[1] The italicized phrases represent the principal names of the
King.
[2] The temple of Karnak.
[3] Horus as the winged disk of the sun, so often figured as a
protecting symbol over the doors of temples.
[4] The coloration or configuration of his limbs indicated to the
learned in such matters his victorious career. Mentu was the
god of war.
[5] The southern boundary of the Egyptian empire.
[6] Baka, Meama, Buhen were in Nubia.
[7] The castor-oil plant (_Ricinus communis_).
[8] The underworld.
[9] The fellahin herdsmen of the time seem to have clubbed together
into gangs, each of which was represented by a ganger, and the
whole body by a superintendent of the gangs.
[10] Corvee work for the government.
[11] _I. e._, he did not impress men (wrongfully?) for the
government works, such as irrigation or road-making.
[12] An asterisk (*) attached to the title of a text indicates that
a translation of part or all of it is printed in the following
pages.
[13] Lower Nubia.
[14] District about the first cataract.
[15] A name often applied to the great river Nile.
[16] The usual Egyptian attitude of respect to a superior was to
stand bent slightly forward, holding the arms downward.
[17] The polytheistic Egyptians frequently used the term "God"
without specifying any particular deity; perhaps, too, in
their own minds they did not define the idea, but applied
it simply to some general notion of Divinity.
[18] Punt was the "land of spices" to the Egyptian, and thence,
too, the finest incense was brought for the temple services.
It included Somaliland in Africa, and the south of Arabia.
[19] This paragraph is very difficult to restore and very doubtful.
[20] _I. e._, the King Sehetepabra Amenemhat I., whose death is
recorded in the next clause.
[21] The king's city, and so throughout the story.
[22] The land of the Temehu was in the Libyan desert on the west of
Egypt.
[23] Usertesen I., the son and heir of Amenemhat I., reigned ten
years jointly with his father.
[24] _I. e._, the western edge of Lower Egypt.
[25] Perhaps this refers to the death of the king, or to the
deliberations of the royal councilors.
[26] Apparently a term for the king.
[27] Sanehat, accidentally hearing the news of the old king's death,
which was kept secret even from the members of the royal
family, was overcome with agitation and fled.
[28] It was of course night-time.
[29] The Royal Residence called Athet-taui lay on the boundary of
Upper and Lower Egypt, between Memphis and the entrance to the
Faiyum, and so in the direction which Sanehat at first took in
his flight from the western edge of the Delta. One might prefer
the word Capital to Residence, but it can hardly be doubted
that Thebes and Memphis were then the real capitals of Egypt.
[30] Perhaps the meaning is that Sanehat did not imagine life
possible "after the king's death," or it may be "outside
the Residence." The pronoun for "it" is masculine, and may
refer either to the palace or to the king.
[31] Or possibly "I turned my course," turning now northward.
[32] Or possibly "the next day."
[33] Here the MS. is injured, and some of the words are doubtful.
The quarries are those still worked for hard quartzite at Jebel
Ahmar (Red Mountain), northeast of Cairo. The positions of
most of the places mentioned in the narrative are uncertain.
Doubtless Sanehat crossed the Nile just above the fork of the
Delta and landed in the neighborhood of the quarries. The
"Mistress" (_Heryt_), must be a goddess, or the queen.
[34] Asiatics and Bedawin.
[35] Kemur was one of the Bitter Lakes in the line of the present
Suez Canal.
[36] Possibly one of the three persons proposed as hostages to Egypt
below, p. 5246. The word translated "alien" is uncertain. It
may mean a kind of consul or mediator between the tribes for
the purposes of trade, etc., or simply a "sheikh." Sanehat
himself, returned from Egypt in his old age, is called by the
same title, p. 5248.
[37] Or possibly Adim, _i. e._, Edom; and so throughout.
[38] Later called Upper Retenu: they were the inhabitants of the
high lands of Palestine. Ammi was a divine name in Ancient
Arabia, and the name Ammi-anshi, found in South-Arabian
inscriptions, perhaps of 1000 B.C., is almost identical with
that of the king who befriended Sanehat.
[39] These words appear to have been omitted by the scribe.
[40] _I. e._, What does Egypt do without the king?
[41] The goddess of destruction.
[42] Lit, "stick."
[43] A metaphor for the "policy," "will," of a king or god.
[44] Meaning "reeds" (?).
[45] _I. e._, of Pharaoh; see above, p. 5238.
