497	CL
6498	491. Accustom not thyself to sit in the beer-
6499	house.
6500	CII.
6501	492. (Cor. XXV). Give not commands to one
6502	who is greater than thyself,
6503	493. Whether he be [thy] junior in his official
6504	position,
6505	494. Or whether he be [thy] senior by birth.
6506	CIII.
6507	495. Show thyself friendly to the man for whom
6508	thou hast antipathy.
6509	496. The strength of Ra is to him that is on the
6510	road.
6511	CIV.
6512	497. If thou seest a man who is greater than
6513	thyself outside [his house],
6514	498. Follow after him and greet him with words
6515	of respect.
6516	CV.
6517	499. Stretch out the hand to the aged man when
6518	he is filled full of beer,
6519	500. Treat him reverently when he is in the
6520	company of his sons and daughters.
6521	501. Is not thy arm (or, strength) made weak by
6522	robbery ?
6523	502. Is not the back bowed by affliction ?
page 207
6524	176
6525	503.
6526	504.
6527	+a
6528	505.
6529	506.
6530	507.
6531	508.
6532	509.
6533	510.
6534	51.
6535	512.
6536	513.
6537	514.
6538	515.
6539	516.
6540	517.
6541	THE TEACHING OF AMEN-EM-APT
6542	CVIL
6543	Reduce not to beggary the [poor] man who
6544	has uttered something which is pleasant
6545	Rather than the rich man whose strings of
6546	words are straw.
6547	CVIIL.
6548	The man who is in the bows of the boat
6549	(¢.e., the captain) watches the going thereof,
6550	He does not allow his bark to capsize (or, be
6551	submerged).
6552	TWENTY-SEVENTH CHAPTER.
6553	CVIIL
6554	Curse (z.c., abuse) not the man who is
6555	greater than thyself,
6556	He will look at the god Ra in front of thee.
6557	And moreover, he will report thee to the
6558	god Aten as he rolls up into the sky.
6559	Say: For a man of no importance to heap
6560	curses upon a great man,
6561	[Is] a crime (¢.e., a thing worthy of death)
6562	unknown to the Ra.
6563	(Cor. XXVI). [If] a man of no importance
6564	wishes to curse a great man,
6565	Come! Let him inflict a beating on thee,
6566	thou [keeping] thy hand in thy bosom.
6567	Come! Let him heap curses upon thee,
6568	thou remaining silent.
6569	CIX.
6570	If like the dawn (at the time of dawn ?)
6571	thou appearest before him,
6572	He will give to thee the means of living in
6573	an open-handed manner.
page 208
6574	THE TEACHING OF AMEN-EM-APT Ⲓ ⲗ
6575	518. If the means of which he is master [are]
6576	from the finger (or, seal) of his lord,
6577	519. They consume (?) him to whom they are
6578	given (?)
6579	520. TWENTY-EIGHTH CHAPTER.
6580	CX.
6581	521. Do not make find (¢.e., search out) the
6582	widow . . .......... in the fields,
6583	522. Do not permit thyself to return an answer
6584	to her.
6585	CXI.
6586	523. Make no undue haste to sing the praises (or,
6587	to follow the cult) of the wine cup? (?),
6588	524. It will increase (or, double) the heart (i.e.,
6589	courage) of thine adversaries.
6590	CXII.
6591	525. The love of God is more precious [and]
6592	estimable
6593	526. Than the reverence of the nobleman (or,
6594	magistrate).
6595	527. TWENTY-NINTH CHAPTER.
6596	CXIII.
6597	528. Turn not back the people who wish to cross
6598	over the river
6599	529. Whilst thou art stretched out at thy ease
6600	in the cabin.
6601	530. If a paddle (or, oar) be brought to thee when
6602	the ferry-boat is in mid-stream,
6603	1 The word AN ϯ NE MN 8, m'tchagata, seems to
6604	be of Babylonian origin, for in a syllabary published by
6605	Meissner (Mitt. der Vorder 4 Gesellschaft, 1913, No. 2,
6606	ⲣ. 65, line 21) we have s] Ϥ J 47 1} = »4 -ϯ ⲻ.
6607	mu-zi-ku, a kind of wine.
6608	M
page 209
6609	178
6610	531.
6611	532.
6612	533
6613	534.
6614	535.
6615	536.
6616	537.
6617	538.
6618	539.
6619	540.
6620	541.
6621	542.
6622	543.
6623	544.
6624	545.
6625	546.
6626	THE TEACHING OF AMEN-EM-APT
6627	Grasp it with both thy hands, take it [and
6628	use it],
6629	There is nothing which is an abomination
6630	in the hand [to] the God.
6631	(Cor. XXVII). Is not happy (or, content)
6632	the toiler ?
6633	CXIV.
6634	Set not to ply a ferry-boat on the river
6635	If thou art strenuous in thy quest of the
6636	fares of those who cross the river on it.
6637	Let the fares drop into the hand of the
6638	master of the craft (?)
6639	Thou being happy (or, content) with no
6640	part of them.
6641	THIRTIETH CHAPTER.
6642	Behold the Thirty Chapters !
6643	They will give [thee] pleasure, they will
6644	teach [thee],
6645	They will [serve as] a leader (or, guide) to
6646	every book.!
6647	They will give knowledge to (5., make to
6648	be wise) the ignorant man.
6649	If they be read out in the presence of an
6650	ignorant man
6651	Assuredly he will steer his course [through
6652	life] according to their mouth (i.e., direc-
6653	tion).
6654	Fill thyself full (or, steep thyself) in [the
6655	counsel of] what is in them, set them, I
6656	beseech thee, in thy heart ;
6657	Make thyself to be the man who has un-
6658	ravelled their contents,
6659	1 Or, perhaps, ““ They are the first (or, principal things)
6660	of every book -ⲱ fact, the cream of every work of this
6661	kind.
page 210
6662	THE TEACHING OF AMEN-EM-APT 179
6663	547. Thinking out and understanding [their]
6664	teaching.
6665	548. If [the bearer be] a scribe who would make
6666	himself to be pre-eminent in his profession,
6667	549. He will find himself to be of equal impor-
6668	tance with the SMERU (i.e., the * friends ”’
6669	of the King).
6670	550. Here ends the Book (Explicit liber).
6671	COLOPHON.
6672	55I. (Cor. XXVIII). [Done] into writing by
6673	Shennu, the son of the Divine Father
6674	Pamai (7).
page 211
page 212
6675	181
6676	THE TEACHING OF AMEN-EM-APT,
6677	THE SON OF KANEKHT.
6678	HiEROGLYPHIC TRANSCRIPT OF THE HiERATIC TEXT ⲓⲛ
6679	Brit. Mus. Papyrus, No. 10474.
page 213
page 214
6680	183
6681	THE TEACHING OF AMEN-EM-APT,
6682	THE SON OF KANEKHT.
6683	HierocLYPHIC TRANScrIPT OF THE HirraTiIcC TEXT IN
6684	Brit. Mus. Papyrus, No. 10474.
6685	Cor. L
6686	LN IRNET WN te
6687	..Ϥⲉ ⲇ ⲉⲁ
6688	3.89170 ⲍⲉ ⲉ︦ ⲁⲫ
6689	-ⲁ [ERT Rod)
6690	ⲃ︦ 42 08 Qk
6691	6. = T° Nig = mI ϯ
6692	Te Nf = LE ⲟⲩ
6693	—o
6694	[ⲟ̇
6695	[ⲉ︦ *ⲓ
6696	Ⲁ R= =
6697	\|=
6698	Ic of
page 215
6699	184 THE TEACHING OF AMEN- EM-APT
6700	Col. I.
6701	10. UR HH = ce
6702	n= Ⲁ ⲙ︦- KN To
6703	Ⲁ) Ⲁ︦
6704	ⲁ. Ⲁ ⲧ
6705	ⲟ︦ ϯ Ϥ︦
6706	ⲓⲃ.. 0 osha ig Ⲁ
6707	Ⲛ︦
6708	1 Sr ⲃ︦ ⲧ
6709	ϭ. 2 Ⲫⲏ Ⲛ︦
6710	ⲓⲉ ⲃ︦ⲃ︦ ϯ. ]Ⲁⲝ︦
6711	..ⲫ
page 216
6712	THE TEACHING OF ⲀⲘⲔⲚ-ⲈⲔⲘ-ⲀⲢⲦ 185
6713	Cou. IL
6714	oo HN ϯ. Ⲁ Ⲁ-
6715	ⲃ. ⲻ = [ⲓ = ow oe
6716	22. ff ϯ. ⲝ︦ⲋ︦ Ⲱ︦
6717	ⲟ.. ⲀϤ ⲇ Ⲁ︦
6718	Ⲛ︦)
6719	w 2 TS RE TUS
6720	ⲁⲃ. Ⲁ i= Ⲁ Di
6721	ⲃⲉ. ⲫ Ⲁ HKe mS
6722	27. [ef ~ To
6723	ⲁ. 7 TAT Tie WUT
6724	ⲃ. ⲍ︦ ⲃⲟ. -ϯⲉ
page 217
6725	186 THE TEACHING OF AMEN-EM-APT
6726	Col. 11,
6727	ⲟ. [= INIEE 58% — mi
6728	=a
6729	ⲑ. \|ⲉⲫⲫ︦ ..ⲝ
6730	ⲃⲁ. ⲫ- ⲉ. ⲟ. iy
6731	ⲑⲃ... Toh ee FAR
6732	ⲟⲗ. ϯ
6733	ϫ ...ⲅ ⲁ
6734	35. hrm if ⲟ. STS
6735	SSN J al al Do
6736	ⲑ ⲕ︦- ⲟⲁ Ⲁ Lid 53
6737	- SENS
6738	0 =m{ [he aN SEWN =
6739	<> ⲟⲁ
6740	ⲩ
page 218
6741	THE TEACHING OF AMEN-EM-APT 187
6742	Col, ⲠⲒ.
6743	wR Fd KN 2l=d-
6744	2d Ⲁ ⲉ︦ ⲃ- -
6745	Al
6746	wo fifidg ~~ JeAIRNURE -
6747	5d ϫ. ⲑ ⲫ ϥ -
6748	fed 225
6749	0.32 Jo Ⲁ- Ⲁ ⲀϤ
6750	ⲉ ϥ︦ⲇ︦ [ⲉ︦
6751	AINE ININE IN
6752	ⲉ ϯⲁ 20 = 28;
6753	EN Nl Fl Ⲁ Ⲁ
6754	ⲟ BRI KA & 2
6755	ahi ⲉ︦ BRE
page 219
6756	188 THE TEACHING OF AMEN-EM-APT
6757	Col. II.
6758	ⲃⲁ. s-[ ⲛ︦ ⲛ︦ⲉ︦- NZ
6759	ⲃ. 2 34 FT AUF IT
6760	5. =00, SIS Ⲁ ⲝ
6761	wl T= nRAR=ZS fe
6762	HEN
6763	se EN \|ⲉ Ⲁ ⲟⲑ NTT
6764	Cor. IV.
6765	a ANZ ⲫⲓ Ⲛ Ⲁ-
6766	J ⲣ ⲉ⳿
6767	ϭ iy fol fe TT
6768	o ⲫ = 14 IDE
6769	ⲉⲓ. Ded py
6770	whe AT EZ = So
6771	If
page 220
6772	THE TEACHING OF AMEN-EM-APT 189
6773	Col. IV.
6774	ⲉⲃ. Ⲁ ⲃ. ⲟ
6775	ⲉ.. *Ⲁ Ⲁ ⲃ
6776	EN
6777	ⲃ. Ⲁ ϯ]ⲉⲫ KN = ⲉ
6778	ⲑⲃ. ⲗ ⲉ- Ϥ︦ JB NE = XN
6779	ⲟ︦ Sy
6780	NT Te. =x Bf TR
6781	es. SSN = Jae INT le Ⲉ-
6782	oo. NI TRUEs J le
6783	ⲟⲟ. ⲁ ϯⲉ ⲱ] ©
6784	[ⲩ︦- 25°
6785	=F le = KN ⲟ︦ ⲻ E ©
6786	2 KN ZheaET i= ⲇ︦
6787	Ne Js
6788	BRN =RWR182 112
page 221
6789	190 THE TEACHING OF AMEN-EM-APT
6790	Col. IV.
6791	ule *ⲫ Jefe = Ⲁ-
6792	wm -ⲉ M7 Isha =
6793	ⲟ. 1H ⲱⲗ. [Ⲁ.
6794	KH J
6795	mle J TEN WTS
6796	ϯⲁ Je Ⲁ.
6797	ⲉ. ⲻ ⲔⲀ 14
6798	ⲃ. ⲇ︦ Ⲁ Ⲁ -ⲻ
6799	ⲃ [ⲫ Nl
6800	ⲓⲓ ...ⲇⲇ
6801	ⲃⲃ. ⲉ︦. 2 \|=
6802	wafers om
6803	ow fo WM =6= 5 KD
6804	ENT mB
page 222
6805	THE TEACHING OF AMEN-EM-APT 191
6806	Col. V.
6807	so. Wo ==] .--
6808	ⲃⲉ ⲁ ⲝ TREE
6809	IRN Jesse -ⲇ ⲃ︦ Ϥ︦
6810	se. [\| BL FAH 2 \|
6811	oo. A BS I ME Ⲁ
6812	pA
6813	ϯ Ⲁ
6814	ⲑ. ⲕ︦ Ⲁ Ⲁ Ⲁ mT
6815	ⲑⲓ Ⲁ ⲝ- INT [8
6816	[—]
6817	ϫ̄-
6818	ⲑⲁ. KN Zw 2
6819	TS ⲀⲐⲀ⁘︦ⲻ [e
6820	ϯϯ Ⲁ 2 ⲟ ⲓ
6821	..ⲓ -
6822	IES =a
6823	03. \|
page 223
6824	192 THE TEACHING OF AMEN-EM-APT
6825	Cor. VI.
6826	se. LAN =KN1% ~ F024
6827	or. Jo J mat Zn fhES
6828	woe ⲕ︦ Ⲁ INT
6829	*ⲫ
6830	ⲃ. ⲁⲉ ⲥ ⲙ ϨⲀ.
6831	100. ⲉ ϯ ⲉ︦ £) T= je
6832	CE NI USN EEN it 1) 28
6833	ⲟ. B yp Hf . \| Ⲁ Ⲁ.
6834	18. Je J) mat Zn] MEIGS.
6835	14 Je ORLY ϯ- imi
6836	106. ϯⲉ ⲟ ⲁ Po fe
6837	toe. TNE ⲫ IRN ITE
6838	Ⲁ]
6839	ⲟⲩ ⲫⲁ ⲟ︦ Ⲁ FRA
page 224
6840	THE TEACHING OF AMEN-EM-APT 193
6841	Col. VI.
6842	108. ES =
6843	ⲟⲑ. f= Ϥ︦. Ϥ︦ -ⲇ
6844	Tad
6845	no Ⲁ = Ⲁ︦- ARS XD
6846	nf = Be > gd
6847	nz. = & 5 01 we TH
6848	ⲓⲁ Ⲁ = KN So WR
6849	ne 9 HD 12
6850	Cor. VII.
6851	ⲙⲃ ⲭ ⲟⲩ ⲉⲁ Ⲙ︦ ⲟ
6852	— ϯ legs
6853	ⲉ KB TNE. 82 Ⲁ
6854	DE
6855	un gl Ne ⲀϤ ©
6856	=JU% ¢ em
page 225
6857	194 THE TEACHING OF AMEN-EM-APT
6858	Col. VII.
6859	= Ⲥ Ⲁ
6860	PU \|
6861	118. ⲇ = ⲓⲓ NA
6862	119. ϥ ⲟ BN I iN
6863	Das! Ⲁ es
6864	ⲟⲟ. RST TR24
6865	ⲟ Ϥ︦ ..Ⲉ
6866	0 = {14 -.
6867	ⲙⲃ. [ⲫ ~ ⲀϤ ⲙ︦
6868	ⲙⲉ ⲉⲁ ⲝ* ⲃ ⲝ
6869	ⲙⲉ = BYE LAT ¢
6870	ⲁⲥ. ⲁ... RARE
6871	hoo = 2 ⲁ [iS
page 226
6872	THE TEACHING OF AMEN-EM-APT 195
6873	1. NS TNH SET
6874	INT Ⲁ
6875	0. Ⲁ ⲁ -ⲡ Ⲁ
6876	ⲑ Ⲁ ~ XN i
6877	ⲓⲃ. KN TRS le 15E
6878	12. == ⲇ Ⲁ TUS -
6879	— Ne
6880	EI Sot BEC Ⲁ Ϥ︦
6881	Lied
6882	Cou. VIIL
6883	ⲟ ⲃⲉ- ϫⲁⲗⲁ = Xi
6884	ⲉ ϥ ϥ ⲻ ⲛ 2)
6885	ϥ ϩⲁ. — Bagh
6886	-—D
page 227
6887	196 THE TEACHING OF AMEN-EM-APT
6888	Col. VIL
6889	138. Jo ANU EH ..
6890	KR =%
6891	me. Je RLS = ERNE Sv 4
6892	mo. \|, NG N22 =
6893	3 Ϥ.
6894	ⲁⲓ ︦ⲭ︦ Ⲁ- -Ⲛ︦ ⲃ
6895	2 Ne = = cla]
6896	NES
6897	is. RN] 20nd JE
6898	14. 05 12577 TAN FA ~~ id
6899	145. Mx = ex J St
6900	=—1I
6901	ue. fe [ⲉ] *ⲝⲅ
6902	wf hfe = Z2 J
6903	ue §\ = wold TTRRNG
