Second sterling silver bead

First Qudr Ring with a sterling silver bead

Precepts of the prefect, the lord Ptah-hotep,
under the Majesty of the King of the South and North,
Assa, living eternally forever.

 

The prefect, the feudal lord Ptah-hotep, says: O Ptah with the two crocodiles, my lord, the progress of age changes into senility. Decay falls upon man and decline takes the place of youth. A vexation weighs upon him every day; sight fails, the ear becomes deaf; his strength dissolves without ceasing. The mouth is silent, speech fails him; the mind decays, remembering not the day before. The whole body suffers. That which is good becomes evil; taste completely disappears. Old age makes a man altogether miserable; the nose is stopped up, breathing no more from exhaustion. Standing or sitting there is here a condition of . . . Who will cause me to have authority to speak, that I may declare to him the words of those who have heard the counsels of former days? And the counsels heard of the gods, who will give me authority to declare them? Cause that it be so and that evil be removed from those that are enlightened; send the double . . . The majesty of this god says: Instruct him in the sayings of former days. It is this which constitutes the merit of the children of the great. All that which makes the soul equal penetrates him who hears it, and that which it says produces no satiety.

 

 

Beginning of the arrangement of the good sayings, spoken by the noble lord, the divine father, beloved of Ptah, the son of the king, the first-born of his race, the prefect and feudal lord Ptah-hotep, so as to instruct the ignorant in the knowledge of the arguments of the good sayings. It is profitable for him who hears them, it is a loss to him who shall transgress them. He says to his son:

 

Be not arrogant because of that which you know; deal with the ignorant as with the learned; for the barriers of art are not closed, no artist being in possession of the perfection to which he should aspire. But good words are more difficult to find than the emerald, for it is by slaves that that is discovered among the rocks of pegmatite.

 

If you find a disputant while he is hot, and if he is superior to you in ability, lower the hands, bend the back, do not get into a passion with him. As he will not let you destroy his words, it is utterly wrong to interrupt him; that proclaims that you are incapable of keeping yourself calm, when you are contradicted. If then you have to do with a disputant while he is hot, imitate one who does not stir. You have the advantage over him if you keep silence when he is uttering evil words. “The better of the two is he who is impassive,” say the bystanders, and you are right in the opinion of the great.

 

If you find a disputant while he is hot, do not despise him because you are not of the same opinion. Be not angry against him when he is wrong; away with such a thing. He fights against himself; require him not further to flatter your feelings. Do not amuse yourself with the spectacle which you have before you; it is odious, it is mean, it is the part of a despicable soul so to do. As soon as you let yourself be moved by your feelings, combat this desire as a thing that is reproved by the great.

 

If you have, as leader, to decide on the conduct of a great number of men, seek the most perfect

 

manner of doing so that your own conduct may be without reproach. Justice is great, invariable, and assured; it has not been disturbed since the age of Ptah. To throw obstacles in the way of the laws is to open the way before violence. Shall that which is below gain the upper hand, if the unjust does not attain to the place of justice? Even he who says: I take for myself, of my own free-will; but says not: I take by virtue of my authority. The limitations of justice are invariable; such is the instruction which every man receives from his father.

 

Inspire not men with fear, else Ptah will fight against you in the same manner. If any one asserts that he lives by such means, Ptah will take away the bread from his mouth; if any one asserts that he enriches himself thereby, Ptah says: I may take those riches to myself. If any one asserts that he beats others, Ptah will end by reducing him to impotence. Let no one inspire men with fear; this is the will of Ptah. Let one provide sustenance for them in the lap of peace; it will then be that they will freely give what has been torn from them by terror.

 

If you are among the persons seated at meat in the house of a greater man than yourself, take that which he gives you, bowing to the ground. Regard that which is placed before you, but point not at it; regard it not frequently; he is a blameworthy person who departs from this rule. Speak not to the great man more than he requires, for one knows not what may be displeasing to him. Speak when he invites you and your worth will be pleasing. As for the great man who has plenty of means of existence, his conduct is as he himself wishes. He does that which pleases him; if he desires to repose, he realizes his intention. The great man stretching forth his hand does that to which other men do not attain. But as the means of existence are under the will of Ptah, one can not rebel against it.

 

If you are one of those who bring the messages of one great man to another, conform yourself exactly to that wherewith he has charged you; perform for him the commission as he has enjoined you. Beware of altering in speaking the offensive words which one great person addresses to another; he who perverts the trustfulness of his way, in order to repeat only what produces pleasure in the words of every man, great or small, is a detestable person.

 

If you are a farmer, gather the crops in the field which the great Ptah has given you, do not boast in the house of your neighbors; it is better to make oneself dreaded by one’s deeds. As for him who, master of his own way of acting, being all-powerful, seizes the goods of others like a crocodile in the midst even of watchment, his children are an object of malediction, of scorn, and of hatred on account of it, while his father is grievously distressed, and as for the mother who has borne him, happy is another rather than herself. But a man becomes a god when he is chief of a tribe which has confidence in following him.