[46] A difficult passage.
[47] Without any pause or introduction Sanehat begins to quote from
his petition to the King of Egypt. It is difficult to say
whether this arrangement is due to an oversight of the scribe,
or is intended to heighten the picturesqueness of the narrative
by sudden contrast. The formal introduction might well be
omitted as uninteresting. The end of the document with the
salutations is preserved.
[48] A phrase for the queen.
[49] The narrator.
[50] The scribe has written Amenemhat by mistake for Usertesen.
[51] Or Adim; see above, p. 5239, note.
[52] The queen, his exalted mistress.
[53] Taking part in the councils of the king and in the
administration of the kingdom.
[54] This seems to refer to the so-called false door, representing
the entrance to the underworld. All that precedes refers to
burial with great ceremony.
[55] _I. e._, of the king's command. The absence of any concluding
salutation is noticeable.
[56] The Ka or "double" was one of the spiritual constituents of
man; but "thy Ka" is merely a mode of address to the exalted
Pharaoh.
[57] _I. e._, the uraeus or cobra.
[58] In this long array of gods, Mentu and Amen rank next to Ra.
They were both worshiped at Thebes, which was then probably
capital of the whole country. It certainly was so in the next
dynasty, during which this tale was presumably written down.
It is curious that Ptah the god of Memphis does not appear.
[59] The place of the dead.
[60] As dogs do the bidding of their master and spare his property.
[61] As a man of Natho (the marshes in the north of the Delta)
dreams that he is at Elephantine (the rocky southern frontier).
[62] The second is the name of the southernmost nome of Egypt, that
of Elephantine, which has practically no corn-land. It was
probably made fruitful by artificial irrigation, with culture
of plants, trees, and vines.
[63] So the MS., and it conveys a fair meaning; but perhaps the
original ran, "Behold, _thou_ art in the palace and I am in
this place yet," etc.
[64] Or, "Now thy servant hath finished."
[65] Sanehat's own territory; see p. 5241.
[66] A frequent phrase for the writer or narrator, especially common
in letters.
[67] "Nodding and touching my forehead" is perhaps the real
translation of some difficult words here paraphrased.
[68] Probably the Residence; more commonly called Athet-taui, but
here abbreviated in name.
[69] Or perhaps "very early."
[70] This probably means "four men behind me and the same number in
front," either conducting Sanehat or more probably carrying him
in a litter.
[71] Instead of Egyptian priests.
[72] These instruments rattled or clattered as they were waved or
beaten together.
[73] A form of Hathor.
[74] Samehit "son of the north," is a play on the name Sanehat, "son
of the sycamore."
[75] The treasury containing silver, gold, clothing, wine, and
valuables of all kinds.
[76] Meaning "wanderers on the Sand," Bedawin.
[77] The Hathors were seven goddesses who attended the birth of a
child in order to tell its fate. They somewhat correspond to
the fairy godmothers of later fairy tales.
[78] Syria.
[79] The Egyptians shaved their heads and wore wigs, as a matter of
cleanliness in a hot climate.
[80] The sun.
[81] Ra Harakhti was the chief of this Ennead. Khnumu, one of his
companion gods, was the craftsman, sometimes represented as
fashioning mankind upon the potter's wheel.
[82] _I. e._, in the matter of the trees.
[83] "To make a good day"--to keep holiday, to hold festival.
[84] This apparently means that he was enrolled as one to be
educated as a learned scribe.
[85] _I. e._, as we should say, "he did nothing in the world but
walk in the cemetery of Memphis," etc.
[86] The realm of Osiris as god of the dead.
[87] It is difficult to locate this lake in accordance with the
actual geography of Egypt.
[88] A frequent phrase for extreme delight or amazement.
[89] There seems to be some reference to past history in this.
[90] An idiomatic phrase like "he caused his hand to go after the
roll" for "put out his hand to take the roll," p. 5272.
[91] Wax was the regular material used for the manufacture of models
which were intended to be used in the practice of magic.
[92] The place of embalmment.
[93] A similar method is still employed by Arab doctors and wizards.
To heal a disease a formula is written out and then washed off
the paper in a bowl of water, which is given to the patient to
drink.
[94] Cf. Job i., 12.
[95] _I. e._, above him.
[96] An expression for death, like our "gone home."
[97] _I. e._, "May he live as long as the Sun god."