6904	Ti
page 228
6905	THE TEACHING OF AMEN-EM-APT 197
6906	Col. VIII.
6907	10. 5. CT ⲉⲓ ® ⲓⲓⲓ
6908	150. (Ly Ⲁ ⲰϢ- PE
6909	ⲉ
6910	151. {Hf = on Ⲁ Er Ⲁ ⲛ-
6911	ww ⲗ == \| Oa ¢
6912	ⲉ.. 15 fe 2 2 KH TA
6913	w= (1B ϭ 84
6914	Cor. IX
6915	160. Jo & & UT 1% =
6916	em ⲛ︦ HON! \| ⲟ︦ⲉ︦
6917	<I> ⲉ \|
6918	ⲓⲃ. Jo = ] ee KR
6919	=z
6920	ⲱ ϥϯ ⲟ︦
6921	EY: Ϣ ⲉ-
6922	ⲙⲟ. ⲛ︦ Ⲛ︦
6923	we. 2 KN Ⲛ︦ ⲉ︦* Ⲁ ⲇ︦
6924	AKA 1d
page 229
6925	198 THE TEACHING OF AMEN-EM-APT
6926	Col. IX.
6927	w= IZ Ⲛ [Ⲁ
6928	ⲓⲟ.. KARE le 29
6929	IN
6930	w= 12 ⲫ] ES]
6931	SC ⲉ︦
6932	162. [ⲉ ee 11112
6933	ef, = 2 RRIK4 2 WT
6934	=
6935	ⲓⲙ. ⲑ MINUTE =o
6936	ⲓⲉⲃ. Ⲁ = INT = ZN Z5
6937	ⲓⲉⲃ. 5 = ~~ RS BE
6938	wer f= ⲱ = ⲉϯ
6939	ⲫ]
6940	ⲑⲃ. ⲉ] Z ⁘
6941	ⲓⲑ. Lf . ⲓ Ⲁ Ⲓⲉ.
6942	[ⲇ ϤⲉϤ Ⲁ
page 230
6943	THE TEACHING OF AMEN-EM-APT 199
6944	Col, IX,
6945	mi TANS
6946	a Ⲁ︦ Ⲁ L204
6947	Ⲁⲓ̈- ϯⲉ
6948	me. = KN 288 ⲍ︦)
6949	le 2
6950	Cou. X.
6951	174. N= IRL U4 Ⲁ AN
6952	ew ⲉ ⲕ︦ Ⲁ ZN
6953	ϯ <1 \|
6954	Sel
6955	me I Rae Ϥ︦ ⲓ XN
6956	= ϥ]
6957	po
6958	ⲙⲁϩ GE) = -ⲁ
6959	ⲓⲧ. Ⲁ = lowe NS Ⲁ 154
6960	wo. HS Ⲁ. ⲗⲉ
page 231
6961	200 THE TEACHING OF AMEN-EM-APT
6962	Col. X.
6963	183, La ⲇ ⲗ [Ϥ︦ <4 FR»
6964	ⲫ [ⲓ
6965	MWA ⲇ
6966	ⲙⲉ-
6967	ⲓⲃ. ϯⲉ Je RUE
6968	ⲉ ⲛⲓⲉ ⲁ... ⲡⲙ*
6969	ⲫ
6970	ⲓⲃ. [ⲉ Laas ww BGG Zz
6971	ⲓⲑ. (HS ϯ ⲔⲀ
6972	158 18 J%d
6973	ⲓ. ϯ ⲗ % [Ⲁ
6974	ⲓⲉ.. ⲀϤ. ⲔⲀ $F
6975	16s. 2, ARIE 2004
6976	189. [ⲉ ⲟⲩⲛ Ⲏ ⲇ
6977	ees Ⲏ
6978	wo ⲗ︦ ⲻ Ⲁ ⲝ •• =@
6979	1. 22H ⁘ ® Sh
6980	102. $5 ⲛ̄ ⲉ we (=
page 232
6981	THE TEACHING OF AMEN-EM-APT zor
6982	Col. X.
6983	oe. BR" = Tow
6984	ee lef -ⲧ-
6985	os. f= tf ~~ =RDNANES
6986	oe. FNS Le Ⲁ BE Tl==4
6987	on To KRNANS
6988	= d=
6989	18. 77 = lea 4 ⲫ
6990	Ale
6991	ENC HIE Fi
6992	ⲟⲟ. = ϥ︦ Ⲛ︦* = =!
6993	or PRhesd XX (=f
6994	ry ⲇ
6995	wo LoS KN I=
6996	Nw
page 233
6997	202 THE TEACHING OF AMEN-EM-APT
6998	Col. XL
6999	os. ($F Je Ⲁ ZN Je oRNET
7000	oe ⲁ Mg I= § %
7001	ajl=x
7002	ⲟϭ. Je XN ce TRE Ⲁ
7003	ⲙ- Ϩ
7004	ⲇ \|=
7005	a ⲟ [II
7006	206. 0 VSS \| \| ⲇ
7007	ar f= HE ⲇ.
7008	208. ⲗ 2 EEL = [1208
7009	wo. ⲉ JIE = 3) ⲉ︦
7010	ao. ho *ⲻ = Ϫⲉ
7011	ϩⲏ. Ⲁ 2 INE \|Té- =
7012	ⲟ︦ b=
7013	ae hE E04 ~~ 158
7014	ae
7015	=
page 234
7016	THE TEACHING OF AMEN-EM-APT 203
7017	Col. XL.
7018	as (F= ThE ⲃ Ⲁ
7019	ⲟⲓ ⲅ Ⲁ [Ⲁ ⲉ︦ =
7020	214. No ⲫ- ES oxw $a
7021	ϯ ⲉ
7022	Cor. XII.
7023	ⲃⲓ. Ⲁ = $4 = 8 Ⲁ Ⲁⲛ
7024	Cali
7025	ne = \| 9
7026	ϩⲓ ]ⲉ RH le Ⲱ︦ Ⲁ
7027	218. =) ⲟⲉ TK ⲃ ⲱ̄ ⲀϤ
7028	ae. Je ⲝ︦ⲉ︦ ⲫ Ⲁ Ⲁ
7029	EL \|
7030	ⲟⲟ. fe RUM Ϥ︦ Ⲁ [Qe
7031	ⲃⲁⲓ Je $5 NEE ϯ SRN
7032	222. Je ϥ︦ⲃ︦-
page 235
7033	204 THE TEACHING OF AMEN-EM-APT
7034	Col. XII.
7035	0. Jo = Ⲁ︦... ⲁϩ
7036	I
7037	mle Fla Ja Bh TTS
7038	wT Ih Be = N=F—
7039	bet
7040	me fe Ⲁ- ⲫ BJS
7041	ⲟ. L280 M7 JoR ed
7042	az. LR ine pa
7043	wo. Jig ⲟ︦
7044	ⲑⲟ. ACN Nog KN sh mb
7045	21 [HF ole] = ⲇ︦
7046	ⲩ
7047	sale J HIE — Bul
7048	Ⲁ
7049	ass. Je [Ϥ︦ <= no \|
page 236
7050	THE TEACHING OF AMEN-EM-APT 205
7051	Cor. XIII.
7052	ⲟϯ. fall TT
7053	ole ϥⲣ 22 TS <= \| 15
7054	me de 5..
7055	wile [FRY ITD) BS
7056	ENE
7057	oe Jo 2 ϥⲇ- shed
7058	ⲁ ls ⲇⲁ T- 2
7059	wo oh eB Shes ϫⲁⲁ
7060	ⲉⲓ Ⲁ = 2K} = I Le
7061	wo Ⲁ 2UD, BES
7062	20s. [BE = 0
7063	we fy = SMES Ⲁ ⲔⲀ.
7064	ⲉⲟ ϭ ⲻ
7065	ⲟ. B22 1A Ⲁ 3
page 237
7066	206 THE TEACHING OF AMEN-EM-APT
7067	Col. XIII
7068	ϥ. Ⲁ ϫ- DQ RHE = -
7069	Ⲁ
7070	ⲩ fe = ⲀϤ Ⲁ T=
7071	ⲏⲃ. ϯ = [TH ⲻ Ϥ︦
7072	Ⲁ
7073	ⲉ. ⲟⲗ Joo KR 74
7074	o oe ⲁϩ ⲉ. ⲥ
7075	ϩⲟ. Ⲁ <= = Ⲕ ⲗ ⲇ︦ — ails
7076	0 § (207 = HTT
7077	ⲉⲉ. ⲻ] Ⲛ‐ ⲑ
7078	-Ⲁ 43
7079	Cor. XIV.
7080	ⲃ. Je fF © BN = KW Id
7081	wi IS Td lh (8
7082	wo. ⲫ Jos 2 IE TH]
page 238
7083	THE TEACHING OF AMEN-EM-APT 207
7084	Col. XIV.
7085	-ⲏ- ⲁⲗⲗ ⲁⲁⲗⲗⲗⲗ \|
7086	3 wa ax yi
7087	ef N=
7088	ae. Ⲁ* lm = 2:0
7089	ao. LH! ~~ THRNE le
7090	I= = (Ie
7091	20. Jo TT i" = --
7092	or [£5 GZ KN Tall
7093	wm ϥ \|
7094	22. ⲉ FT ⲱⲁ ⲇ︦
7095	ⲃⲉ. 21 KH T= Tle KD
7096	ϥ
7097	le phe ⲉ*
7098	2. = pt ⲧ Ϥ︦-
7099	ⲉⲉ* ⲉⲁ Ⲁ TUS
7100	[ⲉ̅] 5
page 239
7101	208 THE TEACHING OF AMEN-EM-APT
7102	Col. XIV.
7103	on ⲭ. [S298 [ϯⲇ
7104	Ⲛ Mexia
7105	soo FNL, FY IATT 22H
7106	ⲉ Ⲁ T&D Shi
7107	be JF de
7108	mS fs Ⲁ KRIS I=
7109	ⲛ ⲃ︦- ⲇⲇ. — Dil
7110	- SARE
7111	mle ⲇ- ]ⲉ mh JET
7112	me fo Si = SelhBY-
7113	SIRE]
7114	mle RG 144 hh
7115	ⲱ ⲉ.
7116	w& ϫ *ⲻ ⲫ-
page 240
7117	THE TEACHING OF AMEN-EM-APT 209
7118	Col. XV.
7119	wo ϯⲉ oJ we [HEAL
7120	ⲩ ϯⲃⲉ- ⲝ ⲉⲃ ‐
7121	ⲉ︦ =
7122	ae {2 le RS IZ =
7123	avo. [\|S
7124	aso. Ⲁ
7125	281. << \\ =) \| il =n
7126	[=]
7127	ⲉ [ⲣ︦ ⲇ
7128	[ϯ PON \| — ⲗ Ne Le
7129	282. << Ke @
7130	ss. ⲋ︦ AX RL BY KRIS
7131	284. Ⲁ <> Na ϫⲓ iN KR
7132	ⲉ) ⲃ
7133	ϫ. ⲅ TREE
page 241
7134	ⲓⲟ THE TEACHING OF AMEN-EM-APT
7135	Gol. XV.
7136	ⲉ* ⲡⲉⲭ* = VE
7137	= SIH
7138	wr ⲋ︦ ⲔⲀ Be BNST
7139	mel IST TE Ⲁ Me
7140	[ϫ
7141	ϫⲉⲟ. ⲁ THRE ⲁ =
7142	(lv ⲑ A”
7143	ⲑⲟ. [J &< 0 HA
7144	ⲟ. Ⲁ [ⲡⲗⲁ Ϥ︦ Y=
7145	box
7146	no
7147	az. of J ~~ KN 74
7148	Cor. XVI.
7149	wf = = TNS -ⲝ
7150	af
7151	mB ES TH BSL
page 242
7152	THE TEACHING OF AMEN-EM-APT air
7153	Col. XVI.
7154	205. Ⲁ <> = PES a ue <= \|\|\|
7155	ax
7156	ⲟϩ [ϫⲓ‐ BIL
7157	ⲑ* ϫ ⲉⲓ] -
7158	ⲗⲉ
7159	a8. [HZ le § ⲡⲓ £7
7160	wo IHL (Bde Rl ⲇ
7161	0. EH Je J] FH oe $F
7162	ou Ⲁ. gs sp. ⲛ
7163	“HO
7164	on RN Je 4) NIG I=
7165	0. %2 ϯ ⲫ =\|
7166	son = 4 Ⲁ elhe
7167	ⲉⲟ. ⲁ. Ⲁ lo 20
7168	[Ⲁ
page 243
7169	212 THE TEACHING OF AMEN-EM- APT
7170	Col. XVI.
7171	ⲃⲟⲃ. = IS Ⲁ] Ⲁ
7172	307. IES = ⲛⲓ ⲉ
7173	ⲃⲟⲃ. ⲗ = TT Ⲛ︦
7174	i
7175	ⲉ ⲱⲚ 5 = ⲉϯ
7176	309.
7177	Qo Ϥ 4
7178	31.. Ⲁ = Ϥ︦ ⲫ ϯ
7179	= ee ae
7180	Ⲁ =
7181	ata. = ⲟⲓ ⲛ︦- Ⲁ Nl
7182	310.
7183	REL
7184	tg
7185	ⲉ*
7186	ⲙ ⲃ ]. s ⲧⲃ Ϥⲋ
7187	ⲓⲕ ⲃ.
7188	Cor. XVII.
7189	ast] Jia Do
page 244
7190	THE TEACHING OF AMEN-EM-APT 213
7191	Col. XVIL
7192	US NEE NE, 3 --
7193	Do ⲭ
7194	ⲑ ⲛ ⲙ
7195	ar. <= ϥ︦ 50 N°
7196	al °= Ϥ
7197	318 [ⲉ 3 ne
7198	20 [45 [= Do Se
7199	wo f= sh Sy ⲝ
7200	ⲱ. Ϥⲓ --ⲗ Er
7201	ⲟⲥ
7202	ⲛ ⲓ...
7203	2s. ⲝ. KH ⲓ︦ⲛ︦ TE °°
7204	Ee
7205	NTS
page 245
7206	214 THE TEACHING OF AMEN-EM-APT
7207	Col. XVII.
7208	age. le ⲕ Sh .. KN
7209	New
7210	ⲑ.. ︦ [ⲱ︦ Ⲁ 18
7211	ⲟ Ⲁ︦ ϫ.
7212	32. ⲛ︦. TRA ⲀϤ. fe
7213	Han Ⲁ Ⲁ
7214	...ⲓ :*-
7215	ⲑⲃ [Ϥ︦ 28 nie
7216	wmf = BE lL R&S
7217	-ⲁ Sill
7218	we. hao I 71 =a
7219	hh = If =e =
7220	..ⲩ --
7221	ⲃ. *ⲫ KN (ZUR. 2
7222	ⲉ KINZ
page 246
7223	THE TEACHING OF AMEN-EM-APT 215
7224	Cor. XVIII.
7225	ⲉⲧⲉ ⲫ ? RK TUS
7226	se. TH, 1 Ϥ ⲀϤ
7227	aw. JH = mh 118 = Sp
7228	w f= SZ 1T= HID
7229	SIN ORR EF SEE NE 3 \|
7230	wn 94
7231	ⲙ* 22{2 Th 12 fea
7232	ET r= ⲗ︦ ⲏ
7233	...ⲙ ⲙ)
7234	ⲱ. ⲋ︦ ⲫ I=
7235	so. [0 wn \| 2, ⲉⲉ ⲝ
7236	ⲙⲓ. ⲁ Ⲁⲩ KH 14
7237	348, 4 ⲉ Ϥ︦ ...ⲁⲗⲁ OY ⲇ
7238	Ⲁ
page 247
7239	216 THE TEACHING OF AMEN-EM-APT
7240	Col. XVIII.
7241	...3 -7
7242	1 ey Hil ⲇ
7243	55. Ne = Fhe edhe
7244	ⲑⲃ. -ⲀϤ Tul 7
7245	ⲃ f= ⲱ︦. ⲉ 4
7246	ⲟ︦ⲥ︦
7247	ⲃ. Ⲁ foe le Ⲁ Tel
7248	ⲉ 22 TRIS [l = ⲝ
7249	ⲉ [ⲉ ⲉ︦ THY TNE
7250	sor. By, = S192 ..Ⲁ ⲓ
7251	...ⲛⲁⲟⲩ
7252	Ⲙ̄ Lo <>
7253	360. \| (52 ⲓ
7254	CoL, XIX.
7255	ⲟ 2 -Ϫ̅
7256	or LIRIG Je 2 8 Pode
page 248
7257	THE TEACHING OF AMEN-EM-APT 217
7258	Col. XIX.
7259	SS Hud) <> MW
7260	362. ⲃ 2
7261	ses. Ⲁ ϫ- Ϥ︦ ⲗ︦ —
7262	ⲇⲉ
7263	22 Ⲁ︦ FT 18S
7264	rege
7265	ee. ⲗ = = ⲧ XR
7266	INNS
7267	see. ⲗ* ϯ- =1 2 2
7268	or. — FIA AFT em 2
7269	se. = 4 12 =
7270	se. [\| S520 nije
7271	ⲑⲟ. N= [Ⲁ︦ lo Ⲁ]
7272	ⲉ
7273	ⲑ̅.) ⲟ 1 \|s
7274	372. Ah 2 ⲁ̄ oR Re
7275	ⲟⲃ. SNF Ⲁ Ⲕ︦ 5
page 249
7276	218 THE TEACHING OF AMEN-EM-APT
7277	Col. XIX.
7278	ⲛⲉ ⲕ︦ (s︦ Ⲁ Ⲕ︦ ⲏ︦
7279	SING Ⲁ Ϥ︦Ⲑ 18D
7280	ⲙ ⲧϯ 3 Ⲁ* ⲕ︦
7281	ⲟⲓ. N= QA Ⲁ ⲁ. ⲉ.
7282	ⲑⲃ NS ⲚⲀϤ = IR2
7283	Re
7284	se. * ⲣ︦ⲕ︦ Joh 7
7285	AN Td
7286	so. Je *ⲃ N 1.
7287	ⲑⲓ. ϥ ϩⲁ NZ KR
7288	1d \|
7289	ⲃ.. *ⲙ Ⲁⲩ NT
7290	Cor. XX.
7291	ⲑⲃ* ⲟ︦ ϯⲉ = ⲉϯ*
7292	KAN 531
page 250
7293	THE TEACHING OF AMEN-EM-APT 219
7294	Col. XX.
7295	ⲃ. No [ⲟ le
7296	ⲑⲃ... Ϩ Und #3
7297	we. = F ⲟ. ⲁ.
7298	ⲃ. ⲫ ⲓⲉ -ⲇ Ϥ︦ Ϥ︦ -•
7299	ϫⲁ
7300	2d XE Ta 2
7301	aC =X nm
7302	389. ϭ ϫⲉ ne
7303	ⲱϯ
7304	ⲃⲃⲟⲗ = IF = Jl ⲻ fi
7305	2 RNS =D [Tha
7306	wf = Tl» oR. TL
7307	ⲉ). ︦ =
7308	we. le FPS NG M7
7309	oa f= ⲱ︦ Tg]
7310	m8
7311	we. [TH L Th TES
page 251
7312	220 THE TEACHING OF AMEN-EM-APT
7313	Col. XX.
7314	ⲟⲉϥⲃ 20] fv ⲃⲓ
7315	ee fold By ES,
7316	ⲉ.. ⲗⲓ Be WT
7317	ϩⲟⲟ a \|The ⲝ
7318	ⲟ ϥ Be A Ⲁ NL]
7319	ⲟ ϯⲉ. TE ⲝ
7320	a02. [] &< A nn
7321	ⲉⲟ NE Wt SEPA
7322	ⲕ. ⲫ
7323	ⲟ. B20 ⲇ ⲔⲀ 20:
7324	ϫ ⲁⲉ He] 0
7325	ⲟ ⲁϩ Logi 15:
7326	ⲟⲓ ⲁ = BEG ⲻ SH
7327	wo ⲁ* sh MENTS
page 252
7328	THE TEACHING OF AMEN-EM-APT 221
7329	Col. XXI.
7330	s00. 1 Ⲁ︦ = ~~ Id .
7331	410. boxe Jo ⲙⲁ ⲫⲉ.
7332	ar Lah RA KR ⲁⲛ
7333	Ⲁ ⲃ ⲟ︦ ⲉ︦
7334	az. ] ⲉ =H ENE: Ⲁ ϯ Ⲁ
7335	ⲉ...
7336	as fy = = ϫ oR Ef
7337	-ⲙ \| Ⲁ-
7338	af BILE =~ KB
7339	ans THEN TR] -
7340	ARIK] 2a
7341	ⲙⲉ. HC LE ~~ NIE
7342	anf ⲻ- ⲀϤ
7343	ⲫ ⲱⲛ ns
7344	ϫⲱⲱ . I
7345	as {HZ [QD (Al 1d
page 253
7346	222 THE TEACHING OF AMEN-EM-APT
7347	Col. XXI.
7348	ae ⲫ = Ϥ︦ ⲉ︦) 14 2
7349	...ⲓ
7350	ah] Ⲁ Ⲁ Ⲁ︦ SD
7351	ⲉ ⲃ
7352	a ⲗ IRE ⲻ KR ⲑ
7353	a fy 20 HY XT Ⲁ
7354	a ϯⲉ KANE Eile
7355	PTE A
7356	Cor. XXII.
7357	ⲙⲉ ⲻ DARTS Ⲁ E48
7358	ⲉⲕ [ⲉ Ⲁ︦ TF BE
7359	ϭⲉ ⲁ ⲻ Ϥ ANTE 130A
7360	w le ⲔϤⲫ (1TH
7361	wo = Je Tie ⲀϤ
7362	py
page 254
7363	THE TEACHING OF AMEN-EM-APT 5
7364	ol. XXII.
7365	sor 20S =he= he
7366	w Yh = = ⲔⲀ ϯ)
7367	w= KANE ⲫ j=] 4:
7368	se LRME 18 SR i
7369	0.2 gly Rf 2°
7370	ⲉ = [ⲝ ..Ⲛ
7371	Ⲁ
7372	ⲉ. Ⲁ ϯ ⲔⲀ. EH
7373	wf, = TO ⲃ. ..
7374	Ⲁ
7375	ⲃ. Ⲁ. ⲓ #':
7376	w %° TF 1S Nig— f=
7377	w= KH lk KID
7378	sa Jo BL foflofnr = ⲫ ⲔⲀ
7379	S314
page 255
7380	224 THE TEACHING OF AMEN-EM-APT
7381	Col. XXII.
7382	us. Jo ES Ⲁ︦* <=
7383	fa poly
7384	aaa. [\| ES mn I
7385	a5. Ⲁ <> iy Ng ⲟⲗⲟ KRAUS,
7386	1d 2
7387	446. Nos = ⲫ .- ⲁ.
7388	wf = ⲫ[[︦︦︦ = 2X
7389	9 \|
7390	[=
7391	Cor. XXIII.
7392	w (fF ϫ Ⲁ =
7393	Ⲁ 33
7394	w ⲗ (TUE Nr d=
7395	4ⲃⲓ. [NH ⲑ ⲱ = fe
7396	ol
7397	ϫⲙ..
page 256
7398	THE TEACHING OF AMEN-EM-APT 225
7399	Col. XXIII
7400	wT ⲝ ⲁ.
7401	ⲟⲉ ⲁ ϫ SHS Ⲛ -
7402	te
7403	on Beh Je B= Ⲛⲝ
7404	TRE
7405	ⲉ.. J Tig 12 ~
7406	1
7407	ⲟⲉ ⲁ ⲻⲚⲝ ⲕ
7408	ⲉⲁ ⲛⲉ. 14
7409	oo. = 2 LE j=]
7410	a °= Nn
7411	459. ⲡⲝ = Hilo
7412	s60. Ⲁ ⲝ- th.8 & ic) Ⲁ ⲗ 0k
7413	ⲉⲑⲓ. NT ϯ =
7414	ⲉ..) = ina
7415	--ⲩ
page 257
7416	226 THE TEACHING OF AMEN-EM-APT
7417	Col. XXIIL
7418	ⲉⲉ. IRNN ZEB RUS
7419	ⲉ︦ Ⲁ
7420	ⲡⲉ [fee = KN Alls 25
7421	Ⲁ
7422	ⲉⲑⲁ. ⲝ TZ
7423	wo. L002 fd Ⲁ Ⲁ] 28
7424	sor. Je J} Ted N Es =f4
7425	see, [JE TV OF
7426	= Hila
7427	wo. = Ⲁ) ⲃ -
7428	Rg Ⲁ ⲃ︦
7429	Cor. XXIV.
7430	ⲟⲟ. [NE INE Je SN JTF
7431	hE ⲁⲉ = Ⲁ JTF
7432	ⲡⲇ.. Ⲁ 2 ϨⲀ ⲟ︦