 

If you abase yourself in obeying a superior, your conduct is entirely good before Ptah. Knowing who you ought to obey and who you ought to command, do not lift up your heart against him. As you know that in him is authority, be respectful toward him as belonging to him. Wealth comes only at Ptah’s own good-will, and his caprice only is the law; as for him who . . Ptah, who has created his superiority, turns himself from him and he is overthrown.

 

Be active during the time of your existence, do no more than is commanded. Do not spoil the time of your activity; he is a blameworthy person who makes a bad use of his moments. Do not lose the daily opportunity of increasing that which your house possesses. Activity produces riches, and riches do not endure when it slackens.

 

If you are a wise man, bring up a son who shall be pleasing to Ptah. If he conforms his conduct to your way and occupies himself with your affairs as is right, do to him all the good you can; he is your son, a person attached to you whom your own self has begotten. Separate not your heart from him…. But if he conducts himself ill and transgresses your wish, if he rejects all counsel, if his mouth goes according to the evil word, strike him on the mouth in return. Give orders without hesitation to those who do wrong, to him whose temper is turbulent; and he will not deviate from the straight path, and there will be no obstacle to interrupt the way.

 

If you are employed in the larit, stand or sit rather than walk about. Lay down rules for yourself from the first: not to absent yourself even when weariness overtakes you. Keep an eye on him who enters announcing that what he asks is secret; what is entrusted to you is above appreciation, and all contrary argument is a matter to be rejected. He is a god who penetrates into a place where no relaxation of the rules is made for the privileged.

 

If you are with people who display for you an extreme affection, saying: “Aspiration of my heart, aspiration of my heart, where there is no remedy! That which is said in your heart, let it be realized by springing up spontaneously. Sovereign master, I give myself to your opinion. Your name is approved without speaking. Your body is full of vigor, your face is above your neighbors.” If then you are accustomed to this excess of flattery, and there be an obstacle to you in your desires, then your impulse is to obey your passion. But he who . . . according to his caprice, his soul is . . ., his body is . . . While the man who is master of his soul is superior to those whom Ptah has loaded with his gifts; the man who obeys his passion is under the power of his wife.

 

Declare your line of conduct without reticence; give your opinion in the council of your lord; while there are people who turn back upon their own words when they speak, so as not to offend him who has put forward a statement, and answer not in this fashion: “He is the great man who will recognize the error of another; and when he shall raise his voice to oppose the other about it he will keep silence after what I have said.”

 

If you are a leader, setting forward your plans according to that which you decide, perform perfect actions which posterity may remember, without letting the words prevail with you which multiply flattery, which excite pride and produce vanity.

 

If you are a leader of peace, listen to the discourse of the petitioner. Be not abrupt with him; that would trouble him. Say not to him: “You have already recounted this.” Indulgence will encourage him to accomplish the object of his coming. As for being abrupt with the complainant because he described what passed when the injury was done, instead of complaining of the injury itself let it not be! The way to obtain a clear explanation is to listen with kindness.

 

If you desire to excite respect within the house you enter, for example the house of a superior, a friend, or any person of consideration, in short everywhere where you enter, keep yourself from making advances to a woman, for there is nothing good in so doing. There is no prudence in taking part in it, and thousands of men destroy themselves in order to enjoy a moment, brief as a dream, while they gain death, so as to know it. It is a villainous intention, that of a man who thus excites himself; if he goes on to carry it out, his mind abandons him. For as for him who is without repugnance for such an act, there is no good sense at all in him.

 

If you desire that your conduct should be good and preserved from all evil, keep yourself from every attack of bad humor. It is a fatal malady which leads to discord, and there is no longer any existence for him who gives way to it. For it introduces discord between fathers and mothers, as well as between brothers and sisters; it causes the wife and the husband to hate each other; it contains all kinds of wickedness, it embodies all kinds of wrong. When a man has established his just equilibrium and walks in this path, there where he makes his dwelling, there is no room for bad humor.

 

Be not of an irritable temper as regards that which happens at your side; grumble not over your own affairs. Be not of an irritable temper in regard to your neighbors; better is a compliment to that which displeases than rudeness. It is wrong to get into a passion with one’s neighbors, to be no longer master of one’s words. When there is only a little irritation, one creates for oneself an affliction for the time when one will again be cool.

 

If you are wise, look after your house; love your wife without alloy. Fill her stomach, clothe her back; these are the cares to be bestowed on her person. Caress her, fulfil her desires during the time of her existence; it is a kindness which does honor to its possessor. Be not brutal; tact will influence her better than violence; her . . . behold to what she aspires, at what she aims, what she regards. It is that which fixes her in your house; if you repel her, it is an abyss. Open your arms for her, respond to her arms; call her, display to her your love.