[98] The presence of names compounded with the name of Anher, god
of Sebennytus, indicates that the story was written during or
after the supremacy of that city, at the end of the native
rule.
[99] Setna Kha-em-uast was high priest of Ptah.
[100] Evidently a strong expression, to show the instantaneous and
powerful effect of the amulets in drawing him out of the
ground.
[101] This choice of symbols of submission is not yet explained.
[102] Compare the expression noted on p. 5265.
[103] The first month of the inundation season and of the Egyptian
year. This is the date of the first events recorded, not of
the dedication of the stela: the "command" is parenthetical.
[104] The same expression occurs further on, and evidently refers
to the personal activity of the king.
[105] Neter was probably Iseum in the centre of the Delta, and so a
nomarchship quite separate from Tafnekht's extensive territory
in the west. The list following the name of Tafnekht seems to
name localities representative of the VIIth(?), VIth, Vth,
IVth(?), IIId(?), and Ist nomes in Lower Egypt, in their
proper order; the last, Mennefer, being Memphis. These would
form literally the whole western side of Lower Egypt "from the
coast to Athet-taui." Athet-taui (Lisht?) was a city marking
the boundary of Upper and Lower Egypt.
[106] Medum, El Lahun, Crocodilopolis in the Faiyum, Oxyrhynkhos,
Diknash, all--except perhaps the last--in order from north
to south.
[107] He crossed over to the east bank and went northward, the
cities on his road throwing open their gates to him. With
the exception of the last, Per-nebt-tep-ah [Aphroditopolis],
the modern Atfih opposite Medum, they are difficult to
identify positively.
[108] _I. e._, Heracleopolis Magna, a very powerful city on the
edge of the western desert, left in the rear on Tafnekht's
expedition up the river. Its king was named Pefaui Bast. Its
modern name is Ahnas.
[109] _Lit._, "he hath made himself into a tail-in-the-mouth." [!]
[110] The precise extent of Piankhy's dominion at this time is
uncertain.
[111] Hur, opposite Beni Hasan.
[112] The notion intended to be conveyed is that of a dog at heel.
[113] Oxyrhynkhos itself was already in the hands of Tafnekht; the
Hermopolite nome, including Hur, Nefrus, etc., lay immediately
south of it.
[114] The pronoun "he" is used much too freely in this inscription:
occasionally it is impossible to decide to whom it refers.
[115] Hermopolis.
[116] Libyans, mercenaries or otherwise. The XXIId Dynasty was
probably Libyan, and as will be seen from subsequent notes,
Libyan influence was still strong in the time of Piankhy.
[117] This would seem to be a quotation taken from some address to
an earlier king. Thothmes III., for instance, attributed his
successes to Amen.
[118] The great temple of Amen at Karnak.
[119] Our equivalent term would be "sheet-anchor."
[120] In Ethiopia.
[121] The title "chief of the Me" seems to mean "captain of the
Libyan troops." The list contains the names of princes of
Lower Egypt only, with the exception of Nemart of Hermopolis
Magna, in Upper Egypt.
[122] The feather was a Libyan badge of rank.
[123] Tafnekht is here given most of his principal titles, including
the sacerdotal ones of high priest of Neith in Sais, and of
Ptah in Memphis. With the rise of Sais, Neith had become the
leading deity of Lower Egypt, ranking even above Ptah. The
priests at Gebel Barkal doubtless took a special pride in the
overthrow of the protege of Neith and Ptah by Piankhy, the
worshiper of Amen.
[124] Or "beaten sorely and grievously."
[125] Here should be the numbers of the slain.
[126] "Khmenu," "Unu," "Hare-city," are all names of Hermopolis
Magna, the capital of Nemart's petty kingdom.
[127] Evidently a torchlight procession from Karnak to Luxor
(Southern Apt).
[128] The return procession to Karnak.
[129] The third month of the season of inundation. Of course a year
would then have elapsed, since the date given in the first
line of the inscription.
[130] Oxyrhynkhos.
[131] Tehneh(?)
[132] Tafnekht, stripped of his grandeur after his defeat at
Heracleopolis, is reduced to the rank of "Chief of the Me
in Sais."
[133] The first month of the season of inundation, and of the
Egyptian year.
[134] Hermopolis.
[135] To be taken of course in a general sense, referring to the
majestic and terrible aspect of the King.
[136] _I. e._, "It has taken a full year," etc.
[137] Or, "They were sorely and grievously beaten with blows."
[138] _I. e._, the King.