page 258
7433	THE TEACHING OF AMEN-EM-APT 22)
7434	Col. XXIV.
7435	wm ϥ = DPR E
7436	A et’ SI IT ⲫ
7437	wo. IG Jo TH TH
7438	477. IES ⲟ Ϥ ⲇ
7439	VARY
7440	we. §\ <= [JIN ~ =N&=
7441	ⲉ olf. 4 RRA
7442	am. NZ [2 I) ~~ de
7443	ⲑⲟ. = ol& 4 wv ϯ Ⲁ
7444	EP NI
7445	wo IME TL ⲓ
7446	ⲟ︦ ⲇ︦
7447	ⲑⲁ. * Ϥ︦ ve =TRAY
7448	ⲃ. XN Td KE Ⲱ︦ 3 5
7449	se Jo *ϭ Je Ϥ︦ Ⲁ Fo
7450	ⲟ] ⲉϩⲁϩ ⲝⲃ-
page 259
7451	228 THE TEACHING OF AMEN-EM-APT
7452	Col. XXIV.
7453	wole B ⲇ \| lle
7454	ⲉⲓ em SRE =O
7455	ϯ ⲝ
7456	ⲉⲉ ThE ARE \| ⲔⲀ =
7457	ⲟⲓ. ϥⲁ ⲕⲁ
7458	400. [JES ⲉ HE
7459	ⲁ-
7460	wf = Yh Ⲁ = 1%
7461	Cor. XXV.
7462	who TE 2 =
7463	ⲟ ⲃ- Ϥ︦ Ⲁ Ⲁ \|
7464	ⲟⲉ ⲗ Toe IRAE -·
7465	ⲟ Ⲁ︦ = ⲃ
7466	ϫ.
page 260
7467	THE TEACHING OF AMEN-EM-APT 229
7468	Col. XXV.
7469	wo. elif ofl ~~ NN ART
7470	on L 2S ZN =F
7471	wo [ⲓ *ⲀϤ
7472	wo [RA ︦ⲓ︦ IRA [ⲉ
7473	[ⲁ︦ iT
7474	so. Ϩⲁ de ⲙ ⲁⲓⲉ
7475	ⲉ ⲫ
7476	ⲃⲓ.. --Ⲛ︦
7477	soz. [HRI RT xe
7478	IN Jess
7479	sos. Jo = ., ⲡ.
7480	KR
7481	ⲃⲉ. = [ϣ̄ HIKE =TRULT
7482	sos. [Tf 2H ϯ ⲟ︦ⲉ︦ Ⲁ
7483	ARNE
page 261
7484	230 THE TEACHING OF AMEN-EM-APT.
7485	Col. XXV.
7486	ⲟⲩ Jo Be TE ⲧ︦
7487	607. IES Ⲁ ⲛ︦ e
7488	soe. f= ez = ⲫ
7489	soo. [ⲉ *ⲟ ⲑ • ⲟⲟⲗ ϫ.
7490	so. Ⲁ Ⲁ︦ ⲫ =~ XN
7491	157d Ⲁ Jd
7492	5. TNE Ze ⲓ 65
7493	az ϯ ⲟ ⲍ XR Fd
7494	Cor. XXVI,
7495	os. Ze \|Z [feZg =
7496	...ⲉ ..:,.
7497	a1 ]
7498	& He
7499	ⲃ. [Ⲁ Be MeZif— 12
7500	ⲇ
page 262
7501	THE TEACHING OF AMEN-EM-APT. 23
7502	Col. ⲉ
7503	ss. Ll Aho = NS
7504	or ⲉ & Ⲁ ⲉ︦.
7505	me 4 dl Til Ⲁ le I
7506	519. ϯⲉ Ral = XR = ⲙ
7507	n nN
7508	520. [ⲉ ϨⲦ Hitt 2
7509	a f= ⲙ︦ ⲇ le wh
7510	ϫ le BWI
7511	on Ⲁ. ϨⲀ] Theld )
7512	. ⲃ
7513	sas. Ⲁ -ϯ Ⲁ
7514	ⲀϤ
7515	sas 2 \| 22 Fudd \|
7516	as. =f ..ϯϯ SMe SAR
7517	me = *ⲫ JeARNAS
7518	as = NII
7519	exes 0 HHI
7520	5627. a
page 263
7521	232 THE TEACHING OF AMEN-EM-APT
7522	Col. XXVI.,
7523	NE NY Ry
7524	s20. [ 2 eflEms Ⲁ FBO am
7525	so. LJ = 184 = ⲔⲀ
7526	Ⲁ ⲓ
7527	⁘.*..Ϥ
7528	se Ne ⲉ Ⲁ ϭⲓ XR TA
7529	Cor. XXVIIL
7530	sss. Je J Ϥ︦ nRNANSNA SE
7531	83. , = = Z, Ⲩ︦ lax ¢ ⲃ
7532	ⲃ︦ ⲅ
7533	ⲉ. —— i \|
7534	so. fhe WIR = Ⲁ
7535	Ⲁ NS ern
7536	ⲃ. 24 ThA Ⲁ 7 XD
7537	= =
page 264
7538	THE TEACHING OF AMEN-EM-APT 233
7539	Col. XXVII.
7540	537. No -ⲀϤ ⲕ︦ Ⲁ ⲉ.
7541	ⲉ̅ IE
7542	ⲉⲑ. 02(F5 oR nnn [ⲃ
7543	seo. [11 UNE Ff 15 MIR
7544	ⲃⲉ wn G2 ENT ⲝ
7545	ⲓ. XR oh
7546	ϭ* Ϥ︦ Ⲁ XR
7547	ⲟ Ϥ︦
7548	saa. © = El ⲑ 1 =
7549	538.
7550	=.
7551	se (0 © Ih IRE
7552	NN 2 ⲟ ⲓ
7553	we. he T= ZS 4
7554	sar. \| ⲉ [ⲝ IN [INST
7555	ϭⲉ* Ⲛ︦ Ⲁ︦] BN
7556	INT
page 265
7557	234 THE TEACHING OF AMEN-EM-APT
7558	Col. XXVII.
7559	sie. EN Jo Ife Ϥ︦ 3
7560	ⲇ ⲣ ⲡ Ⲉ-
7561	ϭⲟⲟ. ⲉ ⲉ \|
7562	COLOPHON.
7563	son §\ Mell foe Sit ~~ NZ
page 266
7564	235
7565	THE TEACHING OF THE SCRIBE
7566	ANI], WHICH WAS WRITTEN FOR
7567	HIS SON, KHENSU-HETEP.
7568	The Teaching of the scribe Ani is preserved in a
7569	hieratic papyrus which was written under the
7570	XXIst or XXIInd dynasty, and now forms No. 4
7571	of the Collection of Papyri in the Egyptian Museum
7572	in Cairo. This papyrus is said to have been found,
7573	together with other Egyptian papyri (Nos. 5 and 7,
7574	according to Mariette’s numbering) and a collec-
7575	tion of Coptic letters written on papyrus, in a
7576	wooden box in the tomb of a Christian monk
7577	at Dér al-Madinah, or Western Thebes. Papyrus
7578	No. 5 contains part of the Demotic text of the
7579	story of Khamuas, the great magician and son
7580	of Rameses II, and No. 7 contains prayers in the
7581	hieratic character addressed to the hours of the
7582	night, and a description of them. If all these
7583	documents were found together in the tomb of a
7584	Christian monk it is difficult not to assume that
7585	this monk (who lived at a time when the know-
7586	ledge of the old language is commonly supposed
7587	to have died out) was a student of ancient books of
7588	moral precepts, and could read and understand
7589	works written in the hieratic and Demotic cha-
7590	racters. The hieratic text of the Teaching of
7591	Ani was published by Mariette in Papyrus Egyptiens
7592	du Musée de Boulaq, Paris, 1871. A description
7593	of the contents of the text was published by
7594	E. de Rougé in the Moniteur for August, 1861,
page 267
7595	236 THE TEACHING OF ANI
7596	and a full translation of it in Comptes Rendus des
7597	Séances de I Académie des Inscriptions et Belles
7598	Lettres, Paris, 1871, pp. 340-350. A short account
7599	of the papyrus was published by Maspero in the
7600	. Journal de Paris, Mars, 1871, and Chabas repub-
7601	lished the hieratic text, with a hieroglyphic trans-
7602	cript and a French translation with a commentary,
7603	in L’Egyptologie, Chalon, 1871-1878. The Teach-
7604	ing of Ani was also treated at considerable length
7605	by Amélineau in his La Morale Egyptienne quinze
7606	stécles avant notre érve, Paris, 1892. In this work
7607	he printed a hieroglyphic transcript and a French
7608	translation, and enunciated the view that the
7609	composition was not the work of Ani, but of his
7610	son, Khensu-hetep. This view is not generally
7611	accepted. Although the papyrus No. 4 cannot
7612	have been written earlier than the XXIst dynasty,
7613	it is not at all certain that the composition itself
7614	does not belong to a much earlier period! The
7615	papyrus lacks one or more columns at the begin-
7616	ning, so it is impossible to know the contents
7617	of the title of this Teaching, and how the opening
7618	linesran. Parts of them are given in the fragments
7619	printed on Plate 15 of Mariette’s edition, but the
7620	text does not become understandable until we
7621	reach Plate 16, line 1. There we have :—
7622	1 A scribe’s tablet at Berlin (see Aegyptische Zeitschrift,
7623	Bd. 32 (1894), p. 127) contains the opening words of a copy
7624	of the Teaching of a scribe called Ani, \| & li ⲫ. who
7625	is there said to be of the “ house of King Nefer-[ka]-Ra-Tera,”
7626	and it has been suggested that this king is no other than the
7627	Nefer-ka-Ra-terr, ( ojU = =) who is mentioned in
7628	the two Abydos King-Lists (Nos. 49 and 23). If this Ani
7629	be the author of the Teaching here described, the work must
7630	have been written before the XIIth dynasty.
page 268
7631	PLATE VIIL
7632	“ez ⲡ ⲧ swo) [ⲅ pa) snaldog ung 3p WoL
7633	-dajaynsudyy] ⲡⲠⲟⲃ SIY I0J ⲑϯⲟⲓⲙ dQLIOG AY) UY
7634	rey) Suryoed, 9,
page 269
page 270
7635	THE TEACHING OF ANI 237
7636	I. Work a woman (i.., marry a wife) whilst
7637	thou art a young man ; she will produce thy son.
7638	If thou dost produce thy son whilst thou art still
7639	young, thou wilt be able to train him to become a
7640	proper man. Good is it for a man if his men
7641	(¢.e., posterity) are numerous, [and] he will be
7642	applauded by reason of his children.
7643	II. Make (i.e., celebrate) the festival of thy
7644	God, repeat continually his praises. God (literally,
7645	Gods) is angry with the man who breaks (or
7646	invades) his ordinance. Establish (or, set up),
7647	witnesses round about thy offerings. He who has
7648	done this has [done] most excellently for himself.
7649	III. If it be that a man comes to seek for thy
7650	opinions (or, views), I pray thee to let it cause thee
7651	to sink thyself in the writings of the past.
7652	IV. The opportunity having come [and let
7653	pass], one may seek [in vain] to seize another.
7654	V. Let His (i.e., God’s) Will be exalted. Sing-
7655	ing, dancing, and incense form his service (or,
7656	perhaps, form his meat and drink). The receipt
7657	of homage is among what belongs to him. Offer
7658	these things to the god, so as to magnify his
7659	name.
7660	VI. If there be a man who is drunk, go not
7661	into his presence (?) at the instigation of another,
7662	even though his making [thee] to enter would
7663	make thee honoured (or, revered).
7664	VII. Look not too closely at the behaviour of
7665	a neighbour in thy (his?) house. Whatsoever
7666	thine eye sees thou shalt hold thy peace. Describe
7667	it not to any person in the street, lest the man
7668	who hears of it shall later inflict upon thee a
7669	punishment of a serious character [and perhaps]
7670	death.
7671	VIII. Guard thyself well against the woman
7672	from the outer district who is not known in her
page 271
7673	238 THE TEACHING OF ANI
7674	town (or, quarter of the city). Cast no longing
7675	glances after her as do those who are like to her,
7676	and have no carnal intercourse or other relation
7677	with her. She is a deep ditch (or, lake), and
7678	where her currents will lead no man knows. When
7679	a woman, whose husband is absent from her,
7680	[shows her] beauty and invites thee to her every
7681	day, saying that there are no witnesses present,
7682	and puts her net in position [to snare thee], it is
7683	a great, abominable deed deserving the death
7684	penalty for a man to hearken to her, even if she
7685	has not succeeded in her object. . . . Yet men
7686	will commit abominable deeds in order to gratify
7687	this one passion (?).
7688	IX. Go not in and out of the town-council,
7689	so that thy name may not stink.
7690	X. When an interrogation in court takes place,
7691	multiply not thy words. Hold thy peace and
7692	thou wilt occupy a favourable position. Make
7693	thyself no mere tongue-wagger.
7694	XI. Noisy, vain repetitions are an abomination
7695	to the sanctuary of God. Pray thou thy prayer
7696	with a loving heart, all the words (or, petitions)
7697	are hidden. He will do for thee all that is neces-
7698	sary for thy daily needs; He will hearken to thy
7699	supplications, receiving thine offerings.
7700	XII. Pour out libations to thy father and to
7701	thy mother, who rest in the cemetery in the
7702	mountain. The water is a witness for those who
7703	offer what is due, or what is acceptable to the
7704	gods. Fail not to do this . ..... what thou
7705	doest thy son shall do for thee.
7706	XIII. Undertake nothing as the result of
7707	having drunk beer, for if thou dost, words which
7708	can have a second meaning may come forth from
7709	thy mouth without thy knowing it. When thou
7710	fallest down and breakest thy bones (or, members)
page 272
7711	THE TEACHING OF ANI 239