 

Treat your dependents well, in so far as it belongs to you to do so; and it belongs to those whom Ptah has favored. If any one fails in treating his dependents well it is said: “He is a person . . .” As we do not know the events which may happen tomorrow, he is a wise person by whom one is well treated. When there comes the necessity of showing zeal, it will then be the dependents themselves who say: “Come on, come on,” if good treatment has not quitted the place; if it has quitted it, the dependents are defaulters.

 

Do not repeat any extravagance of language; do not listen to it; it is a thing which has escaped from a hasty mouth. If it is repeated, look, without hearing it, toward the earth; say nothing in regard to it. Cause him who speaks to you to know what is just, even him who provokes to injustice; cause that which is just to be done, cause it to triumph. As for that which is hateful according to the law, condemn it by unveiling it.

 

If you are a wise man, sitting in the council of your lord, direct your thought toward that which is wise. Be silent rather than scatter your words. When you speak, know that which can be brought against you. To speak in the council is an art, and speech is criticized more than any other labor; it is contradiction which puts it to the proof.

 

If you are powerful, respect knowledge and calmness of language. Command only to direct; to be absolute is to run into evil. Let not your heart be haughty, neither let it be mean. Do not let your orders remain unsaid and cause your answers to penetrate; but speak without heat, assume a serious countenance. As for the vivacity of an ardent heart, temper it; the gentle man penetrates all obstacles. He who agitates himself all the day long has not a good moment; and he who amuses himself all the day long keeps not his fortune. Aim at fulness like pilots; once one is seated another works, and seeks to obey one’s orders.

 

Disturb not a great man; weaken not the attention of him who is occupied. His care is to embrace his task, and he strips his person through the love which he puts into it. That transports men to Ptah, even the love for the work which they accomplish. Compose then your face even in trouble, that peace may be with you, when agitation is with . . .These are the people who succeed in what they desire.

 

Teach others to render homage to a great man. If you gather the crop for him among men, cause it to return fully to its owner, at whose hands is your subsistence. But the gift of affection is worth more than the provisions with which your back is covered. For that which the great man receives from you will enable your house to live, without speaking of the maintenance you enjoy, which you desire to preserve; it is thereby that he extends a beneficent hand, and that in your home good things are added to good things. Let your love pass into the heart of those who love you; cause those about you to be loving and obedient.

 

If you are a son of the guardians deputed to watch over the public tranquillity, execute your commission without knowing its meaning, and speak with firmness. Substitute not for that which the instructor has said what you believe to be his intention; the great use words as it suits them. Your part is to transmit rather than to comment upon.

 

If you are annoyed at a thing, if you are tormented by someone who is acting within his right, get out of his sight, and remember him no more when he has ceased to address you.

 

If you have become great after having been little, if you have become rich after having been poor, when you are at the head of the city, know how not to take advantage of the fact that you have reached the first rank, harden not your heart because of your elevation; you are become only the administrator, the prefect, of the provisions which belong to Ptah. Put not behind you the neighbor who is like you; be unto him as a companion.

 

Bend your back before your superior. You are attached to the palace of the king; your house is established in its fortune, and your profits are as is fitting. Yet a man is annoyed at having an authority above himself, and passes the period of life in being vexed thereat. Although that hurts not your . . . Do not plunder the house of your neighbors, seize not by force the goods which are beside you. Exclaim not then against that which you hear, and do not feel humiliated. It is necessary to reflect when one is hindered by it that the pressure of authority is felt also by one’s neighbor.

 

Do not make . . . you know that there are obstacles to the water which comes to its hinder part, and that there is no trickling of that which is in its bosom. Let it not . . . after having corrupted his heart.

 

If you aim at polished manners, call not him whom you accost. Converse with him especially in such a way as not to annoy him. Enter on a discussion with him only after having left him time to saturate his mind with the subject of the conversation. If he lets his ignorance display itself, and if he gives you all opportunity to disgrace him, treat him with courtesy rather; proceed not to drive him into a corner; do not . . . the word to him; answer not in a crushing manner; crush him not; worry him not; in order that in his turn he may not return to the subject, but depart to the profit of your conversation.

 

Let your countenance be cheerful during the time of your existence. When we see one departing from the storehouse who has entered in order to bring his share of provision, with his face contracted, it shows that his stomach is empty and that authority is offensive to him. Let not that happen to you; it is . . . Know those who are faithful to you when you are in low estate. Your merit then is worth more than those who did you honor. His . . ., behold that which a man possesses completely. That is of more importance than his high rank; for this is a matter which passes from one to another. The merit of one’s son is advantageous to the father, and that which he really is, is worth more than the remembrance of his father’s rank.

 

Distinguish the superintendent who directs from the workman, for manual labor is little elevated; the inaction of the hands is honorable. If a man is not in the evil way, that which places him there is the want of subordination to authority.