[139] Here there is a lacuna of sixteen short lines in the
inscription.
[140] Apparently Piankhy is addressing Nemart.
[141] The meaning is not clear; but there seems to be a reference to
the diminution of the adult population by prolonged wars.
[142] _Khmenu_ means eight. Thoth, in late times at any rate,
combined the powers of the eight gods who accompanied him.
He was sometimes called "twice great," sometimes "eight times
great" = 2^3, an arithmetical term especially indicated by
the Greek name [Greek: Hermes Trismhegistos].
[143] A "jubilee" after a thirty-years' reign; the expression is
therefore equivalent to wishing the King a thirty-years'
reign. The soldiers represent the King as the god Horus come
to claim his own land.
[144] Music, dancing, etc.
[145] An oath.
[146] Karnak.
[147] The underworld.
[148] The stars of the northern hemisphere; see Maspero's 'Dawn of
Civilization' p. 94. By Harakhti, the sun is probably meant.
[149] The mouth of the barrier, _i. e._, the entrance into the
Faiyum. The name El Lahun is derived from Rahent; and the city
Per-sekhem-kheper-ra, "The house of Usorkon I.," must have
been at or close to the modern village of El Lahun.
[150] Set, the god of physical strength.
[151] Athet-taui (Lisht?) was the boundary of Upper and Lower Egypt,
and probably lay in both of them. "The gods who are in this
city" of the next paragraph are doubtless kings of the XIIth
Dynasty as presiding deities of the place, this royal
Residence having apparently been founded by Amenenhat I.
Compare p. 5238.
[152] Ra, the first King of Egypt, was fabled to have resided at
Heliopolis; Shu his son and successor at Memphis. The city is
called sometimes Anbuhez, "white wall," sometimes Men-nefer,
after the pyramid of Pepy I.
[153] "South of his wall," an epithet of Ptah, god of Memphis.
[154] It is difficult to see what is meant by this. Possibly
Tafnekht was proposing to bribe the Northern chiefs into
continuing the war, by giving up his recently acquired
claims as suzerain.
[155] Or "very early."
[156] Perhaps "Let us put these things at intervals."
[157] The boats were floating on a level with the top of the quay.
[158] _I. e._, no single one of the assailants was injured in the
slightest degree.
[159] Meaning of course "at the boundary between Upper and Lower
Egypt."
[160] By waving the wand of sanctification therein.
[161] The sacred name of Memphis, supposed to be the origin of the
name [Greek: hAiguptos]--"Egypt."
[162] _I. e._, to re-establish the order of the temple services,
etc.
[163] A chamber set apart for the sacred toilet; see also below,
p. 5290.
[164] Or "very early."
[165] Kheraha was on the site of old Cairo, known to the classical
authors as Babylon. The cave mentioned is not now known.
[166] On, Heliopolis. Here was a sacred well of water ("The Cool
Pool"), supposed to spring from Nu, the primeval waters in
heaven and earth, and not to be derived from Hapi or the Nile.
Tradition relates that it was at this same well, still pointed
out at Matariyeh, that the Blessed Virgin washed the Child on
her arrival in Egypt.
[167] Or "mishaps." This seems to have been a sort of Te Deum.
[168] The Benben was a pyramidal stone, sacred to Ra or
representing him. It was shaped like the top of an obelisk.
[169] The boats in which the Sun god traversed the heavens during
forenoon and afternoon respectively.
[170] _I. e._, the King.
[171] Or "very early."
[172] Athribis.
[173] The land was divided among kings, nomarchs, and, apparently,
Libyan chiefs entitled to wear a feather. The kings had their
viziers; the nomarchs and chiefs had their subordinate chiefs,
etc. "Royal acquaintances" were persons related to the royal
families.
[174] _I. e._ the linen was of various degrees of fineness, or as we
also say technically, of various "counts"; meaning that there
are so many threads more or less in any given square of stuff.
[175] An oath.
[176] First we have two kings, six nomarchs and high Libyan chiefs;
after these, two under-chiefs are mentioned, and then four
nomarchs in the first and second nomes of Lower Egypt, which
are separated as having belonged to Tafnekht's kingdom.
[177] Site unknown.
[178] Tafnekht was on an island in the Mediterranean, and therefore
heard the news of the surrender of the Northern princes only
after some time had elapsed.
[179] Nubti-Set, the god of valor. Mentu was the god of battle.