7712	there will be no one there to put out his hand [to
7713	help thee]. Thy boon companions will stand up
7714	and say, “ Away with this drunken beast ! ”’ When
7715	people come to have speech with thee they will
7716	find thee lying prostrate on the ground, and thou
7717	wilt be as helpless as a little child.
7718	XIV. Go not forth from thy house to any
7719	place with which thou art not acquainted ; have
7720	no hankering for it. Eat at any place which
7721	thou lovest, remember that [place] which thou
7722	knowest.
7723	XV. Ⲓ pray thee to set before thyself the path
7724	that must be traversed, and let old age testify
7725	to thee this fact. Thou must be found to have
7726	prepared for thyself a fine tomb in the cemetery
7727	in the mountain, which shall be the Tuat (?) that
7728	shall hide thy body. I pray thee to set it before
7729	thee in the midst of thy daily occupations and
7730	the business under thy eye. [Do this] even as
7731	did the very ancient ones who [now] rest in their
7732	sepulchres (?). The man who does thus on his
7733	own behalf suffers no calamity, and it shall be
7734	well with thee if thou also art furnished with thy
7735	tomb (or, domain). Thy messenger shall come to
7736	thee to take thee, he shall find thee provided with
7737	a tomb, assuredly thou shalt have no anxiety.
7738	Verily his terrifying form will come and set itself
7739	before thee ; say not, Ⲓ am too young for thee to
7740	snatch me away.” Thou knowest not thy death
7741	(¢.e., how or when it shall be). Death comes and
7742	bears away the child who is at the breast of his
7743	mother, as well as the man who has reached old age.
7744	XVI. Behold, I will declare unto thee also
7745	other good advice whereon thou shalt meditate
7746	in thy heart. Act upon it and thou wilt become a
7747	good man, and evil hap of every kind shall be far
7748	from thee.
page 273
7749	240 THE TEACHING OF ANI
7750	XVII. Take good heed to avoid the man of evil
7751	speech. . . . . .. . Keep thyself far from men
7752	who act crookedly, and make none of them thy
7753	companion. [On the other hand]
7754	XVIII. Be friendly and associate thyself with
7755	one who is just and true, when thou hast observed
7756	the manner in which he acts. Thy rectitude will
7757	take possession of his balance; their . ......
7758	strengthen thy hand to him that is in thy house,
7759	since thy possessions are under his care.
7760	XIX. Let not thy hand waste thy goods on a
7761	man whom thou knowest not; he comes to thee
7762	[bringing] ruin. When [thy] goods are placed in
7763	their storehouses (?) he comes to thee as one who
7764	reports, and he has the safe keeping of thine own
7765	possessions. Thy people will find him on thy road.
7766	XX. Gifts being made to the small man, he
7767	acquires the [greatness of the] great man, even as
7768	does a brick built up (?) [with others].
7769	XXI. Teaching in the house is life; by the
7770	use of correction (or, chastisement) thou thyself
7771	shalt find it.
7772	XXII. Let thine eye be open, so that thou
7773	dost not come out as a beggar. The man who
7774	becomes one of the many inert, helpless folk will
7775	never be applauded as is the man who has marked
7776	out the course of his life.
7777	XXIII. Open not up a friendship with the slave
7778	of another man. If his name stinks it will become
7779	a matter for evil report; if he be a great and
7780	important man, though unknown [to thee], he will
7781	rise up, and an answer must be returned to him
7782	concerning the theft of his servant, whom he will
7783	seize with his hand, and he will follow after him
7784	and command him to safeguard that which was
7785	in his [master’s] house. [If thou doest this] thou
7786	wilt sorrow, saying, ‘“ What shall Ⲓ do?” and
page 274
7787	THE TEACHING OF ANI 241
7788	all thy household will upbraid thee, to make thee
7789	to know upon earth that a man seeks to found a
7790	house [for himself].
7791	XXIV. Thou markest out an estate and settest
7792	bounds to it. Thou makest the forepart of it
7793	into arable land to produce fodder and fencest it
7794	in, thou plantest avenues of sycamore trees round
7795	about thy house, thou fillest thy hand with flowers
7796	of every kind, so that thine eye may gaze upon
7797	them, but in spite of all this, thou wilt feel dis-
7798	content. Lucky is the man who does not forsake
7799	these things.
7800	XXV. Fill not thy heart with love for the
7801	possessions of another man ; guard thyself [against
7802	this], and do it not. Support not thyself with the
7803	things that belong to another man unless he has
7804	made them enter thy house.
7805	XXVI. Build thou a house for thyself when
7806	thou findest enmity in a dwelling shared with
7807	others (?). Say not :—The father of my mother
7808	has a house. . . . .. When thou goest to divide
7809	the property with thy brethren the granaries shall
7810	be thine.
7811	XXVII. God grant that children may be born to
7812	thee whom thy father knows. As for him that is in
7813	want, let every one have his fill in his house ; be thou
7814	his girdle wall. Make none destitute at thy desire,
7815	for it is God Who provides that whereon men live.
7816	XXVIII. Sit not whilst another man stands,
7817	if he be older than thyself, or if he has attained to
7818	a higher grade in his profession than thyself.
7819	XXIX. A man cannot expect to attain to a
7820	good disposition if he speaks with an evil intent.
7821	XXX. Make thyself to walk daily in the path
7822	of thy hands (i.e., a correct path), and thou shalt
7823	succeed in reaching the place whither thou wouldst
7824	go (?)
7825	Q
page 275
7826	242 THE TEACHING OF ANI
7827	XXXI. What is there that remains (or, con-
7828	tinues) to be spoken about every day? A pro-
7829	fession carries with it its regulations (or, obliga-
7830	tions). A woman must necessarily talk about (or,
7831	discuss) her husband, a man in office must discuss
7832	his work.
7833	XXXII. Make use of no evil speech towards
7834	any who comes (?); a word [dropped] on the
7835	day of thy gossiping may turn thy house upside
7836	down.
7837	XXXIII. If thou findest thyself able to keep
7838	an even mind during the time when thou art
7839	friendly with everybody, when adversity comes
7840	thou wilt find thyself able to bear it.
7841	XXXIV. The boastful flatterer makes himself
7842	a supporter [of thine]. Now, even the useful
7843	dispositions of the man who is a flatterer will be
7844	as dirt to [thy] brother. The members of thy
7845	household will sing and rejoice outwardly, but will
7846	weep in their hearts.
7847	XXXV. If thou art a well-doing man thou wilt
7848	be observed. Whether thou art with many (or,
7849	wealthy), or whether thou art alone, thy kinsfolk
7850	will find thee, and will do everything that thou
7851	commandest.
7852	XXXVI. Make thyself learned in the written
7853	rolls. Go deeply into the written rolls, and I
7854	beseech thee to set them in thy heart, and then
7855	everything that thou sayest will be valuable (or,
7856	profitable). If a scribe be placed in any profession
7857	(or, occupation) he must consult the writings that
7858	deal with the same. The governor of the White
7859	House (the Treasury, the Bét al-Mal) has no son,
7860	and the Keeper of the Seal has no heir. Princes
7861	value the scribe. His hand is his profession, it
7862	cannot be ‘handed on to children. Their needy
7863	state is his living, their seniors form his protection.
page 276
7864	THE TEACHING OF ANI 243
7865	XXXVII. Let not thy heart be exalted (or,
7866	displayed) before the flatterer (?). A word capable
7867	of two meanings, spoken hastily, if it comes forth
7868	from thy mouth, being repeated will make thee
7869	bitter enemies. A man is overthrown and ruined
7870	through his tongue. Take good heed that thou
7871	dost not thyself produce thine own ruin.
7872	XXXVIII. Since the body of a man is more
7873	capacious than a government granary, and is full
7874	of answers of every kind, thou shalt make a
7875	selection of those that are good and give expression
7876	to them, and those that are evil thou shalt guard
7877	closely within thyself. A violent answer sets
7878	weapons of fight in motion ; speak therefore with
7879	the sweetness (or, graciousness) of affection, and
7880	[thou shalt be beloved ?] for ever.
7881	XXXIX. He who has been accused by a liar
7882	in defiance of God, Who judges the right, may
7883	return an answer, but his (the liar’s) calamity shall
7884	come and shall carry him off.
7885	XL. When thou art making thy offerings to
7886	God, take good heed that thou doest not that
7887	which He holds in abomination. Discuss not the
7888	forms in which He appears, walk not with bold
7889	and careless strides when He makes Himself
7890	manifest [in the streets]. Thrust not thyself
7891	among those who bear Him [in his shrine]. Bawl
7892	not [the words of] His books. Take heed not to
7893	add aught to the praises that are directed to be
7894	sung to Him. Let thine eye watch carefully His
7895	dispensations [and] wrath, and do thou adore His
7896	name. He gives will (or, strength) to millions of
7897	forms, He makes great him that magnifies Him.
7898	The God of this earth is Shu (i.e, the Sun-god),
7899	who is on the horizon, and his similitudes are upon
7900	the earth. The incense which is offered is their food
7901	daily. His rising makes all green things to flourish.
7902	Q2
page 277
7903	244 THE TEACHING OF ANI
7904	XLI. Increase (or, make double) the bread-
7905	cakes which thou givest to thy mother, and carry
7906	her as she carried thee. She carried thee as a
7907	heavy load many times, and left me nothing to do
7908	[for thee]. When she brought thee forth after
7909	thy months, she set thee like a veritable yoke
7910	upon her neck, and her breasts were in thy mouth
7911	for three years. Whilst thou wast growing, dis-
7912	gusting in thy excrement, she felt no disgust at thee,
7913	saying, ‘“ What I have to do!” Afterwards she
7914	placed thee in the house of instruction (z.e., school),
7915	and whilst thou wast being taught [thy] letters,