 

If you take a wife, do not . . . Let her be more contented than any of her fellow-citizens. She will be attached to you doubly, if her chain is pleasant. Do not repel her; grant that which pleases her; it is to her contentment that she appreciates your work. If you hear those things which I have said to you, your wisdom will be fully advanced. Although they are the means which are suitable for arriving at the maat, and it is that which makes them precious, their memory would recede from the mouth of men. But thanks to the beauty of their arrangement in rhythm all their words will now be carried without alteration over this earth eternally. That will create a canvass to be embellished, whereof the great will speak, in order to instruct men in its sayings. After having listened to them the pupil will become a master, even he who shall have properly listened to the sayings because he shall have heard them. Let him win success by placing himself in the first rank; that is for him a position perfect and durable, and he has nothing further to desire forever. By knowledge his path is assured, and he is made happy by it on the earth. The wise man is satiated by knowledge; he is a great man through his own merits. His tongue is in accord with his mind; just are his lips when he speaks, his eyes when he gazes, his ears when he hears. The advantage of his son is to do that which is just without deceiving himself.

 

To attend therefore profits the son of him who has attended. To attend is the result of the fact that one has attended. A teachable auditor is formed, because I have attended. Good when he has attended, good when he speaks, he who has attended has profited, and it is profitable to attend to him who has attended. To attend is worth more than anything else, for it produces love, the good thing that is twice good. The son who accepts the instruction of his father will grow old on that account. What Ptah loves is that one should attend; if one attends not, it is abhorrent to Ptah. The heart makes itself its own master when it attends and when it does not attend; but if it attends, then his heart is a beneficent master to a man. In attending to instruction, a man loves what he attends to, and to do that which is prescribed is pleasant. When a son attends to his father, it is a twofold joy for both; when wise things are prescribed to him, the son is gentle toward his master. Attending to him who has attended when such things have been prescribed to him, he engraves upon his heart that which is approved by his father; and the recollection of it is preserved in the mouth of the living who exist upon this earth.

 

When a son receives the instruction of his father there is no error in all his plans. Train your son to be a teachable man whose wisdom is agreeable to the great. Let him direct his mouth according to that which has been said to him; in the docility of a son is discovered his wisdom. His conduct is perfect while error carries away the unteachable. Tomorrow knowledge will support him, while the ignorant will be destroyed.

 

As for the man without experience who listens not, he effects nothing whatsoever. He sees knowledge in ignorance, profit in loss; he commits all kinds of error, always accordingly choosing the contrary of what is praiseworthy. He lives on that which is mortal, in this fashion. His food is evil words, whereat he is filled with astonishment. That which the great know to be mortal he lives upon every day, flying from that which would be profitable to him, because of the multitude of errors which present themselves before him every day.

 

A son who attends is like a follower of Horus; he is happy after having attended. He becomes great, he arrives at dignity, he gives the same lesson to his children. Let none innovate upon the precepts of his father; let the same precepts form his lessons to his children. “Verily,” will his children say to him, “to accomplish what you say works marvels.” Cause therefore that to flourish which is just, in order to nourish your children with it. If the teachers allow themselves to be led toward evil principles, verily the people who understand them not will speak accordingly, and that being said to those who are docile they will act accordingly. Then all the world considers them as masters and they inspire confidence in the public; but their glory endures not so long as would please them. Take not away then a word from the ancient teaching, and add not one; put not one thing in place of another; beware of uncovering the rebellious ideas which arise in you; but teach according to the words of the wise. Attend if you wish to dwell in the mouth of those who shall attend to your words, when you have entered upon the office of master, that your words may be upon our lips . . . and that there may be a chair from which to deliver your arguments.

 

Let your thoughts be abundant, but let your mouth be under restraint, and you shall argue with the great. Put yourself in unison with the ways of your master; cause him to say: “He is my son,” so that those who shall hear it shall say “Praise be to her who has borne him to him!” Apply yourself while you speak; speak only of perfect things; and let the great who shall hear you say: “Twice good is that which issues from his mouth!”

 

Do that which your master bids you. Twice good is the precept of his father, from whom he has issued, from his flesh. What he tells us, let it be fixed in our heart; to satisfy him greatly let us do for him more than he has prescribed. Verily a good son is one of the gifts of Ptah, a son who does even better than he has been told to do. For his master he does what is satisfactory, putting himself with all his heart on the part of right. So I shall bring it about that your body shall be healthful, that the Pharaoh shall be satisfied with you in all circumstances and that you shall obtain years of life without default. It has caused me on earth to obtain one hundred and ten years of life, along with the gift of the favor of the Pharoah among the first of those whom their works have ennobled, satisfying the Pharoah in a place of dignity.

 

It is finished, from its beginning to its end, according to that which is found in writing.

 

Source: From: Charles F. Horne, The Sacred Books and Early Literature of the East (New York: Parke, Austin, & Lipscomb, 1917), Vol. II: Egypt, pp. 62-78. Scanned by: J. S. Arkenberg, Dept. of History, Cal. State Fullerton

These instructions helped my life a lot

The Instruction of Amenemope

Introduction

The beginning of the instruction about life,
The guide for well-being,
All the principles of official procedure,
The duties of the courtiers;
To know how to refute the accusation of one who made it,
And to send back a reply to the one who wrote,
To set one straight on the paths of life,
And make him prosper on earth;
To let his heart settle down in its chapel,
As one who steers him clear of evil;
To save him from the talk of others,
As one who is respected in the speech of men.