[180] "_Kedt_-weight," really 140 grains.
[181] _Lit._, "beer-room."
[182] Or "on the second day."
[183] As symbols of regal power.
[184] Perhaps this means ceremonially unclean.
[185] The first words are lost. The girdle was probably assumed at
about the age of twelve.
[186] As a rule, each king seems to have built his pyramid in the
desert behind his principal residence. The latter was often
founded by the king, but might serve for some of his
successors, who would then build their pyramids near his.
The pyramid field of Memphis is very ancient, and many of the
earlier kings must have resided there; but curiously enough
the name _Mennefer_, Memphis, is taken from that of the
pyramid of Pepy I., here referred to.
[187] Perhaps schools of law, etc.
[188] These quarries, at the modern Turra, have been the source
of fine white limestone down to the present day. They were
exactly opposite Memphis in the eastern hills.
[189] Probably this means the arrangement of a body-guard or
performance of the ritual for the King's amuletic and
religious protection.
[190] "The Asiatics who dwell upon the sand" _i. e._, Bedawin.
[191] Elephantine.
[192] The Eastern and Western borders of Lower Egypt.
[193] These names probably mean "the halting-station for the night,"
and "the bedchamber of halting-station for the night";
evidently garrisoned posts on the main desert routes.
[194] Arertet, Meza, Aam, Wawat, Kaau, were all in Nubia, and at no
great distance from Egypt. The Meza were afterwards regularly
drawn upon for soldiers and police. The Kaau are more
generally called Setu.
[195] _I. e._, the land of the Libyans.
[196] "Horus Lord of Truth" was the _Ka_ name of King Sneferu [the
first king of the IVth Dynasty, not much less than 4000 B.C.].
Probably this expedition went toward the Sinaitic peninsula.
[197] Sea-coast, perhaps of the Red Sea.
[198] _Lit._ "made the officership making the standard."
[199] Or "for the mistress of the pyramid"; _i. e._, for the queen
buried in her husband's pyramid.
[200] Elephantine.
[201] The month Epiphi.
[202] The Nile being low.
[203] Apparently the passage of the Nile was blocked for boats at
five different places about the first cataract, and Una had
cleared the channel at his own expense as a free service to
the King.
[204] "Loose," _i. e._, take the bird out of the snare to carry home
to her mother.
[205] _Kha-kau-ra_, "Glory of the _Kas_ of the Sun," was the
principal name that Usertesen III., following the custom of
the Pharaohs, adopted on his accession to the throne. "Horus,
Divine of Beings," was the separate name for his royal _Ka_
assumed at the same time. The _Ka_ of a person was his ghostly
Double, before and after death, and to the Egyptian this
shadowy constituent of the whole being had a very distinct
existence.
[206] _I. e._, Upper and Lower Egypt.
[207] To the Egyptian the world was inhabited by nine races of men.
[208] Sekhemt, a goddess represented with the head of a lioness, the
embodiment of the devastating power of the Sun and of the
wrath of Ra. See p. 5240.
[209] "Pat" seems to be a name for mankind, or perhaps for the
inhabitants of Egypt.
[210] We speak of the "head" as the seat of the intellect; to the
Egyptians it was the "heart."
[211] Ancestor worship being universal in Egypt, the endowments for
funerary services and offerings for the deceased kings must
have been very large.
[212] The "Double Crown" was that of Upper and Lower Egypt.
[213] The Reed and the Hornet were the symbols of Upper and Lower
Egypt respectively.
[214] The "Black Land" is the alluvial of Egypt, the "Red Land" is
its sandy border.
[215] "Rekhyt," like "Pat," seems to be a designation of the
Egyptians. To "open the throat" of a man is to give him life
by enabling him to breathe.
[216] A "good burial" after a "long old age" was a characteristic
wish of the Egyptians.
[217] The Aten is the name of the visible sun rather than of an
abstract Sun god. It is pictured as a radiant disk, the rays
terminating in human hands, often resting beneficently on the
figure of the worshiper, bestowing upon him symbols of life,
or graciously accepting his offerings.
[218] See note, p. 5303. The word occurs in these translations
often, but not with any very definite meaning.
[219] The Nile here stands for the main sources of water: that in
heaven giving rain on the mountains and fields, that in the
"deep" or "underworld" giving rise to springs, wells, and
rivers.
[220] "Fairest of the Forms of Ra, the Only One of Ra," is the title
which Akhenaten took when first he ascended the throne, and
which he continued to bear all through his reign,
notwithstanding his reform.