7916	she [came] to thee there day by day, regularly and
7917	unfailingly, with bread-cakes and beer from her
7918	house. When thou art a young man, and dost
7919	marry a wife, and art the master and possessor of
7920	a house, I pray thee to look [back] at thine own
7921	childhood and how thou wast reared, and do for
7922	the child that shall be born to thee everything that
7923	thy mother did for thee. Let it not happen that
7924	she has cause to blame thee, and may she not lift
7925	up her hands to God [in complaint] and may He
7926	not hear her supplications.
7927	XLII. Eat not bread whilst another stands by
7928	[hungry] and thou dost not stretch out thy hand
7929	to him with bread in it. It has never (?) been
7930	known whether a man will become destitute. Onc
7931	man has riches, and another man is poor ; bread is
7932	constant (?). . . .. The man who was rich a
7933	year ago is a stable servant this year.
7934	XLIII. Be not anxious to fill thy belly, for
7935	whither thy course tends is unknown. . . . . . ..
7936	I will give thee another good [saying ?].
7937	XLIV. The course that a stream followed last
7938	year has changed this year and moved elsewhere :
7939	large masses of water have become tracts of dry
7940	land ; the dykes have become abysses. There
page 278
7941	THE TEACHING OF ANI 245
7942	exists not for a man one state of life (i.e., nothing
7943	remains unchanged) ; this is the answer of the
7944	lord of life.
7945	XLV. Ⲓ would have thee note that whether
7946	thou pass thy period of existence in a lowly con-
7947	dition or in a high one thou wilt not attain to full
7948	happiness ; go forth on thy way, and thy foot
7949	shall find its place.
7950	XLVI. Go not into the house of a man in a too
7951	familiar manner, but go into it only after thou hast
7952	been announced. When he greets thee with words
7953	of welcome (?) from his mouth, thou wilt understand
7954	his views [concerning thee]. A repast will be then
7955	set out.
7956	XLVII. He who hates waiting comes without
7957	being invited.
7958	XLVIII. Without making laste the runner
7959	reaches his goal.
7960	XLIX. Let a man [give] himself to God.
7961	Take good heed to thyself daily for God, to-morrow
7962	as well as to-day. Make thyself to observe what
7963	God does; He will punish (?) the man who
7964	punishes (?) thee.
7965	L. Go not into a crowd of people if thou findest
7966	that thou art stirred up [to fight] in the presence
7967	of men who are about to strike each other.
7968	LI. Make no trespass (i.e., claim) in any
7969	domain, guard thyself carefully from tampering
7970	with any title deeds, so that thou mayest not be
7971	seized and accused before the Council, in the
7972	presence of the governors after the witnesses have
7973	made their depositions.
7974	LII. Remove thyself far from the men who
7975	transgress the laws (i.e., are sedition-mongers).
7976	The man who is silent of mouth (6. is of a peaceful
7977	disposition) among soldiers (or, troops) is not haled
7978	before the Council and accused [of sedition], and
page 279
7979	24 THE TEACHING OF ANI
7980	is not put under restraint, and knows not pro-
7981	pitiatory gifts (i.e., has no need to bribe men to
7982	hold their tongues).
7983	LITII. The actions of a man who loves one are
7984	profitable. He is free from his deeds of abomina-
7985	tion, thou art safe from many annoyances (?).
7986	Take good heed to avoid any break [in this
7987	friendship].
7988	LIV. The chief of the flock which leads it to
7989	the pasture-grounds is only an animal like the
7990	rest (?).
7991	LV. When the crops on the cultivated lands in
7992	the fields are laid waste, then the spirits [of the
7993	ancestors] are appealed to in earnest.
7994	LVI. The man who is of an indolent (?) dis-
7995	position makes strife to arise in his house, and he
7996	himself destroys the boundaries thereof in very
7997	truth.
7998	LVII. Attempt not to direct a married woman
7999	in her house, when thou knowest that she is a
8000	perfect housewife. Say not to her, ‘“ Where is that
8001	(¢.e., such and such a thing) ? Bring it to us,”
8002	when she has put [the object] in the proper place.
8003	Make thine eye to watch her, and hold thy peace,
8004	and then thou wilt be able to appreciate her wise
8005	and good management. Happy wilt thou be if
8006	thou art hand in hand with her. There are very
8007	many men who do not understand [this]. The
8008	interfering man only sets confusion in his house,
8009	and never finds himself the actual master thereof
8010	in all matters, in reality. He who would be master
8011	of his house should speedily make firm his mind.
8012	LVIII. Follow not after [the counsels of] a
8013	woman, and let her not lead captive thy under-
8014	standing.
8015	LIX. Answer not a man in authority over thee
8016	when he is wroth, but set him aside (or, make him
page 280
8017	THE TEACHING OF ANI 247
8018	to be remote from thee, ¢.e., remove thyself far
8019	from him). Speak thou that which is sweet
8020	(¢.e., return him a soft answer) when he speaks
8021	words that are bitter (or, rankle), and pacify his
8022	heart.
8023	LX. Answers that provoke to strife carry [in
8024	their train] staves that will overthrow thy froward-
8025	ness. Anger will react upon thy occupation (or,
8026	affairs).
8027	LXI. Let not thy heart grieve concerning
8028	thyself, for it will reverse its action and will speedily
8029	applaud thee after its temporary depression.
8030	LXII. When thy words are such as to be
8031	restful for the heart, the heart inclines itself gladly
8032	to receive them.
8033	LXIII. Seek after silence and submit thyself
8034	to the man who keeps it. Keep on friendly terms
8035	with the administrative officer of thy district, and
8036	give him no opportunity of bringing a charge
8037	against thee. Give him food when it is in thy
8038	house and do not set aside his request. Say to
8039	him words of approval. . . .......
8040	LXIV. At thy entrances into the town (or,
8041	village) at first there is acclamation, but at thy
8042	goings forth thou must save thyself by thy hand.
8043	LXV. THE ANSWER OF THE SCRIBE KHENSU-HETEP
8044	TO HIS FATHER, THE SCRIBE ANI.
8045	Oh, I wish that I were even as thou art! being
8046	known (or, learned) like thyself. Then certainly
8047	I would act according to thy testimonies, and the
8048	son would be brought to the position of the father,
8049	and every man would be drawn to be like him
8050	(¢.e., be of the same character). Thou art a man
8051	1 Compare Proverbs xv, 4.
page 281
8052	24 THE TEACHING OF ANI
8053	with exalted aspirations, whose every word is
8054	chosen (or, selected). The son who speaks words
8055	of contempt [concerning] books [of admonition]
8056	has a depraved judgement in him. Thy words give
8057	rest and satisfaction to my heart, and my heart
8058	inclines willingly to receive them. Nay, more, my
8059	breast (or, mind) rejoices in them. But make not
8060	thy excellent instructions to be too numerous. A
8061	young man who has borne (or, endured) good
8062	counsels has not hitherto been found to put into
8063	practice teaching and testimonies because he has
8064	the books on his tongue (z.e., because he can quote
8065	glibly the precepts of the fathers).
8066	LXVI. THE SCRIBE ANI MAKES ANSWER TO HIS
8067	SON KHENSU-HETEP THE SCRIBE, SAYING -
8068	Grieve not thy heart by pondering on these
8069	depressing matters, and take care how thou
8070	makest thy complaints, which will in no way
8071	afflict my heart. I have testified to thee con-
8072	cerning . . . . .. our speech which thou sayest
8073	thou dost wish to read. The old bull which has
8074	smashed the slaughter-house to pieces, is unable to
8075	get free from the place where he has kicked and
8076	struggled, and is obliged to fashion his will accord-
8077	ing to the discipline of the herdsman who rears (or,
8078	fattens) cattle. The fierce-eyed lion lays aside his
8079	ferocity and paces side by side with the poor-spirited
8080	ass. The horse enters under the yoke, and goes
8081	hither and thither obediently. The dog hearkens
8082	to the words spoken to him and follows his master.
8083	The kaariu beast, ⲅ ϥ︦ ⲫ Ⲛ︦. carried a
8084	load of the ϧⲛ pots, aN ⲅ.
page 282
8085	THE TEACHING OF ANI 249
8086	which its dam never carried. The wild goose flies
8087	out into the lake where the snarer of water-fowl
8088	pursues it and drags it shrieking into his net. The
8089	Ϥ︦.. man is made to learn the language of the
8090	people of Egypt, as are also the Syrians and every
8091	other foreign people. Therefore have I made thee
8092	to know concerning every profession ; and having
8093	heard thou [now] knowest what to do.
8094	LXVII. THE SCRIBE KHENSU-HETEP, THE SON
8095	OF THE SCRIBE ANI, MAKES ANSWER, SAYING -
8096	Make not to be terrifying thy mighty deeds, for
8097	I am overburdened with the things that thou hast
8098	laid down. A man does not become slack of hand
8099	(apathetic ?) through hearing an answer in its
8100	proper place. Now a man is the fellow (counter-
8101	part ?) of God. Their (¢.e., men’s) admonitions
8102	(or, orderings) must be hearkened to; a man
8103	possesses his own answer (?). The one knows not
8104	his fellow. There is a great number of every kind
8105	of bad ones, and one knows not his teaching.
8106	There may be one possessing meaning, but many
8107	are worthless. Everything that thou hast said is
8108	excellent (or, perfect). Makeno . .... of them
8109	..... from the time of the blessed dead. I
8110	swear to thee an oath by God that I will carry them
8111	out. Set them (i.e., my words) on thy path
8112	(¢.e., before thee).
8113	LXVIII. THE SCRIBE ANI MAKES ANSWER TO
8114	HIS SON, THE SCRIBE KHENSU-HETEP, SAYING -
8115	Put behind thy back these many words which
8116	are too remote [from the subject] to be heard
8117	(¢.e., understood). The dry branch of the tree
page 283
8118	250 THE TEACHING OF ANI
8119	which [lies] on the ground, and which has been
8120	matured (?) by the light of the day and the darkness
8121	of the night, is taken by the handicraftsman and