Written by the superintendent of the land, experienced in his office,
The offspring of a scribe of the Beloved Land,
The Superintendent of produce, who fixes the grain measure,
Who sets the grain tax amount for his lord,
Who registers the islands which appear as new land over the cartouche of His Majesty,
And sets up the land mark at the boundary of the arable land,
Who protects the king by his tax rolls,
And makes the Register of the Black land.
The scribe who places the divine offerings for all the gods,
The donor of land grants to the people,
The superintendent of grain who administers the food offerings,
Who supplies the storerooms with grain
A truly silent man in Tjeni in the Ta-wer nome,
One whose verdict is “acquitted” in Ipu,
The owner of a pyramid tomb on the west of Senut,
As well as the owner of a memorial chapel in Abydos,
Amenemope, the son of Kanakht,
Whose verdict is “acquitted” in the Ta-wer nome.

 

For his son, the youngest of his children,
The least of his family,
Initiate of the mysteries of Min-Kamutef,
Libation pourer of Wennofre,
Who introduces Horus upon the throne of his father,
His stolist in his august chapel,

 

…………………………………………………………………

 

The seer of the Mother of God,
The inspector of the black cattle of the terrace of Min,
Who protects Min in his chapel,
Hoermmaakheru is his true name,
A child of an official of Ipu,
The son of the sistrum player of Shu and Tefnut,
The chief singer of Horus, the Lady Tawosret.

 

He Says: Chapter 1

 

Give your years and hear what is said,
Give your mind over to their interpretation:
It is profitable to put them in your heart,
But woe to him that neglects them!
Let them rest in the shrine of your insides
That they may act as a lock in your heart;
Now when there comes a storm of words,
They will be a mooring post on your tongue.

 

If you spend a lifetime with these things in your heart,
You will find it good fortune;
You will discover my words to be a treasure house of life,
And your body will flourish upon earth.

 

Chapter 2

 

Beware of stealing from a miserable man
And of raging against the cripple.
Do not stretch out your hand to touch an old man,
Nor snip at the words of an elder.
Don’t let yourself be involved in a fraudulent business,
Not desire the carrying out of it;
Do not get tired because of being interfered with,
Nor return an answer on your own.
The evildoer, throw him <in> the canal,
And he will bring back its slime.
The north wind comes down and ends his appointed hour,
It is joined to the tempest;
The thunder is high, the crocodiles are nasty,
O hot-headed man, what are you like?
he cries out, and his voice (reaches) heaven.
O Moon, make his crime manifest!
Row that we may ferry the evil man away,
For we will not act according to his evil nature;
Lift him up, give him your hand,
And leave him <in> the hands of god;
Fill his gut with your own food
That he may be sated and ashamed.
Something else of value in the heart of God
Is to stop and think before speaking.

 

Chapter 3

 

Do not get into a quarrel with the argumentative man
Nor incite him with words;
Proceed cautiously before an opponent,
And give way to an adversary;
Sleep on it before speaking,
For a storm come forth like fire in hay is
The hot-headed man in his appointed time.
May you be restrained before him;
Leave him to himself,
And God will know how to answer him.

 

If you spend your life with these things in your heart,
Your children shall behold them.

 

Chapter 4

 

The hot-headed man in the temple
Is like a tree grown indoors;
Only for a moment does it put forth roots.
It reaches its end in the carpentry shop,
It is floated away far from its place,
Or fire is its funeral pyre.

 

the truly temperate man sets himself apart,
He is like a tree grown in a sunlit field,
But it flourishes, it doubles its yield,
It stands before its owner;
Its fruit is something sweet, its shade is pleasant,
And it reaches its end as a statue.

 

Chapter 5

 

Do not take by violence the shares of the temple,
Do not be grasping, and you will find overabundance;
Do not take away a temple servant
In order to acquire the property of another man.
Do not say today is the same as tomorrow,
Or how will matters come to pass?
When tomorrow comes, today is past;
The deep waters sink from the canal bank,
Crocodiles are uncovered, the hippopotamuses are on dry land,
And the fishes gasping for air;
The wolves are fat, the wild fowl in festival,
And the nets are drained.

 

Every temperate man in the temple says,
“Great is the benevolence of Re.”
Fill yourself with silence, you will find life,
And your body shall flourish upon earth.

 

Chapter 6

 

Do not displace the surveyor’s marker on the boundaries of the arable land,
Nor alter the position of the measuring line;
Do not be greedy for a plot of land,
Nor overturn the boundaries of a widow.

 

As for the road in the field worn down by time,
He who takes it violently for fields,
If he traps by deceptive attestations,
Will be lassoed by the might of the moon.