[221] Amen was god of Thebes; and under the XVIIIth Dynasty, when
Thebes was the capital of the whole country and Egypt was at
the height of her power, Amen took the first place in the
national pantheon. He was then identified with Ra the Sun god,
perhaps to make him more acceptable to the nation at large.
Hence a hymn to Amen Ra was practically a hymn to the supreme
Sun god.
[222] Compare the seven-line stanza in the inscription of Una,
above, p. 5298.
[223] Mezau and Punt were on and about the east coast of Africa,
in Nubia and Somaliland.
[224] The supreme god was surrounded by eight other gods, and
together they formed an Ennead, or group of nine.
[225] Ptah was the great god of Memphis, the ancient capital of
the country.
[226] Or the "Land of the Gods," a name for the lands of the East,
and especially for "Punt."
[227] _I. e.,_ the kings, who were always reckoned divine, and as
ruling by divine right.
[228] _I. e._, "make holiday."
[229] Title of a priest of Amen.
[230] God of the setting sun.
[231] An expression of utter bewilderment; _lit._, "I know not the
estate which is upon me."
[232] To these thinkers, thirst (since the presence of water would
induce putrefaction of the body) and suffocation were the
chief material sufferings of the dead.
[233] From this curious expression it is evident that the Egyptians
considered it necessary that a deity should be visibly
represented by statue or animal, in order that he should
receive the offerings presented to him. They never personified
a god of Death, only a god of the Dead.
[234] The sunshine may be taken for granted in Egypt.
[235] Our "on the verge of intoxication" is an almost identical
expression, but without a poetical significance.
[236] A slight correction of the original would give "in captivity"
(kidnapped).
[237] The advantages of the life beyond seem to consist in being
like gods and in full communion with the greatest of them, Ra.
[238] This closing speech of the soul is barely intelligible.
[239] Or perhaps "my kindred."
[240] Or what is "unprofitable" or "treason."
[241] This and the two following asseverations seem rather to read:
"I have not caught animals by a bait of their herbage."
"I have not trapped birds by a bait of 'gods' bones.'"
"I have not caught fish by a bait of fishes' bodies."
[242] _Lit._, "in its moment."
[243] _I. e._, "I am not hot of speech."
[244] Compare the story of Sanehat (above, p. 5237 _seq._) for an
indication of the place which Amenemhat retained for himself
in the government of the kingdom during the joint rule. "He
[Usertesen] curbs the nations while his father remains in his
palace, and he [Usertesen] accomplisheth for him what is
commanded him."
[245] Compare 2 Timothy ii. 15.
[246] "To exist" often means to have a solid position.
[247] A proverbial word for nullity, worthlessness.
[248] Egypt, the lassoed ox, helpless in the hands of its
oppressors, is now free, but fails to appreciate its
good fortune.
[249] Perhaps this means that Amenemhat lay still but ready to rise
instantly and fight.
[250] "_Me voila!_"--after drawing the picture of his helpless
state, surprised alone in the night.
[251] _I. e._, "be thy counselor."
[252] A difficult passage.
[253] Meaning doubtful.
[254] _I. e._, upon others in consequence of me.
[255] Elephantine and Natho are often named as the extreme north and
south points of Egypt; compare the Biblical "from Dan even
unto Beersheba."
[256] Or perhaps "its centre."
[257] _I. e._, "surpassed the record," or perhaps "reached the
boundaries."
[258] The kings of the XIIth dynasty paid much attention to
agriculture and irrigation. Barley was the representative
cereal, Nepra was the Corn goddess. In the following clause
the Nile is represented as a prisoner in the King's power:
or possibly as begging him "_for_ every hollow" to enter
and inundate it.
[259] _I. e._, "obedient to his commands," a common figure. The
Wawat and Mezay were in Nubia, the Setiu in the Northeast
to Syria.
[260] The rendering of this section is very doubtful.
[261] Or, "and the seal to its proper place, even as the
acclamations in the bark of Ra ordain for thee." Ra the
Sun god was the royal god essentially, and his approval
was doubtless required to establish a claim to the throne.
He was believed to travel through the sky in a boat.
[262] _I. e._, "Tell us thy name, thou who dost not answer
when spoken to," or "Let thy name be henceforth
'Mum-when-spoken-to.'"
[263] _I. e._, the proverbs; but possibly this expression may mean
"on his death-bed."