8122	worked straight, and made into the walking-stick
8123	of princes; but the sound wood [of the tree] he
8124	makes into beams (or, planks). O thou simple-
8125	hearted one, is it the wish of thy heart to give (or,
8126	take) an oath, or art thou still feeble (?) Observe
8127	what one who knows well the strength which is in
8128	his hand is like ; [he is like] the child who lies in
8129	his mother’s bosom. When the child knows that
8130	he has sucked [enough], behold, he finds his mouth
8131	and cries out *“ Give me bread.”
page 284
8132	INDEX
8133	Aahu (Moon-god), 94, 108, 115,
8134	146, 150, 151.
8135	Aakhu (Ancestral Spirits), 97,
8136	123.
8137	Aakhunaten, 138.
8138	Aamu 16, 71.
8139	Aapep (Apep, Apophis), 22.
8140	Aati, 35.
8141	Abraham, Abbj, 4.
8142	Abydos, 16, 28, 86, 89, 94, 97,
8143	143.
8144	Adultery, 131.
8145	Agriculture, 27 ; Department
8146	of, 97.
8147	Aker, 164.
8148	Akhekhu, 35.
8149	Akhmim, 95, 142; see Apu.
8150	Allah, 139.
8151	Al-Allah, 147.
8152	All-Lord, 117, 151.
8153	Ami (Am-3), the Pig, 31.
8154	Amélineau, 236.
8155	Amen, 30, 96.
8156	Amen-R3, 30.
8157	Amen-em-apt, 16; Teaching
8158	of, 93, fi.
8159	Amenemheb, 41.
8160	Amenemhat I, Teaching of, 26.
8161	Amenemhat III, 28, 29.
8162	Amenbhetep I, 96.
8163	Amenhetep IV, 138.
8164	Ament, 20, 34.
8165	Amenti, 197,
8166	Amentt, 45, 135, 139, 174.
8167	Am-Khaibitu, 34.
8168	Ammehet, 45.
8169	Amu (Aamu), 82.
8170	An-a-f, 36.
8171	Ancestor-god, 30.
8172	Ancestors, 3, 13, 77.
8173	Ancestral Spirits, 97, 121.
8174	Anger, 247.
8175	An-hetep-f, 36.
8176	Ani, a scribe, Papyrus of, 42.
8177	Ani, a scribe, Teaching of, 5,
8178	235, 236, ff.
8179	Annihilation, 30.
8180	Answer, the soft, 134; the
8181	violent, 243.
8182	Antef, Philosophy of, 28, 86,
8183	89
8184	Anu (Heliopolis), 35, 86.
8185	Anubis, 31, 43 ; see Anpu.
8186	Anxiety, 56.
8187	Apathy, 83.
8188	Ape-god of Thoth, 107, 122.
8189	Ape of Thoth, 31, 41.
8190	Apes, the Four Holy, 33, 42,
8191	44, 112.
8192	Apep, 20, 110, 125, 154 ; wax
8193	figure of, 113; chain of,
8194	112.
8195	Apophis, 110.
8196	Apophthegm, 101, 102.
8197	Apt, a land measure, 123, 166.
8198	Apt of land, 152.
8199	Apu (Panopolis), 95, 142.
8200	Aqaqiu, 140.
8201	Arabs, 9, 81.
8202	Architect (God), 174.
8203	Ari-em-ab-f, 36.
8204	Aroeris, 95.
8205	Arrogance, 8, 50, 56.
8206	Arti-f-em-tes, 34.
8207	Ascetics, Christian, 4.
8208	Asiatics, 81, 154.
page 285
8209	252
8210	Assi, King, 8, 52.
8211	Assessors, the Forty-two, 18,
8212	30, 32.
8213	Ass-god (?), 111.
8214	Aten (Aten, Athen), 91, 104,
8215	108, 113, 114, 139, 154,
8216	Atenite, 138.
8217	Athi, 35.
8218	Ati, 35.
8219	Athribis, 82.
8220	Augert, 36.
8221	Avarice, 59, 118, 128.
8222	Awkaf, 97.
8223	Babel, 38.
8224	Baboon, the Dog-headed, 137.
8225	Babylonia, 38, 101.
8226	Badness, 168.
8227	Balyanah, 97.
8228	Bani Suwéf, 96.
8229	Barber, 69.
8230	Barter, 122.
8231	Bast, 1, 35, 92.
8232	Basti, 35.
8233	Beerhouse, 132, 135, 175.
8234	Beggar, the, 152.
8235	Behaviour at table, 8.
8236	Bél, 38.
8237	Belly, greed of the, 244.
8238	Benevolence, 133.
8239	Betennu, 73.
8240	Birch, Dr. 3., 12, 13, 26.
8241	Blacksmith, the, 69.
8242	Blandford, Mr. W. T., 137.
8243	Blind man, 174.
8244	Blockhouses, 83.
8245	Blow provokes blow, 84.
8246	Boat of God, 24.
8247	Boat of Ra, 45.
8248	Book of Ammi Tuat, 108.
8249	Book of Gates, 19, 20, 108.
8250	Book of Overthrowing Apep,
8251	110.
8252	INDEX
8253	Book of Proverbs, 130.
8254	Book of the Dead, 29, 108.
8255	Book of Morals, 4.
8256	Books, value of, 73.
8257	Boylan, Mr., 43.
8258	Bread cakes, 80.
8259	Bread, dry and herbs, 132.
8260	Brehm, Dr., 137.
8261	Bricklayer, the, 70.
8262	Brugsch, Dr. H., 6.
8263	Bubastis, 35.
8264	Bull, 248 ; black, 143.
8265	Busiris, 35.
8266	Calmness, 10.
8267	Carnarvon, Lord, his Ostrakon,
8268	5, 8, 51.
8269	Chabas, F, 6, 51, 236.
8270	Chastisement, 240.
8271	Cheating, 39, 134.
8272	Cheerfulness, 10, 63.
8273	Children, 241.
8274	Colic, 132.
8275	Compassion, 81.
8276	Concentration, 127.
8277	Confidence, 59.
8278	Contentment, 116, 133.
8279	Cookshop, 133.
8280	Coppersmith, 69.
8281	Cord, measuring, 123.
8282	Cords for weaving spells, 111.
8283	Correction valuable, 240.
8284	Corvée, 68, 80.
8285	Courage, 57.
8286	Courtesy, 10, 58.
8287	Covetousness, 241.
8288	Cow-goddess, 100.
8289	Creation described, 22.
8290	Crocodile, 114, 130, 149, 171.
8291	Cruelty to slaves, 39.
8292	Cubit of the fields, 150.
8293	Curse, 176.
8294	Cynocephalus hamadryas, 137.
page 286
8295	INDEX
8296	Damascius, 143.
8297	Dancing, 237.
8298	Darkness, 24.
8299	Date-syrup, 102, 158.
8300	Dawn, 114, 176; beauty of
8301	the, 167.
8302	Daylight, 24.
8303	Death, impartiality of, 11,
8304	170 ; messenger of, 239.
8305	Delta, 27, 81, 82.
8306	Demotic, Precepts in, 4.
8307	Denderah, 100.
8308	Dér al-Madinah, 235.
8309	de Rougé, E., 6, 235.
8310	Destiny, 113, 152, 170.
8311	Dévaud, M. E., 5; his edition
8312	of the Teaching of Ptah-
8313	hetep, S51.
8314	Devil, 133 ; see Tar.
8315	Dignity in deportment, 127.
8316	Disposition, good, 241.
8317	Dog, 248.
8318	Drunkard, 237.
8319	Drunkenness, 238.
8320	Dwarf, 174.
8321	Eater of the Dead, 42.
8322	Eating and drinking with the
8323	god, 2.
8324	Ecclesiastes, 102, 130, 136.
8325	Egypt, language of, 249.
8326	Eisler, 43.
8327	Elephantine, 27.
8328	Elysian Ficlds, 44.
8329	Embryo, 42.
8330	Endowments, religious, 97.
8331	Engraver, the, 69.
8332	Enmaitra, 91.
8333	Envoy, 71.
8334	Erman, Dr. Ⲉ. 7.
8335	E. Sagila, 38.
8336	Evil, existence of, 167.
8337	Evil hap, 239.
8338	253
8339	Evil tongue, the, 240.
8340	Eye of Ra, 123, 166.
8341	TFFalsification of documents,
8342	124,
8343	Fare of boat, 178.
8344	Farm labourer, the, 71.
8345	Fate, 113.
8346	Fathers, Counsels of the, 77.
8347	Fayytun, 34, 96.
8348	Feather of Truth, 33.
8349	Fenti, 34.
8350	Ferry boat, 129, 178.
8351	Festivals, divine, 237.
8352	Fidelity, 55.
8353	Fisherman, the, 72.
8354	Flattery, adroit, 125; to be
8355	rejected, 24.
8356	Floats, 129.
8357	IFlock, leader of the, 246.
8358	Fool, the, described, 65.
8359	Forcfathers, 15.
8360	Fowler, the, 72,
8361	Friendliness, 240.
8362	Friendship, 63, 296.
8363	Fustat, 34.
8364	Gardener, the, 70.
8365	Gardiner, Dr., 76.
8366	Geb, the Earth-god, 20, 89,
8367	157.
8368	Gentleness, 62.
8369	Ger Maa, 97, 101, 103, 105,
8370	106, 107, 114, 142, 146.
8371	Glutton, 118, 132.
8372	Gluttony, 49, 74, 117.
8373	Goal, 245.
8374	God, 10, 15, 16, 18, 22, 34, 55,
8375	56, 57, 60, 61, 62, 65, 75, 77,
8376	79, 83, 116; the Architect,
8377	104 ; the Creator, 20, 26;
8378	the Immaculate, 105; the
8379	Punisher, 9; watches every
page 287
8380	254
8381	man, 80; acts of inscrut-
8382	able, 50; man’s duty to
8383	Him, 103; hand of, 135, 147,
8384	159 ; house and servant of,
8385	1; love of, 135, 177; nose
8386	of, 103 ; not to be discussed,
8387	243; reference to, 8; the
8388	village, 1; trust in, 245;
8389	two arms of, 135, 171;
8390	worship of, 19.
8391	Gold worker, the, 69.
8392	Golénischeff, Dr., 16, 24, 76.
8393	Goodness, 168.
8394	Goodwin, C., 26.
8395	Goose, 249.
8396	Gossip, 133; to be avoided,
8397	10; evil effects of, 242.
8398	Grain-scribe, 141.
8399	Grain, the summer, 130, 167.
8400	Granary, 241.
8401	Grapow, Dr., 102.
8402	Great Bear, 94.
8403	Great Hand, 112.
8404	Great Judgement, the, 122.
8405	Great Scales, 19, 31, 37, 41, 44,
8406	107.
8407	Greediness, 49, 54.
8408	Griffith, F. L1., 26.
8409	Habab, 158.
8410	Hall, Dr. H. R,, 86, 89.
8411	Hall of Maiti, 18.
8412	Handicrafts of Egypt, 14.
8413	Handmaid, 63.
8414	Hand of Geb, 20.
8415	Hand of God, 105.
8416	Hanes, 83.
8417	Hap (Nile), 91.
8418	Happiness, 9, 245.
8419	Hap-ur, 157.
8420	Harpoons, 111.
8421	Harvest, 55.
8422	Hathor, 100.
8423	Haughtiness, 60.
8424	INDEX
8425	Heath, Dr. D., 51.
8426	Heart, the, 65.
8427	Hekaptah, 34, 36.
8428	Hekau, 26.
8429	Heliopolis, 26, 35, 86, 103,
8430	137 ; Nine Gods of, 95.
8431	Henmemet, 86.
8432	Hensu, 34, 83.
8433	Hept-seshet, 34.
8434	Hept-tchat, 35.
8435	Heq-at, 35.
8436	Her-aakhuti, 95, 164.
8437	Herakleopolis, 16, 34, 81, 83.
8438	Herf-haf, 35.
8439	Heri-seru, 35.
8440	Hermopolis, 34, 37, 122, 134,
8441	163.
8442	Hertataf, 19.
8443	Hetch-abehu, 34.
8444	Het-shennu, 81.
8445	Hidden Hand, 20, 112.
8446	Himu, 36.
8447	Hippopotamuses, 114, 149.
8448	Honour due to princes, 78.
8449	Horse, 248.
8450	Horus, 86, 95.
8451	Horus of Heliopolis, 99.
8452	Horus the Aged, 95.
8453	Horus the Judge, 42.
8454	Horus the Truth-speaker (?)
8455	144.
8456	Horus, College of, 95, 144;
8457	the Followers of, 66; time
8458	of, 82.
8459	Housewife, the perfect, 246.
8460	Humility, 8, 10, 60.
8461	Huni, King, 7, 50.
8462	Hyksos, 29, 103.
8463	Ibis-god, 102, 163, 164 ; beak
8464	of the, 122.
8465	Immorality, sexual, 131.
8466	Impartiality, 79.
8467	Impatience, 245.
page 288
8468	INDEX
8469	Incense, 237.
8470	Independence, 133.
8471	Indigestion, 117, 132.
8472	Indolence, 246
8473	Ink, green, 110.
8474	Ink-pot, 164.
8475	Interest, personal, 134.
8476	Inundation, 149.
8477	Irrigation, 27.
8478	Isis, 33, 95, 99.
8479	Iuau, papyrus of, 41, 136.
8480	Jéquier, M. G., 7.
8481	Judgement, the Last, 136;
8482	described, 16-18.
8483	Judgement of Souls, 30.
8484	Ka, the, 55.
8485	Kaariu, animal, 248.
8486	Kagemna, 4, 7, 27, 49, ff.
8487	Kam (Egypt), 140.
8488	Kamephis, 143.
8489	Kamit, 68.
8490	Kamui, 82.
8491	Ka-mut-f, 99, 143.
8492	Ka-Nekht, 93, 98, 99, 143.
8493	Kantarah, 81.
8494	Karnak, 96.
8495	Kaui, Lake of, 35.
8496	Kenemt, 36.
8497	Kenemti, 36.
8498	Khimuas, 85, 235.
8499	Khati, 27, 83, 139; Teaching
8500	of, 14ff, 76ff.
8501	Khattai, 12, 68.
8502	Khat-ti, 85.
8503	Khaui, 81.
8504	Khem, 142.
8505	Khemenu, 34.
8506	Khemi, 35.
8507	Khennu, 73.
8508	Khensu-hetep, 236, 247 fi.
8509	Khenti Abtt, 100.
8510	Khenti Amenti, 86.
8511	255
8512	Khepera, 144.
8513	Kheperkara, 90.
8514	Khert-neter, 20.
8515	Khnemu, 92, 157.
8516	Khnemu-R3, 108, 119, 139.
8517	Khufu (Cheops), 19.
8518	King, the, as god, 29.
8519	King, the register of, 3.
8520	King’s scribe, 97.
8521	Kingship, discourse on, 16, 84.
8522	Kismat, 9.
8523	Kmeph, 143.
8524	Labours, manual, described, 68.
8525	Ladder, setting up the, 100.
8526	Lake of Fire, 33, 42, 44.