 

To one who has done this on earth, pay attention,
For he is a weak enemy;
He is an enemy overturned inside himself;
Life is taken from his eye;
His household is hostile to the community,
His storerooms are toppled over,
His property taken from his children,
And to someone else his possessions given.

 

Take care not to topple over the boundary marks of the arable land,
Not fearing that you will be brought to court;
Man propitiates God by the might of the Lord
When he sets straight the boundaries of the arable land.

 

Desire, then, to make yourself prosper,
And take care for the Lord of All;
Do not trample on the furrow of someone else,
Their good order will be profitable for you.

 

So plough the fields, and you will find whatever you need,
And receive the bread from your own threshing floor:
Better is the bushel which God gives you
Than five thousand deceitfully gotten;
They do not spend a day in the storehouse or warehouse,
They are no use for dough for beer;
Their stay in the granary is short-lived,
When morning comes they will be swept away.
Better, then, is poverty in the hand of God
Than riches in the storehouse;
Better is bread when the mind is at ease
Than riches with anxiety.

 

Chapter 7

 

Do not set your heart upon seeking riches,
For there is no one who can ignore Destiny and Fortune;
Do not set your thoughts on external matters:
For every man there is his appointed time.

 

Do not exert yourself to seek out excess
And your wealth will prosper for you;
If riches come to you by theft
They will not spend the night with you;
As soon as day breaks they will not be in your household;
Although their places can be seen, they are not there.

 

When the earth opens up its mouth, it levels him and swallows him up,
And it drowns him in the deep;
They have made for themselves a great hole which suites them.
And they have sunk themselves in the tomb;
Or they have made themselves wings like geese,
And they fly up to the sky.
Do not be pleased with yourself (because of) riches acquired through robbery,
Neither complain about poverty.
If an officer commands one who goes in front of him,
His company leaves him;
The boat of the covetous is abandoned <in> the mud,
While the skiff of the truly temperate man sails on.
When he rises you shall offer to the Aten,
Saying, “Grant me prosperity and health.”
And he will give you your necessities for life,
And you will be safe from fear.

 

Chapter 8

 

Set your good deeds throughout the world
That you may greet everyone;
They make rejoicing for the Uraeus,
And spit against the Apophis.
Keep your tongue safe from words of detraction,
And you will be the loved one of the people,
Then you will find your place within the temple
And your offerings among the bread deliveries of your lord;
You will be revered, when you are concealed <in> your grave,
And be safe from the might of God.

 

Do not accuse a man,
When the news of an escape is concealed.
If you hear something good or bad,
Say it outside, where it is not heard;
Set a good report on your tongue,
While the bad thing is covered up inside you.

 

Chapter 9

 

Do not fraternize with the hot-tempered man,
Nor approach him to converse.
Safeguard your tongue from answering your superior,
And take care not to speak against him.
Do not allow him to cast words only to entrap you,
And be not too free in your reply;
With a man of your own station discuss the reply;
And take care of speaking thoughtlessly;
When a man’s heart is upset, words travel faster
Than wind and rain.

 

He is ruined and created by his tongue,
And yet he speaks slander;
He makes an answer deserving of a beating,
For its work is evil;
He sails among all the world,
But his cargo is false words;
He acts the ferryman in knitting words:
He goes forth and comes back arguing.

 

But whether he eats or whether he drinks inside,
His accusation (waits for him) without.
They day when his evil deed is brought to court
Is a disaster for his children.
Even Khnum will straightway come, even Khnum will straightway come,
The creator of the ill-tempered man
Whom he molds and fires….;
He is like a wolf cub in the farmyard,
And he turns one eye to the other (squinting),
For he sets families to argue.
He goes before all the wind like clouds,
He darkens his color in the sun;
He crocks his tail like a baby crocodile,
He curls himself up to inflict harm,
His lips are sweet, but his tongue is bitter,
And fire burns inside him.

 

Do not fly up to join that man
Not fearing you will be brought to account.

 

Chapter 10

 

Do not address your intemperate friend in your unrighteousness,
Nor destroy your own mind;
Do not say to him, “May you be praised,: not meaning it
When there is fear within you.
Do not converse falsely with a man,
For it is the abomination of God.
Do not separate your mind from your tongue,
All your plans will succeed.
You will be important before others,
While you will be secure in the hand of God.

 

God hates one who falsified words,
His great abomination is duplicity.

 

Chapter 11

 

Do not covet the property of the dependent
Nor hunger for his bread;
The property of a dependent blocks the throat,
It is vomit for the gullet.
If he has engendered it by false oaths,
His heart slips back inside him.
It is through the disaffected that success is lost,
Bad and good elude.

 

If you are at a loss before your superior,
And are confused in your speeches,
Your flattering are turned back with curses,
And your humble action by beatings.
Whoever fills the mouth with too much bread swallows it and spits up,
So he is emptied of his good.