[264] _I. e._, obey them strictly.
[265] _I. e._, they were pleasing to them.
[266] Arrived at his destination; _i. e._, died.
[267] =Our "Finis."
[268] From the last paragraph of the book, we learn that he had
reached the Egyptian limit of long life, viz., 110 years:
the figure is doubtless to be taken in a general sense.
[269] _I. e._, the speaker or writer.
[270] The word for successor seems to read, "staff of old age"; but
this is not quite certain. Very likely the son would take over
the active work of the viziership, while his father gave him
counsel: this was frequently done in the sovereignty.
[271] Or those who are listened to.
[272] _I. e._, that the ancient rules may be observed by the present
generation of the King's subjects. The first kings of Egypt
were supposed to have been the gods.
[273] This high title occurs also in the Inscription of Una, and
frequently in the Piankhy Stela, where it has been translated
"nomarch."
[274] "The god" is probably here the King. The curious title "father
of the god" is well known; it would seem to represent a person
who stood ceremonially in the relation of father to a god or
person. Thus in later times we have "fathers" of the god Amen,
etc. But at this period "the god" seems to have meant the
King, and the "father of the god" may have been the guardian
or tutor of the King. Some may even see in it the expression
of an actual paternal relationship, as the principles of the
succession to the Egyptian throne are not understood.
[275] Rather, green feldspar, which was largely used as an ornament.
[276] Perhaps a professional orator, sophist, or the like.
[277] _I. e._, when he is at his occupation; in the heat of
argument.
[278] Perhaps "bold of heart."
[279] Or, "it shall not hurt thee."
[280] This is very uncertain. Its morality hardly accords with that
of the rest of the book. Perhaps the youth is recommended to
wait, even when he is called ignorant, until his heart has
obtained full command of his knowledge and can successfully
employ it in his argument.
[281] As we speak of "the education of a gentleman."
[282] Flatter (?).
[283] A frequent phrase, but the meaning of it is obscure.
[284] _I. e._, "in a gentlemanly manner"; but the last half of this
section is obscure.
[285] A remarkable word used here in regard to the contest between
justice and injustice; in the next phrase there is a reference
to the myth of Osiris and Set, in which good, in the persons
of Osiris and Horus, survives evil in the person of Set.
[286] This seems to refer to the profession of brigand and pillager.
[287] By God's favor.
[288] Perhaps a gesture expressing humble acquiescence.
[289] _Lit._, _Ka_ in Egyptian.
[290] As uncertain as groping in the dark.
[291] Be not sure of the childless man's estate. He can take a
second wife and disappoint you.
[292] The time appointed to it for its own activity, or as we should
say, its "day."
[293] Room is made for him.
[294] _Lit._, belly.
[295] Salary in kind.
[296] The second text gives "Let thy face [be shining] when thou
makest a feast. Verily that which cometh out of the store doth
not enter [?], but bread is apportioned; he that is niggardly
of face is remorseful; [?] his belly is empty. He that
remembereth a man is kind unto him in the years after the
staff [of power?]." The last expression may mean "after the
loss of authority."
[297] Variant "beseech." The meaning of the section is not certain.
[298] To be in an ambiguous position. (?)
[299] Or "then all thy ways shall have the lead."
[300] _Ba_, in Egyptian: the person who has learned good conduct
(the ignorant cannot) pours benediction upon the soul of him
who set the example of it, when he finds himself profited on
earth by the practice thereof.
[301] The word presupposes education, as often.
[302] A frequent collocation of words; as for instance, following
the mention of a royal person.
[303] _Amakh._ See note to Section 41.
[304] The words "a son" seem inserted.
[305] Or "is fit only for hard manual labor."
[306] _I. e._, one of the loyal adherents of Horus the son of Osiris
in his war against the evil Set.
[307] The blessed state of well-earned repose and rewards, both in
this world and in the next, after faithful service.
[308] This is the reading furnished by the fragments in the British
Museum for an unintelligible passage in the Prisse.
[309] "Them" is difficult to assign to any antecedent definitely;
perhaps "without their advice how to behave and employ the
wealth" is meant.
[310] Or "those who are listened to," "instructors."
[311] This was the ideal length of life in Egypt. The figure must
not be taken too literally.
[312] See note to Section 41, previous page.
[313] That is, for the government.
[314] _Lit._, doorkeepers--_i. e._, of the official cabin.