8527	Langdon, Prof., 102.
8528	Lasso, 156.
8529	Latopolis, 34.
8530	Laughter, 55.
8531	Law, the, 30.
8532	Law of God, 107.
8533	Laws in writing, 3.
8534	Lawgiver, 2.
8535	Learning, value of, 242.
8536	Letters, love of, 13.
8537	Liar, his doom, 243.
8538	Libations to the dead, 238;
8539	in the temple, 80.
8540	Lie-a-bed, the, 167.
8541	Life, the, 106.
8542	Life, the future, 136; short-
8543	ness of, 15.
8544	Lion, 248.
8545	Longsuffering, 59.
8546	Lord of the All, 108.
8547	Luck, 42, 113, 152, 170.
8548	Ludolf, 137.
8549	Lying, 74.
8550	Maa-antuf, 35.
8551	Maa-kheru, 32, 108.
8552	Mast (Truth), 9, 30, 33, 35, 40,
8553	41, 88, 104 ; Hall of, 33.
page 289
8554	256
8555	Mait goddess, 33, 41.
8556	Mabet, 34.
8557	Magic, Black and White, 26.
8558	Magic, a creation of God, 24.
8559	Mahu the scribe, 85.
8560	Maiden, the immature, 62.
8561	Maktab, 9, 113.
8562	Man the counterpart of God,
8563	249.
8564	Man, the silent, 245.
8565	Marduk, 38.
8566	Marduk and Osiris, 39.
8567	Mariette, F. ⲇ, 8, 9, 235.
8568	Marriage, 59, 237.
8569	Maspero, 12, 13, 26, 51, 236.
8570	Measure, 122.
8571	Meats, baked, 132.
8572	Meissner, Dr., 177.
8573	Memphis, 34, 36, 82.
8574	Men and women the flock of
8575	God, 22.
8576	Men rebel against God, 24.
8577	Men the images of God, 22.
8578	Mendes, 36, 86, 89.
8579	Menti, 95, 99, 100, 143, 144.
8580	Menu, 95, 100, 142, 143.
8581	Menu Horus, 144.
8582	Merikara, 14, 15, 80.
8583	Meskhenit, 14, 42, 75, 94.
8584	Methen, 3.
8585	Military service, 79.
8586	Moderation, 8, 56.
8587	Modesty, 50.
8588	Monotheism, 26, 135.
8589	Monuments, funerary, 80.
8590	Moon-god, 94, 108, 115, 116,
8591	146.
8592	Morality in Egypt, 1 ff.
8593	Moret, M. ⲇ, 28, 86, 98.
8594	Mosquitoes, 70.
8595	Mother-goddesses, 1 ff.
8596	Mother of the god, 143.
8597	Mother, honour and love due
8598	to the, 131, 244,
8599	INDEX
8600	M’tchaiu, 27.
8601	Mud-puddler (ditcher ?), 70.
8602	Murder, 39, 131.
8603	Navel-cord, 82.
8604	Naville, Prof. E., 24.
8605	Neb-abui, 36.
8606	Neba-per-em-khetkhet, 34.
8607	Nebertcher, 86, 102, 108, 117,
8608	136, 151, 168 ; the Captain,
8609	105.
8610	Neb-heru, 36.
8611	Neb-Mait, 35.
8612	Nebseni, Papyrus of, 33, 39,
8613	44.
8614	Neb-Qet, Papyrus of, 42, 44.
8615	Nebt-ahi, 31.
8616	Nefer (7), 36.
8617	Neferkaritera, 236.
8618	Neferkaraterr, 236.
8619	Nefer-Tem, 36.
8620	Negative Confession, 33; in
8621	Babylonia, 38; for use of
8622	kings only, 37.
8623	Neha-hau, 34.
8624	Nehatu, 35.
8625	Nehebkau, 36.
8626	Neheb-nefert, 36.
8627	Neighbour, definition of, 2.
8628	Neith, goddess, 1.
8629	Nekhebit, 1.
8630	Nekhen, 35.
8631	Nenu, 36, 157.
8632	Nephthys, 33.
8633	Nesitanebtashru, 33, 37, 121.
8634	Nets, 111.
8635	Nifur, 94, 97.
8636	Nifu-ur, 142, 143.
8637	Nile, 52.
8638	Nile-flood, 114.
8639	Nimrad, ivory from, 110.
8640	Nomads, 27.
8641	Nomes, the Forty-two, 73,
page 290
8642	INDEX
8643	North, men of, 82, land of,
8644	83; wind of, 146.
8645	Nose (Thoth), 37.
8646	Nu, 157.
8647	Nu, Papyrus of, 33, 39.
8648	Nubians, 27.
8649	Qar, steering, 146.
8650	Obedience, 75; the greatest
8651	virtue, 64.
8652	Obligations, 242.
8653	Offerings, 16, 22, 24 ; daily, 80.
8654	01d age, 52, 65.
8655	‘Opportunity, 237.
8656	Orion, 94,
8657	Osiris, 18, 30, 86, 99, 109, 131,
8658	64
8659	164.
8660	Osiris, Island of, 35; time of,
8661	54.
8662	Osiris, Code of, 32 ff.
8663	Other World, 135.
8664	‘Over drinking, 133.
8665	Over eating, 117, 133.
8666	Paddle, 129.
8667	Palestine, 82.
8668	Palette, 164.
8669	Pamai, 93, 179.
8670	Panopolis, 95, 97, 142.
8671	Panopolites, 142.
8672	Papyri, the Moral, 4 ff.
8673	Patience, 58, 62, 125, 126.
8674	Peacemaker, the, 10.
8675	Pentateuch, 103.
8676	Pepi, son of Khattai, 12, 14.
8677	Per-em-hru, Book of, 30.
8678	Per-Khemenu, 122, 134, 163.
8679	Per Menu, 35.
8680	Pett peoples, 82.
8681	Piehl, Dr., 89, 91.
8682	Pietschmann, Dr., 164.
8683	Piety, 135.
8684	Pig, the Black, 31.
8685	Pleasure, excess in, 60.
8686	12294x
8687	257
8688	Ploughman, the, 69.
8689	Politeness, 9.
8690	Potter’s wheel, 102, 119, 158.
8691	Prayer, 11, 113; habitual,
8692	133 ; silent, 238.
8693	Precepts, Moral, 3; positive
8694	and negative, 103.
8695	Priesthood of Amen, 96.
8696	Prisse Papyrus, 7, 28, 51 ff.
8697	Property, respect for, 2.
8698	Property, sacrosanct, 133.
8699	Prostrations, 106.
8700	Proverbs of Aphobis, 51.
8701	Proverbs of Solomon,
8702	103.
8703	Ptah-hetep, 4, 5, 7, 8, 11, 27,
8704	37; translation of his Teach
8705	ing, 51 ff.
8706	Ptah-hetep, junior, 8.
8707	Punishment, just, 77.
8708	Purification, 80.
8709	102,
8710	Qerrt, 34.
8711	Qerti, 34.
8712	Quarrels, avoidance of, 73.
8713	R3, 14, 26, 37, 69, 91, 95, 104,
8714	108, 128, 134, 135, 139, 144,
8715	175, 176 ; destroys men, 24;
8716	time of, 54; weighing the
8717	heart, 41.
8718	Raft, 129.
8719	Rastau, 34, 45.
8720	Reau, 81.
8721	Rebel, 77.
8722	Rectitude, 240.
8723	Reed cutter, the, 72.
8724	Registers, 134.
8725	Religion, 11.
8726	Renenit, 14, 42, 75, 113.
8727	Responsibility, 11.
8728	Rest, essential, 61.
8729	Resurrection, 39.
8730	Reverence for superiors, 62.
8731	R
page 291
8732	258
8733	Revillout, E., 4.
8734	Riches, 102, fleeting, 63, 118 ;
8735	futility, 128.
8736	Right of heart, 22.
8737	Rod, measuring, 123.
8738	Robber, 154.
8739	Robbery, 39.
8740	Rules for conduct, 28.
8741	Ruruti, 34.
8742	Sia, 91.
8743	Sacrifices, 11, 16.
8744	Sacrilege, 39.
8745	Sahu, 94.
8746	Sais, 31.
8747	Sakkérah, 82.
8748	Sandal maker, the, 72.
8749	Sandals, white, 80.
8750	Sandstone, 158.
8751	Sapu Book, 79.
8752	Satiu, 36.
8753	Sayings of the Fathers, 4.
8754	Scales, 136.
8755	Scandalmonger, 118, 133.
8756	School, 244 ; house, 74.
8757	Scribe, the, 242; finger of,
8758	103; the just, 164; pro-
8759	fession extolled, 12, 68.
8760	Sebaqa, 81.
8761	Seditionmongers, 15, 133,171,
8762	245.
8763	Sehetepabra, Teaching of, 28,
8764	91.
8765	Sekhem, 34.
8766	Sekhmit, 92, 95.
8767	Semites, 81.
8768	Semti-Hesepti, 19.
8769	Seneferu, 50.
8770	Sent, 76.
8771	Serekhi, 36.
8772	Seri-kheru, 35.
8773	Serqit, 111.
8774	Service, divine, 135.
8775	Set, 95, 109.
8776	INDEX
8777	Seti I, 24, 111, 112.
8778	Set-qesu, 34.
8779	Shai, 113, 118.
8780	Sharpe, S., 86.
8781	Shennu (?) 93.
8782	Shesshes, 111.
8783	Shetait, 35.
8784	Sheti-kheru, 35.
8785	Shmin, 142.
8786	Shu, 95, 108, 119, 144, 157,
8787	158, 243 ; skin of, 102.
8788	Silence, 55, 106, 113, 247 ; in
8789	council, 60.
8790	Simile, use of the, 102.
8791	Singing, 237.
8792	Slaughter-house, 34, 35.
8793	Slaves, treatment of, 240.
8794	Sleep, the morning, 167.
8795	Slothfulness, 114.
8796	Smeru, 140, 179.
8797	Solomon, 39, 102.
8798	Son, duty of to father, 9; a
8799	gift of God, 56; the good,
8800	11.
8801	South, country of, 80, 81.
8802	Spear maker, the, 71.
8803	Speech, 60, 242 ; choice of, 66;
8804	fine, 64 ; glib, 76 ; mightier
8805	than fighting, 15, 77;
8806	weighty, 134.
8807	Spirits, ancestral, 141, 150,
8808	151, 246.
8809	Spitting, 113
8810	Spying on neighbours, 237.
8811	Stay-at-home, 239.
8812	Stone mason, the, 69.
8813	Storm fiend, 146.
8814	Stranger, the, 2.
8815	Straw, 129.
8816	Submission, 125.
8817	Subordinate, duty of a, 9.
8818	Stdan, 96, 249.
8819	Sun, 81.
8820	Sun-god, 243.
page 292
8821	INDEX
8822	Sunrise, 114.
8823	Syene, 81.
8824	Syria, 81, 101, 110.
8825	Syrians, 16, 249.
8826	Tall al-‘Améarnah, 138.
8827	Ta-mehu, 81, 82.
8828	Ta-mera, 97.
8829	Tar (Devil), 102, 110, 119,
8830	147, 158.
8831	Ta-ret, 35.
8832	Ta-she, 34.
8833	Ta-Usrit, 95, 144.
8834	Taut, 80.
8835	Tavern, 133.
8836	Tchatchaut, 18.
8837	Tchefet, 36.
8838	Tcheser-tep, 36.
8839	Teaching of Amenemapt, 140-
8840	179.
8841	Teaching of the Ancestors, 3,
8842	4.
8843	Tebti, 36.
8844	Tefnut, 95, 144.
8845	Tem, 144.
8846	Tem-Khepera, 100.
8847	Tem-Sep, 36.
8848	Temper, the even, 242.
8849	Ten, Teni, 80, 142.
8850	Tenu, 84.
8851	Tetu, 36, 86.
8852	Tetu-Asut, 82.
8853	Texts, religious, 3.
8854	Thebes, princes of, 16.
8855	Thena, Papyrus of, 43.
8856	Thenemi, 35.
8857	Theophilus, 108.
8858	Thinis, 80, 84.
8859	This, 97 ; battle at, 16.
8860	Thoth, 19, 34, 37, 85, 88, 102,
8861	107, 108, 134, 137, 163, 164,
8862	165; Thoth and Ri, 121;
8863	the advocate, 30.
8864	259
8865	Thothmes III, 96.
8866	Thureau Dangin, 38.
8867	Time, value of, 114, 133;
8868	waste of, 56.
8869	Tithe, 60.
8870	To-day, 114.
8871	Tomb, 139, 239 ; injury to, 80.
8872	To-morrow, 114.
8873	Tongue, 243; a steersman,
8874	168, a weapon, 77; to be
8875	ruled, 10 ; rule of the, 133.
8876	Tongue-wagging, 238.
8877	Town Council, 14, 168.
8878	Town-god, 9.
8879	Treasure, hidden, 120, 162.
8880	Trespass, 245.
8881	Trinity, the first, 95.
8882	Truth, 9, 15, 30, 33, 54, 66, 77,
8883	88, 104, 169, ; the life of, 29.
8884	Tuat, 123, 239.
8885	Tuauf, Teaching of, 12, 14,
8886	68 fi.
8887	Turah, 81.
8888	Tutuf, 35.
8889	Uamemti, 35.
8890	Uatchet, 1.
8891	Uatch-nesert, 34.
8892	Uben, 108, 123, 134, 166.
8893	Ubni Shu, 108, 110.
8894	Unem-besku, 34.
8895	Unem-snef, 34.
8896	Unes, 35.
8897	Un-Nefer, 99, 143.
8898	Unth, 36.
8899	Up-uatuy, 86.
8900	Urigallu, 38.
8901	Urit, 35.
8902	Ur-shefit, 74.
8903	Usekht-nemmat, 34.
8904	Usertsen I, 28, 89.
8905	Utchat, 123, 134, 166.
8906	Utchu-rekhit, 36.
page 293
8907	260
8908	Verdict, lying, 169.
8909	Virey, 51.
8910	Visions by night, 24.
8911	Vogelsang, 98.
8912	Walking-stick, 250.
8913	Washerman, 72.
8914	Waste of goods, 240.
8915	Waterman, the, 69.
8916	Wax figure, 110.
8917	Weaver, the, 71.
8918	Weighing the heart, 30.
8919	Weights, false, 134, 122, 165.
8920	Wessely, 143.
8921	Whelp, 158.
8922	Whirlwind, 158.
8923	‘White House of Geb, 89.
8924	Widow, 177.
8925	Wife, treatment of a, 10, 59.
8926	INDEX
8927	Will of God, 101, 104, 125
8928	155, 237.
8929	Wine-bibbing, 117.
8930	Wine cup, 135, 177.
8931	Wisdom, 106.
8932	Wolves, 149.
8933	Woman, a well, 102.
8934	Woman, dancing, 125, 165;
8935	old in fields, 130; the
8936	strange, 131, 238; advice
8937	of a, to be avoided, 246.
8938	Women to be avoided, 58;
8939	warnings against, 10.
8940	Word, the soft, 243.
8941	Words of Power of divine
8942	origin, 24.
8943	Work, excessive, 60.
8944	Worship of God, 1 ff.
8945	Writing in Neolithic Period, 3
page 294
page 295
page 296
page 297
page 298