 

To the examination of a dependant give thought
While the sticks touch him,
And while all his people are fettered with manacles:
Who is to have the execution?
When you are too free before your superior,
Then you are in bad favor with your subordinates,
So steer away from the poor man on the road,
That you may see him but keep clear of his property.

 

Chapter 12

 

Do not covet the property of an official,
And do not fill (your) mouth with too much food extravagantly;
If he sets you to manage his property,
Respect his, and yours will prosper.

 

Do not deal with the intemperate man,
Nor associate yourself to a disloyal party.

 

If you are sent to transport straw,
Respect its account;
If a man is detected in a dishonest transaction,
Never again will he be employed.

 

Chapter 13

 

Do not lead a man astray <with> reed pen or papyrus document:
It is the abomination of God.
Do not witness a false statement,
Nor remove a man (from the list) by your order;
Do not enroll someone who has nothing,
Nor make your pen be false.
If you find a large debt against a poor man,
Make it into three parts;
Release two of them and let one remain:
You will find it a path of life;
You will pass the night in sound sleep; in the morning
You will find it like good news.

 

Better it is to be praised as one loved by men
Than wealth in the storehouse;
Better is bread when the mind is at ease
Than riches with troubles.

 

Chapter 14

 

Do not pay attention to a person,
Nor exert yourself to seek out his hand,
If he says to you, “take a bribe,”
It is not an insignificant matter to heed him;
Do not avert your glance from him, nor bend down your head,
Nor turn aside your gaze.
Address him with your words and say to him greetings;
When he stops, your chance will come;
Do not repel him at his first approach,
Another time he will be brought (to judgment).

 

Chapter 15

 

Do well, and you will attain influence.
Do not dip (your) reed against the one who sins.
The beak of the Ibis is the finger of the scribe;
Take care not to disturb it;
The Ape (Thoth) rests (in) the temple of Khmun,
While his eye travels around the Two Lands;
If he sees one who sins with his finger (that is, a false scribe),
he takes away his provisions by the flood.
As for a scribe who sins with his finger,
His son shall not be enrolled.

 

If you spend your life with these things in your heart,
Your children shall see them.

 

Chapter 16

 

Do not unbalance the scale nor make the weights false,
Nor diminish the fractions of the grain measure;
Do not wish for the grain measures of the fields
And then cast aside those of the treasury.
The Ape sits by the balance,
While his heart is the plummet.
Where is a god as great as Thoth
The one who discovered these things, to create them?

 

Do not get for yourself short weights;
They are plentiful, yea, an army by the might of God.
If you see someone cheating,
At a distance you must pass him by.
Do not be avaricious for copper,
And abjure fine clothes;
What good is one cloaked in fine linen woven as mek,
When he cheats before God.
When gold is heaped upon gold,
At daybreak it turns to lead.

 

Chapter 17

 

Beware of robbing the grain measure
To falsify its fractions;
Do not act wrongfully through force,
Although it is empty inside;
May you have it measure exactly as to its size,
Your hand stretching out with precision.

 

Make not for yourself a measure of two capacities,
For then it is toward the depths that you will go.
The measure is the eye of Re,
Its abomination is the one who takes.
As for a grain measurer who multiplies and subtracts,
His eye will seal up against him.

 

Do not receive the harvest tax of a cultivator,
Nor bind up a papyrus against him to lead him astray.
Do not enter into collusion with the grain measurer,
Nor play with the seed allotment,
More important is the threshing floor for barley
Than swearing by the Great Throne.

 

Chapter 18

 

Do not go to bed fearing tomorrow,
For when day breaks what is tomorrow?
Man knows not what tomorrow is!
God is success,
Man is failure.
The words which men say pass on one side,
The things which God does pass on another side.

 

Do not say, “I am without fault,”
Nor try to seek out trouble.
Fault is the business of God,
It is locked up with his seal.
There is no success in the hand of God,
Nor is there failure before Him;
If he turns himself about to seek out success,
In a moment He destroys him.

 

Be strong in your heart, make your mind firm,
Do not steer with your tongue;
The tongue of a man is the steering oar of a boat,
And the Lord of All is its pilot.

 

Chapter 19

 

Do not enter the council chamber in the presence of a magistrate
And then falsify your speech.
Do not go up and down with your accusation
When your witnesses stand readied.
Do not overstate <through> oaths in the name of your lord,
<Through> pleas <in> the place of questioning.

 

Tell the truth before the magistrate,
lest he gain power over your body;
If you come before him the next day,
He will concur with all you say;
He will present your case <in> court before the Council of the Thirty,
And it will be lenient another time as well.

 

Chapter 20

 

Do not corrupt the people of the law court,
Nor put aside the just man,
Do not agree because of garments of white,
Nor accept one in rags.
Take not the gift of the strong man,
Nor repress the weak for him.
Justice is a wonderful gift of God,
And He will render it to whomever he wishes.
The strength of one like him
Saves a poor wretch from his beatings.

 

Do not make false enrollment lists,
For they are a serious affair deserving death;
They are serious oaths of the kind promising not to misuse an office,
And they are to be investigated by an informer.

 

Do not falsify the oracles on a papyrus
And (thereby) alter the designs of God.
Do not arrogate to yourself the might of God
As if Destiny and Fortune did not exist.

 

Hand property over to its (rightful) owners,
And seek out life for yourself;
Let not your heart build in their house,
for then your neck will be on the execution block.

 

Chapter 21

 

Do not say, I have found a strong protector
And now I can challenge a man in my town.
Do not say, I have found an active intercessor,
And now I can challenge him whom I hate.

 

Indeed, you cannot know the plans of God;
You cannot perceive tomorrow.
Sit yourself at the hands of God:
Your tranquility will cause them to open.

 

As for the crocodile deprived of his tongue,
the fear of him is negligible.
Empty not your soul to everybody
And do not diminish thereby your importance;
Do not circulate your words to others,
Nor fraternize with one who is too candid.

 

Better is a man whose knowledge is inside him
Than one who talks to disadvantage.
One cannot run to attain perfection;
One cannot create (only) to destroy it.

 

Chapter 22

 

Do not castigate your companion in a dispute,
And do not <let> him say his innermost thoughts;
Do not fly up to greet him
When you do not see how he acts.
May you first comprehend his accusation
And cool down your opponent.

 

Leave it to him and he will empty his soul;
Sleep knows how to find him out;
Take his feet, do not bother him;
Fear him, do not underestimate him.
Indeed, you cannot know the plans of God,
You cannot perceive tomorrow.
Sit yourself at the hands of God;
Your tranquility will cause them to open.

 

Chapter 23

 

Do not eat a meal in the presence of a magistrate,
Nor set to speaking first.
If you are satisfied with false words,
Enjoy yourself with your spittle.

 

Look at the cup in front of you,
And let it suffice your need.
Even as a noble is important in his office,
He is like the abundance of a well when it is drawn.

 

Chapter 24

 

Do not listen to the accusation of an official indoors,
And then repeat it to another outside.
Do not allow your discussions to be brought outside
So that your heart will not be grieved.

 

the heart of a man is the beak of the God,
So take care not to slight it;
A man who stands <at> the side of an official
Should not have his name known (in the street).

 

Chapter 25

 

Do not jeer at a blind man nor tease a dwarf,
Neither interfere with the condition of a cripple;
Do not taunt a man who is in the hand of God,
Nor scowl at him if he errs.

 

Man is clay and straw,
And God is his potter;
He overthrows and he builds daily,
He impoverishes a thousand if He wishes.
He makes a thousand into examiners,
When He is in His hour of life.
How fortunate is he who reaches the West,
When he is safe in the hand of God.

 

Chapter 26

 

Do not stay in the tavern
And join someone greater than you,
Whether he be high or low in his station,
An old man or a youth;
But take as a friend for yourself someone compatible:
Re is helpful though he is far away.

 

When you see someone greater than you outside,
And attendants following him, respect (him).
And give a hand to an old man filled with beer:
Respect him as his children would.

 

The strong arm is not weakened when it is uncovered,
The back is not broken when one bends it;
Better is the poor man who speaks sweet words,
Than the rich man who speaks harshly.

 

A pilot who sees into the distance
Will not let his ship capsize.

 

Chapter 27

 

Do not reproach someone older than you,
For he has seen the Sun before you;
Do not let yourself be reported to the Aten when he rises,
With the words, “Another young man has reproached an elder.”
Very sick in the sight of Re
Is a young man who reproaches an elder.

 

Let him beat you with your hands folded,
Let him reproach you while you keep quiet.
Then when you come before him in the morning
He will give you bread freely.
As for bread, he who has it becomes a dog,
He barks to the one who gives it.

 

Chapter 28

 

Do not expose a widow if you have caught her in the fields,
Nor fail to give way if she is accused.
Do not turn a stranger away <from> your oil jar
That it may be made double for your family.
God loves him who cares for the poor,
More than him who respects the wealthy.

 

Chapter 29

 

Do not turn people away from crossing the river
When you have room in your ferryboat;
If a steering oar is given you in the midst of the deep waters,
So bend back your hands <to> take it up.
It is not an abomination in the hand of God
If the passenger is not cared for.

 

Do not acquire a ferryboat on the river,
And then attempt to seek out its fares;
Take the are from the man of means,
But (also) accept the destitute (without charge).

 

Chapter 30

 

Mark for your self these thirty chapters:
They please, they instruct,
They are the foremost of all books;
They teach the ignorant.
If they are read to an ignorant man,
He will be purified through them.
Seize them; put them in your mind
And have men interpret them, explaining as a teacher.
As to a scribe who is experienced in his position,
He will find himself worthy of being a courtier.

[Colophon]

It is finished.
By the writing of Senu, son of the god’s father Pamiu.