Provenance

title: Budge – The Teaching of Amen-em-apt, Son of Kanekht (1924)
dialect: none
source: OCR (tools/batch_ocr.py, model coptic+eng) of PiGom/Wisdom/Wisdom Budge.pdf; page files: L0/ocr/PiGom_Wisdom/Wisdom_Budge/pages
licence: public domain in Canada (author died ≤ 1971, verified; LICENCES.md §7) — US position (recorded, does not gate the class; PD-CA 2026-09-26): PD-US (published ≤1930) · CF-1 (Yousef 2026-09-26): the source PDF (Kemetic/PiGom/Wisdom/Wisdom Budge.pdf) carries the PDF permission copy:no; the WORK is public domain by age, so this TEXT keeps its class — only the PDF file and its page images stay internal-forbidden (outputs/copy_flag_audit.tsv)
share: public
attribution: Budge – The Teaching of Amen-em-apt, Son of Kanekht (1924); public domain in Canada (death year verified: Budge d.1934 (en.wikipedia.org/wiki/E._A._Wallis_Budge)); OCR text by the Kemetic project, Yousef Hanna 2026.
file: Ancient Egyptian/Budge – The Teaching of Amen-em-apt, Son of Kanekht (1924)/Wisdom_Budge.ocr.L0.txt

Cite as:

Budge – The Teaching of Amen-em-apt, Son of Kanekht (1924). OCR (tools/batch_ocr.py, model coptic+eng) of PiGom/Wisdom/Wisdom Budge.pdf; page files: L0/ocr/PiGom_Wisdom/Wisdom_Budge/pages. Layers as published by the Kemetic project (Yousef Hanna), 2026: Coptic · Cairene · Kemetic, /doc/ancient-egyptian/budge-the-teaching-of-amen-em-apt-son-of-kanekht-1924/wisdom-budge.ocr/. Budge – The Teaching of Amen-em-apt, Son of Kanekht (1924); public domain in Canada (death year verified: Budge d.1934 (en.wikipedia.org/wiki/E._A._Wallis_Budge)); OCR text by the Kemetic project, Yousef Hanna 2026.

What the layers are

L0 witness
The text as its witness or edition has it, original spelling; its dialect is a description and is never standardized.

L0.5 transliteration
For Egyptian texts: the transliteration with the editors' marks turned into the symbols ° * < > _ ^ (ruled 2026-09-10). For papyri: the edition's Leiden marks as the same symbols, and the editors' readings beside the scribe's as ‹scribe→editors› (ruled PAP-3).

L1 Cairene
Standardized Greco-Bohairic spelling and grammar, generated by code from the layer above under the rulings of the project.

L2 Kemetic
The Kemetic alphabet, generated by code from L1.

English
Quoted translations where they exist, credited; otherwise model drafts, marked as drafts.

Source and licence

The text

Provenance

L0 witness (OCR)

What the layers are